Where did Amalek come from?
Targum Yonasan: He came from the land of the south - traveling sixteen hundred Mil on one night (using witchcraft) to attack Yisrael.
Why did Amalek attack Yisrael at this juncture? What had Yisrael done wrong?
Rashi: 'Hashem is always close to You, to help you in time of need, and you turn 'round and ask "ha'Yesh Hashem b'Kirbeinu, Im Ayin"?! By your life, the dog will come and bite you, and you will cry out to Me. Then you will know where I am." 1
Seforno: He came because there was strife, and he took advantage of the fact that they were thirsty.
Targum Yonasan: He came on account of the quarrel between Yaakov and Esav. He attacked the Bnei Dan, whom the Cloud had expelled from the camp on account of the Avodah Zarah 2 that they were carrying with them.
Mechilta: Because they were lax in learning Torah. 3
Rashi: This can be compared to a father traveling along the road with his son on his shoulders (corresponding to "Al Kanfei Nesharim" - Lev Eliyahu p. 108). When the boy saw something lying on the street, he asked his father to give it to him, and his father complied. This happened a second time and a third time. Then as a man came towards them, the son asked him whether he had seen his father. 'What,' his father exclaimed angrily, 'You don't know where I am?!' So he threw him down, and a dog came and bit him.
With reference to the image of Michah - See Peirush Yonasan. See also Ba'al ha'Turim,
Refidim is an acronym for 'Rafu Yadayim - mi'Divrei Torah' (they were lax - in learning Torah). See also the last Ba'al ha'Turim in Ki Seitzei. For Maharal, see 17:1:4 and 17:8:1.2:1.
Chazal write that Amalek attacked due to the sin of Bitul Torah. What is the connection?
Maharal (Ohr Chadash, p. 67, intro. to Esther): It is through Torah study that Am Yisrael becomes uplifted; see Avos 6:2. As a result, Hashem, King over Yisrael, is uplifted, and He trounces the enemies of Yisrael - and that is how we can overcome Haman. But when Yisrael did not involve themselves in Torah, 1 Haman rose up against them. 2
The sources in Chazal for this idea include Midrash Tanchuma, Sanhedrin 106a, and see Rashi to Bechoros 5b. Megilah 11a - "'Due to laziness, the ceiling sags' (Koheles 10:18) - Because of the laziness that Yisrael had, that they did not involve themselves in Torah, the enemy of Hashem becomes limited (a euphemism) ...." See the following footnote at length.
Perhaps this can be explained as below (see 17:8:155:1 and notes) - Amalek is referred to as "Reishis" (Bamidbar 24:20); just as Yisrael is called "Reishis" (Yirmeyahu 2:3). Yet there is a striking difference - Amalek becomes "first" on but a secondary level - by proposing a new starting-point for existence - an existence apart from the Creator. Yisrael, on the other hand, is "first" within Hashem's Creation - they were the first to establish a connection with their Creator. When Yisrael toil in Torah, they are uplifted by fulfilling their role as the true 'Reishis.' But when they are lax in their Torah study, then Hashem is limited (so to speak, as explained above), and the title of 'Reishis' reverts to its secondary state - that of Amalek. See further in Maharal (ibid. p. 183, to Esther 6:11) - Haman's downfall came via the Korban ha'Omer (just as Mordechai was teaching the Halachos relevant to that day, 16 Nisan - see Megilah 16a). Maharal explains that since the Destruction of the (First) Beis Hamikdash, the world operates by the laws of nature - i.e. without overt miracles. The Korban ha'Omer represents Hashem's direction of the world via nature. So too, the redemption of Purim came about by (seemingly) natural means. Maharal (ibid. p. 185) - From the Korban ha'Omer, we count 50 days until Kabalas ha'Torah - which comes from the '50th Gate' (of wisdom). On that day, Yisrael is uplifted to this level; and thus they overcame Amalek and Haman - the same Haman who made himself out to be an Avodah Zarah, and attempted to attain that fiftieth level himself - as Maharal (ibid. p. 174) explains at length in his comments to the Pasuk "a gallows fifty cubits tall" - Esther 5:14. All of this may be explained as above - In order to defeat Amalek, we must rise above the material existence of Creation, and re-connect it to the '50th Gate' - where Amalek has no foothold. We do so with the power of Torah, which was given on the 50th day. Also see Maharal (Chidushei Agados Vol. 4, p. 72, to Zevachim 116a) - Yisro came, when he heard that Bnei Yisrael overcame Amalek - by rising to the highest level associated with the left side (explained as above - in order to defeat Amalek, we must connect the secondary, material, level of Chomer, with the truth of 'Reishis'). (EK)
Why did Amalek not attack Yisrael on their way down to Egypt, when they numbered only seventy souls?
