2022/5782

The Ramban (Devarim 25:17) famously comments that the Mitzvah of remembering Amalek “includes the obligation on parents to teach their children about the evil attack of Amalek, and explain to them that it is in response to this evil that we are obligated to wipe them out”. What the Ramban seems to be suggesting is that this extreme reaction to Amalek is not only a response to a one time battle. Rather, the Torah obligates us to wipe out Amalek in light of the fact that their wicked attack revealed their innate, dangerously wicked nature. With this Ramban in mind, we can understand that the war against Amalek is not only a fight against one nation but rather a struggle against the evil qualities that this nation represents. 

In fact, the Kedushat Levi (Purim) explains that part of the war against Amalek includes the struggle with our own, “personal Amalek qualities.” Specifically, when we let our guard down, it is that “inner Amalek” who wages war with us to entice us to sin, and it is our obligation to remain steadfast in our commitment to Hashem against all temptation to sin. 

In addition to Amalek representing a broader theme of evil, Chazal (Tanchuma, Yitro 3) ascribe one particular negative attribute to Amalek – that of “Leitzanut” or laxity. This Midrash highlights Amalek’s ability to take a serious entity, such as Hashem or Bnei Yisrael, and not accord the basic honor that is demanded. When we learn this Midrash with the comment of the Kedushat Levi in mind, we can conclude that an integral part of fighting Amalek is the fight against being overly casual. One important application of this concept is to take the opinions of our Talmidim and children seriously. Specifically, adults should not overlook the perspective of adolescents even if their view seems immature and short-sighted. 

In the Torah reading for Purim morning (Shemot 17:9), we learn that Moshe told Yehoshua, “Choose for us men to fight Amalek.” From the fact that Moshe equated himself with Yehoshua, Chazal (Pirkei Avot 4:12) derive that, “A Rebbe should give his Talmidim as much honor as he gives himself.” Similarly, the Rambam (Hilchot Talmud Torah 5:12) writes that “Just as students must honor their Rabbi, the Rabbi must also honor his students.” One can ask why this Halachah is found specifically in the context of the war with Amalek.

Perhaps, one can suggest that the Torah teaches this Halachah in the context of the war with Amalek because, like Amalek, people are less likely to take their Talmidim seriously. A good Rebbe will take his Talmidim seriously and listen to them talk about a topic which the Rebbe may or may not value. However, the Rebbe cares about the topic precisely because the Talmid cares.

To illustrate this point, I would like to share a personal anecdote. My father grew up in the Boston area, and was a die-hard Red Sox fan. To his disappointment, I became a Yankees fan having grown up in New York. Despite the intense rivalry between the Yankees and Red Sox, I will never forget the day that my father came home with the newly published autobiography of my favorite baseball player, Paul O’Neill. I had not asked my father to pick up the book, but when he saw it, he purchased it on the spot knowing that I would love it. To my father, my favorite baseball player was a serious matter. My needs became his priority. 

When we take our students and children seriously, they learn to take themselves seriously. A severe negative consequence of the pandemic is that people learned to take life a bit less seriously. Standards for dress, academic rigor, and shul attendance were lowered in the past two years. It is now the time to fight the Amalekite quality of not taking life seriously. As we take our Talmidim and children seriously, they will learn how to take themselves more seriously and pave the way for the next generation of Jewish leadership.