A. Remembering [Zechirat] Amalek on Shabbat

"Amalek" and "zechira" (remembering) are two interwoven concepts. This linkage is evident in both the oral and written Torahs, in both the halachic, revealed facet and the philosophical, hidden one. In the written Torah, following the first meeting between Bnei Yisrael and Amalek, two "zechirot" are mentioned:

Hashem said to Moshe, "Write this as a remembrance in the Book and recite it in the ears of Yehoshua, that I shall surely erase the memory of Amalek from under the heavens."[1]

This chance meeting "karcha baderech"[2] is the reason for "milchama lahashem ba'Amalek midor dor."[3] This everlasting war of Hashem binds us as well, and this obligation is expressed in three mitzvoth: two positive commandments and one negative. All, however, involve "zechira:"

Zechor et asher asah lechah Amalek - Remember what Amalek did to you.

Timcheh et zecher Amalek mitachat hashamayim - You shall wipe out the memory of Amalek from under the heaven.

Lo tishkach - You shall not forget.[4]

We see from this, that in addition to the mitzvah to erase Amalek's memory, there is a mitzvah to remember Amalek's action and a prohibition against forgetting it.[5] Even according to those authorities that do not attribute a separate mitzvah to remembering the action[6] of Amalek, it is clear that this remembering is an important foundation for the fulfillment of the mitzvah to erase Amalek's memory.[7]

How does one remember? The Poskim quote the words of the Sifrei:

Zachor bapeh; al tishkach balev.

Remember verbally; do not forget in your heart. [8]

It is clear that the lav of "lo tishkach" in the heart is a constant mitzvah that has no fixed time. However, can the verbal remembering, the speaking about the evil act of Amalek be assigned to a specific time? The Sefer Hachinuch writes, "With regard to this remembering in heart and in speech, there is no specified time in the year or a day upon which we commanded to do so, as is the case with Yetziat Mitzrayim [the exodus from Egypt]".[9] .

Among the Rishonim there are different approaches to this issue:

The Rambam in Yad Hachazakah writes, "It is a mitzvat aseh to constantly remember his evil deeds and his ambush",[10] and in Sefer Hamitzvot he writes, "He commanded us to remember what Amalek did in his haste to do bad to us, and to hate him at every opportunity."[11] From the Minchat Chinuch[12] it would seem that according to the Rambam this mitzvah applies constantly, like the six constant mitzvot[14] that the Chinuch lists, such as the belief in Hashem and the love and fear of Him.

A second approach is that the mitzvah of Zechira is renewed every day.[15] In accordance with this view, the Shla"h writes that it is a mitzvah to repeat Parshat Zachor every day.[16] Thus, it is printed in our siddurim that according to the Kabbalists we should repeat the six Zechirot [remembrances] following the Tefillah. The Magen Avraham also writes:

We find in the Kavanot and in the Yichudim, "These zechirot are a positive commandment so when he will say [in the bracha of Ahavah Rabah of the morning brachot for Shema], "Uvanu Bacharta" -- he should remember the giving of the Torah; "Vekeiravtanu" -- [he should remember] standing at Mount Sinai; "L'shimchah Hagadol" -- [he should remember] the act of Amalek, because His name is not complete ["shalem"] and His throne is not complete until the seed of Amalek is erased.[17]

The opinion of the Chinuch himself is that "it is sufficient to remember the issue once a year or once in two or three years."[18] The Minchat Chinuch comments that from his opinion it would seem that it would be enough once in a lifetime.[19] However, later the Chinuch writes, "One could say that the custom in Yisrael regarding Parshat Zachor to read it on a designated Shabbat every year is required by the Torah, and it is because of this mitzvah that it was thus established."

This view, that the mitzvah of remembering the action of Amalek is fulfilled on Shabbat Zachor, is accepted by many of the Rishonim.[20] What is the reason for remembering once a year? "Because we know that forgetfulness sets in after twelve months,"[21] as in the instance of a person's death, where he is forgotten after this period. Indeed, it is said about the Chatam Sofer that during a leap year he would have intent to fulfill the commandment with the Torah reading in Parshat Ki Teitzei as there were thirteen months between one Shabbat Zachor and the next.[22]

Of course, these views are not mutually exclusive, and it is clear that even according to the view that one can fulfill the mitzvah by reading the parsha once in a lifetime, one can still fulfill the mitzvah again and again by reading the parsha every day. Be that as it may, we previously mentioned that most of the Poskim lean towards the opinion that the requirement of this mitzvah is to remember once a year. This is what is stated in the Mishna that deals with the four Parshiot, "On the second [week] -- Zachor."[23] Rashi comments there, "In order that we should read Parshat Zachor on the Shabbat closest to Purim so as to place the eradication of Amalek close to the eradication of Haman."[24]

If that is the case, why do we not read Parshat Zachor on Purim itself? So asks the Chinuch, "Essentially we should have read it on Purim as it is relevant to the day, and Haman Harasha descended from him?"[25] In fact, the Gemara presents Shmuel's opinion: "Purim that falls on Erev Shabbat ... Shmuel says that we should postpone it ... His opinion is that since there are those in walled cities that celebrate on the fifteenth, performance and remembrance come at the same time."[26] The Chinuch explains, "However, in order to inform you that [even] prior to this miracle we were commanded to fulfill this remembrance, they set this Parsha before Purim but made it close to Purim."[27] This means that had we attached the reading of Parshat Zachor to Purim there would have been those who would err and assume that the "story" of Amalek began in the days of Mordechai and Haman. This teaches us that the mitzvah of remembering the actions of Amalek does not stem from Purim, but long precedes it.

