Of course, to begin on a tangent, in Hebrew "Oznei Homon" is zeh l'ummas
zeh of "Oznei Yehoshua" in Parashas Amalek at the end of Beshalach. Why
they have three corners, any bar bei rav d'chad yoma knows, corresponding
to Chabad, as Shlomo ha'Melech says Simcha only comes after Chochmo and
Da'as (Koheles 2:25). Why Shlomo leaves Bina out of the equation is an
interesting question which I will leave to keen minds out there to resolve.
But as we know, in Kabbalah Bil'am is the penimi'us of the Kelipah of
Amalek, and he claimed to be "yodei'ah da'as elyon" - and Chazal deride him
- "afilu da'as behemto lo yoda" - so the true da'as is that which is beyond
human da'as (I know this is not quite accurate, terminologically, but da'as
elyon, *not* da'as tachton) - *ad de'lo yoda*. And this is of course all
merumaz in "ozen she'shom'o al Har Sinai" - which does not require profound
intellectual thought (compare Hakhel: "anashim bo'im lilmod, nashim ba'os
lishmo'ah - please don't take offense at the politically incorrect
reference!) - but to hear the "kol demomo dakka." Amalek, as everyone
knows, casts doubts (gimatriya = safek) but Moshe imbedded ("*sim* b'oznei
Yehoshua") clarity in Jewish hearts (the Besht's teitch in "Bas Kol" for
those willing to hear).
Anyway, nachzor l'inyaneinu, that Hamataschen are clearly meant to serve as
the third breakthrough of the C-O. Ca'aOo is by klapping Haman. CoOo is the
ikkar mitzvas ha'yom, and CiOo (Yiddish: tasch = pocket) is through
Haman-taschen. The filling comes through.
This has, of course, very important halachic ramifications, as clearly one
cannot be yotzei with a sealed or covered Hamantasch.