Difference between revisions of "Mordechai's Religious Identity/2"
m |
|||
(30 intermediate revisions by 2 users not shown) | |||
Line 3: | Line 3: | ||
<page type="Approaches"> | <page type="Approaches"> | ||
<h1>Mordechai's Religious Identity</h1> | <h1>Mordechai's Religious Identity</h1> | ||
− | < | + | |
+ | <div class="overview"> | ||
+ | <h2>Overview</h2> | ||
+ | <p>The vast majority of commentators assume that Mordechai was not only an observant Jew, but the spiritual leader of Persian Jewry.  According to them, Mordechai maintained his piety while serving in a position of political power and also tried to ensure that Esther and the entire nation acted similarly. As such, the Megillah is the story of a righteous hero who helps to save his nation from both physical and spiritual destruction.</p> | ||
+ | <p>A small group of commentators, though, portray Mordechai in a less favorable light. R. Reggio depicts him as a layman who was not a particularly knowledgeable Jew and was willing to compromise his observance for personal gain.  Accordingly, it was Esther, rather than Mordechai, who saved the nation, and Megillat Esther tells the tale of life in exile without proper leadership and of how Hashem never abandons His nation.  R. Medan goes a step further in presenting Mordechai as a completely assimilated Jew who cared more for his personal honor than his nation. For him, the Megillah records the story of how Mordechai ultimately reconnected with his Jewish roots and conveys the enduring lesson that assimilation does not protect from anti-semitism.</p></div> | ||
+ | |||
<approaches> | <approaches> | ||
− | <category name="">Spiritual Leader | + | <category name="Gadol HaDor"> |
− | <mekorot><multilink><a href="SeptuagintEsthersectionAvss1-11" data-aht="source">Septuagint</a><a href="SeptuagintEsthersectionAvss1-11" data-aht="source">Esther section A, vss. 1-11</a><a href="SeptuagintEsther2-20" data-aht="source">Esther 2:20</a><a href="SeptuagintEsthersectionCvss1-11" data-aht="source">Esther section C, vss. 1-11</a><a href="SeptuagintEsthersectionAvss1-11" data-aht="source">Esther section A, vss. 1-11</a><a href="Septuagint" data-aht="parshan">About the Septuagint</a></multilink>, <multilink><a href="SederOlamRabbah20" data-aht="source">Seder Olam Rabbah</a><a href="SederOlamRabbah20" data-aht="source">20</a><a href="Seder Olam Rabbah" data-aht="parshan">About Seder Olam Rabbah</a></multilink>, <multilink><a href="BavliMegillah12b" data-aht="source">Bavli</a><a href="BavliMegillah12b" data-aht="source">Megillah 12b</a><a href="BavliMegillah13b" data-aht="source">Megillah 13b</a><a href="BavliMegillah15a" data-aht="source">Megillah 15a</a><a href="BavliMegillah16b" data-aht="source">Megillah 16b</a><a href="BavliMenachot65a" data-aht="source">Menachot 65a</a><a href="Talmud Bavli" data-aht="parshan">About the Bavli</a></multilink>, <multilink><a href="FirstTargumofMegillatEsther2-5-6" data-aht="source">First Targum of Megillat Esther</a><a href="FirstTargumofMegillatEsther2-5-6" data-aht="source">2:5</a><a href="FirstTargumofMegillatEsther2-11" data-aht="source">2:11</a><a href="First Targum of Megillat Esther" data-aht="parshan">About First Targum of Megillat Esther</a></multilink>, <multilink><a href="SecondTargumofMegillatEsther2-5-6" data-aht="source">Second Targum of Megillat Esther</a><a href="SecondTargumofMegillatEsther2-5-6" data-aht="source">2:5-6</a><a href="SecondTargumofMegillatEsther4-1" data-aht="source">4:1</a><a href="Second Targum of Megillat Esther" data-aht="parshan">About Second Targum of Megillat Esther</a></multilink>, <multilink><a href="ShemotRabbah38-4" data-aht="source">Shemot Rabbah</a><a href="ShemotRabbah38-4" data-aht="source">38:4</a><a href="Shemot Rabbah" data-aht="parshan">About Shemot Rabbah</a></multilink>, <multilink><a href="EstherRabbah6-2" data-aht="source">Esther Rabbah</a><a href="EstherRabbah6-2" data-aht="source">6:2</a><a href="EstherRabbah7-13" data-aht="source">7:13</a><a href="EstherRabbah8-5" data-aht="source">8:5</a><a href="EstherRabbah8-7" data-aht="source">8:7</a><a href="Esther Rabbah" data-aht="parshan">About Esther Rabbah</a></multilink>, <multilink><a href="PirkeiDeRabbiEliezerHigger49" data-aht="source">Pirkei DeRabbi Eliezer</a><a href="PirkeiDeRabbiEliezerHigger49" data-aht="source">(Higger) 49</a><a href="Pirkei DeRabbi Eliezer" data-aht="parshan">About Pirkei DeRabbi Eliezer</a></multilink>, <multilink><a href="RashiEsther2-5" data-aht="source">Rashi</a><a href="RashiEsther2-5" data-aht="source">Esther 2:5</a><a href="RashiEsther2-10-11" data-aht="source">Esther 2:10-11</a><a href="RashiEsther2-22" data-aht="source">Esther 2:22</a><a href="RashiEsther3-2" data-aht="source">Esther 3:2</a><a href="RashiEsther2-22" data-aht="source">Esther 2:22</a><a href="RashiMegillah16bsvשפירשומעיקרא" data-aht="source">Megillah 16b s.v. שפירשו, מעיקרא</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, <multilink><a href=" | + | Gadol HaDor (Spiritual Leader of the Generation) |
