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PURIM: Who Issued the Evil Decree?

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muman613:
This is a topic I know will cause some Jews to have nightmares. It is a very scary and difficult concept to understand, especially since Judaism does teach us that Hashem is a loving father and a caring Omniscient and Omnipotent creator. But the fact is that the sages have determined that although the Pshat/Simple meaning of the Scroll of Esther is that Haman instigated the Jew-hating King to issue an edict against the Jewish people the edict ultimately was from Hashem HIMSELF.

King Ahaseuras ruled half of the civilized world, and according to Chazal he had just lost the other half of the world to his enemies.... Even though he lost half his kingdom he was happy that all the Jewish people in the world still lived under his rule. He took this as a sign from Hashem, along with the calculation that the 70 year exile which was a known prophecy had passed, that the Jewish people had been abandoned by G-d.

Mordechai was aware of this edict as the Megillah says that "Mordechai knew all that occured" which the Kabbalists take to mean that Mordechai was granted a prophecy where he was told that the Jewish people were going to be annihilated by Hashem because they had strayed too far and no longer yearned for the rebuilding of the Temple and resumption of the avodah in the Temple.

Hashem himself issued the decree that the Jewish people would be destroyed. Haman and the King were just pawns in the hands of Hashem in order to bring the Jewish people to repent, so that he could save them, and turn things around so that Haman was hung on the gallows he built to hang Mordechai.



--- Quote ---http://www.torah.org/learning/dvartorah/5758/purim.html
When Haman decreed that all Jews in the kingdom should be killed, and the written decree went out, it states in the Book of Esther "and Mordechai knew all that had occurred (Esther 4:1)." This means he understood for what purpose the decree had occurred. In Tractate Megillah one of the reasons given for the decree that the Jews should be killed is that they took part in the feast which King Achashverosh made. This great feast celebrated the passing of the seventy years prophesied that would end the exile and mark the rebuilding of the Holy Temple in Jerusalem. Many Jews had a desire to assimilate, and hence distance themselves from G-d. As a reaction to this G-d brought them a trouble meant to bring them closer. Mordechai understood this and acted accordingly.
--- End quote ---

muman613:
http://www.sichosinenglish.org/cgi-bin/calendar?holiday=purim13204


One Sheep, 70 Wolves, and a Great Shepherd

The Gemara [1] explains that one of the reasons the Jewish people were threatened with annihilation - Heaven forfend - during the time of the Purim story was because "they derived pleasure from the banquet of that evil person [King Achashveirosh]."

The text indicates that it was not because of our attendance at the banquet - which was mandatory, [2] and moreover the food and drink served was kosher [3] - that the harsh decree came about. Rather it was because we "derived pleasure."

What was it about deriving pleasure from this banquet that was so appalling that it nearly resulted in the destruction not only of those who attended, but even of those who were not invited?

Our Sages [4] liken the existence of the Jewish people in times of exile to a "solitary sheep that finds itself surrounded by 70 wolves." Thus, "great is the Shepherd who protects and guards His flock." Consequently, the continued existence of the Jewish people is sometimes dependent upon miraculous means - the watchful eye of the "Great Shepherd."

The Jewish people are assured of G-d's protection only when our conduct is consonant with relying on Him for protection. However, when we choose to rely entirely on natural means - on one or more of the "70 wolves" - then we remove themselves from His divine protection [5] and place ourselves at the mercy of natural forces.

The reason our "pleasure" was the cause of such a terrible decree will be understood accordingly: It was not punishment for a sin, but rather the natural consequence of our conduct.

After the king had elevated the evil and anti-Semitic Haman to a position of exceptional power, the situation of the Jewish people was similar to that of the "solitary sheep that finds itself surrounded by 70 wolves." At the same time, our conduct - "deriving pleasure..." - forfeited miraculous protection.

For this invitation to the feast was so important to the Jews of that time, they were so extremely honored by the invitation, that it caused them a great deal of pleasure. Thus they partook not because they had no choice, but because of their delight in being invited.

Since the Jewish people themselves gave credence to one of the "70 wolves" and took pleasure in being invited by "that evil person," they annulled their supernatural guardianship. Instead, they placed themselves at the (natural) mercy of the "70 wolves" - something that threatened the continued existence of the solitary sheep.

It is true that while the Jews are under the dominion of another nation they are obligated to honor that nation, [6] obey its laws, [7] and pray for that country's peace and welfare. [8] Thus, when King Achashveirosh invited the Jews to attend the feast, they were compelled to do so.

Nevertheless, they should have understood that the existence of the Jewish people is not at all contingent on any king of flesh and blood, but wholly dependent on G-d. Moreover, the ongoing existence of the Jews is a miracle clothed in the garments of nature - "great is the Shepherd" who guards us in a manner that transcends the world.

Thus, their pleasure that so important an evil person as King Achashveirosh - upon whom they felt their lives depended - invited them to a meal, indicated that they had forsaken their trust in G-d and had placed their faith in the hands of one of the "wolves."

