(35) She conceived again and bore a son, and declared, “This time I will praise Hashem." Therefore she named him Yehudah. Then she stopped bearing.
דאיתא בלאה שקראה שם יהודה הפעם אודה. שנטלתי יותר על חלקי. משמע שקודם שקיבל המגיע לו לא שייך הודאה.
It is mentioned with regard to Leah that she named him Yehudah as, "This time I will praise Hashem". This is because I [Leah] have taken more than my share. This implies that before one receives what is owed to them, "hodah" (gratitude) is not applicable.
(5) There was a Yehudite man in the capital city of Shushan. His name: Mordechai, son of Yair, son of Shim’i, son of Kish, a Binyaminite man.
(א) על כן קראה שמו יהודה שיש בזה השם אותיות השם הנכבד ועם זה לשון ההודאה...
(1) Therefore she named him Yehudah, since this name contains the same letters as Hashem's Name combined with a connotation of "hodah" (gratitude)...
(ד) במגילה נקראו ישראל רק בשם יהודים. כי זה השם לעולם בישראל. אפילו בדורות השפלים. שכופרין בע"ז ומודים אל האמת. וזה בחי' יהודה שנקראו בנ"י על שמו כדאיתא במד' ויחי. וז"ש והשארתי בקרבך עם עני ודל וחסו בשם יי. וזהו שם יהודה הד' רומז על דלות ושפלות וחל עליו כל השם ע"י שחסה בשם יי. וזה הרבותא ליהודים היתה אורה ושמחה וששון. שדרשו על התורה והמילה ותפילין. שהגם שהיו במדריגה הפחותה. זכו להרגיש אותן האורות של התורה והמילה והתפילין והמועדות. ששורש שלהם לישראל בכח האבות. ושם יהודים למטה משמות יעקב וישראל. ואעפ"כ זכו לאותן האורות:
In the Megillah, Yisroel (the Jewish People) are only referred to as "Yehudim" (Jews). This is the eternal name of Yisroel, even in lowly generations for [even then] they completely reject Avodah Zorah (idolatry) and they recognise the Truth ("modim al ha'emes"). This is the essence of the name "Yehudah" as it is applied to the Jewish People as a whole, as is mentioned in the Midrash (Pesikta Rabbati 9:1). This is the meaning of the Posuk which says (Tzefaniah 3:12), "But I will leave within you a poor, humble folk, and they shall find refuge in the name of Hashem." This is the name "Yehudah", the "dalet" represents the poverty and lowliness and the entire Name is applied to him [the Jew] as he takes refuge in the Name of Hashem. This allows for a more expansive explanation of, "For the Yehudim, there was radiance, joy, delight..." (Esther 8:16). The drasha on this posuk expounds it to mean: Torah, Milah and Tefillin. For even though they were at the lowliest of spiritual levels they merited to experience the light of Torah, Milah, Tefillin and the Holidays. For the Jewish People are rooted in the Avos and the name "Yehudim" is [spiritually] below that of Yaakov and Yisroel. Nonetheless, they merited this spiritual light.
תורה אור, מג"א צז, א. קכ, ד (בהוספות)
כי בכל שעה ושעה היו מוכנים למסור נפשם להריגה ולא לעבור דת ח"ו... מסירת נפש על קדוש השם, שהרי אם רצו להמיר דתם לא היה המן עושה להם כלום, שלא גזר אלא על היהודים, אלא שהם מסרו עצמן למות כל השנה כולה, ולא עלה להם מחשבת חוץ ח"ו... והכח לזה הוא ע"י התגלות עצם הנשמה ,שזהו על ידי לידת משה בחודש אדר, שעל ידי זה נעשה התגברות מזלם של ישראל.
Torah Ohr, Megillas Esther 96a, 120b (In Gloss)
This is so as for every single second [of that time] they intended to give up their lives and be murdered rather than abandon their faith, Heaven forbid!... They were "moser nefesh" for the sanctification of Hashem's Name. This is so as if they wished they could convert and abandon their faith and then Haman would not have harmed them at all for the decree was only upon "Yehudim". Instead, they gave themselves over to the idea that they would die for their faith that entire year and they never thought otherwise for even a second, Heaven forbid!... The spiritual fortitude to do this came from a revelation of the essence of [the Jewish] soul, since Moshe was born in Adar and this lent great strength to the Mazal of Yisroel.
