Haftoras Zachor: Sheepish

When Chazal set were Misaken the Daled Parshios, they did so with a clear intent: the Maftir and Haftoros we Lein on these Shabbosim are meant to prepare us for the week or month ahead. It is clear, then, that the best way to prepare for the Yom Tov of Purim is with Parshas Zochor. We are meant to find messages within the Pessukim that we Lein as part of the Takanas Chachamim that will enable us to properly experience, and adequately gain from, the upcoming Yom Tov.

The Haftorah for Parshas Zochor speaks about the Milchama waged by Shaul Hamelech against Amalek, led at the time by Agag. As we know the Dvar Hashem, transmitted through Shmuel Hanavi was to complete eradicate every member Amalek, including their animals. Shaul, however, seems to have fallen short, allowing Agag to live and keeping some of the cattle to be used as Korbanos. As Shmuel later informs him, this misstep cost Shaul the Melucha, as Hakadosh Baruch Hu said “Nichamti Ki Himlachti Es Shaul L’Melech”.

Whenever discussing the apparent errors of those who lived in generations past, we must always remind ourselves that in truth we haven’t the slightest conception of the Gedulah of someone like Shaul Hamelech. The Gemarah in Sukka, for example, testifies that prior to becoming king, Shaul had never experienced “Ta’am Chet”. Certainly, then, it is beyond us to try and judge or even comprehend the actions of Shaul. Instead let us examine how Shaul approached Milchemes Amalek, in the hopes of understanding how we may perhaps prepare ourselves to do the same.

After receiving the Tzivuy from Shmuel, the Navi tells us that Shaul gathered the nation, “Vayishama Shaul Es Ha’Am”, and then he counted them: “Vayifkadem Batilaim.” While it is understandable that Shaul would want to count those he gathered, in order to know the strength of his ranks, the meaning of the word “Batlaim” is unclear. Radak brings the most simple Pshat in the word: Tlaim was the name of a particular a place, and the Navi is telling us that Shaul counted his soldiers when they were in Tlaim.

Rashi, however, brings a different Pshat, based on Gemarah in Yoma. There, the Gemara is discussing the Issur of counting members of Klal Yisroel directly, even for a Dvar Mitzvah, using the words “Vayifkadem Batilaim” as a source for this Halacha. The implication of the Gemarah is that the word Batliaim does not mean “in Tilaim”, but “with Tilaim.” In other words, the Tilaim, sheep, were the replacement for the actual members of Klal Yisroel, who were not allowed to be counted. Rashi, in both places, explains how this worked: Shaul told each of his soldiers to take a sheep from his flock, and then they counted the sheep, and thus determined how many were in their ranks.

Although this of course helps us understand what the word “Batilatim” means, there two basic questions that must be addressed.

First, why did Shauk specifically wish to count the people at this time? There are other times that he went to war without taking a census in this way—why did Shaul undertake this operation at this time specifically? Second, why did he use the sheep to perform the counting? The Torah tells us how to count members of the Tzibbur—using a Machatzis Hashekel, why here did Shaul employ the scheme with the sheep. This especially notable because, as is clear from Rashi, those being counted didn’t even have sheep—why tell them to take from the kings flock so just they could be counted?

This second question is perhaps bolstered by the fact that this was not the first time that Shaul counted members of Klal Yisroel. Earlier, soon after he was appointed by Shmuel, the Passuk tells us: “Vayifkadem BiBazek”, that Shaul counted the people “BiBazek”. The same Gemarah in Yoma suggests this Passuk as a source for the Halacha of “Assur Limnos Es Yisroel Afilu L’Dvar Mitzvah” based on the understanding that the term Bazek means shards of earthenware. Although the Gemarah points out that Bazek is also the name of a location, which leads to the opinion that we learn the Din from the words “Vayifkadem Batilaim”, Rashi in his Pirush on the Passuk assumes that Bazek was an item not a place.

It seems, then, that when Shaul wished to count Bnei Yisroel the first time he avoided the issue of “Assur Limnos Es Yisroel Afilu L’Dvar Mitzvah” by using shards of earthenware, which can be easily found or produced. That system would seem to be far less complicated than the one described in Rashi to explain how they were counted with sheep. We can only then conclude that Shaul had a specific reason for using sheep at this juncture—there must be some way in which this prepared his forces for the fight they were about to face. What might that be? In what way was the battle against Amalek associated with the Tilaim?

