By: Chaya Sora Jungreis-Gertzulin

Last Shabbos, in cities around the globe, from NY to LA, from London to Paris, from Sydney to Sao Paulo, Jews gathered in shuls to hear Parshas Zachor.

Zachor, to remember. On the Shabbos preceding Purim, we take out a second sefer Torah, and read of Haman’s ancestral nation, Amalek. Amalek, the first to attack Bnei Yisroel following the miraculous exodus from Egypt. The pasuk tells us, “Zochor eis asher osoh l’cha Amalek, Remember what Amalek did to you.” With the change of just one nekuda, one vowel, it can be read as oseh, what Amalek is doing to you. The Purim story is not over. The battle continues. Amalek is still amongst us, just their names and faces have changed. Hamas, Hezbollah, Islamic Jihad, and the hateful terrorist regime of Iran.

We read in last week’s haftorah of Shaul HaMelech’s battle against Amalek, and his mistakenly leaving Agag, King of Amalek, alive. Generations later, the Megilla tells us of Haman HaAggagi, a descendent of Agag, planning to destroy Am Yisroel.

Almost at the precise time that we were reading of Amalek, both in the Torah and haftorah, news began to trickle in about the outbreak of the war against Iran. Our hearts were filled with concern and worry, not only for our children, grandchildren, and extended family, but for all our brothers, acheinu kol beis Yisroel, living in Eretz Yisroel. We are, after all, an Am Echad, one nation, one family.

The Midrash teaches that Esther said to Mordechai “Kisvuni l’doros, Write my story for the generations to come.” We know that Esther was a humble soul, not into self-promotion. Esther’s plea was not for personal honor and glory, but to give hope and faith to Am Yisroel. It is a story l’doros, for generations. A story that transcends time and speaks to us, fortifying us with the lesson of emuna. Esther realized that while the Jews of her generation were saved from Haman, the evil of Amalek lives on. She wanted to leave a message of chizuk. A message that when Am Yisroel is faced with times of trouble and danger, turning to HaShem in prayer with sincerity and genuineness can and does make miracles happen. That a v’ne’hapachu, a turnaround, can happen once again.

Each day, following Aleinu, we say the few short verses of Al tira, Don’t be afraid. “Al tira mi’pachad pis’om, Be not afraid of sudden terror, or of the dangers of the wicked… for HaShem is with us.”

The Midrash tells us a story of Mordechai, who was fully aware of Haman’s evil and sinister plot. Mordechai met some young boys on their way home from cheder. He asked them what lesson they had learned that day. They answered with the words of Al tira. Mordechai understood that this encounter was bashert, a message from HaShem that his actions were on the right path, and that there was nothing to fear.

Each morning, as I finish Shacharis, I say the tefilla of Al tira. I sing it to myself, with the same tune I learned in school. In light of the current situation in Eretz Yisroel, the words have become so much more meaningful. It imbues me with the belief that HaShem’s miracles continue to be with us.

In gematria, the word Amalek is equal to 240 (ayin=70, mem=40, lamed=30, kuf=100), the same as the numerical value of the word safek, doubt (samech=60, pei=80, kuf=100). Amalek is not just a physical enemy, but has the power to plant safek, doubt, fear and worry in our hearts. The message is clear. Precisely, when faced with Amalek, when our hearts become filled with safek, doubt, when we ask what will be, what will be, we must strengthen ourselves with tefilla.

The negative consequences of allowing safek, doubt, to control us can be seen in this week’s parsha, Ki Sisa. We read about the tragic episode of the Eigel HaZahav, the Golden Calf. A chapter in the history of the Jewish people that is difficult to comprehend.

Try to imagine the Generation of the Exodus, crossing through the vast desert, not knowing what lies ahead. Moshe Rabbeinu was a source of hope and strength as he led the nation through the wilderness.

Moshe tells the people that he is climbing Sinai, ascending to the Heavens above, to learn Torah directly from HaShem. He pledges to return after forty full days. Rashi explains, that through a miscalculation, Bnei Yisroel expected Moshe to return earlier. When Moshe didn’t appear as anticipated, the people began to panic. Rashi tells us how the Satan played with their emotions. The Satan brought confusion to the world, making it a dark and dreary day. Many concluded that Moshe must have died, and they were now leaderless.

Rabbi Chaim Shmuelevitz explains that the darkness brought upon by the Satan was depression. A depression that brought on fear, anxiety and uncertainty. These worries and doubts led the nation to the sin of the Golden Calf.

Many who instigated the episode were from the “Eirev Rav” — the “mixed multitude” that included Egyptians and others who had joined Bnei Yisroel on the Exodus. Their faith was lacking. They joined because they saw Am Yisroel as a strong power and wanted to be on “the winning team”. With Moshe not on the scene, they planted seeds of doubt, which spread panic amongst the Jewish nation.

“Make for us gods…” (Shemos 32:1). The people turned to Aaron, and asked him to form a god to lead the way.

It was only a minority that asked for a god. But the power of persuasion is so strong, that they were able to draw others to their beliefs. There were divisions even amongst those who requested a god. There was the Eirev Rav, who were accustomed to a culture of idol worship, and were ready to worship the actual calf. Then, there was a group who felt a need for an intermediary, on which HaShem’s presence would rest. They had difficulty believing in the abstract. They wanted something tangible. Something they could see and touch. There was yet a third group, that saw the Golden Calf as an opportunity to shake off the moral discipline of Torah. A Golden Calf doesn’t come with rules or obligations. They wanted a life free of any moral or religious restrictions.

No matter what the reasoning was, safek, doubt played an important role in bringing Bnei Yisroel to the tragedy of the Eigel HaZahav.

There is no generation that has a monopoly on the havoc that safek, inner doubt, creates. As the current war against Iran progresses, let’s remember that every generation, from the Exodus to Mordechai and Esther, to our own modern times, has its Amalek. A battle of both inner and outer forces. The Amaleks of physical enemies, and the Amaleks of inner fear and doubt.

As in the times of our ancestors, let us turn to HaShem, beseeching Him to remove fear and doubt from within and without, and He will surely make a v’ne’hapachu, by obliterating our enemies and bringing real shalom to all of Am Yisroel, in Eretz Yisroel and throughout the world.

Shabbat Shalom!

Chaya Sora

Chaya Sora can be reached at [email protected]

This article was written L’zecher Nishmas /In Memory Of HaRav Meshulem ben HaRav Osher Anshil HaLevi, zt”l and Rebbetzin Esther bas HaRav Avraham HaLevi, zt’l