As we get ready for Purim, we read about Amalek, the arch-enemy of the Jewish people. What exactly are we supposed to remember, and how does it prepare us for the incredible day of Purim? The mitzva of Parshas Zachor is unique. The Shulchan Aruch, based on Tosfos, explains that the mitzva of reading in shul with ten people is a mitzva d’Oraysa. There is a whole discussion of how reading the Torah, which is usually rabbinical, can actually be Biblical in this case. However, our discussion will focus on the main idea that one who is trying to fulfill this obligation needs to be thinking. It is important to note that the Rama rules that those for whom it’s difficult to come to shul or for women, about whom there is a dispute as to whether or not they have the same obligation as men, one can rely on reading the parsha of Zachor from a regular Chumash at home and fulfill their obligation.
The Ramban discusses the mitzva of zechiras Amalek and explains the mitzva to be very similar to relating the story of Yetzias Mitzrayim. At the end of Parshas Bo, the Ramban explains that Hashem doing all the miracles in Mitzrayim demonstrates that He isn’t just the Creator of the universe but is also directly involved in every little aspect that goes on in the world – meaning the constant hashgacha of Hashem in the world. Similar to the telling of Yetzias Mitzrayim, one is obligated to relate to his children how awful the nation of Amalek is and what it did to the Jewish people after we came out of Egypt.
In a way, the two mitzvos are very related, and the two explanations of the Ramban are directly related. When the Jewish people came out of Egypt, the whole world felt the presence of Hashem. As the psukim relate in אז ישיר, the nations trembled at the splitting of the sea, which was the culmination of Yetzias Mitzrayim. At that point, it was almost like Mashiach’s times, when we hope very soon to see the actualization of the words of the navi: והיה השם למלך על כל הארץ, the entire world will recognize Hashem as the King. So, too, after the splitting of the sea, the whole world stopped and recognized Hashem. That was true until Amalek attacked the Jewish people. As the passuk says, אשר קרך בדרך, they cooled you off, they took away the excitement, they took away the consciousness of the Creator and weakened the strong belief in Hashem. Amalek, in numerical value, equals 240, which is also the value of ספק, doubt. Amalek created doubt, and taking away even a little from clear emunah and bitachon in Hashem is detrimental and tragic.
Purim is when we reach the highest level of knowledge and clarity of Hashem’s existence. We drink until we don’t know the difference between blessed Mordechai and cursed Haman because we understand that good, and even what we perceive as bad, can only be good because it comes from Hashem.
May we merit to reach this level of clarity this coming Shabbos and be ready to receive the special light of Purim.
by Rabbi Daniel Coren
