Afflictions are for our good, as they atone for our sins. Shouldn’t we praise Hashem for them? Reb Yeshayah replied, "We do say a brachah on yesurim. The brachah is צרכי כל לי שעשה, 'Hashem provides all my needs.'" And when you know that everything is from Hashem, you merit revealed salvations. The Chidushei HaRim says that this is alluded to in the words (Tehillim 124) ישראל נא יאמר לנו שהיה 'ה לולי, "If it had not been for Hashem Who was with us, let Yisrael declare now." This means if it weren't that we knew and proclaimed that everything is from Hashem, הזדנים המים נפשנו על עבר אזי ...בלעונו חיים אזי, "They would have swallowed us alive... The wicked waters would have passed over our soul." But when we know that everything is from Hashem, we merit salvations.
4. Chazal say (Megillah 19.) פרוז קרוי יומו בן פרוז, meaning, a person who lives in Yerushalayim but on Purim is located in a city that celebrates Purim on the 14th day of Adar, he must keep Purim on the 14th. His status is determined by his present location and not by his permanent residence. This is in contrast with most yomim tovim. For example, when someone from America visits Eretz Yisrael for Pesach, he keeps two days yom tov because he lives outside Eretz Yisrael. So why is Purim different?
The answer is that Purim teaches us emunah in hashgachah pratis. Part of this emunah is the awareness that wherever a person is located at any given time, it was bashert that he be there. So, his status on Purim is based on where he is on Purim.
5. Rabbeinu Shimshon m'Shantz (on Toras Kohanim Bechukosai 3) writes, "עמלק לך עשה את זכור means you should learn hilchos megillah." By studying the megillah and the story of Purim, we can perform mechiyas Amalek in our generation. Vorke chassidim would study Masechta Megillah throughout the year to perform mechiyas Amalek. The Shinover Rav zt'l said that Masechta Megillah is mesugal for yiras Shamayim.
6. The Bnei Yissaschar adds the following: "Everything that happens in the world – what a person buys, the wealth and property he attains – is through Hashem's hashgachah. And since everything is through Hashem's hashgachah, one doesn’t earn more by working more. Even when one engages in business to earn parnassah, it is Hashem’s hashgachah within nature that enables him to earn wealth."
7. Chazal (Taanis 29.) state, בשמחה מרבין אדר משנכנס, "When Adar arrives, we increase joy." Rashi writes that this refers to two months, Adar and Nisan, because these are ופסח פורים – לישראל ניסים ימי, "Days of miracles for Yisrael – Purim and Pesach."
The Chasam Sofer (Drashos vol.1 p.162:) explains that the miracles of Nisan – such as yetzias Mitzrayim and kriyas Yam Suf – superseded nature. The miracles of Adar, on the other hand, were within nature. Nothing supernatural occurred. Nevertheless, when you take in the entire story of the Purim miracle and think about the megillah from the beginning of Achashveirosh's seudah until the end, you will see wonderful hashgachah. [These miracles continue because] Hakadosh Baruch Hu performs such miracles for us every day, only בניסו מכיר הנס בעל אין, those who constantly experience miracles don't recognize them. Therefore, we are very happy [in Adar and Nissin] because Hashem's hashgachah, which is upon us, is visible.... A person should arouse himself on Purim to recognize Hashem's wonders... These miracles continue in every generation."
A miracle isn't a matter of the past, rather (Esther 9:28) ַיְּהוּדִיםה ּ וֹךְִתמ ַבְ רוּיַע לֹא, the miracles never leave us. To this day, everything in the world, which appears routine nature, is carefully planned for the benefit of Yisrael. This is the primary essence of our emunah, as the Ramban (end of Bo) writes, "Whoever doesn't believe in this doesn't have a portion in Hashem's Torah." בשמחה מרבין, we increase joy in this month because when a person believes that Hakadosh Baruch Hu is with him and that Hashem is our father Who has compassion on us and seeks the best for us, his heart becomes filled with joy and happiness.
The Beis Aharon (p.67:) explains the Gemara (Chagigah 5.) מהם אינו פנים בהסתר שאינו כל, "Whoever doesn't experience hester panim (that Hashem is concealed from him) isn't a Yid. The Beis Aharon translated the Gemara that הסתר פנים means to find Hashem's face (פנים) even when there is concealment (הסתר). If a person can't find Hashem's face and hashgachah even when Hashem is concealed, מהם אינו, he isn't a Yid, because a Yid must be able to find Hashem in every situation.
לקח יוסף (1:1) writes that Hashem's name ה"הוי is found twice in the megillah. Once in the roshei teivos of the words (Esther 5:4) יוםה המןו מלךה בואי, "Let the king and Haman come to day..." and in the sofei teivos of (Esther 7:7) ההרע ואלי הכלת יכ, "for he saw that evil was determined against him by the king." This hints that when one is in a high level, that he alone was called to be with the king, or when a person is at a low level, כלתה כי הרעה אליו, at both times, he must know that this was decreed by Hashem Who leads him with hashgachah pratis at every moment and every step.
Every Word of Megillas Esther Reveals the Miracle
Shulchan Aruch (690:3) states, כולה לקרותה צריך, "One must read the entire megillah." The Mishnah Berurah adds, "According to most poskim, if you didn’t hear even just one word of the megillah, you aren't yotzei." The meforshim explain that this is because every pasuk and word of the megillah expresses another part of the miracle. So, if you miss a word, you miss a part of the miracle.
The megillah begins with the words (1:2), הבירה בשושן אשר מלכותו כסא על אחשורוש המלך כשבת, "When King Achashverosh sat on his throne, which was in the capital city Shushan." Which aspect of the miracle is expressed here?
The Vilna Gaon zy”a explains that Shlomo HaMelech had a magnificent throne. Many kings wanted to sit on it but failed. Pharaoh Nakeh (Pharaoh the Lame) sat on Shlomo HaMelech’s throne, and one of the lions that decorated the throne bit him, thus causing him to become lame. Nevuchadnezzar wanted to sit on Shlomo's throne and failed. Achashveirosh also desired to sit on a magnificent throne, which appeared like Shlomo's, so he sought craftsmen to fashion a replica of this unique throne. The only craftsmen who knew how to build such a majestic chair lived in Shushan. After it was built, it was too heavy to transfer the throne to Bavel, so Achashveirosh moved the capital city to Shushan. Shushan became the new capital city of the Persian Empire.
