Rabbi Pinches Friedman
Shabbes Zachor - Purim 5786
Translation by Dr. Baruch Fox
The auspiciously approaching Shabbas Kodesh is known as “Shabbas Zachor.” This designation relates to the fact that Chazal instituted the reading of the following passage for Maftir on the Shabbas preceding Purim (Devarim 25, 17): "זכור את אשר עשה לך עמלק"—remember what Amalek did to you. This passage commands us in no uncertain terms to wipe out any memory and remnant of Amalek (ibid. 19): "תמחה את זכר עמלק מתחת השמים לא תשכח"—you shall eradicate the memory of Amalek from beneath the heaven—you shall not forget!
The rationale for this practice is taught in the Mishnah (Megillah 29a). As Rashi explains, we read parshas Zachor on the Shabbas adjacent to Purim to juxtapose the eradication of Amalek with the eradication of Haman. Since Haman, the oppressor of the Jews, his wife Zeresh, his advisors, and all of his evil cohorts all descended from Amalek, killing them and eliminating them constituted a fulfillment of the mitzvah of “mechias Amalek.”
Thus, it is fitting to connect the mitzvah of “remembering Amalek” with the miraculous downfall of these descendants of Amalek on the original Purim. We will begin by introducing to our esteemed audience a fascinating teaching in the Gemara (B.B. 46b). The redactors of the Gemara provide a mnemonic for four halachos under discussion: The term עמל"ק is an acronym for ע'רב מ'לוה ל'וקח ק'בלן. Here is the pertinent text from the Gemara: "תנו רבנן ערב מעיד ללוה... מלוה מעיד ללוה... לוקח ראשון מעיד ללוקח שני... קבלן, אמרי לה מעיד, ואמרי לה אינו מעיד". The Rabbis taught in a Baraisa: The guarantor may testify on behalf of the borrower . . . the lender may testify on behalf of the borrower . . . an earlier purchaser may testify on behalf of a later purchaser . . . regarding a “kablan” guarantor, some maintain that he may testify, whereas others maintain that he may not testify.
It is an accepted fact taught in our sacred sefarim that mnemonics employed by the Gemara related to halachos allude to profound matters and mystical interpretations of the Torah. The source for this notion is found in the Shela hakadosh. Regarding mnemonics—“simanim”—he refers to an elucidation in the Gemara (Shabbas 104a): סמ"ך עי"ן עשה סימנים לתורה—they expounded that the letters “samech ayin” stand for make mnemonics (“asei simanim”) for the Torah. He writes: I have seen many people who ignore it and do not read it when there is a “siman” provided by the Gemara. It is a shame (an egregious error) to do so; I believe that the mnemonics allude to profound (concealed) meanings which add to the plain meaning suggested by the “siman.”
With this in mind, let us focus on the intriguing mnemonic עמל"ק suggested by Chazal to help remember the four halachos of ע'רב מ'לוה ל'וקח ק'בלן—guarantor, lender, purchaser, kablan. The Aderes—the brilliant Rabbi Eliyahu David Rabinowitz-Teomim, ztz”l—compiled a sefer, Megillas Simanim, explaining all the “simanim” mentioned in the Gemara. He finds it implausible that Chazal would employ the mnemonic עמל"ק, seeing as we are explicitly commanded to thoroughly eradicate the existence of Amalek. Hence, he concludes that it is a typographical error.
In his marginal notes on the Gemara, the Ya’avetz, upholds the text printed in the Gemara, although he is also dumbfounded by the use of a mnemonic which we are commanded to eradicate. Yet he suggests that Chazal saw some benefit in doing so. He notes the “ta’amim”—the cantillations—of the passuk commanding us to eradicate all memory of Amalek; it concludes with the words "לא תשכח". Based on the “ta’amim,” these two words are separated from the beginning of the passuk. Read as a separate clause, they state an imperative “not to forget”—as if to say that it is permissible to use this term not to forget something for the sake of kedushah. He concludes this note by stating that everything the Merciful One prohibited, He also permitted. He cites the teaching (Chullin 109b) that it is permissible to draw a degenerate into the Beis Midrash to break his spirit.
