Mordechai's Legacy – ורצוי לרב אחיו/2

Ratzui Lerov Echav

Exegetical Approaches

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Critical of Mordechai

The Megillah ends with 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.  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.

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

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

The statement is neutral.

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

¹ See, for instance,  Mishnah Yevamot 12:2, "בגדול שהוא יכול להלוך בו או בקטן שהוא חופה את רוב רגלו חליצתה כשרה" or Ketubot 1:10, "אם רוב אנשי העיר משיאין לכהונה הרי זו תנשא לכהונה".

² See, for example, Bereshit 16:10, "הַרְבָּה אַרְבֶּה אֶת זַרְעֵךְ וְלֹא יִסָּפֵר מֵרֹב", Yehoshua 11:4, "כַּחוֹל אֲשֶׁר עַל שְׂפַת הַיָּם לָרֹב", Melakhim i 1:25, "וַיִּזְבַּח שׁוֹר וּמְרִיא וְצֹאן לָרֹב" or in Esther itself, "וַיְסַפֵּר לָהֶם הָמָן אֶת כְּבוֹד עׇשְׁרוֹ וְרֹב בָּנָיו" (Esther 5:11).

³ 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.

⁴ For a discussion of Mordechai's motives and an evaluation of his decision not to bow, see Mordechai's Refusal to Bow.

⁵ This meaning might be supported by Esther 1:8, "עַל כָּל רַב בֵּיתוֹ" and Hoshea 8:12, "אֶכְתׇּב] (אכתוב) לוֹ [רֻבֵּי] (רבו) תּוֹרָתִי]".  Both verse seem to be referring to that which is great and honored. See Radak.

⁶ He points to Esther 4:3, "אֵבֶל גָּדוֹל לַיְּהוּדִים וְצוֹם וּבְכִי וּמִסְפֵּד שַׂק וָאֵפֶר יֻצַּע לָרַבִּים" where there is a similar doubling, as the verse speaks first about the mourning of the Jews as a whole and then the sackcloth of the "רַבִּים" in particular.  There too, he suggest s that the "רַבִּים" are not the multitudes but the important people.