“Without memory, there is no culture. Without memory, there would be no civilization, no society, no future.”
(Elie Wiesel)
This Shabbos we remember. We remember what Amaleyk did to us thousands of years ago and we remember their hatred which has followed us through the millennia.
“You shall remember what Amaleyk did to you on the way, when you went out of Egypt, how he happened upon you on the way and cut off all the stragglers at your rear, when you were faint and weary, and he did not fear God. [Therefore,] it will be, when the Lord your God grants you respite from all your enemies around [you] in the land which the Lord, your God, gives to you as an inheritance to possess, that you shall obliterate the remembrance of Amaleyk from beneath the heavens. You shall not forget (Devorim 25:17-19).”
Amaleyk was the first nation to wage war against us. There was no disputed territory or perceived slight, their attack was motivated by pure and unadulterated hatred. This hatred which defies comprehension has reared its ugly head throughout the generations. From our first encounter with this war-mongering nation to this very day, we must contend with enemies who seek our annihilation and destruction. We read this section on the Shabbos before Purim as the Talmud relates that Haman the archenemy of the Jewish people (in the Megillah) was a descendant of Amaleyk. What is it that we are supposed to remember? Is God telling us to remember that there are individuals and nations who hate us? Is the Torah reminding us to never forget that anti-Semitism exists? I do not believe we need a Biblical directive to remind us of this reality. We have struggled with it for thousands of years and we have seen a resurgence of this vitriol and hatred. Furthermore, on a textual level, if the Torah tells us to “remember”, why must it state, “you shall not forget”?
The Baal Shem Tov (1698-1760) explains that in order to appreciate the obligation to remember we must examine the initial episode. The Torah does not merely tell us that Amaleyk attacked; rather we are told how they attacked. “How he happened upon you…and cut off all the stragglers at your rear…(Devorim 25: 18).” Amaleyk did not launch a frontal assault; they chose to attack the weakest link, those who could not keep up with the rest of the camp. Apparently, there was a group who fell behind. Perhaps, it was the elderly, the sick or the very young? Perhaps, it was those who had no one to look after them? They were the first to feel the brunt of Amaleyk’s hatred. The Rebbe explains that this piece of information is intended to be a form of stinging rebuke. How could we have allowed people to be left behind? How could we have moved forward when there were still stragglers who couldn’t keep up? How could we have allowed precious Jewish souls to fall between the cracks? The Torah tells us why this happened, “v’ata ayef v’yagey’a (you were faint and weary We were too tired. We were too busy with our own lives and our own needs to be worried about those who couldn’t keep up. And so, we kept moving at a pace that suited us and assumed that the stragglers would somehow catch up.
