The Balance of Divine

Intervention and
Human Initiative in the
Purim Story
By Rabbi Joshua Flug

For technical information regarding use of

.this document, press ctrl and click here
I. Introduction
a. The relationship between bitachon and hishtadlus is a very subtle one. Everything
that happens is a result of divine intervention, yet everyone has an obligation to put in
the proper in effort to make sure that the effect can be achieved in a natural fashion.
b. The divine plan doesn't factor into the decision making process because we don't
know what the divine plan is. Therefore, one puts in the proper effort to achieve what
one wants to achieve and when he does or doesn't receive that result, he reflects back
and accepts that the result is a function of the plan.
c. We tend to discourage prognosticating the divine plan on a prospective basis. I.e., we
don't try to anticipate G-d's will and act based on the fact that our destiny demands
that we perform certain activities.
d. Yet, there is a conversation that occurs in the fourth chapter of Esther which gives
one the impression that Mordechai interpreted G-d's will and used that in his decision
making process.
e. In this shiur outline, we will analyze that conversation and provide one perspective
that sheds light on the relationship between divine intervention and human initiative.
f. At the end of this file you will find the text of the fourth chapter with the JPS
translation.
II. Developing the Question
a. The sequence of events in the fourth chapter
i. Mordechai, after finding out about Haman's decree walks around the city in
sackcloth.
ii. Esther finds out that he is wearing sackcloth and attempts to have him put on
regular clothing. She then sends Hasach to find out what is going on.
iii. Hasach reports back to her that Haman is intent on destroying the Jewish
people and that Mordechai would like Esther to go to the king and plead on
behalf of the Jewish People.
iv. Esther responds that everyone knows that nobody can talk to the king with an
appointment and those who approach him are put to death. It will only be a
matter of time until I will be called.
v. Mordechai responded "Don't think that because you are in the king's palace,
you are safe. If you remain silent at this moment, the Jews will be saved, but
you and your family will be destroyed and who knows if this is why you were
appointed as the queen?"
vi. Esther responds by asking Mordechai to set up three days of fast and prayers
and then she will go to the king.
 vii. Mordechai accepts her compromise.
b. An initial analysis of the exchange:
i. Ostensibly, Esther's claim was strong. As the Vilna Gaon (1720-1797)
explains, this was a decree that everyone knew about, so violation of the
decree would not be helpful, but ruinous. She had an opportunity to save the
Jewish People by speaking to the king and that opportunity would be lost if
she violated the decree. Furthermore, she was overdue for an appointment
and they had eleven months to solve the problem. {} If she goes without an
appointment and gets killed, that opportunity is lost forever. Her chances of
saving the Jewish People seem to be better if she waits.
ii. Mordechai seems to be taking the approach that it was the divine plan for her
to be the queen and therefore, one should listen to the message- that it is her
destiny to save the Jewish People. Mordechai seems to be saying- don’t
worry about the consequences of going to the king without an appointment
because we can see the divine plan developing and your role is to save the
Jewish People. Since there is nothing to worry about, you should speak to
him immediately.
c. Was Mordechai really interpreting previous events to determine the divine plan or did
he have a different calculation?
i. It should be noted that Rashi, Megillah 14a lists Mordechai as one of the 48
nevi'im, so it is entirely possible that his actions were based on nevu'ah.
However, we have no indication from the Megillah that his response was
based on nevu'ah.
III. An alternative analysis of the exchange
a. A number of meforshim take the approach that Mordechai's insistence on Esther
speaking to the king immediately was based on a calculated strategy. In this section,
we will attempt to string together these ideas.
b. Let's look at the sequence of events in the Megillah from the perspective of
Achashverosh:
i. When Vashti refuses to come to the feast, Achashveirosh is forced to kill her
because if he doesn't, the nation will not be happy. (1:16-18) The Vilna Gaon
