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.