Mordechai's Legacy – ורצוי לרב אחיו/2

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Ratzui Lerov Echav

Exegetical Approaches

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Critical of Mordechai

The Megillah ends with subtle criticism of Mordechai.

Meaning of "לְרֹב" – All these commentators maintain that the word means "most" and comes to exclude those Jews who were not pleased with Mordechai.  This understanding of the word is common in Mishnaic1 and modern Hebrew, but not in Tanakh, where it consistently takes the meaning "many" or "much".2
Why were some Jews upset?
  • Not enough Torah – Rashi, following the Bavli, suggests that "אֶחָיו" refers specifically to members of the Sanhedrin who were upset with Mordechai for being involved in court life at the expense of immersing himself in Torah.3
  • Endangered the nation – R. Yosef Kara, instead, suggests that some of the nation blamed Mordechai for endangering the entire people when he refused to bow to Haman.4
  • Power hungry – R. Reggio implies that Mordechai was not respected by the people as they thought that he had chased after honor. 
Mordechai's religiosity and character
  • Torah giant – The Bavli and Rashi claim that Mordechai was not only an observant Jew but also a member of the Sanhedrin.  As such, they have him blamed only for not learning more Torah.
  • Layman – Reggio, in contrast, paints Mordechai as one of the masses, who was not particularly versed in Torah law, and who cared more for his personal honor than observance of mitzvot.  It is this which leads to a lack of admiration.  For elaboration on his portrait of Mordechai, see Mordechai's Religious Identity
The positive epithets – The rest of the verse's praises of Mordechai would seem to counter this negative reading:
  • The Bavli and Rashi could explain that it was only the Sanhedrin who faulted Mordechai. The nation as a whole (לַיְּהוּדִים/לְעַמּוֹ), in contrast, viewed him positively as he had sought after their peace and welfare.
  • R. Reggio maintains consistency in the verse by mitigating the positive nature of the other phrases.  He suggests that Mordechai is considered great in the eyes of his brethren only because of his position as second to the king, but not because of any intrinsic Torah knowledge or exemplary character. 

Complimentary to Mordechai

The phrase "וְרָצוּי לְרֹב אֶחָיו" is intended to cast Mordechai in a positive light.

Meaning of "לְרֹב"
  • Many/multitudes – The Rid and Hoil Moshe define the word as "ריבוי" or "הרבה". Mordechai was liked by his many brothers.
  • Important – Hoil Moshe also opines that the word might refer to the respected members of the nation.5 The verse would then be saying that not only was Mordechai viewed positively by the masses, but even by the important people.6 R. Galiko similarly explains that the word is related to "ריבונות", which he equates with exalted status.  However, he suggests that the verse is not saying that Mordechai was pleasing to others, but rather that Mordechai was pleased by the exalted stature of his brethren.  Unlike other leaders, he was not jealous of the greatness of others.
  • Most – Rashbam appears to assume that the word literally means most, but that the

Neutral Statement