Yet, one might still ask: if so, "They should have decreed that the Parsha be read close to Purim on weekdays as well? For example, on the Monday or Thursday whichever is closer, that follows the preceding Shabbat."[28] To this the Magen Avraham answers, "It is not written in the Torah that Parshat Zachor should be read specifically on this Shabbat. Rather, the Chachamim decreed that it should be read on this Shabbat since larger crowds assemble in the Beit Knesset on Shabbat and it is close to Purim, in order to place the action of Amalek close to that of Haman."[29]

Based on the Magen Avraham we can also answer why we don't read Parshat Zachor on Purim itself, because not as many people attend Beit Knesset on Purim as on Shabbat. In order to perform the remembrance of Amalek close to the actions of Haman while taking advantage of the practical opportunity that only Shabbat draws a large gathering of Jews in the Batei Knesset, our Sages decreed that we fulfill the mitzvah of Zechirat Ma'aseh Amalek on Shabbat Zachor, i.e., the Shabbat preceding Purim.

In the following presentation, we will try to offer another, deeper, explanation for the relationship between the mitzvah of remembering the action of Amalek and Shabbat, a relationship already discussed by the Midrash Tanchumah: "Zachor et asher asah lechah Amalek [remember that which Amalek did to you] -here we find the term Zachor and with regard to Shabbat we find the term Zachor; both are equal."[30]

We will open with the oft repeated words of our teacher the Rosh Hayeshivah zt"l regarding Zikaron [remembering], following which we will apply these words to the Zikaron of Shabbat and the Zikaron of the action of Amalek, and so we will see why it is that "they are equal."

B. The power of Zechira

The principle of Zechira is a fundamental one, found in the Zohar:

"Velo zachar sar hamashkim et Yosef vayishkacheihu." [The Chamberlain of the Cupbearers did not remember Yosef, but he forgot him.] Since the Torah already stated that he did not remember [zachar], why is the term "and he forgot him" [vayishkacheihu] also used? The answer is that vayishkacheihu means a place that has forgetfulness.

"Vayehi miketz shnatayim yamim." [It happened at end of two years of days.] What is the meaning of "two years of days?" That he returned one step at a time to a place that allows one to remember.[33]

The Zohar learns from the seemingly redundant terms, "Velo zachar" and "vayishkacheihu" that Yosef fell into a place that has forgetfulness [atar de'it bei shikcha]. The double term "two years" and "days" teaches that Yosef had returned to a place that allows one to remember [atar de'it bei zechira].

The road that leads to these "places" and their meaning was found by our teacher the Rosh Hayeshiva zt"l in the words of Rabeinu Yona regarding the powers of memory and forgetfulness, on the well known Mishnah, "Akavia ben Mahalalel says look at three things..."[34] :

When the soul is shamed after it separates from the body, this shame is greater than the shame while it is still in the body, as the nature of the body causes forgetfulness ... [and] the forgetful nature of the body merges with the nature of the soul.... However, when the soul is on its own, it has no forgetfulness before it, for all is clear and pure and none of the material attributes are within it.[35]

In this context the Rosh Hayeshiva defined that "the element [yesod] of forgetfulness is derived from the earthly elements; in the spiritual ones forgetfulness is not present. From this we can learn that even in the murk of a body, as much as the man's spirit overcomes the darkness of the material, and as the soul purifies the filth of the body, the nature to forget lessens."[36] In this vein he explains a number of issues regarding memory and forgetfulness, such as the war of the Greeks who wanted to cause us to forget Hashem's Torah [lehashkicham toratecha][37] ; the Zikaron [memory] of Efrayim Yeled Sha'ashuim, "Ki midei dabri bo zachor ezkerenu od"[38] ; the spiritual level of the Bnei Yisrael at Har Sinai, when forgetfulness could not affect the Torah that they had learned, "They would learn and not forget"[39] ; and Chazal's advice that, "Al yipater adam michaveiro ... elah mitoch dvar halacha shemitoch cach zachreihu" [One should only part from his friend with words of Halacha, because that way he will remember him].[40] In all of the aforementioned quotes it is clear that forgetfulness is a descent into the material world, while memory is an ascent to the spiritual.[41]

In one of the earliest sichot that I heard from our teacher the Rosh Hayeshiva zt"l when I entered the yeshiva[42] he elaborated on the aforementioned idea from the simple perspective (peshat) as well, that forgetfulness exists at a distance of time and place. Something that happens right before my eyes I am not likely to forget, but as time passes and as the distance becomes greater the ability and likelihood that one will forget grows. We know that the measures of time and place are definitions of the material, and therefore the power of memory is the ability to rise above the framework of time and place, and to free oneself from the world of the material. "Atar de'it bei shikchah" is the place where Yosef put his trust in a human, "barihavim uvishatei cazav" [to the proud and lies],[43] and after two years, "ka'asher som Hashem mivtacho" [when he put his trust in Hashem],[44] he ascended to a place that has memory.

