Over the past weeks, we studied the first of the Thirteen Principles, which recognizes Hashem’s control over all occurrences. This week, we will see how this principle applies to the actions and decisions of man as well.
Though we have free choice and make our own decisions, Hashem steers the results of these decisions and even implants ideas that influence them.
Steering the Result
Yosef made the first of these points when he reconciled with his brothers at the beginning of Parshat Vayigash. He encouraged his brothers to avoid anger[1] or sadness[2] for having sold him into slavery because Hashem had turned the slavery into a shlichut[3] (mission) to sustain the family[4] and (eventually) develop them into a great nation.[5]
Yosef sharpened this point again in Parshat Vayechi. After Yaakov’s death, the brothers feared that Yosef would take revenge. Yosef's response to their pleas for mercy was “Am I in G-d’s place? You intended it for the bad, but G-d intended it for the good.”[6] The brothers had negative intentions, but Hashem had positive ones and steered Yosef’s fate in a totally different direction. Yosef felt responsible to carry out these heavenly intentions. Revenge was irrelevant.[7]
What Hashem Tells Us
Dovid HaMelech took Yosef’s teaching a step further. When he was on the run from Avshalom, Shimi ben Geira cursed and stoned him. Dovid’s general, Avishai, offered to kill Shimi to avenge the affront to Dovid. Dovid responded[8] that “Hashem is the one who told Shimi to curse.”[9] Avishai saw Shimi cursing; Dovid saw Hashem operating behind the scenes.[10]
As opposed to Yosef who saw Hashem’s Hand in the determining the results of our decisions, Dovid saw Hashem as behind the decision itself! Though Shimi made the decision to curse Dovid,[11] it was Hashem who put the idea in his head.[12]
Address To Sender
The Chinuch[13] uses Dovid HaMelech’s words to explain the issur (prohibition) to take revenge against someone who wronged us. He explains that revenge is foolish[14] because one who recognizes that Hashem is behind their suffering — even when it emanates from the actions of other people — realizes that Hashem is the one they should be channeling their frustration towards.
Dogs often bite the stick their owners use to direct and discipline them. They do not realize that the stick is merely a tool in the hand of their owner. Taking out our frustration on the person who hurt us is both senseless and misguided. We should remember that Hashem is the true origin of the (thoughts that inspire the) actions of others against us.[15]
The Message of Megillat Ester
This idea is the message of Megillat Ester. Though the storyline seems driven by the decisions of the megillah’s central characters — (mainly) Achashveirosh and Haman — the result is completely contrary to their intentions. This occurs because of Hashem’s involvement behind the scenes.[16]
The Maharal[17] sees this as the significance of the gemara’s assertion that the term “ha’melech”[18] in the megillah actually refers to Hashem.[19] Though Achashveirosh is the one who took action, Hashem is the one who planted the ideas and drove the events.[20]
It was Hashem who inspired Mordechai to charge Esther with saving the Jews; gave Esther the idea to invite Haman to the meal with Achashveirosh; arranged for Haman to encounter Mordechai upon exiting the meal; gave Haman’s advisors the idea of erecting gallows to hang Mordechai on; kept Achashveirosh up at night nervous about a potential plot against him; convinced Haman to visit Achashveirosh unannounced; gave Achashveirosh the idea to test Haman’s ambitions; and convinced Haman to unabashedly express his royal ambitions.
Reflection upon the Purim story reminds us that, though Hashem does not (generally) perform open miracles, He directs behind the scenes — not only nature, but also man’s decisions. Though we make our own decisions, Hashem steers the results of these decisions and plants ideas that help us decide.
Embracing this perspective yields a fundamental attitude shift. We should remind ourselves that what happens to us, including the actions of other people, actually emanates from Hashem. May this help us internalize, reflect, and respond properly to the events we experience each day.
[1] The Ba’al HaTanya (Iggeret Hakodesh 25) used this idea to explain why a person who gets (uncontrollably) angry is considered to have served avodah zarah. (See Talmud Bavli, Masechet Shabbat 105b and Mishneh Torah L’Rambam, Hilchot Dei’ot 2:3). His anger reflects his lack of recognition of Hashem’s Hand behind the events frustrating him.
[2] The Ba’al HaTanya (Iggeret Hakodesh 11) saw these words of Yosef as a broader principle. Our reminding ourselves of the fact that all occurrences are driven by Hashem should help us avoid sadness. Events are not random; they are the acts of a good and caring G-d.
[3] The root “shalach” appears 28 times in these parshiyot.
[4] Sefer Bereishit 45:5.
[5] Yosef’s formulation in pasuk chet (“You are not the ones who sent me here”) goes even further.
[6] Sefer Bereishit 50:19-20.
[7] Chazal express a similar idea regarding the episode of Yehudah and Tamar. The medrash (Bereishit Rabbah 85:1) describes what Yaakov and each of his children were involved in (after the sale of Yosef) and then adds that Hashem was busy creating Mashiach (by bringing Yehudah and Tamar together).
[8] Sefer Shmuel Bet 16:10.
[9] The Zohar (2:107b) writes that David Hamelech achieved ultimate atonement through this statement. See also Shemirat Halashon (Sha’ar Hatevunah 8).
[10] There is an interesting linguistic connection between this story and that of Yosef and his brothers. The Ba’al HaTurim (Bereishis 50:19) points out that the word “ha’tachat” appears in both stories. The only other place the word appears in Tanach is within Yaakov’s recognition of Hashem’s role in childbirth (Bereishit 30:2). Both Yaakov and Yosef use the word as part of a phrase that emphasizes Hashem’s role behind the scenes of this world.
[11] Shimi therefore deserved punishment. This is why Dovid asked his son Shlomo to ensure that Shimi was punished for his deeds (Melachim I 2:9). Hashem planted the idea, but Shimi made the decision. Though Dovid personally focused on Hashem’s message to him, Shlomo needed to make sure that justice was served.
[12] See Iggeret Hakodesh (25) of the Ba’al Hatanya who explains Dovid’s words this way. See Onkelos (Devarim 8:18) for an earlier source of this (general) idea.
[13] Sefer HaChinuch, Mitzvah 241
[14] The Rambam (Mishneh Torah, Hilchot Dei’ot 7:7) preceded the Chinuch in describing revenge as foolish.
[15]See also the response of Lulianos and Papus to Turyanus (Talmud Bavli, Masechet Taanit 18b) and the Chazon Ish’s comment (Emunah U’Bitachon 2).
[16] Understandably, the GR”A used to encourage those looking for chizzuk in emunah to study Megillat Esther.
[17] Or Chadash, pg. 59.
[18] This applies when the term is used without the name Achashveirosh.
[19] Esther Rabbah 3:10.
[20] The Maharal (Or Chadash, pg. 72) uses this idea to explain the significance of the gemara’s assertion that Achashveirosh was a rasha from beginning to the end of the megillah (Talmud Bavli, Masechet Megillah 11a). We should not think that Achashveirosh’s decision to save the Jews reflected a change of heart. He was wicked straight to the end; Hashem was the one responsible for the change.
See also Or Dovid (Rav Dovid Dov Meizlish, printed in 1990) which uses this idea to explain the opening phrase of the megillah.
