בס”ד כי תשא

Parshas כי תשא has many hints to the י”ט of Purim. In פסוק ל:כג, one of the main spices of the שמן המשחה is mentioned- בשמים ראש מר דרור, where Unkeles translates as מירה דכיא, which more or less make up the name מרדכי. In pasuk כט, describing this שמן המשחה, Rashi uses the words כי כן יסד המלך, a phrase from מגילת אסתר. In פסוק לד:כט it is the only time in חומש that anyone is wearing a mask. Here when Moshe came down with the second לוחות, it says ומשה לא ידע כי קרן עור פניו, a clear hint to עד דלא ידע, and in pasuk לג, it says ויתן על פניו מסוה, a clear hint to Purim, where we have the custom to wear masks. Despite the worst downfall for the yidden, taking place in the Parsha, the root of all sin- the חטא העגל, this is a very uplifting Parsha – כי תשא את ראש. The טעמים of כי תשא את ראש.. is גרשיים זרקא מנח סגול, a language of being cast away and thrown out of the עם סגולה, but the tikun of the יג מדות הרחמים are found here. The number of פסוקים in the Parsha is 139, the סימן being חננאל, or חנן א-ל, that Hashem has tremendous compassion. The שלש עשרה מדות הרחמים are revealed in this Parsha, teaching us the big lesson, that no matter how far a yid falls, even after worshiping an עגל, he always has hope to return to the Almighty, who’s waiting with open arms.

In פסוק לב:כח it saysויפל מן העם ביום ההוא כשלשת אלפי איש . What is theכשלשת ? The ארי הקדוש says that due to the חטא עץ הדעת, there are three אלפין that are missing, נפגם from the שם מה, which is יוד הא ואו הא, and when we say in davening the Bracha of ראה נא בענינו and mention- גאולה =45, we have in mind the שם מה. Avraham Avinu was מתקן three parts of these אלפין, that is the three אל’s of the three אלף’s. In פסוקים יד: יח-כ, of Parshas לך לך, it says אל עליון three times, and so we say מגן אברהם, where – 3 xאל =3 x 31=93=מגן. By מתן תורה, all three אלפין were rectified. The Ari Tzal says these three אלפין represent אדם אמת אור. By Har Sinai פסקה זהומה, and the חטא עץ הדעת was rectified. The Torah is אור and אמת, and אתם קרואים אדם – we are called אדם, and not the goyim. After the חטא העגל, the חטא עץ הדעת returned האיש משה לא ידע מה היה לו The yidden should have relied on their אמונה and not their דעת, similar to the mistake of Adam and Chava. Now בא חשך וערבוביה לעולם instead of אור, and also the Satan showed the yidden an image of Moshe lying lifeless, which was שקר instead of אמת. Also חור amongst many were killed- דם without the א. This is the כשלש אלפי איש, in that the three אלפין were again נפגם, but כ – not completely. What Avraham rectified – the three אל’s remained rectified, and what was missing was the three פ’s. On Purim, the yidden received the Torah באהבה and this rectified the 3 פ’s -3 x פ =3 x 80=240= עמלק or ספק orמר . Mordechai is מר דרור, the freedom from the מר or bitterness, and from עמלק- The three פ’s are free. On Purim the אדם אמת ואור were complete. The אור as it says ליהודים היתה אורה and at the end of the Megilla it says דברי שלום ואמת. In the Gemora it says בקום עלינו אדם that it wasn’t a king that conspired against the yidden, but a human- אדם (Haman).

The last words of both יעקב and משה, which represent their holiest words, the שער הנון, are concerning Purim. Yaacov said in the blessing to Binyamin ולערב יחלק שלל, where Rashi interprets as- in the time of ערב- in the time of concealment, the yidden will divide the spoils of Haman. Moshe’s last words on ז אדר, the date Haman thought would be to his benefit, were ואתה על במותימו תדרך, where תדרך is similar to מרדכי, who is נשמת משה. These words were fulfilled when Mordechai stepped on the neck of Haman, while climbing onto the horse. Mordechai was stepping on the ע”ז – לא יכרע ולא ישתחוה. One of the three oaths, written inכתובות :קיא , which is incumbent upon the yidden in Galus, is not to antagonize the goyim, עד מדרך כף רגל. Rashi explains this as, not stepping into the boundary of עשו, even one step, until Hashem sets his feet on הר הזיתים. The word מדרך are the letters מרדכי w/o the י, where on Purim we step on Haman (with our feet -בן איש חי), every time the מגילה mentions his name. When Mordechai stepped on Haman’s neck, Haman saw written on the bottom of Mordechai’s shoe the שטר מכירה, that he was a slave of Mordechai.

