Parashat Mishpatim


Parshas משפטים is jammed packed, besides the many mitzvos that are written in it. This Parsha is the conclusion, the נעילה of the ימי השובבים, in a regular year. It is also the first of the four Parshios that are read surrounding the great י”ט of Purim- שקלים. It is also שבת מברכים אדר, that prepares us for פורים.  At the end of the weeks of שובבים, after we have worked on the תיקונים, we enter into the joy of חודש אדר. Just like from the נעילה of יה”כ, we enter into the שמחה of ימי סוכות, after the נעילה of שובבים, we enter into the שמחה of ימי פורים.

The Parsha begins withהמשפטים  ואלה where ואלה=42, כנגד the 42 days of שובבים, the 42 words of אנא בכח- the שם מב, and the 42 words of the first paragraph of שמע that is from ואהבת toבשעריך . The last word or the עקב of the אנא בכח, the 42nd word, is עיקבתא דמשיחא=946=תעלומת, the time we find ourselves now, in total concealment- תעלומות or  הסתרה בתוך הסתרה. After the ימי השובבים we enter into the ימי פורים when we wear masks to conceal ourselves- אנכי הסתר אסתיר. The 42nd word in the first paragraph of שמע is בשעריך. Parshas משפטים is the שער, the gateway, taking us into the ימי פורים ופסח. The ר”ת of  ליהודים היתה אורה ושמחה, is ואלה. The חדושי הרים says that חנוכה and פורים were given to the last and lowest generations, who need the תקונים of שובבים. There is a special unity on Purim, that we don’t find the rest of the year, since Purim is above understanding, like in   פרשת שקלים where –  העשיר לא ירבה והדל לא ימעיט everyone is equal  ועמך כלם צדיקים=480=שקלים.

The צבי לצדיק says that פורים is mitzva number 619, of the 613 mitzvas from the Torah, and the seven from the Rabbanim –  האגגי=619=אחרית המן בן המדתא. Amelek attacked the yidden that were outside the clouds, the lowest, the אחרית Jews. The חתם סופר says that every mitzvah is כנגד a different organ of the body, and שקלים is כנגד the גלגולת, the skull, which is above the brains. Everyone has a similar skull, but not the same דעת, and so this mitzva is equal amongst the yidden. The mitzva of שקלים is performed with a half a shekel, hinting to us that we are only half a yid, without another, עשה לך שתי חצוצרות – that is חצי צורות, hinting that we must come on to another yid. The first mitzva in פרשת משפטים is speaking of the lowest yid, who is a slave to his desires, and wishes to stay that way- לא אצא חפשי. We’re talking here of a yid that stole and after being caught, didn’t have the means to pay back, and so he was sold into slavery, in order to pay his debt. He is the only one that the Torah permits to marry a שפחה כנענית, lowering this yid’s status among עם ישראל. When he has paid his debt, after six years, this slave could go free and be a full-fledged yid. If he decides that he wants to remain a slave and says אהבתי את אדני את אשתי ואת בני לא אצא חפשי, he remains a slave, and his ear is pierced by the mezuza of the doorway. In the מזוזה, it’s written- ואהבת את ה” אלקיך, that all our love should be directed to the Almighty, and also the Tefillin –וקשרתם לאות על ידך, that we must channel our physical desires to Hashem only. In the מזוזה the שמע is written, where the ד in ה” אחד, is enlarged. We pierce the ear of the עבד נרצע by the דלת, the door, to remind him that Hashem is one, and He is our only master. The pasuk says that he stays a slave forever, however Rashi says that לעלם means till the fiftieth year of Yovel-  השיבנו הויה אליך ונשבה=824=והרבה עמו פדות=824=ועבדו לעולם where the ם =600 in the laws of gem. There is a tikun, a redemption even for this עבד נרצע. The ירושלמי says that a slave cannot say שמע, since he’s unable to utter אחד, which can only be said by מי שאין לו אלה אדון אחד as it says in כג:יז אל פני האדן ה”. Nor can he perform the mitzva of  עולת הרגל since the בהמ”ק is the place of prostrating and subjugating ourselves, only to Hashem, and this עבד has another master to listen to.  

