Midrash su Ester 2:5

“Naomi had an acquaintance of her husband’s, a mighty man of valor, from the family of Elimelekh, and his name was Boaz” (Ruth 2:1).
“Naomi had an acquaintance [moda] of her husband’s, a mighty man of valor” – moda means relative. Rabbi Abbahu said: If a giant marries a giantess, what do they produce? Mighty men of valor. Boaz married Ruth; what did they produce? David, “who knows how to play, a mighty man of valor, a man of war, understanding in matters, a comely man, and the Lord is with him” (I Samuel 16:18). “Who knows how to play” – [refers to his expertise] in Bible; “a mighty man of valor” – in Mishna; “a man of war” – he knows to negotiate the battle of Torah; “understanding in matters” – in good deeds; “a comely man” – in Talmud. Alternatively: “Understanding in matters” – he infers one matter from another matter; “a comely man” – who displays understanding in halakha; “and the Lord is with him” – the halakha is in accordance with his opinion.
“From the family of Elimelekh, and his name was Boaz” – the wicked precede their name: “Goliath was his name” (I Samuel 17:4); “Naval is his name” (I Samuel 25:25); “Sheva son of Bikhri was his name” (II Samuel 20:21). However, the righteous, their names precede them: “And his name was Kish” (I Samuel 9:1); “and his name was Saul” (I Samuel 9:2); “and his name was Yishai” (I Samuel 17:12); “and his name was Mordekhai” (Esther 2:5); “and his name was Elkana” (I Samuel 1:1). It is because they are similar to their Creator, as it is written: “But with My name, the Lord, I was not known to them” (Exodus 6:3).
They objected to him: “And his name was Laban” (Genesis 24:29). Rabbi Yitzḥak said: This is an obvious characteristic.¹⁴⁹He was extremely white [lavan] or was a senior judge who sought to clarify matters. Laban was not his real name. Rabbi Berekhya said: He was blatant [meluban] in his wickedness. But is it not written: The sons of Samuel, “the name of the firstborn was Yoel and the name of his second, Aviya” (I Samuel 8:2), [and] the Rabbis say: Just as this one was wicked, so too, that one was wicked? Rabbi Yehuda ben Rabbi Simon said: Because they changed their actions and merited the Divine Spirit, as it is stated: “The word of the Lord that was to Joel [Yoel] son of Petuel” (Joel 1:1).¹⁵⁰The midrash interprets Petuel as a reference to Samuel; see Bemidbar Rabba 10:5.

Another interpretation: Just as Jacob hid from his father for twenty-two years, so did Joseph hide from his father for twenty-two years. It is therefore stated (in Gen. 37:2): THESE ARE THE GENERATIONS OF JACOB: JOSEPH.¹¹So Rashi with considerable explanation on Gen. 37:34. R. Levi said: Rabbi Johanan said: Wherever it says, HE WAS, the HE saw three worlds.¹²Cf. Gen. R. 30:8; Esth. R. 6:3. It is written of Noah (in Gen. 6:9): HE WAS PERFECT. He saw the world when it was inhabited before the flood came, he saw it destroyed, and he saw it afterwards in its restoration. It is therefore said of him: HE WAS. In the case of Moses, it is written (in Exod. 3:1): HE WAS TENDING < THE FLOCK OF HIS FATHER-IN-LAW JETHRO, THE PRIEST OF MIDIAN >…. He saw Israel before the bondage tightened its grip, he saw the bondage, and {they} [he] saw them when they had been redeemed. [Of Mordecai it is written] (in Esth. 2:5): THERE WAS (literally: HE WAS) A CERTAIN JEW IN THE CITADEL OF SHUSHAN. He saw them (Israel) before they were enslaved at the hand of Haman, he saw them under the edicts which had been decreed against them, and he saw them in their redemption. Of Job it is written (in Job 1:1): THERE WAS (literally: HE WAS) A MAN IN THE LAND OF < UZ >, and he saw three worlds. He was whole, he suffered afflictions, and he was healed. So also in the case of Joseph, HE WAS is written of him (in Gen. 37:2): THESE ARE THE GENERATIONS OF JACOB: JOSEPH AT THE AGE OF SEVENTEEN WAS (literally: HE WAS) TENDING < THE FLOCK WITH HIS BROTHERS >….

