Difference between revisions of "Mordechai's Legacy – ורצוי לרב אחיו/2"

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<page type="Approaches">
<h1>Ratzui Lerov Echav</h1>
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<h1>Mordechai's Legacy – ורצוי לרב אחיו</h1>
<div><b><center><span class="highlighted-notice">This topic has not yet undergone editorial review</span></center></b></div>
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<div class="overview">
 
<div class="overview">
 
<h2>Overview</h2>
 
<h2>Overview</h2>
Commentators debate both the meaning of the phrase "רָצוּי לְרֹב אֶחָיו" what it reveals regarding Mordechai's character.&#160; A majority of commentators understand the word "רב" as "most", leading them to suggest that the verse is subtly criticizing Mordechai. The Rid and others, in contrast, translate it as "multitudes" resulting in a much more favorable portrait of Mordechai, a leader who was liked by his many brethren.&#160; Finally, Rashbam and Ibn Ezra maintain the definition "most" but suggest that this need not cast Mordechai in a negative light.</div>
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Commentators debate both the meaning of the phrase "וְרָצוּי לְרֹב אֶחָיו" and what it reveals regarding Mordechai's enduring legacy.&#160; Most adopt the Talmud Bavli's approach which renders the word "רֹב" as "most", and thereby suggest that the verse is subtly criticizing Mordechai. The Rid and others, in contrast, translate it as "multitudes", resulting in a much more favorable portrait of Mordechai, a leader who was liked by the masses of his brethren.&#160; A middle approach taken by Rashbam and Ibn Ezra maintains the "most" definition, but suggests that this need not cast Mordechai in a negative light.&#160; The result is a full spectrum of portraits of Mordechai, with the poles presenting almost diametrically opposite assessments, and each position providing different insights into both human nature and the world outlook of the commentators espousing it.</div>
  
 
<approaches>
 
<approaches>
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Critical of Mordechai
 
Critical of Mordechai
 
<p>The Megillah ends with subtle criticism of Mordechai.</p>
 
<p>The Megillah ends with subtle criticism of Mordechai.</p>
<mekorot><multilink><a href="BavliMegillah16b" data-aht="source">Bavli</a><a href="BavliMegillah16b" data-aht="source">Megillah 16b</a><a href="Talmud Bavli" data-aht="parshan">About the Bavli</a></multilink>, <multilink><a href="RashiEsther10-3" data-aht="source">Rashi</a><a href="RashiEsther10-3" data-aht="source">Esther 10:3</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, <multilink><a href="RYosefKaraEstherSecondCommentary10-3" data-aht="source">R. Yosef Kara</a><a href="RYosefKaraEstherSecondCommentary10-3" data-aht="source">Esther Second Commentary 10:3</a><a href="R. Yosef Kara" data-aht="parshan">About R. Yosef Kara</a></multilink>, <multilink><a href="RYSReggioEstherp15-16" data-aht="source">R. Y"S Reggio</a><a href="RYSReggioEstherp15-16" data-aht="source">Esther p.15-16</a><a href="RYSReggioIntroductiontoEstherpp6-8" data-aht="source">Introduction to Esther pp. 6-8</a><a href="R. Yitzchak Shemuel Reggio (Yashar)" data-aht="parshan">About R. Yitzchak Shemuel Reggio</a></multilink>, M. Eisenberg<fn>See his book, "ככה יעשה ליהודי", (Ashkelon, 2016): 175-179.</fn></mekorot>
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<mekorot><multilink><a href="BavliMegillah16b" data-aht="source">Bavli</a><a href="BavliMegillah16b" data-aht="source">Megillah 16b</a><a href="Talmud Bavli" data-aht="parshan">About the Bavli</a></multilink>, <multilink><a href="RashiEsther10-3" data-aht="source">Rashi</a><a href="RashiEsther10-3" data-aht="source">Esther 10:3</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, <multilink><a href="RYosefKaraEstherSecondCommentary10-3" data-aht="source">R. Yosef Kara</a><a href="RYosefKaraEstherSecondCommentary10-3" data-aht="source">Esther First Commentary 10:3</a><a href="R. Yosef Kara" data-aht="parshan">About R. Yosef Kara</a></multilink>, <multilink><a href="RYSReggioEstherp15-16" data-aht="source">R. Y"S Reggio</a><a href="RYSReggioEstherp15-16" data-aht="source">Esther p.15-16</a><a href="RYSReggioIntroductiontoEstherpp6-8" data-aht="source">Introduction to Esther pp. 6-8</a><a href="R. Yitzchak Shemuel Reggio (Yashar)" data-aht="parshan">About R. Yitzchak Shemuel Reggio</a></multilink>, M. Eisenberg<fn>See Michael Eisenberg, ככה יעשה ליהודי, (Ashkelon, 2016): 175-179.</fn></mekorot>
<point><b>Meaning of "לְרֹב"</b> – All these commentators maintain that the word means "most" and comes to exclude those Jews who were not pleased with Mordechai.&#160; This understanding of the word is common in Mishnaic<fn>See, for instance,&#160; 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".</fn> and modern Hebrew, but not in Tanakh, where it consistently takes the meaning "many" or "much".<fn>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).</fn></point>
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<point><b>Meaning of "לְרֹב"</b> – All of these commentators maintain that&#160;"לְרֹב" means "most" and comes to exclude a group of Jews who were displeased with Mordechai.&#160; However, while this usage of the word is common in Mishnaic<fn>See, for instance: Mishna Yevamot 12:2, "בגדול שהוא יכול להלוך בו או בקטן שהוא חופה את רוב רגלו חליצתה כשרה" and Mishna Ketubot 1:10, "אם רוב אנשי העיר משיאין לכהונה הרי זו תנשא לכהונה".</fn> and modern Hebrew, in Biblical Hebrew, "רֹב" consistently takes the meaning of "many" or "much".<fn>י"יFor some of many examples, see Yeshayahu 1:11: "לָמָּה לִּי רֹב זִבְחֵיכֶם יֹאמַר י"י", Yirmeyahu 30:14: "מַכַּת אוֹיֵב הִכִּיתִיךְ מוּסַר אַכְזָרִי עַל רֹב עֲוֺנֵךְ עָצְמוּ חַטֹּאתָיִךְ", and in Esther itself (5:11): "וַיְסַפֵּר לָהֶם הָמָן אֶת כְּבוֹד עׇשְׁרוֹ וְרֹב בָּנָיו".</fn> Nonetheless, there would seem to be no reason to say that "many brothers" were pleased with Mordechai unless one is implying that not all agreed.</point>
 
