Remembering Amalek Constructively and Meaningfully

Rabbi Yaakov Bieler

Shabbat Tetzave, Parshat Zachor 5764


     According to Rabbinic tradition, the Purim festival marks not only an historical occasion when Jews overcame anti-Semitism and assimilation and asserted their religious and cultural identities, but it also constitutes a manifestation of the eternal struggle between the paradigmatic forces of Yaakov and Eisav. The tug-of-war for spiritual and physical superiority between these Biblical giants begins in utero (Beraishit 25:22-23), underlies the "selling" of the birthright (25:29), and comes to a head with the misappropriation of a father's blessing (27:1 ff.). The competition and outright enmity between Yitzchak and Rivka's children is understood to persist not only throughout the fraternal twins' own lifetimes, but well into the future, with their spiritual descendents continuing the struggle down through the ages.
     Haman, at least figuratively, if not literally, (1) is assumed to be the descendent of Amalek, who in turn is the progeny of Eisav/Edom (Beraishit 37:1, 12). Therefore by the Jewish people, Bnai YAAKOV, publicly reading Megillat Esther on Purim, we might not only be fulfilling the general religious principle of Pirsumei Nisa (publicizing Divine miracles) which equally would apply to activities like reading the Haggada on Pesach, lighting the Chanukia on Chanuka, and sitting in the Sukka on Sukkot, but also, at least by inference, the more specific requirement of our need to paradoxically remember Amalek in order to obliterate both his treachery as well as his opposition to HaShem's Ascendency in the world-see Shemot 17:16.
     However, since the connection between Haman and Amalek is implied rather than clearly stated, no one suggests that reading the Megilla on Purim, which according to Megilla 18a is mandated by the verse in Esther 9:28, is the sufficient means by which to fulfill the obligation of remembering Amalek, the Mitzva stated in Devarim 25:17. When the Tora instructs us "Zachor Et Asher Asah Lecha Amalek" (Remember what Amalek did to you), interpreters of the Bible try to define how to specifically comply with the Tora's admonition. The most widely accepted view has led to Jewish tradition institutionalizing the incorporation of the reading of this commandment on the Shabbat preceding the Purim festival. (2) In his essay on the four special Tora readings that lead up to the Pesach holiday, Shekalim, Zachor, Para, and HaChodesh, R. Shlomo Zevin (3) notes that once the Midrash Halacha, Sifra on VaYikra 26:3, as well as Megilla 18a, categorically state that the "remembering" that is being commanded in the Tora is a verbal, rather than an exclusively mental activity, some sort of reading or recitation is required. While the listing in the Weekday prayer book immediately after the Shacharit services (4) of six Biblical passages which call upon Jews to remember seminal events during their formative history-1) Devarim 16:3 the Exodus from Egypt; 2) 4:9-10 receiving the Tora at Sinai; 3) 25:17-19 Amalek's treachery and brutality; 4) 9:7 the sin of the Golden Calf; 5) 24:9 Miriam's speaking badly of Moshe; 6) Shemot 20:8 the holiness of Shabbat-suggest that such remembering should take place at least once daily, additional emphasis has been placed upon remembering Amalek to the point that a special Tora reading is dedicated to this purpose on the Shabbat immediately preceding Purim.
     Yet, not all agree that the means by which to fulfill the commandment of Zachor is by reading a special Maftir (additional Tora portion at the end of the regular Parshat HaShavua) in the synagogue. A particularly intriguing view summarized by R. Zevin, is that of RA'aVaD and HaRaSh MiShantz, who in their commentaries to Sifra, state that Zachor is fulfilled by the STUDY of the laws of Megillat Esther and Purim, rather than by reading the Tora passage describing the battle with Amalek, or for that matter, only the contents of the Megilla itself, which can be understood to portray yet another Amalekite attack against the Jews. Their view is reminiscent of the Haggada's instructions regarding how to respond to the Wise Son, who after asking a rather sophisticated, philosophical question, (5) is told to go study the laws of Pesach, concluding with how one is not supposed to eat anything at the Seder after the consumption of the Paschal sacrifice.
     Keeping in mind that many differences can be pointed out between the Purim and Pesach holidays, it is curious to note how the interpretations of the commentators on the Sifra as well as the composers of the Haggada, suggest that Tora study rather than a recitation of a Biblical text, ought to be the response to the historical events that we are commemorating during these two festivals of redemption. (6) In both instances, in Egypt as well as in Persia, the Jewish people faced an enemy who was bent upon genocide. And in both cases, the Jews were saved from the plots that were designed to destroy them.
     Perhaps it should be inferred from these two independent calls to engage in Tora study,
that to simply read an account of historical events, to reenact them, or even engage in philosophical speculation as to the meaning of various rituals and practices associated with them, do not fully capture the implications of these events for long-term Jewish survival. Even if we were saved from some dire fate in the distant past, it is appropriate to assume that the redemption experienced by our ancestors is either legitimized or delegitimized on the basis of how we are living our lives today. Whereas remembering and reading historical accounts focus upon the past, learning and fulfilling Halachic commandments and traditions are very much functions of present and future, reflecting our realization that if we have survived the attacks of Pharoah and Amalek, it was in order to live lives committed to Tora and Mitzvot. (7) To the extent that attacks against the Jewish people are also attacks against HaShem Who has thrown in His lot with us, our overcoming these threats are justified if our commitment to Halacha, namely the ways of HaShem, is similarly reconfirmed both theoretically and in practice. If anything, Shabbat 88a suggests that based upon Esther 9:27, the Jews may have become committed to Tora and Mitzvot even more deeply after their redemption in Persia, than when they stated, (Shemot 24:7) "Na'aseh VeNishma" (We will do and we will hear) at Sinai.
     Even as we listen carefully to the Tora reading on Shabbat Zachor, let us also make sure that serious and devoted Tora study is also part and parcel of our living refutation of the Amalek's of the past, present and future.