explains that he really didn't want to kill her and the only reason he did so was
so that the people wouldn't rebel. {} If he is willing to kill his own wife
against his own wished in order to prevent rebellion, he must have been very
concerned or paranoid about a possible rebellion looming.
ii. His concern about a rebellion is only exacerbated when there is an attempt on
his life. Notice that when Esther needed to tell him about the attempt on his
life, she did not have to wait for an appointment. (2:22) It's possible that
Achashverosh only went into lockdown after the attempt on his life.
 iii. Now that Achashverosh is kept isolated, he needs someone to run the daily
affairs of the kingdom. So immediately after the attempt on his life, he
appoints Haman to be his deputy, a position that doesn't seem to have existed
before. (3:1)
iv. When Haman asks for approval to destroy the Jewish People, Achashverosh
doesn't just agree. He gives his ring to Haman. Rashi notes that he basically
handed over his power to Haman. {} Haman is now the de facto ruler and
Achashverosh is a figurehead.
c. Based on this background, we can understand Mordechai's Strategy:
i. The power of the queen is diminishing by the day and therefore, one cannot
delay
1. Rashi has a different interpretation of "‫ומי יודע אם לעת כזאת הגעת‬
‫למלכות‬." He does not interpret it as "Who knows if it is for this
moment that you were put in this position." Rather he interprets it as
"Who knows if over time you be in the same position of power that
you are in now. {}
2. R. Eliezer Ashkenazi (1512-1585) adds that it is very possible that
Achashverosh would decide to kill her or divorce her. {}
3. One can add that there was also the possibility that Haman finds out
that she is Jewish or connected to Mordechai and attempts to ouster
her.
ii. Going to the king without an appointment will have a greater impact than
waiting for an appointment:
1. R. Ashkenazi notes that if she would have waited for an appointment,
the plight of her people would have been just another item on the
agenda of their discussion and Achashverosh may not have taken it as
seriously. Now that she is going to go without an appointment, she
will convey a sense of urgency. We actually see that she conveyed
that sense of urgency when Achashverosh sees her and senses that
something is wrong. {}
2. Achashverosh was isolated and didn't know who he can trust.
Mordechai felt that it would be beneficial to reach out to
Achashverosh and show your loyalty rather than wait for an
appointment. R Meir Leibush Weiser (Malbim 1809-1879) notes that
we see from Achashverosh's reaction that he never intended to isolate
her and that the decree to require an appointment was not meant for
her. {}
a. It is possible that the decree was binding on her, but not to the
liking of Achashverosh. We already find that the advisors
 were calling the shots on how to deal with matters relating to
the queen. When Esther came to see Achashverosh, she was
technically in violation of the rule, but Achashverosh decided
to ignore it.
d. The Compromise
i. Mordechai's strategy does not become the final plan. Esther comes up with a
revised strategy:
1. We will wait three days and perhaps during those three days, it is
possible that I will be called to see the king.
2. If I am not called during those three days, I will go without an
appointment.
3. Those three days will be days of fast and prayer.
ii. It seems that the compromise was based on the fact that Esther's original
strategy of wait and see had benefits and risks and Mordechai's strategy also
had benefits and risks. This compromise was a way to hedge the risk as well
as add the benefit of fast and prayer.
IV. Lessons from this analysis:
a. When things are going in the right direction, capitalize on the opportunities
presented because they won't last forever:
i. The Gemara states that a locked door is not quickly opened. {}
ii. R. Tzvi H. Chayes (1805-1855) explains that the Gemara means that if one
has an opportunity, he should capitalize on it right away because once it is
gone, it is much harder to "open the door." {}
iii. This is why Mordechai was pushing Esther to act immediately.
b. Tefillah and Hishtadlus work together.
i. R. Ovadia Sforno (c. 1475-1550) writes that one cannot rely on tefillah alone
or hishtadlus alone. One must put in the proper effort to achieve one's goals
and it should always be accompanied with prayer. {}
 ‫‪ .6‬יוסף לקח אסתר ד‪:‬יד‬ ‫‪ .1‬פירוש הגר"א למגילת אסתר ד‪:‬יא‬