Purim (and Chanuka, which goes into Teves, a month of עשו) are exceptions to the rule, where even בזמן הגלות, we can step into the boundary of Esav אסתיר=671=עד מדרך כף רגל. Even in a time of הסתר, we can step on the goyim. The three אלפין will be completely rectified in ימי הגאולה, a בח” of Purimאלף- x 3=111x 3=333=כף רגל. If Purim would fall on the טז or יז of אדר, this would have been the גמר התיקון, since the 16th and the 17th of the month are in the second part of the month, when the moon wanes, which is the boundary of Esav. In a year that has a פורים משולש, and the סעודה is on the 16th of Adar, we have a unique taste of the future. The Gemorra asks of the possibility of Purim falling on these dates, and answers that in the Megilla it says ולא יעבור, meaning Purim cannot be later than טו אדר. Haman was happy when the lot fell in the month of Adar, since 3,000 or שלשת אלפים Halachas were lost (Gemorra תמורה). The 3 אלפין are associated with the Torah of the future. Our Torah begins with a ב, whereas the Torah of the future will begin with an א –אנכי –אסתר. The Megilla is a light from the future. The אמרי אמת says that Purim is rooted in the first לוחות, which contain the 3,000 Halachas. Haman saw the שכחה caused by the שבירת הלוחות, but he didn’t see that on ז אדר, Moshe said the words ואתה על במותימו תדרך, and also the words -כי לא תשכח מפי זרעו, that the Torah would never be forgotten. It was רבי שמעון בר יוחאי in the Gemorra that argues with anotherתנא , if the Torah would be forgotten or not, and רב שמעון says- no way. Purim always falls on the same day as לג בעומר, as they both have many similarities- רבי שמעון בר יוחאי=915=ויהי בימי אחשורוש – in their extremely high level of קדושה, the light of לעתיד לבוא. The three אלפין, in their rectified state, as we already said are- פורים ולג בעומר=693=אור אמת אדם. The Gemorra says that מרדכי is hinted in the Torah, here in the Parsha- בשמים ראש מר דרור. The only other time in חומש where it says דרור, is in Parshas בהר, which we read לג בעומר time- פא וו ריש יוד ממ=703=שמעון בר יוחאי=703=דרור בארץ Rav Shimon is the תנא of the future לעתיד לבוא=553=שמעון בן יוחאי, who was מגלה the סתרי תורה. The three אלפין are rooted in בראשית ברא אלה-ים, where כי לא תשכח מפי זרעו=1202=בראשית ברא אלה-ים . Beginning with Purim there was an increase of תורה שבעל פה or T.B.P. as it says לא קראת ברית עם ישראל אלה תורה שבעל פה. It’s the T.B.P. that separates us from the goyim, and makes us אדם. Rav Tzadok says that if it was not for the חטא העגל, there wouldn’t be any need for T.B.P., as it says in Mishle ברוב חכמה רוב כעס, that is because we angered Hashem, the concealment is greater, and we need more Torah and תשובה, in order to come close to Hashem.

