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The last section of this week’s Parsha discusses the Mitzvah of Zechiras Amalek, which includes the obligation not only to remember what Amalek did, but to actively eradicate any remnant of this great enemy: “Timche Es Zecher Amalek.” The Pessukim that discuss this Mitzvah are relatively familiar—they are also Leined before Purim as Parshas Zachor—and they see to include an important message.

Before telling Klal Yisroel that they must remember the actions of Amalek, Moshe Rabbienu reminds us what they were: “Zechor Es Asher Asa Bicha Amalek B’Derech B’Tzeischem Mimitzrayim” Moshe refers, of course, to the Milchemes Amalek which is spoken about at the end of Parshas Beshalach. The way that Moshe describes this war, however, is noteworthy.

The entire episode is summed up in one Passuk: “Asher Karcha Baderech Vayizanev Bicha Kol Hanichashilim Acharecha V’Ata Ayef V’Yageah V’Lo Yarei Elokim.” Most of this Passuk provides context to the events: Moshe tells us when Amalek attacked—while we were on the road—and about our state of being at the time—we were “Ayef V’Yageah”, tired and worn out. He also explains why the enemy was not dissuaded from attacking: according to most Meforshim the words “V’Lo Yarei Elokim” refer to Amalek. It is the middle phrase “Vayizanev Bicha Kol Hanichashilim Acharecha”, which seems to describe the actual attack, but is also the most cryptic.

The word “Vayizanev” does not seem to have a literal translation—Rashi renders it “Makas Zanav”, an attack of the tail, but it is not easily understood what this means. Rashi also adds that Amalek cut of the “Milos” of those he attacked and threw them toward the sky, yet another puzzling addition to the story. The Daas Zekenim adds that in throwing these “Milos” to the sky Amalek said: “Bazeh Bacharta: is it these that you have chosen?” Certainly we must understand what this means.

The words “Nechashalim Acharecha” are also difficult to explain in the literal sense. This phrase is understood to mean “those who straggled behind” but it is not clear to whom this refers. Rashi explains that it is those who were unable to keep up with Klal Yisroel due to their Aveiros: “Chesorei Koach Machmas Chetam”, but this too is difficult to understand. Were there people who were physically weakened by Aveira and therefore fell behind? It would then follow that Amalek attacked from the rear and it was these “Nechashalim Acharecha” who were caught in their grasp, but it is a little hard to understand how this was actually the case. Where do we see that Aveiros physically weaken a person to the point that they would not have been able to keep up with the rest of Klal Yisroel?

Taken all together, the words “Vayizanev Bicha Kol Hanichashilim Acharecha” mean that Amalek attacked the stragglers by removing their “Milos” and throwing them toward the sky, challenging the selection of Klal Yisroel as the Am Hanivchar. What does this mean?

There is an overarching question that must be answered as well. As we noted, the Torah first tells us about Milchemes Amalek in Parshas Beshalach: “Vaysavo Amalek L’Hilachem Im Yisroel B’Rifidim.” If one were to learn those Pessukim this would seem like a relatively simple battle: Amalek approached the encampment of Bnei Yisroel and the two engaged in warfare. Nowhere in those Pessukim are the Necheshalim Acherecha—whom we now understand to be the prime victims of Amalek—mentioned. Why do we only learn about their existence—and the way in which Amalek attacked them specifically, with a Makas Zanav—here in Parshas Ki Seitzei? Even if we are to understand what these words mean, we must still understand why they appear here and not in Parshas Beshalach.

The Ohr Hachaim Hakodosh raises an interesting question on the general idea of Milchemes Amalek, and in his answer we can perhaps find the beginnings of a path to understanding. The Gemarah in Rosh Hashana seems to indicate that the Ananei Hakavod prevented the enemies of Klal Yisroel from attacking them. If so, asks the Ohr Hachaim, how was Amalek able to do so? Why did the protection of the Ananei Hakavod not extend to his attack? The Ohr Hachaim answers that he attacked those that had been ejected by the Ananei Hakavod, and were thus vulnerable to attack, although the rest of Klal Yisroel was protected. These, he explains, were the Necheshalim Acherecha to whom the Passuk refers.

It seems then that the Ananei Hakvod only protected those who were acting appropriately, but those who strayed from the proper Derech were not able to stay in the secure cocoon they provided. Thus, the Chesorei Koach Machmas Chetam that Rashi discusses were not lagging because they were physically weak, but were vulnerable because their sins had left them unprotected. What is not clear, hoever, is what Chataaim were committed that caused these poor souls to be expelled from within the Ananei Hakavod. Why did they end up outside of the protection given to the rest of Klal Yisroel.

In addition, even if we are to understand the words Necheshalim Acherecha in this manner, we would still have to answer our other questions: what is meant by Makas Zanav and the removal of the Milos, and why we only learn about these aspects of the Milchama here.

The Medrash Tanchuma describes a slightly different set of circumstances with regard to the Necheshalim Acherecha. There, Chazal tell us that Amalek went to Mitzrayim and located records which included the names of the Shevatim. Then, he went to the Machaneh Yisroel and stood outside the Ananei Hakavod, proclaiming: “Reuven Shimon V’Levi Poko D’Ana Acheichun U’Vaina LMevad Imchon Parkematriah.” Amalek cried out to the Shevatim, urging them to come out of the protection of the Ananei Hakavod so that he could do business with them. Unfortunately, some heeded this call and emerged from within the Ananim, making themselves vulnerable to attack.

