Where is Moshe in the Torah? “For that he also is flesh” (Bereishit 6:3, the numerical value of the Hebrew word “bi’she’gam” is the equivalent to the value of Moshe). Where is Haman in the Torah? “Have you eaten from the tree” (Bereishit 3:11, playing off the word “ha’min”). Where is Esther in the Torah? “And I will surely hide my face on that day” (Devarim 31:18, “hastar astir”). Where is Mordechai in the Torah? It is written “pure myrrh” (Shemot 30:23) which we translate into Aramaic as myra dechaya. (Chullin 139b)

Presumably, this gemara does not actually need a Pentateuchal source for these characters. Moshe appears in enough verses in Chumash that we could not possible require an additional hint to his presence. Rather, the gemara wants to draw some conceptual link between the various personalities and the verses which they are associated with. Each association deserves investigation.

The verse in Sefer Bereishit linked with Moshe also states that human life will not exceed one hundred and twenty years. Rashi (Chullin 139b) points out that Moshe lived until this age. Perhaps the gemara wants to take note of Moshe’s having the longest life possible in our postdiluvian existence. Maharal (Chiddushei Aggadot) thinks that the gemara connects Moshe with a verse leading up to the flood because of the dominance of water in Moshe’s life story. He is saved in water as a baby, he splits the red sea, and a sin involving water prevents his entry into the land of Israel.

Why does the gemara link Haman with Adam and Eve eating from the Tree of Life? Rashi notes that Haman’s life ended with hanging from a tree. If so, the gemara’s link relates to the tree and not to the sin. Maharal explains that humanity’s first sin brought death into the world and Haman stands for death. Yesterday, I brought my son Zadok to a local dentist named Shalom Arbiv and he cited a powerful interpretation from R. Simcha Kook. Adam and Eve had access to every other fruit bearing tree in the garden but they could not resist the lure of the one forbidden fruit. In the same way, Haman had the entire kingdom save Mordechai bowing down to him but he could not live with one exception. The gemara’s association highlights the foolishness of humanity when we give up so much goodness we already have in the pursuit of something that we cannot have.

Most commentators explain the Esther verse in the identical way. That verse speaks of God hiding his face from the Jewish people. The Purim episode relates to a time when God’s presence is less obviously manifested. God’s name does not appear in the entire Megila. This is the only book in Tanach without a single mention of God’s name. Ibn Ezra explains that the author avoided using the name of God because he was concerned that Persian translations of this book would substitute idolatrous gods for the real God. A simpler explanation says that the absence of God’s name conveys the difference between this salvation and earlier redemptions.

In the Pesach story, God continuously intervenes in an obviously miraculous fashion. No such change in the natural order occurs in the Purim story. In theory, one could relate the story without bringing God into the picture. However, a more discerning reader sees traces of God’s presence everywhere. So many “chance” occurrences enable salvation. The king’s anger with Vashti allows Esther to become the queen. Bigtan and Teresh’s plot facilitates Mordechai’s favored status. Surely, a divine hand helps orchestrate the proceedings.

As Jewish history progressed, the amount of open miracles decreased. In particular, the differences between the first temple and the second temple point to this change. The Purim episode, after the first temple’s destruction, stands at a crucial juncture of Jewish history. Will we recognize God’s influence in the world even in an age without open miracles? Celebrating Purim asserts an affirmative answer. The gemara associates a verse with Esther that highlights the significance of Purim and emphasizes one of the holiday’s essential themes.