“The young woman who will please the king will reign in place of Vashti. The proposal pleased the king and he did so” (Esther 2:4).
“The young woman who will please the king” – who is fitting for this thing? ¹⁵Fit to raise the woman who would be chosen as queen. Mordekhai – “there was a Jewish man in the Shushan citadel, and his name was Mordekhai” (Esther 2:5).¹⁶This is the immediately following verse. This and the subsequent passages are all cases where the midrash addresses the juxtaposition of two verses. It asks about the first verse: who is fitting for this thing? It then finds the answer in the next verse.
Similarly, “God saw the children of Israel and God knew” (Exodus 2:25). Who is fitting for this matter? Moses – “And Moses was herding” (Exodus 3:1).
Similarly, “Samuel said to the men of Israel: Go, each man to his city” (I Samuel 8:22). Who is fitting for this thing [to be appointed king]? Saul, as it is stated: “There was a man of Benjamin, and his name was Kish…[and he had a son and his name was Saul…]” (I Samuel 9:1–2).
Similarly, “Saul and all Israel heard these words of the Philistine, and they were dismayed and were greatly afraid.” (I Samuel 17:11). Who is fitting for this thing [fighting Goliath]? David – “David was the son of that Efrati [from Bethlehem]” (I Samuel 17:12).
Rabbi Yehoshua bar Aviram said two things. It is written: “He [Yavin king of Canaan] oppressed the children of Israel strongly [beḥozka] for twenty years” (Judges 4:3). What is beḥozka? Rabbi Yitzḥak said: With cursing and blaspheming. That is what is written: “Your words have been harsh against Me” (Malachi 3:13). Who is fitting for this thing? Deborah, as it is written: “Deborah was a prophetess, wife of Lapidot” (Judges 4:4).
Rabbi Yehoshua bar Aviram said another: “The people, the princes of Gilad, said one to another: Who is the man who will begin to wage war against the children of Amon? He will be the head of all the inhabitants of Gilad” (Judges 10:18). Who is fitting for this thing? Yiftaḥ – “Yiftaḥ the Giladite was a mighty warrior” (Judges 11:1).

“Happy are those who observe the law, who act with righteousness at all times” (Psalms 106:3). They were counted¹They assembled to vote to decide matters of halakha. in the loft of Rabbi Tarfon and said: Who is the one who acts with righteousness at all times? If you say that these are scribes²Those who teach Bible. and Mishna teachers; do they not eat, drink, and sleep? Rather, are they writers of phylacteries and mezuzot; do they not eat, drink, and sleep? Rather, who is the one who acts with righteousness at all times? You must say: This one, who raises an orphan in his house.³This is an allusion to Mordekhai, who raised Esther after her parents died. Wouldn’t you say that he doesn’t turn over naked at night?⁴When the orphan who is sleepingturns over and is uncovered, he is not benefiting from the kindness of his foster parent. They said: We still need the moda’i [from Modi’in], as Rabbi Elazar HaModa’i came and taught: The Torah referred only to the slice of bread that he eats in his house.⁵Since the orphan is sustained by the food he eats in his foster parent’s house, righteousness is being done for him at all times.
Alternatively, “happy are those who observe the law” – that is Mordekhai; “who act with righteousness at all times” – because he raised an orphan girl in his house. David said before the Holy One blessed be He: Master of the universe: “Remember me, Lord, when You favor Your people” (Psalms 106:4) – when You bring salvation for Israel by means of Mordekhai and Esther, when Haman sought to destroy Israel and weighed out ten thousand silver talents by means of the king’s craftsmen, as it is written: “And ten thousand talents of silver…” (Esther 3:9). What is written there? “There was a Judean man in the Shushan citadel, and his name was Mordekhai…” (Esther 2:5).

