Further clarification is, however, necessary:וְצָרִיךְ לְהָבִין,
According to the above explanation, that through the pur, the lot, Divine energy was drawn forth from G‑d’s infinite light, the level of the Master of the will,דִּלְפִי הַנַּ"ל שֶׁעַל יְדֵי הַפּוּר הוּא הַגּוֹרָל הוּא הַמְשָׁכַת אוֹר אֵין סוֹף בַּעַל הָרָצוֹן,
and as a result, atonement was granted for all the undesirable acts committed by the Jewish people, the question arises:שֶׁעַל יְדֵי זֶה נִתְכַּפְּרוּ כָּל הָעִנְיָנִים הַבִּלְתִּי רְצוּיִים,
What then was the intent of Haman, the wicked,מֶה הָיְתָה סְבָרָתוֹ שֶׁל הָמָן הָרָשָׁע
(who sought to denounce the Jews Above,)1(שֶׁקִּטְרֵג עַל הַיְּהוּדִים)
In Chassidus, it is explained that when Haman denounced the Jews to King Achashverosh, he was in effect speaking to the King of kings, G‑d. (See sec. 6, below.)
in casting the pur, the lot? Haman was aware of the mystic consequences of his conduct. Why did he perform an act that drew down such positive Divine energies?לְהַפִּיל פּוּר הוּא הַגּוֹרָל.
Explanation is also necessary regarding the verse, “For this reason, these days were called Purim, in commemoration of the lot.”2גַּם צָרִיךְ לְהָבִין מַה שֶּׁכָּתוּב עַל כֵּן קָרְאוּ לַיָּמִים הָאֵלֶּה פוּרִים עַל שֵׁם הַפּוּר,
The word hapur, “the lot,” (the hei in the word indicates a definite article,)דְּהַפּוּר (בְּהֵ"א הַיְדִיעָה)
refers to the lot mentioned previously,קָאֵי עַל הַפּוּר שֶׁנֶּאֱמַר לִפְנֵי זֶה
the lot cast by Haman.הַיְנוּ הַפּוּר שֶׁהִפִּיל הָמָן,
Now, the lot cast by Haman was obviously something undesirable.וַהֲרֵי הַפּוּר שֶׁהִפִּיל הָמָן הָיָה עִנְיָן בִּלְתִּי רָצוּי
Why then are these days called Purim to recall that lot? Why name a holiday after the tool Haman employed in his attempt to bring about the Jews’ annihilation?וְלָמָּה נִקְרָאִים יָמִים הָאֵלֶּה פּוּרִים עַל שֵׁם פּוּר זֶה.
The core of the explanation is:וּנְקֻדַּת הַבֵּאוּר בָּזֶה,
From the standpoint of Seder HaHishtalshelus, the chainlike structure of existence,שֶׁמִּצַּד הַדַּרְגָּא דְּהִשְׁתַּלְשְׁלוּת,
since on this level, G‑d established a pattern and a structure for all being, and, according to that framework,כֵּיוָן שֶׁבְּדַרְגָּא זוֹ
the actions of the created beings on this lowly plane are significant,מַעֲשֵׂה הַתַּחְתּוֹנִים תּוֹפֵס מָקוֹם,
Our Sages state,3 “G‑d looked into the Torah and created the world” and compared the Torah to the blueprints from which a builder constructs a structure.4 Among the implications of this analogy is that existence was brought into being with a structure and an order, for the Torah’s principles and laws define the framework of all being. According to that pattern,
G‑d’s outpouring of energy is directed primarily to the Jewish people,עִקַּר הַהַשְׁפָּעָה הִיא לְיִשְׂרָאֵל,
because the Jewish people observe the Torah and its mitzvos. Thus, the scales of Divine judgment dictate, as it were, that He shower His blessings upon them.לְפִי שֶׁיִּשְׂרָאֵל הֵם מְקַיְּמִים תּוֹרָה וּמִצְוֹת,
Even those who are the opposite of righteous5וַאֲפִלּוּ אֵלּוּ שֶׁהֵם הֵפֶךְ צַדִּיקִים
are “filled with mitzvos as a pomegranate is filled with seeds.”6 Hence, they are worthy of Divine blessing even though they transgress His will at times.הֵם מְלֵאִים מִצְוֹת כְּרִמּוֹן.
This can be inferred from the verse,7 “Look down from Your holy abode, from heaven, and bless Your people Israel.”וּכְמוֹ שֶׁכָּתוּב הַשְׁקִיפָה מִמְּעוֹן קָדְשְׁךָ מִן הַשָּׁמַיִם וּבָרֵךְ אֶת עַמְּךָ אֶת יִשְׂרָאֵל,
From the standpoint of “heaven” –שֶׁמִּצַּד בְּחִינַת שָׁמַיִם
[Our Sages state8 that the word shamayim, “heaven,” can be divided into “sham mayim,” meaning “water is there.”[שָׁמַיִם הוּא שָׁם מַיִם,
Water refers to wisdom and more particularly, the wisdom of the Torah,9 which isוּמַיִם הוּא חָכְמָה
the beginning of the structure of Seder HaHishtalshelus.]רֵאשִׁית הַהִשְׁתַּלְשְׁלוּת],
– the outpouring of Divine blessings should be directed to the Jewish people.נִשְׁפָּעִים הַבְּרָכוֹת לְיִשְׂרָאֵל.
