Why is the verse that speaks about the 'tents of Jacob' immediately before the verse that speaks of the destruction of Agag, king of Amalek? What is represented by the number 72? How does Amalek manifest as the counter-force to the Jewish people? Who is Amalek today? How do we 'fight' Amalek in our times?
Find out in this week's parsha podcast.
Running time: 26:29
Showing posts with label Amalek. Show all posts
Showing posts with label Amalek. Show all posts
Friday, July 3, 2015
Friday, January 23, 2015
Bo - Conserving Spiritual Power
What is the aspect of the 'First Born' as represented by the people of Israel? How is it counteracted by Amalek, which is 'first of the nations?' How does one maintain continuity in the face of what seems to a setback in one's spiritual achievements? Why do we preface our prayers with a mention of the exodus and the destruction of the first borns?
Find out in this week's parsha podcast.
Running Time: 18:27
Find out in this week's parsha podcast.
Running Time: 18:27
Friday, September 5, 2014
Ki Seitze - Good Brings Good
What is the concept behind our sages' statement that a good deed brings another good deed, and a negative deed brings another negative deed? Why are we enjoined to completely destroy the nation of Amalek? How do the people of Israel and the people of Amalek function in parallel ways? What is the force of Israel and Amalek within each human being?
Find out in this week's parsha podcast.
Running time: 21:47
Find out in this week's parsha podcast.
Running time: 21:47
Thursday, June 20, 2013
Balak - Forces and Counter-forces
Why is Balak so bent on destroying the Jewish people? Why does his desire for their destruction not wane despite the miracles Hashem performs on their behalf? Why does Hashem give power to those who will wield it for such evil? What is the depth of the nature of Amalek in contrast to the people of Israel?
Find out in this week's parsha podcast.
Running time: 22:03
Find out in this week's parsha podcast.
Running time: 22:03
Wednesday, February 1, 2012
Beshalach - Removing husks, revealing soul
Why does Hashem allow the Jewish people's food to run out before providing them with the Manna? What is the significance of this happening in the month of Iyar? Why does this occur again with the water? Why do the Jewish people question if Hashem is in their midst? Why does the war with Amalek immediately follow, in the same place, Refidim? Why do these events take place in the interim period between the Exodus and receiving the Torah? What is the concept of the altar that Moshe calls 'Hashem nisi' - 'Hashem tested me,' or 'Hashem raised me up?'
Find out in this week's Parsha Podcast.
Running time: 23:17
Find out in this week's Parsha Podcast.
Running time: 23:17
Sunday, January 16, 2011
Amalek, antithesis of the crown
Guest post by R' Daniel Krentzman
"ויבא עמלק וילחם עם ישראל ברפידים. ויאמר משה אל יהושע בחר לנו אנשים וצא הלחם בעמלק, מחר אנכי נצב בראש ומטה הא-לקים בידי. ויעש יהושע כאשר אמר לו משה להלחם בעמלק ומשה אהרן וחור עלו ראש הגבעה. והיה כאשר ירים משה ידו וגבר ישראל וכאשר יניח ידו וגבר עמלק"
“Amalek came and battled Yisrael in Rifidim. Moshe said to Yehoshua, ‘Choose men for us and go out, do battle with Amalek; tomorrow I will stand on top of the hill with the staff of G-d in my hand’. Yehoshua did as Moshe commanded him, to do battle with Amalek; and Moshe, Aharon and Chur ascended to the top of the hill. It happened that when Moshe would raise his hand Yisrael was stronger, and when he lowered his hand Amalek was stronger”
-(Bereishis 17:8-11)
We find that Moshe, Aharon, Chur and Yehoshua make up what can be referred to as the: "מערכת הקודש", or “Holy Assembly”; the power of kedusha which does battle against the spiritual enemy of Amalek.
This is connected to the concept which appears in Pirkei Avos (4:17) which teaches that there are three crowns: The crown of Torah, the crown of Kehunah, priesthood, and the crown of Malchus, Kingship.