The 3000 Halachas are sometimes written ג אלפים הלכות and sometimes שלשת אלפים הלכות. Haman was happy when he saw these Halachas were forgotten on ז אדר, and that his lot fell in Adar- המן המדתי האגגי=619=ג אלפים הלכת , however these Halachas were reinstated somewhat and will be completed in the future. On ז אדר, the fall of Haman began- ואתה על במותימו תדרוך=1646= שלשת אלפים הלכת. When were these Halachas reinstated? כלב בן יפונה made public, that the one who could conquer the city of קרית ספר, would be given his daughter in marriage. What if a strong empty headed yid, would be the one to conquer the city? It’s written in a ספר by the ערבי נחל, that every part of ארץ ישראל corresponds to another portion of Torah. Kalev knew that the city of קרית ספר corresponded to these three thousand Halachas that were forgotten, and only a big Torah giant could restore these הלכות, and be able to conquer the city. Oznial ben Knaz, who had a high נשמה from the future world, was able to reinstate these three thousand Halachas, and so he was the one who conquered the city.

The כה”ג, when he went into the ק”ק on יה”כ, wore the בגדי לבן. He was not permitted to wear the בגדי זהב in the ק”ק, since the gold reminds us of the חטא העגל. However, Mordechai did come out of the palace wearing gold. Both Mordechai and Esther were able to enter the חצר הפנימי, the inner chamber of the king, referring to the ק”ק. Haman was only permitted to enter the חצר החיצוני, the outer chamber. A goy cannot go בפנים, as he only has a חיצוניות. After Vashti was killed, the Megilla says that the king remembered Vashti. Rashi says he remembered her physical beauty יפיה, since that was her totality- external. Whereas Esther had a green complexion, in other words, not much of external beauty, but she was full of חן, internal beauty which attracted the king more than anyone אסתר המלכה=761=כי מצאת חן בעיני. Goyim are always working on their externality, as the business of plastic surgery is booming, where yidden work on the the internal.

The Rokeach says that יג אדר is the day Hashem will take revenge against the enemies of the yidden קץ=190=נקם . The אוהב ישראל says that יג אדר, or אסתר תענות is a tremendous עת רצון, more than any other fast. As we said Yaacov’s last words to Binyamin were ולערב יחלק שלל referring to Purim עת רצון=816=ולערב יחלק שלל . Purim is the י”ט of רצון, when the yidden accepted the Torah ברצון.

The Rambam says theמר דרור of the שמן המשחה was derived from dried blood from an unkosher animal. The animal was connected to the ground, and called ידוע. The bones of this animal were used for sorcery, to see the future. The Gra says that עשו knew how to hunt this ידוע –יודע ציד. Amelek is the דעת דקליפה. This unkosher ingredient of מר דרור was מתהפך into the holy שמן המשחה a concept of ונהפוך הוא. Mordechai is hinted in the מר דרור, since Purim is higher than דעת that is – עד דלא ידע. The Raivid disagrees with the Rambam, and says it doesn’t make sense that such holiness like the שמן המשחה that was used to מקדש the משכן, the כלים the כהנים, and the משיח, would come from a בהמה טמאה- (as tefillin has to come from a בהמה טהרה.)

The Ramban connects this מר דרור with the מור from the קטורת. The קטורת has in it a foul smelling spice, known as חלבנה, however when mixed together with the other spices, it gave off a ריח ניחוח, a pleasant odor to Hashem – המן=95=חלבנה. Any yid, no matter where he’s holding, if he joins with other yidden, he becomes like them- צבור is the ר”ת of צדיקים בינונים ורשעים. Both the היכל הברכה and Rav Koppel, who wrote the Ari Sidur based on his teachings, said that מור is חסד, קציעה is גבורה, and שבלת נרד is תפארת. The ingredient מור is connected to אברהם who went to the עקידה on הר המוריה. The בהמ”ק and י”ם are also referred to as מוריה. Rashi asks why is it called הר המוריה? He answers-י”ם על שם עבודת הקטורת שיש בו מור . In חמישי is mentionedה” ויעבור and the thirteen מידת הרחמים for the first time in Chumash – בימי אחשורוש=883=ויעבור הויה על פניו ויקרא. On Purim there is a revelation of the יג מדות הרחמים, where one of them is רב חסד – מרדכי=274=רב חסד.