<point><b>Why were some Jews upset?</b><ul>
 
<point><b>Why were some Jews upset?</b><ul>
<li><b>Not enough Torah</b> – 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.<fn>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.&#160; 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.</fn></li>
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<li><b>Political rather than religious involvement</b> – 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.<fn>See&#160;<multilink><a href="EshkolHaKoferEsther2-21" data-aht="source">R. Avraham Saba</a><a href="EshkolHaKoferEsther2-21" data-aht="source">Eshkol HaKofer Esther 2:21</a><a href="R. Avraham Saba (Tzeror HaMor)" data-aht="parshan">About R. Avraham Saba (Tzeror HaMor)</a></multilink> who raises the same possible criticism but defends Mordechai's decision by pointing out that it was intended to enable him to save the nation from potential persecution.</fn></li>
<li><b>Endangered the nation</b> – R. Yosef Kara, instead, claims that some of the nation blamed Mordechai for endangering the entire people when he refused to bow to Haman.<fn>For a discussion of Mordechai's motives and an evaluation of his decision not to bow, see <a href="Mordechai's Refusal to Bow" data-aht="page">Mordechai's Refusal to Bow</a>.</fn>For a discussion of Mordechai's motives and an evaluation of his decision not to bow, see <a href="Mordechai's Refusal to Bow" data-aht="page">Mordechai's Refusal to Bow</a>.</li>
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<li><b>Endangered the nation</b> – R. Yosef Kara, instead, claims that part of the nation blamed Mordechai for endangering the entire people when he refused to bow to Haman.<fn>The fact that Mordechai brought about the nation's salvation is not particularly meritorious if he was the one who endangered them to begin with.</fn>&#160; See <a href="Mordechai's Refusal to Bow" data-aht="page">Mordechai's Refusal to Bow</a> for an analysis of Mordechai's motives and how commentators evaluate his actions.</li>
<li><b>Power hungry</b> – R. Reggio implies that Mordechai was not respected by the people as they thought that he had chased after honor.<fn>See <a href="Esther's Relations with Achashverosh" data-aht="page">Esther's Relations with Achashverosh</a> and&#160;<a href="Why Conceal Esther's Nationality" data-aht="page">Why Conceal Esther's Nationality</a> that according to R. Reggio, Mordechai's main concern throughout the story was that Esther be chosen as queen, not for the good that her position could provide for her nation, but for her own prestige and that of her family.</fn>&#160;</li>
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<li><b>Power hungry</b> – R. Reggio implies that Mordechai was not respected by the people as they thought that he had chased after honor and glory.<fn>See <a href="Esther's Relations with Achashverosh" data-aht="page">Esther's Relations with Achashverosh</a> and&#160;<a href="Why Conceal Esther's Nationality" data-aht="page">Why Conceal Esther's Nationality</a>. According to R. Reggio, Mordechai's main concern throughout the story was that Esther be chosen as queen for her own prestige and that of her family, rather than for the good that her position could provide for her nation.</fn>&#160;</li>
<li><b>Assimilated</b> – M. Eisenberg suggests that the assimilated Jews left in Persia were pleased with Mordechai, while those in Israel, who had maintained their faith, were not. Mordechai had climbed to the heights of secular power, serving as a model to fellow Jewish-Persians who were similarly happy to remain in exile and acculterate. The Jews of Israel saw this as the ultimate tragedy, for Mordechai's status all but ensured the further assimilation of the rest of Persian Jewry, leaving little hope that many would decide to emigrate and help rebuild the struggling community in Jerusalem.</li>
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<li><b>Assimilated</b> – M. Eisenberg suggests that the assimilated Jews left in Persia were pleased with Mordechai, while those in Israel, who had maintained their faith, were not.<fn>M. Eisenberg suggests that Megillat Esther intentionally uses the language of "וְדֹבֵר שָׁלוֹם לְכׇל זַרְעוֹ" to recall the similar phrase by Yosef's brothers "וְלֹא יָכְלוּ דַּבְּרוֹ לְשָׁלֹם" (Bereshit 37:4).&#160; The allusion hints to the reader that, by Mordechai too, some Jews "could not speak [of Mordechai] in peace".</fn>&#160; Mordechai had climbed to the heights of secular power, serving as a model to fellow Jewish-Persians who were similarly happy to remain in exile and acculterate. The Jews of Israel saw this as the ultimate tragedy, for Mordechai's status all but ensured the further assimilation of the rest of Persian Jewry, leaving little hope that many would opt to make aliyah and help rebuild the struggling community in Jerusalem.</li>
 
