irl PORTION I 6 EliT FALL FAS11101% ARRIVING DAILY Complaisant Confronting Amalek In Olden Days, Now RABBI MORTON F. YOLKUT Special to The Jewish News Remember what Amalek did unto you one the way, as you came forth from Egypt. How he met you on the way, attacked you from the rear when you were weak and weary . . . Therefore, you shall blot out the remembrance of Amalek from under the heavens; you shall not forget." Deut. 25:17-19 t the very end of this week's 'Ibrah portion we read the com- mandment to always remember the vile act of Amalek of yesteryear, when that nation attempted to destroy Israel in its infancy. "You shall blot out the remembrance of Amalek" is the eternal command of the Torah to our people. And it is a most perplexing commandment indeed! Many of us are disturbed at the thought that the Torah, which teaches us love and mercy, kindness and forgiveness, should also com- mand us for all eternity to A Shabbat Ki Teze: Deuteronomy 21:10-25:19. Isaiah 60:1-22. destroy and avenge. How can we possibly reconcile love of man with destruction and vengeance, particularly a vengeance which is to be eternal? To understand this enigmatic commandment we must first understand who Amalek was and what he represented. Amalek was the nation that traveled hundreds of miles from its own terrori- ty to launch an unwarranted and vicious attack against the Jewish people. Here were our ancestors, weak and weary after centuries of slavery, just escaping from Egypt. Here was an in- nocuous band of nomads wandering through the desert on their way to nationhood when suddenly Amalek came and attacked them from the rear. Amalek was not in any danger from an Israelite at- tack. It was not situated in Morton Yolkut is rabbi at Cong. B'nai David. the line of march which Israel was taking to reach their destination. Nevertheless, it launched this unprovoked abortive attack. Why? Simp- ly because Amalek wanted to prove to the world that Israel and its God, that liberty and human dignity, were inconse- quential; they could be destroyed. It was thus a clash of two Weltanschauungen; of two distinct philosophies of life. Israel represented the forces of freedom and decen- cy, of dedication to divine ideals and observance of divine commandments. Amalek represented evil and brutality, force and slavery. It was dedicated to the diabolical principle that might makes right, that there is no divine ethic and that no matter how evil, anything is acceptable, if you can get away with it and it suits your purpose. Amalek was pure and unadulterated evil per- sonified in a nation. And this is why the Torah asks us to wage an eternal struggle against Amalek and its ideology. You can not tem- porize evil. You can not turn the other cheek. Evil must be fought. It is an eternal strug- gle because evil appears in many guises and in all periods of time. From the days of Haman to the era of Hitler, from the dawn of history to our present day, this ubiquitous struggle has confronted mankind. Judaism teaches us to be eternally vigilant and to be an active participant against the forces of evil in this world. "You shall blot out the memory of Amalek," is ad- dressed to all of us. Everyone must be involved. Loving one's neighbor does not in- volve tolerating evil and genocide. Evil must be fought until it is destroyed. Unfor- tunately, there is no other way. Would that there were. Judaism has never sanc- tioned unwarranted violence or confrontation. But there are select times that we are called upon, as Jews and as humans, to confront the status quo, the evil, and the forces of darkness with a direct response. For a long time, until 1948, Jews shied away from such confrontations. 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