At the outset of creation the Holy One Blessed is He saw that the world could not survive on the basis of strict judgment. So what did the Holy One Blessed is He do? He appended the name of mercy [יהו"ה] and created the world (Bereishis Rabbah 12:15; Pesikta Rabbasi, 41). Thus it states, “In the beginning God [Elokim] created” (Bereishis 1:1) — that is, with strict judgment because the name Elokim indicates the attribute of judgment. But afterwards it states, “On the day that Hashem God [יֱהֹוִ"ה Elokim] made earth and Heaven” (Bereishis 2:4).
In the writings of the illustrious author of Toras Chayim (Chullin 86a) I have found a worthy explanation for the principle that the righteous suffer for the iniquities of the generation (Shabbos 33b). He writes that the attribute of judgment would really like to destroy the world whenever people fail to fulfill the will of the Master of the Universe, but the Holy One Blessed is He in His abundant mercy takes pity on His handiwork. This is, after all, the reason that He adjoined the attribute of mercy, that is, the name יהו"ה, to the attribute of judgment. However, the attribute of judgment continues to complain and demands that the Holy One Blessed is He should execute judgment upon the world. So what does the Holy One do? He grants the attribute of judgment a single righteous person who is weighed up against the entire rest of the world. In this way Hashem silences the attribute of judgment and saves the world. But just as soon as one righteous individual dies, another is born, in keeping with the verse, “The sun shines and the sun sets” (Koheles 1:5). This is the explanation of our teacher the illustrious Rabbi Chayim Shor in his commentary on the tractate Shabbos; see there.
According to this I believe we can resolve a very difficult problem arising from the verses of Megillas Esther. It is stated, “Haman saw that Mordechai would not kneel and bow to him and Haman was filled with wrath. But it was contemptible in his eyes to set his hand upon Mordechai alone…And Haman sought to destroy all the Jews in the entire kingdom of Achashveirosh, the people of Mordechai” (Esther 3:5-6). On the surface it is difficult to understand why Haman sought to uproot and eradicate all the Jews when Mordechai alone refused to bow to him.
But I believe that the explanation is as follows: We know that the Jews of that generation were deserving of death either because they bowed to the idol erected by Nevuchadnetzar or because they participated in the feast of the wicked Achashveirosh (Megillah 12a). Both Haman and Satan lodged accusations against them in this regard and in accordance with the attribute of judgment Israel should have been destroyed. Haman then became concerned that the Holy One Blessed is He might do exactly as described above, that is, take away a single righteous individual who was equal in weight to the entire rest of Israel. He knew that if this were to happen, another righteous person would be born on the spot and Israel would remain alive and well! Therefore it states, “And it was contemptible in his eyes to set his hand upon Mordechai alone.” For he knew that through the death of a single righteous individual, Israel would achieve atonement and he realized that Mordechai was equal to the rest of Israel put together. Therefore Haman and the Satan sought to destroy all the Jews in Achashveirosh’s kingdom. Now, according to the view that Israel had incurred the penalty of death in that generation because they participated in the feast of Achashveirosh it is impossible to say that they were guilty of consuming forbidden foods. For it states, “And the drinking was according to law, without compulsion” (Esther 1:8). This means that the drinking was in accordance with the laws of each individual. Therefore, since it is forbidden for a Jew to drink wine that had been poured out by idolaters, they were served kosher wine served only by Jewish waiters. Similarly, the food that was served to them was cooked by Jews. Achashveirosh did not compel them to eat or drink anything that was forbidden to them, as it is stated, “without compulsion … according to the will of each man” (ibid.).
Rather, their crime was that Achashveirosh’s evil intention in inviting Israel was to divert the flow of bounty descending to them from On High so that instead of pour down through Shechinah it would pour down through the Sitra Achara. This is why he invited Israel — to divert them into his spiritual realm. This is called “injecting filth into them” because the flow pouring down to Israel would then come to them by way of the Sitra Achara. This is how the impure forces inject filth into concepts and conduct in this bitter exile, Because of our many sins, they partake of this flow before us and then we receive it only through them. Thus it is stated, “Her oppressors became the head” (Eichah 1:5). This is also the meaning of the Sages’ teaching that Jews who live abroad “serve idols in purity” (Avodah Zarah 8a). If Israel had not taken part in the feast of that evildoer he would have been unable to do anything to them because the realm of holiness would not have received any of its bounty from the Sitra Achara. But since Israel did partake of the feast of Achashveirosh it was if they drank from the Sitra Achara itself. Therefore that feast caused filth to be injected into them, even though they ate only kosher food and drank only permissible wine. Nevertheless, it was as if they partook of the feast of the Sitra Achara.