(ב) אִישׁ יְהוּדִי הָיָה בְּשׁוּשַׁן הַבִּירָה (אסתר ב, ה), אִישׁ מְלַמֵּד שֶׁהָיָה מָרְדֳּכַי שָׁקוּל בְּדוֹרוֹ כְּמשֶׁה בְּדוֹרוֹ, דִּכְתִיב בֵּיהּ (במדבר יב, ג): וְהָאִישׁ משֶׁה עָנָו מְאֹד, מַה מּשֶׁה עָמַד בַּפֶּרֶץ, דִּכְתִיב (תהלים קו, כג): וַיֹּאמֶר לְהַשְׁמִידָם לוּלֵי משֶׁה בְחִירוֹ עָמַד בַּפֶּרֶץ וגו', אַף מָרְדֳּכַי כֵּן, דִּכְתִיב (אסתר י, ג): דֹּרֵשׁ טוֹב לְעַמּוֹ וְדֹבֵר שָׁלוֹם לְכָל זַרְעוֹ. מַה מּשֶׁה לִמֵּד תּוֹרָה לְיִשְׂרָאֵל, דִּכְתִיב (דברים ד, ה): רְאֵה לִמַּדְתִּי אֶתְכֶם חֻקִּים וּמִשְׁפָּטִים, אַף מָרְדֳּכַי כֵּן, דִּכְתִיב (אסתר ט, ל): דִּבְרֵי שָׁלוֹם וֶאֱמֶת, וּכְתִיב (משלי כג, כג): אֱמֶת קְנֵה וְאַל תִּמְכֹּר. וּשְׁמוֹ מָרְדֳּכַי. הָרְשָׁעִים קוֹדְמִין לִשְׁמָן, (שמואל א כה, כה): נָבָל שְׁמוֹ, (שמואל ב כ, כא): שֶׁבַע בֶּן בִּכְרִי שְׁמוֹ. אֲבָל הַצַּדִּיקִים שְׁמָן קוֹדֵם לָהֶם (שופטים יג, ב): וּשְׁמוֹ מָנוֹחַ, (שמואל א ט, א): וּשְׁמוֹ קִישׁ, (שמואל א ט, א): וּשְׁמוֹ שָׁאוּל, (שמואל א א, א): וּשְׁמוֹ אֶלְקָנָה, (רות ב, א): וּשְׁמוֹ בֹּעַז. וּשְׁמוֹ מָרְדֳּכַי, לְפִי שֶׁדּוֹמִין לְבוֹרְאָן, דִּכְתִיב (שמות ו, ג): וּשְׁמִי יי לֹא נוֹדַעְתִּי לָהֶם. יְהוּדִי, לָמָּה נִקְרָא שְׁמוֹ יְהוּדִי, וַהֲלֹא יְמִינִי הוּא, לְפִי שֶׁיִּחֵד שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא כְּנֶגֶד כָּל בָּאֵי עוֹלָם, הֲדָא הוּא דִכְתִיב לֹא יִכְרַע וְלֹא יִשְׁתַּחֲוֶה. וְכִי קַנְתְּרָן הָיָה וְעוֹבֵר עַל גְּזֵרַת הַמֶּלֶךְ, אֶלָּא כְּשֶׁצִּוָּה אֲחַשְׁוֵרוֹשׁ לְהִשְׁתַּחֲווֹת לְהָמָן, חָקַק עֲבוֹדַת כּוֹכָבִים עַל לִבּוֹ, וְנִתְכַּוֵּן כְּדֵי שֶׁיִּשְׁתַּחֲווּ לַעֲבוֹדַת כּוֹכָבִים, וּכְשֶׁהָיָה רוֹאֶה הָמָן שֶׁאֵין מָרְדֳּכַי מִשְׁתַּחֲוֶה לוֹ, נִתְמַלֵּא חֵמָה, וּמָרְדֳּכַי אוֹמֵר לוֹ יֵשׁ אָדוֹן הַמִּתְגָּאֶה עַל כָּל גֵּאִים, הֵיאַךְ אֲנִי מַנִּיחוֹ וְאֶשְׁתַּחֲוֶה לַעֲבוֹדַת כּוֹכָבִים, וּלְפִי שֶׁיִּחֵד שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא נִקְרָא יְהוּדִי, לוֹמַר יְהוּדִי יְחִידִי. וְיֵשׁ אוֹמְרִים שֶׁהָיָה שָׁקוּל כְּאַבְרָהָם בְּדוֹרוֹ, מָה אַבְרָהָם אָבִינוּ מָסַר אֶת עַצְמוֹ לְתוֹךְ כִּבְשַׁן הָאֵשׁ וְהֶחֱזִיר וְהִכִּיר לַבְּרִיּוֹת גְּדֻלָּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, הֲדָא הוּא דִכְתִיב (בראשית יב, ה): וְאֶת הַנֶּפֶשׁ אֲשֶׁר עָשׂוּ בְחָרָן, אַף מָרְדֳּכַי בְּיָמָיו הִכִּירוּ הַבְּרִיּוֹת גְּדֻלָּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, הֲדָא הוּא דִכְתִיב (אסתר ח, יז): וְרַבִּים מֵעַמֵּי הָאָרֶץ מִתְיַהֲדִים, וְיִיחֵד שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא וְקִדְּשׁוֹ, וּלְפִיכָךְ נִקְרָא יְהוּדִי, דִּכְתִיב: אִישׁ יְהוּדִי, אַל תִּקְרֵי יְהוּדִי אֶלָּא יְחִידִי.
