The portion of the bigdei kehuna (parshas Tetzaveh)
and that of the eradication of Amolek (parshas Zochor),
which are read together on non-leap years, constitute two complete
opposites: the epitome of heights attainable by man as opposed to
the lowliest of levels.
"And you shall make sacred garments for honor and glory." Clothing
preserves the divine image in man. "There is nothing as abominable
as one who walks in a public (market) place unclothed"
(Yevomos 71). Modesty, propriety, is expressed through
covering for the body; this is its respect. Therefore, the reward
for modesty is the priestly garb.
Whoever conceals herself, even if she is not of the priestly tribe
of Levi but is a Yisraelis, is worthy of marrying a Kohen
godol and producing children who will become kohanim
gedolim, as it is written, "Her clothing is inwrought with
gold" (Tehillim 45). Kimchis was privileged to see five of
her sons serve as kohanim gedolim; she attributed her merit
to the very stringent practice she followed for the sake of
modesty. She never let the walls of her house see her hair. [When
she bathed, she had neighbors hold sheets all around her to reduce
any exposure to a minimum.]
On the other end is Amolek, who is a symbol of abuse, degradation,
lowliness, dishonor. "To Edom . . . Lo, I will make you small
among the nations; you are greatly despised" (Ovadia 1).
"And it was despised in his eyes" was said of Hommon, upon which
the Midrash expounds: "Despicable one, son of the despicable
one", referring to Eisov, of whom it was similarly said that he
ridiculed and belittled the birthright.
The priestly garments rested "upon Aharon's heart." The holy
garments actually left a lasting impression on this
tzaddik's body, just as it is written, "And these words
shall be upon your heart -- that they should dominate all of the
heart's desires" (Sefas Emes).
Amolek is the opposite: "Who happened upon you along the way."
Explains Rashi, "He defiled the sanctity of Israel" (playing on the
multiple meanings of the root of korcho). He blasphemed and
cursed the holy covenant between holy Israel and Hakodosh Boruch
Hu (Rashi).
The absolute contradiction between the impurity of Amolek and the
sanctity of Israel is not exposed and obvious. On the contrary, he
conceals it deep inside, on purpose.
"The desirable garments of Eisov" say Chazal: Eisov inherited
these from Odom Horishon (Bereishis Rabba 3:13). And what
were these garments? "Leather smocks -- we learn from here that
Hashem made him priestly garments" (from a midrash quoted by
Rabbenu Bechaye). Odom Horishon was privileged to glorify himself
in the splendid apparel of these garments which sanctify and purify
a person as befits the divine image in human form.
Eisov coveted this attire. He needs to appear identical with the
Jewish people, at least for appearance' sake. Inside, he still
nurses the bitter venom of hatred. "It is the way of the wicked to
hide a secret in their hearts and not to reveal it verbally. `And
Hommon said in his heart . . . '" (Pirkei deR' Eliezer
chapter 50).
This is how Eisov acted from the very beginning. "Eisov is likened
to a pig which extends its [cloven] hoofs to show that it is pure"
(Rashi, Parshas Vayishlach in the name of the Midrash).
The distinction between Amolek and Yisroel is not outwardly
apparent because it is not necessarily external. Rather, it is very
deep.
There is a diametric and essential contradiction between the two.
"When the one rises, the other falls" (Rashi, ibid.). Were
the difference simply external, the difference would express itself
simply, as well, in the same direct manner. But outwardly they
appear the same, equal. Eisov and Yaakov are twins and still, the
one is Yaakov and the other is Eisov. But the difference manifests
itself from within, deep inside. They are diametrically opposed
[like on a seesaw] (Pachad Yitzchok).
"Said Hashem: if he seems to be mighty in your eyes, in Mine he is
puny, as it is written, `Lo, I have made you small among nations,
and very lowly'" (Midrash). "This is explained that in this
world Eisov appears to be big, but in truth, Hashem said: In My
eyes he is very small." In My eyes! In the eyes of Hashem. For man
sees only externals, whilst Hashem sees into the heart. Inside, he
is puny, insignificant, lacking in honor, representing the very
opposite of sanctity.
*
And the punishment? "You shall efface the remembrance of Amolek.
The Generation of the Flood was also effaced, as it says, `And He
wiped out the entire world.' `For man has both image and form, but
the evil one will be wiped out completely so that no remembrance
will remain of him altogether in the entire world . . . Water has
no intrinsic form, therefore it is best suited to wipe out the
wicked from the world" (Netzach Yisroel, chapter 5).
This eradication is not only a punishment, it is an effacement of
form. Those wicked ones have forfeited their human right to the
human image, the divine image granted to mankind, and so their
existence must be wiped off the earth and totally nullified.
One juxtaposed with the other, pitted against the other. The Jewish
people strive to rise to the ultimate peak that is possible for
mankind, to the epitome of holiness and concealment, glory and
honor. The priestly garments.
The Generation of the Flood, which corrupted its ways, and Amolek,
the symbol of degradation and desecration, were denied form and
image because they destroyed their own divine human image. Wipe
them out! Remove their remembrance from the face of the earth. For
even if they may don royal raiment, this is only to feign
appearances, to deceive. For inside, they are rotten to the core.
They must be erased, effaced, destroyed! Forevermore!
