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By Rabbi Shloimie Lindenbaum
ואנוהו (פרק טו פסוק ב)
By the Song of the Sea, after having crossed through the ים סוף, Klal Yisroel proclaims, “this is my G-d and I will glorify Him.” Rashi tells us that the word “ואנוהו” (and I will glorify Him), really has three possible explanations in this context: 1-I will build for Him a beautiful Temple, 2-I will beautify the mitzvos that I do, 3-I will talk about His splendor and praise. R’ Moshe Feinstein explains that all three are based on one principle. We find that the main dwelling place of a person is usually made the most beautiful, while any other living quarters, whether ones for convenience or necessity, are not as pretty. If a person builds a beautiful בית המקדש for Hashem, they are clearly placing Hashem as the center and focus of their life. This is also clear from a person who beautifies mitzvos. It is an indication that mitzvos are not merely a burden to finish up quickly, but the person treasures them and looks to make them better and better. This is only when mitzvos are the focus of a person’s life. Then they will care about making them better. Lastly, a person praises and glorifies whatever they identify as being the most valuable and important. If a person talks about Hashem and His praise, clearly this is what they value and place in high esteem. All three explanations in Rashi are based on the idea that a person values their connection to Hashem and spirituality as the focal point of their life.
מלחמת עמלק
Towards the end of the Parsha, Amalek decides to wage war against the Jewish nation. Moshe appoints Yehoshua to lead the battle, while he stands, then sits on a stone, with his arms supported by Aharon and Chur, his nephew. The Malbim explains that this battle was like no other war. There was no nationalistic or religious impetus for Amalek to fight, it wasn’t even with the incentive of land or money. Rather, Amalek’s one goal in fighting the Jewish nation was as a means of fighting Hashem Himself. They were trying to show the world that Hashem doesn’t really exist or control the world, all of the apparent miracles that happened to the Jews were magic or coincidence. The way to do this was by fighting the Jews themselves. Until then, the world saw the open miracles of the redemption from Egypt, and realized with full clarity that we are Hashem’s nation. Amalek sought to break that. Amalek’s power to do this, however, really started with our own weakening in אמונה. We questioned if Hashem is amongst us, that is, if He is the one Source for everything that we have, and our own breach in our faith allowed a nation like Amalek to attack in that area and weaken the faith of the world. First, to inspire the Jews to אמונה, Moshe raises his hands up to Heaven- reminding them of how Hashem is constantly watching them. Then, he sits on a stone. The Malbim explains that this was Moshe’s second strategy to strengthen our faith. One big stone symbolizes the unity of Klal Yisroel, like we find by Yaakov when the 12 stones joined to become one. Unity amongst us strengthens our אמונה, especially because it makes it easier for the believers to strengthen those who don’t believe enough. Aharon and Chur, specifically, were supporting his hands because they were the epitome of two ways to achieve unity. Aharon was known as the one who pursued loving peace, of course a vital tool for unity. Chur, was someone who recognized with clarity the Oneness of Hashem and all that He created. This also inspires unity, as we all work towards a shared goal of a Creator Who is One. Later, we find that this powerful belief even led him to give up his life by the sin of the Golden Calf. Through this unity, Klal Yisroel were able to unite, and strengthen their faith, thereby beating back the enemy.