‫‪ .2‬פירוש הגר"א למגילת אסתר א‪:‬יג‬

‫‪ .7‬מלבי"ם אסתר ה‪:‬ב‬

‫ויהי מספר כי באהבת המלך את אסתר לא עלה בלבו‬
‫מעולם שהגזירה הזאת שלא יכנס איש לחצר המלך‬
‫הפנימית בלא רשות יכלול גם את אסתר כי ביאתה‬
‫אצלו אף לבית מלכותו הי' חביב ויקר לו ולא חשב עלי'‬ ‫‪ .3‬רש"י אסתר ג‪:‬י‬
‫כלל שתצטרך לעמוד בחצר ולהמתין עד שיושיט לה‬
‫השרביט‪.‬‬

‫‪ .8‬בבא קמא פ‪:‬‬

‫‪ .4‬רש"י אסתר ד‪:‬יד‬

‫‪ .9‬מהר"ץ חיות בבא קמא פ‪:‬‬

‫‪ .5‬יוסף לקח אסתר ד‪:‬יד‬

‫‪ .10‬ספורנו בראשית ל‪:‬טז‬

not been called to come to the king these Esther Chapter 4
.thirty days When Mordecai perceived all that was .1
.And they told Mordecai Esther's words .12 done, Mordecai tore his clothes, and put on
Then Mordecai commanded to answer .13 sackcloth with ashes, and went out into the
Esther, Think not yourself that in the king's midst of the city, and cried with a loud and a
palace you shall escape, any more than all ;bitter cry
.the Jews And came before the king's gate; for no .2
For if you remain silent at this time, then .14 one might enter into the king's gate clothed
shall relief and deliverance arise to the Jews .with sackcloth
from another place; but you and your And in every province, wherever the king's .3
father's house shall be destroyed. And who command and his decree came, there was
knows whether you have not come to the great mourning among the Jews, and fasting,
?kingdom for such a time as this and weeping, and wailing; and many lay in
Then Esther bade them return Mordecai .15 .sackcloth and ashes
,this answer So Esther's maids and her eunuchs came .4
Go, gather together all the Jews who are .16 and told her. Then was the queen
present in Shushan, and fast for me, and exceedingly distressed; and she sent
neither eat nor drink three days, night or garments to clothe Mordecai, and to take
