How Moses Slipped into the Megilla

How Moses Slipped into the Megilla

1. Where is Moses alluded to in the Torah? (Rashi: that he will come) As it says before the Flood, “Inasmuch as he is flesh, and his days shall be 120 years.” (Genesis 6:3) (Hebrew word for ‘inasmuch’ [beshegam] is numerically equivalent [345] to Moshe. “120 years,” is the exact life-span of Moses.)
2. Where is (the account of) Haman alluded to in the Torah? When G-d addresses Adam, “Did you eat of the tree?” (Genesis 3:11) [אHa-min, identical in spelling to Haman] (alluding to Haman’s being hanged on a tree.)
3. Where is (the account of) Esther alluded to in the Torah? “And I shall surely hide My face on that day.” (Deuteronomy 31:18)  [haster astir, similar to Esther] (In the days of Esther the Divine countenance will be concealed, and many evils will befall the Jewish people.)
4. Where is (the greatness of) Mordechai alluded to in the Torah? As it says, “Pure myhrr” (Exodus 30:23) which translates [into Aramaic] mara dachia [the consonants spell Mordechai].  (The pure myhrr in this verse is ‘the head of all spices.’ The Men of the Great Assembly are compared to fragrant spices, and their head-leader-is Mordechai.) Talmud (Chulin 139b)

Why is the question “Where is his/her name alluded to in the Torah” specifically by these four? What is the relation of Moses to Purim? Why this order of the names (i.e., Moses, Haman, Esther, Mordechai)?
The secret: Moses passed away on the 7th of Adar. When Haman’s lot fell on the month of Adar, he rejoiced, for he believed it to be a bad sign for the Jewish people. He did not know that Moses was also born on that very same day. On everyone’s birthday his soul-root shines to such an extent that it inspires (albeit from “above”) one with encompassing self-sacrifice). In the case of Moses, who represents the revelation of G-d’s Infinite light, he (the Infinite light) actually returns to enter reality (as inner Divine consciousness) every year on his birthday.
Haman belief in the “passing” of Moses, means the secret of the original tzimtzum, and apparent disappearance of G-d’s infinite light, is literal. Haman’s power derives from this apparent vacuum of Divine omnipresence. In this world, the first tzimtzum comes from the sin of Adam and Eve eating from the Tree, and intellectually succumbing to binary logic, which excludes the possibility of the paradox of two contradictory states existing simultaneously. Either G-d is here or not. Haman’s end is to be hanged on the very tree from which Adam ate.
Esther represents the deep awareness in the Jewish soul that, even though G-d seems to have “disappeared,” His Divine countenance, His “face” (Hebrew for “inner-Panim” and refers to the revelation of His inner essence) is ever-present, though hidden in times of exile. Therefore, the tzimtzum is not meant to be taken literally. Through the strength of our faith in this very truth, we cause His countenance to reappear. This is the secret of the reshimu, the “impression” or “memory” of G-d’s light here, in this very place of darkness.
Mordechai is in fact the reappearance (rebirth) of Moses. He is a ray of light from the countenance of Moses that came in that generation of darkness to illuminate the apparent vacuum, and thereby overcome the power of Haman. This is the secret of the kav, the “beam of light” which penetrates the “vacated place” created by the tzimtzum.
The allusion to Moses in the phrase “inasmuch as he is flesh,” is a reference to his apparent state of mortality. In truth, his soul-essence did not “drown in the flood,” but became the sign of Adar (a fish), thereafter to be drawn from the origin of his soul in the endless waters of the Torah as is said, “for I drew him from the water.”
The “fragrant spices,” the Men of the Great Assembly, represent the supernal partzufim-configurations of the sefirot, whose source-head is Mordechai, the reappearance of Moses. Mordechai’s name is alluded to in the translation of the Torah given by Moses (in the verse that begins “and you [Moses] shall take for yourself the head of spices-pure myhrr”; “pure myhrr,” whose translation alludes to the name Mordechai. Mordechai translates Moses’ soul-essence to his generation of Divine concealment. Mordechai merited to manifest Moses by his spirit of self-sacrifice not to bow to Haman (and what he represented, the literal understanding of the tzimtzum).
The order: Moses appears to have passed away, a belief readily accepted by Haman. From the strength of faith of Esther, Mordechai, the Moses of the generation, was reborn (In fact, Mordechai himself raised Esther and taught her to have faith, this being the secret that the origin of the kav is in the infinite light which preceded the tzimtzum, from which it enters into the reshimu and subsequently emerges, as if born, from it.).

In studying the weekly Torah-portion, we read each verse shnaim mikra ve’echad targum (twice in the Hebrew original and once in Aramaic translation). The acronym for this custom is shmot-names. In the Torah portion Shmot, Moses is born, receives his name, and asks G-d to reveal to him His Name of redemption (Ekyeh asher Ekyeh, “I shall be that which I shall be,” which equals 543, the “mirror image” of Mosheh = 345). Here, G-d first addresses Moses at the burning bush, by calling his name twice: “Moses Moses,” just as in G-d’s Name, His Name (Ekyeh, “I shall be”) is repeated twice, interpreted by our Sages to mean “I shall be with you now to redeem you from this and the future exile.” Moses is known as “the first redeemer and the final redeemer,” for which reason his own name is repeated twice.
May we in our generation of exile (the passing Moses), unmask the lie of Haman (that G-d is not with us), and merit to the strength of faith of Esther, and the radiant “fragrance” of Mordechai, with the coming of Mashiach: the true and complete Redemption.