Parshas Zachor-An installment in the series of adaptations
From the Waters of the Shiloah: Plumbing the Depths of the Izhbitzer School
For series introduction CLICK
By Rabbi Dovid Schwartz-Mara Dâ€™Asra Cong Sfard of Midwood
Remember what Amalek did to you on your way out of Egypt. When they encountered you [lit: cooled you off] on the way, you were tired and exhausted â€¦ they did not fear Elokim.
When they encountered: Heb. ×§Ö¸×¨Ö°×šÖ¸, an expression denoting a chance occurrence (×žÖ´×§Ö°×¨Ö¶×”) â€¦ Yet another explanation: an expression denoting heat and cold (×§×•Ö¹×¨). He â€œcooled you offâ€ and made you [appear] lukewarm, after you were boiling hot, for the nations were afraid to fight you, [just as people are afraid to touch something boiling hot]. But Amalek came forward and started [waging war with you] and showed the way to others. This can be compared to a bathtub of boiling water into which no one could immerse himself. Along came a reckless man and jumped headlong into it! Although he scalded himself, he [succeeded in] making others think that it was cooler [than it really was]. [Tanchuma 9]
Our Rabbis taught: [vis a vis parents] What is [i.e. how does one fulfill the mitzvah of] â€˜fearâ€™ and what is [i.e. how does one fulfill the mitzvah of] â€˜honorâ€™? â€˜Fearâ€™ means that he [the son] must not stand nor sit in his [the father’s] place, ×œ× ×™×¡×ª×•×¨ ×“×‘×¨×™×•, nor contradict his words, nor tip the scales against him. â€˜Honor” means that he must feed and hydrate him, clothe and cover him, lead him in and out.
The relationship between the Jewish people and HaShem, and even between individual Jews and HaShem, is multifaceted.Â Two familiar facets are those of our being subjects in G-ds Kingdom and of our being His children.Â On every public fast day, most recently on Taanis Esther, we beseeched Avinu Malkenu– our Father/ our King. Â To our detriment, true kings are very hard to find in contemporary society and, as such, we lack one of the primary role models for our relationship with HaShem.
Thankfully, at least fathers are ubiquitous and our relationships with our fathers can serve as ready metaphors from which we can draw relevant lessons in how to relate to HaShem.Â And while, for many of us, the child-father relationship falls short of the ideal, if not being utterly dysfunctional, at least we have concrete, black on white parameters for what the ideal relationship ought to be as set down in Shas and in Shulchan Aruch in Hichos kibud av vâ€™eim-the laws of honoring and being in awe of parents.
We are not permitted it to be soser the words/ matters of our fathersâ€™.Â This word, soser, is conventionally translated as â€œcontradict.â€ But Rav Laibeleh Eiger reveals another layer of meaning in this word that impacts our understanding of the eternal war that we wage against Amalek:
Moshe Rabeinu was instructed to deliver this message at his first meeting with the Egyptian pharaoh as HaShemâ€™s ambassador and as His agent to redeem His people from slavery: â€œthis is what HaShem says: â€˜Israel is My sonÂ â€” my firstborn. Iâ€™ve told you to send My son away [out of Egypt] to serve Me. If you refuse to let him leave I will ultimately kill your own firstborn son.â€™â€(Shemos 4:22,23) As a result of the Exodus from Egypt HaShems Paternal relationship with the Kâ€™lal Yisrael-the Jewish People, became manifest and obvious for all the world to see.Â Moreover, it revealed the fact that HaShem was a very involved Parent; a â€œhelicopter Dadâ€ kivyachol -if you will, who was very concerned about his sonâ€™s welfare and insinuated himself directly into the sons affairs in order to relieve the sons suffering and to liberate him.
After the Exodus from Egypt Kâ€™lal Yisrael was cognizant of the special relationship that they enjoyed with HaShem.Â However, around the time of their being attacked by Amalek, perceptions began to change.Â For the nations of the world who were awestruck by the plagues of Egypt, the slaying of the firstborn and the utter destruction of the Egyptian military at the Sea of Reeds, it was not merely that the bloom was off the rose; it was that Kâ€™lal Yisrael had lost their air of invincibility. Â Although Amalek had gotten its collective nose bloodied and had been â€œweakenedâ€ by Yehoshua; in launching their unprovoked attack on Kâ€™lal Yisrael they had blazed a trail and set the precedent for all future attacks, wars, ethnic-cleansings and genocides perpetrated by all future Jew-haters.
