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The word tov (good) is featured prominently in the Megillah in a variety of contexts. Interestingly, there is a striking contrast between the usage of this word with regard to the members of society in Shushan as compared with its use in reference to Mordechai.

This language of tov is featured prominently in requests made of Achashverosh. Seven times, the Megillah records such requests, each time including the unique formulation of אם על המלך טוב, if it please the king, or literally, if it is good for the king. One such example may be found in the context of Haman’s request to annihilate the Jewish people from the kingdom:

If it please the king, let it be written that they be destroyed; and I will pay ten thousand talents of silver into the hands of those that have the charge of the king's business, to bring it into the king's treasuries.

Esther 3:9

אִם עַל הַמֶּלֶךְ טוֹב יִכָּתֵב לְאַבְּדָם וַעֲשֶׂרֶת אֲלָפִים כִּכַּר כֶּסֶף אֶשְׁקוֹל עַל יְדֵי עֹשֵׂי הַמְּלָאכָה לְהָבִיא אֶל גִּנְזֵי הַמֶּלֶךְ:

אסתר ג:ט

It may be assumed that this phraseology is meant to place responsibility on the king in making “good” decisions. However, as is demonstrated throughout the Megillah, the decisions made by Achashverosh, such as the execution of Vashti following her refusal to attend the mishteh hamelech, the king’s feast, or the decision to allow Haman to wage war against the Jewish people, embody a value set that seems to be a far cry from the tov meant to guide the decisions of the king. In a similar vein, the responses given by Achashverosh to requests made of him by his ministers, Haman, and Esther and Mordechai each feature the phraseology of הטוב בעיניך, the good in your eyes.

And the king said to Haman: 'The silver is given to you, the people also, to do with them as it seems good to you.

Esther 3:11

וַיֹּאמֶר הַמֶּלֶךְ לְהָמָן הַכֶּסֶף נָתוּן לָךְ וְהָעָם לַעֲשׂוֹת בּוֹ כַּטּוֹב בְּעֵינֶיךָ

אסתר ג:יא

Rather than using his throne to assert a responsible leadership, the formulation of the verses suggests a decision-making process based on personal good and individual judgment.

Moreover, as demonstrated in the cases of both Vashti and Ester, the evaluation of women is centered on their “good looks.”

To bring Vashti the queen before the king with the royal crown, to show the peoples and the princes her beauty; for she was good to look at.

Esther 1:11

לְהָבִיא אֶת וַשְׁתִּי הַמַּלְכָּה לִפְנֵי הַמֶּלֶךְ בְּכֶתֶר מַלְכוּת לְהַרְאוֹת הָעַמִּים וְהַשָּׂרִים אֶת יָפְיָהּ כִּי טוֹבַת מַרְאֶה הִיא

אסתר א:יא

Achashverosh’s wish to display Vashti’s beauty is highlighted during the mishteh hamelech. Upon her refusal of the king’s request, and her subsequent removal from the throne, Achashverosh is advised to seek out young women who are "נערות בתולות טובות מראה," young virgins who are good to look at (Esther 2:2).

A critical reading of the Megillah suggests a counterintuitive understanding of the meaning of “good.” It is interesting to note that in each of the aforementioned cases, the implication of tov comes to reference good that is evaluated for, or in the eyes of, an individual. Whereas the abundant usage of the word tov involved with the evaluations and decision-making, aligned with the king, may at first glance have an expectation of universally beneficial decisions, the irony is found in the far-reaching negative consequences of such actions.

The error of Achashverosh’s ways becomes far more evident in consideration of the Biblical command to engage with הישר והטוב בעיני ה', what is right and good in the eyes of G-d (Devarim 6:18). Unlike the trend exhibited by Achashverosh, whose actions and decisions seem to be personally motivated, the Ramban explains on that verse that the Jewish people are mandated to take wider moral principles into account while engaging with the letter of the Law.

In contrast with the tov of Shushan, tov takes on an entirely different meaning when used in reference to Mordechai. At the end of the Megillah, Mordechai is described as אשר דבר טוב על המלך, who spoke good for the king (Esther 7:9). As opposed to the inward focus of the personally motivated tov which is displayed by the leadership of Shushan, the tov that defines Mordechai references his having stood up for the king against a corrupt society. Such an example of tov is one of clear and careful evaluation of moral principles with the ultimate goal of creating a better society. The concluding verse of the Megillah, which defines Mordechai as דרש טוב לעמו ודבר שלום לכל זרעו, seeking the good of his people and speaking peace to all his offspring (Esther 10:3), takes this one step further as the Megillah underscores Mordechai’s distinct personality, which serves as a foil to the societal standards of Shushan. Whereas the tov that was valued in Shushan served individual needs, Mordechai himself was defined as a seeker of good- a good that was motivated toward bringing peace to all members of his nation.

The mitzvot observed on Purim may be enhanced through this distinction and understanding of the good that we strive to build in our families and communities. The community gathering for the reading of the Megillah is one in which each individual, hearing each word, is significant. By gathering with family and friends at the Purim seudah (meal), community ties have the opportunity to be strengthened. In sharing mishloach manot and matanot laevyonim, the Jewish community renews its commitment to giving to others. Through consciously involving a community-building perspective, and in taking the higher goal of הישר והטוב בעיני ה' into account, the community at large has the opportunity to reflect and build upon the past, and in doing so, each individual has the ability to take the initiative in turning good actions into great ones.