On this basis, we can understand the verse, “For this reason, these days were called Purim, in commemoration of the lot,” which indicates that the lot was a positive influence.וְזֶהוּ עַל כֵּן קָרְאוּ לַיָּמִים הָאֵלֶּה פוּרִים עַל שֵׁם הַפּוּר,
For, in the spiritual realms, the lot fell according to G‑d’s essential intent and choice.שֶׁנְּפִילַת הַגּוֹרָל לְמַעְלָה הָיְתָה כְּפִי כַּוָּנַת וּבְחִירַת הָעַצְמוּת,
True, “Esav is Yaakov’s brother,”1 i.e., G‑d is not bound by the limits of light or darkness, and can chose as He desires.דַּהֲגַם שֶׁאָח עֵשָׂו לְיַעֲקֹב
Nevertheless, “I love Yaakov and hate Esav,”2 and, as a result, He invests Himself in the Jewish people.מִכָּל מָקוֹם וָאוֹהַב אֶת יַעֲק ֹב וְאֶת עֵשָׂו שָׂנֵאתִי.
As a result of the mesirus nefesh of the Jewish people over the course of the entire year,3 G‑d’s inner intent was revealed.דְּעַל יְדֵי הַמְּסִירַת נֶפֶשׁ דְּיִשְׂרָאֵל בְּמֶשֶׁךְ כָּל הַשָּׁנָה,
For the service of mesirus nefesh emanates from the essence of the soul,דְּעִנְיַן הַמְּסִירַת נֶפֶשׁ הוּא מֵעֶצֶם הַנְּשָׁמָה,
reflecting the essence of the soul’s choice of G‑d’s Essence.4הַיְנוּ מִצַּד הַבְּחִירָה דְּעֶצֶם הַנְּשָׁמָה בְּהָעַצְמוּת,
Thus, the Jews’ mesirus nefesh served as a catalyst to draw down and reveal G‑d’s essential choice of the Jewish people. To refer to the passage from Toras Sholom cited above,5 “G‑d has desired us for such a long time. It is just that He desires that we also desire.”עַל יְדֵי זֶה נִמְשַׁךְ וְנִתְגַּלָּה בְּחִירַת הָעַצְמוּת בְּיִשְׂרָאֵל,
As a result of that choice, the lot from Above brought about a situation in which “The Jews enjoyed light and joy, gladness and honor,”6וְעַל יְדֵי זֶה, גַּם הַגּוֹרָל דִּלְמַעְלָה הָיָה שֶׁלַּיְּהוּדִים יִהְיֶה אוֹרָה וְשִׂמְחָה וְשָׂשׂוֹן וִיקָר,
and Haman and his sons were hung on a gallows.7וְאֶת הָמָן וְאֶת בָּנָיו יִתְלוּ עַל הָעֵץ.
On the basis of the above explanations, the maamar adds a further point, highlighting the process of causation:
The above enables us to understand Scripture’s use of the definite article, “the lot”וּמְדַיֵּק הַכָּתוּב הַפּוּר בְּהֵ"א הַיְּדִיעָה
referring to the lot cast by Haman (as mentioned in sec. 5).שֶׁקָּאֵי עַל הַפּוּר שֶׁהִפִּיל הָמָן (כַּנַּ"ל סְעִיף ה),
For through the miracle of Purim, it was revealedכִּי עַל יְדֵי הַנֵּס דְּפוּרִים נִתְגַּלָּה
that even the lot that Haman cast was from the outset intended to bring about the revelation of G‑d’s essential choice of the Jewish people.שֶׁגַּם הַפּוּר שֶׁהִפִּיל הָמָן הָיָה מִלְּכַתְּחִילָּה בִּשְׁבִיל הַגִּלּוּי דִּבְחִירַת הָעַצְמוּת בְּיִשְׂרָאֵל.
Although outwardly, it appears that the events of the Purim narrative reflected a reversal of the Divine intent, from an inner perspective, the entire saga was motivated by a single purpose: to express G‑d’s choice of His people.
On this basis, we can understand why the lot fell on the month of Adar,וְזֶהוּ שֶׁנָּפַל הַפּוּר בְּחוֹדֶשׁ אֲדָר,
The month in which the redeemer of the Jews was born:הַחוֹדֶשׁ שֶׁבּוֹ נוֹלַד מוֹשִׁיעָן שֶׁל יִשְׂרָאֵל,
For the casting of the lots was from the outset for the purpose ofכִּי נְפִילַת הַפּוּר מִלְּכַתְּחִילָּה הָיְתָה בִּכְדֵי
revealing that even the lot itselfשֶׁיִּתְגַּלֶּה שֶׁגַּם הַפּוּר עַצְמוֹ,
– even though it allows for the possibility of two options –אַף שֶׁיֵּשׁ בּוֹ מָקוֹם לִשְׁנֵי הַצְּדָדִים
As explained above, from the standpoint of a lottery, “darkness is as light,” and “Esav is Yaakov’s brother.” There is no advantage to what human logic will term virtuous.