Moshe manifested the crown of Torah and Aharon the crown of Kehunah. The crown of Malchus is actually divided into two, just as the Malchus of Yisrael is made of the Malchus of Mashiach ben Yosef and of the Malchus of Mashiach ben David. Thus, Yehoshua manifested to the crown of Kingship as Mashiach ben Yosef and Chur manifested the crown of Kingship of Mashiach ben David.
We find Amalek comes against each component of the "מערכת הקודש" according to its specific character and quality. The Torah says:
"זכור את אשר עשה לך עמלק בדרך בצאתכם ממצרים אשר קרך בדרך...".
Rashi presents three possible interpretations of the phrase:
"אשר קרך". Each one manifests a different attack of Amalek against one of the three “crowns” of the "מערכת הקודש":
One possible meaning of: "קרך" is a language of: "מקרה", meaning “chance” or “happenstance”.
This is because Amalek denied G-d’s direct involvement and providence in the world and claimed that the world functioned according to nature and chance alone. This is completely antithetical to the way the Torah teaches us that G-d is involved in everything that happens in the world and guides the Jewish people according to His direct providence.
The Torah itself is all about G-d’s active role in creation and his continuous involvement in guiding the world toward its intended purpose. Thus Amaleks’ attacking the Jewish people was in essence, an attack against the “crown of Torah” and everything that the Torah expresses about G-d’s direct relationship with the Jewish people.
Also, the foundation of Torah and fulfillment of the mitzvos is dependant upon "אמונה", “faith”, in Hashem. ChaZaL taught (Makkos 24a) that the whole Torah can be said to be rooted in having total faith in Hashem. Amalek represents lack of faith and true belief in G-d, which is why the word "עמלק" shares the same gematria as "ספק", meaning “doubt”.
Another possible meaning of: "קרך" is a language of "קרי" and "טומאה", “sexual impurity” and “ritual impurity”.
This relates to how Amalek is antithetical to the spiritual kedusha represented by Aharon, “the crown of Kehunah”.
Firstly, Kehunah is all about remaining holy and pure in the service of Hashem. Tumah and the approach that nothing is sacred or holy through being connected to Hashem and his Shechinah, is totally against what Aharon and the Kehunah represent.
It follows that a Kohen could only serve in the Beis HaMikdash in a state of purity and, for example, a seminal emission (called "קרי") would disqualify him, until he purified himself. One of the most important parts of the Kohen Gadol’s Yom Kippur preparations was to remain pure from a seminal emission (Yoma 1:4).
Also, we see that “Kedushas HaBris”, “guarding against sexual impurity” is an essential part of Kehunah through that which is says regarding Pinchas ben Elazar’s reception of the Kehunah:
"הנני נתן לו את בריתי שלום"", “Behold I give him My covenant of peace”. On a deeper level, this verse connects the concept of Kehunah with the concept of "ברית", that is, guarding one’s bris from misuse and sexual impurity ("קרי") and remaining holy and distinguished in Hashem’s service.
This is also what Amalek came to fight against, which was expressed by their mutilation of the slain Jews’ by cutting off the area of the bris milah and casting them upward as a gesture of defiance toward G-d (Tanchuma 10, parshas Ki Seitzei).
The third interpretation of : "קרך" is a language of "קור", meaning “cooling off” from heat.
The Midrash (Tanchuma 9) explains that Amalek’s attack against the Jewish people “cooled off” the “heat” of the Jewish people, as it were; for the nations were afraid to do battle with them, but by Amalek coming and battling with them, they opened the possibility for others to do the same, and thus “cooled off” the “heat” of the Jews, who were like a hot bath whom no one was willing to step into, until Amalek came and, although burning themselves, jumped in and cooled off the bath; encouraging others to follow suit.
The purpose of the exalted status, sovereignty and power that Jewish people are meant to obtain, is all intended to manifest the true authority and sovereignty of Hashem, in the world.