In פתח אליה-ו it says that צדק is דין and משפט is רחמים, contrary to that what we thought to be judgement על כסא רחמים=479=משפטים. The Parsha begins with the lowest Jew, the עבד נרצע, the אחרית Jew, and ends with the ראשית Jew, Moshe Rebbeinu, who is climbing הר סיני to receive the Torah, as it says וירא ראשית לו. Of the לוחות it says חרות which is written- אל תקרי חרות אלא חרות – the Torah causes real freedom from the יצר הרע. The עבד נרצע says לא אצא חפשי, since he is not interested in the חרות of the Torah. Similarly, as we have already stated, Purim is the only י”ט where the אחרית precedes the ראשית.  An example is that אחשורוש, refers to Hashem- מלך, who is  המלך שאחרית וראשית שלו, where the אחרית comes first. The Megilla is read on the 11th, the 12th, the 13th, the 14th, and the 15th of Adar. The בני כפרים, the ignorant villagers get קדימה in reading the Megilla the 11th, 12th, or 13th, before the Tzadikim living in י”ם, who read the Megilla last, on the 15th of Adar. The first three words of the מגילה, have a common thread with the beginning of the first משנה of Megilla- מגילה נקראת ביא ביב ביג ביד בטו=914=ויהי בימי אחשורוש .   The בני כפרים have a כניסה, a new entrance.

Those yidden that live in the כפרים have the merit to read the מגילה earlier the rest of כלל ישראל is learnt from the pasuk in the מגילה –

אלה שהכפרים מקדימים ליום הכניסה=1171=לקים את ימי הפרים בזמניהם

Purim, which is just about the highest day of the entire year, is equated with the שער הנון, the 50th level of קדושה which is אמונה, above דעת –  עד דלא ידע and אשר ישלטו היהודים המה, where המה =50. The חתם סופר says that the Torah is the names of Hashem (רמב”ן), and the מגילה is Hashem Himself-אנכי הסתר אסתיר , and so we have the Halacha of מבטלין תלמוד תורה מפני מקרא מגילה. In the story of the Megilla, אחשורוש together with המן attempted to draw the yidden into the 50th level of טומאה. This is where our generation unfortunately has fallen into. This שער הנון of טומאה is really twofold. One is כפירה, a lack of belief in the Creator, and in his personal guidance of every detail in creation-  השגחה פרטית. The seducer of this כפירה is Amelek, of whom it says  אשר קרך, who is trying to cool -קרך, the yidden off from there excitement and enthusiasm in serving Hashem. קרך also means מקרה, a happening, implying that everything that happens is a coincidence, and not guided by the Almighty. The other manifestation of this 50th level of impurity is the intense pursuit of worldly pleasures, also implied in אשר קרך, which is זנות -לשון קרי. The two parts of this 50th level, are very much connected.  A normal rational person, who simply looks at the incredible intelligence in the world, could never deny the existence of a creator. However since his desire is to pursue pleasure and worldly delights, it is simply not worth it for him to believe in a G-d and believe in a higher purpose. This would result in him following laws, and  self-control, and so it’s easier and more practical for him to be an atheist. In the שמע both are connected, as it’s says   ולא תתורו אחרי לבבכם ואחרי עיניכם where לבבכם refers to כפירה and עיניכם refers to worldly pleasures.

