PURIM: Who Issued the Evil Decree?

[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.

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.

[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
.
.
.
“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?”
.
.
.

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...

[muman613]

Here is a translation of the text of Talmud Bavli tractate Sanhedrin 97a which discusses the signs of the coming of Moshiach...

I will highlight portions I think are interesting to discuss...


http://halakhah.com/sanhedrin/sanhedrin_97.html

Babylonian Talmud: Tractate Sanhedrin
Folio 97a


the tabernacle of David ha-nofeleth [that is fallen].'1  He replied, 'Thus hath R. Johanan said: in the generation when the son of David [i.e., Messiah] will come, scholars will be few in number, and as for the rest, their eyes will fail through sorrow and grief. Multitudes of trouble and evil decrees will be promulgated anew, each new evil coming with haste before the other has ended.'

Our Rabbis taught: in the seven year cycle at the end of which the son of David will come-in the first year, this verse will be fulfilled: And I will cause it to rain upon one city and cause it not to rain upon another city;2  in the second, the arrows of hunger will be sent forth;3  in the third, a great famine, in the course of which men, women, and children, pious men and saints4  will die, and the Torah will be forgotten by its students; in the fourth, partial plenty;5  in the fifth, great plenty, when men will eat, drink and rejoice, and the Torah will return to its disciples; in the sixth, [Heavenly] sounds;6  in the seventh, wars; and at the conclusion of the septennate the son of David will come. R. Joseph demurred: But so many septennates have passed, yet has he not come! — Abaye retorted: Were there then [Heavenly] sounds in the sixth and wars in the seventh! Moreover, have they [sc. the troubles] been in this order7  !

[Wherewith thine enemies have reproached, O Lord,' wherewith they have reproached the footsteps of thine anointed.]8  it has been taught, R. Judah said: in the generation when the son of David comes, the house of assembly9  will be for harlots, Galilee in ruins, Gablan lie desolate,10  the border inhabitants11  wander about from city to city, receiving no hospitality, the wisdom of scribes in disfavour, G-d-fearing men despised, people12  be dog-faced,13  and truth entirely lacking, as it is written, Yea, truth faileth, and he that departeth from evil maketh himself a prey.14  What is meant by 'yea, truth faileth [ne'edereth15  ]'? — The Scholars of the School of Rab16  said: This teaches that it will split up into separate groups17  and depart.18  What is the meaning of 'and he that departeth from evil maketh himself a prey [mishtollel19  ]'? — The School of R. Shila said: He who departs from evil will be dubbed a fool by his fellow-men.20

Raba said: I used to think at first that there is no truth in the world.21  Whereupon one of the Rabbis, by name of R. Tabuth — others say, by name of R. Tabyomi — who, even if he were given all the treasures of the world, would not lie, told me that he once came to a place called Kushta,22  in which no one ever told lies, and where no man ever died before his time. Now, he married one of their women, by whom he had two sons. One day his wife was sitting and washing her hair, when a neighbor came and knocked at the door. Thinking to himself that it would not be etiquette [to tell her that his wife was washing herself], he called out, 'She is not here.' [As a punishment for this] his two sons died. Then people of that town came to him and questioned him, 'What is the cause of this?' So he related to them what had happened. 'We pray thee,' they answered, 'quit this town, and do not incite Death against us.'23

It has been taught: R. Nehorai said: in the generation when Messiah comes, young men will insult the old, and old men will stand before the young [to give them honour]; daughters will rise up against their mothers, and daughters-in-law against their mothers-in-law. The people shall be dog-faced, and a son will not be abashed in his father's presence.

