All of the events described in the history of Purim are hints at the corrections we have to go through. It’s important to translate these corrections from the poetic, colorful language of legend to the language of qualitative inner changes in order to understand that it is talking only about how to strengthen the connection between us.
In the beginning of the Scroll (Megila) it talks about the nation of Israel, saying that there is one nation that is dispersed among other nations. This means that egoism enters in between the people who aspire “straight to the Creator’ (Isra-El, Yashar-El). This ego that separates them brings this nation to the threat of annihilation.
But when the nation of Israel (meaning all of us who aspire to the Creator) understands that it is necessary to unite together, and they make actions for the sake of this unity, then the force of Mordechai ascends and the force of Haman falls, and we are able to take control over our egoism, over the hatred that separates us.
Each of us contains our own Haman, and we can “hang him up on the tree”—on the tree of death which turns into the tree of life. That is how we reach the revelation of the Creator. Megilat Ester (the Scroll of Esther, “the revelation of the concealed” because “Megaleh” means to reveal, and “Ester” means concealment) conceals and reveals the Creator. By working with these forces called Mordechai and Ester, we attain the revelation of the Creator.
The Creator, the upper force, is never mentioned directly in the Megila. It talks about the King Ahashverosh, but not about the Creator because He is concealed as a result of the filling of uncorrected Kelim. The Creator is only felt in the corrected Kelim as their mutual bestowal. The same love that we feel for one another in our uncorrected state is the revelation of the upper force, the Creator.
When we read Megilat Ester, what is important isn’t simply to decipher which spiritual qualities hide behind which characters: Where are Zeir Anpin, Malchut (Queen Esther), what she conceals and how she joins Zeir Anpin, and Mordechai (Bina). Mordechai is the quality of bestowal, Bina, whereas Haman is all the impure worlds of ABYA, the impure desire, Klipa, the snake, the “monkey” instead of the human (a monkey, Kof, is written as the letter Kuf, a long line that descends beneath the line of the letters like a monkey’s tail and nourishes the impure desires). Yet, the most important thing is to find which feelings are signified by these notions in the relationships between us.
From the 1st part of the Daily Kabbalah Lesson 3/20/11, Shamati