In that same talk he went on to explain the issue of "Imru lefanai zichronot ... kidei shya'aleh zichronchem lifanai litovah" [Speak of memories before me ... in order that remembrances of you should be raised before me for your good].[45] How can this be? Is it not written "Ein shikchah lifnei kiseh kevodecha" [there is no forgetfulness before Your throne]? [46] Why should we speak of memories of ourselves before Him? It must be that the speaking of memories is not just the murmuring of psukim that refer to memory. Rather, the reference to memories means raising the individual to a higher spiritual plane; it means being separated from the life of the moment, the material life, and aiming for a more spiritual, eternal world. Through this repentance to a place which allows memory, the memory of those who return to the good path will automatically be raised before Hashem.

Another excerpt, coming from an entirely different approach, supports the aforementioned. Rabbi Aryeh Kaplan's article, "On the Soul and Immortality,"[47] discusses issues of the eternity of the soul. We will quote a few lines from that article, which Rabbi Kaplan supports with quotes from kabbalistic sources.[48]

The "you" is neither the body nor the mind; the "you" is the information that your mind holds. These are your memories, your personality traits, your deepest thoughts and the other parts of your character. At this point we will ask the question: What then happens when a person dies? We know that the body ceases its functions. The life is taken from the mind and the material man disappears. But what happens to your "you?" Here we touch upon a new aspect of G-d. G-d, we know, is all knowing; there is no forgetting before His honored throne. Any thought that passes through our minds and any memory that is stored within are exposed before Him. G-d does not forget. Therefore, in spite of the death of the man, the information that made up the essence of the man during his lifetime continues on in the memory of G-d.

Further on he describes the moment of death as the moment that the mind ceases to function. The mind's principle function is to protect our conscience, and to act as a barrier from the enormous amount of information that threatens to drown us. Therefore, at the time of death all of our memories rise all at once and flow over us, because the valve that held them back until now has died and ceased its activity.[49] Based on this he continues to explain the subject of Gan Eden and Gehenom, as pleasures and pains that come to the individual from his memories of the good and bad deeds that he performed during his lifetime in this world.[50]

In summary, the essence of forgetfulness is the leaning towards materialism and the earthiness of this world, which is limited and passing, while memory is the force that leans toward spirituality and eternity, to that which is beyond the material world. We will apply and expand these definitions with regard to Shabbat Kodesh and Amalek, after which we will return to our subject -- Parshat Zachor!

C. "Remember The Day of Shabbat"

The strongest expression of memory as a spiritual concept is, without question, found in regard to the day of Shabbat. Since these subjects are widespread and well known, it is almost superfluous to quote the elements of remembering and spirituality associated with the day of Shabbat, and therefore we will stick to the minimum possible that still contains the maximum.

Already at the completion of creation, the Torah teaches us about the sanctity of the Shabbat, "Vayivarech Elokim et yom hashviee vayikadesh oto" [Hashem blessed the seventh day and sanctified it],[51] and in the Aseret Hadibrot we are commanded "Zachor et yom hashabbat lekadsho" [Remember the day of Shabbat to sanctify it].[52]

The sanctification of Shabbat is in itself a remembrance of two spiritual events that took place in the material world and testify to the existence of Hashem. : "Zikaron lema'aseh bereishit ... Zecher leztiat Mitzrayim" [A remembrance of the creation ...in remembrance of leaving Egypt].[53] Zikaron lema'aseh bereishit -- because it says in the Aseret Hadibrot in Shemot: "Ki sheshet yamim asah Hashem et hashamayim ve'et ha'aretz ..." [In six days Hashem created the heavens and the earth... ].[54] Zecher letziat Mitzraim -- as it says in Devarim; "Vezacharta ki eved hayita bemitzrayim ... Al kain tzivcha Hashem Elokecha la'asot et yom hashabbat" [You should remember that you were a slave in Egypt ... therefore Hashem your G-d commanded you to keep the Shabbat].[55] Shabbat is the day that was designated to instill in us the belief in the spiritual force that created and supervises the world, and therefore Shabbat is the day of memory.[56] The Nevi'im also spoke much about the sanctity of the Shabbat and warned the people not to degrade it.[57]

In the Oral Torah, Shabbat is mostly discussed from a halachic perspective which is not the subject of our discussion. Chazal do speak, though, in numerous places of the sanctity, degree and the spiritual side of Shabbat, of which we will present a few examples:

"Three are a simulation of Olam Habah: Shabbat ..."[58] , and in this vein "the miniature of Olam Habah is Shabbat."[59] "All who make the Shabbat pleasurable receive a portion without constraint."[60] "He blessed it with the light of man's countenance ... There is no comparison between the light of man's countenance during the days of the week and that of Shabbat."[61] Ki ani Hashem mekadishchem -- leolam habah [For I am Hashem who sanctifies you in the world to come]. We learn from this that the sanctity of Shabbat is a simulation of the sanctity of Olam Habah, and so it says "Let us sing a psalm to the day of Shabbat" - to a world that is completely Shabbat.[62] Shabbat is the day of Hakadosh Baruch Hu. "Yamim yutzaru velo echad bahem [The days were formed, and for Him there was one of them] -- this is Shabbat"[63] and from this stems the spiritual abundance of every Jew. "On Shabbat each individual receives another soul, a higher soul, a soul that is complete, as a model of the world to come; Shabbat is the name of Hashem."[64]

There is, of course, not one commentator on the Torah, from the earliest of the Rishonim to the latest of the Achronim, that does not speak and write about the subject of Shabbat. From all of this wealth we will quote only the words of one of the greatest lights of Chassidut, the Admor from Gerr[65] the author of the "Sfat Emet," regarding the special relationship of Shabbat and the spiritual side of Zechira.

The exact formulations vary, but the essential idea remains the same. He writes:

The principle explanation of Zechira is the deep and hidden aspect of life, a place that has no forgetfulness, and as it is the essence of life it is called memory. As the Torah says Azkaratah leHashem [a reminder before Hashem], it is the essence and root of the issue ... When it says [in the context of remembering Amalek], "Vehayah behaniach" [and it will be when he will allow you to rest], Shabbat was also included, as Shabbat is the day for rest. This involves adhesion to one's source which is the notion of rest on Shabbat as it is written, "Al yetzeh ish mimekomo" [No man shall leave his place], and this is the aspect of Zachor as we mentioned earlier."[66]

Further on he writes:

Shabbat is a simulation of Olam Habah and is a revelation, albeit hidden, of the honor in the relationship between Him and Bnei Yisrael.[67]

Further on he writes:

That is why it says Zachor on Shabbat, because it is the fulfillment and foundation of all of creation, as it says, "From it are blessed all six days." So too, Yosef Hatzaddik, the guard of the covenant, is the foundation of the world, and he has the Zechira, as is written with regard to the Avnei Shoham, that all of the Shvatim's names were written on the epaulettes of the Efod for a Zikaron ... This is essentially the trait of Yosef who unifies the Shvatim ... So it is written in the bracha of Yosef, "From there shepherds the rock of Yisrael." He is called a rock which is the foundation and therefore he has "Zechira."[68]

In this vein he elaborates in other years.[69] The other Hasidic luminaries spoke similarly, although with a different style.[70]

Getting back to the subject at hand, we have explained that Shabbat is the spiritual day, the day of the extra neshama, the day of the world to come, the day of Hakadosh Baruch Hu, and therefore it is worthy of zechira, "Zachor et yom hashabbat lekadsho."

D. "Eradicate the memory of Amalek"

The issue of Amalek is opposite and contrary to that said earlier about Shabbat. For if Shabbat is "Ot hee le'olam ki sheshet yamim asah Hashem et hashamayim ve'et ha'aretz" [A sign for the world that in six days Hashem created the heavens and the earth],[71] and this is the reason for its spirituality, as said earlier, then Amalek's entire existence is the negation of this sanctity, and the denial of the spirituality of G-d's guidance.

Amalek comes with a claim that is taken from a place that contains forgetfulness, "Asher karcha baderech ..."[72] Rashi explains the term "karcha" as "happened across you; or possibly a term of impurity and Keri [seminal emission] ... or possibly a term like "Kor vechome - Tzinencha" [cold and warmth - he cooled you off]."[73] These three explanations that Rashi presents for the term "karcha" are equal in pointing to the same negation of Hashem's presence, the negation of Hashem in this world that Amalek represents. We will explain briefly:

a. "Happened across you." The mission of Am Yisrael is to spread Hashem's name throughout the world, "Am zu yatzarti li tehillati yisaperu" [This nation I created for Myself will tell of My glory].[74] "Atem eidai ne'um Hashem ... ki ani hu lefanai lo notzar e-l ve'acharei lo yihyeh" [You are my witnesses, says Hashem, ... that I am He. Before me there was no god created and after Me there will be no one].[75] Am Yisrael's very existence, and its message to the nations of the world that there is a higher spiritual force, is what Amalek opposes. He claims that the universe is accidental, that there is no cause and effect neither in the creation of the world (the "big bang" theory) nor in the administration of reward and punishment. All is accidental.

