It is possible to explain that the reason Haman cast a lot to reach the level of a lottery that transcends Seder HaHishtalshelus,וְיֵשׁ לוֹמַר, דְּהַטַּעַם עַל זֶה שֶׁהָמָן הִפִּיל פּוּר בִּכְדֵי לְהַגִּיעַ לִבְחִינַת הַגּוֹרָל שֶׁלְּמַעְלָה מֵהִשְׁתַּלְשְׁלוּת,
even though at that time [in the days of Achashverosh,אַף שֶׁאָז [בִּימֵי אֲחַשְׁוֵרוֹשׁ,
even before Haman cast the lot,]גַּם קוֹדֶם שֶׁהִפִּיל פּוּר]
everything that transpired was controlled by G‑dly light that transcends Seder HaHishtalshelus, a level at which darkness and light are the same,הָיְתָה הַהַנְהָגָה מִצַּד לְמַעְלָה מֵהִשְׁתַּלְשְׁלוּת,
is because the lottery represents a rung that is loftier even than the rung represented by Achashverosh,הוּא, לְפִי שֶׁבְּחִינַת הַגּוֹרָל הוּא לְמַעְלָה יוֹתֵר גַּם מִבְּחִינַת אֲחַשְׁוֵרוֹשׁ
“the One to Whom the end and the beginning belong.”מִי שֶׁאַחֲרִית וְרֵאשִׁית שֶׁלּוֹ.
To explain the concept:וְהָעִנְיָן הוּא,
The very fact that this rung is identified with Achashverosh,דְּמִזֶּה עַצְמוֹ שֶׁנִּקְרָא בְּשֵׁם אֲחַשְׁוֵרוֹשׁ
“the One to Whom the end and the beginning belong,”מִי שֶׁאַחֲרִית וְרֵאשִׁית שֶׁלּוֹ,
indicates, that even on this level, “the end” and “the beginning” are recognized, and the distinctions between them are acknowledged,מוּכָח, שֶׁגַּם לְגַבֵּיהּ יֶשְׁנָם הָעִנְיָנִים דְּאַחֲרִית וְרֵאשִׁית,
but, in relation to the level connoted by Achashve­rosh, they are equal.אֶלָּא שֶׁהֵם שָׁוִין לְגַבֵּיהּ.
To cite a parallel: In the Mishkan, the Sanctuary that accompanied the Jews in their journey through the desert, G‑d’s infinite light shined forth and its revelation extended even to the lowest possible levels, even to inanimate matter. Nevertheless, the Sanctuary was constructed in a manner that reflected the distinctions between the different levels of existence in this world. The roof of the Sanctuary was made from the hides of rams, techashim,1 and goats, and their wool, i.e., the animal kingdom. The walls (wooden boards) were from the plant kingdom, and the floor of the Sanctuary was earth (inanimate matter). Although an infinite light that transcends all distinction was revealed, the manner in which it was revealed reflected the hierarchy that exists between the different levels of existence.2
[This concept is also reflected in the Purim narrative,
which states that Achashverosh “made a celebration for all his officers and servants,”3[וּלְהָעִיר מִמַּה שֶּׁכָּתוּב עָשָׂה מִשְׁתֶּה לְכָל שָׂרָיו וַעֲבָדָיו
and only afterwards, “for all the people found in Shushan.”4וְאַחַר כָּךְ לְכָל הָעָם הַנִּמְצְאִים בְּשׁוּשָׁן,
It is explained in Likkutei Torah,5וּמְבֹאָר בְּלִקּוּטֵי תּוֹרָה
that the revelation to “all the people” was on a lower level than that granted to the officers and servants.שֶׁהַגִּלּוּי שֶׁהָיָה לְכָל הָעָם הָיָה לְמַטָּה בְּמַדְרֵיגָה מֵהַגִּלּוּי שֶׁהָיָה לְשָׂרָיו וַעֲבָדָיו.
Moreover, it can be said thatוּלְהוֹסִיף,
within the revelation granted to “all the people” itselfשֶׁגַּם בְּהַגִּלּוּי שֶׁהָיָה לְכָל הָעָם
there were several different levels,הָיוּ כַּמָּה וְכַמָּה חִלּוּקֵי דַרְגּוֹת,
as reflected in our Sages’ words:6 “Those worthy [of entering] the courtyard were assigned to the courtyard, those worthy of the garden to the garden, and those worthy of the pavilion to the pavilion.” Just as on the material plane, Achashve­rosh made distinctions among the people, so too, in the spiritual parallel, there are distinctions.הָרָאוּי לֶחָצֵר לֶחָצֵר הָרָאוּי לַגִּנָּה לַגִּנָּה הָרָאוּי לַבִּיתָן לַבִּיתָן.