For this reason we must be wary when the other nations make feasts not to derive any benefit from them, as mentioned above. The only exception is when the non-Jew sends animals, poultry, fish and the like to the home of the Jew. Then it is permissible. But it is forbidden for a Jew to eat in the home of the non-Jew, even if he consumes only kosher food and drinks only kosher wine. Whoever is lax about this commits a grievous sin and incurs severe punishment. Moreover, the Shechinah cries profusely over such people. The proof is that it was on account of this sin that Israel was considered deserving of death in the days of Haman and Achashveirosh. That is why Mordechai alone refused to benefit from the feast of that evildoer in order that in his merit all of Israel would be saved. But even so, the attribute of judgment wished to strike against all the Jews of that generation. For just as Hashem said to Moshe, “I will consume them in a moment” (Bamidbar 16:21), and “I will make you into a great nation [in their stead]” (Shemos 33:10), so too the attribute of judgment wished to multiply Mordechai’s seed like the sand of the sea [in Israel’s stead]. But Mordechai nullified the decree with his prayer just as Moshe Rabbeinu had nullified the decree against the Jews of his day with his prayer.
This is the meaning of the verse, “And Mordechai knew” (Esther 4:1). That is, he knew the essence of the matter — that the decree had been issued on account of the great harm they had done to the Shechinah when they benefited from the feast of that evildoer. Therefore it states, “And Mordechai donned sackcloth and ashes and cried out with a great and bitter cry.” “And he donned sackcloth” — This was to atone for the sin and to weaken the power of the “four hundred men” who accompanied Eisav when he came to meet his brother Yaakov. For it is stated concerning this event, “And Yaakov was very afraid” (Bereishis 32:8). That is, he was afraid of the four hundred impure husks and destroyers that accompanied Eisav. This is why Mordechai donned sackcloth, because the numerical value of the word “sackcloth” [שׂק] is 400. Thus his intention was to weaken the power of the wicked Eisav. Then Mordechai informed also Esther of the great harm that had been done at the feast of Achashveirosh. Therefore it states immediately after this, “And Esther donned ‘kingship’” (Esther 5:1). That is, she donned the spirit of prophecy (Megillah 14b). Esther then proposed that they fast for three days and three nights in order to counteract the filth that Haman and Achashveirosh had injected into them by means of their feast. In this way the power of the filth that had sullied them through that eating and drinking would be enfeebled, for it was weakened through their fasting, thereby enabling the collective soul of Israel to shine as before.
We now have another explanation for the Fast of Esther that we have been observing for generations. Accordingly every individual should reflect and pray on this day that if anything has clung to us during this bitter exile in which we are sometimes forced to dine with members of the other nations [and we are all guarantors for one another; Sanhedrin 27b] that the merit of Mordechai and Esther should stand by us. For they are the ones who enacted this fast, decreeing that we fast on the 13th of Adar in order to weaken the effects of the Israel’s dining with members of other nations. Then the merit of the Fast of Esther will stand by us to shatter, weaken and eliminate the power of the Sitra Achara who desires to cling specifically to the realm of the sacred. But by means of the fast Israel is purified and cleansed of this great blemish. And if a person declines to benefit from others at all, and especially not from the other nations, concerning him was it stated, “When you consume the toil of your hands you are fortunate and it will be well with you” (Tehillim 128b). “You are fortunate” — in this world. “And it will be well with you” — in the World to Come (Berachos 8a).
מִתְּחִלַּת בְּרִיאַת הָעוֹלָם רָאָה הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁאֵין הָעוֹלָם יָכֹל לְהִתְקַיֵּם בַּדִּין. מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא? שִׁתֵּף שֵׁם הָרַחֲמִים וּבָרָא אֶת הָעוֹלָם, שֶׁנֶּאֱמַר: בְּרֵאשִׁית בָּרָא אֱלֹהִים — בְּמִדַּת הַדִּין, כִּי מִדַּת 'אֱלֹהִים' הוּא דִּין. וְאַחַר כָּךְ כְּתִיב: בְּיוֹם עֲשׂוֹת ה' אֱלֹהִים אֶרֶץ וְשָׁמָיִם.
At the outset of creation the Holy One Blessed is He saw that the world could not survive on the basis of strict judgment. So what did the Holy One Blessed is He do? He appended the name of mercy [יהו"ה] and created the world (Bereishis Rabbah 12:15; Pesikta Rabbasi, 41). Thus it states, “In the beginning God [Elokim] created” (Bereishis 1:1) — that is, with strict judgment because the name Elokim indicates the attribute of judgment. But afterwards it states, “On the day that Hashem God [יֱהֹוִ"ה Elokim] made earth and Heaven” (Bereishis 2:4).
