Generation Gap

The day of Purim is defined by the Mitzvos HaYom. We are busy all day with Mishoach Manos, Matanos L’Evyonim and then finally the Seudas Purim. Although these are of course a vital part of the Yom Tov, it seems that there is another aspect to the day which is not as physically time consuming but should perhaps be mind consuming.

The Chachamim were Misaken that we Lein Parshas Zachor on the Shabbos immediately preceding Purim. The regular Maftir is replaced by the Pessukim that remind us about the original Milchemes Amalek, and teach us that our task is not yet complete: “Timche Es Zecher Amalek Mitachas Hashamayim Lo Tishkach”. The Hafotrah that we Lein is also devoted to Milchemes Amalek, this time speaking about the war that Shaul undertook against Amalek, in which he met his downfall.

Although there perhaps two Mitzvos fulfilled by hearing the Kriach of Parshas Zachor—Zachor and Lo Tishkach—the Takanas Chazal is no doubt filled with intent. It would seem that Chazal wished us to Lein these passages on the Shabbos before Purim as a preparation of the day itself, for it is on Purim that we contemplate our enemies—especially those who stem from Amalek—and how to properly react to their intrusions.

As we know, Haman HaRasha was the scion of Amalek, the archetypal representation of our most hated enemy. It is therefore interesting that he is never identified as such in the Megillah—he is given a different title. The Passuk in the Megillah tells us: “Achar HaDevarim HaEla Gidal HaMelech Achashverosh Es Haman Ben Hamdasa HaAgagi”. The Ish Tzar V’Oyev is not known as Haman HaAmaleki, but as “Haman HaAgagi”.

Now, on one hand this honorific would seem to tie Haman to Amalek—Agag was the Amaleki king that Shaul failed to slay, but was later killed by Shmuel Hanavi. Indeed, there was a one night interval between Shaul’s war and Shmuel’s reproach and many Meforshim suggest that Agag used that time to ensure that his name would live on. We could then understand the term HaAgagi as meaning “a descendant of Agag” which would be the way that the Megillah chose to identify Haman as a member of Amalek. That said, there is no clear source to this within Medrash or Aggadah, and in fact there is a source that seems to tell another story.

The Mishna in Meseches Sofrim, in the midst of discussing the Halachos of the Ksivas HaMegillah, recounts the lineage of Haman all the way back to Amelek. According to the Targum Sheni, Mordechai was nine generations removed from Shaul, and one would expect to find Agag nine generations before Haman. Instead that ancestor of Haman is listed as “Anitmeirus”, and although the Mishna calls him “Haman Ben Hamdasa Agagi” Agag himself does not appear anywhere on the list. It would seem clear from Meseches Sofrim, then, that Haman was not a direct descendant of Agag—as a result of that one night or otherwise. If this is the case, we must wonder why Haman is known as Agagi, and why the Megillah chooses to identify him in such a way.

The Ramban, in Parshas Balak, notes that Agag was the first Melech of Amalek and therefore all subsequent kings of that nation were known by the title Agag. This would seem to be similar to the title “Pharoah” used in Mitzrayim and would possibly explain the title Agagi as applied to Haman. If Haman was a leader of Amalek than he would rightly be known as Agag. That said, the Passuk says “Agagi” which seems to be a description rather than a title. In addition, Haman was certainly not a Melech and so it would not seem natural to apply this title to him.

How then can we understand the fact that the PAssuk refers to Haman as “Agagi”, and what does it tell us about our sworn enemies?

The Megillah seems to be telling us that Haman was in some way connected to Agag, even if not through patrilineal descent, and so it may be helpful to understand more about Agag himself.

The Pessukim in Sefer Shmuel that we Lein on Parshas Zochor do not actually tell us that much about the Melech Amalek. He speaks only after the war is over, when he is faced with death at the hands of Shmuel, and by that point seems to have resigned himself to his fate, proclaiming: “Achen Sar Mar HaMaves.” As is often the case, however, Chazal teach us more about this figure.

The Tanei Divei Eliyahu teaches us an important Yesod: “Kol Echad V’Echad Lifi Secharo Shel Adam Achar Bah L’Olam”. Each person, teaches Eliyahu HaNavi, comes to the world in the merit of someone else’s actions. The Medrash goes on to list many individuals, explaining in who’s Zechus they came into existence. For example, we are told that Avrohom Avinu was put on the world in the Zechus of Shem ben Noach, who spent his life trying to bring the Dvar Hashem into the world. The Medrash continues with various figures, and then tells us: “Lo Gilgal HKBH V’Hevi Es Haman L’Olam Elah B’Schoro Shel Agag”, Haman was brought into the world in the merit of Agag. What did Agag do that merited the birth of Haman, so to speak: “SheHaya Boche UMisaneach B’Shaah SheHaya Kovesh B’Bais HaAsurin”. During the time that Agag was in jail, as he was held by Shaul Hamelech for that one night, he cried out, saying: “Oy Li Shema Yoved Zari L’Olam Min HaOlam.”