It is possible to sayוְיֵשׁ לוֹמַר,
that according to the structure of Seder HaHishtalshelus,שֶׁמִּצַּד בְּחִינַת הַהִשְׁתַּלְשְׁלוּת,
revelation is granted only to the officers and servants.הַגִּלּוּי הוּא רַק לְשָׂרִים וַעֲבָדִים,
The fact that the revelation also extended to “all the people”וְזֶה שֶׁהָיָה הַגִּלּוּי גַּם לְכָל הָעָם
(including those who are worthy only of being in the courtyard)(וְעַד לְאֵלֶּה שֶׁרְאוּיִים רַק לֶחָצֵר)
was because the revelation was from the level of Achashverosh,הוּא לְפִי שֶׁהַגִּלּוּי הָיָה מִבְּחִינַת אֲחַשְׁוֵרוֹשׁ
“the One to Whom the end and the beginning belong,” i.e., a level of G‑dly light that transcends the structure of Seder HaHishtalshelus.שֶׁאַחֲרִית וְרֵאשִׁית שֶׁלּוֹ.
Nevertheless, the revelation to “the people” was on a lower level than the revelation to “his officers and servants”וּמִכָּל מָקוֹם הַגִּלּוּי לְהָעָם הָיָה לְמַטָּה מֵהַגִּלּוּי לְשָׂרָיו וַעֲבָדָיו
(and there were also several levels within the revelation to “the people”),(וְגַם בְּהַגִּלּוּי לְהָעָם הָיוּ כַּמָּה דַרְגּוֹת),
because the fact that “the end and the beginning belong to Him” impliesכִּי זֶה שֶׁאַחֲרִית וְרֵאשִׁית שֶׁלּוֹ הוּא
that in relation to Him, “the end and the beginning” are the same.שֶׁלְּגַבֵּיהּ אַחֲרִית וְרֵאשִׁית הֵם בְּשָׁוֶה,
With regard to the revelation of His light in the worlds, however,אֲבָל בְּנוֹגֵעַ לְהַגִּלּוּי שֶׁלּוֹ בָּעוֹלָמוֹת,
in the higher realms (“the beginning”), His light is revealed moreבָּעוֹלָמוֹת הָעֶלְיוֹנִים (רֵאשִׁית) הוּא בְּגִלּוּי יוֹתֵר
than in the lower realms (“the end”).]7מִבָּעוֹלָמוֹת הַתַּחְתּוֹנִים (אַחֲרִית)].
By contrast, on the level alluded to by the lottery,מַה שֶּׁאֵין כֵּן בִּבְחִינַת הַגּוֹרָל
from the very outset, there is no distinction between “the beginning” and “the end.”אֵין מִלְּכַתְּחִלָּה הָעִנְיָן דְּרֵאשִׁית וְאַחֲרִית,
This can be understood from the fact that (in general), a lottery is made when there are two equal choicesכַּמּוּבָן מִזֶּה שֶׁהַגּוֹרָל הוּא (בִּכְלָל) בִּשְׁנֵי דְּבָרִים שָׁוִים
(as stated in sec. 2 above).(כַּנַּ"ל סְעִיף ב).