The prophets teach us that nations of the world come to recognize G-d’s providence and power over all nations and peoples through the ultimate elevation of the Jewish people; who, from their position of greatness, will come to elevate the rest of the world and teach them to know and serve Hashem.
This concept of the world in its rectified state is referred to as:
"תיקון עולם במלכות ש-די", “World rectification resulting from the establishment of G-d’s Malchus, sovereignty”. This is achieved through the establishment of the Jewish people’s Malchus and authority, in the eyes of the nations. Only from this position of respect and reverence can the Jewish people fully guide all of mankind to reach their potential, in the knowledge and service of G-d.
When the Jewish people left Egypt, after Hashem had performed the wondrous miracles, it had established the Jewish people’s unique elevated status as G-d’s people. All the nations knew what of this and feared G-d and His chosen, sovereign people.
Amalek sought to depreciate and devalue this level of Malchus that the Jewish people had achieved and, in essence, challenge the notion G-d’s Malchus in the world. This is why the Torah says (Shemos 17:16): "כי יד על כס י-ה מלחמה לה' בעמלק מדר ודר", “For there is a hand on the throne of G-d: Hashem maintains a war against Amalek from generation to generation”.
The “Throne” (כסא) of G-d is missing the letter "א" and is spelled as: "כס", to show that His Malchus (represented by the “Throne”) is not complete as long as Amalek is around to counter it.
Because Amalek, essentially represents the constant challenge against the holy Malchus of Hashem and His people, the Torah commands the Jewish king, who represents the Malchus of the nation and G-d, with going to war and wiping out Amalek (Rambam Hilchos Melachim ****). This is also why Shaul, the first king, was charged with utterly destroying Amalek; and why his failure in doing so brought about the loss of his kingship (see Shmuel I, 15).
Thus, we see that Amalek comes against the holy crown of Malchus in the Jewish people, and ultimately, the Malchus of Hashem.
Therefore, to battle against Amalek successfully we must learn from the Torahs example of Moshe, Aharon, Chur and Yehoshua, and give strength to the three holy spiritual crowns of Torah, Kehunah and purity and Malchus, each person according to his abilities.
In an individual manner, it can be achieved through strengthening ourselves in Torah Li’Shmah, Torah for Hashem’s sake and not ulterior motives or as a pretense for causing dispute and disunity among the Jewish people.
Kehunah, through guarding ourselves in the area of Kedushas HaBris; and Malchus through accepting G-d’s kingship upon ourselves and sanctifying G-d’s name among each other and among the nations of the world.
"ויבא עמלק וילחם עם ישראל ברפידים. ויאמר משה אל יהושע בחר לנו אנשים וצא הלחם בעמלק, מחר אנכי נצב בראש ומטה הא-לקים בידי. ויעש יהושע כאשר אמר לו משה להלחם בעמלק ומשה אהרן וחור עלו ראש הגבעה. והיה כאשר ירים משה ידו וגבר ישראל וכאשר יניח ידו וגבר עמלק"
“Amalek came and battled Yisrael in Rifidim. Moshe said to Yehoshua, ‘Choose men for us and go out, do battle with Amalek; tomorrow I will stand on top of the hill with the staff of G-d in my hand’. Yehoshua did as Moshe commanded him, to do battle with Amalek; and Moshe, Aharon and Chur ascended to the top of the hill. It happened that when Moshe would raise his hand Yisrael was stronger, and when he lowered his hand Amalek was stronger”
-(Bereishis 17:8-11)
We find that Moshe, Aharon, Chur and Yehoshua make up what can be referred to as the: "מערכת הקודש", or “Holy Assembly”; the power of kedusha which does battle against the spiritual enemy of Amalek.
This is connected to the concept which appears in Pirkei Avos (4:17) which teaches that there are three crowns: The crown of Torah, the crown of Kehunah, priesthood, and the crown of Malchus, Kingship.