The main intention of אחשורוש in making his lavish party, was to seduce the yidden into all types of physical delights, topped off by Haman’s suggestion to have מטות של זהב וכסף, for זנות purposes. We see the מדה כנגד מדה of the Almighty, in that Haman was hung, because of a ‘bed’.  The entire party was based on כפירה, with אחשורוש making his faulty account of when the בהמ”ק would be rebuilt. Now he was celebrating that there would no בהמ”ק, and no hope for גאולה, and so- eat, drink and be merry – –אחשורוש=821=אשר קרך.  The reason Haman built the tree חמישים אמה tall, was that his intention was to pull Mordechai and all of כלל ישראל into the 50th level of טומאה- כפירה and יאוש. Purim is the ultimate example of no despair, as Rebbi Nachman says אין שום יאוש בעולם כלל. As it says in ירמיהו, Hashem said the pasuk to רחל –  יש תקוה לאחריתך- that there is hope, even for the אחרית Jews. Gematrias sometime are opposites-   זהומת הנחש=821=אחשורוש=821=יש תקוה.  

Mordechai and אסתר, who descend from Binyamin -בן ימין, reminds the yidden that there is a י”ם and a בהמ”ק, where we have a special day of  שושן פורים to remember ירושלים.  The essence of the party was for the yidden to forget י”ם and be despondant on ever having a בהמ”ק.   It says in -תהלים קלז אם אשכחך י”ם –תשכח ימיני – תדבק לשוני לחכי- –  מרדכי אסתר=935=אשכחך ירושלם. The בהמ”ק was built in the portion of בנימין, since he was the only one of the שבטים who didn’t bow down to עשו, and the מקום המקדש is the place we bow only to Hashem. Mordechai, who is a descendant of בנימין, didn’t bow down to Haman. We tell the עבד נרצע the severity of remaining a slave-   תדבק לשוני=902=ורצע אדניו את אזנו. Mordechai instillsאמונה  in  כלל ישראל as it says ויהי אמן את הדסה. We live in a similar or greater state of הסתרה as then, but w/o מרדכי ואסתר, and so it’s imperative for us to draw on this אמונה.

The תקוני זוהר says that פורים is higher even than יה”כ (כ פורים), where יה”כ is not מכפר for חילול ה”. The yidden by attending the סעודה of כפירה, made aחילול ה” .  Purim is the tikun- חילול השם=429=מקרא מגילה 

In פרשת משפטים the עבד נרצע, forgot י”ם, and has descended into this 50th level of טומאה. He took another master, which is כפירה, violating the first two of the עשרת הדברות. He also saidאהבתי את אשתי , where Rashi says  refers to the  שפחה, although he also had a Jewish wife. Only an עבד that was married, was given a שפחה, since the Torah didn’t want his first wife and children to be with aשפחה , and also the Torah wanted him to choose freedom, after serving for six years, and not stay with the שפחה. However he remained a slave and said that he doesn’t want to go free – לא אצא חפשי. We see that even this low and degraded yid has hope, in that the יובל has the כח to free this slave. Purim, also being associated with the 50th level is a בח” of יובל which is freedom from bitterness- מרדכי is מר דרור that is דרור from עמלק=240=מר, as is written by Yovel -וקראתם דרור בארץ where   פא וו ריש יוד ממ=703=דרור בארץ. In the הפטרה of משפטים, from ירמיהו in the first pasuk, the last king, צדקיהו entered the  people into a covenant and declared emancipation for all the yidden –  ולערב יחלק שלל=816=לקרא להם דרור. Rashi says that this ברכה to בנימין – ולערב יחלק שלל, is speaking of Purim, where in a time of הסתר- ערב, they will split the booty of Haman. The Halacha of שילוח עבדים was for many years not observed, and many yidden were keeping their slaves. The ירושלמי in ר”ה, says that this was the main reason for חורבן בית הראשון, and in the midst of taking the yidden out of Egypt, Hashem commanded Moshe and Aharon to instruct בני ישראל in the mitzvah of שילוח עבדים. Theאור החיים  says that only with Torah can a yid get out of the 50th level of טומאה.  