The Torah treats this outlook severely and states, "Ve'im teilchu imi bekeri ... vehalachtem imi bekeri, vehalachti imachem bechamat keri" [If you should walk with me in a casual manner ... and you are casual with Me, then I will walk with you with the wrath of casualness].[76] We understand that in spite of the fact that "Achen atah e-l mistater" [Verily you are a G-d who hides],[77] and that there is no clear revelation in this world, there is still no chance. Rather, every mikreh is rak meHashem. Maybe it is better to read this word backwards, and in that way we find that "Hashem rakam" [Hashem embroidered] the sequence of events, in the context of "Magid mireishit acharit" [telling of the end in the beginning].[78]

b. "Keri [seminal emission] and Impurity." Clearly, the above outlook removes any noble and spiritual content from this world, and as a matter of course brings about impurity and keri. Amalek's impure war came in two variations. First, through the war itself that came because of the cessation of Torah study and the spiritual weakening of Am Yisrael, as Chazal interpreted "Vayilachem im Yisrael be'Refidim" [and they fought Yisrael in Refidim][79] - What does the term Refidim mean? "Sherafu atzman midivrei Torah" [they weakened themselves from divrei Torah].[80] Second, through an actual action as well -- "Vayizanev becha"[81] [they tailed you], as Rashi explains, "An attack on the tail; he would cut off Bnei Yisrael's circumcisions and throw them into the air." So it says in the Midrash: "He would take the masculinity of Yisrael and throw them up in the air and blaspheme and insult"[82] as if saying Hashem has left the Earth and the mitzvah of circumcision did not protect his nation[83] (chas vachalila). On the beginning of the pasuk Rashi also interprets, "Asher Karcha Baderech - that he would defile them with homosexual relations."[84] If Zechira is the rising up to things spiritual, it is then clear that Amalek stands at the other end of the divider, in a world of impurity and keri -- a world of forgetfulness.

c. "Kor vechom - tzinencha vehifshircha miretich'atcha": [cold and heat - cooled you off and cooled you from your boiling]. Here we will discuss on two planes as well:

Rashi explains this with an analogy of a bath, "It is analogous to a boiling bath that no creature was capable of entering. Along came an evil one who entered it. Even though he burned himself, by doing so he cooled off the water for others."[85] The explanation is that the ten plagues, the splitting of the Yam Suf and all that they entailed, created a situation where the existence of Hashem could almost be tangibly felt. "Sham'u amim yirgazoon chil achaz yoshvei Pelashet. Az nivhalu alufei Adom eilei Mo'av yochazeimo ra'ad, namogu kol yoshvei Cana'an,"[86] and none of these had the slightest thought of fighting Bnei Yisrael. Along came Amalek and proved that it is possible. He burned himself, but the bath became cooler. This gives rise to the question: Is Amalek not sensitive to heat? The bath is boiling! In what way is Amalek different from all the nations (i.e. humanity) who were frightened?

The answer is that Amalek was created for this purpose. In contrast to Bnei Yisrael about whom it says, "Kodesh Yisrael leHashem reishit t'vuatoh" [Yisrael is holy to Hashem, the first of His crop],[87] it says about Amalek, "Reishit goyim Amalek" [Amalek is first among nations].[88] This is Amalek's purpose, and therefore even when the bath is boiling he must fulfill his destiny and try to cool it down by bringing heresy and impurity to the world.

However "Karcha - Tzinencha" can also be examined from a different approach. Until now we have spoken of a bath that appears boiling to outsiders, to those nations that were affected by Hashem's miracles and revelations, which Amalek cooled off by saying they were accidental [mikreh]. It is possible to study the term "Karcha -Tzinencha" from an internal perspective towards Yisrael and towards the requirement for excitement, refreshment and penetration to the hidden internal aspect of serving Hashem, a requirement that the Chasidic Greats refer to as: Zechira! The Sfat Emet writes about this in a number of pieces:

The principle definition of Zechira is the internal life, a place where there is no forgetfulness ... That is the eradication of Amalek, not doing anything casually, but remaining glued to the root of life as we stated earlier.[89]

The house of Ya'akov will be as a fire, the house of Yosef a flame and the house of Eisav, straw ... parshat Shekalim -- a coin of fire -- and that is the house of Ya'akov, representing the fire of excitement and generosity of hearts to the One Hashem ... and that is why they have everlasting Zechira."[90]

Because Ya'akov's trait is the Torah which is called "fire" ... and that is the essence of Parshat Shekalim: the excitement in the heart of every Jew towards Hashem yitbarach to the ends of his soul, as it is written, "He showed him a coin of fire." However in order to beat the power of Amalek we need the attribute of Zachor, and that is to draw sanctity into our actions; this is "a flame."[91]

In the words of the Shem Mishmuel, "The source of sin that the Bnei Yisrael had at that time was the cooling down in their service and the terrible despair ... and in this way they drew to themselves the klipa [shell] of Amalek, 'that cooled you down'."[92] R' Tzaddok Hacohen of Lublin also speaks about the despair that results from the cooling off and the distancing from our roots and sources.[93]

This cooling down in our service of Hashem which is Amalek's banner explains why Chazal recommend that the pasuk of "letz takeh"[94] - "zeh Amalek"[95] be applied to Amalek. This trait of mockery or derision is the opposite of the ability to accept criticism. "The trait of mockery or derision is to find the crack in every wall of reason in order to bring down the whole wall."[96] So said the wisest of all men, "lo ye'ehav letz hochaoch lo" [A mocker does not like to be reprimanded],[97] and therefore he also suggested "Al tochach letz pen yisna'echa" [do not reprimand a mocker lest he shall hate you][98] for "Letz lo shama ga'arah"[A mocker does not hear rebuke].[99] Reprimand reminds an individual of his responsibilities and his roots. Mockery is the power of forgetfulness. A by-product of the cooling down - "asher karcha tzinencha," is the absence of feelings of gratitude [hakarat hatov]. Ingratitude points to insensitivity and to the dulling of the senses, and with this we can understand the words of Chazal, "Yavo Amalek kafui tovah v'yifrah mei'am kfuyei tovah" [The ungracious Amalek will come and exact payment from a nation that is ungracious].

