The comparison of theistic Darwinian evolution with the providence behind the Purim story is faulty for the following reason. The classic commentators to Megillas Esther typically pinpoint which events in the story proved to be pivotal and directly providential. Examples include: the unlikely refusal of Vashti to appear at the feast, The fortuitous overhearing of the plot against the life of the emperor by Mordechai the sleeplessness of the emperor together with the merit of Mordechai read to him precisely when hamman pays the emperor an unusual early morning visit the stumbling of hamman upon Esther at the moment the emperor returns from his walk. etc.,etc.
The commentators imply that the Divine providence behind the Purim story is not merely perceived through the ultimate salvation of the Jews from extreme peril at the hands of Hamman. It is the specific timing and manipulation of specific events and characters involved as the story unfolds which make the divine providence manifest in the Purim story. True, they aren't open miracles which defy any law of nature, but the Purim story serves to explicitly place G-d within the human world and serves to illustrate His active interest and ongoing involvement in human history and the fate of the Jews. It is not just a story about faith in the unseen hand Divine Providence. It is a story which serves as confirmation and vindication of that faith in the real world. The events cannot be adequately explained by an observer, without invoking a Providential hand.
The Divine providence which Rabbi Slifkin is attributing to Darwinian evolution is abstract and completely imperceptible to any theoretical close observer. One only "sees" G-d's involvement in these events (or in their final result) as purely an expression of faith. From an observer's point-of-view, this faith is arbitrarily inserted by the believer and contributes nothing to the understanding of the events in practical terms. This is not how the commentaries describe the Providence behind the events of the Purim story. Thus, ID is more closely parallel to the Purim story inasmuch as it pinpoints those precise areas where the materialistic explanations fall short and an Intelligent force becomes manifest in the development of life.
And just as the classic commentators certainly do not exclude the expression of faith that G-d is ultimately behind all events of history and all natural processes, even if they are not manifest, the proposition of ID similarly does not rule out such a faith. It merely analyzes if and when Divine providence upgrades to a more open and manifest level--when materialistic forces decisively fail to deliver a cogent explanation for the phenomena and it is scientifically compelling to invoke a non-material manipulation. But Rabbi Slifkin's charge that the ID approach is heresy reveals a deep misunderstanding of the cautious, critical method of identifying those demonstrable areas of a higher manifestation of Providence evident in the development of life.
(The above was submitted as an anonymous comment, but seems important in its own right. Comments to it will be open as usual. I very much appreciate the respectful tone that those who have contributed comments have adopted. This is not to say that vigorous critiques of our posts are not appreciated. They are and they allow us to achieve clarity, if not agreement. Also, as is usual on this blog, authors of our posts are unfortunately unable to guarantee a response, much as they would love to do it)