The Connection between the Law of “Areiv” and Eliminating the Klipah of Amalek
Continuing on this sacred journey, we will now elaborate; we will establish the intimate relationships between these four fundamental principles and the abolition of the klipah of Amalek. As stated, the law of “areiv” relates to the concept of "כל ישראל ערבים זה בזה"—all Jews are responsible for one another. We will explain the connection based on a passage in the Midrash Rabbah (Shir HaShirim 7, 14) related to the events of Purim:
Why did Yisrael’s existence become uncertain during the days of Haman? The Rabbis and Rabbi Shimon ben Yochai, the Rabbis say: Because Yisrael engaged in idol worship (they bowed down to an effigy of Nevuchadnetzar). Rabbi Shimon said: Because they ate from the cooked dishes of the gentiles (at the feast of Achashveirosh). They said to him: But was it not only the residents of Shushan the capital who partook in the feast? That is what is written (Esther 1, 5): “Upon the completion of those days, the king made a banquet for all the people who were present in Shushan the capital.” He said to them: But are not all Yisrael responsible for one another, as it is written: “They will stumble over one another,” one in the iniquity of his counterpart?
According to Rashbi, Yisrael were culpable of not being responsible for one another—i.e., all the Jews were culpable for the sin of the Jews of Shushan partaking in the feast of the wicked king—and, as a consequence, they were all subject to the vindictive decree of Haman. To explain how this relates to the klipah of Amalek, we will refer to the following passuk (Devarim 25, 17): "זכור את אשר עשה לך עמלק בדרך בצאתכם ממצרים, אשר קרך בדרך ויזנב בך כל הנחשלים אחריך ואתה עייף ויגע ולא ירא אלקים"—remember what Amalek did to you while you were departing from Egypt, how he happened upon you on the way, and he attacked at your rear, all the weaklings that straggled behind, while you were faint and exhausted, and he did not fear G-d. Rashi comments: This refers to those lacking in strength because of their sin such that the cloud ejected them (from its protection). The Midrash Tanchuma is more explicit (Ki Seitzei 10): The weaklings who were not afforded protection by the cloud were shevet Dan, who were all guilty of worshipping avodah-zarah.
Let us propose that Amalek only had the audacity to attack the weaklings that were rejected by the cloud. Their aim was to increase the distance and separation between the tzaddikim protected by the cloud, whose emunah was sincere, and those weaklings who were not protected by the cloud, because they worshipped avodah-zarah. By creating this separation among the populace of Yisrael, who neglected to take responsibility for one another, they gained the advantage and power to battle Yisrael.
This explains magnificently the profound strategy of Moshe Rabeinu (Shemos 17, 9): "ויאמר משה אל יהושע בחר לנו אנשים וצא הלחם בעמלק"—Moshe said to Yehoshua, “Choose men for us, and go out to do battle with Amalek; tomorrow I will stand on top of the hill with the staff of G-d in my hand.” Rashi comments: Choose men for us who are mighty, and fearing of sin, so that their virtue should aid them. Additionally, Rashi comments: “Go out from” (the protection of ) the cloud and do battle with him. In keeping with this discussion, Moshe instructed Yehoshua to specifically select warriors who feared sin to leave the cover of the cloud to battle Amalek. This constituted a wonderful tikun and overt demonstration that they were accepting responsibility to assist and remedy their brothers, who were weaker and straggling (spiritually). By fulfilling the obligation of "כל ישראל ערבים זה בזה", they negated the power and force of Amalek.
Haman Argued that Yisrael Were Not Unified
This coincides magnificently with the events of Purim. As a consequence of the Jewish citizens of Shushan’s participation in the wicked king’s feast, Haman, a wicked descendant of Amalek, was permitted to issue a decree to kill all of the Jews. As Rashbi explained, they were all subject to the decree, since all of Yisrael are “areivim” for each other. To explain the matter in greater depth, we will refer to what is brought down in the Shu”t Chasam Sofer (O.C. 196) in the name of the Manot HaLevi, authored by Rabbi Shlomo Alkavetz, ztz”l, on Megillas Esther. He explains the rationale for one of the mitzvos instituted by Chazal on Purim (Esther 9, 19): "משלוח מנות איש לרעהו"—sending delicacies to one another. He refers to the passuk in the Megillah (ibid. 3, 8): "ויאמר המן למלך אחשורוש, ישנו עם אחד מפוזר ומפורד בין העמים בכל מדינות מלכותך"—Haman said to King Achashveirosh, “There is a certain nation, scattered and separate among the nations throughout the provinces of your kingdom.”
Haman was accusing Yisrael of lacking unity. This is what he insinuated with the words "ישנו עם אחד"—they are supposed to be united. In reality, however, they are “scattered and separate among the nations throughout the provinces of your kingdom.” They are in disarray; their communities are rife with disputes. Since they lack unity, they can be defeated and dealt with easily without fear of divine repercussions and retribution.
To correct this crucial flaw, Esther urged Mordechai (ibid. 4, 15): "לך כנוס את כל היהודים"—to gather the Jews together and reunite them as one, as a single body with a single purpose. In the merit of that newfound unity, Esther managed to enter the king’s quarters and instigate the downfall of Yisrael’s enemy and oppressor, the wicked Haman. After this miraculous turn of events, our blessed sages instituted the mitzvah of: "משלוח מנות איש לרעהו"—exchanging gifts with one’s fellow Jews—aimed at promoting unity and eliminating separation and discord within the people of Yisrael.
In keeping with this discussion, this mitzvah demonstrates that all of Yisrael are responsible for one another— "ערבים זה לזה". Thus, we have explained the connection between the law of "ערב" and the abolition of the klipah of Amalek that made every effort to create a separation between the tzaddikim under the cover of the cloud and the straggling weaklings outside the cover of the cloud.
