In 1648, Bogdan Khmelnitsky led Cossack pogroms against the Jews of Poland, Belarus and Ukraine, leaving entire communities brutally murdered in their wake.

The following story has been told many ways, each version adding color and detail that sometimes complement and sometimes contradict the other tellings.

As word came that the murderous hordes were approaching Vilna, the city’s Jews attempted to flee. Those who could not, barricaded themselves indoors and prayed for a miracle. Rabbi Shabtai HaKohen Katz,1 known as “the Shach” after his monumental work on the Shulchan Aruch (Code of Jewish Law), fled into the forest with his young daughter, Esther.

The little girl was ill, and as they made their way deeper and deeper into the forest and the cold, she grew weaker by the hour.

Eventually, the Shach came to the sad conclusion that his beloved daughter, whom he had carried so tenderly, had passed on. But before he had a chance to bury her, he heard the sounds of riders. Thinking that it was the sound of the Cossacks, he left her on the ground and made a hasty escape.

In fact, it was actually the sound of a nobleman on a hunting expedition. Soon, the hounds taking part in the sport began barking and following the smell of flesh. When the entourage came across the half-frozen girl, the king instructed his doctor to spare no effort in reviving her.

He was successful and the king adopted the girl. Soon, she became the dearest and closest friend of the king’s daughter. All throughout, Esther remembered that she was Jewish and refused to eat non-kosher food or convert to Christianity.

One night, a fire broke out in the girls’ living quarters. The princess was immediately evacuated, but before they could reach Esther, fire had already consumed her room. The castle staff searched for her remains, but did not find any. The princess was devastated.

What had happened, in fact, was that Esther had jumped out of the window and fled into the forest. There, she was kidnapped by a group of bandits who eventually brought her back to Vilna and offered her to the Jewish community for ransom. By that time, the Shach was no longer living there, having wandered on to Poland, Bohemia and Austria.

Reb Munish, a childless and wealthy Jew, paid the astronomical ransom requested by the bandits, and adopted her as his daughter. Slowly, she accepted many responsibilities around the home, and was admired for her capability and kindness.

Years passed, and the kind man’s wife passed away. It was suggested that he marry the young woman who ran his household. He knew he could find no better match, and they were soon husband and wife. She became known around the city as a gracious hostess, always looking out for others.

Some time later, the governor of Vilna passed a decree against the Jews of the area. The Jewish community gathered to pray and beseech G‑d for his mercy.

Esther became aware that the wife of this ruler was none other than the princess with whom she had become so close during her childhood. Recognizing that the key to her people’s salvation was in her hands, she sought an audience with her erstwhile friend.

The princess was delighted to see her long-lost companion, and they spent hours catching up on each other’s lives. Eventually, Esther broached the harsh decree, and the princess assured her that she would do her utmost to sway her husband. She was successful, and from then on, Esther was welcome in the castle, and succeeded in turning the heart of the ruler toward her people. She became known as “Queen Esther,” after her namesake, who delivered the Jewish people from destruction during the Purim story.

One day, an esteemed rabbi arrived in town, and all the Jewish inhabitants gathered in the synagogue to hear him speak. As he spoke, Esther began experiencing flashbacks. She recognized his voice and his tone. And then it hit her—the sweet sound of her father studying while she played on the side as a child. She was sure of it.

She went right up to him, and father and daughter were tearfully but joyfully reunited.2

Do we recognize that whatever happens to us is by G‑d’s hand and Divine providence? Do we have faith that there is a good purpose in everything that happens to us?

(Source: Sefer Hama’asiyot, pg. 286)