The miracle of Purim, being natural and “enclothed” in natural events to the extent that even God’s name is not mentioned in the Megillah, is a turning point in Jewish history. It is where God became real enough that we don’t have to refer to him to know that he’s there. Without even mentioning God’s name, we have a book of Torah: Megilas Esther. It’s one of the books of Torah but it doesn’t have God’s name.
That is a great achievement. God has become so real to us and our relationship has gotten stronger after the destruction of the Temple, not weaker.
On Purim we realize something about our relationship with God and something about ourselves: it’s like if a man was running to get a doctor for his wife because she isn’t feeling well, and when you stop and talk to him he admits that he doesn’t really love her particularly at this moment, and they’re not getting along so well, and yet he’s running to get a doctor. If you question him and say “what’s the hurry? if you don’t love her, take your time!” He would simply say “what’s love got to do with it? my wife needs a doctor!”
Our relationship with God is similar. Sometimes we love him, and sometimes we don’t. Sometimes he loves us, and sometimes he doesn’t; like when there was a destruction and he threw us out of the land.
But when he needs me to keep Shabbos or put on Tefilin, we are there for him. Whether we love him or not right now, he’s our God, and if this is what he needs from us, we are there.