This also helps us understand why Purim is unique among all the Festivals that celebrate G-d's miracles on our behalf, in that it commemorates a miracle that was completely clothed in nature. [9]

The reason for this is as explained. Since the evil decree came about because the Jewish people chose to rely totally on the forces of nature, the Purim miracle therefore revealed, within nature, that G-d's conduct with the Jews - even as they exist in the natural realm - is truly above and beyond the natural.
Based on Likkutei Sichos, Vol. XXXI, pp. 170-174.

Footnotes:

   1. (Back to text) Back to text Megillah 12a. See also Shir HaShirim Rabbah 7:8.

   2. (Back to text) Back to text Esther Rabbah 7:18.

   3. (Back to text) Back to text Megillah, ibid.; Esther Rabbah 2:13.

   4. (Back to text) Back to text Tanchuma, Toldos 5; Esther Rabbah 10:11.

   5. (Back to text) Back to text See Berachos 29a.

   6. (Back to text) Back to text See Rashi, Vayechi 48:2, Shmos 5:3, 6:13, 11:8.

   7. (Back to text) Back to text Nedarim 28a; Rambam, Hilchos Gezeilah VeAveidah 5:11ff.

   8. (Back to text) Back to text See Yirmeyahu 29:7; Avos 3:2.

   9. (Back to text) Back to text See Torah Or, Megillas Esther, p. 93c ff., 100a ff. See also Likkutei Sichos, XVII, p. 154 fn. 51.

muman613:
http://www.artscroll.com/Chapters/llih-001.html
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“One hundred and twenty-seven lands is not bad,” said the thin man, “but it’s only half of what he used to have in the beginning of his reign.”

“That’s right,” said the foreman. “Achashverosh began his reign with only seven lands under his control. To these he added twenty more lands and, eventually, another hundred lands until he had one hundred and twenty-seven lands; some people say that the twenty-seven are actually island nations. Each of these three stages was as difficult as either of the others. By ruling over these nations he also gained control over the lands that adjoined each of them, for a total of two hundred and fifty-two lands. He ruled the world.6 The saying goes that he rules over one hundred and twenty-seven lands from India to Ethiopia. That means both ways: from India directly to Ethiopia, and also around the circumference of the earth all the way to Ethiopia, thus covering the entire world.”7

“And he did all this from right here in Shushan?” asked the youngster.

“No, he didn’t,” said the foreman. “The capital used to be in Babylon, the original capital of the Babylonian Empire. After he lost half his kingdom, Achashverosh moved the seat of the imperial government to Shushan, renaming it Shushan HaBirah, Shushan the Capital.”8

“But why did he make the switch?” asked the youngster.

“It’s really quite simple,” said the foreman. “Achashverosh wanted all the glory for himself. He did not want to rule in the shadow of the illustrious Babylonian Empire. By moving the capital to Shushan, he felt he had severed the connection in the public perception. He felt he would be recognized and admired for his own achievements. This was very important to him, especially after he lost half his empire.”9

“Tell us, uncle,” said the youngster, “what do the rabbis say? Why did he lose half his kingdom?”10

The foreman stroked his gray beard. “Do you know Achashverosh’s background, young fellow? Do you know that he stopped the reconstruction of the Beis HaMikdash?”
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6. There are many approaches to reconciling the gemarawith the midrash; it would seem that if Achashverosh was king over the entire world, then he did not rule over only 127 countries. Furthermore, many ask when the 127 were conquered – before or after his loss of half the world? Perhaps the 127 countries were the entire world at the time. For clarity’s sake, one interpretation has been followed; however, the reader may wish to consider other opinions.

7. Megillah 11; see Menos HaLevi; R’ Yosef ibn Nachmiash; Sefer Aruch, letter 20. Esther Rabbah 1:5; Rokeach to Esther 1:1; Taanis 10a, and Pirkei d’Rav Eliezer 11. See Midrash HaGadol; Me’am Loez. See also howYad HaMelech explains the gemara’s argument. Some suggest that there were two places called Hodu and two called Kush (Tzuf Devash). R’ Yaakov Emden relates that he knows of a place that Arabs call Kush that is near Hodu.

8. Me’am Loez; see Rabbeinu Bachai to Esther 2:5.

9. Malbim to Esther 1:2. As will be discussed in later chapters, this was an issue of contention that disturbed Vashti greatly. This would eventually lead to her insolence towards Achashverosh and ultimately her downfall (see Maharal).

10. Megillas Sesarim 1:2; Esther Rabbah 1:5; Menos HaLevi.

muman613:
Just before Shabbat I watched Rabbi Wallerstein on TorahAnyTime.com basically talk about this very topic... I think it is a good talk and it is a very interesting topic. I have also heard Rabbi Mizrachi say the same thing... But before this year I had never really heard much about this topic...

muman613:
Rabbi Mizrachi is really going on a limb in this one. Towards the end he tells the watchers that much more trouble is coming to America in the near future. He believes we are really witnessing the birth pangs of Moshiach...

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