Remembrance versus Amalek's happenstance

במדרש ברכו ה' מלאכיו כו' כי גם איש ישראל נשתלח בעוה"ז לעשות שליחות השי"ת כמלאך.

In the Midrash: "Bless Hashem, His angels..." (Tehillim 103:20) — for a Jew, too, is sent into this world to carry out the shlichus (mission) of Hashem like an angel (malach).

The Sefas Emes opens with the Midrash on "barchu Hashem malachav," teaching that a Jew is sent into this world as a kind of malach — an emissary dispatched to fulfill Hashem's mission.

רק שיש הפרש שמלאך אין לו דבר אחר חוץ מזה.

Except that there is a difference: a malach has nothing else apart from this [mission].

An angel is wholly defined by its single mission — it has no competing interests or distractions, no existence outside its task.

ולכך הצדיקים שכל מעשיהם לשם שמים בלבד נק' מלאך.

Therefore the tzaddikim, whose every deed is for the sake of Heaven alone, are called "malach."

A tzaddik who has so refined himself that all his actions are purely l'shem Shomayim — with no admixture of self-interest — attains the status of a malach, fully devoted to his shlichus.

וברש"י לשון חיבה שמלאכי השרת משתמשין בו וקרא זה אל זה ואמר.

And in Rashi: it is a "term of endearment" that the ministering angels employ, as in "And one called to another and said" (Yeshayahu 6:3).

Rashi (on "Vayikra el Moshe") notes that "calling" (kri'ah) is a loving address, the same one the malachim use to one another ("v'kara zeh el zeh"). The Sefas Emes will now explain why this "calling" expresses love.

פי' שמתבטלין לחיות שלהם ושם בשורש הכל אחד וכל מלאך מתבטל למי שלמעלה עד השי"ת.

The meaning is that they nullify themselves to their [source of] vitality, and there, at the root, all is one; and each angel nullifies itself to the one above it, up to Hashem.

The angels' mutual "calling" reflects bittul: each malach nullifies itself to its source of chiyus, and at the root all are unified. The angels form a chain of bittul, each subordinating itself to the higher, all ascending to Hashem.

וכמו כן אדם יכול ג"כ להיבטל אל שורשו.

And likewise a person, too, can nullify himself to his root.

A human being can achieve the same bittul, nullifying himself before his own spiritual root.

נשמת ה' כנ"ל.

"The soul of Hashem" [the neshamah that is a breath of Hashem], as above.

Man's root is his neshamah, which is "nishmas Hashem" — a portion of the Divine breathed into him; he nullifies himself back toward that source.

וזה ויקרא לשון דביקות כמ"ש במדרש מכאן מי שאין בו דעה כו' ע"ש.

And this is [why] "Vayikra" (and He called) is a term of attachment (deveikus), as it says in the Midrash, "from here [we learn that] one who has no knowledge..." — see there.

"Vayikra" connotes deveikus (attachment/cleaving). The Midrash (alluding to "one without da'as" lacking this quality) ties the "calling" to a relationship of closeness — see the source.

כי פי' קריאה שיש לו שייכות והמשך להקורא אותו.

For the meaning of "calling" (kri'ah) is that there is a connection and a continuity to the one who calls him.

To "call" someone implies an existing bond — a relationship and ongoing link between the caller and the one called. Hashem's "calling" to Moshe expresses such a connection.

והוא ע"י הרצון והתשוקה להתדבק בהשי"ת.

And this is by way of the will and the yearning to cleave to Hashem.

That bond is forged through one's ratzon and longing for deveikus — the yearning to attach oneself to Hashem draws the "calling" of love.

וז"ש לשון חיבה בחי' אהבה רבה.

And this is the meaning of a "term of endearment" — the aspect of ahavah rabbah (great love).

The "loving term" of "Vayikra" expresses ahavah rabbah, the great love and closeness between Hashem and the one He calls.

ולהיפוך ויקר לשון עראי היינו שנפרש ונכרת מהשורש.

And the opposite: "Vayikar" (and He happened upon) is a term of happenstance (arai) — meaning that one is separated and cut off from the root.

