Zochor

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 that will enable us to properly experience, and adequately gain from, the upcoming Yom Tov.

The Haftorah for Parshas Zochor comes from Sefer Shmuel, and 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”.

Although he made a grave error in in this case, we know that Shaul Hamelech was a great Tzaddik in his own right. The Gemarah in Sukka, for example, testifies that prior to becoming king, Shaul had never experienced “Ta’am Chet”. That being the case, if we understand how Shaul approached Milchemes Amalek from the outset, how he understood his enemy and their ways, we may perhaps prepare ourselves battle the same foe.

The Haftorah begins with the Tzivuy given to Shaul by Shmuel Hanavi: “Attah Lech V’Hikisa Es Amalek”. The Pessukim continue, telling us about the preparations Shaul made for the battle—gathering an army, taking a count of his men, and then setting off towards enemy lines. When he reached Ir Amalek, however, Shaul did not immediately attack—he first had one order of business to attend to.

The Passuk tells us: “Vayomer Shaul El HaKeni Lechu Suru Redu Mitoch Amaleki”. It seems that there was a tribe called the Keni who lived amongst Amalek, and Shaul now told them to leave, lest they get wiped out during the war as well. Shaul then explains why he wishes to save them: “V’Atah Asisa Chesed Im Kol Bnei Yisroel B’Alosam MiMitzrayim”. It seems that the Keni had, in some way, helped Bnei Yisroel when they left Mitzrayim and Shaul therefore wished them no harm. The Passuk then tells us that the Keni took heed of Shaul’s advice, and indeed absconded.

There are two very simple questions that arise upon learning this Passuk: who were the Keni, and in what way did they help Bnei Yisroel in the Midbar? Not surprisingly, Chazal note these basic questions and provide their insight.

Rashi explains that the Keni were descendants of Yisro, who was also known as Keni. Rashi also cites the Pessukim in Shoftim tell us that the Keni moved to Midbar Yehuda, which was in the Negev, in order to learn Torah. This put them in proximity of Amalek, and that is how they came to be mixed together to the point that Shaul warned them to leave.

Rashi also brings the words of the Gemara in Brachos which explains the Chesed to which Shaul refers. As we know, when Yisro joined Bnei Yisroel in the Midbar, he provided a meal to Moshe, Aharon and the Zekenim. The Gemara explains that we learn from this Passuk that one who is Mehana Talmidei Chachamim is considered to have benefited all of Klal Yisroel: the Seudah of Yisro was tendered only to the leaders, but Shaul considered them to have done Chesed with all of Bnei Yisroel. Many other Meforshim cite this Gemara in their explanation of these words as well.

There are of course a few more questions to be asked at this point.

First, if the Keni went to Midbar Yehuda to learn Torah, how did they get mixed up with Amalek? Also, why does Shaul make a point of saying that the Chesed done by their forebearer, Yisro, was “Im Kol Bnei Yisroel”? Granted the Gemara learns an important message from these words, but why did Shaul think to say them? Why was this aspect of Yisro’s act of Chesed germane at this time?

Even the way that Shaul spoke to the Keni is interesting. The word “Suru” means “turn away”, and is generally used when a person strays from a set path. The implication is that Shaul was not just telling the Keni to flee, but to remove themselves from Amalek. This would seem to tell us that the Keni did not just live among Amalek, but were in some way connected, and Shaul was now advising them to divert from the path they were on, and escape. How can we understand this?

It seem there is a different way to understand the Chesed of the Keni which may help us answers these questions, and explain this Passuk in a way that teaches us an important lesson for Parshas Zochor.

In Parshas Behaloscha, the Torah tells us that Yisro was prepared to take leave of Klal Yisroel, and return to his home, but Moshe asked him to stay: “Al Nah Ta’azov Osanu…V’Hayisa Lanu L’Einayim”. Moshe indicated that Yisro could in some way help Bnei Yisroel, serving as a their “eyes” in the Midbar. The Pashut Pshat in these words is that Yisro had expeience and wisom that could help guide Bnei Yisroel during their travels, but there is another approach.

Rabbeinu Bachya explains that although Bnei Yisroel were guided by the Ananei Hakavod during their travels in the Midbar, there were among them “Ketanei Emunah” who would prefer a human guide, one familiar with the desert. Moshe was therefore asking Yisro, in the most literal sense, “V’Hayisa Lanu L’Einayim”, serve as a set of eyes to help guide us in the Midbar.