וּמָצָאתִי טַעַם הָגוּן, שֶׁכָּתַב הָרַב הַגָּאוֹן, בַּעַל הַמְחַבֵּר "תּוֹרַת חַיִּים", הָעִנְיָן שֶׁהַצַּדִּיקִים נִתְפָּסִין בַּעֲווֹן הַדּוֹר: לְפִי שֶׁהַמִּדָּה שֶׁל דִּין הִיא רוֹצָה לְכַלּוֹת אֶת הָעוֹלָם, כְּשֶׁאֵין עוֹשִׂין רְצוֹנוֹ שֶׁל מָקוֹם, וְהַקָּדוֹשׁ בָּרוּךְ הוּא בְּרַחֲמָיו מְרַחֵם עַל כָּל מַעֲשָׂיו, וְלָכֵן שִׁתֵּף הַקָּדוֹשׁ בָּרוּךְ הוּא מִדַּת הָרַחֲמִים, שֶׁהוּא שֵׁם ה', עִם מִדַּת הַדִּין. אַךְ מִדַּת הַדִּין הוּא מְקַטְרֵג וּמְבַקֵּשׁ שֶׁיַּעֲשֶׂה הַקָּדוֹשׁ בָּרוּךְ הוּא דִּין בָּעוֹלָם. מָה עוֹשֶׂה הַקָּדוֹשׁ בָּרוּךְ הוּא? נוֹתֵן לוֹ צַדִּיק אֶחָד, שֶׁהוּא שָׁקוּל כְּנֶגֶד כָּל הָעוֹלָם, וּבָזֶה הוּא מַשְׁתִּיק אֶת הַדִּין וּמַצִּיל אֶת כָּל הָעוֹלָם. אֲבָל כְּשֶׁמֵּת צַדִּיק אֶחָד, נוֹלַד בִּמְקוֹמוֹ צַדִּיק אַחֵר בְּסוֹד 'וְזָרַח הַשֶּׁמֶשׁ וּבָא הַשֶּׁמֶשׁ'. עַד כָּאן דְּבָרָיו שֶׁל הַגָּאוֹן, מוֹרֵנוּ הָרַב רַבִּי חַיִּים שׁוֹר, זִכְרוֹנוֹ לִבְרָכָה, בְּמַסֶּכֶת שַׁבָּת, עַיֵּן שָׁם.
In the writings of the illustrious author of Toras Chayim (Chullin 86a) I have found a worthy explanation for the principle that the righteous suffer for the iniquities of the generation (Shabbos 33b). He writes that the attribute of judgment would really like to destroy the world whenever people fail to fulfill the will of the Master of the Universe, but the Holy One Blessed is He in His abundant mercy takes pity on His handiwork. This is, after all, the reason that He adjoined the attribute of mercy, that is, the name יהו"ה, to the attribute of judgment. However, the attribute of judgment continues to complain and demands that the Holy One Blessed is He should execute judgment upon the world. So what does the Holy One do? He grants the attribute of judgment a single righteous person who is weighed up against the entire rest of the world. In this way Hashem silences the attribute of judgment and saves the world. But just as soon as one righteous individual dies, another is born, in keeping with the verse, “The sun shines and the sun sets” (Koheles 1:5). This is the explanation of our teacher the illustrious Rabbi Chayim Shor in his commentary on the tractate Shabbos; see there.
