The names of the festivals normally reflect their special character: Pesach (G-d jumped over the door of the Jews in Egypt), Shavuot (the seven weeks from Pesach until Matan Torah), Succot (G-d housed Israel in Succot in the dessert), etc. But what is the significance of the name Purim, "Therefore they called these days 'Purim' from the word 'pur' (lot)." (Esther 9:26) This seems a secondary issue; what significance does the lot have to the miracle of Purim?

Furthermore, the Rambam writes (Hil. Megillah 2:18):

All the books of the Prophets and the Writings are destined to be abolished in the days of the Messiah except for Megillat Esther...

Although all memory of suffering will be annulled ... the days of Purim will not be abolished.

He mentions two things here: Megillat Esther and Purim. What is the unique significance of Purim that it, alone, will remain in the days of the Messiah?

The basic understanding of this issue is found in the Ramban at the end of Parshat Bo. He writes that there are various forms of disbelievers. Some deny the existence of G-d and believe that the world always existed; others deny G-d's knowledge of the world; yet others deny G-d's involvement in the world. When G-d performs a miracle, He refutes all three of these false theories. Thus, the point of a miracle is to strengthen the belief that there is a G-d who created the world, knows what transpires, and is involved. With this he explains various phrases that appear in the story of Yetziat Mitzrayim, such as, "so that you will know that I am Hashem in the midst of the land." (Shemot 8:18)

The Ramban further explains that G-d will not perform miracles in every generation to dispute every disbeliever, and therefore He commanded many mitzvot to remember that which we saw and transmit it to future generations. That is why there are so many mitzvot to commemorate the Exodus from Egypt. Thus, a person who buys a mezuzah and affixes it to his door admits to the creation of the world and to G-d's knowledge and involvement in the world. The Ramban concludes that the ultimate goal of this all is to recognize G-d even in the natural course of the world:

A person has no share in the Torah of Moshe Rabbeinu until we believe that all our events are miraculous; they are not [merely] nature and the normal course of events ... Rather, if he does the mitzvot he will succeed as his reward, and if he violates them, his punishment will cut him off ... The hidden miracles will become publicized regarding the community as it says ... regarding fulfillment [of the mitzvot], "Then all the peoples of the earth will see that the name of Hashem is proclaimed over you, and they will revere you." (Devarim 28:10)

There is great significance to the Ramban's conclusion, "all the peoples of the earth..." There are two parts to Tefilin, shel yad and shel rosh. They represent, respectively, two kinds of Divine Guidance, hidden and revealed. "Behold! He stands behind our wall looking through the windows, peering through the lattices." (Shir Hashirim 2:9) A mother watches her child play outside from her windows. At first, the windows are open and everyone sees her and is afraid the take anything from the child. However, if she draws the drapes, although she still sees everything that goes on, others don't see her and are not afraid to take the child's toys. This is what the Torah says, "I will surely have concealed My face on that day." (Devarim 31:18) Although He still watches, His face is concealed so that others don't see him and are not afraid to harm Israel.

In the Tefilin shel yad alone there are twenty-one mentions of Hashem, and together with the shel rosh there are forty-two. The Gemara (Kiddushin 71a) says about one who knows the "Name of forty two letters" that his awe is placed on people. Thus, it says about the Tefilin shel rosh, "All the peoples of the earth will see that the name of Hashem is proclaimed over you, and they will revere you" (Devarim 28:10), since the combination of the shel rosh with the shel yad reflects the name of forty-two. However, when the Divine Guidance is in the manner of the shel yad alone, reflecting the Name of Adnut of twenty-one letters, then the nations are not afraid.

The Meshech Chochma explains in this same vein the give-and-take between G-d and Moshe at the burning bush about the Name "Eh-yeh." The gematriya of this Name is twenty-one. G-d says "Eh-yeh asher Eh-yeh," that the Divine Guidance has a dual aspect, represented by the gematriya of forty-two. But even at a time that Israel sins, and there is only the aspect of Tefilin shel yad, not the visible protection, still there is the hidden Guidance watching over us.

Thus, G-d tells King Shlomo after the dedication of the Temple, "My eyes and My heart shall be there all the days," when the Divine guidance is revealed.

The problem is that we often see the world operating in a natural fashion, and don't see the hand of G-d actively running it. Maran Rosh Hayeshiva zt"l would illustrate this in the following fashion. At a train crossing, every day at 8:00 someone lowers the guardrail. To the donkey that only looks straight ahead with narrow vision, it seems as if it comes down automatically at this time. However, one who looks around with broader vision will see the person who is operating it. We also have limited vision in a certain sense. We see the sun rise and set every day, we see seeds growing into plants, yet we view it as nature and don't perceive the Being turning the wheel. Sometimes, however, the Torah allows us a glimpse of how G-d operates "behind the scenes."

For example, when the brothers return to Yaakov after their first encounter with Yosef, he says, "Why did you do bad to me by telling the man that you had another brother?" Chazal criticize Yaakov that he never uttered an unnecessary phrase other than this: "I am involve in coronating his son, and he says, 'Why did you do bad to me?'" We, who see the end of the story in the Torah, see the hand of G-d guiding the entire course of events. But one who is involved at that time, like Yaakov, doesn't see the Divine hand.

Another example raises an interesting contrast to the Yom Kippur War. The officers at the time had belittled the Egyptian strength and dismissed reports from the field. An inquiry later faulted the head of intelligence, dismissed him, and changed the guidelines. Let us examine, with this backdrop, a passage in Yehoshua. regarding the battle of Ai.

