How can it be that of all the 24 books of the Written Torah, only in the Scroll of Esther, which we read this Wednesday night and Thursday on Purim, is G‑d’s name is not mentioned even once? The Ibn Ezra, in his introduction to the Megillah, gives a straight-forward explanation: since the story of the miracles of Purim was included also in the royal historical annals of Persia and Media, Queen Esther was concerned that each of the member nations of the kingdom would ascribe the miracles to their god, taking away from G‑d’s glory. Notwithstanding, since everything that happens, and especially the wording in our holy books, has a unique divine message, it is incumbent upon us to look also for a deeper meaning.

We would expect a name more indicative of the joy and power of the holiday.

Another interesting question concerns the name of the holiday. Purim, which means a lottery, has nothing to do with the miracles but rather is connected to the date of the evil decree that Haman set according to the results of his lottery. Purim is the happiest holiday of the Jewish calendar. We would expect a name more indicative of the joy and power of the holiday.

To answer the above questions, we have to examine the positions of Mordechai and Esther in Shushan, the capital city at that time. Mordechai was not only a respected leader in the Jewish community, he was also one of the advisors to Achashverosh, the king. Esther was the Queen. What would you have done had you been in their place?

Instead, Mordechai put on a burlap sack, smeared his face with ashes and sat in the public streets...

When informed of the terrible decree, you would think their first and most natural move would be to use their great influence with the King to nullify the order. But this was not the case. Instead, Mordechai put on a burlap sack, smeared his face with ashes and sat in the public streets - something as embarrassing then as it would be today - while Esther, whose attractiveness to the King was a crucial part of her power and appeal, nevertheless fasted for three days. She also asked the entire Jewish community to gather together and fast as well. Only after the fasting, introspection and repentance did they turn to political action.

Mordechai and Esther realized that the decree was not just some coincidence, but rather a wake up call to the Jewish people. G‑d was telling them that they must repair the damage done by the sin of inappropriately mixing –and indulging—with the non-Jewish communities at the grand banquet of Achashverosh, described at the beginning of the Megillah. Only after Mordechai and Esther were certain that the Jewish people, including themselves, were cognizant of and on the way towards doing teshuvah (repentance), did they try in a direct way to combat the decree through their political savvy and influence.

The Lubavitcher Rebbe explains that Purim teaches us one of the most basic foundations of a Jewish world view. Nothing is random. Rather, all that happens around us are fronts for deep moves in the divine plan. When something difficult happens to us and even more, when something is facing us on a national level, each of us must look into its spiritual roots and ask ourselves what is it that the Almighty wants from us and how can we help to repair it. When we eventually do make our move in the public or political arena, we know that that this is just an outer garment to the true success that comes from G‑d.

G‑d is found even in natural, perceivable, explainable events...

This entire concept is highlighted by the name Purim and by G‑d’s name not being mentioned in the Megillah. The arch villain Hamman’s lottery was not just a detail in the story. It came from G‑d, intended to arouse the Jewish people to a higher state of personal consciousness and to create the holiday of Purim. G‑d is found even in natural, perceivable, explainable events, as is highlighted by all the miracles that the Megillah describes without once mentioning G‑d’s name. Only when we are conscious of G‑d are we able to see the miracles in day to day events. Only when we deal with the inner cause first, will we succeed with the external effects. This is true for our personal lives and for the Jewish people, as a nation. It is this attitude that will hasten the arrival of Mashiach, speedily in our days.