Musar su Esodo 30:23

[The author connects four questions raised in Chulin 139 concerning where the Torah had alluded to future events as corresponding in some way to the four expressions used in Esther 8,16. He also draws parallels with the expressions used in the Torah for G–d's relationship with the Jewish people such as חשק, חפץ, דבק, i.e. different levels of liking for the Jewish people. The expression דבקות is used as applying to the Israel/G–d relationship in a reciprocal manner, thus creating a fourth expression of G–d's relationship with Israel. Those who are interested in studying these allusions in greater detail are referred to the original text. The author uses statements in the Talmud such as that we have an allusion to Mordechai in the Torah because the Torah says in Exodus 30,23 מר דרור, as his justification for finding similar allusions to the Purim i.e. Amalek episode in our portion. I will continue quoting his commentary concerning such allusions. Ed.]

When the Talmud asked how we know from the Torah that there would be a Moses, a Haman, a Mordechai and an Esther, these are not idle questions. From the answer the Talmud gives it is evident that there must be a deeper reason for such enquiries. In the case of Moses, the Talmud cites Genesis 6,3 בשגם הוא בשר, that G–d indicated that He made an allowance for the spiritual inadequacies of man inasmuch as part of man is physical. The letters in the word בשגם have a numerical value of 345, the same as the numerical value of the name משה. The Torah alludes to an eventual Haman with the words המן העץ in Genesis 3,11. The letters of Haman are the same as the word Ha-min. When answering the question where Esther is alluded to in the Torah, the Talmud cites ואנכי הסתר אסתיר את פני, "I will keep My face hidden" (Deut 31,18). We have an allusion to Mordechai in the Torah, as we mentioned earlier, based on Exodus 30,23 ואתה קח לך בשמים ראש מר דרור, "And you, take yourself choice spices Mor deror." The translation of this spice in Aramaic is מירא דכיא.