</ul></point>
 
</ul></point>
 
<point><b>Mordechai's religiosity and character</b><ul>
 
<point><b>Mordechai's religiosity and character</b><ul>
<li><b>Torah giant</b> – The Bavli and Rashi claim that Mordechai was not only an observant Jew but also a member of the Sanhedrin.&#160; As such, they only cast him in a negative light for not learning more Torah.</li>
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<li><b>Torah giant</b> – The Bavli and Rashi claim that Mordechai was not merely an observant Jew, but also a member of the Sanhedrin.&#160; As such, they hold him to a higher standard for not being fully immersed in Torah.</li>
<li><b>Layman</b> – 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.&#160; It is this which leads to the lack of admiration.&#160; For elaboration on his portrait of Mordechai, see <a href="Mordechai's Religious Identity" data-aht="page">Mordechai's Religious Identity</a>.</li>
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<li><b>Layperson</b> – R. Reggio, in contrast, paints Mordechai as a simple Jew, who was not particularly versed in Torah law, and who cared more for his personal honor than observance of mitzvot.&#160; It is this which lead to the lack of admiration.&#160; For elaboration on this portrait of Mordechai, see <a href="Mordechai's Religious Identity" data-aht="page">Mordechai's Religious Identity</a>.</li>
<li><b>Assimilated</b> – M. Eisenberg goes a step further to suggest that Mordechai had actually assimilated in his pursuit of power, dismissing Jewish values.<fn>Cf. R. Medan, "&#8207;ומרדכי לא יכרע ולא ישתחוה' – מדוע?&#8207;'", in הדסה היא אסתר, (Jerusalem, 5757): 151-171 who draws a similalr image of Mordechai, but suggests that by the end of the story Mordechai had repented and returned to his roots. [R. Medan, however, presents this as one of several possible readings of the leader.]&#160; See <a href="Mordechai's Religious Identity" data-aht="page">Mordechai's Religious Identity</a>.</fn></li>
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<li><b>Assimilated</b> – M. Eisenberg goes a step further, suggesting that Mordechai had actually assimilated in his pursuit of power and rejected Jewish values.<fn>Cf. R. Medan, "&#8207;ומרדכי לא יכרע ולא ישתחוה' – מדוע?&#8207;'", in הדסה היא אסתר, (Jerusalem, 5757): 151-171 who draws a similar portrait of Mordechai, but suggests that by the end of the story Mordechai had repented and returned to his roots. [R. Medan presents this as only one of several possible readings of the leader.]&#160; See <a href="Mordechai's Religious Identity" data-aht="page">Mordechai's Religious Identity</a>.</fn></li>
 
