The ancient rabbis certainly did. They saw God's hand even in moments of anger, betrayal, and… well, poisoned drinks. Let's dive into a fascinating passage from Bereshit Rabbah, a classic rabbinic commentary on the Book of Genesis, to explore this idea.
Rabbi Yuda bar Simon and Rabbi Ḥanin, citing Rabbi Yoḥanan, pointed to the verse "Come, behold the works of the Lord…" (Psalm 46:9) as a key to understanding divine intervention. They suggested that God sometimes stirs up conflict – masters against servants, and vice versa – to ultimately elevate the righteous. Think of it as divine chess, where sacrifices are made to achieve a greater checkmate.
Their first example? Pharaoh’s anger towards his servants, as described in Genesis 41:10. This anger, seemingly negative, paved the way for Joseph's rise to prominence. Joseph, wrongly imprisoned, was ultimately brought before Pharaoh to interpret his dreams, an event that led to Joseph becoming one of the most powerful people in Egypt. Who would have thought Pharaoh's bad mood could have such a positive outcome?
But it's not just masters getting angry. Sometimes, the servants themselves become disgruntled to bring about good. The rabbis then turn to the story of Bigtan and Teresh from the Book of Esther. “Bigtan and Teresh became angry” (Esther 2:21), and what was the result? The eventual rise of Mordechai!
Now, the specifics of Bigtan and Teresh’s plot are debated. Rav suggested they hid a dagger in their shoes, while Rabbi Ḥanin believed they were building some kind of strangling device. Shmuel, however, had a particularly vivid (and disturbing) idea: they put serpent’s venom in the king's cup! Yikes.
And here’s where it gets even more interesting. "The matter was investigated, and was discovered" (Esther 2:23). The Rabbis offer a curious detail: they say the plot was uncovered because Bigtan and Teresh placed a fly in the goblet! Wait, a fly?
Now, before you picture a clumsy insect ruining the king’s wine, keep in mind that this wasn't just any fly. According to some commentaries, like Etz Yosef and Rabbi David Luria, this was a poisonous fly! So, the fly wasn't just an annoyance, it was a deadly instrument. The fact that the plot was discovered so quickly, because of something as seemingly insignificant as a fly, highlights the divine intervention at play.
What does all this mean? It suggests that God works in mysterious ways, using even the most unpleasant situations – anger, betrayal, attempted poisoning by venomous fly – to advance His plans and elevate those who are righteous. It's a reminder that even when things seem chaotic and unfair, there might be a larger purpose at work.
So, the next time you encounter a seemingly random or negative event, remember the story of Pharaoh, Joseph, Bigtan, Teresh, and that fateful fly. Maybe, just maybe, it's all part of a grander design, a divine plan unfolding before our very eyes. It's a comforting – and slightly unsettling – thought, isn't it?