וְעַל פִּי זֶה נִרְאֶה לִי לְתָרֵץ קֻשְׁיָה גְּדוֹלָה בַּפְּסוּקִים בַּמְּגִלָּה: וַיַּרְא הָמָן, כִּי אֵין מָרְדֳּכַי כּוֹרֵעַ וּמִשְׁתַּחֲוֶה לוֹ, וַיִּמָּלֵא הָמָן חֵמָה, וַיִּבֶז בְּעֵינָיו לִשְׁלֹחַ יָד בְּמָרְדֳּכַי וְגוֹ'. וַיְבַקֵּשׁ הָמָן לְהַשְׁמִיד אֶת כָּל הַיְּהוּדִים אֲשֶׁר בְּכָל מַלְכוּת אֲחַשְׁוֵרוֹשׁ, עַם מָרְדֳּכַי. וְלִכְאוֹרָה קָשֶׁה: מָרְדֳּכַי לְבַד לֹא רָצָה לְהִשְׁתַּחֲווֹת, וּבִקֵּשׁ הָמָן לַעֲקֹר וּלְאַבֵּד אֶת כָּל הַיְּהוּדִים? וְהַנִּרְאֶה לְתָרֵץ, כִּי הִנֵּה יָדוּעַ, שֶׁיִּשְׂרָאֵל שֶׁבְּאוֹתוֹ הַדּוֹר הָיוּ חַיָּבִים כְּלָיָה, מִפְּנֵי שֶׁהִשְׁתַּחֲווּ לַצֶּלֶם שֶׁל נְבוּכַדְנֶצַר, אוֹ מִפְּנֵי שֶׁנֶּהֱנוּ מִסְּעֻדָּה שֶׁל אוֹתוֹ רָשָׁע אֲחַשְׁוֵרוֹשׁ. וְהִנֵּה הָמָן וְהַשָּׂטָן הָיוּ מְקַטְרְגִים עַל זֶה. וּמִדַּת הַדִּין הָיָה נוֹתֵן, שֶׁיִּכְלוּ יִשְׂרָאֵל כֻּלָּם, חָלִילָה, וְלָכֵן הָיָה הָמָן מִתְיָרֵא, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא יַעֲשֶׂה כֵּן, שֶׁיִּטֹּל אֶת הַצַּדִּיק אֶחָד, שֶׁהוּא שָׁקוּל כְּנֶגֶד כָּל יִשְׂרָאֵל, וְצַדִּיק אַחֵר נוֹלָד, וְיִהְיוּ יִשְׂרָאֵל חַיִּים וְקַיָּמִין, וְלָכֵן כְּתִיב: וַיִּבֶז בְּעֵינָיו לִשְׁלֹחַ יָד בְּמָרְדֳּכַי — לְחוּד, כִּי בָּזֶה יִהְיֶה לְיִשְׂרָאֵל כַּפָּרָה בְּמִיתַת הַצַּדִּיק אֶחָד, שֶׁלְּפִי שֶׁמָּרְדֳּכַי הָיָה שָׁקוּל כְּנֶגֶד כָּל יִשְׂרָאֵל, וְלָכֵן בִּקֵּשׁ הָמָן וְהַשָּׂטָן לְהַשְׁמִיד אֶת כָּל הַיְּהוּדִים בְּכָל מַלְכוּת אֲחַשְׁוֵרוֹשׁ, וְדוֹ"ק.
According to this I believe we can resolve a very difficult problem arising from the verses of Megillas Esther. It is stated, “Haman saw that Mordechai would not kneel and bow to him and Haman was filled with wrath. But it was contemptible in his eyes to set his hand upon Mordechai alone…And Haman sought to destroy all the Jews in the entire kingdom of Achashveirosh, the people of Mordechai” (Esther 3:5-6). On the surface it is difficult to understand why Haman sought to uproot and eradicate all the Jews when Mordechai alone refused to bow to him.
וְהִנֵּה לַדֵּעָה שֶׁאָמְרוּ, שֶׁיִּשְׂרָאֵל שֶׁבְּאוֹתוֹ הַדּוֹר הָיוּ חַיָּבִים כְּלָיָה מִפְּנֵי שֶׁנֶּהֱנוּ מִסְּעוּדָתוֹ שֶׁל אֲחַשְׁוֵרוֹשׁ דְּלֵיכָּא לְמֵימַר דְּמִשּׁוּם דְּקָאָכְלֵי מַאֲכָלוֹת אֲסוּרוֹת, אִתְחַיְּבֵי, דְּהָא כְּתִיב: וְהַשְּׁתִיָּה כַּדָּת אֵין אוֹנֵס. וְהַפֵּרוּשׁ: לְפִי דַּת כָּל אֶחָד וְאֶחָד הָיָה הַשְּׁתִיָּה. וְיִשְׂרָאֵל, דְּאָסוּר לְהוּ יֵין נֶסֶךְ וְיַיִן שֶׁל עַכּוּ"ם, לָא הֲוֵי מַשְׁקֵי לְהוּ. אֶלָּא מִיַּיִן שֶׁל יִשְׂרָאֵל, וְשַׁמָּשִׁין שֶׁל יִשְׂרָאֵל הֲווּ מוֹזְגִין לְהוֹן. וְכֵן מַאֲכָלִים, דַּהֲוֵי יַהֲבֵי לְהוֹן לְיִשְׂרָאֵל, הָיָה בִּשּׁוּל יִשְׂרָאֵל, דַּאֲחַשְׁוֵרוֹשׁ לֹא הֲוֵי אָנִיס לְהוֹן לְמֵיכְלֵי וּלְמִשְׁתֵּי מַאי דְּאָסוּר לְהוּ, וּכְדִכְתִיב: אֵין אוֹנֵס. וְעָשָׂה כִּרְצוֹן אִישׁ וָאִישׁ.
