Even the mystic Rabbi Tzadok HaKohen of Lublin , in his magisterial Peri Tzadik , acknowledges the masking of any theological reality with Mordechai and Esther ’ s savvy use of the realpolitik in this comment on our text :
(
. ט כ א מ ו י ש " מ כ ) [ ם י ס נ ה ] ל כ ף ו ס א ר ק נ ם י ר ו פ ס נ ט
ע מ כ ש ב ו ל מ ה י ה ו ל ו ד ג ר ת ס ה ב ה י ה ל כ ה ש י נ פ מ ש
ב ו ל מ ה י ה ש ן ו י כ ו נ י ה ל א ת ע ו ש י ת א ו א ר א ל ם ה ד י
מ ע מ ם י ב ר ו ר מ א נ ש ה מ ו . ל " נ כ ע ב ט ה ך ר ד ל ב ו ר ק י כ ד ר מ ד ח פ מ ו ם י ד ו ה י ה ד ח פ מ ק ר ה י ה ם י ד ה י ת מ ץ ר א ה כ ל מ ה ר ת ס א ד ו ב כ ל י ב ש ב ך ל מ ה ו ל ד י ג ש ו א ר
ש
The miracle of Purim , however , is called the end of all miracles , 22 since everything was with great concealment ; and it was clothed almost as if it were the way of nature . … For [ the nations of the world ] did not see the salvation of our God , since it was clothed and close to being the way of nature , as mentioned above . And that which it is stated , " and many of the people of the land became Jews , ( Esther 8:17 )" was only out of fear of the Jews and fear of Mordechai , since they saw that the king elevated him out of respect for Queen Esther . 23
It is worth noting here that the textual absence of any reference to God , described by the Peri Tzadik as a “ great concealment ,” does not mean that God has no place in the unfolding narrative of history . It does , however , point to the requirement for human agency as opposed to reliance upon the Divine . In other words , politics .
22
Yoma 29b
23
Peri Tzadik , Purim 4:1 ( excerpted )
30