Difference between revisions of "Mordechai's Religious Identity/2"
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<category>Spiritual Leader (גדול הדור) | <category>Spiritual Leader (גדול הדור) | ||
+ | <p>Mordechai was an important leader within the Jewish community of Persia, who was exacting not only in his own observance but also attempted to aid his brethren in upholding their faith.</p> | ||
<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> maintain that Mordechai was one of the Sanhedrin.  According to these sources Mordechai 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, 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 one of the Sanhedrin.<fn>See below that R. Reggio attacks this claim as having no basis in the text.</fn>  According to these sources Mordechai 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 Bavli Megillah, First Targum, and Shemot Rabbah who mention prayer in other contexts as well.</fn> However, there is no explicit evidence in the Megillah for any of these.</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 Bavli Megillah, First Targum, and Shemot Rabbah who mention prayer in other contexts as well.</fn> However, there is no explicit evidence in the Megillah for any of these.</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> | ||
− | <li>R. Saba asserts that it shows how he managed to be a Jew in all he did, | + | <li>R. Saba asserts that it shows how he managed to be a Jew in all he did,<fn>See also Pirkei deRabbi Eliezer who emphasizes his learning of Torah.</fn> despite the negative influences from the palace and Shushan.</li> |
− | <li>Others suggest a play on words with Esther Rabbah claiming that Mordechai  "ייחד שם ה'"‎ <fn>Cf. Bavli Megilla 12a that he was "יחיד", unique in his generation and the Second Targum who asserts that the word implies that Mordechai sanctified Hashem's name (but does not make a word play out of it.)</fn>and the First Targum suggesting that he was always "מודה ומצלי קדם אלהא", thanking | + | <li>Others suggest a play on words, with Esther Rabbah claiming that Mordechai  "ייחד שם ה'"‎ <fn>Cf. Bavli Megilla 12a that he was "יחיד", unique in his generation and the Second Targum who asserts that the word implies that Mordechai sanctified Hashem's name (but does not make a word play out of it.)</fn> and the First Targum suggesting that he was always "מודה ומצלי קדם אלהא", thanking and praying to Hashem.</li> |
</ul></point> | </ul></point> | ||
<point><b>Why conceal Esther's religious identity?</b> According to this approach, the 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> | <point><b>Why conceal Esther's religious identity?</b> According to this approach, the 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> | ||
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<li>According to Ibn Ezra, Mordechai felt that Esther would be better able to keep Hashem's commandments in the palace 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 in the palace 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" and being involved in court life rather than involving himself in Torah.<fn>See above that R. Saba might be subtly criticizing contemporaries who forsook | + | <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" and being involved in court life rather than involving himself in Torah.<fn>See above that R. Saba might be subtly criticizing contemporaries who forsook Torah study and observance to rise to positions of prominence.  He defends Mordechai and points out that he had good reason to set aside his studies and emphasizes how nonetheless he managed to remain a pious Jew.</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. 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,  Ibn Ezra and R. Saba.</fn></li> | <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,  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 an human, unconnected to worship of idolatry. | + | <li><b>Bowing to a human </b>– On the other hand, R. Yosef Kara says there is a religious prohibition to bow down to an human, unconnected to worship of 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 insert into the story a prayer of Mordechai for salvation.  They assume that the anguished cry of Mordechai was a cry and plea to Hashem.</point> | <point><b>"וַיִּזְעַק זְעָקָה גְדוֹלָה וּמָרָה"</b> – Septuagint, Second Targum, Esther Rabbah, and Pirkei DeRabbi Eliezer presumably draw on this verse when they insert into the story 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.  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 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><ul> | <point><b>"וְרָצוּי לְרֹב אֶחָיו"</b><ul> | ||
<li><b>Critique of Mordechai</b> – 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><b>Critique of Mordechai</b> – 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><b>Neutral Statement </b>– Ibn Ezra suggests that it is impossible for someone to please everybody while Rashbam suggests that the verse simply means that he was liked by everyone.</li> | + | <li><b>Neutral Statement </b>– Ibn Ezra suggests that it is impossible for someone to please everybody, while Rashbam suggests that the verse simply means that he was liked by everyone.</li> |