Moshe manifested the crown of Torah and Aharon the crown of Kehunah. The crown of Malchus is actually divided into two, just as the Malchus of Yisrael is made of the Malchus of Mashiach ben Yosef and of the Malchus of Mashiach ben David. Thus, Yehoshua manifested to the crown of Kingship as Mashiach ben Yosef and Chur manifested the crown of Kingship of Mashiach ben David.
We find Amalek comes against each component of the "מערכת הקודש" according to its specific character and quality. The Torah says:
"זכור את אשר עשה לך עמלק בדרך בצאתכם ממצרים אשר קרך בדרך...".
Rashi presents three possible interpretations of the phrase:
"אשר קרך". Each one manifests a different attack of Amalek against one of the three “crowns” of the "מערכת הקודש":
One possible meaning of: "קרך" is a language of: "מקרה", meaning “chance” or “happenstance”.
This is because Amalek denied G-d’s direct involvement and providence in the world and claimed that the world functioned according to nature and chance alone. This is completely antithetical to the way the Torah teaches us that G-d is involved in everything that happens in the world and guides the Jewish people according to His direct providence.
The Torah itself is all about G-d’s active role in creation and his continuous involvement in guiding the world toward its intended purpose. Thus Amaleks’ attacking the Jewish people was in essence, an attack against the “crown of Torah” and everything that the Torah expresses about G-d’s direct relationship with the Jewish people.
Also, the foundation of Torah and fulfillment of the mitzvos is dependant upon "אמונה", “faith”, in Hashem. ChaZaL taught (Makkos 24a) that the whole Torah can be said to be rooted in having total faith in Hashem. Amalek represents lack of faith and true belief in G-d, which is why the word "עמלק" shares the same gematria as "ספק", meaning “doubt”.
Another possible meaning of: "קרך" is a language of "קרי" and "טומאה", “sexual impurity” and “ritual impurity”.
This relates to how Amalek is antithetical to the spiritual kedusha represented by Aharon, “the crown of Kehunah”.
Firstly, Kehunah is all about remaining holy and pure in the service of Hashem. Tumah and the approach that nothing is sacred or holy through being connected to Hashem and his Shechinah, is totally against what Aharon and the Kehunah represent.
It follows that a Kohen could only serve in the Beis HaMikdash in a state of purity and, for example, a seminal emission (called "קרי") would disqualify him, until he purified himself. One of the most important parts of the Kohen Gadol’s Yom Kippur preparations was to remain pure from a seminal emission (Yoma 1:4).
Also, we see that “Kedushas HaBris”, “guarding against sexual impurity” is an essential part of Kehunah through that which is says regarding Pinchas ben Elazar’s reception of the Kehunah:
"הנני נתן לו את בריתי שלום"", “Behold I give him My covenant of peace”. On a deeper level, this verse connects the concept of Kehunah with the concept of "ברית", that is, guarding one’s bris from misuse and sexual impurity ("קרי") and remaining holy and distinguished in Hashem’s service.
This is also what Amalek came to fight against, which was expressed by their mutilation of the slain Jews’ by cutting off the area of the bris milah and casting them upward as a gesture of defiance toward G-d (Tanchuma 10, parshas Ki Seitzei).
The third interpretation of : "קרך" is a language of "קור", meaning “cooling off” from heat.
The Midrash (Tanchuma 9) explains that Amalek’s attack against the Jewish people “cooled off” the “heat” of the Jewish people, as it were; for the nations were afraid to do battle with them, but by Amalek coming and battling with them, they opened the possibility for others to do the same, and thus “cooled off” the “heat” of the Jews, who were like a hot bath whom no one was willing to step into, until Amalek came and, although burning themselves, jumped in and cooled off the bath; encouraging others to follow suit.
The purpose of the exalted status, sovereignty and power that Jewish people are meant to obtain, is all intended to manifest the true authority and sovereignty of Hashem, in the world.