</ul></point>
 
</ul></point>
<point><b>Relationship to epithets of praise</b> – The rest of the verse's praises of Mordechai would seem to counter this negative reading:<br/>
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<point><b>Relationship to the praise in the rest of the verse</b> – The praises of Mordechai in the rest of the verse would seem to counter this negative reading and require explanation:<br/>
 
<ul>
 
<ul>
<li>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 their peace and welfare.</li>
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<li>The Bavli and Rashi might suggest 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 their peace and welfare.</li>
<li>R. Reggio maintains consistency in the verse by mitigating the positive nature of the other phrases.&#160; 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.</li>
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<li>R. Reggio maintains consistency in the verse by mitigating the positive value of the other phrases.&#160; 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 leadership or exemplary character.</li>
<li>M. Eisenberg assumes that the entire verse is written only from the perspective of those Jews in Shushan.&#160; They (as opposed to the Jews of Israel) appreciated not only how his position enabled him to speak on their behalf to the king (דֹּרֵשׁ טוֹב לְעַמּוֹ), but even more so how he was to ensure, through nepotism, that others "of his seed" be able to follow in his path and gain similar positions of power (דֹבֵר שָׁלוֹם לְכׇל זַרְעוֹ).<fn>He suggests that the Megillah intentionally uses the language of "וְדֹבֵר שָׁלוֹם לְכׇל זַרְעוֹ" to recall the similar phrase by Yosef's brothers "וְלֹא יָכְלוּ דַּבְּרוֹ לְשָׁלֹם" thereby hinting that here ,too, there are those (the Jews of Israel) who "who could not speak [of Mordechai] in peace".</fn></li>
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<li>M. Eisenberg assumes that the entire verse is written from the perspective of only those Jews in Shushan.&#160; They (as opposed to the Jews of Israel) appreciated not only how his position enabled him to speak on their behalf to the king ("דֹּרֵשׁ טוֹב לְעַמּוֹ"), but also how he ensured that others "of his seed" be able to follow in his path and attain similar positions of power.</li>
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</ul></point>
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<point><b>Mention of Achashverosh's taxation and chronicles</b><ul>
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<li>M. Eisenberg suggests that this seemingly irrelevant point is included only to show how far Mordechai had risen in the Persian courts; it was his position as second in command that invited revenue and ensured that he was recorded in the Persian Chronicles.<fn>The opening "כִּי" of verse 3 implies that the content of the verse contains the cause of the events of the preceding verses.</fn>&#160; This, however, is not particularly praiseworthy.&#160; The Megillah is hinting that in following a path to power in exile, Mordechai demonstrated his preference to be written in the Persian Chronicles, rather than the Judean ones.</li>
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<li>One might also suggest that the increased taxation caused resentment, leading to the implied criticism of Mordechai. This might be parallel to Yosef, whose policies of taxation may have similarly backfired, eventually causing resentment despite Yosef's earlier role as a savior.<fn>See&#160;<a href="Yosef's Economic Policies" data-aht="page">Yosef's Economic Policies</a> for elaboration.</fn></li>
 
</ul></point>
 
</ul></point>
<point><b>Mention of Achashverosh's taxation</b> – M. Eisenberg suggests that this seemingly irrelevant point is included only to show how far Mordechai had risen in the Persian courts; it was his position as second in command that invited revenue and ensured that he was recorded in the Persian Chronicles.&#160; This, however, is not particularly praiseworthy.&#160; The Megillah is hinting that in following a path to power in exile, Mordechai demonstrated his preference to be written in the Persian, rather than Judean, Chronicles.</point>
 