Because at that stage, they hadn't yet sinned. Refer to 17:8:1 .
Da'as Zekenim: Because he realized that, once Yitzchak died, the fulfillment of the prophecy "va'Avadum v'Inu Osam Arba Me'os Shanah"(Bereishis 15:13) would fall upon Yaakov as well as Esav, and their children. He realized that were he to kill Yaakov and his descendants, the onus would fall entirely upon Esav and his children. So he waited until Yaakov's children had 'paid the debt,' before attacking. 1
Amalek's grandfather Esav, did a similar thing (refer to Bereishis 36:6:3:2). See also Chizkuni.
What was the root of Amalek's hatred for Yisrael?
Maharal (Chidushei Agados Vol. 3, p. 229, to Sanhedrin 99b): The Gemara tells us that Timna, Amalek's mother, had attempted to convert in the time of the Avos -- but she was rejected. 1 Thereupon, she became a concubine to Elifaz, son of Esav - from whom she bore Amalek (see Bereishis 36:12). Maharal explains that because they once had a connection to Yisrael, which was rejected, they are now set apart from Yisrael in the extreme. 2
Maharal (ibid.): Why didn't the Avos accept Timna? A convert must be able to connect completely with [the court] that converts him. The Avos humbled themselves before Hashem; whereas Timna would not be able to lower herself thus, because she was a princess (of Seir, see Bereishis 36:22). Maharal adds that were it not for this rejection, it would be impossible that any nation would come to hate Yisrael to such a degree. After all, it is upon Yisrael that all of creation depends! The other nations somehow sense this, and therefore they do not try to wipe us out outright - with the exception of Amalek. (To summarize, Timna wanted to convert, and thus become subsumed under Am Yisrael; but the Avos saw that in her inner being, she was not ready to nullify herself to such a degree. Because they rejected her, she produced Amalek - who, as opposed to all other nations, absolutely refuses to be subjected under Am Yisrael!) (EK)
Compare to Maharal (Chidushei Agados Vol. 2, p. 26, to Nazir 23a) - Lot distanced himself from Avraham, and so he produced Amon and Moav, who may never marry into the Kahal. See above, 15:15:1.3:1 .
What drove Amalek to attack?
Maharal #1 (Gevuros Hashem, end Ch. 42, p. 160): It was Keri'as Yam Suf, when Bnei Yisrael attained their great standing as Hashem's nation, that brought Amalek to attack. They stand in opposition to Yisrael solely because of their sanctity, by which Yisrael is distinct from the other nations. 1
Maharal #2 (Ohr Chadash p. 149, to Esther 4:7): "Asher Karecha ba'Derech - That they happened to encounter you on the road" (Devarim 25:18). Nations generally make war in order to conquer the territory of their opponents; but why attack on the road, in the wilderness? We see that Amalek attacked not for personal gain, but out of inherent hatred. 2
Chazal write that Amalek travelled from 400 Parsa'os away in order to attack Yisrael. Although there are other nations who stand in opposition to Yisrael, only Amalek's opposition is so inherent, causing them to pursue us from such a great distance. Compare to Bereishis 25:22:2.2:1 - Esav was drawn towards Avodah Zarah even prior to his birth, even without a Yetzer ha'Ra - because that was his nature. Bereishis 25:22:2.3:1 - Yaakov and Esav are at odds by the very nature of their existence - like fire and water. (However, according to Ramban to Bereishis 36:12, Amalek should not be viewed as part of the nation of Esav/ Edom, but rather as a separate nation - refer to Bereishis 36:12:1:3 .)
Maharal is commenting on the Pasuk, "va'Yaged Lo Mordechai Es Kol Asher Karahu." Chazal refer to Haman as "the grandson of 'Karahu,'" i.e., he was following in the trait of Amalek, "Asher Karecha ba'Derech." Maharal explains that Amalek's continued existence is "happenstance," as Hashem had already commanded that they be wiped out; hence their opposition to Yisrael, whose existence is primary and inherent (i.e. they deserve to exist, and the world as a whole exists for their sake). (Other nations do have inherent existence somewhat, therefore they do not have such a degree of opposition to Hashem and to His nation.)