Mordechai was an איש חסד, as he was called in the Megilla דורש טוב לעמו, that is a yid that was seeking the good in everyone. The Sefira of חסד is the top of the זאר אנפין or the emotions. Above חסד is the ג מוחים, the שער נ. Mordechai is רב חסד or above חסד, the שער נ and so he was able to deal with a Haman, who attempted to sink the yidden into the שער נ of טומאה. Purim is a י”ט of זה איננו שוה לי=480=אהבת חסד . In our low generation, to be considered a tzadik, a yid has to be involved, and love doing kindness – ועמך כלם צדיקים=480=אהבת חסד. The character of Haman was exactly the opposite of אהבת חסד, where when he had everything, but was missing one thing that is- one yid, Mordechai bowing down to him, and so it was all worth nothing. He looked at what he didn’t have, not at what he had- כל זה איננו שוה לי. A yid doesn’t only do חסד, when it comes his way, but he must love doing חסד, and go out of his way to do חסד. The word דכיא from the Targum of מר דרור, also means the poor. Mordechai was constantly doing חסד with the poor. He was the one that instituted the מתנות לאביונים, for the physical and spiritual אביונים.

Rav Shlomo Klugar, said that the צדקה given prior to Pesach, the מעות חטים, was in place of the קרבן פסח, and thirty days prior to Pesach when we begin learning הלכות פסח, the מצוה of מתנות לאביונים parallels the מעות חטים. By us being merciful with our fellow yidden, we invoke the mercy up above. This fits in with the סימן of the 139 pesukim in כי תשא, being חננאל or חנן ה”.

In the midst of the יג מדות is a נ רבתי, the only time written in the חומש. Purim is the time that Haman prepared an עץ of נ רבתי that is fifty amos tall. His wicked desire was to drag all the yidden into the fiftieth level of טומאה, which is כפירה and קרירות. With the מדה of רב חסד on Purim, we bring down the נצר חסד and so הי פא וו ריש יוד ממ=718=נון רבתי. On פורים we experience the

שער נ of קדושה which is אמונה, above דעת. Purim is מטהר the yidden like יה”כ, which is the מקוה ה”, and the word דכיה also means purity – נון רבתי=718=מקוה ישראל יה-וה. Mordechai was called פתחיה, who took care of the birds needed to מטהר the women.

It is a custom to read on Purim from תהלים כב, – עזבתני א-לי א-לי למה .. We know that one of the יג מדות,- א-ל is רחמים since a yid doesn’t ask the מדת הדין why Hashem has forsaken him. Parshas כי תשא always falls in the vicinity of Purim. The יג מדות are preceded by ויעבר ה”, and in the Megilla its written ויעבר מרדכי. The אמרי אמת says that ויעבר is made up of חסד=72=עב, and גבורה=216=ויר . Mordechai transformed the גבורה into חסד and רחמים. The חטא העגל was similar to the yidden bowing to idols in the time of Nebuchanetzar. By the חטא העגל, yidden were laughing and feasting, similar to the סעודת אחשורוש. After the חטא העגל, Moshe was מוסר נפש for כלל ישראל in saying מחני נא מספרך, similar to Mordechai and Esther being מוסר נפש. Purim is a tikun for the חטא העגל. Many ask why are the details of theמשכן and it’s כלים, and the בגדי כהונה, that are all needed as a tikun for the serious sin of the חטא העגל, come in the חומש before learning of the חטא itself? This is a tremendous רחמנות of the Almighty, in that the רפואה comes before the מכה. In the creation, Hashem commanded that the trees produce fruit that tasted the same as the bark- טעם העץ כטעם הפרי. Only the אתרוג tree listened, but not all the other trees. Could the earth sin? Does the earth have free choice? This was also a huge kindness, a remedy before the sickness. When אדם הראשון later sinned, he said “I’m a mere mortal that comes from the earth. The earth didn’t obey you Hashem, you expect more from me?” Also the עשרת הדברות were written in the singular, giving an excuse for Moshe, to defend the yidden after the חטא העגל – ‘you Hashem commanded only me’. By the סעודת אחשורוש, while the yidden are sinning by partaking in such a party of low intent, Vashti is killed to make way for Esther. All this shows Hashem love and compassion for כלל ישראל.