The prophets teach us that nations of the world come to recognize G-d’s providence and power over all nations and peoples through the ultimate elevation of the Jewish people; who, from their position of greatness, will come to elevate the rest of the world and teach them to know and serve Hashem.
This concept of the world in its rectified state is referred to as:
"תיקון עולם במלכות ש-די", “World rectification resulting from the establishment of G-d’s Malchus, sovereignty”. This is achieved through the establishment of the Jewish people’s Malchus and authority, in the eyes of the nations. Only from this position of respect and reverence can the Jewish people fully guide all of mankind to reach their potential, in the knowledge and service of G-d.
When the Jewish people left Egypt, after Hashem had performed the wondrous miracles, it had established the Jewish people’s unique elevated status as G-d’s people. All the nations knew what of this and feared G-d and His chosen, sovereign people.
Amalek sought to depreciate and devalue this level of Malchus that the Jewish people had achieved and, in essence, challenge the notion G-d’s Malchus in the world. This is why the Torah says (Shemos 17:16): "כי יד על כס י-ה מלחמה לה' בעמלק מדר ודר", “For there is a hand on the throne of G-d: Hashem maintains a war against Amalek from generation to generation”.
The “Throne” (כסא) of G-d is missing the letter "א" and is spelled as: "כס", to show that His Malchus (represented by the “Throne”) is not complete as long as Amalek is around to counter it.
Because Amalek, essentially represents the constant challenge against the holy Malchus of Hashem and His people, the Torah commands the Jewish king, who represents the Malchus of the nation and G-d, with going to war and wiping out Amalek (Rambam Hilchos Melachim ****). This is also why Shaul, the first king, was charged with utterly destroying Amalek; and why his failure in doing so brought about the loss of his kingship (see Shmuel I, 15).
Thus, we see that Amalek comes against the holy crown of Malchus in the Jewish people, and ultimately, the Malchus of Hashem.
Therefore, to battle against Amalek successfully we must learn from the Torahs example of Moshe, Aharon, Chur and Yehoshua, and give strength to the three holy spiritual crowns of Torah, Kehunah and purity and Malchus, each person according to his abilities.
In an individual manner, it can be achieved through strengthening ourselves in Torah Li’Shmah, Torah for Hashem’s sake and not ulterior motives or as a pretense for causing dispute and disunity among the Jewish people.
Kehunah, through guarding ourselves in the area of Kedushas HaBris; and Malchus through accepting G-d’s kingship upon ourselves and sanctifying G-d’s name among each other and among the nations of the world.
Thursday, February 25, 2010
Tetzaveh & Purim - Hidden connection
Why is Moshe's name absent from this parsha? Why did he want to be erased? What is the deeper understanding of the obligation to erase the memory of Amalek? Why is Hashem's name left out of the megillah?
Find out in this week's Parsha Podcast.
Find out in this week's Parsha Podcast.
Wednesday, November 11, 2009
Moshiach ben Yosef and Amalek
For the past few weeks, even though I have been out of the blogging mode of Moshiach ben Yosef, I have not been completely inactive. I started to tell my son a very long night time story. We call it the Torah story. I started from the beginning with Adam Harishon and spoke through a lot of the Moshiach podcasts. I also told him a lot of the material from Rav Shimon Kessin's tapes on Pesach and Yetzias mitzrayim which, by the way, are amazing.
Some interesting thoughts that we discussed tonight were as follows.
We were speaking about how Sha'ul Hamelech was to be the precursor to Dovid Hemelech. This meant that Sha'ul was an aspect of Moshiach ben Yosef to Dovid as Moshiach ben Dovid. It is very interesting that in a number of the stories where we see someone playing the role of Moshiach ben Yosef, that character many times teeters on the edge of destruction. In some cases, as is the case of Sha'ul, he falls in. This was also the case with Yeravam ben Nevat.