− | <point><b>What type of leader?</b> Seder Olam Rabbah asserts that Mordechai was a prophet,<fn>Cf. Bavli Megillah 15a.  See also the Septuagint and Esther Rabbah 8:5 who present Mordechai as having a prophetic dream about two dragons coming to destroy a small nation | + | <p>Mordechai was a pious leader of the Jewish community of Persia, who was not only punctilious in his own religious observance but also attempted to aid his brethren in maintaining their faith.</p> |
− | <point><b>Keeping Mitzvot</b> – According to all these commentators, Mordechai was a fully observant Jew. | + | <mekorot><multilink><a href="SeptuagintEsthersectionAvss1-11" data-aht="source">Septuagint</a><a href="SeptuagintEsthersectionAvss1-11" data-aht="source">Esther section A, vss. 1-11</a><a href="SeptuagintEsther2-20" data-aht="source">Esther 2:20</a><a href="SeptuagintEsthersectionCvss1-11" data-aht="source">Esther section C, vss. 1-11</a><a href="SeptuagintEsthersectionAvss1-11" data-aht="source">Esther section A, vss. 1-11</a><a href="Septuagint" data-aht="parshan">About the Septuagint</a></multilink>, <multilink><a href="SederOlamRabbah20" data-aht="source">Seder Olam Rabbah</a><a href="SederOlamRabbah20" data-aht="source">20</a><a href="Seder Olam Rabbah" data-aht="parshan">About Seder Olam Rabbah</a></multilink>, <multilink><a href="BavliMegillah12b" data-aht="source">Bavli</a><a href="BavliMegillah12b" data-aht="source">Megillah 12b</a><a href="BavliMegillah13b" data-aht="source">Megillah 13b</a><a href="BavliMegillah15a" data-aht="source">Megillah 15a</a><a href="BavliMegillah16b" data-aht="source">Megillah 16b</a><a href="BavliMenachot65a" data-aht="source">Menachot 65a</a><a href="Talmud Bavli" data-aht="parshan">About the Bavli</a></multilink>, <multilink><a href="FirstTargumofMegillatEsther2-5-6" data-aht="source">First Targum of Megillat Esther</a><a href="FirstTargumofMegillatEsther2-5-6" data-aht="source">2:5</a><a href="FirstTargumofMegillatEsther2-11" data-aht="source">2:11</a><a href="First Targum of Megillat Esther" data-aht="parshan">About First Targum of Megillat Esther</a></multilink>, <multilink><a href="SecondTargumofMegillatEsther2-5-6" data-aht="source">Second Targum of Megillat Esther</a><a href="SecondTargumofMegillatEsther2-5-6" data-aht="source">2:5-6</a><a href="SecondTargumofMegillatEsther4-1" data-aht="source">4:1</a><a href="Second Targum of Megillat Esther" data-aht="parshan">About Second Targum of Megillat Esther</a></multilink>, <multilink><a href="ShemotRabbah38-4" data-aht="source">Shemot Rabbah</a><a href="ShemotRabbah38-4" data-aht="source">38:4</a><a href="Shemot Rabbah" data-aht="parshan">About Shemot Rabbah</a></multilink>, <multilink><a href="EstherRabbah6-2" data-aht="source">Esther Rabbah</a><a href="EstherRabbah6-2" data-aht="source">6:2</a><a href="EstherRabbah7-13" data-aht="source">7:13</a><a href="EstherRabbah8-5" data-aht="source">8:5</a><a href="EstherRabbah8-7" data-aht="source">8:7</a><a href="Esther Rabbah" data-aht="parshan">About Esther Rabbah</a></multilink>, <multilink><a href="PirkeiDeRabbiEliezerHigger49" data-aht="source">Pirkei DeRabbi Eliezer</a><a href="PirkeiDeRabbiEliezerHigger49" data-aht="source">(Higger) 49</a><a href="Pirkei DeRabbi Eliezer" data-aht="parshan">About Pirkei DeRabbi Eliezer</a></multilink>, <multilink><a href="RashiEsther2-5" data-aht="source">Rashi</a><a href="RashiEsther2-5" data-aht="source">Esther 2:5</a><a href="RashiEsther2-10-11" data-aht="source">Esther 2:10-11</a><a href="RashiEsther2-22" data-aht="source">Esther 2:22</a><a href="RashiEsther3-2" data-aht="source">Esther 3:2</a><a href="RashiEsther2-22" data-aht="source">Esther 2:22</a><a href="RashiMegillah16bsvשפירשומעיקרא" data-aht="source">Megillah 16b s.v. שפירשו, מעיקרא</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, <multilink><a href="RYosefKaraEstherVersionA3-2" data-aht="source">R. Yosef Kara</a><a href="RYosefKaraEstherVersionB2-5-6" data-aht="source">Esther First Commentary 2:5-6</a><a href="RYosefKaraEstherVersionB2-19-20" data-aht="source">Esther First Commentary 2:19-20</a><a href="RYosefKaraEstherVersionB10-3" data-aht="source">Esther First Commentary 10:3</a><a href="RYosefKaraEstherVersionA3-2" data-aht="source">Esther Second Commentary 3:2-4</a><a href="R. Yosef Kara" data-aht="parshan">About R. Yosef Kara</a></multilink>, <multilink><a href="RashbamEsther2-6" data-aht="source">Rashbam</a><a href="RashbamEsther2-6" data-aht="source">Esther 2:6</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="IbnEzraEstherVersionA2-9" data-aht="source">Ibn