In fact, it seems that there is a sort of prominence given to ovine creatures in this story. Later on, after Shmuel is informed by Hashem that the war did not go as planned, he confronts Shaul saying “Uma Kol HaTzon HaZeh B’Aznai V’Kol Habakar Ashem Anochi Shomeah”. Now, we know that, contrary to the Ratzon Hashem, Shaul kept some sheep and cattle to be brought as Korbanos and it would seem that Shmuel was raising this point, but the syntax is curious. Shmuel did not ask why he heard the sounds of sheep and cattle, he first asks about the Tzon and then about the Bakar. It would therefore seem that he was asking about each specifically, as though there is an unspoken message. Perhaps if we understand why Shaul counted the people using sheep we can also understand the words of Shmuel Hanavi later on.

In order to do so, let us try to understand the essence of Amalek, as explain by R’ Moshe Shapiro and brought in the Sefer Shuvi V’Nechzeh.

The Passuk in Parshas Balak refers to Amalek as “Raishis Goyim”, which means that Amalek is not only one of our enemies, but first among equals, so to speak. Whatever negative traits or characteristics exist in the other Umos are found in their purest and original form in Amalek. Thus, although we find that there were people, such as Pharaoh and perhaps Nevuchadnezzar, whom made themselves into gods, purporting to be all-powerful beings, the root of this behavior can be found in Amalek. Indeed, Rashi in Esther tells us about Haman: “Assah Atzmo Eloha”, he made himself into an god, and that is why Mordechai refused to be Koreah U’Mishtachaveh.

Because the Anshei Kneses Hagedolah banished the Yetzer Harah for Avodah Zara, we don’t really understand the draw of that Aveira, and therefore cannot begin to understand the depth and depravity of one who exhibits the Middah of Assah Atzmo Eloha. R’ Moshe, in his unique Derech, explains this Taiva in terms we can understand.

At its root, the Yetzer of Avodah Zarah is a quest for power. An Avodah Zarah that has no worshippers is nothing but a piece of stone or a pile metal—those who serve it are what make it a god. Thus, when a person is Oved a particular Avodah Zarah it is as if he has given it power, thus enhancing his own sense of control. This of course stands in stark contrast to the Kadmon L’Chol Davar Who created the world L’Chvodo. It emerges that the essence of Avodah Zarah is an endless search for Kavod—the greater one makes his Avodah Zarah out to be, the more Mechubad he himself becomes, because it is his service that give the Avodah Zarah its alleged power.

R’ Moshe continues, explaining that in order to understand how Amalek takes this Yetzer Harah to the utmost, reaching the point of “Assah Atzmo Eloha”, we must look into his origins.

The Rambam in Sefer Hamitzvos implies that the Mitzvah of Mechias Amalek is related to the fact that the come from Esav specifically. R’ Moshe explains that this is because the path Amalek really started with his grandfather Esav, and a mistake he made.

Each of the avos Hakedoshim personified one particular Middah, and lived their lives totally in that world. The Middah of Yitzchok Avinu was Din as opposed to the Chesed of his father Avrohom. The Middah of Din, explains R’ Moshe, tells us that all that exists, and all that a person has, is dictated by the Briah, B’Tachlis HaEmes, without any exceptions. A heightened awareness of this Middah, as in the case of Yitzchok Avinu, causes one to understand that anything he has is not due to his own accomplishments, but to the reality of the Briah, and therefore he really has nothing of his own. This also leads to an ability to be Oved Hashem without any concern for self, as one realizes that his own actions are in no way connected to his existence—he is on this earth only by will of the Borei Olam and so his very life should be dedicated to Avodas Hashem. This was the Avodah and Middah of Yistzchok Avinu.

Esav grew up in his father’s home, and observed his perfection of Din, but developed his own perception of this Middah, continues R’ Moshe. Rather than realizing that Din should compel him to a life of Avodas Hashem, Esav understood that since all that exists in the world is because the Briah calls for it, his own presence in the world must be paramount. If nothing exists unless it must, than his very existence must be vital to the Briah and indeed all that exists is only because he does. He is, in R’ Moshe’s words, the “Mechuyav HaMetzius”, the cause of all that exists. This inflated sense of self is exactly what led Esav astray of the path of his father as he became obsessed with his own existence to the detriment of anyone who stood against him.