What does the name "Amalek" mean?
Maharal (Ohr Chadash, p. 51): The Gemara (Chulin 139b) finds an allusion to Haman in the Torah - "ha'Min ha'Etz... Achalta?!" (Bereishis 3:11, the account of the sin of the Eitz ha'Da'as, which was brought on by the Nachash). Maharal explains that Haman, who descended from Amalek, was the 'twisted snake' that brought death to the world. 1 ('Amalek' is an anagram of the word 'Me'ukal' - twisted.)
Maharal (ibid. p. 53): Esther is compared to an "Ayeles ha'Shachar" (Tehilim 22; see Yoma 29a); and the Midrash comments that the horns of an Ayal (gazelle) are effective in "repelling snakes"! Maharal (ibid. p. 66) - Amalek and Yisrael are opposites - Amalek is twisted, whereas Yisrael is called 'Yeshurun' due to their trait of Yosher (honesty, straightness). This contrast is why Haman was called "the foe of the Yehudim." (Compare to Bereishis 49:33:4.1:2 - Yosher is the opposite of extremeness, and of death itself.) (Although other nations do each have some inherent trait, due to which they might oppose and cause harm to Yisrael; yet they do not oppose Yisrael regarding matters that are not at odds with their nature. But as for Amalek, their very nature is to oppose Yisrael - on all fronts - and that is why they are called "twisted," in contrast to Yisrael who is "straight." (EK))
Seeing as Yisrael were surrounded by the Ananei ha'Kavod, how could Amalek attack them?
Rashi (to Devarim 25:18), and Pirkei d'R. Eliezer (44): Amalek killed the sinners whom the Cloud had expelled from the camp. 1
Mechilta and Shemos Rabah (26:3): Amalek entered under the corners of the clouds, 2 and kidnapped Yisra'elim and killed them. 3
Pesikta Rabasi (12): Amalek had a list of the names of those who left Egypt. They called out 'Peloni, come out - I want to do business with you!' When he came, Amalek killed him. 4
Rosh Hashanah 3a : And the reason that they later attacked only when, following Aharon's death, the clouds departed - refer to Bamidbar 21:1:1:1 - was because it looked like Divine permission to fight Yisrael.
As the Pasuk hints when it writes in Parshas Ki Seitzei, "va'Yezanev Becha Kol ha'Necheshalim Acharecha" (Devarim 25:18).
Thus, they read "Asher Karecha ba'Derech" (Devarim 25:18 - who happened upon you), as if it had written 'Asher Kara'acha ... ' (he called you).
Chazal write that Amalek attacks due to the sin of dishonest weights and measures (cited in Rashi to Devarim 25:17). What is the connection?
Gur Aryeh (to Devarim 25:17) #1: Hashem apportions a place for each person; one may not encroach on what belongs to someone else, so much as a hair's breadth. Correspondingly, our enemies are unable to enter our borders, even one inch further than Hashem allows. But when someone falsifies by using unjust weights and measures, so too are the enemies are able to overpower and overrun the boundaries imposed upon them. 1
Gur Aryeh (ibid.) #2: See Bava Basra 88b - Falsifying weights and measures brings a harsh punishment - even more so than Arayos. This falsehood is carried out through the very implements made for exacting measurements 2 - and so too the enemy who will attack as a result will be a harsh one.
But couldn't this be said of any enemy, not only Amalek? Amalek is the real enemy, and all others follow suite. (Chazal illustrate this with their parable to the boiling bath, into which one fool jumped in and got scalded - even while cooling it off for everyone else; see Rashi to Devarim 25:18 .)
Measures are to be used in order to arrive at true amounts; whereas a cheater turns those same items into implements of falsehood. Compare to Maharal (Gevuros Hashem, Ch. 45, p. 172).
Chazal tell us that Amalek dismembered the Milah from their victims, hurling them upwards (see Rashi to Devarim 25:18) and blaspheming, "Take for Yourself what You have chosen!" Why was Amalek particularly in opposition to Bris Milah?
