עמלק (which is discussed at the end of the parashah) is the same gematria as the word ספק, doubt. This is because Amalek seeks to place doubt into the hearts of the Jewish nation, as it states (Shemos 17:7-8) עמלק ויבא אין אם בקרבנו 'ה היש, "Is Hashem among us or not? And Amalek came..." Amalek places doubt in emunah into the hearts of the Yidden, r'l.
Another indication that Amalek instills doubt is as it states in this week's parashah (25:18) בדרך קרך אשר, "That he chanced upon you on the way." These words imply that Amalek tries to persuade us that things happen by chance, by happenstance. He doesn't want us to believe in hashgachah pratis.
Therefore, the Torah commands (25:19) השמים מתחת עמלק זכר את תמחה, "Wipe out the memory of Amalek from under the heavens!" Divrei Shmuel says that we must erase the notion that matters occur השמים מתחת, under heaven, and become aware that everything occurs from Heaven.
Similarly, it states (Eichah 3:66) באף תרדפם 'ה שמי מתחת ותשמידם, "Pursue them in anger and destroy them from under the heavens of Hashem." Destroy the resha'im who claim that things happen 'ה שמי מתחת, from under the heavens! We must attain the emunah that everything happens from Heaven's decree, not by chance.
It states (Tehillim 118:23) היא זאת היתה 'ה מאת בעינינו נפלאת, "This emanated from Hashem; it is wondrous in our eyes." The Beis Aharon teaches that when a person constantly says זאת היתה 'ה מאת, that what occurred is from Hashem, בעינינו נפלאת היא, he will merit to see with his eyes Hashem's salvations.
He will also see Hashem's hashgachah pratis in his life. When one thinks things happen by chance, he doesn't recognize the miracles that occur to him. But when one has the emunah of זאת היתה 'ה מאת, that everything that occurs is from Hashem, including who he meets, where he goes, and the many other factors, בעינינו נפלאת היא, he will discover Hashem's hashgachah pratis all the time. He will discover the wonders that Hashem performs for him.
In reference to the war against Amalek, it states (Shemos 17:11) ישראל וגבר ידו משה ירים כאשר והיה, "When Moshe raised his hand, Yisroel was stronger, and when he lowered his hand Amalek was stronger." The Mishnah (Rosh Hashanah 3:8) asks how the position of Moshe’s hands affected the outcome of the war. The Mishnah answers, "This tells us that when the Yidden looked up to heaven, and they attached their hearts to their father in heaven, they won [the war], and if they didn't [raise their eyes to heaven], they fell."
Winning the war against Amalek was directly linked to looking up to heaven. As discussed, Amalek wants us to be plagued by doubt, to think that things happen by chance. We win over Amalek when we look to heaven and remember that everything comes from Heaven.
The pasuk states (25:19) תשכח לא, we shouldn’t ever forget that everything comes from Hashem.
Many mitzvos are written in this week's parashah, and one of the mitzvos is to build a gate around a roof, as it states (22:8) תבנה כי יפל כי בביתך דמים תשים ולא לגגך מעקה ועשית חדש בית ממנו הנפל, "If you build a new house, you shall make a fence for your roof so that you will not place blood in your house if a fallen one falls from it."
The words ממנו הנפל יפל כי, "if a fallen one falls from it," is a very unusual phrase. It seems that it should have stated אדם יפל כי ממנו, "if a person falls from it." Why is he called "a fallen one"?
1. Rabbeinu b’Chaya, in his first explanation, writes, "According to the pshat, the pasuk obligates us to protect ourselves and others from danger... Therefore He commanded that when one builds his home, he should erect a gate on the roof..."
The Rabbeinu b'Chayei' writes in his second interpretation of this pasuk, "According to the Midrash, since the six days of creation, this person was destined to fall. But don't allow him to fall and die because of you." This means that what occurred was bashert, it was destined for him to fall, but why should it happen in your home, from your roof? You should protect your home so that dangers don't occur because of you.
This explanation is also written in Rashi on this pasuk. On the words ממנו הנפל יפל כי, "if a fallen one falls from it," Rashi writes, "He deserved to fall. Nevertheless, don't be the cause of his death. Because from good people comes forth good things, and from bad people comes bad things." You shouldn't be the source of his death.
The Gemara (Chulin 60.) teaches, מעשה כל נבראו בצביונם נבראו בדעתן נבראו בקומתן בראשית, "All creations that were made in the beginning of creation, they were created fully grown, with their consent, and with their beauty." We focus on נבראו בדעתן, that they were created with their consent. Rabbeinu b'Chayei explains, "Every one of Hashem's creations was created with their desire, consent, and will. Hashem told them at the beginning of their creation everything about them, and everything that will occur to them. He told them how long they will live and how they will die. They were told whether they would have abundant parnassah or limited, whether they would be self-supportive or whether others would support them... They all wanted and agreed to [Hashem's plan]. This person was meant to fall, but nevertheless, the one who caused it to occur will be punished severely for causing it to happen."
We quoted this Rabbeinu b’Chaya because it teaches us the extent to which everything is bashert. As it states in sefarim, even what people do to you with their free will, is also bashert. Rabbeinu b’Chaya clarifies that this doesn't excuse the owner of the roof for his carelessness, for not making a gate, but nevertheless, what occurred was planned and destined since the beginning of creation.
