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The Gra asks why those p’sukim were unique; many p’sukim foretell Hashem’s saving of Bnei Yisrael. He answers that each hinted at a different episode of Amalek’s aggression. The first (Mishlei 3) refers to sudden fear, corresponding to Amalek’s first, surprise attack against our forefathers. The second (Yeshaya 8) hints at the story in our parasha, which included a tricky plot. The third (Yeshaya 46) says that Hashem will be with us even in His "old age," k’v’yachol. This corresponds to the time of Haman, where some enemies reasoned that Hashem was too old to protect us, as He was unable to prevent Nevuchadnetzar from destroying the Beit Hamikdash.
The above is in regard to identifying elements of each appearance of Amalek. However, there also is a unifying factor in regard to the reason that Amalek was able to threaten us at each time. The gemara (Sanhedrin 99b) points out that Amalek was a descendant of Timna, Elifaz’s concubine. She was a princess who sought to convert to Judaism but whom all the forefathers rejected. (Tosafot, Yevamot 109b derives from here that it is wrong to reject persistent candidates for conversion.) Conversion is a sign of a person’s awakening to recognize Hashem and desire to cling to Him by joining Bnei Yisrael. When Bnei Yisrael needed self-awakening, Timna’s descendant, Amalek, came as a corresponding punishment.
Amalek’s first appeared at Refidim, where Bnei Yisrael were compared to a child riding on his father’s shoulders. The father helped him in many ways, only to hear his son tell a stranger that he does not know where his father is. That lack of awareness beckons Amalek. In our parasha, Aharon had died and the special clouds lifted. They should have found new energy to meet the new challenges, but Amalek appeared instead. In Esther’s time, the "hidden Divine face," challenged Bnei Yisrael to reaffirm their commitment to the Torah without sounds and lightning. Again, the rejection of Timna served as a Satan to reflect the absence of necessary energy.
In our generations, on the verge of Bnei Yisrael’s liberation and renewal in its land, we have suffered Amalek-like attacks. May we respond with a strong ingathering of exiles that will ensure that we deserve full liberation.
Chukat Jewish Art – The Positive and Halachic Care
Igrot Hare’aya – Letters of Rav Kook: #158 – part II
Rabbis in Midrash
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D'varim Judaism’s Social Vision
Re’eh
Giving is more than an act of generosity—it is an essential part of human dignity that belongs to everyone, rich and poor alike. The ultimate goal of help is to empower others to stand on their own.
Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
Ein Aya Various Universal Stages of the Geula Process
Rav Kook examines the various stages of redemption, explaining how (in addition to the obvious oft-mentioned stages of ingathering the exiles, reviving the Hebrew language, army, state etc.) the messianic dream of world prosperity, the State of Israel and world unity can and are realistically and logically gradually coming true.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
Ein Aya Armies Still Necessary for Balance & the War Against Wars
Rav Kook explains why the world was originally divided into the various seemingly contradicting ideologies and cultures, in order to develop each one respectively. Swords or armies symbolize how each respective ideology defends themselves, as well as deters their opposing ideologies and cultures. On the other hand, the messianic era will be one of peace, and Rav Kook explains the transition to that stage, which mankind is already undergoing.