Mahar”i Kra suggests that this is the Chesed about which Shaul was speaking: the Chesed of acting as a guide for Klal Yisroel “B’Alosam MiMitzrayim”. If this is the case, however, we must understand the words “Im Kol Bnei Yisroel” in context. The Chesed of Yisro, in this case, was not with all of Yisroel or even with the Ziknei HaAm, it was with the Ketanei Emunah, as Rabbeinu Bachya explained. Why, then does Shaul refer to the Chesed of Yisro as having been “Im Kol Yisroel”?

Perhaps the answer lies in the way that we know the Keni were found amongst Amalek.

As we mentioned, the Pessukim in Shoftim tell us that the Keni moved from Yericho to Arad, but Rashi explains that Arad is actually Amalek, and that is why the Keni were now near Amalek. The use of the word Arad to refer to Amalek comes from a Passuk at the end of Parshas Chukas in which the Torah tells us “Vayishma Melech Arad Yoshev Hanegev Ki Bah Yisroel”. A king named Arad heard that Bnei Yisroel were approaching, and he attacked.

The Medrash there explains that this was actually Amalek, but he is referred to as Cannan because Bnei Yisroel were not allowed to do battle with their cousins, the Bnei Eisav, but they were allowed to attack Amalek in response to their repeated assaults. We see that the name “Arad” indeed refers to Amalek, but we must understand why the relationship between the Keni and Amelek uses this name. Why does the Passuk in Shoftim tell us that the Keni moved close to Arad and not to Amalek?

Understanding the events mentioned in Parshas Bechukosai may help answer this question.

Rashi, in Parshas V’Eschanan, tells us that when Amalek attacked after Aharon Hakohen was Niftar, some Yidden chose to try and flee back to Mitzrayim and a bloody civil war erupted. The Bnei Levi fought those who wanted to run away, until they eventually turned back around.

It emerges that the attack mounted by Amalek at the time of Aharon’s death was one that sowed seeds of Pirud in Klal Yisroel, creating a fissure that resulted in members of Klal Yisroel killing each other in war.

This, it seems, is one of the key Middos for which Amalek is renown.

The Sfas Emes on Parshas Shekalim tells us that there were always those in Klal Yisroel who were stronger in their Avodas Hashem, and those who were not as strong. The weaker ones, however, were protected by the fact that they were “Batul” to the Klal. Amalek, however, changed this calculus. The Passuk tells us that it was the “Necheshalim Acharech”, those who were Nichshol, and therefore unprotected by the Ananei Hakavod, that were attacked. This caused Pirud in Klal Yisroel, because the Tzaddikim had to separate themselves from the Necheshalim, and it was this Pirud that led to the Chet HaEgel. At the time of the Egel, the Tzaddikim once again had to separate themselves, and the weaker ones were no longer protected.

We see that one of the ways Amalek causes destruction is by creating Pirud in Klal Yisroel, a Middah that came most glaringly clear—causing an actual civil war—at the time of Misas Aharon, when he is referred to as Arad. If we understand that this name of Amalak, Arad, is one that hints at his propensity to cause Pirud, we can perhaps understand the words of Shaul here.

The Keni were living amongst Amalek, and Shaul approached reminding them that they had done Chesed, answering Moshe’s call of “V’Hayisa Lanu L’Einayim” so many years ago. Although, as we noted, this Chesed was only for the “Ketanei Emunah”, Shaul says that it was “Im Kol Bnei Yisroel”, because truly, we are one. Bnei Yisroel is made of stronger people, and those who are not as strong, but we stand united as a Klal. Shaul reminded the Kenim that they were uniters, they helped the Ketanei Emunah so that they could travel with the rest of Klal Yisroel, as one.

Shaul told the Keni: “Suru Redu Mitoch Amaleki”, because they had no business associating with Amalek. They, who had served to unite Klal Yisroel, should not have been found among Arad, the name of Amalek connected to their propensity to Pirud.

Shaul was not only saving the lives of the Keni, he was reminding them why they should never have been there in the first place. Their Chesed with the Ketanei Emunah was indeed “Im Kol Yisroel”, because we are one, and they should not be living amongst the Reshis Goyim whose specialty was Pirud.

As we hear the Pessukim of Parshas Zochor and contemplate Mechias Amalek, we can search for ways to be uniters, to do Chesed that is in the category of “Im Kol Bnei Yisroel” so that we may soon heed the call of “Attah Lech V’Hikisa Es Amalek” one final time.