Mordechai's Legacy – ורצוי לרב אחיו/2

Ratzui Lerov Echav

Exegetical Approaches

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Critical of Mordechai

The Megillah end with a subtle criticism of Mordechai.

Sources:BavliMegillah 16bAbout the Bavli, RashiEsther 10:3About R. Shelomo Yitzchaki, R. Yosef KaraEsther Second Commentary 10:3About R. Yosef Kara, R. Y"S ReggioEsther p.15-16About R. Yitzchak Shemuel Reggio

Meaning of "לְרֹב" – All these commentators maintain that the word means "most" and comes to exclude those Jews who were not pleased with Mordechai.

Why were some Jews upset with Mordechai?

• 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.¹
• 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.²
• 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, Rashi and R. Yosef Kara all claim that Mordechai was not only an observant Jew but also a member of the Sanhedrin. As such, the Bavli and Rashi 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

Mordechai's refusal to bow

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 only 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.

Sources:RashbamEsther 10:3About R. Shemuel b. Meir, RidEsther 10:3About R. Yeshayah of Trani, R. Yosef ChayyunEsther 10:3About R. Yosef Chayyun, R"E GalikoR"E Galiko, Hoil MosheEsther 10:3About R. Moshe Yitzchak Ashkenazi

Neutral Statement

The statement is neutral.

Sources:Ibn EzraEsther First Commentary 10:3Esther Second Commentary 10:3About R. Avraham ibn Ezra

¹ See R. Saba who raises the same possible criticism but defends Mordechai's decision as it was intended to enable to save the nation from potential persecution. He then lauds Mordechai for maintaining his piety while in court.  B. Walfish in his book, Esther in Medieval Garb, (New York, 1993): 174-177, suggests that R. Saba's words might be an implicit critique of his contemporaries who sacrificed or compromised their beliefs and practices to advance their careers at the royal palace. He points them to Mordechai who did not forsake observance and nonetheless managed to succeed in public office.

² For a discussion of Mordechai's motives and an evaluation of his decision not to bow, see Mordechai's Refusal to Bow.