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כי תשא בס"ד 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-

מר דרורבשמים ראש , where Unkeles translates as מירה דכיא, which more or less make up the name מרדכי. In pasuk כט, describing this a phrase from ,כי כן יסד המלך Rashi uses the words ,שמן המשחה that anyone חומש it is the only time in פסוק לד:כט In .מגילת אסתרis wearing a mask. Here when Moshe came down with the second כי קרן עור פניולא ידע ומשה it says ,לוחות , a clear hint to עד דלאמסוהויתן על פניו it says ,לג and in pasuk ,ידע , 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 - את תשאכי a ,גרשיים זרקא מנח סגול is ..כי תשא את ראש of טעמים The .ראשlanguage 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 that ,חנן א-ל or ,חננאל being סימן in the Parsha is 139, the פסוקיםHashem has tremendous compassion. The שלש עשרה מדות are revealed in this Parsha, teaching us the big lesson, that הרחמיםno 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 says כשלשת אלפי אישויפל מן העם ביום ההוא . What is the שלשתכ ? The ארי הקדוש says that due to the חטא עץ ,שם מה from the נפגם ,that are missing אלפין there are three ,הדעתwhich is או הא ואיוד ה , and when we say in davening the Bracha of ראה נא בענינו and mention- 45 =גאולה , we have in mind the מהשם . Avraham Avinu was מתקן three parts of these יןפאל , that is the three אל’s of the three אלף’s. In :פסוקים יד three times, and so we say עליוןאל it says ,לך לך of Parshas ,יח-כ

where - 3 x , אברהםמגן 3=אל x 31=93=מגן. By מתן were rectified. The Ari Tzal says these three אלפין all three ,תורהוראמת אדם א represent אלפין . By Har Sinai פסקה זהומה, and the חטא עץ הדעת was rectified. The Torah is אור and אמת, and אדםאתם קרואים - we are called אדם, and not the goyim. After the חטא העגל, the חטא עץ הדעת returned

The yidden should have relied on מה היה לולא ידעהאיש משה their אמונה and not their דעת, similar to the mistake of Adam and Chava. Now וערבוביה לעולםחשךבא instead of אור, and also the

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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 שלש אלפי אישכ , 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 3 =פ 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 האורליהודים היתה and at the end of the Megilla it says אמתדברי שלום ו . In the Gemora it says בקום

אדםעלינו 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 These .נשמת משה who is ,מרדכי is similar to תדרך where ,תדרךwords were fulfilled when Mordechai stepped on the neck of Haman, while climbing onto the horse. Mordechai was stepping on the לא יכרע ולא ישתחוה – ע"ז . 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 =עד מדרך כף רגל671אסתיר= . Even in a time of will be אלפין we can step on the goyim. The three ,הסתרcompletely rectified in ימי הגאולה, a בח" of Purimאלף- x 3=111x this ,אדר of יז or טז If Purim would fall on the .כף רגל=333=3

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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 יןאלפ are associated with the Torah of the future. Our Torah begins with a ב, whereas the Torah of the future will begin with an סתרא –נכיא –א . 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 that the Torah ,כי לא תשכח מפי זרעו- and also the words ,תדרךwould never be forgotten. It was ירבי שמעון בר יוחא 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-

=ויהי בימי אחשורוש915רבי שמעון בר יוחאי= - in their extremely high level of קדושה, the light of לעתיד לבוא. The three אלפין, in their rectified state, as we already said are-

דםאמת אור א=693פורים ולג בעומר= . The Gemorra says that מרדכי is hinted in the Torah, here in the Parsha- מר דרורבשמים ראש . The only other time in חומש where it says דרור, is in Parshas בהר, which we read לג בעומר time-

=דרור בארץ703=שמעון בר יוחאי=703מ=מוד ייש רו וא פ Rav Shimon is the תנא of the future =שמעון בן יוחאי553לעתיד לבוא= , who was מגלה the סתרי תורה. The three אלפין are rooted in

לה-יםא אשית בראבר , where =בראשית 1202כי לא תשכח מפי זרעו=תורה Beginning with Purim there was an increase of . ברא אלה-יםתורה לא קראת ברית עם ישראל אלה or T.B.P. as it says שבעל פה It’s the T.B.P. that separates us from the goyim, and .שבעל פהmakes us אדם. Rav Tzadok says that if it was not for the חטא there wouldn’t be any need for T.B.P., as it says in Mishle ,העגל that is because we angered Hashem, the ,ברוב חכמה רוב כעסconcealment is greater, and we need more Torah and תשובה, in order to come close to Hashem.