The Mishne says that on טו אדר, the roads were paved to prepare for the עולה רגל, as it says מתקנים את הדרכים. The אמרי אמת is quoted to have said that on Purim, a new דרך was introduced into כלל ישראל, the דרך of the שער הנון of קדושה. The name מרדכי are the letters דרכים, or דרך ים, where ים = 50-נ that is דרך נ. We said before that ואלה =42, corresponding to the 42 days of שובבים and the 42 words in the first paragraph of שמע – ואהבת את ה”. The 42nd word, ובשעריך corresponds to the 42nd day of שובבים, which is שבת פרשת משפטים. By the שער is where we bring the עבד נרצע. We notice in the מגילת אסתר, that Mordechai was always sitting by the שער. The מצורע was not permitted to enter the gates of י”ם.  From the מצורע we learn a ג”ש to the עבד נרצע that we pierce his right ear. Mordechai was sitting next to the שער to מלמד זכות on all the yidden. He was seeking out- דורש his good points, even the עבד נרצע so דרש טוב=521=לא אצא חפשי. We bring the עבד נרצע into the י”ט of Purim פרים=330=והגישו . Purim is the י”ט of והגישו, coming close- מקרה מגלה=523=והגישו אדניו אל האל-הים על.  The  עבד נרצע is a member of כלל ישראל like every other yid –  ועמך כולם צדיקים=486=עבד נרצע .

There is a common mistake that many have, that נעשה ונשמע is in   פרשת יתרו, however this tremendous merit that כלל ישראל have for eternity, is written here in פרשת משפטים. The question is נעשה ונשמע defies logic, in that normally one has to understand, before he does. Also the לאו of בשר וחלב, not mixing meat and milk, is also not logical. Why are these written in משפטים, which are those mitzvos that are logical and easy to grasp?  The Torah is telling us that the yidden have to follow all the laws of Torah and their details, not because of logic, but because they are Hashem’s will. We fulfill all the משפטים, as if they are חוקים, the laws that are beyond logic. אחשורוש said at the party to the yidden כרצון איש ואיש, do whatever you want – democracy, which is the opposite of נעשה ונשמע. The goal of a yid is to be totally subservient to the will of Hashem, and for this reason Hashem took the yidden out of Egypt- – נעשה ונשמע=891=יציאת מצרים. After saying נעשה ונשמע the yidden were זוכה to be called בני בכורי ישראל, when we became Hashem’s first born. This was first written in שמות, the beginning of שובבים, and נעשה ונשמע is written in משפטים, the end of שובבים. After the yidden said נעשה ונשמע, the בני בכורי ישראל became a reality. In פסוק כב:כח it says בכור בניך תתן לי and then in פסוק כג:יט it says ראשית בכורי אדמתך תביא בית ה”, the mitzva of bringing our first fruits to the בהמ”ק, proclaiming that all our success is Hashem’s.  We are Hashem’s בכורים, Hashem’s first fruits as it says in ירמיהו – קדוש ישראל ה” ראשית תבואתך.

The שפת אמת says that before המשיח ביאת, there will be another פורים, where even those in the  הסתרה בתוך הסתרהwill receive a כפרה, as it says in theשקלים  מפטיר לשבת, the last three words לכפר על נפשותיכם  –   הסתר אסתיר=1336=לכפר על נפשותיכם. On Purim was the downfall of פרס, who clearly in our times, is the enemy of civilization. There are many prophesies that say פרס is the last fortress before משיח. The  מגילת אסתר is the last ספר in תנ”ך, which hints to all events that are taking place, in our times.

