In the midst of doubt and uncertainty, Amalek resurfaces in the form of a plot of Haman, an Amalekite, who preys upon the Jews, as a result of his megalomania. He simply cannot endure the refusal of Mordechai to bow down to him and detests Mordechai the Jew. Yet, it will not suffice his devious mind to only do away with Mordechai, he hatches a plot to exterminate the Jewish people living in 127 provinces of the empire under the reign of King Ahasuerus.
The initial insecurity of the Jews at the time was predicated upon their exile, living in a foreign land. Their status as people whom G-d promised the land of Israel was in limbo, as if they may have been asking themselves, if we are the covenant people, then why are we living in exile?
The reason from G-d’s perspective is found in kitvei kodesh (holy scripture), inasmuch that they were exiled for seventy years for every year that they did not observe the Shemitah year, wherein the land lies fallow, so that the land of Israel could finally receive its due resting period. Yet, their thoughts may have wandered toward thinking the worst of the situation, as if they were bereft of a homeland and no longer favored by HaShem.
Interestingly, chassidus teaches that Amalek represents doubt. It is the part of us that neglects our true heritage as a segulah (treasure) in G-d’s eyes and cools us down in relation to our avodas (service to G-d). This is unfortunate, and only serves as a catalyst in the wrong direction, negatively impacting our spiritual journey in life. On the other hand, as Tevye would say, what binds us together in the spirit of our Yiddishkeit? Tradition.
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