Shabbat Shalom, and Chag Purim Sameach!

(1) Nowhere in TaNaCh is Haman's actual lineage listed. Therefore, in contrast to the original Amalek who is clearly identified as the grandson of Eisav (Beraishit 36:12), to claim that Haman genetically belongs to the Amalekites is a harder case to make. Esther 3:1 records his identity as Haman ben Hamdata HaAggagi. Agag happens to be the name of the Amalekite king (Shmuel I 15:8) who, after Shaul fails to kill him when he defeats the Amalekites, is dispatched finally by Shmuel (v. 32-33). However, it is not conclusive even from this incident that Aggagi = Amaleki. Nevertheless, the practice to commemorate Amalek's attack upon the Jews the Shabbat prior to Purim as well as the Tora passages that are read on Purim morning prior to the reading of Megillat Esther, leave little to the imagination regarding at least the spiritual association, if not the actual genealogical connection, made between Amalek and Haman. RaMA on Shulchan Aruch, Orach Chayim, 690:17 associates the practice to drown out mention of Haman as well as writing Haman's name on the soles of one's shoes and then rubbing the name out by stamping one's feet, as possible fulfillments of the commandment to obliterate Amalek's name in Shemot 17:15.
(2) See Shulchan Aruch, Orach Chayim 685:7. The fact that the Halacha is prefaced by R. Yosef Karo's qualifying "Yesh Omrim" ("there are those who say"), while not exempting those who punctiliously wish to be in compliance with the Halachic tradition, will take this as a Tora-mandated obligation, will still pointedly indicate that there are other views regarding how to carry out this Mitzva.
(3) HaMoadim BeHalacha, Avraham Tzioni, Tel Aviv, 5726, p. 191.
(4) e.g., ArtScroll p. 176.
(5) Devarim 6:20 "What are these testimonies and statutes and laws that the Lord our God Has Commanded You?" generally understood to be a request for being told the "Ta'amei HaMitzvot" (the reasons for the commandments).
(6) The common theme of redemption that is shared by Purim and Pesach is reflected in the Talmudic discussion concerning when a leap year occurs and there are two Adar's in which one is Purim to be observed, i.e., the 14th of Adar Rishon or the 14th of Adar Sheini? Megilla 6b succinctly answers "Mesamech Geula LeGeula Adif" (juxtaposing one redemption [Purim] next to another one [Pesach] is to be preferred).
(7) This concept is sharply symbolized by God's Response to Moshe upon being asked for a sign that the Exodus will succeed. In Shemot 3:12, Moshe is told by God, "And this will be to you the sign that I Have Sent you: when you take the people out of Egypt, you will serve God on this mountain." Tradition claims that the site of the burning bush where Moshe received the prophecy to engage in the redemption was Mt. Sinai-see RaShI-from which the Jews will eventually receive the Tora. Consequently, the indication that the Exodus is meaningful is the ultimate receiving and naturally fulfillment of Tora directives and values.