“There was a Judean man in the Shushan citadel, and his name was Mordekhai, son of Ya'ir, son of Shimi, son of Kish, a Benjamite” (Esther 2:5).
“There was a Judean man [ish] in the Shushan citadel” – ish teaches that Mordekhai, in his generation, was the equivalent of Moses, in his generation, as it is written about him: “And the man [veha’ish] Moses was very humble” (Numbers 12:3). Just as Moses stood in the breach, as it is written: “He said He would destroy them, were it not for Moses His chosen one, who stood before Him in the breach…” (Psalms 106:23); also Mordekhai did likewise: “A seeker of good for his people and spokesman of peace for all his descendants” (Esther 10:3).
Just as Moses taught Torah to Israel, as it is written: “See, I have taught you statutes and ordinances” (Deuteronomy 4:5), also Mordekhai did so, as it is written: “Matters of peace and truth” (Esther 9:30), and as it is written: “Acquire truth and do not sell” (Proverbs 23:23).
“And his name was Mordekhai” (Esther 2:5) – the wicked precede their names: “Naval was his name” (I Samuel 25:25); “Sheva ben Bikhri was his name” (II Samuel 20:21). However, the righteous, their names precede them: “And his name was Manoaḥ” (Judges 13:2); “And his name was Kish” (I Samuel 9:1); “And his name was Elkana” (I Samuel 1:1); “And his name was Boaz” (Ruth 2:1); “And his name was Mordekhai.” It is because they are similar to their Creator, as it is written: “But by My name, the Lord, I was not known by them” (Exodus 6:3).
“Judean” – why was he called Judean? Was he not a Benjaminite?⁶Mordekhai is identified as coming from the tribe of Benjamin in Esther 2:5. It is because he unified the name of the Holy One blessed be He⁷Actions which assert that there is only one God are referred to as “unifying the name.” before all creatures; that is what is written: “[And Mordekhai] would not bow and would not prostrate himself” (Esther 3:2). Was he contrary and violating the king’s decree? Rather, when Aḥashverosh commanded [everyone] to prostrate themselves to Haman, he [Haman] carved an idol [and set it] over his heart, intending that they prostrate themselves to the idol.
When Haman saw that Mordekhai would not prostrate himself to him, he was filled with fury. Mordekhai said to him: ‘There is a Master who exalts over all the exalted; how can I forsake him and prostrate myself to an idol?’ Because he unified the name of the Holy One blessed be He, he is called Judean [Yehudi], meaning by himself [yeḥidi].⁸Just as God is only one [yeḥidi] so was Mordekhai called yeḥidi.
Some say that he was the equivalent of Abraham in his generation. Just as Abraham allowed himself to be put into the fiery furnace and went about causing people to acknowledge the greatness of the Holy One blessed be He – that is what is written: “And the souls they had gotten in Ḥaran” (Genesis 12:5), so too, Mordekhai, in his time, people acknowledged the greatness of the Holy One blessed be He. That is what is written: “Many of the peoples of the land became Jews, as the fear of the Jews had fallen upon them” (Esther 8:17). He unified the name of the Holy One blessed be He, and sanctified it. Therefore, he is called yehudi, as it is written: “A Judean [yehudi] man” – don’t read it as yehudi, but rather, as yeḥidi.