 
</category>
 
</category>
 
<category name="Complimentary">
 
<category name="Complimentary">
 
Complimentary to Mordechai
 
Complimentary to Mordechai
<p>The phrase "וְרָצוּי לְרֹב אֶחָיו" is intended to cast Mordechai in a positive light.</p>
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<p>The ending of the Megillah is intended to cast Mordechai in a positive light.</p>
<mekorot><multilink><a href="RashbamEsther10-3" data-aht="source">Rashbam</a><a href="RashbamEsther10-3" data-aht="source">Esther 10:3</a><a href="R. Shemuel b. Meir (Rashbam)" data-aht="parshan">About R. Shemuel b. Meir</a></multilink>, <multilink><a href="RidEsther10-3" data-aht="source">Rid</a><a href="RidEsther10-3" data-aht="source">Esther 10:3</a><a href="R. Yeshayah of Trani (Rid)" data-aht="parshan">About R. Yeshayah of Trani</a></multilink>,&#160; <multilink><a href="REGaliko" data-aht="source">R"E Galiko</a><a href="REGaliko" data-aht="source">R"E Galiko</a></multilink>,&#160;<multilink><a href="HoilMosheEsther10-3" data-aht="source">Hoil Moshe</a><a href="HoilMosheEsther10-3" data-aht="source">Esther 10:3</a><a href="R. Moshe Yitzchak Ashkenazi (Hoil Moshe)" data-aht="parshan">About R. Moshe Yitzchak Ashkenazi</a></multilink></mekorot>
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<mekorot><multilink><a href="RashbamEsther10-3" data-aht="source">Rashbam</a><a href="RashbamEsther10-3" data-aht="source">Esther 10:3</a><a href="R. Shemuel b. Meir (Rashbam)" data-aht="parshan">About R. Shemuel b. Meir</a></multilink>, <multilink><a href="IbnEzraEstherFirstCommentary10-3" data-aht="source">Ibn Ezra</a><a href="IbnEzraEstherFirstCommentary10-3" data-aht="source">Esther First Commentary 10:1-3</a><a href="IbnEzraEstherSecondCommentary10-3" data-aht="source">Esther Second Commentary 10:1-3</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink>, <multilink><a href="RidEsther10-3" data-aht="source">Rid</a><a href="RidEsther10-3" data-aht="source">Esther 10:3</a><a href="R. Yeshayah of Trani (Rid)" data-aht="parshan">About R. Yeshayah of Trani</a></multilink>, <multilink><a href="EshkolHaKoferEsther2-21" data-aht="source">R. Avraham Saba</a><a href="EshkolHaKoferEsther2-21" data-aht="source">Eshkol HaKofer Esther 2:21</a><a href="EshkolHaKoferEsther10-1" data-aht="source">Eshkol HaKofer Esther 10:1</a><a href="EshkolHaKoferEsther10-3" data-aht="source">Eshkol HaKofer Esther 10:3</a><a href="R. Avraham Saba (Tzeror HaMor)" data-aht="parshan">About R. Avraham Saba (Tzeror HaMor)</a></multilink>, <multilink><a href="REGaliko" data-aht="source">R"E Galiko</a><a href="REGaliko" data-aht="source">R"E Galiko</a></multilink>,&#160;<multilink><a href="HoilMosheEsther10-3" data-aht="source">Hoil Moshe</a><a href="HoilMosheEsther10-3" data-aht="source">Esther 10:3</a><a href="R. Moshe Yitzchak Ashkenazi (Hoil Moshe)" data-aht="parshan">About R. Moshe Yitzchak Ashkenazi</a></multilink></mekorot>
 
