Musar su Osea 10:2

The rehabilitation also required two instruments i.e. Mordechai and Esther. Mordechai symbolised atonement for the sin, by refusing to bow to Haman's image, symbolised atonement for the sin of idol worship; Esther, by frightening Israel who were watching her inviting their arch-enemy to a feast with her husband-king, expiated the sin of partaking of forbidden food and enjoying it. Our sages (Megillah 15) cite several reasons why Esther did this, Rabbi Nechemyah saying that she wanted the Jews to do תשובה, repentance. The Jews did not turn to G–d and repent as long as they felt that a Jewish queen would protect their political interests. Esther wanted the fear generated among the Jewish people by her invitation of Haman to the meal to foster feelings of penitence amongst them. This is why she demanded that Mordechai decree a three-day fast for all the Jews of Shushan and asked that they assemble i.e. pray in their synagogues. The word כנוס, assemble, was the opposite of the characterisation of the Jews Haman had used when he described them to the king as מפוזר ומפורד, "scattered and dispersed." Haman counted on the dispersal and fragmentation of the Jewish people to help him defeat them.

When the people sinned, the sin resulted in the splitting of the kingdom between the tribe of Yehudah (Rechavam) and the tribe of Joseph (Ephrayim). Joseph, the pipeline from the emanation יסוד which is the pillar on which the world is founded, then demonstrated that his influence was not limited to what goes on in Jerusalem, the source of the kingdom of David, but that he had sufficient influence to ensure that the kingdom of the Ten Tribes who had denied allegiance to Rechavam son of Solomon was given to a descendant from his tribe, Yerovam ben Nevat (Kings I chapter 12). This development caused untold grief; it divided the hearts of the Jewish people. Hosea 10, 2 already stated: חלק לבם עתה יאשמו, "once their hearts are divided (in their attitude to G–d) they will become guilty" (in a number of areas). Yerovam himself began by erecting two golden calves to prevent the people from making the pilgrimage to the Temple in Jerusalem, leading the people to worship those calves. Even the tribe of Yehudah copied the example of the Northern Kingdom and practiced all manner of abominations, many of which are described in Ezekiel chapter 16 et al. This kind of conduct by the Jewish people continued right up to the destruction of the Temple and the subsequent Babylonian exile. Even the return to Zion with Zerubavel and the building of the second Temple did not lead to a repair of the spiritual damage the Jewish people had caused during the reign of Yerovam and others. Proof of this is the fact that the five most prominent manifestations of the Divine Presence were never restored to us. [The holy ark, the tablets with the Ten Commandments, the breastplate with the Urim Vetumim, to name but some.] During the entire period of the second Temple the dynasty of David did not exist, and the only period that the Jewish people had a king at all was after the successful rebellion of the Hasmoneans against the Syrians who had introduced anti religious legislation and who had demanded that the Jewish people adopt Hellenism. This rebellion culminated in the festival of Chanukah. The Hasmoneans committed a grave error when, in addition to claiming the "crown" of the Priesthood, they also claimed the crown of Royalty in defiance of G–d's command. They were severely punished by G–d, and did not only lose the crown after four successive Hasmonean kings died a violent death, but Herod, son of a Gentile slave, became the next king after he had murdered nearly all the Hasmoneans still alive. All this is part of Nachmanides' commentary on Genesis 49, 10: לא יסור שבט מיהודה. The Talmud Baba Batra 50 goes so far as to say that anyone claiming to be descended from the Hasmoneans is bound to be a slave, i.e. have Herod's blood in him (Herod had married Miriam, a sister of the Hasmoneans). The failure to re-instate the house of David when there was a chance to do so will not be repaired until the coming of the Messiah. At that time, reinstatement of the dynasty of David will be preceded by the Kingdom of Joseph, since the משיח בן יוסף will precede the arrival of the משיח בן דוד. After the arrival of the משיח בן דוד the damage caused by the house of Joseph ever since the splitting of the Kingdom of David (Rechavam) under Yerovam will be repaired. The משיח בן יוסף, when he comes, does not come in order to establish his own dynasty, rather he comes to help re-establish the Davidic dynasty. He will even sacrifice his life in order to accomplish this. His blood will atone for the sins of the Jewish people. This atonement will take the form of the Davidic dynasty being restored to the Jewish people as an everlasting kingdom. When that stage in history will have been reached, both of Joseph's dreams will have been fulfilled. His two dreams foreshadowed his reign in Egypt, and his reign in the future as the משיח בן יוסף respectively. In both instances his reign preceded or will precede that of the reign of David or the in משיח בן דוד respectively. Both periods of the reign of the kingdom of Joseph were or will be beneficial for the whole Jewish people because in both instances they were or will be designed to pave the way for the permanent kingdom of David.