Difference between revisions of "Mordechai's Religious Identity/2"
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<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="RYosefKaraEstherVersionB2-5-6" data-aht="source">R. Yosef Kara</a><a href="RYosefKaraEstherVersionB2-5-6" data-aht="source">Esther Version B 2:5-6</a><a href="RYosefKaraEstherVersionB2-19-20" data-aht="source">Esther Version B 2:19-20</a><a href="RYosefKaraEstherVersionB10-3" data-aht="source">Esther Version B 10:3</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">Eshkol HaKofer</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> | <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="RYosefKaraEstherVersionB2-5-6" data-aht="source">R. Yosef Kara</a><a href="RYosefKaraEstherVersionB2-5-6" data-aht="source">Esther Version B 2:5-6</a><a href="RYosefKaraEstherVersionB2-19-20" data-aht="source">Esther Version B 2:19-20</a><a href="RYosefKaraEstherVersionB10-3" data-aht="source">Esther Version B 10:3</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">Eshkol HaKofer</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 who in the end is saved.</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> say Mordechai was one of the Sanhedrin.  According to these sources he was actively involved in leading the nation in a Torah lifestyle.  Thus, Esther Rabbah presents him as warning the nation not to join Achashverosh's party and its accompanying promiscuity and has him teaching Torah to both adults and children.</point> | <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 who in the end is saved.</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> say Mordechai was one of the Sanhedrin.  According to these sources he was actively involved in leading the nation in a Torah lifestyle.  Thus, Esther Rabbah presents him as warning the nation not to join Achashverosh's party and its accompanying promiscuity and has him teaching Torah to both adults and children.</point> | ||
− | <point><b>Keeping Mitzvot</b> – According to all these commentators, Mordechai was a fully observant Jew.  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> two conditions which would have made many leave 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 compromised their beliefs and practices to advance their careers in the king's court. He points them to Mordechai who managed to maintain his piety and nonetheless succeed in public office.</fn> These sources point to a variety of commandments that Mordechai was involved in including learning Torah,<fn>See Esther Rabbah 6:2 and 8:7.</fn> not bowing to idolatry,<fn>See the point below about Mordechai's refusal to bow.</fn> keeping kosher,<fn>R. Saba suggests that Mordechai was upset that the people had eaten at Achashevrosh's party.</fn> and praying.<fn>See Septuagint, Second Targum 4:1, Esther Rabbah 8:7, and Pirkei DeRabbi Eliezer who add a prayer of Mordechai for the salvation of the nation.  See also who</fn> For most of these there is no evidence | + | <point><b>Keeping Mitzvot</b> – According to all these commentators, Mordechai was a fully observant Jew.  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> two conditions which would have made many leave 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 compromised their beliefs and practices to advance their careers in the king's court. He points them to Mordechai who managed to maintain his piety and nonetheless succeed in public office.</fn> These sources point to a variety of commandments that Mordechai was involved in including learning Torah,<fn>See Esther Rabbah 6:2 and 8:7.</fn> not bowing to idolatry,<fn>See the point below about Mordechai's refusal to bow.</fn> keeping kosher,<fn>R. Saba suggests that Mordechai was upset that the people had eaten at Achashevrosh's party.</fn> and praying.<fn>See Septuagint, Second Targum 4:1, Esther Rabbah 8:7, and Pirkei DeRabbi Eliezer who add a prayer of Mordechai for the salvation of the nation.  See also Bavli Megillah, First Targum, and Shemot Rabbah who mention prayer in other contexts as well.</fn> For most of these, there is no explicit evidence in the Megillah.</point> |
<point><b>"אִישׁ יְהוּדִי"</b> – Many of these commentators<fn>Rashi, in contrast, simply explains that he is so called since he was an exile from Judah.</fn> suggest that this extra title is intended to highlight that Mordechai's Judaism was one of his defining characteristics. <br/> | <point><b>"אִישׁ יְהוּדִי"</b> – Many of these commentators<fn>Rashi, in contrast, simply explains that he is so called since he was an exile from Judah.</fn> suggest that this extra title is intended to highlight that Mordechai's Judaism was one of his defining characteristics. <br/> | ||
<ul> | <ul> | ||
Line 20: | Line 20: | ||