The Gemorra says that both the מגילה and the שופר, are forbidden for the same reason, when Purim or ר”ה fall on Shabbos- היינו טעמו דשופר היינו טעמו דמגילה. Both אלול and אדר are the last months of the year, from תשרי, and ניסן respectively- איש לרעהו ומתנות לאביונים are the ר”ת of אלול, and the month where we perform the actual mitzva of   מתנות לאביונים in אדר. The deeper point, says the אמרי נועם is that what the שופר accomplishes on ר”ה, the מגילה accomplishes on Purim. Both wake us up. The שופר talked about in פרשת יתרו was from the left horn of the איל של יצחק. The right horn will be blown in the future as is written in the הפטרה in פרשת שמות – והיה ביום ההוא יתקע בשופר גדול

ובאו האבדים בארץ אשור והנדחים בארץ מצרים והשתחוו לה” בהר הקדש בי”ם . The אבדים בארץ אשור refers to the כופרים the בעלי ע”ז, and the נדחים בארץ מצרים refers to those who sunk into their physical desires, both the שער הנון of טומאה that we spoke of. The עבד נרצע is a yid that isn’t interested in the כתר =620 of נעשה ונשמע – שער נ=620=ואם אמר יאמר העבד.   The goal is to come to י”ם and bow to Hashem in the בהמ”ק.   

The שארית ישראל said that פרשת משפטים is the תיקון for all נשמות ישראל, from the lowest to the highest. All the ארבעת נזיקים are mentioned in the Parsha, and when a yid learns about them, he receives a ישועה. For example learning of the בור, saves a yid from falling in a pit. He  quotes the pasuk למעני למעני אעשה. Hashem is saying that every yid will have a תקון for His sake-שובו בנים שובבים=776=למעני למעני אעשה

The word אדר is ר”ת of רישא דלא אתידע, the level of עד דלא ידע, and  רבין דרבין אשתכח, which are the last and highest moments of שבת,- – that is Adar is the סעודת שלישי of the year. In אדר we should merit seeing the downfall of all our enemies, of the ד גלויות with the רחמים of the Almighty, as it says in the end of the third Aliya pasuk כב:כו-   בבל מדי יון אדום=205=אדר=205=כי חנון אני. There are 118 words in משפטים, the סימן being חנני, or Hashem’s compassion. Parshas שקלים, which is always read the שבת that brings in the month of אדר has the mitzva for every yid to bring a מחצית השקל as – תרומת ה” שקל =430,   ½ שקל =215 =אדיר, as it says אדיר במרום ה”, and so אדר is a strong מזל for the yidden- על מקרא מגילה=529=אדיר במרום הויה=529=יצא לחפשי.

The שר שלום, the Belzer Rav brought a pasuk in פרשת מקץ to make this point. It’s written in פסוק מג:י  כי לולא התמהמהנו כי עתה שבנו זה פעמים-, where Yehuda said to his father Yaakov, that w/o the delay in returning to Egypt with Binyamin, they could have returned already twice. Rav Shalom is דורש that if a yid doesn’t do proper תשובה in אלול, the letters of לולא, and he delays –התמהמה, he still has the chance in אדר ב” when זה =12, the 12th month, is doubled- פעמים. In a leap year, there are eight weeks of שובבים or 56 days, (instead of six weeks)- שובבים תת, and so a yid has 56 days of Teshuva -שבנו is  שב -נו, where נו=56. When there is a leap year, we have two months of אדר, an extra month to do תשובה and be free from the יצר הרע – – דרור=410=אדר אדר .

There are sixty days of אדר, where anything negative gets nullified in sixty, orבטל בששים , in the sixty days of שמחה. The ארי הקודש says the שבט of אדר, is נפתלי who traveled last, in the desert. The נשיא of נפתלי is אחירע בן עינן, where אחירע translates as “my bad brother”, that is the lowest yid. Mordechai is מלמד זכות even for him, and opened up new doors, so that every yid could enter, and thus his name פתחיה-  לא אצא חפשי=521=אחירע בן עינן=521=דרש טוב. The month of Adar, the month of נפתלי, of when מגילת אסתר is read is so great that it could מתקן even theאחי רע  of the generation, the עבד נרצע who says לא אצא נפשי.