day; I also and my girls will fast likewise; and away his sackcloth from him; but he would
so will I go to the king, though it is against .not accept them
.the law; and if I perish, I perish Then called Esther for Hatach, one of the .5
So Mordecai went his way, and did .17 king's eunuchs, whom he had appointed to
according to all that Esther had commanded attend on her, and gave him a command to
.him Mordecai, to learn what this was, and why it
.was
So Hatach went forth to Mordecai to the .6
‫רע‬ ַ ‫ק‬ ְ ִ ‫שה ו ַי‬ ָ ‫ע‬ ֲ ַֽ ‫שר נ‬ ֶ ֲ‫כל א‬ ָ ‫את‬ ֶ ‫דע‬ ַ ָ ‫כי י‬ ַ ‫ד‬ ֳ ְ ‫מר‬ ָ ‫או‬ street of the city, which was before the king's
ְ ‫בתוך‬ ְ ‫צא‬ ֵ ֵ ‫פר ו ַי‬ ֶ ֵ‫שק ו ָא‬ ַ ‫בש‬ ַ ְ‫דיו ו ַי ִל‬ ָ ָ ‫את ב ְג‬ ֶ ‫כי‬ ַ ‫ד‬ ֳ ְ ‫מר‬ ָ .gate
‫עד‬ ַ ‫ ב ו ַָיבוא‬:‫רה‬ ָֽ ‫מ‬ ָ ‫לה ו‬ ָ ‫ד‬ ֹ ְ ‫קה ג‬ ָ ‫ע‬ ָ ְ ‫עק ז‬ ַ ְ ‫עיר ו ַי ִז‬ ִ ָ‫ה‬ And Mordecai told him of all that had .7
ְ ‫מל ֶך‬ ֶ ַ‫ער ה‬ ַ ‫ש‬ ַ ‫אל‬ ֶ ‫לבוא‬ ָ ‫אין‬ ֵ ‫כי‬ ִ ְ ‫מלֶך‬ ֶ ַ‫ער ה‬ ַ ‫ש‬ ַֽ ‫ני‬ ֵ ְ ‫ל ִפ‬ happened to him, and of the sum of money
‫שר‬ ֶ ֲ‫מקום א‬ ְ ‫נה‬ ָ ‫די‬ ִ ‫מ‬ ְ ‫נה ו‬ ָ ‫די‬ ִ ‫מ‬ ְ ‫כל‬ ָ ְ ‫ ג וב‬:‫שק‬ ָֽ ‫לבוש‬ ְ ִ‫ב‬ that Haman had promised to pay to the
.king's treasuries for destroying the Jews
‫דים ְוצום‬ ִ ‫גדול לְַיהו‬ ָ ‫בל‬ ֶ ֵ‫ע א‬ ַ ‫גי‬ ִ ‫מ‬ַ ‫דתו‬ ָ ְ ‫מלֶך ְ ו‬ ֶ ַ‫בר ה‬ ַ ‫ד‬ ְ
Also he gave him the copy of the written .8
‫ ד‬:‫בים‬ ִֽ ַ ‫צע לָֽר‬ ַ ֻ ‫פר י‬ ֶ ֵ‫שק ו ָא‬ ַ ‫פד‬ ֵ ‫ס‬ ְ ‫מ‬ ִ ‫כי ו‬ ִ ְ‫וב‬ decree that was issued at Shushan to
ָ‫סיה‬ ֶ ‫רי‬ ִ ‫ס‬ ָ ְ ‫תר ו‬ ֵ ‫ס‬ ְ ֶ‫ערות א‬ ֲ ַֽ ‫נה[ נ‬ ָ ‫תבוא‬ ָ ַ ‫נה ]ו‬ ָ ‫תבואי‬ ָ ַ‫ו‬ destroy them, to show it to Esther, and to
‫לח‬ ַ ‫ש‬ ְ ִ‫אד ו ַת‬ ֹ ‫מ‬ ְ ‫כה‬ ָ ְ ‫מל‬ ַ ַ‫חל ה‬ ַ ְ ‫חל‬ ַ ְ‫לה ו ַתִת‬ ָ ‫גידו‬ ִ ַ ‫ו ַי‬ declare it to her, and to charge her that she