The actual הארה that came down in the time of Purim, comes down each Purim, maybe even greater now, since the הסתרה is greater. There is a Halacha that if one reads the Megilla למפרע, he is not יצא. The בעל שם טוב said on this, that if a yid views the מגילה as a story from the past- למפרע, but not שייך in our time, he has not fulfilled his obligation. Purim is a blast from עולם הבא, higher than ימות המשיח that the נביאים prophesized about. When Moshe came down with the לוחות, he had to make a חשבון of which one was greater –the Torah or כלל ישראל, and decided that the yidden were greater than Torah, as the נשמת ישראל preceded the Torah.

The כלל ישראל by the חטא העגל were like a סוטה. In פסוק לב:כה it says וירא משה את העם כי פרע הוא, which is a לשון said by סוטה , where Rashi says thatפרע means מגולה- that their חטא was revealed. The סוטה drinks water from the כיור, that were made from copper mirrors that the women donated. Moshe thought that these mirrors that were used for vanity, could not be used for the כיור, but Hashem told him no. To the contrary, that these mirrors helped the women in Egypt seduce their husbands and build the Jewish nation. The water to check the סוטה, was from the כיור. If she was innocent she received a special Bracha to נזרע זרע, to have many healthy children. When Esther entered the inner chamber of אחשורוש she was like a סוטה. Just like when the סוטה drinks water from the כיור, and it’s revealed that she didn’t sin, in the desert- אשר הקצפת the yidden really didn’t want to sin, but the יצר הרע took hold – ניקתה ונזרע זרע=1176=אשר הקצפת. At first the עגל that was made, was not for ע”ז, but the yidden wanted to commune with the Almighty, (like with the כרובים that were also images), and not through Aharon, who could make mistakes. The big error the yidden made was they couldn’t come up with such ideas on their own, but this had to come from up above. The ירושלמי says there were thirteen עגלים, one for every שבט, and so after the yidden did teshuva, they merited to receive the יג מדות הרחמים, and the miracle of Purim happened on the thirteenth of Adar. The big חידוש of the Sota was that, Hashem allowed his name to be erased, for the sake of peace between husband and wife. We are Hashem’s wife, and to bring peace, Moshe told Hashem to erase his name ואים אין מחני נא מספרך. Megillas Esther is a מגילת סוטה, and Hashem’s name is not found, as if it was erased, in order to make שלום with the yidden. The כיור therefore belongs in this פרשה, as a tikun for theחטא העגל where the yidden said כף יוד ואו ריש=643=אלה אלה-יך ישראל .

The משיח will affect every yid- רוח מלך המשיח=667=דרש טוב לעמו. Mordechai was a בח” of the משיח who will find the good in every yid. Mordechai was called משיח=358=מרדכי יסוד אבא. When Purim falls on Thursday -Friday, כי תשא is not פרשת פרה, and so we read the הפטרה about אליהו הנביא on הר הכרמל. Both אליהו and מלאך מיכאל come together to מבשר הגאולה. In the beginning of the Megilla, חרבונא is written with an א, referring to an Aramaic name. Later in the Megilla, חרבונה tells אחשורוש of the tree that Haman built to hang Mordechai, and Haman is hung on that same עץ. Here חרבונה is written with a ה, referring to a name in לשון הקודש. The Rokeach says, this was אליהו הנביא. It says וגם חרבונה זכר לטוב, and this phrase of זכר לטוב is used with the name of אליהו הנביא.

As we already said the Trup of כי תשא being גרשים זרקה מנח סגול hints to us that even the yidden thrown out, will experience an elevation כי תשא ראש. The Megilla begins with אחשורוש being the king that המולך מהודו ועד כושThe message is the same – that the כוש Jews, the אחרית Jews, and the outcasts, have a תקון on Purim, and are all part of the שמחה. Adar is transformed from יגון to שמחה and the פנימיות of every yid is revealed – החדש אשר נהפך להם=1048=העשיר לא ירבה והדל לא ימעיט .

The yidden that went to the party, fell into the שער נ of טומאה, and were considered like מתים- dead. Mordechai who was פתחיה, in charge of טהרה, was מחיה מתים these yidden spiritually. When there is אחדות, there is טהרה. The עמי הארץ on י”ט, are all considered טהור since they are חברים and there is אחדות. After the תשובה from the חטא העגל from the לך רד, Hashem said לך עלה.