By contrast, the Torah uses "Vayikar" (an expression of chance) for Bilaam. Arai (happenstance) signifies disconnection: something cut off from its root, lacking any enduring bond — the opposite of the deveikus of "Vayikra."

וכ"כ מהר"ל באור חדש ענין עמלק.

And so wrote the Maharal in Ohr Chadash regarding the matter of Amalek.

The Sefas Emes brings the Maharal's treatment of Amalek to develop the contrast between deveikus and "happenstance."

אשר קרך.

"Who happened upon you (asher karcha)" (Devarim 25:18).

The Torah describes Amalek's attack with "karcha" — from the same root as "mikreh" (chance) — characterizing Amalek as the force of happenstance and randomness.

שכיון שהוא מתנגד אל האמת.

For since he opposes the truth —

Amalek stands in opposition to emes (truth) itself, which is why he is associated with chance rather than enduring reality.

כמ"ש מלחמה לה' בעמלק.

As it is written, "Hashem has a war with Amalek [from generation to generation]" (Shemos 17:16).

The eternal war between Hashem and Amalek reflects this fundamental opposition — Amalek against the truth that all is from Hashem.

א"כ אינו במסקנא.

If so, he has no enduring conclusion (maskana).

Because Amalek opposes truth, he has no real, lasting standing — he is not part of the ultimate "conclusion" of reality, but only a passing aberration.

רק בדרך מקרה.

Only by way of happenstance (mikreh).

Amalek exists merely as mikreh — a chance occurrence with no rootedness in truth or permanence.

כמ"ש שקר אין לו רגלים כו' ע"ש דברים נחמדים.

As it is said, "falsehood has no legs [to stand on]..." — see there, [the Maharal's] delightful words.

Sheker (falsehood), like Amalek, "has no legs" — no stable foundation; it cannot endure. The Sefas Emes praises the Maharal's beautiful treatment of this.

וזהו ויקר שאינו בדביקות ושייכות באמת.

And this is "Vayikar" — that there is no attachment or connection in truth.

"Vayikar" (used for Bilaam and akin to Amalek's "karcha") signifies the absence of true deveikus and connection — a relationship of mere chance, devoid of inner truth.

שהרי אין לאומות באמת. שייכות לקדושה.

For the nations have, in truth, no [intrinsic] connection to holiness.

The nations, in their essence, have no genuine bond to kedushah — their relationship to the holy is not one of deveikus but of happenstance.

רק שנצרך להיות נבואה להם מטעמים שכתבו חז"ל ע"ש.

Only that it was necessary for them to have prophecy, for reasons that Chazal wrote — see there.

Bilaam received prophecy only out of necessity, for reasons Chazal explain (e.g., so the nations could not claim they would have changed had they a prophet) — but this was "Vayikar," a chance encounter, not a true bond.

אבל בנ"י חלק ה' עמו.

But Bnei Yisrael — "Hashem's portion is His people" (Devarim 32:9).

Bnei Yisrael, by contrast, are "chelek Hashem" — Hashem's own portion, intrinsically bound to Him with a real, enduring connection.

וז"ש שקודם כל דיבור כו' הי' קריאה כנ"ל התדבקות בשורשו כנ"ל.

And this is why before every "speaking" (dibbur) there was a "calling" (kri'ah), as above — an attachment to one's root, as above.

Rashi notes that every Divine communication to Moshe was preceded by "kri'ah." The Sefas Emes explains: this "calling" first established deveikus — Moshe's reattachment to his root — as the necessary prelude to receiving the dibbur.

ולכך נאמר זה אצל הקרבנות.

Therefore this [calling] is stated in connection with the korbanos.

It is fitting that "Vayikra" introduces the parsha of korbanos, since both the "calling" and the offerings are about deveikus and drawing close.

שכל ענין הקרבן הוא התקרבות והתדבקות לשורש עד השי"ת ע"י הנבראים דצח"ם.

For the whole matter of a korban is a drawing-near and attachment to the root, up to Hashem, by means of the created beings [of the categories] domem, tzomei'ach, chai, medaber (inanimate, vegetative, animal, speaking).

A korban (from karov, to draw near) effects hiskarvus — drawing all of Creation, across its four orders (mineral, plant, animal, human), back into attachment with its root in Hashem.