But I believe that the explanation is as follows: We know that the Jews of that generation were deserving of death either because they bowed to the idol erected by Nevuchadnetzar or because they participated in the feast of the wicked Achashveirosh (Megillah 12a). Both Haman and Satan lodged accusations against them in this regard and in accordance with the attribute of judgment Israel should have been destroyed. Haman then became concerned that the Holy One Blessed is He might do exactly as described above, that is, take away a single righteous individual who was equal in weight to the entire rest of Israel. He knew that if this were to happen, another righteous person would be born on the spot and Israel would remain alive and well! Therefore it states, “And it was contemptible in his eyes to set his hand upon Mordechai alone.” For he knew that through the death of a single righteous individual, Israel would achieve atonement and he realized that Mordechai was equal to the rest of Israel put together. Therefore Haman and the Satan sought to destroy all the Jews in Achashveirosh’s kingdom. Now, according to the view that Israel had incurred the penalty of death in that generation because they participated in the feast of Achashveirosh it is impossible to say that they were guilty of consuming forbidden foods. For it states, “And the drinking was according to law, without compulsion” (Esther 1:8). This means that the drinking was in accordance with the laws of each individual. Therefore, since it is forbidden for a Jew to drink wine that had been poured out by idolaters, they were served kosher wine served only by Jewish waiters. Similarly, the food that was served to them was cooked by Jews. Achashveirosh did not compel them to eat or drink anything that was forbidden to them, as it is stated, “without compulsion … according to the will of each man” (ibid.).
אֲבָל חוֹבָא דִּלְהוֹן הֲוֵי, כִּי אוֹתוֹ הָרָשָׁע כִּוֵּן בִּסְעוּדָתוֹ, שֶׁהִזְמִין יִשְׂרָאֵל כְּדֵי לְמִנְקִיט שֶׁפַע דְּנָחִית מִלְּעֵילָא, דְּלָא יַשְׁפִּיעַ בִּשְׁכִינְתָּא, אֶלָּא בְּסִטְרָא אָחֳרָא, וְלָכֵן הִזְמִין יִשְׂרָאֵל כְּדֵי לְמִנְקִיט לְהוּ לְסִטְרָא דִּילֵיהּ. וְהוּא סוֹד הֲטָלַת זֻהֲמָא, כֵּיוָן שֶׁהַשֶּׁפַע יִהְיֶה יוֹרֵד לְיִשְׂרָאֵל עַל יְדֵי הַסִּטְרָא אָחֳרָא. וְזֶהוּ עִנְיַן הַזֻּהֲמָא, שֶׁמְּטִילִין בַּעֲווֹנוֹתֵינוּ הָרַבִּים, בַּקְּדֻשָּׁה בַּגָּלוּת הַמַּר עַל יְדֵי שֶׁהֵם רִאשׁוֹנָה לַיְנִיקָה, וּמְקַבְּלִין הַשֶּׁפַע עַל יְדֵיהֶם, כְּמָה דְּאַתְּ אָמַר: הָיוּ צָרֶיהָ לְרֹאשׁ. וְזֶהוּ הַסּוֹד בַּגְּמָרָא: יִשְׂרָאֵל בְּחוּצָה לָאָרֶץ עוֹבְדֵי עֲבוֹדָה זָרָה בְּטָהֳרָה. וְלוּלֵא שֶׁלֹּא הָיוּ יִשְׂרָאֵל נֶהֱנִין מִסְּעוּדָתוֹ שֶׁל אוֹתוֹ הָרָשָׁע, לֹא הֲוֵי אוֹתוֹ הָרָשָׁע פּוֹעֵל כְּלוּם, כִּי הַקְּדֻשָּׁה לֹא הָיְתָה מְקַבֶּלֶת שׁוּם שֶׁפַע מִסִּטְרָא אָחֳרָא. אֲבָל כֵּיוָן דַּהֲוֵי יִשְׂרָאֵל נֶהֱנִין מִסְּעוּדָתוֹ שֶׁל אֲחַשְׁוֵרוֹשׁ, הֲוֵי כְּאִלּוּ כִּבְיָכוֹל יָנְקוּ מִסִּטְרָא אָחֳרָא, וּבְהַאי סְעוּדָתָא גָּרַם לְאַטְלָא זֻהֲמָא בְּיִשְׂרָאֵל, אַף עַל גַּב דַּהֲוֵי אוֹכְלִין וְשׁוֹתִין מַאֲכָל כָּשֵׁר וּמַשְׁקִין דְּהֶתֵּרָא — אַף עַל פִּי כֵן נֶחְשַׁב לָהֶם כְּאִלּוּ אָכְלוּ מִסְּעֻדָּה שֶׁל סִטְרָא אָחֳרָא.
