The Maharal teaches that the simple translation of the word המלך in the megillah is Hashem. When we translate it to refer to Achashverosh, that is when we are using the path of drush. However, the simple and literal translation of המלך refers to Hashem. The proof of this is in the words (Esther 6:1) המלך שנת נדדה ההוא בלילה, "That night, the king's sleep was disturbed." The Gemara (Megillah 15:) states that according to Rav Tanchum, המלך is Hashem, Who couldn't sleep because it was time to save the Jewish nation. So, we see, according to Rav Tanchum, that the simple translation of המלך is the King, Hashem.
The holy sefarim say that whenever it states the word המלך alone in the megillah (and not two words like אחשורש המלך), it refers to Hashem, the King of the world. It seems strange to us that Hashem should be alluded to when we mention המלך in the megillah, which refers to Achashveirosh. Why should Hashem be alluded to when we discuss this rasha? The answer is that the simple translation of המלך is Hashem.
We think that Achashveirosh or others were pulling the strings and causing events to happen, but המלך is our reminder that everything is from Hashem.
The Mishnah (Megillah 1:1) states, "The megillah is read on the 11th, the 12th, the 13th, the 14th, and the 15th [of Adar], not later and no earlier.” Bris Kehunas Olam writes that the total sum of these dates equals 65 (11 + 12 + 13 + 14 +15 = 65), the same gematriya as י"אדנ. The name י"אדנ is Hashem’s name when Hashem runs the world by the rules of nature. We read the megillah on these dates, which are gematriya י"אדנ because the purpose of the miracle is to know that even a world led through the laws of nature is only from Hashem.
The Mishnah adds, יותר ולא פחות לא, "not earlier and not later." This means we can only read the megillah on the five dates, not the day before or after. The day before is 'י אדר, and the day after is ז"ט, which together is gematriya 26 (10 + 16 = 26), the gematriya of ה"הוי, Hashem's name alluding to miracles. We can't read the megillah on these days because on Purim, we aren't celebrating the revealed miracles, which are symbolized by Hashem's name ה"הוי. On Purim, we celebrate that even when everything appears natural, Hashem is with us, directing each detail.
Everything Is from Hashem
An indication that everything is from Hashem is the words ,אחשורש בימי ויהי "It came to pass in the days of Achashverosh..." Now, since the story of the megillah is about Achashverosh, why is it necessary to highlight that it happened in his lifetime?
Or Dovid (written by Reb Dovid Dov Meizlish zt'l) answers that the story is not about Achashverosh. It is about Hashem! Therefore, it is appropriate to write אחשורש בימי ויהי, that the story happened in his lifetime. Children dress up on Purim. A child can look like Achashverosh, but he isn't really Achashverosh. A child can appear like Reuven, but he is Shimon. This teaches us how to view the world. We think Achashveirosh (and other leaders) can influence what happens in the world, but it isn't them. We are angry at certain people; we think they are at fault, but it isn't them. Every test and challenge that comes our way is directly from Hashem.
The mitzvah to drink until we don’t know the difference between המן ארור and מרדכי ברוך can also be explained along these lines. We think that a situation is cursed, but it isn't. On Purim, we become aware that everything is from Hashem, and with this newly gained perspective, we know not to be upset with any situation or challenge that Hashem sends our way.
On the words אחשורש הוא אחשורש בימי, Rashi writes that the megillah adds אחשורש הוא to tell us מתחלתו ברשעו הוא סופו ועד, "Achashverosh was a rasha from the beginning to end." Even when Achashverosh did good things for Klal Yisrael, it wasn't him. He was a rasha all along; Hashem pulled the strings, leading the world according to His will.