Maharal (Ohr Chadash, p. 47): Amalek is "Reishis Goyim" (Bamidbar 24:20); he despises the Milah which is unique to Yisrael. 1
Through the Milah, Yisrael is distinct from the nations, even in their Guf (as in Bereishis 34:14). Also see Nedarim 31b - A Yisrael is referred to as 'Mahul' for Nedarim, even if uncircumcised; whereas a Gentile is called an 'Arel' even if circumcised. As Maharal explains (Netzach Yisrael Ch. 6, p. 41) - The essence and Tzurah of a Yisrael is to be 'Mahul.' Also see the following question. (For more on how Milah defines a person, refer to Bereishis 17:1:4.2 . For explanation of Maharal's frequently-used terminology of "Chomer" and "Tzurah," refer to 14:15:4:1* and 14:13:4:1* .)
Chazal write that Amalek defiled their victims with male relations (see Rashi to Devarim 25:18). What does this indicate on a deeper level?
Gur Aryeh (to Devarim 25:18): The nations in general were created to serve Yisrael - a relationship analogous to that of Ishah and Ish respectively. But when Yisrael is unworthy, then it is the nations who rule over Yisrael - in which case the nations (who calculate their calendar by the sun) are conceptually Zachar, and Yisrael (who counts by the moon 1 ) are Nekevah. 2 Amalek, on the other hand, can bear no connection with Yisrael at all. When Yisrael are empowered, they are commanded to wipe out Amalek; whereas when Amalek gains power, it is expressed as Mishkav Zachar - i.e., no lasting connection is possible. 3 Chazal also state that Amalek hurled the Milos upwards (see preceding question) - meaning that Amalek is at odds with the very Tzurah of Yisrael. 4
The moon is said to have a feminine nature - it does not have light of its own, but rather receives and reflects the light of the sun.
Hashem arranged Creation as a whole, in the structure of Mashpi'a and Mekabel - giver and recipient. In the optimal situation, Yisrael is the benefactor, and the nations receive from them. But when Yisrael falls from their greatness, the arrangement is reversed, and it is the nations that influence - like the sun. Perhaps this means that in this world, the nations are more powerful than Yisrael; and as such, when Yisrael fall from their true stature and focus on this world, then the nations are able to overpower them.
Maharal seemingly alludes to Sanhedrin 58a - Mishkav Zachar is prohibited even to Bnei Noach from the Pasuk "v'Davak b'Ishto" - and such a relationship has no Devek. (CS)
Gur Aryeh (loc. cit.) adds that as long as Amalek remains in the world, there will be no unity in the world (also see below, 17:16:2.1:1 and on). We may explain as above - The association between Yisrael and the (other) nations can assume the form of Mashpi'a and Mekabel - or in Maharal's terminology, of Chomer and of the Tzurah that the Chomer assumes. But Yisrael and Amalek are both Mashpi'im - and as such, they can form no connection; nor can there be unity in a world in which they both live. Although we explained above that at times, the nations play the role of Mashpi'a, and Yisrael that of Mekabel, that is in the case when Yisrael has fallen from their potential. Amalek, on the other hand, comes and opposes Yisrael even at the very pinnacle of their greatness. (Gur Aryeh (ibid.) - Indeed, they oppose our very Tzurah - the covenant of Milah. For more from the Maharal about the Chomer and Tzurah aspects of Am Yisrael, and how the nations relate to them, see Shemos 1:1:2.7 , 1:1:2.8, and 1:1:2.9 .)
In what ways is Amalek diametrically opposed to Yisrael?
Maharal #1 (Netzach Yisrael, beg. Ch. 10, p. 60): Yisrael, as Hashem's unique nation, is termed "Reishis Tevu'asoh - the first of His grain" (Yirmeyahu 2:3). To obtain the first grain, a farmer winnows out the entirety of his harvest; so too, Yisrael is "sanctified unto Hashem" (ibid.), onto whom the other nations are but add-ons. 1 Amalek is also called Reishis - "Reishis Goyim Amalek" (Bamidbar 24:20) - they are the first among nations who stand apart from Yisrael.
