By Michael R. Mantell, Ph.D.
SAN DIEGO — “Remember what Amalek did to you on your journey, after you left Egypt—how, undeterred by fear of G-d, he surprised you on the march, when you were famished and weary, and cut down all the stragglers in your rear. Therefore, when the LORD your G-d grants you safety from all your enemies around you, in the land that the LORD your G-d is giving you as a hereditary portion, you shall blot out the memory of Amalek from under heaven. Do not forget!”
We read these solemn words as part of the special Torah reading for this Shabbat before the joyous festival of Purim. This is one of the Torah portions each of us is required to hear. Why? By keeping the memory of our decisive stand against negativity (symbolized by Amalek) firmly etched in our minds, we gain the unwavering resolve to confront its persistent influence in the present. This unwavering focus empowers us to eradicate all traces of these tendencies that hinder our spiritual progress.
This reading serves as a sobering reminder before the celebration and revelry of Purim. The verses call us to deeply reflect on the profound spiritual themes underlying the Purim story. They remind us of the forces of darkness and cruelty that have threatened the Jewish people throughout history including up to today.
Yet, Purim ultimately celebrates the triumph of light over darkness, good over evil. The joy of Purim reflects our faith that righteousness has always and will always prevail over oppression and hatred.
In spiritual terms, Amalek embodies the constant battle within us and the world. Their actions represent the darkness that seeks to extinguish the divine light within humanity. Though physically gone, the “spirit of Amalek” persists in ideologies that oppose good. Just as the Israelites were called to confront Amalek, we too are being called on continuously to combat negativity, oppression, and forces that diminish the sacredness of life, to display the courage to make our lives a blessing. The Spirit of Amalek embodies unending envy and hostility towards Israel, stemming from a descendant of Esau who resents losing the family birthright to Jacob. Rabbi Yosef Soloveitchik stated that anyone, in any era, with a mission to annihilate the Jewish people is considered akin to Amalek.
Our duty is to resist the shadows of Amalek and Hamas, and uphold compassion, justice, and human dignity. By overcoming the inner and outer darkness, we pave the way for the light of the Divine to shine. The juxtaposition of Parshat Zachor with the Book of Leviticus reminds us that the path to holiness requires vigilance and unwavering commitment to combating evil in all its manifestations. It is through this continuous struggle that we purify our souls and create a world where the sacred can flourish; a world of peace, harmony, and reverence for the Divine essence that resides in all beings.
The force of Amalek endures today, to nobody’s surprise, a malevolent specter haunting the realms of our existence. We refer to it today as “HAMAS,” which I define as Heartless, Alarming, Mendacious, Appalling, Sadistic. What is the nature of this dark spirit? Rabbi Don Isaac Abarbanel, whose soul persevered through the expulsion of 1492, revealed four insidious attributes of the Amalekite essence – four transgressions against the sanctity of life that render their conduct utterly abhorrent. See if they sound familiar.
First, their assault upon the people of Israel was unprovoked – no encroachment, no conquest, no conflict to instigate bloodshed. Amalek’s war emerged from the void of baseless hatred.
Second, no warning preceded their attack. Rather than the honorable custom of announcing hostilities, they struck with cowardly ambush, allowing no chance for preparation or defense against their vile onslaught. The Israelites, newly freed from bondage, were utterly vulnerable.
Third, their assault did not meet its victims head-on, but targeted the meek and faltering from the rear with unabashed cowardice and cruelty, exploiting the frailty of the weary.
Fourth, and most profane – Amalek displayed utter disdain for the Divine essence, respecting no power beyond their own destructive impulses. With callous disregard for the sanctity of life, they descended upon the defenseless, compelled by blind malice.
Thus, Amalek embodied the vicious reflex to prey upon the vulnerable, flaunting disrespect for principles of just conflict resolution and the inviolable preciousness of each human soul. Their twisted spirit cloaks itself in existential shadows, lingering still. On our path towards spiritual enlightenment (Mount Sinai), negativity (Amalek) tried to weaken our resolve and inner fire (faith and passion) to embrace and embody the divine wisdom (Torah).
And it is from inside of these shadows that we wonder how to grow closer to Hashem, disregarding the twisted behavior of so many around us. That’s not new. Our ancestors also questioned how to grow closer to Him during heinous acts of violence. Today, protests, violence, unbridled antisemitism, in addition to broken systems of healthcare, families, government, education, law enforcement, financial insecurity, acts of terror…the list goes on. We live in an era of profound emotional turbulence, so we yearn to feel safe and secure in the shelter of the Divine embrace.
For the spiritually attuned, our hallowed rituals enshrined within the holy words of Vayikra and Zachor serve as a consecrated conduit, restoring our connection to Hashem when we stray from the path of righteousness. The rituals woven through the tapestry of Jewish life today extend far beyond their outer incorporeal form. Our rituals are holy portals, that can imbue our fleeting physical existence with the ancestral essence of our people’s sacred covenant. With reverence, we engage in these transcendent observances and practices to rekindle our spiritual fire within, realigning our consciousness with the immutable verities that wisely guide our steps.
We do not forget! We remember to live in the present, with optimism, realistic hope, and trust. He has always, and will always, see us through dark times, in every generation. 2024 is not different. And when we pull the curtain back, we see the essential importance of unity. Real unity and genuine harmony. Not a passing empty-headed nod, not thinly hidden disdain, but genuine, authentic, not faked, unity…the kind we simply do not see enough of.
We may ask why the command of recalling what Amalek did to us is written in the singular and not in the plural, Zichru…lachem? Rabbi Simcha Bunim of P’Shischa teaches us that Amalek attacked the Jews in Refidim. The word רפידים is related to the root word of “pirud” – פירוד – disunity and separation. When the Jewish people are disunified, it is possible for Amalek to creep in. So, the Torah says, in the singular, “Zachor – remember what Amalek did lecha – to you” – to stress that Amalek attacked when there was disunity and when everyone was concerned about him/herself. By remembering this, all will live in harmony and thus prevent a renewed attack by Amalek.
Rav Menachem Mendel Schneerson zt”l taught that the decree of annihilation upon the Jews of that generation stemmed from their enjoyment of King Achashveirosh’s feast. It was not merely their attendance at the feast that was problematic, as the king provided kosher food for his Jewish subjects. The issue arose from their deriving pleasure from the event. By relishing in the feast with its royal kosher offerings, the exiled Jews began to feel self-sufficient and less reliant on Hashem for their sustenance. This shift in attitude led to a vulnerability where they placed their trust in mortal beings, thereby denying their supernatural essence as a nation whose existence transcends conventional historical norms. Consequently, the decree of annihilation was not a punitive measure but rather a natural consequence of forsaking their faith in the divine and succumbing to mortal influences, leaving them susceptible to the whims of a human ruler like Achashveirosh.
This Shabbat we are directed to focus on our unity and harmony. We are asked to watch where we place our faith. We are encouraged to be mindful of what we leave ourselves susceptible to. And we are directed to increase our commitment to our rituals of faith to bring us closer to Hashem.
*
Michael R. Mantell, Ph.D., prepares a weekly D’var Torah for Young Israel of San Diego, where he and his family are members. They are also active members of Congregation Adat Yeshurun. He may be contacted via michael.mantell@sdjewishworld.com
.
Dr. Mantell, your words remind people to support family, and friends.
Gathering together to pray and uplifting others is very admirable. Thanks for sharing your insights.