Rather, their crime was that Achashveirosh’s evil intention in inviting Israel was to divert the flow of bounty descending to them from On High so that instead of pour down through Shechinah it would pour down through the Sitra Achara. This is why he invited Israel — to divert them into his spiritual realm. This is called “injecting filth into them” because the flow pouring down to Israel would then come to them by way of the Sitra Achara. This is how the impure forces inject filth into concepts and conduct in this bitter exile, Because of our many sins, they partake of this flow before us and then we receive it only through them. Thus it is stated, “Her oppressors became the head” (Eichah 1:5). This is also the meaning of the Sages’ teaching that Jews who live abroad “serve idols in purity” (Avodah Zarah 8a). If Israel had not taken part in the feast of that evildoer he would have been unable to do anything to them because the realm of holiness would not have received any of its bounty from the Sitra Achara. But since Israel did partake of the feast of Achashveirosh it was if they drank from the Sitra Achara itself. Therefore that feast caused filth to be injected into them, even though they ate only kosher food and drank only permissible wine. Nevertheless, it was as if they partook of the feast of the Sitra Achara.
עַל כֵּן צְרִיכִין אָנוּ לְהִזָּהֵר, כְּשֶׁעַכּוּ"ם עוֹשִׂין סְעֻדָּה, שֶׁלֹּא לֵהָנוֹת מֵאוֹתָן סְעוּדוֹת וְכַנִּזְכָּר, חוּץ אִם הָעַכּוּ"ם מְשַׁדֵּר לְיִשְׂרָאֵל חַיּוֹת, עוֹפוֹת וְדָגִים וְכַיּוֹצֵא בָּהֶם לְבֵית יִשְׂרָאֵל, הוּא מֻתָּר. אֲבָל בְּבֵיתוֹ שֶׁל עַכּוּ"ם הוּא אָסוּר לֶאֱכֹל עַמּוֹ, אַף דְּאוֹכֵל מַאֲכָל כָּשֵׁר וְשׁוֹתֶה יַיִן כָּשֵׁר. וְכָל מִי שֶׁלֹּא נִזְהָר בְּדָבָר זֶה, אֲזַי חֶטְאוֹ וְעָנְשׁוֹ גָּדוֹל מְאֹד, וְהַשְּׁכִינָה בָּכֹה תִּבְכֶּה עַל אוֹתָן אֲנָשִׁים. וּרְאָיָה לַדָּבָר, שֶׁבִּשְׁבִיל עֲבֵרָה זוֹ הָיוּ כְּלַל יִשְׂרָאֵל חַיָּבִים כְּלָיָה בִּימֵי הָמָן וַאֲחַשְׁוֵרוֹשׁ, וְעַל כֵּן רָצָה מָרְדֳּכַי לְבַדּוֹ שֶׁלֹּא לֵהָנוֹת מִסְּעוּדָתוֹ שֶׁל אוֹתוֹ רָשָׁע, כְּדֵי שֶׁבִּזְכוּתוֹ יִהְיוּ נִצּוֹלִין כְּלַל יִשְׂרָאֵל. וְאַף בִּימֵי מָרְדֳּכַי רָצְתָה מִדַּת הַדִּין לִפְגֹּעַ בִּכְלַל יִשְׂרָאֵל, שֶׁהָיוּ בְּאוֹתוֹ הַדּוֹר, כְּמוֹ שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא בִּימֵי משֶׁה: וַאֲכַלֶּה אוֹתָם כְּרָגַע, וְאֶעֱשֶׂה אוֹתְךָ לְגוֹי גָּדוֹל. וְרָצְתָה מִדַּת הַדִּין לְהַרְבּוֹת זַרְעוֹ שֶׁל מָרְדֳּכַי כְּחוֹל הַיָּם, רַק מָרְדֳּכַי בִּטֵּל הַגְּזֵרָה בִּתְפִלָּתוֹ, כְּמוֹ שֶׁבִּטֵּל משֶׁה רַבֵּנוּ הַגְּזֵרָה בִּתְפִלָּתוֹ.