<li>According to Ibn Ezra, Mordechai felt that Esther would be better able to keep Hashem's commandments if her Judaism was not known.<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> | <li>According to Ibn Ezra, Mordechai felt that Esther would be better able to keep Hashem's commandments if her Judaism was not known.<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, but with regards to Mordechai's appointment to second in command.</fn> raises a possible criticism of Mordechai for "sitting at the king's gate" rather than involving himself in Torah.<fn>The Bavli suggests that when the Megillah ends by saying that Mordechai was "desired by most of his brethren" this implies that some of his fellow members of the Sanhedrin were upset at this decision. See point below for other understandings of the verse.</fn>  He defends the decision by pointing out that the verse purposefully adds, "בַּיָּמִים הָהֵם" to suggest that this was only during a specific time period, when the nation was in potential danger. Mordechai only refrained from Torah study because the thought that his positioning might save the nation.</point> | + | <point><b>"וּמׇרְדֳּכַי יֹשֵׁב בְּשַׁעַר הַמֶּלֶךְ"</b> – R. Saba<fn>Cf. Bavli Megillah 16b and Rashi who say similarly, but with regards to Mordechai's appointment to second in command.</fn> raises a possible criticism of Mordechai for "sitting at the king's gate" rather than involving himself in Torah.<fn>The Bavli suggests that when the Megillah ends by saying that Mordechai was "desired by most of his brethren" this implies that some of his fellow members of the Sanhedrin were upset at this decision. See point below for other understandings of the verse.</fn>  He, nonetheless, defends the decision by pointing out that the verse purposefully adds, "בַּיָּמִים הָהֵם" to suggest that this was only during a specific time period, when the nation was in potential danger. Mordechai only refrained from Torah study because the thought that his positioning might save the nation.</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. <br/> | ||
<ul> | <ul> | ||
Line 30: | Line 30: | ||
<point><b>Religious identity of the whole nation</b> – Bavli Megillah and others following it assert that the nation sinned in joining Achashverosh's party.  R. Saba even suggests that Esther's fast was to atone for the nation's eating. He further asserts that they all bowed down to Haman, and Mordechai's refusal was a corrective.</point> | <point><b>Religious identity of the whole nation</b> – Bavli Megillah and others following it assert that the nation sinned in joining Achashverosh's party.  R. Saba even suggests that Esther's fast was to atone for the nation's eating. He further asserts that they all bowed down to Haman, and Mordechai's refusal was a corrective.</point> | ||
<point><b>Absence of Hashem in the Megillah</b> – The absence of Hashem's name might not connote a lack of religiosity, but might rather be an attempt to prevent desecration of Hashem's name.<fn>See R. Saadia in his introduction to the Megillah, who asserts that Esther and Mordechai knew that the scroll was going to be stored in the royal archives and if Hashem's name were to be mentioned, the Persians would have replaced it with the names of their gods. Esther and Mordechai, thus, decided to omit Hashem's name entirely.</fn></point> | <point><b>Absence of Hashem in the Megillah</b> – The absence of Hashem's name might not connote a lack of religiosity, but might rather be an attempt to prevent desecration of Hashem's name.<fn>See R. Saadia in his introduction to the Megillah, who asserts that Esther and Mordechai knew that the scroll was going to be stored in the royal archives and if Hashem's name were to be mentioned, the Persians would have replaced it with the names of their gods. Esther and Mordechai, thus, decided to omit Hashem's name entirely.</fn></point> | ||
− | <point><b>"וְרָצוּי לְרֹב אֶחָיו"</b> – Bavli Megillah 16b<fn>Followed by Rashi.</fn> explains that Mordechai wasn't acceptable to all his brethren | + | <point><b>"וְרָצוּי לְרֹב אֶחָיו"</b><ul> |
+ | <li>Critique – Bavli Megillah 16b<fn>Followed by Rashi.</fn> explains that Mordechai wasn't acceptable to all his brethren because some of the Sanhedrin withdrew from him once he became second in command and stopped learning.  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 whether Mordechai's decision was justified, according to R. Yosef' Kara's understanding of his motives.</fn></li> | ||
+ | <li>Neutral Statement – Ibn Ezra suggests that it is impossible for someone to please everybody while Rashbam suggests that the verse really means that he was liked by everyone.</li> | ||
+ | </ul></point> | ||
</category> | </category> | ||
<category name="">Simple Jew (עם הארץ) | <category name="">Simple Jew (עם הארץ) |
Version as of 06:02, 8 March 2015
Mordechai's Religious Identity
Exegetical Approaches
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Spiritual Leader (גדול הדור)
Sources:Septuagint, Seder Olam Rabbah, Bavli, First Targum of Megillat Esther, Second Targum of Megillat Esther, Shemot Rabbah, Esther Rabbah, Pirkei DeRabbi Eliezer, Rashi, R. Yosef Kara, Rashbam, Ibn Ezra, Eshkol HaKofer
What type of leader? Seder Olam Rabbah asserts that Mordechai was a prophet,1 while the Bavli and many in its wake2 say Mordechai was one of the Sanhedrin. According to these sources he was actively involved in leading the nation in a Torah lifestyle. Thus, Esther Rabbah presents him as warning the nation not to join Achashverosh's party and its accompanying promiscuity and has him teaching Torah to both adults and children.
Keeping Mitzvot – According to all these commentators, Mordechai was a fully observant Jew. R"A Saba notes how virtuous this makes Mordechai considering that he was both in exile and a servant in the king's court,3 two conditions which would have made many leave their faith.4 These sources point to a variety of commandments that Mordechai was involved in including learning Torah,5 not bowing to idolatry,6 keeping kosher,7 and praying.8 For most of these, there is no explicit evidence in the Megillah.