When Moshe descended from הר סיני, he came down כי קרן אור פניו, and a mask was put on him. One peshat was that since the yidden were not on the same level as the first time Moshe came down, the yidden couldn’t look at him. Another and more accepted peshat, is the total opposite, that Moshe’s face was shining greater than when he came down the first time, as he was on a higher level than the first לוחות which was given to צדיקים, because now he came down to בעלי תשובה. A yid that does תשובה calms the anger of Hashem- שוב מחרון אפך=713=תשובה. Parshas כי תשא is the twenty first Parsha of חומש where אה-יה=21. The שם אה-יה refers to the yid that begins again anew, a fresh start- The acronym of – אשר ישלטו היהודים המה is אה-יה implying that Purim is a time of renewal, renewing one’s relationship with the Almighty.

The שלחן ערוך begins with שביתי ה” לנגדי תמיד, and ends with טוב לב משתה תמיד. This symbolizes the two תמידים brought each day in the בהמ”ק. If we fulfill the first one, the second will also be with יראת שמים. The חטא העגל took place on the sixteenth of תמוז, which as said before, enters the boundary of Esav, since the moon is beginning to wane, and the מיעוט הלבנה is the source of all חטאים. It was the sixteenth generation after Avraham that the מלכות בת דוד was split, and ירעבם בן נבט became the leader of the ten tribes. Beginning with the sixteenth, the שטן has power, and in the time of the חטא העגל he created the illusion that the עגל came out of the fire alive. The Gemorra says this whole story was to teach future generations that even with a רבים, there is always a chance for תשובה. All the topics at the beginning of the Parsha, came about as a tikun for the חטא העגל. The מחצית השקל was a כפרה for the עגל, which took place midday- כי בשש משה לרדת, and so each yid gave half a shekel.

The Megilla has the power to forgive all those that are עובר sins – מגילת אסתר=1144=זה יתנו כל העבר על הפקדים. In the twelfth month of זה=12, a yid could completely transform himself. Haman was very against this mitzvah, and המן is the ר”ת of נגד מחצית השקל . This was a mitzvah that was given in the merit of our fathers אברהם יצחק יעקב משה=983=מחצית השקל . In the time of concealment, Hashem gave us the great י”ט of Purim, which is a huge כפרה for us- הסתר אסתיר=1336=לכפר על נפשותיכם.

In the time of Purim, אחשורושwas looking to the בני יששכר, the בני בינה who were experts in עיבור שנה, to see if they could make a leap year. He didn’t want Vashti to be killed on פסח, which was when it happened. אחשורוש knew that all the enemies of the Jews died on Pesach- סנחרב and פרעה and his army, and (later Haman), and so he didn’t want Vashti killed, at a time that was auspicious to the yidden. Rav Yochanan Eibshitz says the Purim miracle happened in אדר ב”, which is the thirteenth month, that has no מזל, however the yidden are above מזל, and it’s very beneficial that we have an אדר ב. The Megilla has in it many many details of השגחה פרטית, that when the pieces are put together, there is one huge miracle happening. For example Haman gave אחשורוש the advice that he should be able to kill Vashti, without conferring with his advisors. This piece of advice ended in him digging his own grave. When אחשורוש was in the peak of his anger with Haman, and decreed that he should be hung, if he would have discussed it over with his advisors, they probably would have told him not to kill him, since they liked Haman, and hated the Jews.

