Eradicating Amalek in Thought, Speech, and Action
Different from Every Mitzvah
In his sefer, the Bnei Yisasschar states, “It is worth reflecting regarding this mitzvah of עמלק: מחיית Why is it different from all other mitzvos in the Torah? For all mitzvos of the Torah are fulfilled with thought, speech, and action and they are considered one mitzvah. But the thought, speech, and action of this mitzvah are each considered a separate mitzvah; there are three separate commandments regarding עמלק מחיית in the Torah, corresponding to thought, speech, and action respectively.
He cites (in the name of the Chida) the Gemara (Berachos 8a) that regarding one who engages in Torah, acts of kindness, and davens with the tzibbur, HaKadosh Baruch Hu says that it is as though he has redeemed Me and My children from among the nations of the world. Tefillah is carried out with thought (for it is called שבלב עבודה), Torah is fulfilled with words, while acts of kindness are committed with deeds and action. Thus, when it comes to redeeming the Shechinah, it is necessary to address and uproot the aspect of kelipah in thought, speech, and action.
Attacking on All Fronts
He continues in the name of the Chida that the numerical value of the Sitra Achara coupled with the name of the kelipah of Lilis comes to 611—which is the same numerical value as תורה, the same numerical value as חסדים גמילות, and the same numerical value as the word יראת, which refers to davening. Thus, by engaging in these three pillars of Torah, avodah, and gemilus chassadim, one can weaken the power of the Sitra Achara.
Explains the Bnei Yisasschar: It is known to all that עמלק מחיית is an endeavor of eradicating the Sitra Achara, and that is why it is necessary to have three separate mitzvos—each targeted to another aspect of the hold of the Sitra Achara.
Creating Angels Through Thoughts
However, the Rebbe asks, what is the point of fulfilling the mitzvah of עמלק מחיית in our times, when we no longer have the action part of this mitzvah? Once we don’t have one aspect, why should we need to fulfill the “thought” aspect of this mitzvah?
Explains the Rebbe, it seems to me to explain the mitzvah as follows: Chazal tell us regarding the pasuk of רע דבר מכל ונשמרת, that a person should not think about impure things during the day and thus come to impurity at night. The Mekubalim explain that when a person thinks about an aveirah, he gives birth to the neshamah of the evil angel—who then pursues him until he will actively commit the aveirah!
The Angel That Pursues Redemption
How much more so, says the Rebbe, on the positive side.... When a person thinks about carrying out a mitzvah, it is as though he has actively fulfilled it—as Chazal tell us (Berachos 6a) that if one thought about doing a mitzvah but he was held back from doing it, it is counted as if he did it! For the angel that was created through his positive thoughts pursues him to do the mitzvah, and he is aided by these angels until he brings it to fruition.
Thus, being that our main way out of exile is through the road of מחיית עמלק—eradicating Amalek in order that every Yid should become complete—we were commanded to fulfill the mitzvah of eradicating Amalek in thought, which will create good angels who will pursue us until we accomplish what we need to in order to bring the final redemption, may it happen speedily in our times. With this, the holy Bnei Yisasschar explains the mitzvah of carrying out the eradication of Amalek in our times.
Loving Hashem, Hating Evil
Practically speaking, when Shabbos Zachor arrives, we have the aspect of “speech” through our leining the parashah in Shul. But when it comes to the aspect of “action” we tend to say that we don’t have the ability to carry it out. After all, we’re not going out into the streets hunting Amalekites to kill... And what about “thought”? Indeed, the Sefer HaChinuch teaches us that we’re obligated to arouse hatred to Amalek in our hearts, and thus we carry out the mitzvah.
But as we saw, the Bnei Yisasschar brought together all three aspects of the mitzvah. According to his words, when one comes to fulfill this special mitzvah this Shabbos, he must bear in mind that—primarily—he’s being asked to add thought to his words.
And what should that thought be? The Sefer HaChinuch addresses this, saying that: One must think about the kelipah that impedes his success in avodas Hashem, prevents him from attaining deveikus b’Hashem, and every time that he attempts to strengthen his avodas Hashem, that kelipah sows doubt in his mind—as we know that עמלק has the same numerical value as ספק, doubt.
Battling a Real Threat
Indeed, we are talking about a real and present danger—a nation called Amalek upon which this terrible kelipah rests. It is due to their influence that the Shechinah is in pain, Yidden are in pain, and the Shechinah that is within each of us is in pain. Meditating on this, a person will be aroused to great hatred toward Amalek, for who wouldn’t be aroused to hatred toward one who ruins his life?
For example, a person becomes aware that there’s someone ruining his children’s shidduchim. He doesn’t know who precisely, but every time a shidduch is almost ready to close, it mysteriously ends. Clearly, someone is speaking ill of him and his family. On the day that he discovers who it is, he becomes filled with great hatred toward that person. It is true that in that case, a person shouldn’t hate the person, because he is merely an emissary of the Hashgachah—but when it comes to Amalek, that is where true hatred is called for. It is precisely the will of Hashem for a person to hate evil. For when he hates evil, he distances himself from evil. And when he is distant from evil, the hold of evil is automatically weakened.
Investing in Eradication
And when a person wants it to be this way, and he knows that through his Torah, avodah, and gemilus chassadim it will happen, he will invest his entire being to accomplish this.
One must remember that the tefillah of Shabbos Zachor is special—for the light of Zachor illuminates not only during the leining, but throughout the entire Shabbos—especially on a Shabbos that precedes Yom Tov, about which incredible things are said and written by the tzaddikim. And so, through thought and toil to chill the effects of the yetzer hara and warm our neshamah, we will properly fulfill the mitzvah of never forgetting what Amalek did and does to us, and we will uproot and eradicate all the kelipos that surround us and impede our avodas Hashem.