For this reason we must be wary when the other nations make feasts not to derive any benefit from them, as mentioned above. The only exception is when the non-Jew sends animals, poultry, fish and the like to the home of the Jew. Then it is permissible. But it is forbidden for a Jew to eat in the home of the non-Jew, even if he consumes only kosher food and drinks only kosher wine. Whoever is lax about this commits a grievous sin and incurs severe punishment. Moreover, the Shechinah cries profusely over such people. The proof is that it was on account of this sin that Israel was considered deserving of death in the days of Haman and Achashveirosh. That is why Mordechai alone refused to benefit from the feast of that evildoer in order that in his merit all of Israel would be saved. But even so, the attribute of judgment wished to strike against all the Jews of that generation. For just as Hashem said to Moshe, “I will consume them in a moment” (Bamidbar 16:21), and “I will make you into a great nation [in their stead]” (Shemos 33:10), so too the attribute of judgment wished to multiply Mordechai’s seed like the sand of the sea [in Israel’s stead]. But Mordechai nullified the decree with his prayer just as Moshe Rabbeinu had nullified the decree against the Jews of his day with his prayer.
וְזֶהוּ שֶׁכָּתוּב: וּמָרְדֳּכַי יָדַע. רָצָה לוֹמַר, שֶׁיָּדַע תֹּכֶן הַדָּבָר, שֶׁהַגְּזֵרָה בָּאָה עַל יְדֵי הַפְּגָם הַגָּדוֹל שֶׁפָּגְמוּ בַּשְּׁכִינָה, עֲבוּר שֶׁהָיוּ יִשְׂרָאֵל נֶהֱנִין מִסְּעוּדָתוֹ שֶׁל אוֹתוֹ רָשָׁע. וְלָכֵן: וַיִּלְבַּשׁ מָרְדֳּכַי שַׂק וָאֵפֶר, וַיִּזְעַק זְעָקָה גְּדוֹלָה וּמָרָה. וַיִּלְבַּשׁ שַׂק — לְכַפֵּר עַל חֵטְא זֶה וּלְהַתִּישׁ כֹּחַ שֶׁל אַרְבַּע מֵאוֹת אִישׁ, שֶׁהָיוּ אַרְבַּע מֵאוֹת אִישׁ עִם עֵשָׂו הָרָשָׁע בְּבוֹאוֹ לְיַעֲקֹב אָחִיו. וְלָכֵן: וַיִּירָא יַעֲקֹב מְאֹד — מֵהַנֵּי אַרְבַּע מֵאוֹת קְלִפּוֹת וּמַשְׁחִיתִים, שֶׁהָיוּ עִם עֵשָׂו, וְלָכֵן לָבַשׁ שַׂק, כִּי 'שַׂק' הוּא גִּימַטְרִיָּא אַרְבַּע מֵאוֹת, כְּדֵי לְהַתִּישׁ כֹּחַ שֶׁל עֵשָׂו הָרָשָׁע. וּמָרְדֳּכַי הוֹדִיעַ לְאֶסְתֵּר גֹּדֶל הַפְּגָם, הַנַּעֲשָׂה בַּסְּעוּדָה שֶׁל אֲחַשְׁוֵרוֹשׁ, וּמִיָּד כְּתִיב: וַתִּלְבַּשׁ אֶסְתֵּר מַלְכוּת — שֶׁלָּבְשָׁה רוּחַ הַקֹּדֶשׁ וְנָתְנָה עֵצָה לָצוּם שְׁלשָׁה יָמִים וּשְׁלשָׁה לֵילוֹת, כְּדֵי לְבַטֵּל הַזֻּהֲמָא שֶׁהִטִּיל הָמָן וַאֲחַשְׁוֵרוֹשׁ בִּסְעוּדָתָן, וּבָזֶה יֻתַּשׁ כֹּחַ הַזֻּהֲמָא, הַנַּעֲשִׂים עַל יְדֵי אֲכִילָה וּשְׁתִיָּה הַהוּא, וְעַל יְדֵי הַצּוֹם הִתִּישׁ כֹּחַ הַזֻּהֲמָא, וּכְנֶסֶת יִשְׂרָאֵל הֵאִירָה כְּבָרִאשׁוֹנָה.
