Mordechai “the Jew” and the Hidden Meaning of Jewish Identity

In the Babylonian Talmud, Megillah 13a, Rabbi Yocḥanan explains why Mordechai is called Mordechai the Jew, even though he came from the tribe of Binyamin rather than the tribe of Yehuda: “Rabbi Yocḥanan said: Because he denied idolatry, for anyone who denies idolatry is called a Jew.”

At first glance, this raises an obvious question: why define a Jew in negative terms — by rejecting idolatry, rather than positively, as one who believes in God? After all, a non-Jew who rejects idolatry does not thereby become Jewish.

The Inner Meaning of “Yehudi”

The Gemara teaches a deeper idea. The essence of a Jew — Yehudi, from the root modeh, contains two meanings: gratitude and acknowledgment, the opposite of denial. In practical terms, it asks: whom does a person see as the true source of abundance — God?

Whoever one perceives as the source is the one one serves, because human life is fundamentally about addressing and completing our many deficiencies on every level.

Idolatry and Intermediaries

This stands in contrast to idol worshippers. Most of them do acknowledge the existence of God. As the Talmud in Menachot (11a) states, they refer to Him as “the God of gods.” They believe in God, yet at the same time they attribute real power and independent existence to intermediaries — channels, systems, or forces.

The Jewish starting point, however, is “There is nothing besides Him.” Multiplicity in the world, and every detail within it, is viewed as a means, not as the source of abundance. Therefore, a Jew does not serve the intermediary, but only the true source: God Himself.

Bringing This Awareness into Daily Life

This foundational awareness must permeate every detail of life. For example, when going to a mechanic: if we view the mechanic as the one who ultimately determines how much money we will pay, we naturally try to flatter him. But if we see him merely as a channel, despite his free will, our inner posture changes.

As taught in the practices of the Seer of Lublin: “A person does not even stub a finger below unless it has been decreed above — even through someone with free will.”

This clarifies the phrase “the people who unify Your Name.” The task of the Jewish people, and of each individual Jew, is to live in this world while purifying oneself from subtle forms of idolatry. In doing so, we unify God’s Name and bring into the world of multiplicity — the “world of separation,” in the language of the Zohar — the awareness that “there is nothing besides Him.”

Holding Both Ends of the Stick

Unlike paths that seek complete withdrawal from the world, the Torah instructs us to live according to nature and to engage with the natural channels through which abundance flows. Hence the principles: “One does not rely on miracles,” “Proper conduct precedes Torah,” and the obligation to honor parents, Torah scholars, and even the wealthy.

At the same time, we must inwardly nullify the independent value of all these channels and say, to ourselves and to the world: “There is nothing besides Him,” and “We depend on no one but God.”

We are therefore required to hold both ends of the stick: to act according to nature and proper conduct, while animating everything with the awareness that God alone is the source of all abundance.

Authority, Work, and Divine Service

From this perspective flow principles such as “the law of the land is law,” and “whatever the employer tells you, do.” We respect authority and fulfill obligations at work, but within this complexity we continue to proclaim God’s Name, especially in the Shema, and through all mitzvot, which express the will of the One “who spoke and the world came into being.”

This should be the intention accompanying mitzvot: mitzvah as tzavta — connection, revealing our unity with God, and through interpersonal mitzvot, creating unity in the world of separation.

The true test of whether we serve God or merely human authority appears when the two clash. For example, if a boss tells crude jokes or spreads gossip. If we serve God, we will not fear expressing discomfort or refusal, even if, according to nature, our livelihood depends on that boss.

As taught by the Chafetz Chaim, one may not participate in gossip even if refusal leads to dismissal and loss of livelihood.

Seeing Closed Doors with Faith

Through eyes of faith, we understand that when God closes one channel, it is because it is time to open another that is more aligned with our personal rectification. This change does not diminish what was decreed for us. Such moments are a double gift: they reveal whom we truly serve, and they guide us toward our unique path.

Relearning “There Is Nothing Besides Him”

Like a child assembling a puzzle who repeatedly looks at the picture on the box to see how each piece fits, we must repeatedly revive within ourselves the awareness that “there is nothing besides Him,” and that He alone is the source of all abundance.

The greatest challenge arises with people who possess free will, confronting the paradox of divine foreknowledge and human choice. Only faith beyond intellect allows us to live this truth. As taught in Likutei Moharan and by the Baal HaSulam, effort in true faith ultimately leads to inner clarity and knowledge.

Letting Go of Subtle Idolatry

This faith frees us from destructive habits such as manipulation, deception, anger, and fear-based behavior. Even if such tactics seem effective, they ultimately separate us from God and block us from being vessels for His light.

As Rabbi Nachman taught: “One gains nothing from anger. And even if it seems we gained something, we must believe we would have gained more had we not become angry.”

Even in Relationships and Spiritual Leadership

Even good advice about marital harmony can become idolatrous if one begins to serve out of fear rather than service of God. Likewise, even righteous people and Torah scholars must not be seen as the source of abundance, but as divinely guided channels.

Again, the test appears at points of tension, such as when even a parent or rabbi pressures someone to engage in forbidden speech.

Sweetening Judgment and Preparing for Redemption

This inner work sweetens harsh judgments upon the individual and upon all of Israel, for idolatry arouses divine anger, and nullifying it brings healing.

With God’s help, this empowers us to walk the path of Torah rather than suffering. Especially in these days of preparation for Purim, and on Purim itself, we are uniquely able to reveal the hidden within the Book of Esther and discover that even within concealment, “there is nothing besides Him.”