</ul></point> | </ul></point> | ||
</category> | </category> | ||
<category>Simple Jew (עם הארץ) | <category>Simple Jew (עם הארץ) | ||
+ | <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, this was not always his highest priority, and not something that he necessarily preached to others. Thus, he never warned Esther to uphold belief in one God and reject Persian polytheism or to try and keep the laws of kashrut.  Instead, he dis all in his power to get her to become queen, despite the fact that it would make 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 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,<fn>See how Manoach (Shofetim 13:1), the איש הלוי (Shofetim 19:1), and Kish (Shemuel I 9:1) are all introduced.</fn> and notes that each of these, too, are simply one of the masses.<fn>He further suggests that the Megillah consistently refers to Mordechai as such since it was his Judaism which led him to feel obligated, albeit erroneously,  to refuse to bow, leading to the near catastrophe of the Megillah.  The word, Jew, thus becomes like an adjective marking Mordechai's actions.</fn></point> | <point><b>"אִישׁ יְהוּדִי"</b> – 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,<fn>See how Manoach (Shofetim 13:1), the איש הלוי (Shofetim 19:1), and Kish (Shemuel I 9:1) are all introduced.</fn> and notes that each of these, too, are simply one of the masses.<fn>He further suggests that the Megillah consistently refers to Mordechai as such since it was his Judaism which led him to feel obligated, albeit erroneously,  to refuse to bow, leading to the near catastrophe of the Megillah.  The word, Jew, thus becomes like an adjective marking Mordechai's actions.</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 also that it would be strange that he alone of the Sanhedrin was positioned in Shushan while the others were in Jerusalem.</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 also that it would be strange that he alone of the Sanhedrin was positioned in Shushan while the others were in Jerusalem.</point> | ||
− | <point><b>Why conceal Esther's religious identity?</b> According to R. Reggio, Mordechai made every effort to help Esther become queen.<fn>According to R. | + | <point><b>Why conceal Esther's religious identity?</b> According to R. Reggio, Mordechai made every effort 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 would find salvation "from some other source") than he was of the possibility that Esther would lose her position!</fn>  Since Esther's lowly exilic roots would have lowered her chances, Mordechai advised her to hide 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, if becoming queen required hiding one's faith, making 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 has asked for Kosher food due to her religious convictions, her request would have been honored.</fn> it should never have been considered.</point> |
<point><b>"וּמׇרְדֳּכַי יֹשֵׁב בְּשַׁעַר הַמֶּלֶךְ"</b></point> | <point><b>"וּמׇרְדֳּכַי יֹשֵׁב בְּשַׁעַר הַמֶּלֶךְ"</b></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 due to his erroneous piety.</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 due to 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>"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 never even occurred 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 deeds that procured salvation.  Mordechai had not even thought of speaking to her, | + | <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 never even occurred 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 deeds that procured 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 only interested 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 work to save the nation.</fn></point> |
<point><b>Mordechai's name</b></point> | <point><b>Mordechai's name</b></point> | ||
− | <point><b>Religious identity of the whole nation</b> – According to R. Reggio, the Jews of Shushan | + | <point><b>Religious identity of the whole nation</b> – According to R. Reggio, the religiousity of the Jews of Shushan was similar to that of Mordechai; they , too, were simple laypeople.</point> |
<point><b>Absence of Hashem in the Megillah</b> – As Mordechai was not a particularly righteous person nor a spiritual leader, Hashem was not consistently in his thoughts or speech and thus is lacking from the mouths of the Megillah's protagonists.</point> | <point><b>Absence of Hashem in the Megillah</b> – As Mordechai was not a particularly righteous person nor a spiritual leader, Hashem was not consistently in his thoughts or speech and thus is lacking from the mouths of the Megillah's protagonists.</point> | ||