As we were talking I realized that this is because of the fact that Moshiach ben Yosef's job is to release the sparks from the side of Evil. The only way to release these sparks, however, is to actually enter into the Evil itself. We see a great example of this with the Jewish people entering into Egypt in order to free the sparks that were trapped there. It could only be done correctly while in the physical proximity of the Evil that was holding the sparks. Thus, in Moshiach ben Yosef's case, he must enter into the forces of darkness, and release the light. The danger is that he will fall into the darkness.
My son asked me why Sha'ul then did not dress up as an Egyptian. At first I didn't understand what he meant. Then, I realized that he was asking that if the sparks were trapped in Egypt, why didn't Shaul, who was Moshiach ben Yosef, descend to Egypt in order to release the sparks from there.
I explained to him (based on Rav Kessin's shiurim) that after the Jews left Mitzrayim, as they were about to enter into the Yam Suf, Moshe turns to the Jewish people and tells them they will never see Egypt or the Egyptians again. This in essence means that the sparks of kedusha would never be trapped in Egypt again. Instead, they would be placed in another nation, from which the Jewish people would need to release them. The nation of Amalek.
Thus, one of the essential jobs of Moshiach ben Yosef will be to utterly destroy Amalek. This explains why Sha'ul was entrusted with the job to destroy Amalek. Since he was Moshiach ben Yosef, it naturally follows. This also explains why Sha'ul lost his kingship when he failed in that task. This was his essential task as the precursor to Dovid, who was to be Moshiach ben Dovid. When he failed, his whole purpose was lost, and the opportunity for the coupling of Moshiach ben Yosef and Moshiach ben Dovid was lost at that point.
It is interesting that once he fails in his task, Sha'ul begins to run after Dovid to kill him. He perceives that Dovid is trying to steal his throne. The irony is that he destroyed his own throne, and that his throne and his significance would not have been usurped by Dovid at all had he not failed in his job.
It is also interesting to note that Dovid had a very strong relationship with Yonasan, Sha'ul's son, and even married Sha'ul's daughter Michal. Clearly Dovid and Sha'ul were meant to have a deep bond. Nevertheless, Sha'ul's failure in his task destroyed the very bond that was to be created. When the goal of unity is lost, the opposite occurs - a desire for destruction. Sadly, Sha'ul was bent on Dovid's destruction, but in the end it was this very quest that caused his own demise. When Shaul saw that the Kohanim of the city of Nov had helped Dovid, he killed them all. As a result of this, it was decreed that Sha'ul and his sons would be killed in battle.
In a nutshell, when Moshiach ben Yosef fails, he falls into the abyss. This abyss is actually the very concept of Amalek itself. Amalek's essence is self destruction to prevent unity. The prime example of this is when the Jewish people leave Egypt on the way to receive the Torah of Moshiach, and they are intercepted by a suicidal nation of Amalek, who are willing to take on Hashem Himself - with no chance of survival - just to prevent the unity of the Jewish people with Hashem. It was this very act that caused them to be the new container for the forces of evil after Egypt. Sha'ul fell into this very concept.
We see a parallel to this at the very root of the conception of Amalek. The grandfather of Amalek was Esav. Esav, as we have mentioned, was meant to be Moshiach ben Yosef. His very failure meant a few of the things we have spoken about in regards to Shaul. First, Esav became bent on the destruction of Yakov, who was Moshiach ben Dovid. Secondly, the result was the ultimate disconnection - Yakov was forced to flee from Esav, just as Dovid was forced to flee from Sha'ul. Sha'ul's story ended in death for himself and his family. Esav's story ended with the birth of Amalek, who would end up representing the force of Evil, separation, and death in the world.
Some interesting thoughts that we discussed tonight were as follows.
