Esther 10:3, Question 5. Why does the verse say Mordechai spoke peace?

• The Maharal writes that Mordechai behaved differently towards three distinct kinds of people. To the great, he managed to satisfy the majority; to the masses, he sought good; and to the children, he spoke peace.
• R’ Refael Devorsky writes that the “good” was practical advice Mordechai dispensed, and actions Mordechai undertook. On the other hand, the “peace” represents the spiritual growth Mordechai guided.
• The Sfas Emes notes that, in stark contrast to Haman, who was full of slander (Esther 3:5-8), Mordechai sought peace, slander’s opposite.
• In the words of Aggadas Esther, how great is peace, that it is Mordechai’s greatest praise!

Esther 10:3, Question 4. Why does the verse say Mordechai “sought good?”

• Ibn Ezra explains that the verse says Mordechai “sought good” in that he actively looked for opportunities to help rather than wait to be asked.
• Dena Pishra stresses that Mordechai was kind to gentiles, as well – after all, together with us, they too are children of one Father.
• The Midrash (Esther Rabba 6:8) writes that the good he performed was his checking on the welfare of Esther, and therefore one who checks on welfare of Jews merits a blessing.
• The Chasam Sofer teaches that Mordechai cared so much for Jews, the Mishna (Shekalim 5:1) records that he was given the name Patachya, which translates as “he opened H-Shem,” implying a generosity of spirit.
• Lekach Tov writes that the “good” he performed was the separating of money from Haman’s assets to rebuild the Beis HaMikdash.
• The Ben Ish Chai demonstrates that Mordechai’s “good” was directed at Israel because the Talmud (Brachos 48b) explains the Torah’s (Devorim 3:25, see Rashi there) phrase “the good mountain” as a reference to Yerushalayim. It was made great by H-Shem choosing to rest His Shechina in the the holy Temple there. Therefore, despite his success, Mordechai never forgot his people and his homeland.

Esther 10:3, Question 3. Why does the verse say Mordechai is only popular with “most?”

• Ibn Ezra explains that the verse says Mordechai is only popular with “most” because it is impossible to be popular with everyone.
• The Nechmad M’Zahav adds that the reason for this is because it is impossible for a person doing everything purely for the sake of H-Shem to not offend somebody at some point.
• On the other hand, Alshich writes that, usually, leaders have enemies, but Mordechai had none.
• R’ Yehonason Eibshutz explains that this verse, having been authored by Mordechai, displays his intense humility, not wanting to sound like everybody loved him.
• On the same note, the Ohel Moshe quotes the Alter from Kelm as saying this verse displays Mordechai’s dedication to truth, wherein he cannot in full conscience say all people liked him. However, the Talmud (Megilla 16b) writes that some members of the Sanhedrin split from Mordechai because they felt his political position caused him to neglect Torah study. In fact, in Ezra (2:2), written only a few years after the Purim story, Mordechai is only mentioned fourth or fifth in the list of scholars. Ohel Moshe applies to Mordechai the Mishna (Avos 3:5) that teaches that anyone who throws off the yoke of Torah, adds the yoke of government. This is based on the opinion listed in Torah Temimah that learning Torah is greater than saving lives.
• Alshich explains that Mordechai disagreed with the Sanhedrin, arguing that saving lives is more important. R’ Avigdor Boncheck notes that this classic argument demonstrates the tug we all naturally feel between mitzva of learning and the mitzva of pekuach nefesh (“recuing lives”).
• As R’ Dovid Feinstein notes, devoting oneself “totally to Torah still commands greater respect among the Jewish people.”
• R’ Mendel Weinbach agrees and points out that “if one Jew must sacrifice his learning in order to save lives while another can continue learning undisturbed, the latter is greater.”
• Ohel Moshe quotes R’ Moshe Feinstein (Kol Ram) as saying that for a great need, a talmid chacham (“Torah scholar”) can stop learning and will get reward, but not as much had he remained entrenched in study had the situation not taken him away.
• R’ Mordechai Gifter adds that, in such a situation, a scholar taken from his learning should still be reviewing Mishnayos by heart while engaged in these other, emergency matters.
• Ohel Moshe quotes a story from R’ Meir Isaac Maalin, that when he was learning in the Mir, he saved two lives from drowning. The mashgiach, R’ Yechezkiel Levenstein, praised him. He told him that in the merit of his actions, he will not ever sin, because the Mishna (Avos 5:18) promises that someone who strives to fulfill the needs of the masses is saved from all sin.
• R’ Bogomilsky asks, however, if Mordechai’s popularity is not a bit of a negative note on which to end Megillas Esther. He answers that it is in fact not negative; though he was hated by some, Mordechai responded by still loving every Jew.

Esther 10:3, Question 2. Why does the verse call Mordechai a mishneh l’memlech (“second to the king”)?

• In his commentary on the Torah (Bereishis 41:43), the Ramban writes that mishneh (“second”) is an adjective. Therefore, Mordechai is second to Achashverosh. Seder Olam (29) says that Achashverosh died in 3406, a mere two years after the Purim miracle, so Mordechai’s high office did not last very long.
• The Vilna Gaon writes that Morechai’s position was specifically in this world.
• However, R’ Moshe Dovid Valle notes that the first letters of the words mishneh lmelech Achashverosh (“second to the king Achashverosh”) form an acronym for the word, malei (“full”). He continues that Mordechai was filled with all the good of this world, and all the lights of the Heavenly World.

Esther 10:3, Question 1. Why does the verse call Mordechai a Yehudi here?

According to R’ Dovid Feinstein, the verse calls Mordechai a Yehudi here because his being a Jew reflected positively on the Jews.