<point><b>"גָדוֹל לַיְּהוּדִים וְרָצוּי לְרֹב אֶחָיו"</b> – R. Reggio asserts that even at the end of the story, Mordechai is only considered great in the eyes of his brethren because of his position as second to the king, but not because of his Torah knowledge or exemplary character.  In fact, some might have even viewed him negatively since they felt that he chased after honor.</point> | <point><b>"גָדוֹל לַיְּהוּדִים וְרָצוּי לְרֹב אֶחָיו"</b> – R. Reggio asserts that even at the end of the story, Mordechai is only considered great in the eyes of his brethren because of his position as second to the king, but not because of his Torah knowledge or exemplary character.  In fact, some might have even viewed him negatively since they felt that he chased after honor.</point> | ||
Line 60: | Line 62: | ||
<point><b>"וַיִּזְעַק זְעָקָה גְדוֹלָה וּמָרָה"</b> – R. Medan would suggest that this represents 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>"וַיִּזְעַק זְעָקָה גְדוֹלָה וּמָרָה"</b> – R. Medan would suggest that this represents 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>Absence of Hashem in the Megillah</b> – This position might suggest that the absence of Hashem's name in the Megillah reflects the absence of Hashem in Mordechai and the nation's lives.</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 the absence of Hashem in Mordechai and the nation's lives.</point> | ||
− | <point><b>Biblical Parallels</b> – R. Medan suggests that Mordechai might be compared to Moshe, who similarly grew up in the palace of a foreign ruler, detached from his brethren, but later reconnected.  After spending his youth | + | <point><b>Biblical Parallels</b> – R. Medan suggests that Mordechai might be compared to Moshe, who similarly grew up in the palace of a foreign ruler, detached from his brethren, but later reconnected.  After spending his youth among Egyptians, Moshe makes one attempt to connect to his brethren, is rebuffed,<fn>After killing the Egyptian, the next day two Hebrew slaves rebuke him for the action.</fn> and leaves to Midyan for decades during which he had no further contact with his nation, and might 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 he made a pact with Yitro that one of his sons would not be circumcised and raised as a polytheist.  For details see <a href="Mystery at the Malon" data-aht="page">Mystery at the Malon</a>.</fn> Nonetheless at the crucial moment, when approached by God, he accepts the mission and dedicates the rest of his life to leading and saving 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>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> | ||
</category> | </category> |
Version as of 04:03, 10 March 2016
Mordechai's Religious Identity
Exegetical Approaches
Spiritual Leader (גדול הדור)
Mordechai was an important leader within the Jewish community of Persia, who was exacting not only in his own observance but also attempted to aid his brethren in upholding their faith.
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 maintain that Mordechai was one of the Sanhedrin.3 According to these sources Mordechai 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,4 two conditions which would have made many leave their faith.5 These sources point to a variety of commandments that Mordechai was involved in including learning Torah,6 not bowing to idolatry,7 keeping kosher,8 and praying.9 However, there is no explicit evidence in the Megillah for any of these.
"אִישׁ יְהוּדִי" – Many of these commentators10 suggest that this extra title is intended to highlight that Mordechai's Judaism was one of his defining characteristics.
- R. Saba asserts that it shows how he managed to be a Jew in all he did,11 despite the negative influences from the palace and Shushan.
- Others suggest a play on words, with Esther Rabbah claiming that Mordechai "ייחד שם ה'" 12 and 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:13
- Rashi asserts that Mordechai thought that hiding Esther's identity would reduce her chances of becoming queen14 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 in the palace if her Judaism was not known.15
"וּמׇרְדֳּכַי יֹשֵׁב בְּשַׁעַר הַמֶּלֶךְ" – R. Saba16 raises a possible criticism of Mordechai for "sitting at the king's gate" and being involved in court life rather than involving himself in Torah.17 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. For a full discussion see Mordechai's Refusal to Bow.
"וַיִּזְעַק זְעָקָה גְדוֹלָה וּמָרָה" – Septuagint, Second Targum, Esther Rabbah, and Pirkei DeRabbi Eliezer presumably draw on this verse when they insert into the story a prayer of Mordechai for salvation. They assume that the anguished cry of Mordechai was a cry and plea to Hashem.
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 play on the words "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 of Mordechai – 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 simply means that he was liked by everyone.
Simple Jew (עם הארץ)
Mordechai was a layman. Though he was not assimilated, he was not particularly knowledgeable in matters of Jewish law.
