Rashi explains the juxtaposition between faulty weights and measurements and Amalaks attack as followsזכור את אשר עשה עמלק וגו׳ – אם שקרת במדות הללו ובמשקלות, הוי דואג מן גירוי האויב, שנאמר: מאזני מרמה תועבת י״י (משלי י״א:א׳), וכת׳ בתריה: בא זדון ויבא קלון (משלי י״א:ב׳). [It is interesting why Rashi in a few places in this weeks parsha explains the juxtaposition of the different ideas more than any of the other places, here and in 21:11, 21:22, 22:8?]
What does this mean, why does having improper measures lead to a Amalek attack? The Maharal explains that every being has their own measure of space so that everything can coexist. If one misuses measures, then the measure of the world will also be turned against him and hence he is open to attack.
Others interpret that one who uses false measures denies Hashem's attention to the little details in a person's life. That is akin to Amalek, they also saw the plagues in Egypt and acknowledged Hashem's presence in the big things, what they denied is His involvement in the small things.
The Rebbe says homiletically that everyone has to keep the proper balance in life. Amalek is a disruption of the balance of kedusha and chol, they encourage too much focus and emphasis on the material aspect of life. אשר קרחה, they cool off the passion and desire for ruchnious and replace it with an empty shell of gashmious. It is a lack of the measures, of the weight of ruchni that makes one susceptible of Amalek.
What does this mean, why does having improper measures lead to a Amalek attack? The Maharal explains that every being has their own measure of space so that everything can coexist. If one misuses measures, then the measure of the world will also be turned against him and hence he is open to attack.
Others interpret that one who uses false measures denies Hashem's attention to the little details in a person's life. That is akin to Amalek, they also saw the plagues in Egypt and acknowledged Hashem's presence in the big things, what they denied is His involvement in the small things.
The Rebbe says homiletically that everyone has to keep the proper balance in life. Amalek is a disruption of the balance of kedusha and chol, they encourage too much focus and emphasis on the material aspect of life. אשר קרחה, they cool off the passion and desire for ruchnious and replace it with an empty shell of gashmious. It is a lack of the measures, of the weight of ruchni that makes one susceptible of Amalek.
The reason Rashi would seem to explain the semuchos somewhat excessively here would probably be because the semuchim in mishna torah are darshaned according to all shitos( Yevamos ד). Specifically in this parsha as well because of the high Volume of Mitvos(74?), the juxtapositions have strong halachic ramifications(i.e. גדילים תעשה לך)
ReplyDeleteBut why even in Devarim (snd in our parsha) does Rashi feel the need to explain the smechus only some of the places.
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