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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- =ג אלפים הלכת619המן המדתי האגגי= , however these Halachas were reinstated somewhat and will be completed in the future. On ז אדר, the fall of Haman began-

= שלשת אלפים הלכת1646תה על במותימו תדרוך=וא . 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 corresponds to another portion ארץ ישראל that every part of ,נחלof 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 =כי מצאת חן בעיני761אסתר המלכה= . 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 =נקם190קץ= . The אוהב ישראל says that יג אדר, or תענות אסתר 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 =ולערב יחלק 816עת רצון=

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when the yidden accepted the Torah ,רצון of י"ט Purim is the . שלל.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 צידיודע –ידוע . Amelek is the דעת דקליפה. This unkosher ingredient of מר דרור was מתהפך into the holy שמןמר Mordechai is hinted in the .ונהפוך הוא a concept of המשחה The .עד דלא ידע - that is דעת since Purim is higher than ,דרורRaivid disagrees with the Rambam, and says it doesn’t make sense that such holiness like the שמן המשחה that was used to מקדש the בהמה would come from a ,משיח and the ,כהנים the כלים the ,משכן(.בהמה טהרה as tefillin has to come from a) -טמאה 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 =חלבנה95המן= - a pleasant odor to Hashem ,ריח ניחוח . Any yid, no matter where he’s holding, if he joins with other yidden, he becomes like them- ורצב is the ר"ת of שעיםורינונים בדיקים צ . Both the היכל הברכה and Rav Koppel, who wrote the Ari Sidur based on his teachings, said that מור is קציעה, חסד is גבורה, and שבלת נרד is who went to the אברהם is connected to מור The ingredient .תפארתיהמורהר ה on עקידה . The בהמ"ק and י"ם are also referred to as יהמור . Rashi asks why is it called הר המוריה? He answers- י"ם

מורעל שם עבודת הקטורת שיש בו . In חמישי is mentioned ויעבורה" and the thirteen מידת הרחמים for the first time in Chumash -

=ויעבור הויה על פניו ויקרא883בימי אחשורוש= . On Purim there is a revelation of the יג מדות הרחמים, where one of them is רב חסד -

רב חסד=274מרדכי= .

Mordechai was an איש חסד, as he was called in the Megilla .that is a yid that was seeking the good in everyone ,דורש טוב לעמוThe 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

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is a י"ט of =אהבת חסד=480זה איננו שוה לי . In our low generation, to be considered a tzadik, a yid has to be involved, and love doing kindness - =אהבת חסד480ועמך כלם צדיקים= . 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 ,when it comes his way ,חסד A yid doesn’t only do .זה איננו שוה ליbut 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 and thirty days prior to ,קרבן פסח was in place of the ,מעות חטיםPesach when we begin learning הלכות פסח, the מצוה of By us being merciful with .מעות חטים parallels the מתנות לאביוניםour 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 that רבתינ of עץ Purim is the time that Haman prepared an .חומשis 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 and so נצר חסד on Purim, we bring down the רב חסד of מדה

=נון רבתי718מ=מוד ייש רו וא פי ה . On פורים we experience the the מטהר Purim is .דעת above ,אמונה which is קדושה of שער נyidden like יה"כ, which is the מקוה ה", and the word דכיה also means purity - =מקוה ישראל יה-וה718נון רבתי= . Mordechai was called פתחיה, who took care of the birds needed to מטהר the women.

It is a custom to read on Purim from א-לי א-לי תהלים כב, - עזבתניא-ל,- יג מדות We know that one of the .. למה is רחמים since a yid doesn’t ask the מדת הדין why Hashem has forsaken him. Parshas are יג מדות always falls in the vicinity of Purim. The כי תשאpreceded by הויעבר ", and in the Megilla its written מרדכיויעבר . The אמרי אמת says that ויעבר is made up of =עב=72חסד , and

ויר=216גבורה= . Mordechai transformed the גבורה into חסד and was similar to the yidden bowing to idols in חטא העגל The .רחמים

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the time of Nebuchanetzar. By the חטא העגל, yidden were laughing and feasting, similar to the סעודת אחשורוש. After the מחני נא in saying כלל ישראל for מוסר נפש Moshe was ,חטא העגל Purim is .מוסר נפש similar to Mordechai and Esther being ,מספרךa tikun for the חטא העגל. Many ask why are the details of the that are all needed as a ,בגדי כהונה and the ,כלים and it’s משכןtikun 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 were written in the singular, giving an excuse for עשרת הדברותMoshe, 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 in our time, he שייך but not ,למפרע -as a story from the past מגילהhas 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 כי פרע הואוירא משה את העם , 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

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these mirrors that were used for vanity, could not be used for the but Hashem told him no. To the contrary, that these mirrors ,כיורhelped 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 drinks סוטה Just like when the .סוטה she was like a אחשורושwater 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 =אשר הקצפת1176ניקתה ונזרע זרע= - took hold הרע . At first the but the yidden wanted to ,ע"ז that was made, was not for עגלcommune 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 and so ,שבט one for every ,עגלים says there were thirteen ירושלמיafter the yidden did teshuva, they merited to receive the יג מדות and the miracle of Purim happened on the thirteenth of ,הרחמיםAdar. 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 נא מספרךמחניואים אין . 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 אלה אלה-יך ישראל=643יש=ראו ווד יף כ .