We were speaking about how Sha'ul Hamelech was to be the precursor to Dovid Hemelech. This meant that Sha'ul was an aspect of Moshiach ben Yosef to Dovid as Moshiach ben Dovid. It is very interesting that in a number of the stories where we see someone playing the role of Moshiach ben Yosef, that character many times teeters on the edge of destruction. In some cases, as is the case of Sha'ul, he falls in. This was also the case with Yeravam ben Nevat.
As we were talking I realized that this is because of the fact that Moshiach ben Yosef's job is to release the sparks from the side of Evil. The only way to release these sparks, however, is to actually enter into the Evil itself. We see a great example of this with the Jewish people entering into Egypt in order to free the sparks that were trapped there. It could only be done correctly while in the physical proximity of the Evil that was holding the sparks. Thus, in Moshiach ben Yosef's case, he must enter into the forces of darkness, and release the light. The danger is that he will fall into the darkness.
My son asked me why Sha'ul then did not dress up as an Egyptian. At first I didn't understand what he meant. Then, I realized that he was asking that if the sparks were trapped in Egypt, why didn't Shaul, who was Moshiach ben Yosef, descend to Egypt in order to release the sparks from there.
I explained to him (based on Rav Kessin's shiurim) that after the Jews left Mitzrayim, as they were about to enter into the Yam Suf, Moshe turns to the Jewish people and tells them they will never see Egypt or the Egyptians again. This in essence means that the sparks of kedusha would never be trapped in Egypt again. Instead, they would be placed in another nation, from which the Jewish people would need to release them. The nation of Amalek.
Thus, one of the essential jobs of Moshiach ben Yosef will be to utterly destroy Amalek. This explains why Sha'ul was entrusted with the job to destroy Amalek. Since he was Moshiach ben Yosef, it naturally follows. This also explains why Sha'ul lost his kingship when he failed in that task. This was his essential task as the precursor to Dovid, who was to be Moshiach ben Dovid. When he failed, his whole purpose was lost, and the opportunity for the coupling of Moshiach ben Yosef and Moshiach ben Dovid was lost at that point.
It is interesting that once he fails in his task, Sha'ul begins to run after Dovid to kill him. He perceives that Dovid is trying to steal his throne. The irony is that he destroyed his own throne, and that his throne and his significance would not have been usurped by Dovid at all had he not failed in his job.
It is also interesting to note that Dovid had a very strong relationship with Yonasan, Sha'ul's son, and even married Sha'ul's daughter Michal. Clearly Dovid and Sha'ul were meant to have a deep bond. Nevertheless, Sha'ul's failure in his task destroyed the very bond that was to be created. When the goal of unity is lost, the opposite occurs - a desire for destruction. Sadly, Sha'ul was bent on Dovid's destruction, but in the end it was this very quest that caused his own demise. When Shaul saw that the Kohanim of the city of Nov had helped Dovid, he killed them all. As a result of this, it was decreed that Sha'ul and his sons would be killed in battle.
In a nutshell, when Moshiach ben Yosef fails, he falls into the abyss. This abyss is actually the very concept of Amalek itself. Amalek's essence is self destruction to prevent unity. The prime example of this is when the Jewish people leave Egypt on the way to receive the Torah of Moshiach, and they are intercepted by a suicidal nation of Amalek, who are willing to take on Hashem Himself - with no chance of survival - just to prevent the unity of the Jewish people with Hashem. It was this very act that caused them to be the new container for the forces of evil after Egypt. Sha'ul fell into this very concept.
We see a parallel to this at the very root of the conception of Amalek. The grandfather of Amalek was Esav. Esav, as we have mentioned, was meant to be Moshiach ben Yosef. His very failure meant a few of the things we have spoken about in regards to Shaul. First, Esav became bent on the destruction of Yakov, who was Moshiach ben Dovid. Secondly, the result was the ultimate disconnection - Yakov was forced to flee from Esav, just as Dovid was forced to flee from Sha'ul. Sha'ul's story ended in death for himself and his family. Esav's story ended with the birth of Amalek, who would end up representing the force of Evil, separation, and death in the world.
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