It is possible to say that the verse, “Look down from heaven and bless Your people (עמך) Israel” implies that from the standpoint of “heaven,” i.e., the Torah’s wisdom, blessings should be granted even to those on the level of “Your people” (עמך), a term with unfavorable connotations,10 for even they are “filled with mitzvos as a pomegranate is filled with seeds,” as stated above.
Even Haman the wickedוְכֵיוָן שֶׁגַּם הָמָן הָרָשָׁע
knew that, despite all the accusations he would level against the Jewish people,יָדַע שֶׁלְּאַחֲרֵי כָּל הַקִּטְרוּגִים שֶׁקִּטְרֵג עַל יִשְׂרָאֵל
from the standpoint of the Torah’s wisdom, there is no comparison between him and the Jewish people.אֵין שׁוּם דִּמְיוֹן בֵּינוֹ וּבֵין יִשְׂרָאֵל
[Therefore, according to the paradigm that prevails on the level of Seder HaHishtalshelus[שֶׁלָּכֵן, מִצַּד הַדַּרְגָּא דְּהִשְׁתַּלְשְׁלוּת
there is no possibility of Haman the wicked prevailing, Heaven forbid, over the Jewish people,אֵין שַׁיָּךְ שֶׁהָמָן הָרָשָׁע יְנַצֵּחַ חַס וְשָׁלוֹם אֶת יִשְׂרָאֵל
for even the lowly ones among them are “filled with mitzvos as a pomegranate is filled with seeds.”]שֶׁגַּם הַפְּחוּתִים שֶׁבָּהֶם מְלֵאִים מִצְוֹת כְּרִמּוֹן],
Therefore, he cast a pur, a lot, i.e., he wished to access a level of G‑dliness above the structures that define Seder HaHishtalshelus.לָכֵן הִפִּיל פּוּר הוּא הַגּוֹרָל,
since on the level of G‑dliness that transcends Seder HaHishtalshelus, (the level identified with a lottery,)דְּכֵיוָן שֶׁבְּהַדַּרְגָא דִּלְמַעְלָה מֵהִשְׁתַּלְשְׁלוּת (גּוֹרָל)
As explained in sec. 3, in spiritual terms, a lottery refers to a rung above the scales of Divine wisdom. On that rung,
the actions of the created beings on this lowly plane are not significant.אֵין מַעֲשֵׂה הַתַּחְתּוֹנִים תּוֹפֵס מָקוֹם,
All are equal andוְהַכֹּל שָׁוִים שָׁם,
“darkness is as light.”11כַּחֲשֵׁכָה כָּאוֹרָה,
As explained in the works of our Rabbis,12 there is a level of G‑dliness where “If you transgress, how have you affected Him? If your transgressions are multiplied, what have you done against Him? If you are righteous, what have you given Him?”13 Since G‑d is absolutely transcendent, on this rung “Does it make a difference to the Holy One, blessed be He, whether one slaughters from the front of the neck or from the nape?”14 Nothing man can do can influence Him. Hence, on this level, the observance of the mitzvos by the Jewish people does not make them any more worthy of blessing.
Therefore, Haman thought that by accessing the rung of a lottery, which transcends Seder HaHishtalshelus,לָכֵן חָשַׁב שֶׁמִּצַּד דַּרְגַּת הַגּוֹרָל שֶׁלְּמַעְלָה מֵהִשְׁתַּלְשְׁלוּת
there would be a possibility for him to prevail, Heaven forbid, over the Jewish people.יֵשׁ מָקוֹם שֶׁהוּא יְנַצֵּחַ חַס וְשָׁלוֹם אֶת יִשְׂרָאֵל.

Summary

Explanation is required for the fact that Haman cast a lot in his attempt to destroy the Jews. Since a lottery is such a lofty level, why would Haman use it? Why did he perform an act that drew down such positive Divine energies?
In resolution: From the standpoint of Seder HaHishtalshelus, the chainlike structure of existence, there is a Divinely established pattern and a structure for all being. According to this framework, the actions of the created beings are significant. Hence, G‑d’s outpouring of energy will be directed primarily to the Jewish people, because the Jewish people observe the Torah and its mitzvos. Even the sinners among them are filled with virtues. Therefore, according to the paradigm that prevails on the level of Seder HaHishtalshelus, there was no possibility for Haman to prevail over the Jewish people. Hence, he cast a lot, i.e., he wished to access a level of G‑dliness above the structures that define Seder HaHishtalshelus. For on the level of G‑dliness that transcends Seder HaHishtalshelus, the level identified with a lottery, all are equal and “darkness is as light.” Therefore, Haman thought that by accessing the rung of a lottery, which transcends Seder HaHishtalshelus, there would be a possibility for him to prevail, Heaven forbid, over the Jewish people.