[moreover, initially, outwardly, it appeared[וִיתֵירָה מִזֶּה שֶׁבְּחִיצוֹנִיּוּת הָיָה נִרְאֶה
that the lot fell for the benefit of Haman, for, as explained above, to show, as it were, that “darkness is as light,” the potential must be granted for darkness to prevail,שֶׁהַפּוּר הוּא לְטוֹבָתוֹ שֶׁל הָמָן
to the extent that the decree to destroy the Jewish people was enacted]וְעַד שֶׁהָיְתָה הַגְּזֵרָה],
from the very outset, the inner dimension of the lot wasהַפְּנִימִיּוּת שֶׁל הַפּוּר הָיָה גַּם מִלְּכַתְּחִלָּה
according to G‑d’s essential choice:כְּפִי בְּחִירַת הָעַצְמוּת,
“I love Yaakov and hate Esav.”וָאוֹהַב אֶת יַעֲקֹב וְאֶת עֵשָׂו שָׂנֵאתִי.
Similar concepts apply with regard to “the gallows that he [Haman] prepared for him [Mordechai].”8וְעַל דֶּרֶךְ זֶה הוּא בְּנוֹגֵעַ לְהָעֵץ אֲשֶׁר הֵכִין לוֹ,
On the basis of the above, it is possible to clarify another concept: When G‑d’s choice of the Jewish people is revealed, it also becomes apparent that the forces of negativity are rejected and, indeed, are brought into being solely to highlight G‑d’s choice of the Jews.
“For him” is interpreted by our Sages9 to mean “for himself,” i.e., from Above, the intent was that Haman would be hanged from those gallows.לוֹ לְעַצְמוֹ,
The reason Haman made the gallows 50 cubits high was10דְּהַטַּעַם שֶׁעָשָׂה עֵץ גָּבוֹהַּ חֲמִשִּׁים אַמָּה הוּא
that he wanted to access the Fiftieth Gate of Understanding,כִּי רָצָה לְהַגִּיעַ לַשַּׁעַר הַנּוּ"ן
a level that transcends the limits of the Seder HaHishtalshelus,שֶׁלְּמַעְלָה מֵהִשְׁתַּלְשְׁלוּת
a rung where darkness is as light.שֶׁשָּׁם הוּא כַּחֲשֵׁיכָה כָּאוֹרָה,
The Purim miracle was that even on the level that transcends the limits of the Seder HaHishtalshelusוְהַנֵּס דְּפוּרִים הָיָה שֶׁגַּם מִצַּד הַדַּרְגָּא דִּלְמַעְלָה מֵהִשְׁתַּלְשְׁלוּת
(the level of a lottery, the Fifitieth Gate of Understanding),(גּוֹרָל, שַׁעַר הַנּוּ"ן)
Haman was hanged on the gallows.תָּלוּ אֶת הָמָן עַל הָעֵץ,
It was then revealed that, from the outset, the intent was that Haman prepared the gallowsוְאָז נִתְגַּלָּה שֶׁגַּם זֶה שֶׁהֵכִין הָעֵץ מִלְּכַתְּחִלָּה
for himself, that he would be hanged from it.הָיָה לוֹ, לְעַצְמוֹ.
This is the concept of Purim:וְזֶהוּ עִנְיַן פּוּרִים,
That every year on the days of Purim,שֶׁבִּימֵי הַפּוּרִים בְּכָל שָׁנָה וְשָׁנָה,
it is drawn down that even on the level of a lottery that transcends the limits of the Seder HaHishtalshelus,נִמְשָׁךְ שֶׁגַּם בְּדַרְגַּת הַפּוּר שֶׁלְּמַעְלָה מֵהִשְׁתַּלְשְׁלוּת
G‑d “will choose for us our heritage, the glory of Yaakov.”יִהְיֶה יִבְחַר לָנוּ אֶת נַחֲלָתֵנוּ אֶת גְּאוֹן יַעֲקֹב גוֹ'
And [He] “will certainly wipe out the remembrance of Amalek.”11וּמָחֹה אֶמְחֶה אֶת זֵכֶר עֲמָלֵק גוֹ',
This will be actualized in a complete manner during the ultimate redemption. May it come in the immediate future.בַּגְּאֻלָּה הַשְּׁלֵמָה בְּקָרוֹב מַמָּשׁ.

Summary

When G‑d’s choice is revealed, the lottery is decided accordingly. Thus, the verse, “Esav is Yaakov’s brother, but I love Yaakov and hate Esav,” can be interpreted as meaning: There is a level where darkness and light, the Jews and the non-Jews, are equal (“Esav is Yaakov’s brother”), but ultimately, G‑d chooses and invests Himself in the Jewish people (“I love Yaakov”). This level is called forth by the mesirus nefesh, self-sacrifice of the Jewish people.
These concepts were reflected in the Purim narrative: By casting lots, Haman desired to access a level that transcends the limits of the Seder HaHishtalshelus, a rung where darkness is as light. The Purim miracle was that even on the level that transcends the limits of the Seder HaHishtalshelus, it was revealed that the lot was for the benefit of the Jewish people.