Post date: Feb 28, 2011 4:24:55 AM
כֹּרְעִים וּמִשְׁתַּחֲוִים לְהָמָן כִּי כֵן צִוָּה לוֹ הַמֶּלֶךְ
וּמָרְדֳּכַי לֹא יִכְרַע וְלֹא יִשְׁתַּחֲוֶה
Kor’eem umishtachavim l’Haman ki chein tziva lo hamelech
u’Mordechai lo yichrah v’lo yishtachaveh
(3:2)
We know that Mordechai opined that to bow before Haman was absolutely forbidden due to a couple of reasons. According to some opinions, Haman considered himself to be a deity. As such, bowing to him wasn’t like bowing to any other human being. Rather, bowing to him was akin to bowing before an actual idol.
(Al Hanissim)
But even according to other opinions, the problem was much simpler. Haman either had an idol hanging from his neck, or he had an idol emblazoned on the front of his clothing. Again, the problem is one of outright idol worship. So, it was clear to Mordechai that he could not and would not ever bow to Haman. Mordechai made no effort to hide this. In fact, not only did he not try to avoid Haman, he actually made a point of appearing before Haman just to demonstrate his refusal to comply with the edict. The Pasuk informs us of his steadfastness by using the future tense when stating “לֹא יִכְרַע,” would not bow.
(Menucha V’Simcha)
The Midrash Chazis, with a less literal understanding of the words and punctuation within the Pasuk, interprets the Pasuk quite differently. He explains that at the request of Esther, Achashveirosh actually pardoned Mordechai from his obligation to bow to Haman. This is understood from the phrase “כִּי כֵן צִוָּה לוֹ הַמֶּלֶךְ,” for that was the command of the king. What was the command of the king? “וּמָרְדֳּכַי לֹא יִכְרַע וְלֹא יִשְׁתַּחֲוֶה,” that Mordechai shouldn’t bow. (Ed: This certainly seems like another instance of the general term “הַמֶּלֶךְ” referring to the King of kings instead of referring to Achashveirosh.)
This also explains the future tense. Since Mordechai had orders from the king not to bow, he made it known to Haman that he had no plans to bow to him now or at any time in the future.
(Artscroll Purim)