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 Mishnaic2 and modern Hebrew, but not in Tanakh, where it consistently takes the meaning "many" or "much".3
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.4
  • Endangered the nation – R. Yosef Kara, instead, claims that some of the nation blamed Mordechai for endangering the entire people when he refused to bow to Haman.5
  • Power hungry – R. Reggio implies that Mordechai was not respected by the people as they thought that he had chased after honor. 
  • 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. 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.
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 only cast him in a negative light 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 the lack of admiration.  For elaboration on his portrait of Mordechai, see Mordechai's Religious Identity.
  • Assimilated – M. Eisenberg goes a step further to suggest that Mordechai had actually assimilated in his pursuit of power, dismissing Jewish values.
Relationship to epithets of praise – 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 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.
  • M. Eisenberg assumes that the entire verse is written only from the perspective of 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 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).6
Mention of Achashverosh's taxation – 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.  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, rather than Judean, Chronicles.

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 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.7
  • Important – The Hoil Moshe also opines that the word might refer to the respected members of the nation.8 The verse would then be saying that not only was Mordechai viewed positively by the masses, but also by the important people.9 R. Galiko similarly explains that the word is related to "ריבונות", which he equates with exalted 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 exalted stature of his brethren.  Unlike other leaders, he was not jealous of the greatness of those around him.
  • Most – 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.
Mordechai's character – These sources read Mordechai positively, and as such, would find it surprising had the Megillah ended with criticism of him.
Relationship to epithets of praise – This reading works well with the other descriptors in the verse which similarly aim to laud Mordechai.
Mention of Achashverosh's taxation – 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.

Neutral Statement

The phrase "וְרָצוּי לְרֹב אֶחָיו" is a neutral statement.

Meaning of "לְרֹב" – Ibn Ezra understands the term "לְרֹב" to mean "most," but nonetheless does not suggest that the statement is critical of Mordechai.  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.
Mordechai's character – According to Ibn Ezra, Mordechai was both a spiritual leader of the Jews of Persia and a member of Achashverosh's court.
Relationship to epithets of praise – 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.