The Two Vavs Establish Three Consecutive Generations of Torah Scholars
I would now like to propose a novel idea! This matter is directly related to the two “vavs” involved in the monumental battle with Amalek, which they opposed vehemently. We will invoke a basic principle brought down by Rashi (Bereishis 17, 9): "וי"ו מוסיף על ענין ראשון"—the letter “vav” adds on to the previous subject. Accordingly, if a man studies Torah, and he also teaches Torah to his son, that is one “vav”—adding on to his personal Torah. If he then also teaches his grandson Torah, that constitutes a second “vav”—adding on to his and his son’s Torah.
In other words, it is incumbent upon us to incorporate these two “vavs” into our scheme of Torah-study—i.e., to study Torah oneself and to also pass it on to one’s son and grandson. This is the message conveyed by the passuk: "ו'הודעתם לבניך ו'לבני בניך". This will ensure the perpetuation of Torah in one’s family throughout the generations. This message is also inherent in the passuk: "לא ימושו מפיך ו'מפי זרעך ו'מפי זרע זרעך אמר ה' מעתה ועד עולם". Note the two “vavs” in the words "ו'מפי זרעך ו'מפי זרע זרעך".
We can now comprehend Amalek’s objective from a whole new perspective. They aimed to uproot the continuity of Torah in Yisrael—the tradition handed down"מדור לדור"—from generation to generation, with two “vavs.” This is alluded to by the peculiar way the passuk is written: "מלחמה לה' בעמלק מדר דר"—with the two “vavs” absent. Hence, it should be obvious that it is our sacred mission to restore and retain the two “vavs” that Amalek aims to uproot from us.
It appears that we can substantiate this interpretation based on an elucidation in the Gemara (Sanhedrin 106a) related to the war with Amalek (Shemos 17, 8): "ויבוא עמלק וילחם עם ישראל ברפידים מאי לשון רפידים... רבי יהושע אומר שריפו עצמן מדברי תורה, שנאמר לא הפנו אבות אל בנים מרפיון ידים". “Amalek came and they battled Yisrael in Rephidim.” What is the meaning of “Rephidim”? Rabbi Yehoshua says: It indicates that they were remiss regarding the study of Torah, as it says (Yirmiyah 47, 3): “Fathers will not attend to children because of laxness (weakening) of hands.” Rashi provides the following clarification: The fathers did not tend to their children’s welfare by inculcating in them the value of Torah and mitzvos, because of “lax hands.” Here, too, “Rephidim” implies a lax attitude. In other words, because of their lax attitude toward the Torah, Amalek attacked them. [Translator’s note: The name “Rephidim” is interpreted by some as a contraction of the two words “rifyon yadayim,” meaning a weakening of the hands, i.e., being lax.]
Understood in this light, Rabbi Yehoshua insinuates that Amalek’s ability to undermine Yisrael by eliminating the two “vavs” in the words "מדר דר" stemmed from the fathers’ “rifyon yadayim”—their failure to study Torah with the aim of passing it on to their children. This empowered Amalek to attack Yisrael and also remove the two “vavs” from: "ו'הודעתם לבניך ו'לבני בניך"—and make them known to your children and your children’s children.
