blogs/rabbi-huberman

It is perhaps one of the blessings and the curses of Judaism that we as a people have tended to be our own worst critics.

Throughout history, we have asked ourselves, “Have we contributed in some way toward the pain, injustice or persecution that we have endured?”

This question emerges in this week’s Torah portion, Ki Tetzei, as we are reintroduced to the Israelites’ nastiest enemy — the nation of Amalek.

These were the scoundrels who attacked from the rear the elderly, the physically or cognitively challenged, and others who walked slower, as we departed Egypt.

Centuries later, our tradition tells us that Haman, the villain of Purim, was a descendant of Amalek.

This week’s Torah portion reminds us to blot out Amalek whenever see it. But our tradition asks, “Who exactly were the Amalekites?” And, perhaps more importantly, “Why did they hate the Jews?”

Unexpectedly, the Talmud answers: “It was Abraham, Isaac and Jacob’s fault.”

The story of Timna, a non-Jewish princess, makes this clear. Timna asked to convert to Judaism, approaching Abraham, Isaac and Jacob, at various times. But, the Talmud says, “They did not accept her.”

So, Timna did something remarkable. She gave up her rights as a princess, and became the sex object — the concubine to Eliphaz, Jacob’s gruff nephew. Tradition quotes her as saying, “I had rather be a servant to the people Israel…than a Queen of another nation.”

When her son, Amalek, realizes the disgrace that his mother was subjected to, he and his descendants become Israel’s mortal enemy. 

“Why,” asks the Talmud? “Because Abraham, Isaac and Jacob should not have rejected her.”

Amalek lesson #1: Judaism should be open to all. Those who wish to join should be encouraged and not rejected. Indeed, Judaism is less of a faith and more of a system of behavior.

We are here to help God repair an imperfect world, and those who wish to be part of this sacred mission — and adopt our laws, values and traditions — should be welcomed.

In recent years, rabbis have added a new layer to the seemingly straightforward story. They ask, “What were our most vulnerable doing at the back of the people in the first place? Shouldn’t they have been walking amongst the people, within their families — cared for and supported?”

Society has come a long way since biblical times, where those who were seen as flawed or imperfect were left behind. Each person has a unique mission to fulfill on this earth. Every one of us faces a challenge — some more visible than others.

Amalek lesson #2: All life is valued. Each of us has something to contribute. No one in society should be left behind, for we are only as strong as our most vulnerable link.

A thousand years ago, our greatest commentator, Rashi (1040-1105), noted that prior to God’s instructions concerning Amalek, the Israelites are told in the Bible to keep honest weights. The Torah has no tolerance for dishonesty in business.

What’s the connection?

Rashi says that when we cheat in business or elsewhere, we show a lack of faith in God that things will turn out as they are meant to.

Hence, when we are dishonest, we exhibit a lack of faith — a sign of vulnerability — and that opens the door for Amalek to attack.

Amalek lesson # 3: Honesty is directly linked to faith. Sometimes a negative incident may resolve many years later. The pain we endure today may serve as a foundation for something better.

The second century Sage, Nachum Ish Gamzu, said, "Gam zu l'tovah." In English this means: "This is also for good." In other words, “Trust in God.” Trust in the future.

Finally, with Rosh Hashanah less than three weeks away, it is perhaps appropriate that we begin searching within ourselves for the “Amalek” that we’ve accumulated during the past year.

Who are we angry at? What grudges are we holding? Who are we not speaking to? Where is that leading us?

Amalek lesson #4: No one is immune from attacking those who are sometimes unable to correct their own behavior. How many times have we uttered words that have hurt those we love in places which we know hurt the most? Indeed, there is a bit of Amalek in each of us.

Is it therefore possible — somewhere within these four lessons — to draw insights and to self-improve?

History has taught us that there will always be enemies, who will attack us at our weakest point — from generation to generation. Is there a way to strengthen our souls and reverse our negative destiny?

We are told in the Talmud that there are “Seventy faces of the Torah.” Each of us possesses the ability to learn and grow from a different facet.

By interacting with others — even those we disagree with — we become more whole.

As distasteful as the behavior of Amalek may have been, this week’s Torah portion — by encouraging us to examine our personal and communal behavior — can inspire us to be more welcoming, more honest, more compassionate and more kind.

When we combine these lessons, we help ensure that we will never let Amalek destroy us.

For Amalek can attack from many directions, from the borders of our people, to the strings of our hearts.

Shabbat Shalom, v’kol tuv.

Rabbi Irwin Huberman

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