Yehoshua sent spies to who reported that the city is small and that it would suffice to send 2-3000 soldiers. In the first battle, Bnei Yisrael fell; this was the first time Jewish soldiers died. There was great crisis. Who would believe that Israel would fall before their enemies after all the miracles?! We would expect the inquiry to conclude that it was the fault of spies. However, when Yehoshua prays, we find that this is not the case. G-d reveals to Yehoshua that the downfall was due to the trespass of Achan from the booty of Yericho. In the pasuk immediately preceding the incident at Ai, the prophet let us know that G-d was angry at Israel. This doesn't mean that stones will fall miraculously from heaven, but that G-d will plant a mistake in the mind of the spies. An external viewer would merely improve the intelligence agents, but the prophet reveals where the real need to improve was, rooting out the trespass. However, we do not have prophets in every generation revealing to us G-d's hidden agenda.

Another example is in the times of Achav, who deliberated whether to go out to war against the king of Aram. All his prophets encouraged him to do so, "Go up to Ramot-Gilad and triumph!" Only Michayhu b. Yimla prophesied failure, "I have seen all of Israel scattering to the mountains, like sheep that have no shepherd." Michayhu then explains to Achav that he sees G-d on His throne, with the entire heavenly host standing by Him, seeking a means to bring about Achav's death in Ramot-Gilad. The Spirit then goes out and suggests being false spirit in mouth of his prophets. Thus, Michayhu reveals the meaning of the natural events of the world as G-d directs them.

[Parenthetically, Chazal attribute this Spirit to Navot, who sought vengeance from Achav. They comment that the Spirit was chased away from the presence of G-d because of the falsehood, even though it was involved in a "mitzvah," to fulfill G-d's plan. If one will lie one time, even in appropriate circumstances, he will come to do again. Chazal say that when Yaakov went in to Yitzchak he prayed, "Hashem, rescue my soul from lying lips, from a deceitful tongue." (Tehillim 120:2) Even though he was going in to deceive Yitzchak, he prayed that this would not lead him to do it again.]

Thus, the Rambam writes in Hil. Ta'anit (1:1-3) that when trouble come upon Israel it is a mitzvah to cry out. However, one who attributes the tragic events to mere nature is cruel and causes to people to remain with their evil actions and leads to greater troubles.

This is precisely the idea of Amalek. "He happened upon you on the way." (Devarim 25:18) It might seem that it happened by chance that Amalek came; there are many wars in world. But it was because Bnei Yisrael questioned G-d's presence, "Is G-d among us or not?" (Shemot 17:5). The gematriya of "safek" (doubt) = 240, as does "Amalek." So, too, does "ram" (lofty, high) = 240. "High above the nations is Hashem." (Tehillim 113:4) This is all part of their concept that G-d not in this world, but high above it.

This is a central idea of the Megillah. There is no explicit mention of G-d in it. Yet, Chazal find references. The rashei teivot (acronym) of the phrase "Yavo Hamelech Vehaman Hayom," spells out the name Hashem. Moreover, Chazal tell us that every mention of "melech" (king) is an allusion to G-d. When Esther entered to Achashverosh and the "king" stretched out his scepter, it means that G-d directed him to act this way. "Like streams of water is the heart of a king in the hand of Hashem, wherever He wishes, so He directs it." (Mishlei 21:1)

Bear in mind that the Megillah takes place over the course of nine years. There are numerous strange events; the gathering of maidens, Bigtan and Teresh, the king's insomnia on that fateful night. Only with hindsight do we piece it all together. Thus, Hashem tells Moshe, "You will see my back, but My face may not be seen." (Shemot 33:23). We can only understand G-d's actions with hindsight, but we don't see the process forwards. The gematriya of "hateva" (nature) = "Elokim" (86), since He appears not only in a revealed manner, but also hidden in nature.

The Megillah concludes that the entire story of Mordechai's greatness is written in the Persian chronicles. Rav Yechezkel Abramski explains that this is to emphasize that the Megillah should not be read as a historical story, but rather we must learn it in depth to see how G-d is involved in the world. For history -- go see the chronicles!

Chazal gave special significance to the name "Esther." They find an allusion to Esther in the Torah in the pasuk, "Ve'anochi haster astir - I will surely have concealed My face." (Devarim 31:18) But even in times of concealment, G-d is found there. This is the whole idea of Megillah. Therefore, one who reads it out of order does not fulfill his obligation, since the whole point is to see the chain and sequence of events.

The Brisker Rav points out that there is a difference in the obligation to drink wine between Purim and the other festivals. On all the other festivals it is a means to joy, whereas on Purim it has inherent meaning to commemorate the miracle that centered on wine. The Maharal, however, gives an additional reason for drinking wine, because of "nichnas yayin yatza sod - Wine goes in; secrets come out." Yayin and sod are equivalent in gematriya (70). This is also the basis for the practice of wearing a costume, to demonstrate that the external look is not the essential, but rather the pnimiut (inner character).

With this, we return to our opening questions. Nothing is more by chance than casting lots; the odds are even 50/50. But this is true only for other nations. Am Yisrael, on the other hand, divides the land by casting lots. The fate of the two goats on Yom Kippur is decided by lots. Rav Aryeh Levine identified the 35 victims of the failed attempt to rescue Gush Etzion in Israel's War of Independence based on "goral haGra." "[When] the lot is cast in the lap, its entire judgment has been decided by Hashem." (Mishlei 16:33) This is the whole point of the Megillah: to show that there is no pure chance, but rather all is Divinely directed.

Twice in Torah G-d says the word "anochi" -- in the ten commandments, in the context of the Exodus, and in the pasuk "ve'anochi haster astir." In the future we won't need overt miracles to see G-d's guiding hand, just Purim, which allowed us to have gained an understanding of G-d's guidance in world. The yearly cycle begins with Nisan and ends with Adar. From the overt miracles of Pesach we finally learn the hidden ones of Purim.