In a special talk[101] on the subjects of Amalek and Purim, Maran Rosh Hayeshiva zt"l discussed these issues of gratitude as the basis for receiving Ol malchut Shamayim, and as the bridge between the leaving of Egypt and the receiving of the Torah. Amalek cools down this feeling with his chill. We must respond with excitement, with the reawakening of our feelings anew, as he explains there the relationship between the chapter of Amalek and the chapter of the Bechorim [first born]. In the same vein he also explained the relationship between Purim and Pesach and the famous adage "K'shem shemishenichnass Av mema'atin besimcha, kach mishenichnass Adar marbin besimcha" [In the same way that as we enter the month of Av we curtail acts of joy, so as we enter the month of Adar we must increase our demonstrations of joy]. It is recommended to read the entire article, as it is relevant to our discussion.

A lack of gratitude is undoubtedly a form of forgetfulness. The reawakening of our feelings returns us to the status of "Zechira!" Of course, we will remind ourselves that "Mizmor shir lyom hashabbat - tov lehodot leHashem ulizamer leshimcha elyon,"[103] [It is good to thank Hashem and to sing praise to Your name], since Shabbat is the place of memory.

E. "Shabbat Zachor"

We will now return to the question that opened our discussion: Why did Chazal decree that the fulfillment of the mitzvah of remembering the act of Amalek be specifically on Shabbat?

In addition to the "technical" answer given by the Magen Avraham that we mentioned earlier,[104] we have clarified that there is an intrinsic, hidden relationship between Shabbat and Amalek, as we wrote earlier in the name of the Midrash Tanchuma, "They are equal."[105] This equality is, of course, not a simple concept, as we find in the Midrash: Bnei Yisrael said to Moshe, "In one pasuk it is written 'Remember [Zachor] what Amalek did to you,' and in another it is written, 'Remember [Zachor] the day of Shabbat to sanctify it.' How can these two psukim be reconciled?"[106] The answer to the Tana's question is, that the two forces are apparently equal in strength even if opposite in direction, and specifically the fact that they are diametrically opposed to each other causes the meeting and source of friction between them.

The first meeting of this sort was on Bnei Yisrael's first Shabbat in the desert: Rav Yehudah said in the name of Rav, "If only Bnei Yisrael had kept their first Shabbat, no nation or tongue would ever have had dominion over them, as it says, 'It was on the seventh day, some from the nation went out to collect,' and following that it says, 'Amalek came'."[107] . On this the Maharsha explains[108] that the desecration of Shabbat is the substance of the well known loosening of the grip -- "Vayilachem im Yisrael beRefidim - Sherafu yideihem min haTorah"[they fought Yisrael in Refidim - they loosened their grip from the Torah]",[109] because as we know Shabbat is equal to the whole Torah.

With this in mind the Sfat Emet writes:

To explain the reason that Chazal established this Zechira on Shabbat we can say that this is a penance, since the arrival of Amalek was caused by desecration of Shabbat, as Chazal have written, "If the Bnei Yisrael had kept the first Shabbat ..." So through a Shabbat we can repair the fault and be worthy of erasing the name of Amalek.[110] The Torah itself alludes to the fact that the day on which the commandment to erase Amalek can be fulfilled is Shabbat, as it says "Vehaya behaniach Hashem Elokecha lecha...",[111] and this characteristic certainly applies to Shabbat: "Vehaya behaniach -shehu Shabbat yom hamenucha."[112]

The Midrash, as well, understands that the equation between Amalek and Shabbat is not exactly balanced, because after having noted, "They are equal," the Midrash quotes the pasuk from Kohelet, "Amarti ani belibi ... ki ain zichron lechacham im haksil leolam" [I said to myself ... there is no memory for the wise man with the fool forever].[113] The Midrash interprets this as follows:

Even though the term Zachor is written by Shabbat and by Amalek they are not equal ... such that with Shabbat it is written "Remember the day of Shabbat to sanctify it" and to honor it with food, drink and clean clothing, while with regard to Amalek the Torah says, "Remember that which Amalek did to you." In what way do you remember him? With an empty table, as it says, "Erase Amalek from beneath the heavens."

This means to say that Shabbat and Amalek are equal in the requirement for Zechira. However, the contents of the two Zechirot are opposites.

This differentiation that we have explained in earlier chapters based on our interpretation of the concept of Zechira is a central idea in the writings of the Sfat Emet. In each of his written lectures[115] he grapples with the question of why Chazal decreed that the Zechira be performed specifically on Shabbat. He answers in the aforementioned fashion. His answers of course take on a variety of shapes and definitions, but the gist remains the same.

