The Shabbat which immediately precedes the festival of Purim is known as Shabbat Zachor, the Sabbath of Remembrance. On this Shabbat, we read of the biblical mandate to remember how the tribe of Amalek attacked the Jewish People as we departed from Egypt. This passage is read specifically on the Shabbat preceding Purim, since Haman, arch enemy of the Jews of Persia and villain of the Purim story, is a descendant of Amalek.
The passage we read is the very conclusion of Parshat Ki Tetzei (Devarim 25:17-19).
The Torah states:
�Zachor-Remember what Amalek did unto you, as you were en route of departure from Egypt. How they met you on your way, and struck the back of your encampment, all that were enfeebled in the rear of the camp, when you were faint and weary; they did not fear G-d. Therefore it shall be, when the Lord your G-d has given you rest from all your enemies, in the land which the Lord your G-d has given you as an inheritance to possess it, that thou shall blot out all remembrance of Amalek from under heaven, lo tishkach- you shall not forget...�There are two obvious questions which come up in any close reading of this passage. First, why the apparent redundancy of zachor (remember) and lo tishkach (do not forget)? Is there a specific lesson to be learned, a reason for this seemingly redundant phraseology?
Also, it seems the Torah is commanding us to obliterate every last remnant of Amalek from under heaven. How could it be that we are mandated to destroy a people, and their entire society, to seemingly commit genocide?
Our first question is addressed quite clearly by Rabbi Baruch HaLevi Epstein in his early 20th Century masterpiece and commentary the Torah Temima. The Torah Temima cites two Rabbinic sources (the Talmud, Masechet Megila as well as the important collection of midrashim, the Yalkut Shimoni), to explain that there is actually a profound difference between the principles of zachor-remember and lo tishkach-do not forget.
Lo tishkach, not forgetting means to always be conscious of the story of Amalek, and to keep the memory of Amalek alive within our minds and thoughts, to have cognition of the existence and treachery of Amalek.
Zachor, remember connotes an active recollection, to recount the story and mandate to obliterate any hint of Amalek�s physical presence, to verbalize that account, to recall it not solely in our thoughts but to speak of the evil of Amalek, and the need to obliterate their presence from under heaven.
We see this specific definition of the word zachor, in other instances when the Torah tells us to remember. In the first set of the Tablets of the Law we are told (Shemot 20:8): �Zachor et yom Hashabbat LiKadsho;� �Remember the Sabbath day and sanctify it...�
Once again the Torah Temima writes; �and our sages have explained the word zachor to mean to recount with our mouths, to recall verbally (and not solely to commit to our memory...).�
Similarly in Shemot 13:3, �And Moses spoke to the people and said zachor-remember this day when you went forth from Egypt...�
Once again in describing the mitzva to recall the Exodus from Egypt, and all the corresponding mitzvot of the Passover Seder, Maimonides also defines the word zachor to connote more than intellectual recall...
� It is a positive commandment of the Torah, to verbally recall the miracles and wonders that were done on behalf our ancestors in Egypt on the evening of the 15th of Nisan, as the verse says zachor- remember this day when you went forth from Egypt, just as it says similarly zachor-remember the Sabbath day and sanctify it.�What the Rambam, Maimonidies is emphasizing is the practical application of this concept. How does one verbally manifest the mandate to recount the biblical concept of a sacred day of rest? By reciting, verbalizing the ritual declaration of sanctification, the Kiddush blessing. Similarly, one fulfills the biblical mandate to remember the day when we left Egypt, by recalling and putting into detailed verbal description the many events surrounding the Exodus from Egypt. This concept forms the foundation of the Pesach Seder.
(Rambam, Hilchot Chametz Umatza,Chapter 7)
There is one last important related reference to this concept of zechira, remembrance, as more than simple cognitive recall. In the third paragraph of the Shema, the passage which instructs us to affix tzitzit, to any four-cornered garment we might wear, we read the following verse:
�And they (the fringes) should be for you tzitizit, ur�item- and you shall see them, Uzchartem, and you shall remember all of G- d�s commandments, v�asitem, in order that you actively fulfill them...�The Talmud (Menachot 43b) explains the meaning of this verse:
�And it was taught regarding this verse; reiah, seeing the fringes brings us to zechira to remembrance (of the mitzvot), zechira, brings us to asiya- to actively fulfill (the mitzvot.)...�Once again, the concept of zechira, remembrance, is defined as meaning more than mental recall, and even more than simply recounting verbally. In this Talmudic passage, our Sages are teaching us that speaking out ultimately sets the tone of active pursuit. Recalling the mitzvot through seeing the tzitzit, reminds us to speak of the entirety of the mitzva system, which ultimately should inspire us to actively be engaged in the fulfillment of these concepts.
What about our second question, regarding the instruction to obliterate any hint of Amalek�s existence from under the heavens? How could it be that we are commanded to commit genocide?
Rabbi Joseph Soloveitchik suggests that Amalek is not necessarily a reference to an ethnic tribe, rather a tribe of like- minded individuals, seemingly a wandering gang of thugs who attacked the Jewish People as we departed Egypt. Rabbi Soloveitchik explains that perhaps the Torah is telling us to never forget all those who would rise up against the Jewish People throughout history, all those random purveyors of violence and bigotry who have oppressed and attacked the Jewish People throughout history. Lo Tishkach, do not forget the painful lessons of hatred and bigotry; Zachor- remember not solely to recall what has befallen the Jewish people throughout our history, but rather speak out, actively pursue opportunities to obliterate Amalek- to call out and decry hatred and bigotry and obliterate all aspects of Amalek- of bigotry, hatred and violence from under the Heaven.
In our recollection of the many challenging and tragic periods in Jewish history, we must be reminded to speak out, and take an active role in obliterating the presence of Amalek, of hatred and bigotry whenever and wherever it becomes manifest in our world.
Each year as we commemorate the festival of Purim, as we celebrate the miraculous survival of the Jewish people, we are reminded that with that gift of survival comes responsibility. Whenever there is injustice and hatred present in the world, we must speak up, and lead the call for Justice, and obliterate all remembrance of Amalek from under Heaven...
Shabbat Shalom Umevorach, Purim Sameach...Rabbi Sam Shor