Ezra</a><a href="IbnEzraEstherVersionA2-9" data-aht="source">Esther Version A 2:9</a><a href="IbnEzraEstherVersionA10-3" data-aht="source">Esther Version A 10:3</a><a href="IbnEzraEstherVersionB2-5" data-aht="source">Esther Version B 2:5</a><a href="IbnEzraEstherVersionB2-11" data-aht="source">Esther Version B 2:11</a><a href="IbnEzraEstherVersionB3-4" data-aht="source">Esther Version B 3:4</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink>, <multilink><a href="RAvrahamSabaEshkolHaKopherEsther2-5-8" data-aht="source">R. Avraham Saba</a><a href="RAvrahamSabaEshkolHaKopherEsther2-5-8" data-aht="source">Esther 2:5-8</a><a href="RAvrahamSabaEshkolHaKopherEsther2-21" data-aht="source">Esther 2:21</a><a href="RAvrahamSabaEshkolHaKoferEsther3-4" data-aht="source">Esther 3:4</a><a href="RAvrahamSabaEshkolHaKoferEsther10-3" data-aht="source">Esther 10:3</a><a href="R. Avraham Saba (Tzeror HaMor)" data-aht="parshan">About R. Avraham Saba</a></multilink></mekorot> |
− | + | <point><b>What type of leader?</b> Seder Olam Rabbah asserts that Mordechai was a prophet,<fn>Cf. Bavli Megillah 15a.  See also the Septuagint and Esther Rabbah 8:5 who present Mordechai as having a prophetic dream about two dragons coming to destroy a small nation which in the end is saved, portending the events of the Megillah.</fn> while the Bavli and many in its wake<fn>See, for example: Pirkei DeRabbi Eliezer, Rashi, R"Y Kara, Rashbam, and R. Saba.</fn> maintain that Mordechai was a member of the Sanhedrin.<fn>See below that R. Reggio rejects this claim for having no basis in the text of the Megillah.</fn>  According to these sources, Mordechai was actively involved in encouraging the nation to lead a Torah lifestyle.<fn>Thus, for example, Esther Rabbah presents Mordechai as warning the nation not to participate in Achashverosh's party and its accompanying promiscuity.</fn></point> | |
− | + | <point><b>Keeping Mitzvot</b> – According to all of these commentators, Mordechai was a fully observant Jew.<fn>Esther Rabbah (6:2, 8:7) presents Mordechai as studying Torah.  The Septuagint, Second Targum 4:1, Esther Rabbah 8:7, and Pirkei DeRabbi Eliezer add a prayer which he offered for the salvation of the nation. See also Bavli Megillah, First Targum, and Shemot Rabbah, who mention prayer in other contexts as well. R. Saba also emphasizes Mordechai's observance of kashrut.  However, there is no explicit evidence in the Megillah for any of these.</fn>  R"A Saba notes how virtuous this makes Mordechai, considering that he was both in exile and a servant in the king's court,<fn>He even asserts  that Mordechai's position might have made him analogous to a slave who is exempt from keeping the commandments altogether.</fn> either of which would have caused many to abandon their faith.<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 court. He points them to Mordechai who managed to maintain his piety and nonetheless succeed in public office.</fn></point> | |
− | + | <point><b>"אִישׁ יְהוּדִי"</b> – Many of these commentators<fn>Rashi, in contrast, simply explains that he is designated as such since he was an exile from Judah.</fn> suggest that this appellation is intended to highlight that Mordechai's Judaism was one of his defining characteristics.<fn>R. Saba asserts that it shows how he managed to be a Jew in all of his actions, despite the negative influences from the palace and Shushan.  Others suggest a play on words, with Esther Rabbah claiming that Mordechai "‏ייחד שם ה'‏‎‏"‎  and the First Targum suggesting that he was always "מודה ומצלי קדם אלהא", thanking and praying to Hashem. See also Bavli Megillah 12a that he was "יחיד", unique in his generation.</fn></point> | |
− | < | + | <point><b>Why conceal Esther's religious identity?</b> According to this approach, keeping this secret was meant to aid Esther in her Torah observance:<fn>For a full spectrum of approaches to this issue, see <a href="Why Conceal Esther's Nationality?" data-aht="page">Why Conceal Esther's Nationality?</a></fn> |
− | |||
− | |||
<ul> | <ul> | ||
− | <li>Rashi asserts that Mordechai thought that hiding Esther's identity would reduce her chances of becoming queen<fn>He assumes that Esther was of royal lineage, being a descendant of Shaul, and wanted to hide this fact from the king.</fn> and help her avoid the difficulties that palace life would place on maintaining a Jewish lifestyle. </li> | + | <li>Rashi asserts that Mordechai thought that hiding Esther's identity would reduce her chances of becoming queen<fn>He assumes that Esther was of royal lineage, being a descendant of Shaul, and that Mordechai wanted to hide this fact from the king.</fn> and help her avoid the difficulties that palace life would place on maintaining a Jewish lifestyle. </li> |