The משיח will affect every yid- =דרש טוב 667רוח מלך המשיח= who will find the good in משיח of the "בח Mordechai was a .לעמוevery yid. Mordechai was called =מרדכי יסוד אבא=358משיח . 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 In the .מבשר הגאולה come together to מלאך מיכאל and אליהוbeginning of the Megilla, אחרבונ is written with an א, referring to an Aramaic name. Later in the Megilla, החרבונ tells אחשורוש of the tree that Haman built to hang Mordechai, and Haman is hung on that same עץ. Here החרבונ is written with a ה, referring to a name in לשון הקודש. The Rokeach says, this was אליהו הנביא. It says זכר לטובוגם חרבונה , and this phrase of זכר לטוב is used with the name of אליהו הנביא.

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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 -

. לא ימעיטוהדל=העשיר לא ירבה 1048החדש אשר נהפך להם=

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 .לך עלה Hashem said ,לך רד from the חטא העגל from the תשובהWhen Moshe descended from הר סיני, he came down כי קרן אור and a mask was put on him. One peshat was that since the ,פניוyidden 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- =תשובה713שוב מחרון אפך= . Parshas כי תשא is the twenty first Parsha of חומש where =21אה-יה . The שם אה-יה refers to the yid that begins again anew, a fresh start- The acronym of -

מההיהודים השלטו ישר א is אה-יה implying that Purim is a time of renewal, renewing one’s relationship with the Almighty.

The שלחן ערוך begins with תמידשביתי ה" לנגדי , and ends with תמידטוב לב משתה . 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 which as said before, enters the boundary of Esav, since the ,תמוזmoon is beginning to wane, and the מיעוט הלבנה is the source of all חטאים. It was the sixteenth generation after Avraham that the became the leader of the ירעבם בן נבט was split, and מלכות בת דודten 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

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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 , משה לרדתבששכי -which took place midday ,עגל for the כפרהand so each yid gave half a shekel.

The Megilla has the power to forgive all those that are עובר sins - =זה יתנו כל העבר על הפקדים1144מגילת אסתר= . In the twelfth

month of =12זה , a yid could completely transform himself. Haman was very against this mitzvah, and המן is the ר"ת of גד נ

שקלהחצית מ . This was a mitzvah that was given in the merit of our fathers =מחצית השקל983אברהם יצחק יעקב משה= . In the time of concealment, Hashem gave us the great י"ט of Purim, which is a huge כפרה for us- =לכפר על נפשותיכם1336הסתר אסתיר= .

In the time of Purim, אחשורושwas looking to the בני יששכר, the to see if they could make a ,עיבור שנה who were experts in בני בינהleap 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 that when the pieces are put together, there is one ,השגחה פרטיתhuge 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 six times, showing that Moshe and חן it says the word ,חטא העגל פורים found favor in Hashem’s eyes. As we already said כלל ישראלis mitzvah number 619. There are 613 mitzvahs from the Torah,

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and 7 were given then by the רבנן. Chanuka was the last, or the 620th mitzvah, and Purim the 619th - 619 =כי מצאת חן

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 -and in pasuk ,יג מדת הרחמים in the נצר חסד לאלפים Really this letter .אחר of ר the לד:יד – כי לא תשתחוה לא-ל אחרshould 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

חוץ מאחרשובבים . 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 that is one has to listen to כל משבעל הבית אומר לך עשה חוץ מ-צאeverything 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 but it happened even against their will in order to teach that ,עגל helps for anything . Moshe risked his entire existence to תשובה

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save the yidden.

In שה"ש ג:יא it says the famous pasuk צאינה וראינה …… says תענית The last Mishne in.. ביום חתנתושעטרה לו אמובעטרה

יה"כ Whatever . פוריםכ which is ,יה"כ is talking about יום חתונתוhas, Purim has, since Purim is higher, and so Purim is a day of ועטרת Mordechai went out of the palace wearing a crown .עטרה In our Parsha the crowns that the yidden received for .זהב גדולהsaying 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 .we get the crowns back ,ימות המשיח

So let’s summarize. Because of the מסירת נפש of Moshe, חטא the yidden were forgiven for the ואם אין מחני נא מספרך of Esther מסירת נפשof Purim. The י"ט to the great זוכה and ,העגלwas in gathering all the yidden כנוס את כל היהודיםלך , 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 .מרדכיMordechai 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 המתן תור for every yid. Purim was a זכות 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

בית השלישי=1067פורים על שם הפור=

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

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

=שמן למאור667דרש טוב לעמו=