It has been taught, R. Nehemiah said: in the generation of Messiah's coming impudence will increase, esteem be perverted,24  the vine yield its fruit, yet shall wine be dear,25  and the Kingdom will be converted to heresy26  with none to rebuke them. This supports R. Isaac, who said: The son of David will not come until the whole world is converted to the belief of the heretics. Raba said: What verse [proves this]? it is all turned white: he is clean.27

Our Rabbis taught: For the Lord shall judge his people, and repent himself of his servants, when he seeth that their power is gone, and there is none shut up, or left:28  the son of David will not come until denunciators are in abundance.29  Another interpretation [of their power is gone]: until scholars are few. Another interpretation: until the [last] perutah has gone from the purse. Yet another interpretation: until the redemption is despaired of, for it is written, there is none shut up or left, as — were it possible [to say so] — Israel had neither Supporter nor Helper. Even as R. Zera, who, whenever he chanced upon scholars engaged thereon [I.e., in calculating the time of the Messiah's coming], would say to them: I beg of you, do not postpone it, for it has been taught: Three come unawares:30  Messiah, a found article and a scorpion.31

R. Kattina said: Six thousand years shall the world exist, and one [thousand, the seventh], it shall be desolate, as it is written, And the Lord alone shall be exalted in that day.32  Abaye said: it will be desolate two [thousand], as it is said, After two days will he revive us: in the third day, he will raise us up, and we shall live in his sight.33

It has been taught in accordance with R. Kattina: Just as the seventh year is one year of release in seven, so is the world: one thousand years out of seven shall be fallow, as it is written, And the Lord alone shall be exalted in that day,' and it is further said, A Psalm and song for the Sabbath day,34  meaning the day that is altogether Sabbath — 35 and it is also said, For a thousand years in thy sight are but as yesterday when it is past.36

The Tanna debe Eliyyahu teaches: The world is to exist six thousand years. In the first two thousand there was desolation;37  two thousand years the Torah flourished;38  and the next two thousand years is the Messianic era,39

.
.
.

Folio 97b

.
.
.

Abaye said: The world must contain not less than thirty-six righteous men in each generation who are vouchsafed [the sight of] the Shechinah's countenance, for it is written, Blessed are all they that wait lo23  [for him]; the numerical value of 'lo' is thirty-six. But that is not so, for did not Raba say: The row [of righteous men immediately] before the Holy One, blessed be He, consists of eighteen thousand,24  for it is written, it shall be eighteen thousand round about?25  — That is no difficulty: the former number [thirty-six] refers to those who see Him through a bright speculum, the latter to those who contemplate him through a dim one.26  But are there as many? Did not Hezekiah say in the name of R. Jeremiah on the authority of R. Simeon b. Yohai: I have seen the sons of heaven,27  and they are but few; if there are a thousand, I and my son are included; if a hundred, I and my son are included; and if only two, they are myself and my son? — There is no difficulty: the former number [thirty-six] refers to those who enter [within the barrier to contemplate the Shechinah] with permission; the latter [uncertain number] to those who may enter without permission.

Rab said: All the predestined dates [for redemption] have passed, and the matter [now] depends only on repentance and good deeds. But Samuel maintained: it is sufficient for a mourner to keep his [period of] mourning.28  This matter is disputed by Tannaim: R. Eliezer said: if Israel repent, they will be redeemed; if not, they will not be redeemed. R. Joshua said to him, if they do not repent, will they not be redeemed! But the Holy One, blessed be He, will set up a king over them, whose decrees shall be as cruel as Haman's, whereby Israel shall engage in repentance, and he will thus bring them back to the right path.29  Another [Baraitha] taught: R. Eliezer said: if Israel repent, they will be redeemed, as it is written, Return, ye backsliding children, and I will heal your backslidings.30  R. Joshua said to him, But is it not written, ye have sold yourselves for naught; and ye shall be redeemed without money?31  Ye have sold yourselves for naught, for idolatry; and ye shall be redeemed without money — without repentance and good deeds. R. Eliezer retorted to R. Joshua, But is it not written, Return unto me, and I will return unto you?32  R. Joshua rejoined — But is it not written, For I am master over you: and I will take you one of a city, and two of a family, and I will bring you to Zion?33  R. Eliezer replied, But it is written, in returning and rest shall ye be saved.34  R. Joshua replied, But is it not written, Thus saith the Lord, The Redeemer of Israel, and his Holy One, to him whom man despiseth, to him whom the nations abhorreth, to a servant of rulers,


PS: I learned that portion concerning 3 things which come unexpected on a very interesting day. "3 things come unexpected: Moshiach, a found article, and a scorpion". On that day I happened to find a $1 bill somebody lost and I was able to find the owner and return it...