In a nutshell, the purpose clause with a subjunctive means that "hopos", in the mind of our author, is utterly important for some God-given purpose, and the action whose purpose we must come to terms with is the suffering of death. In other words, for what precise purpose was the crucifixion death carried out? The founder of this site is well within his acumen to ask the question in the first place, given these reasons. It has stumped generations of exegetes, so why should we consider it easy?
However, the reason everyone (professionals and amateurs alike) comments on 2:9 being something of a real puzzle to interpret (crux interpretum), is that Jesus is said to have suffered death for the purpose that he might "taste death". What on earth does that mean, if we take "taste death" in its usual hellenistic and semitic sense, which is that of the gospels too? JESUS MUST SUFFER DEATH IN ORDER TO TASTE DEATH?? That is what exegetes have found so challenging. But you are right, my first "A" if I'm being honest, should have respected the rules of this site, and did not. You are 100% right that it was better named a comment.
Now maybe I should stop here. But suffice it to say that the easy part of the crux is to decipher what "taste death" usually means, the objective death (by crucifixion) here expressed metaphorically. People who undergo actual death are thereby metaphorically said to "taste" (undergo the actual physicial experience of) it.
I asked myself however, whether our author might by "taste death" mean something more. What would he possibly be referring to, if the death was the ground of the salvation of everyone who is saved? And then it hit me. Somehow, "it" had to refer to something that while not the actual death experience itself, was nonetheless intimately tied to it and in some way dependent on it. There was really ever only one candidate for what the "it" is, given that it is only at the Last Supper that Jesus established the definitive New Covenant and did so by shedding (pouring out) "my blood of the covenant" to be mutually drunk. Heb 2:9 could use POLYSEMY (a single rhetorical use or word blending more than one meaning at a time) to teach that the death served the purpose of ratifying Jesus' promissory death declaration at the Last Supper, and in turn the Supper provided a means of making the grace won on Calvary avail to all men of all time. The death that actually occurred, and at the same time sacramental-ized so that the sacrifice might avail for all, everywhere, of all times, who accepted it.
Jesus tastes death metaphorically, in the sense of actually dying by crucifixion (an objective fact knowable by all), and also literally tastes his own death by drinking his own blood (which his own words he clearly attests to) while instituting The Eucharist, which is the New Covenant's counterpart to Moses' sprinkling of Ex. 24:8; the "blood of the Sprinkling" of 9:17-22, 12:24, 11:4 is the sprinkling that speaks more eloquently that "that" of Abel, in spite of Abel's sprinkling being praiseworthy and faith-filled, and having pleased God. But Hebrews is known for taking OT texts and turning them a bit from their initial meaning, to something never anticipated in their time, NT meaning, just as he does for example when he says, without any evidence, that when Moses established the covenant (Ex 24:6-12) the sprinkling included the book of the Law and the sacred vessels, thus making the OT text say something applying truly only to the NT context. Here, with Abel, our author reinterprets Yahweh's remarks about a blood that cries out (speaks to) to him from the ground (earth), transposing that blood (his own spilled when murdered by his brother Cain) into the pleasing blood of sacrifice offered by Abel, so that, in effect, now there is "from the earth" a "blood of sprinkling" offered, that at the same time despite being offered from the earth is also a participation in the Heavenly Sion, that sanctuary Jesus entered and purified with his "better" sacrifices (9:23). So the Eucharistic Sacrifice, first carried out at the Last Supper, is a participation in Jesus' own flesh and blood, and is alone the only mediation pleasing to him, as the prophet foretold (Mal. 1:11).