<point><b>Meaning of "לְרֹב"</b><ul>
 
<point><b>Meaning of "לְרֹב"</b><ul>
<li><b>Many/multitudes</b> – The Rid and the Hoil Moshe define the word as "ריבוי" or "הרבה", explaining that Mordechai was liked by his many brothers.&#160; This understanding is supported by the many places in Tanakh where the word "רב" clearly takes this meaning.<fn>See examples in note above, or use the&#160;<a href="http://mg.alhatorah.org/Esther/10#3">one click concordance</a> to explore all of the word's appearances.</fn></li>
+
<li><b>Many/multitudes</b> – The Rid and the Hoil Moshe define the word as "ריבוי" or "הרבה", explaining that Mordechai was liked by his many brothers.&#160; This understanding is supported by the many places in Tanakh where the word "רב" clearly takes this meaning.<fn>See examples in note above, or use the <a href="http://mg.alhatorah.org/Esther/10#3">One Click Concordance</a> to explore all of the word's appearances.</fn></li>
<li><b>Important</b> – The Hoil Moshe also opines that the word might refer to the respected members of the nation.<fn>This meaning might be supported by Esther 1:8, "עַל כָּל רַב בֵּיתוֹ" and Hoshea 8:12, "אֶכְתׇּב] (אכתוב) לוֹ [רֻבֵּי] (רבו) תּוֹרָתִי]".&#160; Both verse seem to be referring to that which is great and honored. See Radak.</fn> The verse would then be saying that not only was Mordechai viewed positively by the masses, but also by the important people.<fn>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.&#160; There too, he suggest s that the "רַבִּים" are not the multitudes but the important people.</fn> R. Galiko similarly explains that the word is related to "ריבונות", which he equates with exalted status.&#160; However, in contrast to the Hoil Moshe, 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.&#160; Unlike other leaders, he was not jealous of the greatness of those around him.</li>
+
<li><b>Exalted</b> – The Hoil Moshe opines that the word might also refer to the exalted members of the nation.<fn>This meaning might be supported by Esther 1:8: "עַל כָּל רַב בֵּיתוֹ" and Hoshea 8:12: "אֶכְתׇּב] (אכתוב) לוֹ [רֻבֵּי] (רבו) תּוֹרָתִי]".&#160; Both verses seem to be referring to that which is great and honored.</fn>&#160; The verse would then be saying that not only was Mordechai viewed positively by the masses, but also by the important people.<fn>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.&#160; There too, he suggests that the "רַבִּים" are not the multitudes but the elite.<br/>R. Galiko, following the second Targum, also explains that the word is related to "ריבונות", which he equates with raised status. However, in contrast to the Hoil Moshe, he suggests that the verse is not saying that Mordechai was pleasing to others, but rather that Mordechai was pleased by the stature of his brethren.&#160; Unlike other leaders, he was not jealous of the greatness of those around him.</fn></li>
<li><b>Most</b> – Rashbam assumes that the word literally means most, but that, nonetheless, the connotation of the phrase is "all his brothers". As is his wont, he explains the verse via "דרכי המקראות", pointing out that is is the way of the text not to be exact in its language.</li>
+
<li><b>Most</b> – Rashbam and Ibn Ezra assume that the word literally means most, but suggest that this need not cast Mordechai in a negative light.&#160;</li>
 +
<ul>
 +
<li>Rashbam claims that despite the literal definition, the connotation of the phrase is "all his brothers".&#160; He explains the verse via "דרכי המקראות", pointing out that it is the way of the text not to always be literally precise in its language.<fn>For a similar example, see how he explains "וַעֲבָדוֹ לְעֹלָם" in Shemot 21:6 to mean that the slave will work, not forever, but "until the end of his days".</fn></li>
 +
<li>Alternatively, Ibn Ezra points out that realistically it is impossible for any person, and particularly&#160;a leader, to please everyone, as man's nature is to be jealous of others and of those in power.</li>
 +
</ul>
 +
</ul></point>
 +
<point><b>Mordechai's character</b> – These sources read Mordechai positively, and as such, would find it surprising had the Megillah ended with criticism of him.&#160; For elaboration, see <a href="Mordechai's Religious Identity" data-aht="page">Mordechai's Religious Identity</a>.</point>
 +
<point><b>Relationship to the praise in the rest of the verse</b> – This reading works well with the other descriptions in the verse which similarly aim to laud Mordechai.</point>
 +
<point><b>Mention of Achashverosh's taxation</b> – According to this position, this fact, too, serves to praise Mordechai:<br/>
 +
<ul>
 +
<li>R. Galiko suggest that the fact appears only so as to further increase people's respect for Mordechai. Since he was second in command, the greater the prestige of the Persian kingdom, the greater was Mordechai as well.&#160; Ibn Ezra and R. Saba further suggests that the verse might be implying that Achashverosh taxed even those countries not under his control, since they too had begun to fear him in the merit of Mordechai.</li>
 +
<li>R"A Saba proposes that the text might be implying that though others were taxed, Israel was exempt.&#160; He even suggests that the tax was a punishment to all those who dared join in Haman's rebellion against the Jews.<fn>See&#160;<a href="Achashverosh's Shock and Fury" data-aht="page">Achashverosh's Shock and Fury</a> for a discussion of R"A Saba's position that Achashverosh had never knowingly agreed to decimate the Jews.&#160; In fact, he admired their wisdom and felt indebted to Mordechai for saving his life, and thus it was only due to Haman's deception that the decree was passed.&#160; As such, he viewed all those who agreed to abide by the edict as worthy of punishment.</fn>&#160; As such, the verse is included as a further demonstration of how the nation benefited from Mordechai's leadership.</li>
 
</ul></point>
 
</ul></point>
<point><b>Mordechai's character</b> – These sources read Mordechai positively, and as such, would find it surprising had the Megillah ended with criticism of him.</point>
+
<point><b>"דִּבְרֵי הַיָּמִים לְמַלְכֵי מָדַי וּפָרָס"</b> – R. Saba asserts that the verses are trying to emphasize not only how Mordechai was so accomplished among the Gentiles as to be recorded in their annals, but that he did so while simultaneously being "גָדוֹל לַיְּהוּדִים".&#160; He managed to not only remain pious in his position, but also to address the needs of his fellow Jews and even actively seek out their welfare.<fn>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.</fn></point>
<point><b>Relationship to epithets of praise</b> – This reading works well with the other descriptors in the verse which similarly aim to laud Mordechai.</point>
 