On one hand, this Medrash seems to answer our general question: Haman is known as “Agagi” because he was so closely connected to Agag—even if we don’t know how they were actually related, the entire existence of Haman came about only because of the actions of Agag. That said, there is a blatant question to be asked: Agag was the Melech Amalek, and his end should have brought about the Mechias Amalek for which we yearn. Why, then, would he be rewarded for fretting over his legacy at that time, and why specifically with the birth of Haman, the very personification of Amalek?

Perhaps the cries of Agag teach us something about Amalek and his Koach.

During Bris Bein HaBesarim, HKBH tells Avrohom Avinu that his descendants will be forced into Galus, V’Avadum V’Inu Osam Arba Meos Shana”, but that they will eventually return to Eretz Yisroel: “V’Dor Revii Yoshuvu Heina”. The difference in calculating the term of the Galus and the time of the Geulah is noted by the Ravad in his Pirush on Mishna Eidios, and he explains that this is always the case: Galus is Taluy in years and Geulah in Doros. In other words, while the Galus has a length in years, it is the passage of Doros that brings the Geulah.

R’ Hutner, in Pachad Yitzchok on Purim, explains that it is for this reason that the Passuk says “Milchama LAHashem B’Amalek MiDor Dor”. The ultimate destruction of Amalek, and with it the Geulah, will come because of Doros. When fathers pass the Mesorah onto their sons, and Rabbeim to their Talmidim, a continuum of Doros is established and the Geulah comes closer. Therefore, explains R’ Hutner, Amalek tries to force his way in between Doros, disturbing the Mesorah from one to the next, so as to prevent the Doros from reaching the point that the Geulah may come.

It emerges, then that the Koach of Amalek comes from a disruption to the Hemshach HaDoros. The more Amalek is able to disturb the connection between one generation and the next, the long he puts off his ultimate demise.

Maybe this is the message of the Tana Divei Eliyahu.

We can surely assume that Agag, as the Melech Amalek, understood his mission. He knew that the entire Nitzchius of Klal Yisroel, and their ultimate Geulah, lay in their ability to connect one generation to the next. This would no doubt instill within Agaf himself an appreciation for continuity, for the link between a person and his descendants. Facing a bleak fate, standing over the abyss, Agag was concerned: “Shema Yoved Zari L’Olam Min HaOlam.” He saw his own Doros coming to an end and he was troubled.

Even though it ran contrary to the best interests of Klal Yisroel, the heartfelt Teffilos of Agag were answered and he received that for which he yearned: continued Doros. Each king who followed him was called Agag, as we have seen, in order to remind them that they were there because Agag was concerned about his own Doros. This, in turn, would remind them of their ultimate mission: “Milchama LAHashem B’Amalek MiDor Dor”, to disturb the Hemeshech HaDoros of Klal Yisroel.

We know understand why the Megillah refers to Haman as “Agagi”. Not only was his very existence owed to Amalek, but his mission in life mirrored that of his ancestors. He understood the value of disrupting the Hemshech HaDoros of Klal Yisroel as a means to ensuring the continued survival of his own nation. Haman, was “Agagi” in body and in spirit—he was on this world because of a devotion to Doros and he lived his life to disturb the same.

The Megillah is therefore teaching us an important lesson about Amalek: our most pernicious enemies are “Agagi”, they grasp the importance of a continued link between generations. Our task, then, is to use Purim as a time to close ranks, to reinforce our bond between Doros so as not to let any of the Zera Amalek to insert themselves. It is in this way that we combat our enemies and ensure our survival.

It is therefore important to note that R’ Hutner spends many lines explaining that the Doros into which Amalek wishes to insert himself refer not to biological Doros, but Ruchnias ones. The relationship between a Rebbi and a Talmid is defined in the Torah as familial: “Banecha Elu Talmidecha”, and so the true Hemsech HaDoros is one that perpetuates the Mesorah of the Torah. When we learn from our fathers and Rabbeim, and pass that Mesorah on to our own Tamidim and sons, we are creating the Doros that bring the eventual Geulah. Purim, a day of Kabalas Hatorah is certainly an apt day to reflect on this reality, ensuring that we perpetuate the Doros until the day Asher Yishlitu HaYehudim Hema B’Soneihem.