Musar על חולין 278:61

There is an enigmatic statement in the Talmud Chullin 139 which reads: משה מן התורה מנין? Whence do we have evidence in the Torah that Moses existed? The Talmud answers that this is proven from Genesis 6,3 where the Torah refers to G–d's spirit not being able to predominate in man while the latter is flesh, i.e. בשגם בשר. The numerical value of the word בשגם is 345, the same as the numerical value of the name משה. [The Talmud's query must be understood as "where is Moses' name alluded to already in the story leading up to the deluge?" Ed.]

Perhaps the four expressions of joy mentioned in our verse have a bearing on the disagreement between four scholars as to from where one starts reading the מגילה in order to have fulfilled one's duty. The opinions range from the requirement to start at the beginning, in order to demonstrate the full extent of Ahasverus's power, and an opinion that we must only read from the paragraph describing the night the king could not sleep and had the book of Chronicles read before him, i.e. the description of Mordechai saving his life. It is quite unlikely that the reason a scholar demands that the מגילה be read from start to finish is to enhance the reputation of Ahasverus. The exact wording in the Talmud is תוקפו של אחשורש. I do not think we err if we understand this to mean that the whole era of Ahasverus was one during which Jews accepted the Torah voluntarily. Since the Talmud indulges in a variety of attempts to prove that all that happened was alluded to in various hints in the Torah thousands of years previously, such exegesis is not far fetched. I have listed some of these allusions in my treatise on פרשת שקלים.