Sources:R. Y"S Reggio
Keeping Mitzvot – According to R. Reggio, though Mordechai was generally observant, this was not always his highest priority, and not something that he necessarily preached to others. Thus, he never warned Esther to uphold belief in one God and reject Persian polytheism or to try and keep the laws of kashrut. Instead, he dis all in his power to get her to become queen, despite the fact that it would 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
Member of the Sanhedrin? 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 also that it would be strange that he alone of the Sanhedrin was positioned in Shushan while the others were in Jerusalem.
Why conceal Esther's religious identity? According to R. Reggio, Mordechai made every effort to help Esther become queen.25 Since Esther's lowly exilic roots would have lowered her chances, Mordechai advised her to hide them.26 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, if becoming queen required hiding one's faith, making observance more difficult,27 it should never have been considered.
"וּמׇרְדֳּכַי יֹשֵׁב בְּשַׁעַר הַמֶּלֶךְ"
Mordechai's refusal to bow – 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 due to his erroneous piety. 28
"וַיִּזְעַק זְעָקָה גְדוֹלָה וּמָרָה" – According to R. Reggio this cry is not one of prayer, but of pure distress. Mordechai was so distraught that his mistaken refusal to bow29 had such disastrous consequences that he was not capable of thinking clearly and it never even occurred to him to pray to Hashem for salvation.30
Mordechai's name
Religious identity of the whole nation – According to R. Reggio, the religiousity of the Jews of Shushan was similar to that of Mordechai; they , too, were simple laypeople.
Absence of Hashem in the Megillah – As Mordechai was not a particularly righteous person nor a spiritual leader, Hashem was not consistently in his thoughts or speech and thus is lacking from the mouths of the Megillah's protagonists.
"גָדוֹל לַיְּהוּדִים וְרָצוּי לְרֹב אֶחָיו" – R. Reggio asserts that even at the end of the story, Mordechai is only considered great in the eyes of his brethren because of his position as second to the king, but not because of his Torah knowledge or exemplary character. In fact, some might have even viewed him negatively since they felt that he chased after honor.
Assimilated Persian
Sources:R. Yaacov Medan31
Keeping Mitzvot – R. Medan suggests that Mordechai might have been disconnected from his Judaism and fully assimilated into Persian society. Though he had the opportunity to return to Israel with the proclamation of Cyrus, he decided against doing so. This, perhaps, suggests that he was not the most committed of Jews, preferring the niceties of Persia to living in Israel.
"אִישׁ יְהוּדִי" – This approach might suggest that this title has nothing to do with Mordechai's connection to his Judaism, but rather points to his being an immigrant from the province of Judah.
"וּמׇרְדֳּכַי יֹשֵׁב בְּשַׁעַר הַמֶּלֶךְ" – Mordechai had fully acculturated, involving himself in Persian politics and working his way into a position of prominence in the court. The ensuing difficulties in observance did not deter him as he was not attempting to maintain a Jewish lifestyle regardless.
Mordechai's name – Mordechai's name, recalling that of the Babylonian god, Marduk, might be evidence of his total assimilation. Unlike Esther, we are not even told that he had an alternative Hebrew name.
Why conceal Esther's religious identity? R. Medan suggests that Mordechai was embarrassed by his Jewish roots and preferred to deny them. It is possible that he tried to hide his own Judaism as well, but at some point was forced to reveal it.32
Mordechai's refusal to bow – 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 see himself as subservient to Haman and thus refused to bow. He did not give a second thought to how this might affect his nation.
"וַיִּזְעַק זְעָקָה גְדוֹלָה וּמָרָה" – R. Medan would suggest that this represents 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.
Absence of Hashem in the Megillah – This position might suggest that the absence of Hashem's name in the Megillah reflects the absence of Hashem in Mordechai and the nation's lives.
Biblical Parallels – R. Medan suggests that Mordechai might be compared to Moshe, who similarly grew up in the palace of a foreign ruler, detached from his brethren, but later reconnected. After spending his youth among Egyptians, Moshe makes one attempt to connect to his brethren, is rebuffed,33 and leaves to Midyan for decades during which he had no further contact with his nation, and might have even been swayed by Yitro's religious beliefs.34 Nonetheless at the crucial moment, when approached by God, he accepts the mission and dedicates the rest of his life to leading and saving his nation.
Religious identity of the whole nation – 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.