‫ליו‬ ָ ‫ע‬ ָ ‫מ‬ ֵ ‫שקו‬ ַ ‫סיר‬ ִ ָ‫כי ולְה‬ ַ ‫ד‬ ֳ ְ ‫מר‬ ָ ‫את‬ ֶֽ ‫ביש‬ ִ ְ‫דים לְהַל‬ ִ ָ ‫בְג‬ should go to the king, to make supplication
‫סי‬ ֵ ‫רי‬ ִ ‫ס‬ ָ ‫מ‬ִ ְ ‫תר לַֽהֲתָך‬ ֵ ‫ס‬ ְ ֶ‫רא א‬ ָ ‫ק‬ ְ ִ‫ ה ו ַת‬:‫בל‬ ֵֽ ‫ק‬ ִ ‫לא‬ ֹ ְ‫ו‬ .to him, and entreat him for her people
And Hatach came and told Esther the .9
‫כי‬ ָ ‫ד‬ ֳ ְ ‫על מָר‬ ַֽ ‫ניהָ ו ַתְצ ֵַוהו‬ ֶ ָ‫מיד לְפ‬ ִ ‫ע‬ ֱ ֶ‫שר ה‬ ֶ ֲ‫מל ֶך ְ א‬ ֶ ַ‫ה‬ .words of Mordecai
‫אל‬ ֶֽ ְ ‫צא הֲתָך‬ ֵ ֵ ‫ ו ו ַי‬:‫מה ֶֽזה‬ ַ ‫על‬ ַ ְ ‫מה ֶזה ו‬ ַ ‫עת‬ ַ ‫ד‬ ַ ָ‫ל‬ Again Esther spoke to Hatach, and gave .10
:‫ך‬ ְ ֶ ‫מל‬ ֶֽ ַ‫ער ה‬ ַ ‫ש‬ ַֽ ‫ני‬ ֵ ְ ‫שר ל ִפ‬ ֶ ֲ‫עיר א‬ ִ ָ‫רחוב ה‬ ְ ‫אל‬ ֶ ‫כי‬ ָ ‫ד‬ ֳ ְ ‫מר‬ ָ ;him a command for Mordecai
| ‫את‬ ֵ ְ ‫רהו ו‬ ָ ‫ק‬ ָ ‫שר‬ ֶ ֲ‫כל א‬ ָ ‫את‬ ֵ ‫כי‬ ַ ‫ד‬ ֳ ְ ‫מר‬ ָ ‫גד לו‬ ֶ ַ ‫ז ו ַי‬ All the king's servants, and the people of .11
‫על ג ִנ ְֵזי‬ ַ ‫שקול‬ ְ ִ ‫מן ל‬ ָ ָ‫מר ה‬ ַ ‫שר א‬ ֶ ֲ‫סף א‬ ֶ ֶ ‫שת הַכ‬ ַ ָ ‫פ ָר‬ the king's provinces, know, that whoever,
whether man or woman, shall come to the
‫את‬ ֶ ְ ‫ ח ו‬:‫דם‬ ָֽ ְ ‫לאב‬ ְ [‫דים‬ ִ ‫דיים ]ב ְַיהו‬ ִ ‫מל ֶך ְ ב ְַיהו‬ ֶ ַ‫ה‬
king into the inner court, who is not called,
‫דם‬ ָ ‫מי‬ ִ ‫ש‬ ְ ַ‫שן ל ְה‬ ָ ‫בשו‬ ְ ‫תן‬ ַ ִ ‫שר נ‬ ֶ ֲ‫דת א‬ ָ ַ‫תב ה‬ ָֽ ְ ‫גן כ‬ ֶ ‫ש‬ ֶ ְ‫פ ַת‬ there is a law; to put him to death, except
‫צוות‬ ַ ְ‫לה ול‬ ָ ‫גיד‬ ִ ַ‫תר ולְה‬ ֵ ‫ס‬ ְ ֶ‫את א‬ ֶ ‫ראות‬ ְ ַ‫תן לו לְה‬ ַ ָ‫נ‬ such to whom the king shall hold out the
‫קש‬ ֵ ַ ‫נן לו ולְב‬ ֶ ‫ח‬ ַ ְ‫מלֶך ְ לְהִֽת‬ ֶ ַ‫אל ה‬ ֶ ‫לבוא‬ ָ ָ‫ליה‬ ֶ ‫ע‬ ָ golden scepter, that he may live; but I have
 ‫עמוד‬ ‫לה י ַֽ ֲ‬ ‫עת הַֹזאת ר ֶַוח ו ְהַצ ָ ָ‬ ‫שי ב ָ ֵ‬ ‫רי ִ‬ ‫ח ִ‬ ‫רש תַֽ ֲ‬ ‫ח ֵ‬ ‫הַֽ ֲ‬ ‫תר‬ ‫ס ֵ‬ ‫גד ל ְאֶ ְ‬ ‫מה‪ :‬ט ו ַָיבוא הֲתָך ְ ו ַי ַ ֵ‬ ‫ע ָֽ‬ ‫על ַ‬ ‫ניו ַ‬ ‫מלְפָ ָ‬ ‫ִ‬