<point><b>Mention of Achashverosh's taxation</b> – R. Galico questions the relevance of this sentence to the miracle of Purim and attempts to suggest that it appears only so as to further increase people's respect for Mordechai. Since he was second in command, the greater the kingdom, the greater is Mordechai as well.</point>
 
</category>
 
<category name="Neutral">
 
Neutral Statement
 
<p>The phrase "וְרָצוּי לְרֹב אֶחָיו" is a neutral statement.</p>
 
<mekorot><multilink><a href="IbnEzraEstherFirstCommentary10-3" data-aht="source">Ibn Ezra</a><a href="IbnEzraEstherFirstCommentary10-3" data-aht="source">Esther First Commentary 10:3</a><a href="IbnEzraEstherSecondCommentary10-3" data-aht="source">Esther Second Commentary 10:3</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink></mekorot>
 
<point><b>Meaning of "לְרֹב"</b> – Ibn Ezra understands the term "לְרֹב" to mean "most," but nonetheless does not suggest that the statement is critical of Mordechai.&#160; He points out that realistically, it is impossible for a leader to please everyone as man's nature is to be jealous of those in power.</point>
 
<point><b>Mordechai's character</b> – According to Ibn Ezra, Mordechai was both a spiritual leader of the Jews of Persia and a member of Achashverosh's court.</point>
 
<point><b>Relationship to epithets of praise</b> – As there is no negativity in the phrase, "רָצוּי לְרֹב אֶחָיו" it does not contradict the positive portrait painted in the rest of the verse.</point>
 
 
</category>
 
</category>
 
</approaches>
 
</approaches>
 
</page>
 
</page>
 
</aht-xml>
 
</aht-xml>

Latest revision as of 02:18, 12 February 2019

Mordechai's Legacy – ורצוי לרב אחיו

Exegetical Approaches

Overview

Commentators debate both the meaning of the phrase "וְרָצוּי לְרֹב אֶחָיו" and what it reveals regarding Mordechai's enduring legacy.  Most adopt the Talmud Bavli's approach which renders the word "רֹב" as "most", and thereby suggest that the verse is subtly criticizing Mordechai. The Rid and others, in contrast, translate it as "multitudes", resulting in a much more favorable portrait of Mordechai, a leader who was liked by the masses of his brethren.  A middle approach taken by Rashbam and Ibn Ezra maintains the "most" definition, but suggests that this need not cast Mordechai in a negative light.  The result is a full spectrum of portraits of Mordechai, with the poles presenting almost diametrically opposite assessments, and each position providing different insights into both human nature and the world outlook of the commentators espousing it.

Critical of Mordechai

The Megillah ends with subtle criticism of Mordechai.

