“And Mordechai told him everything that had happened.” (Esther 4:7)
One of the recurring themes in the story of Purim is the conflicting ideologies of the Jewish people and Amalek. The Jewish people believe that Divine Providence guides history, nothing is mere ‘coincidence’. In stark contrast, Amalek believes that everything happens by mere chance (mikreh). Rav Yaakov Kamenetsky zt”l brings out a fascinating idea with regard to this ideological clash. He begins in Parshas Mikeitz (42:38), where Yaakov Avinu refuses to send Binyomin to Mitzrayim. He explained his fear that: וקראהו אסון - “Perhaps a disaster will happen”. Rav Kamenetsky notes that the Hebrew word for ‘happening’, ‘mikreh’, is spelt here with an ‘aleph’. In Parshas Vayigash, Yehudah recalls the words of Yaakov to the Egyptian Viceroy (44:29): ולקחתם גם את זה מעם פני וקרוה אסון - “If you also take this one [Binyomin] from me, a disaster may happen”. On this occasion, the letter ‘aleph’ is omitted from the word, ‘mikreh‘. What is the reason for this change?
Rav Kamenetsky explains, that the regular spelling of the word, ‘mikreh’ is without an ‘aleph’, and in this form it refers to mere chance. However, when an ‘aleph’ is added, the word ’kara’ (call) is formed. This means that an event is ’called from Heaven’, referring to the fact that there is no coincidence, rather everything takes place because of Divine Providence. With this explanation we can understand the divergence of the spelling of the word, ‘mikreh’. When Yaakov is speaking to Yehudah, he expresses his fear that, if Binyomin would travel to Egypt, Divine Providence may decree that some kind of disaster should befall him. Yaakov was well aware that anything that could happen would not be due to mere chance. When Yehudah was recalling Yaakov’s words he was speaking to Yosef, whom he thought was a non-Jew who was unaware of Divine Providence. Accordingly, he could not express Yaakov’s attitude with regard to Divine Providence because he knew that a non-Jew could not relate to such a concept. Accordingly, he expressed the word, ‘mikreh’ without the ‘aleph’ to refer to mere chance.
Dayan Chanoch Ehrentrau zt”l asked Rav Kamenetsky that a pasuk from Megillas Esther seemed to contradict the explanation that ‘mikreh’ without an ‘aleph’ refers to an expression of mere chance. After Mordechai became aware of the Decree to destroy the Jewish people he began mourning. Esther sent her messenger, Hasach to find out what had happened. The Megillah (4:7) writes: ויגד לו מרדכי את כל אשר קרהו - “And Mordechai told him about everything that had happened.” In this instance, the word, ‘mikreh’ is written without an ‘aleph’, which alludes to a belief in chance. According to Rav Kamenetsky’s aforementioned explanation, this should imply that Mordechai was describing the events that had taken place as being a result of mere chance, and not Divine Providence!
Rav Kamenetksy answered him that the Medrash dealt with this problem. The Medrash notes the use of the word, ‘mikreh’, and explains that Mordechai was alluding to the fact that the nation that epitomizes the belief in chance, was behind the decree to destroy the Jews. That nation was Amalek, of whom the Torah writes, “who happened (korcha) upon you on the way.” Thus, Mordechai was not attributing the Decree to chance, rather he was telling Esther that the Decree was initiated by a member of the nation of Amalek (Haman), who represents the belief that everything is mere ‘mikreh’ (chance).
On a deeper level, it seems that Mordechai was telling Esther that the reason that Amalek were able to threaten the Jews with destruction, was the very same reason that they were able to attack the Jewish people in the desert. The people had expressed their doubts about the presence of Hashem in their midst, when they exclaimed: “is Hashem amongst us or not?!” (Shemos 17:7). When the Jewish people attribute events to chance, Hashem measure for measure, allows us to be subject to the rules of chance and ceases protecting us. Therefore, the people’s questioning of Divine Providence enabled Amalek, the ultimate deniers of such Providence, to attack. So too, at the beginning of the Purim story, the Jewish people were far less aware of Hashem’s presence amongst them due to the loss of the Beis HaMikdosh and the exile. This decline in belief in Divine Providence gave Haman the ability to threaten them. Only by recognizing that Hashem drives all events, good or bad, could they merit Divine intervention to save them. May we merit to see Hashem’s Hand in everything that takes place around us. (R’ Yehonosan Gefen)