Serving Hashem with These Four Fundamental Principles Will Ensure Our Success in Subduing the Klipah of Amalek
Following the lead of the Ya’avetz, I would like to propose a fantastic explanation validating Chazal’s use of the mnemonic עמל"ק—which appears in all of our printed versions of the Talmud. Now, we are taught by the Academy of Rabbi Yishmael (Kiddushin 30b): "אם פגע בך מנוול זה משכהו לבית המדרש"—if this despicable character engages you, draw him into the Beis Midrash. Similarly, with the four halachos alluded to by this mnemonic, we possess a powerful tool to break and subdue the klipah of Amalek. So, just like we mention his name when we read the passuk in the Torah: "זכור את אשר עשה לך עמלק"—remembering Amalek for the sake of obliterating his existence; likewise, Chazal employed his name עמל"ק as a mnemonic for the four halachos ע'רב מ'לוה ל'וקח ק'בלן—since they also allude to an effective means of obliterating him from existence, as we will explain.
To accomplish this, we will introduce four fundamentals of the service of Hashem alluded to by these four halachos—upon which the holy structure of the people of Yisrael stands in its full splendor and glory. They are the key to successfully obliterating the klipah of Amalek.
The first fundamental principle relates to the law of a guarantor, an "ערב". An “areiv” alludes to what is expounded (Shevuos 39a) on the passuk (Vayikra 26, 37): "וכשלו איש באחיו, איש בעון אחיו, מלמד שכל ישראל ערבים זה בזה." “And a man will stumble over his brother”: Man will stumble because of his brother’s iniquity; this teaches us that all Jews are responsible (“areivim”) for one another.
The second fundamental principle relates to the law of a lender, "מלוה". In this context, a “malveh” alludes to the mitzvah of tzedakah, as per the exposition (B.B. 10a) on the passuk (Mishlei 19, 17):"אמר רבי יוחנן מאי דכתיב מלוה ה' חונן דל, אלמלא מקרא כתוב אי אפשר לאומרו, כביכול עבד לוה לאיש מלוה". Rabbi Yochanan said: What is the meaning of that which is written: “One who is gracious to the poor is lending (“malveh”) to Hashem”? If it was not explicitly written, it would be impossible to say it. So to speak, Hashem is beholden to one who gives tzedakah based on the passuk (ibid. 22, 7): “A borrower is a servant to the lender.”
The third fundamental principle relates to the law of a purchaser, "לוקח". This term alludes to the fact that HKB”H gave us the Torah as a precious possession. For, it is written (ibid. 4, 2): "כי לקח טוב נתתי לכם תורתי אל תעזובו"—for I have given you a precious purchase (commodity) (“lekach tov”), do not abandon My Torah. Our sages expound in the Midrash (S.R. 33, 1): “Do not forsake this purchase (acquisition, commodity) that I have given you.”
The fourth fundamental principle relates to the law of a "קבלן", a guarantor who personally receives the loan from the lender on behalf of the borrower. This term alludes to “Kabbalas” haTorah. At Har Sinai, HKB”H said to Bnei Yisrael (Shemos 19, 5): "ועתה אם שמוע תשמעו בקולי ושמרתם את בריתי והייתם לי סגולה מכל העמים"—and now, if you hearken well to Me and you will keep My covenant, you will be a treasure (“segulah”) to Me from among all the peoples. Rashi comments: If you accept it (the Torah) upon yourselves now, it will be pleasant to you from now on; for all beginnings are difficult. As we know, Yisrael did accept upon themselves the obligation to abide by all the precepts of the Torah, as it is written (ibid. 24, 7): "ויאמרו כל אשר דיבר ה' נעשה ונשמע"—and they said, “Everything that Hashem has spoken, we will do and we will listen (obey)!”