− | <li>According to Ibn Ezra, Mordechai felt that Esther would be better able to keep Hashem's commandments | + | <li>According to Ibn Ezra, Mordechai felt that if Esther's religious affiliation was not publicly known, she would be better able to keep Hashem's commandments in the palace.<fn>Ibn Ezra assumes that if her religion were known the king would have actively forced Esther to transgress commandments, but if no one knew, they might not notice if she observed commandments in secret.</fn></li> |
</ul></point> | </ul></point> | ||
− | <point><b>"וּמׇרְדֳּכַי יֹשֵׁב בְּשַׁעַר הַמֶּלֶךְ"</b> – R. Saba<fn>Cf. Bavli Megillah 16b and Rashi who say similarly | + | <point><b>"וּמׇרְדֳּכַי יֹשֵׁב בְּשַׁעַר הַמֶּלֶךְ"</b> – R. Saba<fn>Cf. Bavli Megillah 16b and Rashi who say similarly regarding Mordechai's appointment as second to the king.</fn> raises a possible criticism of Mordechai for "sitting at the king's gate" and being involved in court life rather than immersing himself in Torah.<fn>See above that R. Saba might be subtly criticizing contemporaries who abandoned Torah study and observance in order to rise to positions of prominence.</fn>  He, nonetheless, defends the decision by pointing out that Mordechai refrained from Torah study only because he thought that his position might save the nation.<fn>He points out that the verse purposely adds, "בַּיָּמִים הָהֵם", to suggest that this was only during a specific time period, when the nation was in potential danger.</fn></point> |
− | <point><b>Mordechai's refusal to bow</b> – This approach asserts that Mordechai's action was motivated by a desire to avoid violating a religious prohibition. <br/> | + | <point><b>Mordechai's refusal to bow</b> – This approach asserts that Mordechai's action was motivated by a desire to avoid violating a religious prohibition. For a full discussion, see <a href="Mordechai's_Refusal_to_Bow" data-aht="page">Mordechai's Refusal to Bow</a>.<br/> |
<ul> | <ul> | ||
− | <li><b>Idolatry</b> – Most claim that Haman had either proclaimed himself a deity<fn>See Bavli and Rashi.</fn> or worn an idol on his clothing.<fn>See Esther Rabbah, Pirkei deRabbi Eliezer, | + | <li><b>Idolatry</b> – Most of these commentators claim that Haman had either proclaimed himself to be a deity<fn>See Bavli Megillah 19a and Rashi.</fn> or worn an idol on his clothing.<fn>See Esther Rabbah, Pirkei deRabbi Eliezer, Ibn Ezra, and R. Saba.</fn></li> |
− | <li><b>Bowing to a human </b>– On the other hand, R. Yosef Kara says there is a religious prohibition to bow down to | + | <li><b>Bowing to a human </b>– On the other hand, R. Yosef Kara says there is a religious prohibition to bow down to any human, even if unconnected to idolatry.</li> |
</ul></point> | </ul></point> | ||
− | <point><b>"וַיִּזְעַק זְעָקָה גְדוֹלָה וּמָרָה"</b> – Septuagint, Second Targum, Esther Rabbah, and Pirkei DeRabbi Eliezer presumably draw on this verse when they | + | <point><b>"וַיִּזְעַק זְעָקָה גְדוֹלָה וּמָרָה"</b> – The Septuagint, Second Targum, Esther Rabbah, and Pirkei DeRabbi Eliezer all presumably draw on this verse when they interpolate into the story of the Megillah a prayer of Mordechai for salvation.  They assume that the anguished cry of Mordechai was a cry and plea to Hashem.</point> |
− | <point><b>Mordechai's name</b> – Mordechai's name seems to be related to that of the foreign god, Marduk, a strange choice for an observant Jew.  Chulin 139b distances itself from this possibility by suggesting that his name is a | + | <point><b>Mordechai's name</b> – Mordechai's name seems to be related to that of the foreign god, Marduk, a strange choice for an observant Jew.  Bavli Chulin 139b distances itself from this possibility by suggesting that his name is a play on the words "מר דרור".</point> |
− | <point><b>Religious identity of the whole nation</b> – Bavli Megillah and others following it assert that the nation sinned in | + | <point><b>Why was Mordechai in exile?</b> According to <multilink><a href="BavliMenachot65a" data-aht="source">Bavli Menachot</a><a href="BavliMenachot65a" data-aht="source">Menachot 65a</a><a href="Talmud Bavli" data-aht="parshan">About the Bavli</a></multilink>, Mordechai is identical to Mordechai Bilshan, one of the early returnees to Israel with Zerubavel after the declaration of Cyrus (<a href="Ezra2-2" data-aht="source">Ezra 2:2</a>).  If so, he only subsequently returned to Persia, perhaps as an emissary to help and persuade the remaining Jews to make aliyah.</point> |
− | <point><b>Absence of Hashem in the Megillah</b> – | + | <point><b>Religious identity of the whole nation</b> – Bavli Megillah and others following it assert that the nation sinned in participating in Achashverosh's party.  R. Saba even suggests that Esther's fast was intended to atone for the nation's eating at the party. He further asserts that all except Mordechai bowed down to Haman, and that Mordechai's refusal was a corrective act.</point> |