"אִישׁ יְהוּדִי" – Many of these commentators9 suggest that this extra title is intended to highlight that Mordechai's Judaism was one of his defining characteristics.
- Thus, R. Saba asserts that it shows how he managed to be a Jew in all he did, despite the negative influences from the palace and Shushan.10
- Others suggest a play on words with Esther Rabbah claiming that Mordechai "ייחד שם ה'" 11and the First Targum suggesting that he was always "מודה ומצלי קדם אלהא", thanking and praying to Hashem.
Why conceal Esther's religious identity? According to this approach, the secret was meant to aid Esther in her Torah observance:12
- Rashi asserts that Mordechai thought that hiding Esther's identity would reduce her chances of becoming queen13 and help her avoid the difficulties that palace life would place on maintaining a Jewish lifestyle.
- According to Ibn Ezra, Mordechai felt that Esther would be better able to keep Hashem's commandments if her Judaism was not known.14
"וּמׇרְדֳּכַי יֹשֵׁב בְּשַׁעַר הַמֶּלֶךְ" – R. Saba15 raises a possible criticism of Mordechai for "sitting at the king's gate" rather than involving himself in Torah.16 He, nonetheless, defends the decision by pointing out that the verse purposefully adds, "בַּיָּמִים הָהֵם" to suggest that this was only during a specific time period, when the nation was in potential danger. Mordechai only refrained from Torah study because the thought that his positioning might save the nation.
Mordechai's refusal to bow – This approach asserts that Mordechai's action was motivated by a desire to avoid violating a religious prohibition.
"וַיִּזְעַק זְעָקָה גְדוֹלָה וּמָרָה" – ?? assume that this cry was a cry to Hashem and hints to Mordechai's prayers.
Mordechai's name – 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 translation of מר דרור.
Religious identity of the whole nation – Bavli Megillah and others following it assert that the nation sinned in joining Achashverosh's party. R. Saba even suggests that Esther's fast was to atone for the nation's eating. He further asserts that they all bowed down to Haman, and Mordechai's refusal was a corrective.
Absence of Hashem in the Megillah – The absence of Hashem's name might not connote a lack of religiosity, but might rather be an attempt to prevent desecration of Hashem's name.20
"וְרָצוּי לְרֹב אֶחָיו"
- Critique – Bavli Megillah 16b21 explains that Mordechai wasn't acceptable to all his brethren because some of the Sanhedrin withdrew from him once he became second in command and stopped learning. R"Y Kara alternatively suggests that some people blamed Mordechai for his refusal to bow and its consequences.22
- Neutral Statement – Ibn Ezra suggests that it is impossible for someone to please everybody while Rashbam suggests that the verse really means that he was liked by everyone.
Simple Jew (עם הארץ)
Sources:R. Y"S Reggio
Position of leadership? R. Reggio
Keeping Mitzvot – According to R. Reggio, Mordechai was an observant, but not particularly knowledgeable Jew. Observance, moreover, was perhaps not always his highest priority, and not something that he necessarily preached to others. Thus, he never warns Esther to uphold belief in one God and reject Persian polytheism or to try and keep the laws of kashrut. Instead, he does all in his power to get her to become queen, despite the fact that it will make observance more difficult.
"אִישׁ יְהוּדִי" – R. Reggio asserts that the Megillah's introduction of Mordechai as an "אִישׁ יְהוּדִי" without any further titles suggests that he had none, 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,23 and notes that each of these, too, are simply one of the masses.24
Why conceal Esther's religious identity? According to R. Reggio this was an effort to help Esther become queen. Her lowly exilic roots would have lowered her chances so Mordechai advised Esther to hide them.
"וּמׇרְדֳּכַי יֹשֵׁב בְּשַׁעַר הַמֶּלֶךְ"
Mordechai's refusal to bow – R. Reggio suggests that Mordechai mistakenly assumed that one may not bow to a human and that he endangered the entire nation due to his erroneous piety.
"וַיִּזְעַק זְעָקָה גְדוֹלָה וּמָרָה" – According to R. Reggio this cry is not one of prayer, but of pure distress. Mordechai was so distraught regarding his mistake that he was not even capable of thinking clearly and it never even occurred to him to pray to Hashem for salvation.
Mordechai's name
Religious identity of the whole nation
Absence of Hashem in the Megillah
"וְרָצוּי לְרֹב אֶחָיו"
Assimilated Persian
Sources:R. Yaacov Medan25
Keeping Mitzvot
"אִישׁ יְהוּדִי"
Why conceal Esther's religious identity?
"וּמׇרְדֳּכַי יֹשֵׁב בְּשַׁעַר הַמֶּלֶךְ"
Mordechai's refusal to bow
"וַיִּזְעַק זְעָקָה גְדוֹלָה וּמָרָה"
Mordechai's name
Religious identity of the whole nation
Absence of Hashem in the Megillah
"וְרָצוּי לְרֹב אֶחָיו"