This is the meaning of the verse, “And Mordechai knew” (Esther 4:1). That is, he knew the essence of the matter — that the decree had been issued on account of the great harm they had done to the Shechinah when they benefited from the feast of that evildoer. Therefore it states, “And Mordechai donned sackcloth and ashes and cried out with a great and bitter cry.” “And he donned sackcloth” — This was to atone for the sin and to weaken the power of the “four hundred men” who accompanied Eisav when he came to meet his brother Yaakov. For it is stated concerning this event, “And Yaakov was very afraid” (Bereishis 32:8). That is, he was afraid of the four hundred impure husks and destroyers that accompanied Eisav. This is why Mordechai donned sackcloth, because the numerical value of the word “sackcloth” [שׂק] is 400. Thus his intention was to weaken the power of the wicked Eisav. Then Mordechai informed also Esther of the great harm that had been done at the feast of Achashveirosh. Therefore it states immediately after this, “And Esther donned ‘kingship’” (Esther 5:1). That is, she donned the spirit of prophecy (Megillah 14b). Esther then proposed that they fast for three days and three nights in order to counteract the filth that Haman and Achashveirosh had injected into them by means of their feast. In this way the power of the filth that had sullied them through that eating and drinking would be enfeebled, for it was weakened through their fasting, thereby enabling the collective soul of Israel to shine as before.
וּמֵעַתָּה מוּבָן לְפָנֵינוּ גַּם כֵּן טַעַם לְתַעֲנִית זֶה, שֶׁהוּא תַּעֲנִית אֶסְתֵּר, שֶׁאָנוּ נוֹהֲגִין לְהִתְעַנּוֹת לְדוֹרֵי דּוֹרוֹת. וְכָל אֶחָד וְאֶחָד צָרִיךְ לְכַוֵּן בְּתַעֲנִית אֶסְתֵּר וּלְהִתְפַּלֵּל, שֶׁבְּאִם נִדְבַּק בָּנוּ בַּגָּלוּת הַמַּר, שֶׁאָנוּ מְקַבְּלִין שֶׁפַע עַל יְדֵי שֶׁלִּפְעָמִים אָנוּ אוֹכְלִים אֵצֶל אֻמּוֹת הָעוֹלָם, וְכָל יִשְׂרָאֵל עֲרֵבִים זֶה לָזֶה, שֶׁתַּעֲמֹד לָנוּ זְכוּת מָרְדֳּכַי וְאֶסְתֵּר, שֶׁתִּקְּנוּ הַתַּעֲנִית וְקָבְעוּ לְהִתְעַנּוֹת בּוֹ בְּיוֹם שְׁלשָׁה עָשָׂר בַּאֲדָר כְּדֵי לְהַתִּישׁ כֹּחַ הָאֲכִילָה, שֶׁיִּשְׂרָאֵל אוֹכְלִין בֵּין הָאֻמּוֹת, אֲזַי זְכוּת תַּעֲנִית אֶסְתֵּר יַעֲמֹד לָנוּ לְשַׁבֵּר וּלְהַתִּישׁ וּלְהָסִיר כֹּחַ דְּסִטְרָא אָחֳרָא, שֶׁרוֹצֶה לְהִדָּבֵק דַּוְקָא בַּקְּדֻשָּׁה, וְעַל יְדֵי הַתַּעֲנִית יִזְדַּכְּכוּ וִיטָהֲרוּ הַפְּגָם הַגָּדוֹל הַזֶּה. וְכָל מִי שֶׁנִּזְהָר, וְאֵינוֹ רוֹצֶה לֵהָנוֹת מִן אֲחֵרִים, וּמִכָּל שֶׁכֵּן מִן הָאֻמּוֹת — עָלָיו נֶאֱמַר: יְגִיעַ כַּפֶּיךָ כִּי תֹאכֵל, אַשְׁרֶיךָ בָּעוֹלָם הַזֶּה, וְטוֹב לָךְ — לָעוֹלָם הַבָּא.
We now have another explanation for the Fast of Esther that we have been observing for generations. Accordingly every individual should reflect and pray on this day that if anything has clung to us during this bitter exile in which we are sometimes forced to dine with members of the other nations [and we are all guarantors for one another; Sanhedrin 27b] that the merit of Mordechai and Esther should stand by us. For they are the ones who enacted this fast, decreeing that we fast on the 13th of Adar in order to weaken the effects of the Israel’s dining with members of other nations. Then the merit of the Fast of Esther will stand by us to shatter, weaken and eliminate the power of the Sitra Achara who desires to cling specifically to the realm of the sacred. But by means of the fast Israel is purified and cleansed of this great blemish. And if a person declines to benefit from others at all, and especially not from the other nations, concerning him was it stated, “When you consume the toil of your hands you are fortunate and it will be well with you” (Tehillim 128b). “You are fortunate” — in this world. “And it will be well with you” — in the World to Come (Berachos 8a).