We are charged with an eternal war against Amalek:
וַיֹּאמֶר, כִּי-יָד עַל-כֵּס יָהּ, מִלְחָמָה לה’, בַּעֲמָלֵק–מִדֹּר, דֹּר – And God said, “Because there is a hand upon the throne of God; Hashem’s war with Amalek spans all generations,”. (Shemos 17:15)
This prominent statement, the conclusion of Parashas Zachor, cries out profusely for elaboration. Rashi points out that the word used for throne in this verse, כס, has a different spelling to the usual כסא. In addition, the Name of God that is used in this pasuk is י-ה , which contains only half of the letters that comprise Hashem’s full and ineffable four-letter appellation. Rashi concludes that this is part of the Divine oath; that neither God’s Name nor His throne can be complete until Amalek’s name is eradicated.
The Maharal probes the unique essence of Amalek and why he is such a formidable opponent of God, Truth and Yisrael. The Maharal states that unlike other nations, Amalek is an incessant enemy of the Jews, who opposes them across the ages. Indeed, it was revealed in Sefer Bereishis, through the inability of Esav and Yaakov to reside in the same womb, that Amalek and the Jews are incompatible, diametrically opposing entities. If one rises, the other must fall. This conflict was glaringly illustrated when Amalek attacked the Jews as they came out of Mitzrayim. As Rashi comments, Amalek is even prepared to commit suicide if it will dampen the flames of Jewish inspiration. The Amalekim are the original suicide attackers.
It is surely a fundamental Torah precept that God is omnipotent and infinite; his completeness is independent and indestructible. Yet how exactly does Amalek cause Hashem’s Name to be rendered incomplete? Furthermore, how does Amalek seemingly dethrone Hashem? The imagery of the Midrash appears to be equally baffling.
The Maharal explains that Hashem’s name reflects absolute oneness. Indeed, we declare thrice daily the mantra, שמע ישראל ה אלוקינו ה אחד – Hashem’s Name is One. Now, oneness is harmony’s partner and is undermined by discord and disunity, which is exactly what Amalek stands for. Because a partnership between Yisrael and Amalek is impossible, division enters the universe.
This broken world now becomes a place where unity and the Divine Name are concealed since oneness is blurred by Amalek’s obfuscation. Of course, Hashem is impeccably One and is utterly unaffected; it is just that our perception of Him and His oneness is diminished by Amalek’s divisive influence. The word Amalek, which has the numerical value of ספק – meaning doubt, brings exactly that into our realm. Amalek’s existence causes us doubt to ourselves and our better judgment. What was once a clear and vivid appreciation of God’s uniqueness becomes fragile, fractured and belittled.
This also explains how Amalek limits God’s throne. The throne represents the concept of Malchus, Hashem’s undisputed kingship over the world and its inhabitants. This notion is also rooted in the idea of God’s oneness. Only when there is a unique and empowered monarch can true sovereignty reign supreme. That is the reason, writes the Maharal, why we say, ברוך שם כבוד מלכותו לעולם ועד – “Praise the glory of His Kingdom for eternity” immediately following the declaration of unity, ה אחד in Shema. This demonstrates that God’s Kingdom is predicated on His uniqueness as king. Amalek’s splinters, contaminates and ultimately destroys the clarity of this recognition.
The task on Purim is the alchemist’s charge: to turn the turpitude of Amalek into religious gold. When we blur the distinction between Baruch Mordechai and Arur Haman, between good and evil, we revisit a world in which Amalek no longer dulls our senses and numbs our hearts. We catch a glimpse of the Source of all, the King of kings, Whose existence is unlike any other and Who lovingly awaits our reaching out Him.