שכל דבר יש לו שייכות עד השי"ת.

For every thing has a connection [reaching] up to Hashem.

Everything in Creation possesses a thread of connection leading back to Hashem — nothing is truly severed from its Source.

והאדם יכול להעלות הכל אליו ית'.

And man is able to elevate everything to Him, may He be blessed.

Through the korban — and through his avodah generally — man can raise up all of Creation, returning it to Hashem.

וכ' צפונה לפני ה' ואמרו ז"ל הקב"ה זוכר לו עקידת יצחק כו' ע"ש.

And it is written [that the olah is slaughtered] "northward, before Hashem" (Vayikra 1:11), and Chazal said that the Holy One remembers for him the Akeidas Yitzchak — see there.

The olah was slaughtered on the north (tzafon) side; Chazal connect this to Hashem "remembering" the Akeidas Yitzchak. The Sefas Emes will now expound "tzafon" (north) in terms of the hidden inner point.

אא"ז מו"ר ז"ל פי' כי הפנימיות מקום שנסתר ונכסה וצפון. יהי' להשי"ת.

My grandfather, my teacher and master, of blessed memory, explained that the penimiyus — the place that is hidden, covered, and "concealed" (tzafun) — should be for Hashem.

Citing his grandfather, the Sefas Emes connects tzafon (north) to tzafun (hidden): the inner, concealed dimension of a person — his penimiyus — must be dedicated to Hashem.

וזהו עקידת יצחק שנעקד כל חיותו להשי"ת כו' ע"ש בקצת שינוי.

And this is the Akeidas Yitzchak, that all his vitality was bound up to Hashem — see there, with slight variation.

The Akeidah embodies this: Yitzchak bound the entirety of his chiyus — his innermost life-force — to Hashem. (The Sefas Emes notes he is citing his grandfather with minor variation.)

ועיקר פי' זכירה הוא פנימיות החיות. מקום שאין שם שכחה.

And the essential meaning of "remembrance" (zechirah) is the inner core of vitality — a place where there is no forgetting.

Turning to the theme of Parshas Zachor: true zechirah is not mere memory but the penimiyus hachiyus, the inner core of life that is never subject to forgetting.

כיון שהוא עיקר החיות נקרא זכרון.

Since it is the essential vitality, it is called "remembrance" (zikaron).

Because this inner life-force is the very core of one's being, permanent and unforgettable, it is termed zikaron.

כמ"ש אזכרתה הוא עיקר מכוון ומהות הדבר.

As it is written, "its azkarah" — that is the essential intent and essence of the thing.

The "azkarah" (the memorial portion of the minchah) represents the ikar — the essential core and inner essence of the offering, just as zikaron is the essential core of life.

(דאס געדעכיניש).

(The "remembrance" / das gedechenish — Yiddish for "the memory.")

The Sefas Emes adds a Yiddish gloss, "das gedechenish" (the remembrance), clarifying the sense of zikaron as the abiding inner memory/essence.

וזהו מחיית עמלק שלא לעשות שום דבר דרך עראי. רק להיות דבוק בשורש החיות תמיד כנ"ל.

And this is the eradication of Amalek: not to do anything in a manner of happenstance (arai), but rather to be attached always to the root of vitality, as above.

Wiping out Amalek means uprooting the quality of "arai" (randomness) from oneself — never acting in a disconnected, haphazard way, but remaining constantly bound (davuk) to the root of life, the opposite of Amalek's happenstance.

ושקלים וזכור נגד אברהם ויצחק.

And [the parshiyos of] Shekalim and Zachor correspond to Avraham and Yitzchak.

The Sefas Emes aligns the special readings: Parshas Shekalim with Avraham, and Parshas Zachor with Yitzchak — corresponding to the middos of ahavah and yirah.

כי שקלים הנדיבות להשי"ת בחי' אברהם אוהבי.

For Shekalim is the generosity (nedivus) toward Hashem, the aspect of "Avraham who loves Me" (Yeshayahu 41:8).

The free giving of the shekalim expresses nedivus — openhearted generosity flowing from love, the middah of Avraham, "Avraham ohavi" (Avraham who loves Me).