+ | <point><b>Absence of Hashem in the Megillah</b> – According to <a href="RSaadiaGaonIntroductiontoEsther" data-aht="source">R. Saadia Gaon</a>, the absence of Hashem's name does not connote a lack of religiosity, but might rather be an attempt to prevent the desecration of Hashem's name, as the Megillah's story was to be recorded in the Persian royal annals.<fn>In his introduction to the Megillah, R. Saadia asserts that Esther and Mordechai knew that the scroll was going to be stored in the royal archives.  Thus, if Hashem's name were to be mentioned, the Persians would have replaced it with the names of their gods. Esther and Mordechai therefore decided to omit Hashem's name entirely.</fn></point> | ||
<point><b>"וְרָצוּי לְרֹב אֶחָיו"</b><ul> | <point><b>"וְרָצוּי לְרֹב אֶחָיו"</b><ul> | ||
− | <li><b>Critique of Mordechai</b> – Bavli Megillah 16b<fn> | + | <li><b>Critique of Mordechai</b> – Bavli Megillah 16b<fn>Rashi adopts this interpretation.</fn> explains that Mordechai was acceptable only to "most of his brethren" because some of the Sanhedrin withdrew their support from him once he became second to the king and spent less time studying Torah.  R"Y Kara alternatively suggests that some people blamed Mordechai for his refusal to bow and its consequences.<fn>See <a href="Mordechai's Refusal to Bow" data-aht="page">Mordechai's Refusal to Bow</a> for a discussion of R. Yosef' Kara's position on whether Mordechai's decision was justified.</fn></li> |
− | <li><b>Neutral | + | <li><b>Neutral statement </b>– Rashbam suggests that the verse simply means that he was liked by everyone, while Ibn Ezra suggests that it is impossible for anyone to please everyone. See <a href="Mordechai's Legacy – ורצוי לרב אחיו" data-aht="page">Mordechai's Legacy – ורצוי לרב אחיו</a> for elaboration.</li> |
</ul></point> | </ul></point> | ||
</category> | </category> | ||
− | <category | + | <category>Simple Jew |
+ | <p>Mordechai was a layman.  Though he was not assimilated, he was not particularly knowledgeable in matters of Jewish law.</p> | ||
<mekorot><multilink><a href="RYSReggioEstherpp15-16" data-aht="source">R. Y"S Reggio</a><a href="RYSReggioEstherpp6-10" data-aht="source">Esther pp. 6-10</a><a href="RYSReggioEstherpp15-16" data-aht="source">Esther pp. 15-16</a><a href="R. Yitzchak Shemuel Reggio (Yashar)" data-aht="parshan">About R. Yitzchak Shemuel Reggio</a></multilink></mekorot> | <mekorot><multilink><a href="RYSReggioEstherpp15-16" data-aht="source">R. Y"S Reggio</a><a href="RYSReggioEstherpp6-10" data-aht="source">Esther pp. 6-10</a><a href="RYSReggioEstherpp15-16" data-aht="source">Esther pp. 15-16</a><a href="R. Yitzchak Shemuel Reggio (Yashar)" data-aht="parshan">About R. Yitzchak Shemuel Reggio</a></multilink></mekorot> | ||
− | <point><b>Keeping Mitzvot</b> – According to R. Reggio, Mordechai was | + | <point><b>Keeping Mitzvot</b> – According to R. Reggio, though Mordechai was generally observant, his religion was not always his highest priority, and not something that he necessarily preached to others. Thus, he never warned Esther to reject Persian polytheism or to adhere to the laws of kashrut. Indeed, he did all in his power to help her become queen, despite the fact that this would make her observance more difficult.</point> |
− | <point><b>"אִישׁ יְהוּדִי"</b> – R. Reggio asserts that the Megillah's introduction of Mordechai as an "אִישׁ יְהוּדִי" without any | + | <point><b>"אִישׁ יְהוּדִי"</b> – R. Reggio asserts that the Megillah's introduction of Mordechai as simply an "אִישׁ יְהוּדִי", without any additional titles, suggests that he had no special religious role, being only a layperson and not a spiritual leader. He points to other Biblical characters who are similarly introduced only by their name and location,<fn>Cf. the Biblical introductions to Manoach (Shofetim 13:1), the "איש הלוי" (Shofetim 19:1), and Kish (Shemuel I 9:1).</fn> and notes that each of these are also simply common folk.<fn>He further suggests that the Megillah consistently refers to Mordechai as a "יהודי", since it was his Judaism which led him to feel obligated, albeit erroneously,  to refuse to bow, leading to the near catastrophe.</fn></point> |
− | <point><b>Member of the Sanhedrin?</b> R. Reggio counters those who assert that Mordechai was a member of the Sanhedrin by pointing out that not only is there no hint to this in the text but | + | <point><b>Member of the Sanhedrin?</b> R. Reggio counters those who assert that Mordechai was a member of the Sanhedrin by pointing out that not only is there no hint to this in the text but that it would also be strange that he alone of the Sanhedrin was living in Shushan while the others were in Israel.</point> |