Even the yid that doesn’t want to go free from his יצר הרע, he to has a tikun. By נפתלי it says  נפתלי אילה שלוחה הנתן אמרי שפר In most places in תנ”ך, the word שופר is written שפר w/o a ו. The Megilla which we read in the month of Naftali, is the הנתן אמרי שפר, is equated with the Shofar- היינו טעמה דשופר היינו טעמה דמגילה. Both are needed to awaken the generation – הסתר אסתיר=1336=הנתן אמרי שפר.  The pasuk says נפלתי קמתי that after נפלתי there is a קמתי.  Others say that אדר, the last month, is בנימין the last tribe- בנימין is בן ימין, connected to מרדכי איש ימיני who, together with Esther, both descend from Binyamin. As we already said the Bracha given to Binyamin,  ולערב יחלק שלל refers to Purim time, in the הסתר-ערב, when the spoils of Haman were divided.  

Haman wanted to hang מרדכי on the עץ גבוע חמישים אמה in an attempt to awaken the חטא עץ הדעת, where the sin was primarily the need to know even things that are not meant to grasp. Purim is the י”ט, higher than דעת, higher than חשבון, where all yidden are equal. The נועם אלימלך says there is a world of כל ישראל, where all are equal and there are no קטרוגים, no חטאים. This world was revealed on Purim   אסתר המלכה=761=לעיני כל ישראל. Esther knew the secret –   לך כנוס את כל היהודים, where there is no קטרוג when all the yidden are united. As we said the mitzva of שקלים is parallel to the גלגולת which is the כתר of the body. The only time כתר is written in all of תנ”ך is in מגילת אסתר. Esther was מתקן the אביונים, the yidden, poor financially and or in דעת, the lowest of yiddenאסתר=661=אלף בית יוד וו נון .   Purim is a gift from the higher worlds to the poor –   חמשים שערי בינה=1045=מתנות לאביונים.

The Midrash says that the tree that Haman wanted to hang Mordechai, was from the תיבת נח, and then built into his house ויטב הדבר לפני המן ויעש העץ. It says לפני instead of בעיני, hinting that Haman took apart his house himself, (לפני) and built theעץ , which demonstrates the great hatred Haman had toward Mordechai. Haman wanted to awaken a קטרוג on the yidden. The עם ישראל were lax in keeping the laws of שמיטה and יובל, which was one of the reasons that the בהמ”ק was destroyed. Yovel is the 50th, above nature, similar to the תיבה that miraculously contained all the animals in the world. The wood was taken from the arc, which was אינו מן המידה – above nature, similar to the מקום הארון אינו מן המידה. This is where the נס of Purim is rooted.   One of the measurements of the תיבה was fifty Amos wide- –   מקום הארון אינו מן המידה=669=חמישים אמה רחבה. The yidden in Shushan benifited from the ליהודים אשר בשושן=1264=תיבת עצי גפר.

The fact that Haman used this עץ, was exactly his downfall, since a goy cannot reach the level of 50, that is a goy is dictated by nature, and not למעלה מן הטבע. The מהר”ל said that Haman held himself to be a deity, and so he thought he could reach this 50th level. By the עץ הדעת, the snake made a חשבון of eating from the עץ, as did the yidden by the חטא העגל, making the עגל a day early. Also אחשורוש made a חשבון on when the seventy years of גלות were up, but here there is clearly no חשבון, as it was למעלה מן הדעת. Purim is above דעת, where all yidden are equal, even the lowest. The yidden that went to the party fell into חשבון, where what’s required of us and what will take us through the גלות is אמונה, that is נעשה ונשמע. What was revealed on Purim was רצון, which is כתר, higher than דעת. The כרצון איש ואיש לעשות, that אחשורוש said of the party, was so the yidden would be punished, if attending the סעודה came with their free will. On Purim, the yidden accepted the Torah with רצון, where everyone was equal, like the mitzva of שקלים, which is כנגד the גלגולת, the skull. We don’t know Hashem’s will, and there is no difference to us between פרה אדומה and a Mishpat –   ויקחו אליך פרה אדמה=526=ואלה המשפטים.  Even the most logical mitzvos have to be performed as the mitzva of פרה אדומה, because of the רצון ה”, and not because it is logical.

