Rav Hutner writes that the significance in Purim falling out in the Adar closest to Pesach is

because we are supposed to contrast the two redemptions. Mitzrayim was a redemption of
"anochi Hashem..who took you out." While Purim was a redemption that was brought about
despite "anochi hastir astir es panai." A redemption that appeared to be natural, with Hashem
hiding...Rav Hutner writes a metaphor of two people on a dark night who have to pick someone
out of a lineup. One fellow uses a candle to recognize the face of the one he seeks. While the
other uses his sense of hearing to recognize his voice. (They both had that opportunity before it
got dark). When the sun rises the one who used the candle can recognize the fellow but he
himself remained unchanged. There was nothing added to him. While the one who chose to
recognize the tone of the fellow's voice can keep that with him. He is a changed person.

Similarly Pesach and the redemption from Egypt - we did nothing, Hashem did everything. But
on Purim we did everything, we prayed and fasted... Chazal teach us that when Moshiach
comes, the holidays and mitzvos that we do in remembrance of the redemption of Egypt will fall
by the wayside, and we’ll focus on the miracles that will take place with the coming of Moshiach.
The one exception to this is Purim. Purim will remain with us forever. Because on Purim we
changed ourselves, our "anochi" changed.
Purim was a time when we did everything we were able to, despite the bleakest of odds.
We developed a crucial aspect to our personality, the ability to see good in every
situation.

The collective experience of the Redemption form Egypt was a series of spoon-fed
miracles. Purim was a struggle. Struggle builds character, while being coddled and
spoiled leaves one immature and not developed.

The instruments of choice on Purim and Chanukah (whose miracle is more of a Pesach
type miracle than a Purim miracle) actually represent these ideas. A “dreidel” is spun
from the top while the classical “gragger” is swung from the bottom.

II

The Purim Story happens at the end of a 70-year exile, right before the beginning of the
building of the second temple. The timing and type of miracle are key. There were 1000
years of prophecy beginning with Avraham Avinu until the end of the first Temple. There
was less revelation of Hashem, both in the world at large and at the second temple, than
there was during the first temple. The Purim Story happens during an exile, ingrains us
with the knowledge that Hashem is there watching over us and taking care of us, despite
the apparent vacancy. A lesson for the ages. Now that Hashem has chosen to interact
with the world differently, changed hi modus- apurendoi Purim shows us that G-d is
watching us and orchestrating things. We read the megilla on Purim, its called Megilas
Esther – literally, revealing the hidden. Hashem is really there, He’s just a bit more
behind the scenes than before. This is the lesson we needed for our long galus.
As matter of fact the verse in Song of Songs says that Hashem looks out of windows and
peeks from the cracks. The Netziv explains that in the time of redemption (or first
temple) Hashem is looking out of the window. When someone is looking out a window,
whoever is being watched can see the watcher. But, when we are in Galus, Hashem
peeks from behind the cracks. Story with Chaya Ettie coming to meet Aba and Mommy.
The Western wall, [the only remaining part of the Temple, when Hashem was there in a
more visible way,] is filled with cracks. The cracks symbolize Hashem peeking out at
us.

III

A nursing baby does not do any hishtadlus. The baby just takes. Two reflexes that a baby
is born with: sucking and grabbing. They are born, taking. But, when the baby lets go,
she gets frantic, she panics – but really its right there she just has to open her eyes to see
it.

       
    
The rachamim is there, we just have to open our eyes to see it.

Similarly it looks like Hashem is hiding but in reality, He is directing.

We too can see Hashem despite hester panim. A metaphor for life is shopping. You have
to see past brilliant marketing, great packaging, the way the supermarket and mall are
designed. You have to rip open the package to see the contents.

In a sense, we are like infants who don’t see G-d all the time, and therefore don’t believe
that He is there. We lack object permanence, or G-d permanence. The lesson of Purim is
that G-d isn’t hiding, He’s just playing peek-a-boo, we have to know that he is there, and
perhaps sometimes we’ll get a glimpse of Him, but the knowing He is there is the key.