Finding Hashem When He is Hiding

By Rabbi Moshe Krieger, Yeshivas Bircas HaTorah (www.bircas.org)

The Rambam (Hakdama to the Sefer HaMitzvos) writes that on Purim, there is a mitzvah to remember the miracle that Hashem wrought in the times of Mordechai and Esther. He listened to the nation’s prayers at that time and rescued them from their plight. One is also required to teach about this miracle to the coming generations.

Indeed, the importance of remembering how our prayers were answered is alluded to in the Megilla itself, in which Esther commanded that the Jews “establish these days of Purim for themselves and their descendants, the matter of the fasts and their outcry (Megillas Esther 9:31).”

What is unique about the Purim miracle that we need to remember, in addition to the miracle itself, how we prayed to Hashem and the fact that He heard our prayers? After all, Jews pray to Hashem whenever they are in trouble. If so, whenever we commemorate a miracle, there should be a commemoration of how He heard our prayers then, too. Why does this requirement only apply to Purim?

The Maharal (Ohr Chadash, Megilla 11) answers that during the threat of Haman’s decree, prayer was the main effort that the Jews were able to make. In other instances where we faced enemies throughout our history, the miracles came about through our merits or through the merits of our forefathers (and of course, there was always prayer and some form of hishtadlus, all effort humanly possible, as well). However, the Maharal says, in this instance we were up against Amalek, a direct descendant of Esav. The Torah tells us, “The voice is the voice of Yaakov, and the hands are the hands of Esav (Bereishis 27:22).” “The hands of Esav” indicates that Esav possesses a greater physical power than we do. However, “the voice of Yaakov” indicates that our prayer can overcome Esav’s physical prowess. Thus, the Torah teaches us to focus our efforts primarily on prayer when we are up against Esav.

Rav David Cohen, the Rosh Yeshiva of Chevron, reminds us that the Purim story took place in a time of hester panim – where Hashem was “hiding His face from us,” as it were. In such a situation, one can only reach Hashem by applying extra effort to one’s prayer (see Chulin 139b.) This is what Mordechai and Esther were doing at that time. Indeed, the Midrash (Shemos Rabba 38:4) tells us that Mordechai was literally praying nonstop throughout the entire episode described in Megillas Esther.

The Vilna Gaon notes that Mordechai’s refusal to accept the clothes that Esther sent him, choosing to remain instead in “sackcloth,” is a veiled reference to prayer. Esther sent Mordechai these clothes, intending that he enter the palace and discuss the king’s decrees with her directly. However, Mordechai refused, because doing so would force him to stop praying, and the most critical effort he could make at that time was prayer. Instead, the two of them conducted a broken conversation via a messenger, Hasach. Mordechai preferred using this emissary so that he would not have to stop praying.

The Gaon notes that Esther was also praying constantly at this time. He infers this from Esther’s statement (Esther 7:6), “A man who is an adversary and an enemy. This wicked Haman!” The Sages (Megilla 16a) explain that Esther was really pointing at Achashverosh when she began the statement “an adversary and an enemy,” but an angel pushed her hand in the direction of Haman. How could Esther have done such an illogical thing? If she was trying to bring about the nation’s redemption and foil Haman’s plot, why she was lashing out at Achashverosh?

The Gaon explains that Esther was praying to Hashem throughout the feast, which was the lead-up to the current confrontation. Her prayer took place primarily in her heart, silently. However, when she said the words, “A man who is an adversary and an enemy,” her inner prayer was a request to be saved from all of the wicked people – both from Haman and from Achashverosh, the one who gave Haman his power. Because Esther was thinking about Achashverosh as she said these words, her hand instinctively pointed to him. Thus, says the Gaon, it is clear that Esther was praying at all times, even in the presence of the king and Haman.

From the time of the Megilla until this day, we remain in a state of hester panim. Hashem’s guiding hand remains hidden from us. We can learn from Mordechai and Esther that our primary focus when facing troubles must be to apply extra effort to prayer.

Many people do turn to Hashem in prayer when they experience difficulty. However, if time goes by and they feel they are not being answered, their prayer may lack hope of redemption. The Steipler used to tell people never to give up. Even if it takes a long time before one is answered, it is not a reason to stop praying fervently. Perhaps Hashem is merely waiting for more prayers. Indeed, the Sages teach (Brachos 32b) that one who prays and is not answered should pray again, and again, and again. He should never despair that Hashem will eventually answer him.

Another way to help our prayers reach Hashem during hester panim is to strengthen our tzniyus. In addition to the primary usage of the word, referring to modesty in dress, tzniyus also entails serving Hashem in a private manner – not showing off or gaining attention or respect for our deeds. The Maharal (Ohr Chadash, introduction) writes that Mordechai and Esther were exceptional in their tzniyus, and because of this, their prayers were answered.

The Maharal notes that their tzniyus was evident in their names. The name “Esther” is very close to the word hester, hiddenness. Mordechai’s name is hinted at in the Targum (the Divinely inspired translation of the Torah written by Onkelos) as two of the spices of the ketores offering (Chulin 139b). The ketores was offered in a secret manner—only the Kohen who offered it was present, and no one else ever saw it. Through their tzniyus, Mordechai and Esther merited that their prayers reached Hashem and saved the entire nation, despite the hester panim.

We should try to serve Hashem with tzniyus, doing mitzvos without trying to draw attention. We should even look for opportunities to do mitzvos that no one will ever know about. This brings us closer to Hashem, which is what Hashem loves (see Micha 6:6-8). Thus, our relationship with Hashem is strengthened, and our prayers will be answered even in hester panim.

Many people would come to Rav Menachem Mandel of Bnei Brak for his blessing, as he had acquired a reputation as a poel yeshuos (a tzaddik who had the ability to redeem them from their afflictions with his blessing). He would advise people, “The more you do things for Hashem in a secret manner, the more the Shechina will be present. The greater the presence of the Shechina, the more your prayers will be answered, and the more you will save yourself from troubles.”

His son-in-law was once asked how he was able to bring about what often seemed like open miracles. “Do you not know the Gemara (Moed Katan 16b) which states, ‘Hashem makes decrees, but who can annul them? One who is tzanua.‘? My father-in-law hid himself for years. No one knew who he was. He stayed at home, serving Hashem by himself. Even after people began to hear that he was a poel yeshuos, he still tried to keep himself hidden as much as possible. He even went out of his way to do things that gave the impression that he was a simple man!”

May we be zocheh to come closer to Hashem!