The yidden have a special חן in the eyes of Hashem. In the Megilla the word חן is written six times. Also in פרשת כי תשא, after the חטא העגל, it says the word חן six times, showing that Moshe and כלל ישראל found favor in Hashem’s eyes. As we already said פורים is mitzvah number 619. There are 613 mitzvahs from the Torah, and 7 were given then by the רבנן. Chanuka was the last, or the 620th mitzvah, and Purim the 619th – כי מצאת חן =619

Although most of the Parsha is down and negative, where the Mishne in Megilla says that certain portions were not interpreted, that is, the מתרגמם was not allowed to מתרגם מעשה העגל because it is so negative about כלל ישראל, the name כי תשא is uplifting. Moshe, who was on such a lofty level was told לך רד since when the yidden go down so does their leader. Parshas כי תשא always falls in the time of Purim or פורים קטן and there are many guidelines to the י”ט of Purim. Rashi says the words וכן יסד המלך just once in Chumash, here when describing the שמן המשחה, and this is a phrase found in the first perek of the Megilla. The laining of all the fast days, which are all an עת רצון, are found in כי תשא and so שבת כי תשא is an עת רצון. The חידשי הרים says that the laining of both שבת חול המועד is in our Parsha. He says that it is an עת רצון בתוך עת רצון since Shabbos itself is an עת רצון.

There are two letters that are large in the Parsha, the נ of נצר חסד לאלפים in the יג מדת הרחמים, and in pasuk- לד:יד – כי לא תשתחוה לא-ל אחר the ר of אחר. Really this letter should be small since the pasuk is talking of idol-worship. A large letter in חומש usually indicates גדלות, more קדושה. The Gemorra in חגיגה טו says that a בת קול came down and said שובו בנים שובבים חוץ מאחר. It says of some Tanaim that they were so so privileged to see the back of Rebbi Meir. The Rebbi of R” Meir was אלישע בן אבויה who was known as אחר. The Gemorra says כל משבעל הבית אומר לך עשה חוץ מ-צא that is one has to listen to everything the בעל הבית says except if he tells you to leave. If Hashem says out, we don’t listen but we push in, because this is the test. Even though the Halacha is that when it rains, we should leave the Sukka, a sign that Hashem is saying- get out, there were Tzadikim that stayed in the Sukka – חוץ מ-צא. Even though אחר should have ignored the בת קול, and done תשובה, Rebbi Meir accomplished that there is hope for him. The Gemorra is teaching us that even the אחר’s, even the עובדי העגל the lowest yidden, have hope. This whole idea of תשובה is rooted in this Parsha. The Gemorra in ע”ז says that the yidden weren’t holding by making an עגל, but it happened even against their will in order to teach that תשובה helps for anything. Moshe risked his entire existence to save the yidden.

In שה”ש ג:יא it says the famous pasuk צאינה וראינה …… בעטרה שעטרה לו אמו ביום חתנתו ..The last Mishne in תענית says יום חתונתו is talking about יה”כ, which is כ פורים. Whatever יה”כ has, Purim has, since Purim is higher, and so Purim is a day of עטרה. Mordechai went out of the palace wearing a crown ועטרת זהב גדולה. In our Parsha the crowns that the yidden received for saying נעשה ונשמה, they lost due to חטא העגל. The Mishne says in Gittin that due to the חורבן, we’re not allowed to wear crowns, even brides at the chupah. The Gemorra says when there is no מצנפת, there’s no עטרה. But in the time of Purim, a הארה of ימות המשיח, we get the crowns back.

So let’s summarize. Because of the מסירת נפש of Moshe, ואם אין מחני נא מספרך the yidden were forgiven for the חטא העגל, and זוכה to the great י”ט of Purim. Theמסירת נפש of Esther was in gathering all the yidden לך כנוס את כל היהודים, and then entering the inner chamber of the king when she could have been killed. By being with אחשורוש, she was forbidden to her husband מרדכי.

Mordechai also risked his life by not bowing to Haman. Due to them, we merited to nullify the הפיל פור הוא הגורל of Haman. Mordechai was a דרש טוב לעמו, like the רוח מלך המשיח, of whom it says we will know it’s the true משיח, by the yid that can find a זכות for every yid. Purim was a מתן תורה where it says there, that before receiving the Torah, each yid had a רפואה שלמה. The light of Purim ליהודים היתה אורה, is a light from the שמן למאור of the פורים על שם הפור=1067=בית השלישי

כנוס את כל היהודים=667=ואם אין מחני נא מספרך=667=שעטרה לו אמו

= הפיל פור הוא הגורל=667= =667=רפואה שלמה=667=רוח מלך המשיח

דרש טוב לעמו=667=שמן למאור