− | <point><b>Why conceal Esther's religious identity?</b> According to R. Reggio, Mordechai | + | <point><b>Why conceal Esther's religious identity?</b> According to R. Reggio, this was part of Mordechai's efforts to help Esther become queen.<fn>According to R. Reggio, even later when Haman makes his decree, Mordechai is less fearful for the fate of the nation (whom he was confident would find salvation "from some other source") than he was of the possibility that Esther would lose her position!</fn>  Since Esther's lowly origins would have reduced her chances to be selected, Mordechai advised her to conceal them.<fn>For elaboration, see <a href="Why Conceal Esther's Nationality?" data-aht="page">Why Conceal Esther's Nationality?</a>.</fn> R. Reggio evaluates Mordechai's actions here negatively, asserting that he should not have desired that his relative sit on the throne with a polytheist who prayed to the sun. Moreover, he maintains that if becoming queen required hiding one's faith and made observance more difficult,<fn>In contrast to Ibn Ezra above who thought that secrecy would abet observance, R. Reggio maintains the opposite.  He assumes that there was no religious persecution in the palace, and if Esther had asked for Kosher food due to her religious convictions, her request would have been honored.</fn> it should never have even been a consideration.</point> |
− | + | <point><b>Mordechai's refusal to bow</b> – R. Reggio suggests that, in his ignorance, Mordechai mistakenly assumed that one may not bow to a human, and that he thereby endangered the entire nation with his erroneous piety.<fn>See <a href="Mordechai's Refusal to Bow" data-aht="page">Mordechai's Refusal to Bow</a> for elaboration.</fn></point> | |
− | <point><b>Mordechai's refusal to bow</b> – R. Reggio suggests that, in his ignorance, Mordechai mistakenly assumed that one may not bow to a human and that he endangered the entire nation | + | <point><b>"וַיִּזְעַק זְעָקָה גְדוֹלָה וּמָרָה"</b> – According to R. Reggio, this cry is not one of prayer, but of pure distress.  Mordechai was so distraught that his mistaken refusal to bow<fn>See above that Mordechai erroneously believed that one is not allowed to bow to a human.</fn> had led to such disastrous consequences that he was not capable of thinking clearly and it did not even occur to him to pray to Hashem for salvation.<fn>According to R. Reggio, if the fate of the nation was solely in Mordechai's hands all would have been lost.  It was only Esther's proactive behavior that brought salvation.  Mordechai had not even thought of speaking to her, and it was only because Esther heard his cries, that she inquired as to what was going on.  Even then, Mordechai was interested only in keeping Esther on the throne and not is saving the nation. It was Esther on her own who decided to call a fast and to work to save the nation.</fn></point> |
− | <point><b>"וַיִּזְעַק זְעָקָה גְדוֹלָה וּמָרָה"</b> – According to R. Reggio this cry is not one of prayer, but of pure distress.  Mordechai was so distraught that his mistaken refusal to bow<fn>See above that Mordechai erroneously believed that one is not allowed to bow to a human.</fn> had such disastrous consequences that he was not capable of thinking clearly and it | + | <point><b>"וּמׇרְדֳּכַי יֹשֵׁב בְּשַׁעַר הַמֶּלֶךְ"</b> – R.Reggio asserts that this verse teaches that Mordechai held some position of authority in the palace.</point> |
− | <point><b> | + | <point><b>Religious identity of the whole nation</b> – According to R. Reggio, the religiosity of the Jews of Shushan was similar to that of Mordechai; they, too, were simple laypeople.</point> |
− | <point><b>Religious identity of the whole nation</b> – According to R. Reggio, the Jews of Shushan | + | <point><b>Absence of Hashem in the Megillah</b> – As Mordechai was neither a particularly pious person nor a spiritual leader, Hashem was not consistently in his thoughts or speech, and thus God's name is missing from the mouths of the Megillah's protagonists.</point> |
− | <point><b>Absence of Hashem in the Megillah</b> – As Mordechai was | + | <point><b>Mordechai's name</b> – R. Reggio does not address the Babylonian origins of Mordechai's name.</point> |
− | <point><b>"גָדוֹל לַיְּהוּדִים וְרָצוּי לְרֹב אֶחָיו"</b> – R. Reggio asserts that even at the end of the story, Mordechai is | + | <point><b>"גָדוֹל לַיְּהוּדִים וְרָצוּי לְרֹב אֶחָיו"</b> – R. Reggio asserts that even at the end of the story, Mordechai is considered great in the eyes of his brethren only because of his position as second to the king, but not because of his Torah knowledge or exemplary character. In fact, some may have even viewed him negatively since they felt that he chased after honor.</point> |