The expressions he uses to define the characteristic of Shabbat that is opposite to Amalek's nature are: "Pnimiut Hachiyut" [the hidden side of life], "Shorashiut" [Deeprootedness], "Zerizut" [Zeal], "Chiyut" [Life], "Simcha" [Happiness], "Achdut" [Unity], "Olam Haba" [The world to come], "Pirsumei Shmo shel Hakadosh Baruch Hu" [Advertising of the Name of Hashem], "Kabalat Ol Malchut Shamayim" [Accepting Heaven's yoke], "Kidusha" [Sanctity], "Shalom" [Peace], "Haramat Yadayim" [The Raising of hands (above the material world)], "Lema'alah Meihatevah" [Supernatural], "Eidut al Hashem" [Testimony to Hashem]. The opposite terms, of course, apply to Amalek.

We defined all of these expressions in the second chapter as "spiritual" concepts, while Amalek fulfills the here and now and removes from it any G-dly remnant. We could possibly summarize all of the differences by adding another dimension that we alluded to earlier, the notion of Am Yisrael. Shabbat is the mate of Am Yisrael, as Hashem said to her, "Knesset Yisrael hi ben zugech" [the assembly of Yisrael is your mate],[116] whereas Amalek is, of course, the primary force against Am Yisrael.

In contrast to "Kodesh Yisrael leHashem reishit t'vuatoh" [Yisrael is holy to Hashem, the first of His crop],[117] stands Amalek, "Reishit goyim Amalek" [Amalek is first among nations].[118] This is the reason that Amalek's war also takes place on Shabbat, and, as a result, his eradication is also specifically on Shabbat!

"Milchama LeHashem B'Amalek Midor Dor,"[119] and when the war against Amalek will be completed then G-d's throne will be complete, His Name will be complete, and His kingdom will be complete. "Lecha Hashem hamamlacha - zu milchemet Amalek" [To you Hashem is the kingdom - this refers to the war against Amalek].[120] This war is waged in this world by Yisrael who are the children of Hashem; "Banim atem leHashem Elokeichem" [You are sons to Hashem your G-d].[121] With the help of the Shabbat which has a status of a queen - "Shabbat ihi malchita ve'ihi kallah" [Shabbat is the queen and Shabbat is the bride][122] - Yisrael can eradicate the memory of Amalek, and through the remembering of the Shabbat fulfill "Vehayah Hashem lemelech al kol ha'aretz bayom hahu yhiyeh Hashem echad ushmo echad" [Hashem will be the King over the entire earth, and on that day Hashem will be One and His Name will be One].[123] "Vehayta leHashem Hamlucha" [The reign will belong to Hashem].[124]

Notes: (click on numbers to return to article)

1 Shemot 17:14.

2 Devarim 28:18.

3 Shemot 17:19.

4 Devarim 28:17-19.

5 Rambam Hilchot Melachim 5:5; Sefer Hamitzvot Pos. Comm. 188,189; Neg. Comm. 59; Sefer Hachinuch mitzvah 603, 604, 608.

6 Behag, the Yeraiim and Rav Saadya Gaon quoted in Encyclopedia Talmudit v. 12 p. 218.

7 Ibid. footnote 21.

8 Sifri end of Ki Teizteh, and quoted in Rambam and the Chinuch there.

9 Chinuch, mitzvah 603. It is interesting to note that the Chinuch refers to mitzvot in the heart.

10 Hilchot Melachim 5:5.

11 Sefer Hamitzvot 189.

12 Mitzvah 603.

13 Possibly according to this view the pos. commandment of Zachor is not necessarily verbal, but also (and primarily) in the heart.

14 End of the letter in the introduction to the Sefer Hachinuch.

15 Sefer Hacharedim, positive verbal commandment 84.

16 Shla"h Written Torah at the end of Parshat Ki Teiztei.

17 Orech Chayim siman 60, Magen Avraham seif katan 2 in the name of the Ari.

18 Sefer Hachinuch mitzvah 60.

19 Minchat Chinuch, ibid.

20 Ra'avan, Rit'va, Sefer Mitzvot Katan, Ramban, Tosfot, Rosh, Rashba and others. See Encyclopedia Talmudit, ibid. page 219.

21 Ibid. p. 221 note 43 by the name "Minei Targima".

22 Ibid. note 49 in the name of the Mahara"m Shick.

23 Mesechet Megilla perek 4.

24 Megilla 29b Rashi s.v. "Umafsikin Leshana Haba'ah".

25 Chinuch mitzvah 603.

26 Megilla 30a.

27 Chinuch, ibid.

28 Hagahot Yad Efrayim on the Magen Avraham brought later.

29 Magen Avraham, Shulchan Aruch O.C. siman 688.

30 Tanchuma Ki Teitzei 7.

31 Bereishit 4023-24.

32 Ibid.

33 Zohar at beginning of Mikeitz.

34 Avot perek 3, mishna 1.

35 Rabeinu Yonah's commentary on Avot, ibid.

36 Asufat Ma'arachot, Chanukah, page 99.

37 From the prayer of "Al Hanisim." He quotes there the words of the Sefat Emet, "lehashkicham Toratecha - a Torah that has in it the ability to forget.