Meaning of "לְרֹב" – All of these commentators maintain that "לְרֹב" means "most" and comes to exclude a group of Jews who were displeased with Mordechai.  However, while this usage of the word is common in Mishnaic2 and modern Hebrew, in Biblical Hebrew, "רֹב" consistently takes the meaning of "many" or "much".3 Nonetheless, there would seem to be no reason to say that "many brothers" were pleased with Mordechai unless one is implying that not all agreed.
Why were some Jews upset?
  • Political rather than religious involvement – 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.4
  • Endangered the nation – R. Yosef Kara, instead, claims that part of the nation blamed Mordechai for endangering the entire people when he refused to bow to Haman.5  See Mordechai's Refusal to Bow for an analysis of Mordechai's motives and how commentators evaluate his actions.
  • Power hungry – R. Reggio implies that Mordechai was not respected by the people as they thought that he had chased after honor and glory.6 
  • Assimilated – M. Eisenberg suggests that the assimilated Jews left in Persia were pleased with Mordechai, while those in Israel, who had maintained their faith, were not.7  Mordechai had climbed to the heights of secular power, serving as a model to fellow Jewish-Persians who were similarly happy to remain in exile and acculterate. The Jews of Israel saw this as the ultimate tragedy, for Mordechai's status all but ensured the further assimilation of the rest of Persian Jewry, leaving little hope that many would opt to make aliyah and help rebuild the struggling community in Jerusalem.
Mordechai's religiosity and character
  • Torah giant – The Bavli and Rashi claim that Mordechai was not merely an observant Jew, but also a member of the Sanhedrin.  As such, they hold him to a higher standard for not being fully immersed in Torah.
  • Layperson – R. Reggio, in contrast, paints Mordechai as a simple Jew, who was not particularly versed in Torah law, and who cared more for his personal honor than observance of mitzvot.  It is this which lead to the lack of admiration.  For elaboration on this portrait of Mordechai, see Mordechai's Religious Identity.
  • Assimilated – M. Eisenberg goes a step further, suggesting that Mordechai had actually assimilated in his pursuit of power and rejected Jewish values.8
Relationship to the praise in the rest of the verse – The praises of Mordechai in the rest of the verse would seem to counter this negative reading and require explanation:
  • The Bavli and Rashi might suggest 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 their peace and welfare.
  • R. Reggio maintains consistency in the verse by mitigating the positive value 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 leadership or exemplary character.
  • M. Eisenberg assumes that the entire verse is written from the perspective of only those Jews in Shushan.  They (as opposed to the Jews of Israel) appreciated not only how his position enabled him to speak on their behalf to the king ("דֹּרֵשׁ טוֹב לְעַמּוֹ"), but also how he ensured that others "of his seed" be able to follow in his path and attain similar positions of power.
Mention of Achashverosh's taxation and chronicles
  • M. Eisenberg suggests that this seemingly irrelevant point is included only to show how far Mordechai had risen in the Persian courts; it was his position as second in command that invited revenue and ensured that he was recorded in the Persian Chronicles.9  This, however, is not particularly praiseworthy.  The Megillah is hinting that in following a path to power in exile, Mordechai demonstrated his preference to be written in the Persian Chronicles, rather than the Judean ones.
  • One might also suggest that the increased taxation caused resentment, leading to the implied criticism of Mordechai. This might be parallel to Yosef, whose policies of taxation may have similarly backfired, eventually causing resentment despite Yosef's earlier role as a savior.10

Complimentary to Mordechai

The ending of the Megillah is intended to cast Mordechai in a positive light.

Meaning of "לְרֹב"
  • Many/multitudes – The Rid and the Hoil Moshe define the word as "ריבוי" or "הרבה", explaining that Mordechai was liked by his many brothers.  This understanding is supported by the many places in Tanakh where the word "רב" clearly takes this meaning.11
  • Exalted – The Hoil Moshe opines that the word might also refer to the exalted members of the nation.12  The verse would then be saying that not only was Mordechai viewed positively by the masses, but also by the important people.13
  • Most – Rashbam and Ibn Ezra assume that the word literally means most, but suggest that this need not cast Mordechai in a negative light. 
    • Rashbam claims that despite the literal definition, the connotation of the phrase is "all his brothers".  He explains the verse via "דרכי המקראות", pointing out that it is the way of the text not to always be literally precise in its language.14
    • Alternatively, Ibn Ezra points out that realistically it is impossible for any person, and particularly a leader, to please everyone, as man's nature is to be jealous of others and of those in power.
Mordechai's character – These sources read Mordechai positively, and as such, would find it surprising had the Megillah ended with criticism of him.  For elaboration, see Mordechai's Religious Identity.
Relationship to the praise in the rest of the verse – This reading works well with the other descriptions in the verse which similarly aim to laud Mordechai.
Mention of Achashverosh's taxation – According to this position, this fact, too, serves to praise Mordechai:
  • R. Galiko suggest that the fact appears only so as to further increase people's respect for Mordechai. Since he was second in command, the greater the prestige of the Persian kingdom, the greater was Mordechai as well.  Ibn Ezra and R. Saba further suggests that the verse might be implying that Achashverosh taxed even those countries not under his control, since they too had begun to fear him in the merit of Mordechai.
  • R"A Saba proposes that the text might be implying that though others were taxed, Israel was exempt.  He even suggests that the tax was a punishment to all those who dared join in Haman's rebellion against the Jews.15  As such, the verse is included as a further demonstration of how the nation benefited from Mordechai's leadership.
"דִּבְרֵי הַיָּמִים לְמַלְכֵי מָדַי וּפָרָס" – R. Saba asserts that the verses are trying to emphasize not only how Mordechai was so accomplished among the Gentiles as to be recorded in their annals, but that he did so while simultaneously being "גָדוֹל לַיְּהוּדִים".  He managed to not only remain pious in his position, but also to address the needs of his fellow Jews and even actively seek out their welfare.16