+ | <point><b>Message of the Megillah</b> – This portrait of Mordechai makes one wonder why the story of Megillat Esther would have been included in Tanakh. It is possible that, according to this reading, the Megillah comes to teach that even in exile, when Hashem's presence is not always felt, He still cares for His Nation and protects them.</point> | ||
</category> | </category> | ||
− | <category | + | <category>Assimilated Persian |
− | <mekorot>R. Yaacov Medan<fn>See his article, "‏ומרדכי לא יכרע ולא ישתחוה | + | <p>Mordechai was a secular Jew who was completely assimilated into Persian society and initially cared little about his nation.</p> |
− | <point><b>Keeping Mitzvot</b> – R. Medan suggests that Mordechai might have been disconnected from his Judaism and | + | <mekorot>One option developed by R. Yaacov Medan<fn>See his article, "‏ומרדכי לא יכרע ולא ישתחוה' – מדוע?‏'", in הדסה היא אסתר, (Jerusalem, 5757): 151-171.  This is one of several options raised in the article.</fn></mekorot> |
− | <point><b>"אִישׁ יְהוּדִי"</b> – This approach might suggest that this title has nothing to do with Mordechai's connection to his Judaism, but rather points to his | + | <point><b>Keeping Mitzvot</b> – R. Medan suggests that Mordechai might have been disconnected from his Judaism and a full part of Persian society.  Though he had the opportunity to return to Israel with the proclamation of Cyrus, he decided against doing so.</point> |
− | <point><b>"וּמׇרְדֳּכַי יֹשֵׁב בְּשַׁעַר הַמֶּלֶךְ"</b> – Mordechai had fully acculturated, involving himself in Persian politics and working his way | + | <point><b>"אִישׁ יְהוּדִי"</b> – This approach might suggest that this title has nothing to do with Mordechai's connection to his Judaism, but rather points to his having been exiled from the province of Judea.</point> |
− | <point><b>Mordechai's name</b> – Mordechai's name, recalling that of the Babylonian god, Marduk, might be evidence of his total assimilation.  Unlike Esther, | + | <point><b>"וּמׇרְדֳּכַי יֹשֵׁב בְּשַׁעַר הַמֶּלֶךְ"</b> – Mordechai had fully acculturated, involving himself in Persian politics and working his way up to a position of prominence in the king's court. The ensuing difficulties in observance did not deter him as he was not attempting to maintain a Jewish lifestyle.</point> |
− | <point><b>Why conceal Esther's religious identity?</b> R. Medan suggests that Mordechai was embarrassed by | + | <point><b>Mordechai's name</b> – Mordechai's name, recalling that of the Babylonian god, Marduk, might be evidence of his total assimilation.  Unlike by Esther, there is not even a record that he had an alternative Hebrew name.</point> |
− | <point><b>Mordechai's refusal to bow</b> – This was prompted not by religious motives but by a personal rivalry with Haman. After having just saved the king's life, Mordechai did not | + | <point><b>Why conceal Esther's religious identity?</b> R. Medan suggests that Mordechai was embarrassed by their Jewish roots and therefore counseled Esther to hide her origins.  It is possible that Mordechai attempted to hide his own Jewish identity as well, but at some point was forced to reveal it.<fn>It is possible that it is first during the clash with Haman that his own Judaism became known, but beforehand, as he was rising in power, everyone was unaware of it.</fn></point> |
− | <point><b>"וַיִּזְעַק זְעָקָה גְדוֹלָה וּמָרָה"</b> – | + | <point><b>Mordechai's refusal to bow</b> – This act of disobedience was prompted not by any religious motives but by a personal rivalry with Haman. After having just saved the king's life, Mordechai did not view himself as subordinate to Haman and thus refused to acknowledge Haman's authority.  He did not give a second thought as to how this might affect his nation.</point> |
− | <point><b>Absence of Hashem in the Megillah</b> – This position might suggest that the absence of Hashem's name in the Megillah reflects | + | <point><b>"וַיִּזְעַק זְעָקָה גְדוֹלָה וּמָרָה"</b> – This position could posit that this was the turning point in Mordechai's life. When he realized the consequences of his actions, he set out to correct them and, in so doing, returned to both his nation and Hashem.</point> |
− | <point><b>Biblical | + | <point><b>Absence of Hashem in the Megillah</b> – This position might suggest that the absence of Hashem's name in the Megillah reflects that both Mordechai's and the nation's lives were devoid of devotion to Hashem.</point> |
