“Israel loved Joseph more than all his sons (Genesis 37:3).
Rabbi El’azar opened, ‘Go, My people, enter your rooms and shut your doors behind you. Hide yourself for the slightness of a moment, until wrath passes (Isaiah 26:20). Come and see how greatly the blessed Holy One loves Israel! Because of His love for them above all other nations, He warns them and seeks to protect them in whatever they do.
Come and see: There are times during the day when judgment looms over the world, and when such a time arrives, one must protect himself from being attacked by judgment. Those times are well known and have been established [see for example Zohar 1:132; 2:21a (MhN)]….
Moreover, when judgment arouses in the world and prevails in the city, one should not walk alone in the streets, as we have established; rather, he should shut himself in so that he does not venture out—as they have established concerning Noah, who shut himself within the ark so as not to be found in the presence of the Destroyer.
So, Go, my people, enter your rooms—shut yourself in; and shut your doors behind you, so as not to be exposed in the presence of the Destroyer. Hide yourself for the slightness of a moment, until wrath passes, for once judgment has passed, the Destroyer has no power to destroy.
Come and see: Because of the love Jacob felt for Joseph—more than for his brothers—even though they were all his own brothers, what is written? They conspired against him to kill him (Genesis 37:18). All the more so, other nations toward Israel!
Come and see the consequences of that excessive love! It caused him to be exiled from his father, and his father to be exiled along with him; it inflicted exile upon them all as well as upon Shekhinah, who was exiled among them. Although a decree was issued, they have established that because the ornamented tunic that he made for him extravagantly, what is written? His brothers saw that it was he their father loved… (Genesis 37:4) [cf. BT Shabbat 10b]” (Zohar 1:183a, cf. ibid. 3:221a–b).
“An Israelite is forbidden to teach Torah to a Gentile, as is written: He tells His words to Jacob…. He has not done so for any other nation… (Psalms 147:19–20) [cf. BT Sanhedrin 59a; Ḥagigah 13a]. Consequently, Jacob thrust him away and Samuel thrust him away, so that he would have no share in holiness. All nursing of hatred of Israel is based on this” (Zohar 2:111b–12a).
“Even a gentile, even a slave, and even a slavegirl who sit and learn Torah, the Shekhinah is with them” (Tanna debei Eliyyahu 9, cf. Ba’al ha-Sullam, Rabbi Yehudah Ashlag, A Slavegirl that is Heir to Her Mistress).
“Rabbi Shim’on son of Yoḥai taught: ‘הֲלָכָה בְּיָדוּעַ (Halakhah be-yadu’a), the behavior is well-known: Esau hates Jacob [alt., וַהֲלאֹ יָדוּעַ (va-ha-lo yadu’a), isn’t it well-known, that Esau hates Jacob? Nevertheless, at that moment (Genesis 33:4) he was compassionate and kissed him wholeheartedly]’” (Sifrei, Numbers 59).
“One of the Rabbis asked Rabbi Kahana: Have you heard what הַר סִינַי (har sinai), Mount Sinai [implies]? He said: A mountain upon which נִסִּים (nissim), miracles, were performed for Israel. Then it should be called הַר נִיסַאי (har nisai), Mount Nisai? Rather, a mountain which made a good סִימָן (siman), sign, for Israel. Then it should be called, הַר סִימָנַאי (har simanai), Mount Simanai? He said to him: Why don’t you frequent [the academy of] Rav Pappa and Rav Huna son of Rabbi Yehoshu’a, who make a study of aggadah? For Rav Ḥisda and Rabbah son of Rav Huna both said: What is Mount Sinai? A mountain on which שִׂנְאָה (sin’ah), hatred, of peoples of the world descended [i.e., Israel’s hatred of the nations’ immorality; alt., the nations’ hatred of Israel’s God given Law. Cf. BT Avodah Zarah 2b–3b; Zohar Ḥadash 28c]” (BT Shabbat 89a).
And Haman said to Ahasuerus: ‘There is a certain people, scattered and separate from the peoples in all the provinces of your kingdom, and their rules are different from every people’s and they do not observe the king’s rules, and it does not pay for the king to leave them in peace. If it pleases the king, let it be written to wipe them out, and ten thousand talents of silver will I measure out to the king’s treasury.’ And the king removed his ring from his hand and gave it to Haman son of Hammedatha the Agagite, צֹרֵר הַיְּהוּדִים (tsorer ha-Yehudim), foe of the Jews (Esther 3:8–10).
“To what can we compare Ahasuerus and Haman at this point? To two men one of whom had a mound in the middle of his field and the other a ditch in the middle of his field. The owner of the ditch said, ‘I wish I could buy that mound,’ and the owner of the mound said, ‘I wish I could buy that ditch.’ One day they met, and the owner of the ditch said, ‘Sell me your mound,’ whereupon the other replied, ‘Take it for nothing, and I shall be only too glad.’ And the king removed his ring. Rabbi Abba son of Kahana said: This removal of the ring was more effective than forty-eight prophets and seven prophetesses who prophesied to Israel; for all these were not able to turn Israel to better courses, yet the removal of the ring did turn them to better courses” (BT Megillah 14a, cf. Sanhedrin 97b).
In the lap the lot is cast, but from YHWH is all the disposing (Proverbs 16:33).
“Water-streams, a king’s heart in the hand of YHWH, wherever He desires, He diverts it (Proverbs 21:1)—Rabbi Yishma’el said: Water-streams—just as when you put water into a vessel you can tilt it to whatever side you wish, so also when flesh-and-blood is elevated to kingship, his heart is placed in the hand of the blessed Holy One. If the world merits it, the blessed Holy One tilts the king’s heart toward good decrees; if the world is guilty, the blessed Holy One tilts his heart toward evil decrees. Thus each and every decree that issues from the king’s mouth originates from the blessed Holy One; hence it is said, wherever He desires, He diverts it” (Midrash Mishlei).