38 Yirmiya 31:19. Rashi quotes the words of Vayikra Rabbah, "My word [diburi] that I gave unto him is sufficient to have mercy upon him.

39 Shir Hshirim Rabah 1:13.

40 Berachot 31a.

41 Asufat Ma'arachot, Chanukah, page 100,101,102.

42 Zichronot from Sichot Elul 5724.

43 Tehillim 40:5 and Midrash Rabbah Bereishit 9:2, quoted by Rashi at the end of Parshat Vayeishev.

44 Ibid.

45 Rosh Hashana 16a.

46 Berachot 32b. On another occasion the Rosh Hayeshiva zt"l elaborated on the concept of memory and forgetfulness within this gemara itself.

47 Printed in Nitzotzot v. 3 pp. 4-7.

48 Sha'arei Orah, Pardes Rimonim, Etz Chaim Ushear Haklippot, see sources 1,2,3.

49 In the name of Huxley and Broud, the famous brain researchers. See note 5 there, exactly as the words of Rabeinu Yonah

50 In this way the subject of Gehenom is understandable as the fire of shame and embarrassment man receives from his folly, as he proves there from many psukim and from the writings of Chazal.

51 Bereishit 2:3.

52 Shemot 20:8.

53 From the Friday night Kiddush.

54 Shemot 20:11.

55 Devarim 5:15.

56 See Moreh Nevuchim part two ch. 31, and Sefer Hachinuch mitzvah 32.

57 See Yeshayahu 17, Yechezkel 20 etc.

58 Berachot 57.

59 Bereishit Rabah 17:7.

60 Shabbat 118.

61 Bereishit Rabah 11:2.

62 Tanchuma Ki Tisa 31.

63 Tehillim 139:16, Yalkut Shimoni remez 888.

64 Zohar Bereishit, quoted in Otzar Ha'agadah (under Shabbat).

65 Whose name and Torah were mentioned repeatedly by our teacher the Rosh Hayeshiva zt'l.

66 Sfat Emet Shabbat Zachor, 5632 (chelek 2, Shemot page 165)

67 Ibid 5637 page 167

68 Ibid 5644 page 170. See there the relationship to the "stones of the place" that Ya'akov took, and to the stone that Moshe sat on during the war with Amalek.

69 For example 5646 p. 171 or 5647 p. 172.

70 Amongst them R' Tzaddok Hachohen of Lublin, Pri Tzadick parshat Zachor seif 3,5,7, and the Shem Mishmuel by the Sochetchover Rebbe parshat Tetzaveh and Zachor 5671,5674,5675,5678.

71 Shemot 31:17.

72 Devarim 25:18.

73 Rashi ibid.

74 Yeshaya 43:21.

75 Yeshaya 43:10.

76 Vayikra 26:21,27,28.

77 Yeshaya 46:10.

78 Ibid.

79 Shemot 17:8.

80 Sanhedrin 106a.

81 Devarim 28:18 and Rashi there.

82 Bamidbar Rabbah 13:8.

83 See Siftei Chachomim on Rashi in Devarim.

84 Devarim 28:18 in Rashi.

85 Ibid.

86 Shemot 15:14-15. Compare with Rachav's words to the spies, Yehoshua 2:9-11.

87 Yirmiya 2:3.

88 Bamidbar 24:20.

89 Sfat Emet, Shabbat Zachor 5632 (page 165).

90 Ibid. 5638 page 168.

91 Ibid. 5638 page 166.

92 Shem Mishmuel, Purim 5674 (page 180).

93 Pri Tzaddik Shemot, Parshat Zachor (a) page 87.

94 Mishlei 19:25.

95 See Malbim there.

96 Pachad Yitzchak, Purim page 29. See the entire first article.

97 Mishlei 15:12.

98 Ibid. 9:8.

99 Ibid.13:1.

100 Tanchuma Beshalach 25.

101 The weapons in the war against Amalek -- The reawakening of feelings in the face of the poison of Asher Karcha.

102 Asufat Ma'arachot v. 4 (Purim) pp. 29-42.

103 Tehillim 92:1-2.

104 See footnote 29.

105 See footnote 30.

106 Pirkei D'Rebbe Eliezer 44.

107 Shabbat 118b.

108 Maharsha ibid. Note his question that the story of the manna and Amalek are not one after the other, but rather the incident of Masah Umerivah separates them.

109 Sanhedrin 106a.

110 Sfat Emet, Parshat Zachor 5646 page 171.

111 Devarim 25:19.

112 Sfat Emet Parshat Zachor 5632 p. 165 and many more times there.

113 Kohelet 2:15.

114 Tanchuma Ki Tetzeh 7.

115 Between the years 5631-5664.

116 Bereishit Rabbah 11:9.

117 Yirmiya 2:3.

118 Bamidbar 24:20.

119 Shemot 17:16.

120 Berachot 58.

121 Devarim 14:1.

122 Zohar 3 272 and in the lyrics of Lecha Dodi, "Bo'i Kallah Shabbat Malchata."

123 Zechariah 14:9.

124 Ovadiah 1:21.