Maharal #2 (Netzach Yisrael Ch. 60, p. 220): The Midrash (Tanchuma, Ki Seitzei) compares Amalek to the corner of a cloak (Kanaf) that covers the face; 2 they are like a Chatzitzah that blocks the Shechinah from being revealed in the world. When Amalek is wiped out, that cover will be removed. As we learned above, Amalek can have no connection with Yisrael; 3 they are like an unnecessary add-on; like a peel that covers the fruit. The Midrash continues 4 that until Amalek's destruction, the Name [of Hashem] is not complete; nor is His throne complete. As above, Amalek represents being second - they oppose the Shem Ha'Meyuchad which is Unity, and the "Throne" which by definition means sovereignty over all. 5 Amalek is called "Reishis Goyim" (Bamidbar 24:20); 6 he opposes Yisrael more than any other nation; and "his end is to be destroyed forever" (ibid).
Maharal #3 (Ohr Chadash, p. 140, to Esther 3:9): There are two barriers between Yisrael and our Father in Heaven - a. Amalek stands in opposition to the Guf of Yisrael, and tries to wipe them out in this world. They are compared to the corner of a garment concealing Hashem's face (see answer 2 above). b. The barrier of Tum'ah, which prevents us from reaching purity of the Nefesh. Corresponding to these, we read Parshas Zachor and Parshas Parah, respectively. When the offspring of Esav is negated, there will no longer be concealment of Hashem's Countenance; and in the future Hashem will remove Tum'ah from the earth. 7
Maharal (loc. cit.): It is therefore impossible that Yisrael should become nullified; because just as Hashem is One, it is fitting that He create one unique nation, to whom the other nations are extras. It is likewise impossible that the nations would be primary, and Yisrael secondary. Maharal (ibid. Ch. 3) - Hashem, who is One, fittingly made one Creation as "Reishis" -- from which all other creations receive their influence. (Thus, Yisrael too takes a part in revealing Hashem's Unity.) [By extension, according to Amalek's distortion of "Reishis," there would be no revelation of Hashem's Unity in Creation - see below, 17:16:2.1:1 and 17:16:2.3:1 - (EK).] Also see Maharal (Ohr Chadash, p. 66) - Salvation from Amalek, the "Reishis Goyim," is considered to be salvation from all of the nations. (Ibid. p. 203, to Esther 9:1) - Why was Haman pleased when his lots fell on the month of Adar? Yisrael are called "Reishis Tevu'asoh." The yearly grain harvest first arrives in Nisan, and is finished in Adar. Haman though that so too, Am Yisrael began in the month of Nisan, and he would now finish them off in the month of Adar! He thought that Amalek, "Reishis Goyim," on the other hand, is Reishis of a commodity that does not become consumed. Haman's mistake was that Yisrael is primary in Hashem's intent. When one plants, he has mind the grain, not the chaff! At harvest-time, he stores the grain in the silo, and casts away the chaff. As the Navi says, "The House of Yaakov will be fire... and the House of Esav will be as chaff" (Ovadyah 1:18)! The world was created for Yisrael's sake, and they will remain forever in the world -- whereas Amalek will be destroyed in the end.
The Face of Hashem, so to speak; as in the Pasuk, "And your Teacher will no longer conceal Himself in his cloak, and your eyes shall behold your Teacher" (Yeshayah 30:20).
See the preceding question, 17:8:154:1 and notes.
Cited below in Rashi to 17:16 .
See below, 17:16:2.1:1 .
Despite that the nation of Amalek formed after the other nations, we also find that Yisrael too is called Reishis - despite that they formed last as a nation. That which is truly "Reishis," is revealed into actuality last. Compare to Rashi to Bereishis 25:26, and refer to Bereishis 25:26:1.1 and Bereishis 25:26:1.2 .
See Maharal further about the sequence in the Arba Parshiyos.
QUESTIONS ON RASHI
Rashi writes: "Va'Yavo Amalek - The Torah puts this section next to the [preceding] Pasuk, [as if] to say, 'I am always among you, and available [to provide] all of your needs -- and yet you say, 'Is Hashem among us or not?!' ' ...." Mizrachi asks - But in any event, the correct chronological placement of this section is right here (seeing as Amalek attacked in Refidim, where the Bnei Yisrael were now camped)! If so, what basis did Chazal see for adding an interpretation?
Gur Aryeh: In other instances when the Torah tells of a battle, it uses the term "va'Yeitzei" - they went out (to battle). 1 Here, however, it says "va'Yavo" - they came - which matches Chazal's parable (in which a dog came along and bit the ungrateful child; see above 17:8:1:1* ).
Gur Aryeh: E.g. in Bamidbar 20:20; Devarim 2:32.