A relationship similar to that which prevails with regard to the concepts of “the beginning” and “the end” (i.e., the hierarchy of what is above and what is below),וּכְמוֹ שֶׁהוּא בְּנוֹגֵעַ לְהָעִנְיָנִים דְּרֵאשִׁית וְאַחֲרִית (מַעְלָה וּמַטָּה),
exists with regard to holiness and the sitra achra.8עַל דֶּרֶךְ זֶה הוּא בְּנוֹגֵעַ לִקְדֻשָּׁה וְסִטְרָא אַחֲרָא,
From the standpoint of the level of Achashverosh,שֶׁמִּצַּד הַדַּרְגָּא דַּאֲחַשְׁוֵרוֹשׁ
there is a distinction between holiness and the sitra achra,יֵשׁ חִלּוּק בֵּין קְדֻשָּׁה לְסִטְרָא אַחֲרָא,
and it is only that because of its lofty nature, this distinction is not given (that much) importance.אֶלָא שֶׁמִּצַּד הָרוֹמְמוּת שֶׁלּוֹ אֵין זֶה תּוֹפֵס מָקוֹם (כָּל כָּךְ),
Therefore, it is possible that nurture will be granted to the sitra achra,וְלָכֵן אֶפְשָׁר לִהְיוֹת יְנִיקָה גַּם לַסִּטְרָא אַחֲרָא
[i.e., the levels of chash identified with kelipas nogah, and rosh, identified with the three impure kelipos,]9[חָ"שׁ דִּקְלִפַּת נֹגַהּ וְרוֹשׁ דְּג' קְלִפּוֹת הַטְּמֵאוֹת],
to the extent that the sitra achra will overpower the forces of holiness, andוְעַד שֶׁתִּהְיֶה הִתְגַּבְּרוּת הַסִּטְרָא אַחֲרָא עַל הַקְּדֻשָּׁה –
as a result, “the faces of the Jews became darkened.”הֻשְׁחֲרוּ פְּנֵיהֶם שֶׁל יִשְׂרָאֵל
[It is possible to explain the above based on the interpretation10 of the verse:11 “The spider seizes its prey with its hands while it is in the palace of the king.”[וְיֵשׁ לוֹמַר עַל דֶּרֶךְ שְׂמָמִית בְּיָדַיִם תְּתַפֵּשׂ וְהִיא בְּהֵיכְלֵי מֶלֶךְ
(Even though it soils the palace,) the spider is not driven away.(אַף שֶׁהִיא מְלַכְלֶכֶת אֶת הַהֵיכָל),
Since, because of his lofty nature, the king does not concern himself with driving it away. In an ordinary home, a spider’s presence would be noticed and it would be removed. By contrast, because the palace of the king is so great and the king and his attendants are concerned with loftier matters, the spider's presence draws little attention.]כִּי מִצַּד רוֹמְמוּתוֹ שֶׁל הַמֶּלֶךְ אֵינוֹ נוֹתֵן לֵב לְהַקְפִּיד לְגָרְשָׁהּ],
To extend the above analogy: As long as the spider makes its webs in a corner, it will go unnoticed. If, however, it makes its presence obvious, the king will certainly have it removed. Similarly, the spiritual gestalt associated with Achashverosh allowed for the possibility of the Jews being oppressed,
but not for them to be annihilated entirely, Heaven forbid. Therefore,אֲבָל לֹא לְהַשְׁמִידָם חַס וְשָׁלוֹם.
when “Haman sought to annihilate all the Jews,” (Heaven forbid,)וּכְשֶׁבִּקֵּשׁ הָמָן לְהַשְׁמִיד אֶת כָּל הַיְּהוּדִים (חַס וְשָׁלוֹם הָיֹה לֹא תִהְיֶה)
“he cast the pur, the lot,”12 i.e., he felt it necessary to access an even loftier and more transcendent rung of G‑dliness.הִפִּיל פּוּר הוּא הַגּוֹרָל,
His reasoning was that from the level of the lottery, at the outset, there is no difference between holiness and the sitra achra.דְּכֵיוָן שֶׁבִּבְחִינַת הַגּוֹרָל אֵין מִלְּכַתְּחִלָּה חִלּוּק בֵּין קְדֻשָּׁה לַסִּטְרָא אַחֲרָא
[In particular, this is true based on the explanations (in sections 3 and 4 above),[וּבִפְרָט לְפִי הַמְּבֹאָר לְעֵיל (סְעִיף ג' וְד')
that the lottery represents not only a rung that transcends Seder HaHishtalshelus,שֶׁהַגּוֹרָל הוּא לֹא רַק לְמַעְלָה מֵהִשְׁתַּלְשְׁלוּת
but also above G‑d’s desire for the Torah and its mitzvos.]אֶלָּא לְמַעְלָה גַּם מֵהָרָצוֹן דְּתוֹרָה וּמִצְוֹת],
Hence, Haman thought that in this way, his evil designs would prevail, Heaven forbid.לָכֵן חָשַׁב שֶׁעַל יְדֵי זֶה יוּכַל חַס וְשָׁלוֹם לְהָפִיק אֶת זְמָמוֹ.
By accessing a level that is totally above all structure and definition, where there is no difference between darkness and light, Haman thought that he would be able to snuff out G‑dly light in the world by utterly destroying the Jewish people.
Logic would appear to dictate that since the world has no independent existence and is brought into being by G‑d, everything in the world should conform to His will, as reflected in the Torah.
But G‑d is G‑d. He doesn’t have to confine Himself to what we understand as logical. To emphasize that it is His world, reflecting His own being, He allows for the possibility that events will occur that do not conform to the scales of spiritual logic.

Summary

Nevertheless, even though on the transcendent level of Achashverosh, darkness and light are the same and, hence, initially, darkness may prevail, ultimately, that level recognizes the advantage of light. Therefore, when Haman sought to destroy the Jewish people, he felt it necessary to access an even higher rung, the level of a lottery, where there is absolutely no difference between holiness and the opposite.