We can easily see how the path of Esav leads to a life of Avodah Zarah, as both are related to a perception of limitless power, and when take to the farthest degree, to a level of Assah Atzmo Eloha. If one believes that they are the Mechuyav HaMetzius, that their existence is paramount, they have essentially made themselves into a god. They convince themselves, and others, that the Briah is there because of them and therefore they are in control of it, taking the place of the Kol Yachol, so to speak.

This is the Middah of Amalek, as exhibited by Haman Harasha who was Assah Atzmo Eloha. Amalek took his grandfathers skewed sense of the world and passed it on to his offspring, and as the Raishis Goyim, infused others with it as well. The defining characteristic of Amalek is an inflated sense of ones own importance, and a self-centered view of the entire world. It is this Middah that Amalek seeks to impart when encountering Klal Yisroel as well.

It seems that Shaul knew about this Middah of Amalek, which perhaps was at the root of his place as Melech Yisroel. The Alshich, earlier in Sefer Shmuel, explains that Shaul was selected as king because he was from Shevet Binyamin, the only Shevet whose forebearer did not bow to Esav when he came to meet Yaakov and his family on their return to Eretz Yisroel. Binyomin had not yet been born, and so he was unsullied by contact with the Assah Atzmo Eloha of Esav Harasha. This, explains the Alshich is what made him capable of destroying Amalek, a prime reason for his selection as king. Indeed later, when reprimanding Shaul for his actions, Shmuel says: “Rosh Shivtei Yisroel Attah”, alluding to his Shevet’s unique capacity to battle Amalek.

Perhaps it was with this in mind that Shaul told each member of his army to take a Tleh, a sheep, to be counted, before they confronted Amalek.

The Tanchuma HaYoshon in Parshas Beshalach offers several Drashos related to the Passuk in Tehillim which says “Vayisa K’Tzon Amo”, comparing Klal Yisroel to Tzon, sheep. R’ Brachya explains: Mah Chavivin Yisroel Lifnei Hamakom Shekaran Seh, the fact that we are reffered to as sheep is an exhibit of the love which Hakadosh Baruch has for us. Generally, the Medrash continues, if a person has one sheep he can provide food and drink for according to its particular needs, providing nourishment how and when that sheep needs it. If he has an entire flock, however, this is as impossible task and so he ends up providing food and water all day so that each one can feed itself as needed. The end result is perhaps the same, but the level of personal involvement is much diminished. Not so with Hakadosh Baruch Hu, concludes R’ Brachya: though we are many, in the eyes of Hashem, we are each a lone sheep, and we are all provided for in a way that is tailored to our own particular needs.

As he was counting his ranks to prepare for battle, Shaul took the opportunity to pass an important message on to his troops: they would encounter Amalek, with their inflated sense of self, the nation that personified Assah Atzmo Eloha, and in order to protects themselves from that influense, each was instructed to take a sheep and use that to be counted. This would remind them that they are M’Zerah Yitzchok, to whom the proper definition of Din was clear: we exist because Hashem wills it and it is He who provides for us exactly as we need it and as the Briah dictates, B’Tachlis HaEmes. By forcing each member of his army to focus on our glorious lot as members of the flock of Hashem, Shaul hoped to counteract the pernicious influence of Amalek and his Middah of Assah Atzmo Eloha.

Thus, when Shmuel came to speak with Shaul following the war, he said “Uma Kol HaTzon HaZeh”, highlighting the fact that, in some way and on some level, Shaul did not heed his own advice and the Kol HaTzon did not resonate in his actions.

As we approach the Yom Tov of Purim, our thoughts turn to the Mitzvah of Mechias Amalek in our time. Though we cannot identify Zerah Amalek amongst the Umos HaOlam, we can try to eradicate their influences on our own lives. If we are more in tune with our status as Amo V’Tzon Mariso, connecting to the fact that we are living by the Ratzon Haborei and receiving his Shefa every day, this will enable us to suppress the Middah of Assah Atzmo Eloha that threatens to steer us off the course set by our Avos Hakedoshim. In doing so, we can ensure that we will soon see the promise of Teshuasam Hayisa LaNetzach.