The Forgotten Souls

The Chida cites the Rokeach that when Moshe Rabbenu saw the ווין used for hanging he got worried and lost his strength and that caused him to forget the 1,755 shekakim used to make the ווי העמודים in the Mishkan.  When he saw it was the sons of Hamal killed he was appeased.  This is hinted to by the 11 times it says the letter ו at the beginning of the sons of Haman's names.  What is the connection between the ווי העמודים  and the hanging of Haman's sons?  Why is it hinted to by 11 times vov?  

Moshe Rabbenu forgot the 1,775 sheklaim because these shekalim came from souls that were outside the boundary of the main body of the 600,000 Jews.  These shekalim represent the straggling Jew barely hanging on to the body of Klal Yisrael.  Moshe Rabbenu didn't see how they could remain connected, they were the "forgotten souls."  The Megaleh Amukot says that Moshe Rabbenu was reminded by R.Akiva that these shekalim were used for the hooks.  R. Akiva hinted to by the Megelah Amukot in the small א in the beginning of Vakiyra, א' זעיר"א, בגימטריא ר' עקיב'. נשתיירו אתוון מן ויקרא (א א) ויקר, שדרשו רז"ל (ע"ז דף ה'.) על פסוק (תהלים קלט יז) ולי מה יקרו רעיך אל, שהוא רבי עקיבה, is the one to darshen even every kotz, every little aspect of the Sefer Torah, even the "extras" that are not found in the body of the 600,000 letters, demonstrates that even these Jews have a place in the Mishkan.  עקיבא is עקב א, he finds even in the souls that are the עקב, the bottom, they also are connected to the א, אלופו של עולם.  These souls were also attached, they were part of the ווי העמודים, they were attached with the ו החיבור.  

Rashi says that Amalek attacked כָּל הַנֶּחֱשָׁלִים אַחֲרֶיךָ – חֲסֵרֵי כֹחַ מֵחֲמַת חֶטְאָם, שֶׁהָיָה הֶעָנָן פּוֹלְטָן.  Those that were straying at the back of the camp where the one's that Amalek was able to attack.  It is those that are lagging behind, those that don't make it into the main body of the Mishkan, those that are barely hanging on where Amalek comes to attack.  The Ramchal (cited in Otzrot Ramchal) notes that Amalek is associated with forgetting.  Moshe Rabbenu forgot these souls, he thought they would be overtaken by the powers of Amalek, they would be lost to the outside world.   The number 11 is associated with the negative side according to the Kabbalah.  כי יד על כס קה, the last letters of name of Hashem, the vav and hey which combine to equal 11 which Amalek is able to seize onto, that is the missing part of name of Hashem.   

There were 11 יריעות עזים on the outside of the Mishkan to convert even the negative power of those that are only on the outside to good.  Esau, optimized by Amalek, is represented by the hairy goats (see בראשית רבה, סה,טו.)  The goat skin were added to the outside of the Mishkan to bring even the souls that are susceptible to the attack of Esau to kedusha.  The man chosen for this job was אהליאב (according to Arizal,) from shevet Dan.  The shevet of Dan was the מאסף לכל המחנת as Rashi (Bamidbar 10:25) explains שהיה שבטו של דן מרובה באוכלוסין היה נוסע באחרונה וכל מי שהיה מאבד דבר היה מחזירו.  This means that it is shevet Dan that is in charge of bringing up all the stragglers, all those that were going to fall by the wayside.  That is why it is Oholiav ,a descendent of Dan who is charge of putting up the goat skins, he brings the souls that are suspect to be attacked by Amalek and makes sure they still hang onto kedusha.  That is why shevet Dan is the one who is the greatest misnagid to Amalek (Likutay Moharah 56:5.) 

The Rokeach notes there are 54 letters in the names of the sons of Haman and 54 times Haman is mentioned in the Megilliah.  54 is דן, it is the power of Dan that defeats Amalek.  It is through the ווי עמודים, the connection that even the "outside souls" have that is the downfall of Amalek.  This is the message that R. Akiva conveyed to Moshe Rabbenu, that even these souls have a takkanah, and that is hinted to in the downfall of Amalek, the root of the forgetting, of these souls forgetting their way, and showed their place in the Mishkan (based upon Emunas Etecha Pekuday, Beis Yishay siman 35, article)