It emerges from the words of the Tanchuma that Amalek had a simple tactic: to convince members of Klal Yisroel to remove themselves from the protection of the Ananei Hakavod and make themselves susceptible to attack. Although it would seem that the Medrash is perhaps diverging from the approach that the Necheshalim Acherecha were “Chesorei Koach Machmas Chetam,” and that they were simply fooled by Amalek, perhaps we can understand the two approaches in tandem.

Regardless of how it occurred, the crux of the vulnerability the Necheshalim had to attack by Amalek came from the fact that they were found outside the Ananei Hakavod. Perhaps a better understanding of what these Ananim represented will enable us to explain these Pessukim better.

The Gemarah in Taanis tells us that the Ananei Hakavod came to Klal Yisroel in the Zechus of Aron Hakohen, and after he was Niftar the Ananim were removed. It seems then that the protection that these clouds afforded was somehow connected to Aron Hakohen as well. We know much about Aron Hakohen—which of his exemplary Middos was so directly related to the Ananei Hakavod?

The Satmar Rav, in Divrei Yoel on Moadim, explains that one of the Middos found in Aron Hakohen was that of Lifnim Meshuras Hadin, as the Passuk says: “Tumecha V’urecha L’Ish Chasidecha.” A Chassid is one who does not only what is required and expected of him, but even that which above and beyond his responsibilities. This is a Middah that can be found in Aron’s performance of the Mitzvah of Hadlakas Haneiros as well. The Passuk says “Vayas Ken Aron” and Chazal tell us “Melamed Shelo Shina”, this teaches us that he did not alter the Avodah one iota. This can only be accomplished by acting Lifnim Meshuras Hadin, doing the Mitzvah in a way that avoids any error, and ensures total compliance with all its Hidurim.

This Midaah, acting Lifnim Meshuras Hadin, explains R’ Yoel, is one that is unique to Klal Yisroel. There is no other religion or sect that includes such a concept: one perhaps does what they are required to do, but nothing more. Even when a non-jew elects to keep the Sheva Mitzvos Bnei Noach there is no concept of Lifnim Meshuras Hadin: they are required to do only exactly what the Mitzvah calls for.

R’ Yoel concludes that The Ananei Hakavod, which encircled Klal Yisroel, and separated it from all other Umos in such a distinct manner, were given to us in the Zechus of this Middah of Aron Hakohen. He personified the Middah of Chasidus, acting Lifnim Meshuras Hadin, and it was in the merit of this approach to Mitzvos, which is unique to Klal Yisroel, that we were Zoche to the Ananei Hakavod that separated us from the Umos Haolam.

Amalek approached the encampment of Klal Yisroel with the most diabolical of intents, but they knew that it would be impossible to attack those protected by the Ananim. A plan was developed: perhaps there were those who could be lured outside the Ananim. Those who were weaker in their observance of Torah and Mitzvos, the “Chesorei Koach Machmas Chetam”, who could be convinced to act in ways that would remove them from the Ananim. Amalek therefore stood outside the Ananim with a simple request: come do business with us. They were not trying to lure Bnei Yisroel into terrible Aveira, but into a “gray area”, something that could easily be construed as allowed, but which a true Chassid, a Talmid of Aron Hakohen, would not entertain.

Some were convinced—they were “Ayef V’Yageah”, and their relationship to Hashem and His Mitzvos were less secure and they were unable to withstand the temptation. They acted in a way that was not Lifnim Meshuras Hadin, and they were expelled from within the Ananei Hakavod.

When Amalek, successful in his plot, grabbed hold of these poor souls, he removed their “Milos”, the sign of their entrance into the Briso Shel Avraham Avinu, the physical embodiment of their membership in the Am Hanivchar and threw them toward Hashem, saying: “Bazeh Bacharta.” These individuals had not acted in the way of Klal Yisroel, with the Middah of Lifnim Meshuras Hadin—were they any different from the Umos Haolam? Amalek hoped to use this claim to turn the Chamas Hashem on Bnei Yisroel, allowing Amalek to be successful in his goal.

With this, perhaps novel, understanding of the words “Vayizanev Bicha Kol Hanichashilim Acharecha”, maybe we can also explain why we are told of this phenomenon now, in Sefer Devarim, and not earlier in Parshas Beshalach.

Moshe Rabeinu, in Parshas Ki Seitzei, was not concerned with historical record: he mentions the attack of Amalek but not the ensuing war, which included Nissim, and we were victorious in. He was talking to the next generation of Klal Yisroel, the future, and urging them to remember what happened when Amalek attacked. Why? Because though we defeated Amalek in Refidim, and later when Shaul fought them, we have not yet totally vanquished this most insipid enemy. Amalek rears his ugly head in each generation, and we must understand his tactics if we hope to avoid his grasp.

The methods of Amalek remain constant, he always stands our the gates, crying to us: “Poko D’Ana Acheichun U’Vaina LMevad Imchon Parkematriah.” He does not urge us to commit the most heinous of Aveiros—he implores us to come out and join him, to act in ways that are just slightly contrary to our standing as members of the Am Hanivchar. He knows that by doing so he can lure us out of the security afforded by our Machaneh.

Moshe advises us: “Zechor Es Asher Asah Lecha Amalek.” Only if we remember the tactics and approach of Amalek will be able to recognize him when he arrives. When Amalek comes knocking, as he often does, we must hold fast to all that identifies us as members of the Am Kadosh, reminding ourselves “B’Zeh Bacharta”, that we are chosen by Hashem, and act accordingly. In this way we will one day be Zoche to a total fulfilment of the Mitzvah of “Timche Es Zecher Amalek M’Tachas HaShamayim.”