‫בדו‬ ‫תא ֵ‬ ‫ביך ְ ֹ‬ ‫בית א ִ‬ ‫חר ְואתְ ו ֵ‬ ‫מקום א ֵ‬ ‫מ ָ‬ ‫דים ִ‬ ‫ל ְַיהו ִ‬ ‫תר ל ַֽהֲתָך ְ‬ ‫ס ֵ‬ ‫מר אֶ ְ‬ ‫תא ֶ‬ ‫כי‪ :‬י ו ַ ֹ‬ ‫ד ָֽ‬ ‫מר ְ ֳ‬ ‫ָ‬ ‫רי‬
‫דבְ ֵ‬ ‫את ִ‬ ‫ֵ‬
‫כות‪:‬‬ ‫מל ְ ֽ‬ ‫עתְ ל ַ ַ‬ ‫עת כ ָֹזאת הִג ַ ַ‬ ‫אם לְ ֵ‬ ‫ע ִ‬ ‫ד ַ‬ ‫מי יו ֵ‬ ‫ו ִ‬ ‫עם‬ ‫מל ֶך ְ ו ְ ַ‬ ‫די הַ ֶ‬ ‫עבְ ֵ‬ ‫כל ַ‬ ‫כי‪ :‬יא ָ‬ ‫ד ָֽ‬ ‫מר ְ ֳ‬ ‫אל ָ‬ ‫ו ַתְצ ֵַוהו ֶֽ‬
‫כי‪ :‬טז ל ֵך ְ‬ ‫ד ָֽ‬‫מר ְ ֳ‬ ‫אל ָ‬ ‫שיב ֶֽ‬ ‫תר לְהָ ִ‬ ‫ס ֵ‬ ‫מר אֶ ְ‬ ‫תא ֶ‬ ‫טו ו ַ ֹ‬ ‫שה‬ ‫איש ו ְאִ ׁ ָ‬ ‫כל ִ‬ ‫שר ָ‬ ‫עים אֲ ֶ‬ ‫ד ִ‬ ‫מלֶך ְ ֽיו ְ‬ ‫דינות הַ ֶ‬ ‫מ ִ‬ ‫ְ‬
‫שן ְוצומו‬ ‫בשו ָ‬ ‫אים ְ‬ ‫מצ ְ ִ‬ ‫דים הַֽנ ִ ְ‬ ‫כל הְַיהו ִ‬ ‫את ָ‬ ‫כנוס ֶ‬ ‫ְ‬ ‫שר‬ ‫מית אֲ ֶ‬ ‫ני ִ‬ ‫צר הַפ ְ ִ‬ ‫ח ֵ‬‫אל הֶ ָ‬ ‫מל ֶך ְ ֶ‬ ‫אל הַ ֶ‬ ‫בוא ֶ‬ ‫שר י ָ ֽ‬ ‫אֲ ֶ‬
‫לה‬ ‫מים ל ַי ְ ָ‬ ‫שת י ָ ִ‬ ‫של ֶ‬ ‫שתו ְ‬ ‫כלו ְואל תִ ְ‬ ‫תא ְ‬ ‫לי ְואל ֹ‬ ‫ע ַ‬ ‫ָ‬ ‫שיט‬ ‫שר ֽיו ִ‬ ‫מאֲ ֶ‬ ‫בד ֵֽ‬ ‫מית ל ְ ַ‬ ‫דתו ל ְהָ ִ‬ ‫חת ָ‬ ‫רא א ַ‬ ‫ק ֵ‬ ‫לא י ָ‬ ‫ֹֽ‬
‫אל‬ ‫כן אבוא ֶ‬ ‫כן וב ְ ֵ‬ ‫תי אצום ֵ‬ ‫ר ַ‬ ‫ע ֹ‬
‫ני ו ְנ ַֽ ֲ‬ ‫גם אֲ ִ‬ ‫ָויום ַ‬ ‫לא‬ ‫ני ֹ‬ ‫חָיה ו ַֽאֲ ִ‬ ‫הב ו ְ ָ‬ ‫ביט הַז ָ ָ‬ ‫שר ְ ִ‬ ‫את ַ‬ ‫מלֶך ְ ֶ‬ ‫לו הַ ֶ‬
‫תי‪:‬‬‫ד ִ‬ ‫תי אב ָֽ ְ‬ ‫ד ִ‬ ‫שר אב ַ ְ‬ ‫דת ו ְכ ַֽאֲ ֶ‬ ‫לא כ ַ ָ‬ ‫שר ֹֽ‬ ‫מל ֶך ְ אֲ ֶ‬ ‫הַ ֶ‬ ‫שים ֽיום‪:‬‬ ‫שלו ִ‬ ‫מל ֶך ְ ֶזה ְ‬ ‫אל הַ ֶ‬ ‫לבוא ֶ‬ ‫תי ָ‬ ‫רא ִ‬ ‫ק ֵ‬ ‫נִ ְ‬
‫ליו‬
‫ע ָ‬ ‫תה ָ‬ ‫שר צ ִו ְ ָ‬ ‫כל אֲ ֶ‬ ‫עש כ ְ ֹ‬ ‫כי ו ַי ַ ַ‬ ‫ד ָ‬ ‫מר ְ ָ‬ ‫בר ָ‬ ‫ע ֹ‬‫יז ו ַֽי ַֽ ֲ‬ ‫מר‬ ‫תר‪ :‬יג ו ַֹיא ֶ‬ ‫ס ֵֽ‬ ‫רי אֶ ְ‬ ‫דבְ ֵ‬ ‫את ִ‬ ‫כי ֵ‬ ‫ד ָ‬ ‫מר ְ ֳ‬ ‫גידו לְ ָ‬ ‫יב ו ַי ַ ִ‬
‫תר‪:‬‬ ‫ס ֵֽ‬ ‫אֶ ְ‬ ‫שך ְ‬ ‫מי בְנ ַפ ְ ֵ‬ ‫ד ִ‬ ‫תר אל תְ ַ‬ ‫ס ֵ‬ ‫אל אֶ ְ‬ ‫שיב ֶ‬ ‫כי לְהָ ִ‬ ‫ד ַ‬ ‫מר ְ ֳ‬ ‫ָ‬
‫אם‬ ‫כי ִ‬ ‫דים‪ :‬יד ִ‬ ‫כל הְַיהו ִֽ‬ ‫מ ָ‬‫מל ֶך ְ ִ‬ ‫בית הַ ֶ‬ ‫לט ֵ‬ ‫מ ֵ‬ ‫לְהִ ָ‬