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Self-Mastery Academy
Haman and Today’s Battle Against Amalek By Rabbi Shmuel Reichman
A
fter an overwhelming week at work, Daniel decides to go on a nature hike to recharge. Without letting anyone know of his plans, he heads off into the mountains. As he is enjoying the view and the peaceful quiet around him, he suddenly slips and tumbles off the edge of a cliff. He plunges downwards but somehow manages to grasp onto a branch jutting out of the cliff face. He clings to the branch for dear life, trying not to look down at the ravine below. As his life flashes before his eyes, he is struck by a disheartening thought: “I am alone. Nobody knows I am here, and I have no way of escaping. I am going to die.” He begins to take stock of his life, thinking about the good times he’s had and what he has managed to accomplish in his short existence. He thinks about his family and how much they are going to miss him. Just then, a rope soars past his head, hanging directly in front of him. After a moment’s shock, he grabs the rope and holds on for dear life as someone on the other end begins to pull him up over the edge. As Daniel reaches the top, he is still gasping and amazed at the fact that he just survived. He immediately asks the man who saved him, “How did you know that I was hanging off the edge of the cliff and needed rescuing?” The man stares back at him blankly and says, “I didn’t. This
morning, I randomly decided to practice throwing ropes over cliffs.” There are two reactions that Daniel can have to this series of events. He can recognize the miracle that just occurred, thanking G-d for sending him salvation when all hope seemed lost. Or he can laugh at the unlikely coincidence that this man decided to practice rope-throwing the same exact day that he fell over a cliff face, thankful that he happened to get lucky this time.
rejects Hashem’s connection to this world or any connection between the spiritual and the physical. Essentially, Amalek denies Hashem’s control of this world and the ability for man to uplift himself to the level of the spiritual. Torah is the epitome of both of these principles, and it provides the guidelines for how to achieve this spiritual elevation. It is based on the axiom of Hashem’s connection with this world, and it is the means for elevating ourselves and all
Amalek rejects Hashem’s connection to this world or any connection between the spiritual and the physical.
This is the exact decision we face in every moment and aspect of life, and this theme runs through the entire Purim story.
Our Battle Against Amalek As we encounter Purim and our victory over Haman, let us delve deeper into the unique spiritual and existential battle that the Jewish People must continue to wage against the philosophy of Amalek. As a descendant of Amalek, Haman continued their legacy of Jewish obliteration. As the Maharal explains, Amalek
of physicality to a higher purpose. Amalek stands in direct opposition to this, and when they saw that the Jewish People were ready to adopt the Torah way of life, they had no choice but to attack. Amalek’s entire existence is predicated on a lack of connection between Hashem and this world; therefore, an acceptance of that principle would mean the cessation of Amalek’s existence. Amalek therefore attacked the Jewish People in order to prevent Matan Torah — to stop the world from accepting Hashem’s To-
rah and the truth that lies within it. Let us delve deeper into the spiritual nature of Haman in order to understand our battle against Amalek on an even deeper level.
“Ha’min Ha’eitz” — the Source of Haman The essence of Haman, the person who most potently expressed the characteristics and mission of Amalek, is revealed in a very strange discussion in the Gemara (Chullin 139b). The Gemara asks, “Where is Haman found in the Torah?” Before we discuss the Gemara’s answer, it is essential that we fully understand the nature of this question. After all, Haman was a man, not a halachic principle, so why is it important to find a source for Haman in the Torah? Torah is not simply a guide to living a life of truth; it is the blueprint and DNA of this physical world. In other words, our physical world is a projection and emanation of the deep spiritual reality described in the Torah. This is the meaning behind the famous Midrash that says, “Istakel b’Oraisa u’bara alma — [Hashem] looked into the Torah and used it to create the world” (Bereishis Rabbah 1:1). Torah is the blueprint of the world; the physical world is an emanation and expression of Torah, the spiritual root of existence. To illustrate this concept, imagine a projector. The image that you see on the screen emanates from the film in
