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The Gemara (Chullin 139b) tells us about certain names from Megillat Esther being sourced from the Torah. For example, it tells us that Esther can be found in the Pasuk of “Ve’Anochi Hasteir Astir (אסתיר) Panai,” “And I will surely hide My face” (Devarim 31:18), and that Mordechai can be found in the ingredients to the Ketoret “Kach Lecha Besamim Rosh Mor Deror,” “take for yourself the chief spices, flowing myrrh” (Shemot 30:23) which Onkelus translates there as “מירא דכיא”. These two clearly relate to the Megillah, with Hashem being hidden throughout the Megillah (nowhere in the Megillah is Hashem’s name written; all the miracles are hidden), and Mordechai and Esther being the leader of the Jews (and a good portion of Achashveirosh’s kingdom by the Megillah’s end).
The Gemara also asks about Haman, but the Remez to Haman seemingly has no connection to Haman and the Megillah story: “HaMin (המן) Ha’Eitz Asher Tziviticha LeVilti Achol MiMenu Achalta,” “Did you eat of the tree from which I commanded you not to eat?” (BeReishit 3:11). What is the connection between the sin of Adam and Chava that they ate from the Eitz HaDa’at, to Haman HaRasha in the Purim story?
Rashi answers simply that HaMin Ha’Eitz refers to Haman hanging on the gallow which Megillat Esther calls an Eitz. The Ben Ish Chai, in his commentary on Shas, Ben Yehoyadah, gives the same connection, but builds on the idea slightly. The Megillah tells us that the reason Haman hated Mordechai, which in turn led him to hate all the Jews, was Mordechai refusing to bow down to Haman when he walked by, even though the king commanded everyone to do so.
The Ben Ish Chai says that the Gemara asks this question to save Mordechai HaTzaddik from the possible complaint that he is putting all of the Jews in harm’s way by refusing to bow down to Haman. The Gemara asks for the Remez to Haman’s name from the Torah, because wherever someone’s name is hinted at, that person’s end is also hinted to. Therefore, Mordechai could answer that since we know Haman is hinted at here, his ending also must be hinted at here. Meaning Haman was destined to be hanged, with Mordechai being victorious over Haman, and no harm would befall the Jews in the end.
The Chatam Sofer presents a different connection between this Pasuk and Haman. When Haman was trying to convince Achashveirosh to let him decree the Jews’ death, he even offers to pay ten thousand talents of silver to the royal treasury, but Achashveirosh replies “HaKesef Natun Lach,” “the money is given to you” (Esther 3:10). When Esther heard Achashveirosh say this, she gave up on all hope and salvation. Mordechai explained to her that Kesef and Eitz share the same Gematria, and the meaning of HaKesef Natun Lach is really Ha’Eitz Natun Lach, the gallows are given to you to be hanged upon.
There is another explanation, but to understand it, we must first understand the sin of Adam and Chava. Adam HaRishon was permitted to eat anything that grew out of the ground, bar one tree– the Eitz HaDa’at. Hashem gave him one and only one rule, and Adam couldn’t keep it. Hashem asks him “HaMin Ha’Eitz Asher Tziviticha LeVilti Achol MiMenu Achalta,” did you eat from the one tree I said not to? I gave you almost everything, but that wasn’t enough, you needed it all?? This, in essence, is the problem with Haman as well. Haman was as powerful as one could be, as rich as could be, and everyone bowed to him, except one person. One single person, Mordechai, didn’t bow, causing Haman to think he didn’t have enough. He needed everyone to bow down to him, even if that meant killing Mordechai and all Jews anywhere; having everything besides Mordechai’s prostration was not enough for Haman.
We learn in Pirkei Avot, “Eizehu Ashir? HaSamei’ach BeChelko,” “Who is a rich person? One who is happy in his portion” (Avot 4:1). Rav Chaim Volozhiner, in his commentary on Pirkei Avot, Ruach Chaim, explains that even when a man reaches his financial goals, human nature dictates he constantly readjusts them, and he does not feel satisfied. The word Chelek means portion or fraction. Only one who is happy with a fraction of his desires is truly happy. Ben Zoma also uses the present tense of HaSamei’ach, each and every day we need to be as happy with what Hashem has given us, as we were when Hashem gave it to us.