The Miracles of Purim 5786 – Rabbi Yitzchak Brand
The Mystery of the Morning Prayer
The daily prayer beginning with “A person should always…” until “when I return your captives before your eyes, said the L-rd” (found in Tanna Debei Eliyahu and the Tur, Orach Chaim 46) contains essential foundations for our time.
The Tur writes:
“Gather those who hope for You from the four corners of the earth… Who among all the works of Your hands, in the upper or lower worlds, can tell You what to do or what to fashion?”
The Question: Why, specifically when we pray for the Gathering of the Exiles, do we emphasize that no one can tell G-d what to do? Why don’t we say this earlier in the prayer when mentioning the Holy Patriarchs (Abraham, Isaac, and Jacob)?
The Divine Choice of Messengers
When mentioning the Patriarchs, there is no “supposition” (hava amina) that anyone would challenge G-d’s choice to make them the fathers of our nation. However, regarding the Gathering of the Exiles, G-d often directs events through those who violate the Sabbath or lead many to sin.
Because of this, “Upper Beings” (like Tzaddikim or Angels) might protest, claiming: “This is not the proper way! A great event like the Gathering of the Exiles should happen through righteous people or the Messiah.” To this, Eliyahu (Elijah) the Prophet warns: “Who among all Your works… can tell You what to do?” G-d is free to choose His messenger. While we should choose the best path when given the choice, if G-d acts differently, we must accept His providence. He can bring great salvation even through those far from religion.
Historical Precedents
We see throughout history that salvation has come through those who caused others to sin:
- Jeroboam son of Joash (Jeroboam II): As recorded in II Kings 14:23–27, he did “evil in the eyes of the Lord,” yet G-d used him to restore the borders of Israel and save the nation because He saw their extreme suffering.
- Herod the Great: The Second Temple was rebuilt in grand fashion by Herod, despite the fact that he had previously murdered the Sages of Israel (Bava Batra 4a).
The Current Reality: Purim 5786
Now, in Purim 5786, we see a similar pattern. The “days of Purim” began early this year, around the 11th of Adar (as mentioned in the beginning of Tractate Megillah regarding the various dates the Megillah is read). This coincided with Parashat Zachor.
We have entered a serious war against the “Great Oppressor,” the Haman of our time—Ali Khamenei (may his name be blotted out). We have merited to see him and much of his entourage eliminated, and a real war waged against the entire Iranian regime.
- The Parallel: This is like the work of Mordechai the Righteous.
- The Obligation: There is an absolute duty to thank G-d, just as there was in the time of Mordechai and Esther.
- Hidden Miracles: Just as G-d’s name is not explicitly mentioned in the Megillah, yet everything was directed by Him, so too is everything happening now under His guidance.
Closing Thought
Some are bothered by the fact that G-d is bringing this salvation through Benjamin Netanyahu. However, these are the calculations of the Almighty. We must give thanks for the miracles performed and not challenge the method, even if it is not being done through a Torah-observant Jew.
G-d chooses whom He desires. This is the foundation of faith: “Who among all the works of Your hands, in the upper or lower worlds, can tell You what to do and what to fashion!”
Gemini Ai asked: Would you like me to look up the specific Torah or Talmudic sources mentioned here to provide more context?
Editor’s response: The passages involving Jeroboam son of Joash, please provide a more detailed translation.
Gemini said
To understand why Rabbi Brand uses this specific king as a precedent, it helps to look at the literal and thematic depth of the verses in II Kings (Melachim Bet) 14:23–27.
This passage is unique because it describes a king who was spiritually “wicked” but whom G-d chose to be the literal savior of the Jewish people during a time of existential threat.
Detailed Translation: II Kings 14:23–27
Verse 23
“In the fifteenth year of Amaziah son of Joash, king of Judah, Jeroboam son of Joash, king of Israel, began to reign in Samaria; [he reigned] forty-one years.”
Verse 24
“And he did what was evil in the sight of the L-rd; he did not depart from all the sins of Jeroboam son of Nebat, who caused Israel to sin.”
- Context: Jeroboam son of Nebat was the first king of the northern kingdom who set up golden calves. Jeroboam II (the subject here) continued this idolatry.
Verse 25
“He restored the border of Israel from Lebo-Hamath to the Sea of the Arabah (the Dead Sea), according to the word of the L-rd, G-d of Israel, which He spoke through His servant Jonah son of Amittai, the prophet from Gath-Hepher.”
- Note: This describes a massive territorial expansion. Despite his spiritual failings, he was the most successful military leader of the northern kingdom.
Verse 26
“For the L-rd saw the affliction of Israel, that it was very bitter; for there was no one left, bond or free, and there was no helper for Israel.”
- The Logic: Rabbi Brand emphasizes this verse. G-d didn’t save Israel because the king was righteous; He saved them because the people were suffering and had no one else to turn to.
Verse 27
“And the L-rd had not said that He would blot out the name of Israel from under heaven; so He saved them by the hand of Jeroboam son of Joash.”
Why this is relevant to the Rabbi’s argument
The Rabbi is drawing a direct parallel between the “Jeroboam era” and the “Netanyahu/Current era” based on three points:
- The “Imperfect” Messenger: Jeroboam II was a “sinner” (in the biblical text’s view) yet was the “Hand of G-d” for salvation.
- The Existential Threat: Verse 26 describes a state of “no helper.” The Rabbi views the threat from the Iranian regime in a similar light—a moment where the nation requires a “savior,” regardless of that person’s religious level.
- The Sovereignty of Choice: The core of the prayer the Rabbi quoted (“Who can tell You what to do?”) is that humans cannot dictate to G-d which “vessel” He should use to protect His people.