“Was [haya] [a Judean man in the Shushan citadel]….” Rabbi Yoḥanan said: Everyone about whom “haya” is stated, it is he at the beginning and it is he at the end.⁹ He was righteous from beginning to end. They objected to him; but isn’t it written: “One was [haya] Abraham” (Ezekiel 33:24)?¹⁰ Abraham began his life as an idolater; he wasn’t the same at the beginning and the end. He said to them: That is not, in fact, a refutation, as Rabbi Ḥanina and Rabbi Yoḥanan said: At age three Abraham identified his Creator. That is what is written: “Because [ekev] Abraham heeded My voice” (Genesis 26:5). The number of years that Abraham heeded the voice of his Creator is the equivalent of ekev (172),¹¹Ayin – 70, kof –100, beit – 2 and he lived one hundred and seventy-five years. [If one does not accept this explanation,] how do I find expression for haya about him? It means that he was fated from the beginning to guide the entire world to repent.¹²Although Abraham was not a believer in God his whole life, he had the potential from the beginning.
“[The Lord God said:] Behold, the man has become [haya] [like one of us, knowing good and evil]” (Genesis 3:22) – he became fated to die. “The serpent was [haya] more cunning” (Genesis 3:1) – he was fated for punishment. “Cain was [haya] a cultivator of the ground” (Genesis 4:2) – he was fated for exile, as you say: “Cain departed from the presence of the Lord” (Genesis 4:16); saying that he would be “restless and wandering” (Genesis 4:12). “There was [haya] a man in the land of Utz” (Job 1:1) – he was fated for suffering. “Noah, a righteous man, was [haya] faultless” (Genesis 6:9) – he was fated to acknowledge his Creator. “Moses was [haya] herding (Exodus 3:1) – he was fated for salvation. Mordekhai was fated for redemption.
Rabbi Levi and the Rabbis: Rabbi Levi said: Anyone about whom haya is stated witnessed a new world. Rabbi Shmuel bar Naḥman said: They are five.
Noah – yesterday “Water eroded stone” (Job 14:19), as Rabbi Levi said in the name of Rabbi Yoḥanan: Even millstones were dissolved during the flood, and now [after the flood] it says: “The sons of Noah who emerged from the ark…” (Genesis 9:18),¹³Immediately following this verse, the Torah relates how the earth was repopulated by Noah’s sons while Noah was alive. indicating that he witnessed a new world.
Joseph – yesterday “they tortured [his feet] with chains” (Psalms 105:18), and now “And Joseph was [haya] was the ruler over the land” (Genesis 42:6); that is, he witnessed a new world.
Moses – yesterday he was fleeing from Pharaoh and now he is drowning him in the sea; that is, he witnessed a new world.
Job – yesterday “He spills my bile onto the ground” (Job 16:13), and now “and the Lord gave Job double what he had had” (Job 42:10); that is, he witnessed a new world.
Mordekhai – yesterday “he wore sackcloth and ashes” (Esther 4:1), and now “he emerged from before the king in royal garments” (Esther 8:15).
“And his name was Mordekhai” (Esther 2:5). Just as myrrh [mor] is first of all the spices,¹⁴It is first on the list of ingredients of the sacred oil of anointment (Exodus 30:23). so was Mordekhai first among the righteous in his generation.

Rabbi Phineas said: The Holy One, blessed be He, saw that in the future there would arise from Agag a man, a great enemy and adversary of the Jews. Who was this? This was Haman, as it is said, "Because Haman, the son of Hammedatha, the Agagite, the enemy of all the Jews" (Esth. 9:24). From the seed of Saul (arose) an avenger and a redeemer for Israel, (who delivered them) out of the hand of Haman. Who was this? This was Mordecai, as it is said, "There was a certain Jew in Shushan, the capital, whose name was Mordecai… the son of Kish, a Benjamite" (Esth. 2:5).

HAMAN
"THERE was a certain Jew in Shushan, the capital, whose name was Mordecai" (Esth. 2:5). Rabbi Shema'iah said: Was there then no other Jew in Shushan, the capital, except Mordecai alone? Lo! it is written, "And the Jews that were in Shushan" (Esth. 9:15). But because he was a Jew, and a direct descendant of the patriarchs and also of the royal seed, and he was engaged in (the study of) the Torah all his days, and he was not defiled by any forbidden food in his mouth, therefore was his name called "a Jew."

"Whose name was Mordecai" (Esth. 2:5), because his prayer || ascended before the Holy One, blessed be He, like the scent of pure myrrh (טר לכי). "The son of Jair" (ibid.), because he enlightened (Mair) the faces (of the scholars) in Halakhah. "The son of Shimei" (ibid.), who went forth to curse David. "The son of Kish" (ibid.), of the seed of those who could use both the right hand and the left, as it is said, "The children of Ephraim, being armed and carrying bows" (Ps. 78:9).