(2) “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? It is because he unified the name of the Holy One blessed be He 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].
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.
... למה לא קבעום למשתה ולשמחה כמו בפורים ונראה דבפורים עיקר הגזירה היתה לפי שנהנו מסעודתו ועל כן נגזר עליהם להרוג ולאבד את הגופים שנהנו מאכילה ושתייה של איסור ושמחה ומשתה של איסור וכשעשו תשובה עינו נפשותם וכמ"ש אסתר לך כנוס את כל היהודים ואל תאכלו ואל תשתו שלשת ימים וגו' ולפיכך קבעום למשתה ויום טוב לזכור עיקר הנס אבל בחנוכה עיקר הגזירה היתה על שהתרשלו בעבודה וע"כ היתה הגזירה לבטל מהם העבודה כדתניא בברייתא שגזר עליהן לבטל התמיד ועוד א"ל מצוה אחת יש בידן אם אתם מבטלין אותן מידם כבר הם אבודין ואיזה זה הדלקת מנורה שכתב בה להעלות נר תמיד כל זמן שמדליקין אותן תמיד הם עומדין כו' עמדו וטמאו כל השמנים וכשחזרו בתשובה למסור נפשם על העבודה הושיעם יי על ידי כהנים עובדי העבודה בבית יי ע"כ נעשה הנס גם כן בנרות תחת אשר הערו נפשם למות על קיום העבודה ולפיכך לא קבעום אלא להלל ולהודות שהיא העבודה שבלב
Why was feasting not instituted to celebrate [Chanukkah] as it was for Purim? It appears as though the essence of the decree [against the Jews] on Purim was issued as a result of them enjoying [Achashveirosh's] seudah (feast), thus it was decreed upon them that they should all be killed and their bodies should be annihilated because they enjoyed forbidden food and drink and thus in order to do teshuvah (repentance) they needed to afflict their bodies, as it is written, (Esther 4:16): "[Esther] said, 'go and gather all the Jews and do not eat or drink for three days...'". Therefore, they [Chazal] decreed feasting and a holiday as a remembrance of the miracle. However, with regard to Chanukkah, the essence of decree [against the Jews] was issued as a result of the Jews being negligent in their Divine Service and thus, the decree was issued to stop them from participating in Divine Service. This is taught in a Baraisa (see Otzer HaMidrashim Eisenstadt p. 93): "they decreed upon them [the Jews] to abolish the [Korban] Tamid. He further said to them: they have one particular mitzvah in their hands; that if you abolish it from their hands, then they will already be lost. Which one is it? The lighting of the menorah, as the verse states (Exodus 27:20), "... to kindle an eternal flame." As long as the flame is burning they shall endure." They [the Greeks] immediately defiled all the oil. When they [the Jews] did teshuvah by risking their lives for the Divine Service, God saved them by means of the kohanim, those who performed the Divine Service in the House of God. Therefore, the miracle happened by means of candles and this aroused their souls to die for the sake of fulfilling the Divine Service. Therefore they [Chazal] only established Hallel and Thanksgiving, as these are service of the heart (an allusion to the spiritual service of prayer).
מצוות הקהל: משרשי המצוה. לפי שכל עקרן של עם ישראל, היא התורה, ובה יפרדו מכל אומה ולשון להיות זוכין לחיי עד.
The Mitzvah of Hakel. The source of this Mitzvah: the entire essence of the people of Yisroel is the Torah; and through it they are distinguished from every nation and tongue and thus merit eternal life.