But, more significantly, doubts began creeping into the collective consciousness of Kâ€™lal Yisrael.Â The Jews themselves internalized the implied message of Amalekâ€™s attack. â€œIf this could happenâ€ the reasoning went â€œperhaps we are not really the apple of HaShemâ€™s eye, maybe we are not so much different from the balance of humanity.Â Who can still claim with confidence that we are His son and that He is our Father?â€ While the facts on the ground such as the manna bread from heaven and the miraculous cloud pillar should have eased these anxieties, nagging doubts remained. Â They reasoned that HaShem must have some â€œhiddenâ€ agenda, something that is characterized by hester Panim-a concealment of the Divine Countenance.
Even before encountering Amalek the seeds of doubt had been planted in the national consciousness. Â When Kâ€™lal Yisrael arrived at Rephidim there was no water readily available for them to drink.Â Although Moshe Rabeinu worked the miracle producing the nomadic wellspring that would travel with Kâ€™lal Yisrael throughout their sojourn in the wilderness until death of Miriam; the upshot of that particular episode was this: â€œMoshe named the place Testing-and-Argument because the people had argued and had tested HaShem. They had asked â€˜is HaShem within us or not?â€™â€ (Shemos 17:7).
Chazaâ€l provide a biting, acerbic characterization of Â Kâ€™lal Yisraelâ€™s ambivalence and under-confidence. â€œThis can be compared to a man who carried his son on his shoulders and set out on the road. Whenever his son saw something, he would say, â€˜Father, take it and give it to me,â€™ and he [the father] would do so. They met a man, and the son said to the man, â€˜Have you seen my father?â€™ So his father said to the boy, â€œYou donâ€™t know where I am?â€ He threw him [his son] down off him, and a dog came and bit him [the son]. (Midrash Tanchuma, Yisro 3; Shemos Rabbah 26:2).Â The boy in question never doubted whether or not he had a father.Â He merely asked â€œdo you see him â€¦ because I canâ€™t!â€ The boy thinks that his father is out of sight â€” concealed.
The episode of Rephidim is the immediate preamble to the preemptive, unprovoked, initial attack of Amalek.Â Amalekâ€™s “chilling effect” did not merely cool down Kâ€™lal Yisrael in the court of public opinion but in their own self-perception and in their perception of HaShem as well.Â While they still believed that they had a heavenly Father in the abstract, they were no longer able to â€œseeâ€ Him.Â His administration of their affairs was now being orchestrated long-distance from behind a curtain, as it were.
In Lashon Kodesh-the holy tongue, there are many words synonymous with a contradiction; listor-to demolish/deconstruct, lâ€™chalek-to argue/separate, lâ€™hakchish-to deny/thin-out, lâ€™hitnaged-to oppose.Â Yet the verb that our sages chose to impart the lesson of not contradicting ones father is the verb in that is etymologically related to hiddenness and concealment;Â ×œ× ×™×¡×ª×•×¨ ×“×‘×¨×™×•. Â Rav Laibeleh Eiger maintains that one of the subtextual messages of this halachah is that a son is prohibited from characterizing his fatherâ€™s words/deeds as being covert and clandestine.Â The prohibition can be translated â€œhe should not hide his fatherâ€™s words/matters.â€ On a national level as a result of the chilling effect of Amalekâ€™s onslaught, this is precisely the prohibition that Kâ€™lal Yisrael contravened in their relationship with their Father in heaven.
Rav Laibeleh teaches that part and parcel of our mitzvos to remember and to wage war against Amalek is to fight and suppress our own internal Amalek; the self-sabotaging a voice within our individual and collective psyches that mitigates and that dilutes the unique son-Father relationship that we enjoy with HaShem.Â We need to scrap and claw to move beyond an abstract philosophical recognition of HaShems Administration of our affairs.Â Knowing that we have a Father in heaven is insufficient.Â We must fight the good fight to achieve a visceral awareness that we are riding on His shoulders and that He is always carrying us.Â We need to develop the vision to see that our merciful father is directly and intimately dealing with us; Â His firstborn son.Â As the prophet thunders â€œO Why Yaakov do you say, and speak, O Israel: ‘My way is hidden from HaShem, and my justice is passed over by my G-d’â€? (Yeshaya 40:27)
We must always remember and never forget that while our King may be remote and inaccessible and may be conducting a clandestine foreign policy or waging a covert military operation our Father is loving, merciful, intimate and directly involved in our affairs. Parshas Zachor would be a great time to start remembering this and, while listening to Megillas Esther is something that we do with our ears, in order to truly vanquish Amalek we needed to sharpen our eyes to abide by the halachah of Â ×œ× ×™×¡×ª×•×¨ ×“×‘×¨×™×•, do right by our Father in heaven and do our own personal Megillas Hester-revealing of the concealment.
~adapted from Toras Emes Zachor/ Tetzaveh 5628/1868 Dâ€H Amru