− | <point><b>Religious identity of the whole nation</b> – It is possible that many of the Jews of Shushan were similarly assimilated.  Like Mordechai they had opted to remain in exile, and were perhaps quite comfortable in Persian society.</point> | + | <point><b>Biblical parallels</b> – R. Medan suggests that there are similarities between Mordechai and Moshe.  During the earlier stages of their lives, each was detached from his brethren and had ties to the king's palace.  Moshe may have even been swayed by Yitro's religious beliefs.<fn>R. Medan points to the opinion brought by R. Elazar HaModai in Mekhilta DeRabbi Yishmael that suggests that Moshe made a pact with Yitro that one of his sons would not be circumcised and raised as a polytheist.  For a full discussion of this episode, see <a href="Mystery at the Malon" data-aht="page">Mystery at the Malon</a>.</fn> Nonetheless at the crucial moment, each one assumes the leadership mantle and dedicates the rest of his life to saving and helping his nation.</point> |
+ | <point><b>Religious identity of the whole nation</b> – It is possible that many of the Jews of Shushan were similarly assimilated.  Like Mordechai, they had opted to remain in exile, and were perhaps quite comfortable in Persian society.</point> | ||
+ | <point><b>"וְרָצוּי לְרֹב אֶחָיו"</b> – M. Eisenberg<fn>Michael Eisenberg, ככה יעשה ליהודי, (Ashkelon, 2016): 175-179.</fn> suggests that while the acculterated nation in Shushan were pleased with Mordechai, the religiously observant in Israel were not.  They viewed his rise to the heights of secular power as a tragedy as it all but ensured the further assimilation of the rest of Persian Jewry and left little hope that many would opt to return to Israel.<fn>For elaboration, see <a href="Mordechai's Legacy – ורצוי לרב אחיו" data-aht="page">Mordechai's Legacy – ורצוי לרב אחיו</a></fn></point> | ||
+ | <point><b>Message of the Megillah</b> – According to this approach, the Megillah is as much a story about a return to Hashem and one's roots as it is about salvation from physical destruction.</point> | ||
</category> | </category> | ||
</approaches> | </approaches> | ||
</page> | </page> | ||
</aht-xml> | </aht-xml> |
Latest revision as of 05:17, 17 December 2017
Mordechai's Religious Identity
Exegetical Approaches
Overview
The vast majority of commentators assume that Mordechai was not only an observant Jew, but the spiritual leader of Persian Jewry. According to them, Mordechai maintained his piety while serving in a position of political power and also tried to ensure that Esther and the entire nation acted similarly. As such, the Megillah is the story of a righteous hero who helps to save his nation from both physical and spiritual destruction.
A small group of commentators, though, portray Mordechai in a less favorable light. R. Reggio depicts him as a layman who was not a particularly knowledgeable Jew and was willing to compromise his observance for personal gain. Accordingly, it was Esther, rather than Mordechai, who saved the nation, and Megillat Esther tells the tale of life in exile without proper leadership and of how Hashem never abandons His nation. R. Medan goes a step further in presenting Mordechai as a completely assimilated Jew who cared more for his personal honor than his nation. For him, the Megillah records the story of how Mordechai ultimately reconnected with his Jewish roots and conveys the enduring lesson that assimilation does not protect from anti-semitism.
Gadol HaDor (Spiritual Leader of the Generation)
Mordechai was a pious leader of the Jewish community of Persia, who was not only punctilious in his own religious observance but also attempted to aid his brethren in maintaining their faith.
- Rashi asserts that Mordechai thought that hiding Esther's identity would reduce her chances of becoming queen11 and help her avoid the difficulties that palace life would place on maintaining a Jewish lifestyle.
- According to Ibn Ezra, Mordechai felt that if Esther's religious affiliation was not publicly known, she would be better able to keep Hashem's commandments in the palace.12
- Critique of Mordechai – Bavli Megillah 16b19 explains that Mordechai was acceptable only to "most of his brethren" because some of the Sanhedrin withdrew their support from him once he became second to the king and spent less time studying Torah. R"Y Kara alternatively suggests that some people blamed Mordechai for his refusal to bow and its consequences.20
- Neutral statement – Rashbam suggests that the verse simply means that he was liked by everyone, while Ibn Ezra suggests that it is impossible for anyone to please everyone. See Mordechai's Legacy – ורצוי לרב אחיו for elaboration.
Simple Jew
Mordechai was a layman. Though he was not assimilated, he was not particularly knowledgeable in matters of Jewish law.
Assimilated Persian
Mordechai was a secular Jew who was completely assimilated into Persian society and initially cared little about his nation.