ואח"כ בא מזה לבחי' יראה שהוא יותר ברור ואמת מאהבה כמ"ש במ"א.

And afterward one comes from this to the aspect of fear (yirah), which is clearer and truer than love, as I have written elsewhere.

From the love of Shekalim one ascends to yirah (awe) — a deeper, more clarified and truthful relationship with Hashem than ahavah, as the Sefas Emes explains at length elsewhere.

והוא בפנימיות יותר.

And it is more internal (more penimi).

Yiras Shomayim penetrates deeper into a person's penimiyus than love does — it reaches the inner core.

כי כ"ז שאינו כולו ביראת השי"ת א"י להיות ירא מבחוץ.

For as long as one is not entirely in the fear of Hashem, he cannot [merely] be fearful on the outside.

Yirah cannot be a superficial, external act: one cannot "look" fearful outwardly unless his whole inner being is permeated with yiras Hashem. Genuine awe must fill the person entirely.

וזהו זכור. שבבחי' יראה לא יוכל לשכוח כמו בבחי' אהבה כנ"ל.

And this is "Zachor" (remember) — that in the aspect of yirah one cannot forget, as [one can] in the aspect of ahavah, as above.

This is why Zachor corresponds to yirah: because yirah fills the entire person, it leaves no room for forgetting, whereas love, being less all-encompassing, can lapse. Yirah is the unforgettable "remembrance."

וזה מחיית עמלק.

And this is the eradication of Amalek.

The complete, all-pervading yirah of "Zachor" is precisely what eradicates Amalek — the force of forgetfulness and happenstance.

וכתיב והי' בהניח נכלל גם שבת בזה שהוא יום מנוחה והוא התדבקות בשורשו שהוא ענין מנוחת שבת.

And it is written "And it shall be, when [Hashem your God] gives you rest (b'haniach)..." (Devarim 25:19) — Shabbos too is included in this, for it is a day of rest (menuchah), which is attachment to one's root, that being the matter of the rest of Shabbos.

The mitzvah to blot out Amalek is tied to "when He gives you rest." Shabbos, the day of menuchah, is included here, because its "rest" is itself deveikus — attaching oneself to one's root in Hashem, a return to stillness and source.

כמ"ש במ"א.

As I have written elsewhere.

The Sefas Emes notes he has elaborated on the nature of Shabbos-rest as deveikus in other places.

וכמ"ש אל יצא איש ממקומו והוא בחי' זכור כנ"ל.

And as it is written, "Let no man go out from his place" (Shemos 16:29) — and this is the aspect of "Zachor," as above.

The Shabbos command "al yeitzei ish mimkomo" expresses staying rooted in one's "place" — one's source — which is the very quality of "Zachor": constancy and attachment, never straying into the "arai" of Amalek.

ולכך בשבת יכולין למחות עמלק יותר ולהתדבק בבחי' זכרון שלא לעשות דרך עראי כנ"ל:

Therefore on Shabbos one is able to blot out Amalek more, and to cleave to the aspect of "remembrance" — not to act in a manner of happenstance, as above.

Because Shabbos is the day of rooted rest and deveikus, it grants special power to eradicate Amalek: by clinging to the constancy of zikaron and refusing all "arai," one negates the very essence of Amalek.

Summary: A Jew, like an angel, is sent into the world on a Divine mission; the tzaddik, all of whose deeds are purely l'shem Shomayim, achieves angelic bittul, nullifying himself to his root — his neshamah, a breath of Hashem. "Vayikra" (calling) is a term of love and deveikus, the opposite of "Vayikar" (happenstance), which characterizes Bilaam, the nations, and especially Amalek — who, opposing truth, has no enduring standing but exists only as random mikreh. Korbanos draw all Creation back to its root, and one must dedicate his hidden inner point (tzafun) to Hashem, as Yitzchak did at the Akeidah. True "remembrance" (Zachor) is the inner core of vitality that cannot forget; it corresponds to yirah, which (unlike ahavah) so fills a person that nothing is forgotten. Eradicating Amalek means uprooting all "happenstance" and staying constantly attached to the root of life — an avodah especially empowered on Shabbos, the day of rooted rest and deveikus.