The Zohar says the source of גלגולים is here in משפטים. The נשמה is recycled until it gets a tikun  חסד=72=גלגול, where the greatest kindness is גלגול, giving a yid a second chance even after death,  although it’s a painful experience. משפט is דין but it’s also חסד, together combining into רחמים, as it says in the פתח אליהו. Esther said that the yidden have to fast for 72=חסד hours. Chanuka is light from   ימות המשיח, whereas פורים is from עולם הבא, which no one sees in this lifetime. On Purim, we dull the דעת through wine, and go to a place higher than דעת. The wine on פורים is a בח” of the יין המשומר of the future- אסתר=661=יין המשומר. Theמשיח  will bring משפט to the world מקרא מגילה=429=משפט and gather all the yidden, like Esther did –   לך כנוס את כל היהודים, where כנוס is a term used to bring in. Purim is the gathering of all the yidden פרים=330=יקבץ נדחינו .

The month of שבט is mentioned just once in all of תנ”ך, in זכריה א:ז, the date being כד שבט, when Hashem gave זכריה the prophesy that He was taking revenge on the goyim כי נחם ה” …for what they did to י”ם.  Anytime a date is mentioned in תנ”ך, the date is very important. This date usually falls in the week of Parshas משפטים, where there is a tikun for all yidden, leading to the נחמה of י”ם. The word ירושלם is written in תנ”ך 676 times- הויה x הויה is 26 x 26= 676. Maybe in four of these times the name ירושלים is written with a י, one being in the מגילת אסתר where it’s written אשר הגלה ירושלים. Purim in י”ם is בשלמות when there is a פורים משולש – משולש=676.  

During the weeks of שובבים, a yid could rectify the evil intentions of אחשורוש and המן, and the פגמים they attempted to instill –כפירה, זנות, and despair – תקון שובבים=916= אחשורוש המן. Even if a yid falls to the lowest places, the אחרית, he could always connect with the ראשית- even the Jewish slave בראשית=913= תקנה עבד עברי. The מגילה begins with אחשורוש (as we said, could also refer to Hashem, the true מלך) who ruled from הודו ועד כוש, where the הודו Jews are the ones that shine  (הוד means splendor), and the כוש Jews, the black and lower level yidden. Rav Tzadok says that the כוש Jews are the ones that fell into פגם הברית, as כוש was the son of חם, who was the only person that was משמש בתיבה, and he also saw his father naked, and didn’t cover him up. Purim is for the כוש Jews-פורים=336=כושי .

Purim is עד דלא ידע that is, above דעת, and can מכפר for any חטא, even those connected to דעת. It says in the Megilla  וכן יסד המלך which Rashi says is a לשון of יסוד. The intention of Ahashverosh was to מכשיל the yidden in מדת היסוד, that is לעשות כרצון איש ואיש, that they should do whatever feels good. This is the opposite of נעשה ונשמע, where we  give up our desires to the רצון ה”. Any yid that is a slave to his יצר הרע is likened to the עבד עברי, and if he is despondent in defeating the יצר, he is likened to the עבד נרצע. In the end of פרשת משפטים, the Torah is referred to as ספר הברית, since the only ones that could truly say   נעשה ונשמע are those that could control the בריתות. The real יציאת מצרים is when the טומאה and control of מצרים, leave us, and we are no longer עבדים to our  יצר הרע, and then we can proclaim   יציאת מצרים=891= נעשה ונשמע .

Through the תיקונים of שובבים, there is hope that we could transform ourselves from a כוש Jew to a הודו Jew.