1. Many Halachic authorities[42] maintain that it is a positive commandment from the Torah to hear the reading of Parshas Zachor. Hearing each of the other Torah readings (with the exception of Parshas Parah, according to some opinions,)is considered a Rabbinic decree.

The question arises: Why was the remembrance of Amalek connected with the reading of the Torah. There are a number of matters which we are obligated to recall, including “Six Remembrances” that we recite every day. Among them is the remembrance of the Exodus from Egypt. However, aside from remembering Amalek, there are no remembrances which are connected to a special Torah reading. Furthermore, the remembrance of the Exodus from Egypt has an advantage over the remembrance of Amalek. The remembrance of the Exodus is a Mitzvah for all generations, even the Messianic age, and it must be recalled both at night and during the day, making it a constant obligation. We are not obligated to remember Amalek in the same manner. There are some opinions who maintain that it is necessary to recall Amalek only once a year. Even those who hold that the Mitzvah applies to each day of the year agree that it is not as constant an obligation as the Mitzvah to recall the Exodus. Also in Messianic times there will be no need to remember Amalek. Mashiach will have destroyed Amalek before the building of the Temple and the ingathering of exiles.[43] Considering all this, it is difficult to understand why a special Torah reading was instituted to recall the Exodus.

It is possible to answer that the question answers itself. Because the remembrance of Egypt is essential and constant, there is no need to institute a special Torah reading on its behalf. On the other hand, the obligation to remember Amalek is fulfilled only once a year.[44] When that one time comes it is carried out with full strength and power, including a reading from the Torah. However, this rationale is weak and does not provide an adequate answer to the question.

Another possible explanation is that the remembrance of Amalek shares an intrinsic connection to Torah, while the Exodus from Egypt does not. The Hebrew word for Egypt — Mitzrayim — is related to the world Maytzarim — boundaries and limitations. Our Exodus from Egypt symbolizes our breaking out of all limitations ,that hold us back in our service of G-d. Therefore the Exodus applies to all aspects of our service of G-d, and has no specific connection to Torah. The remembrance of the Exodus is constant, in the morning and in the evening, affecting every aspect of our lives. On the other hand, the Mitzvah to remember Amalek is specifically tied to Torah. Amalek attacked the Jews in the midst of their journey to receive the Torah — hence, its’ remembrance is specifically related to the reading of the Torah.

The connection between the remembrance of Amalek and the particular Torah reading of that day (in contrast to all parts of the Torah) can be understood as follows: Amalek did not oppose all aspects of Torah; they opposed the Torah as it was given on Mt Sinai. Torah existed before the revelation of Mt Sinai, as our sages Yoma 28b declared, “Avraham was old and studied in the Yeshivah,” and, “In all the days of our forefathers, a Yeshivah was maintained.” However, before Mt Sinai, Torah was not related to the world. Only then was a connection between Torah and the world established. G-d’s commandment, “I am the L-rd your G-d,” reverberated throughout the totality of creation to the point where “a bird did not chirp... and an ox did not bellow”; a connection of Torah with the world. Amalek was opposed to this aspect of the Torah. Thus, the remembrance of Amalek is connected with an aspect of Torah that is related to the world — a scroll with ink written upon parchment — and the reading of the Torah is done in public and in a publicized manner.

2. When one prepares for war, he assesses the resources of his opponent and sets up his means of attack accordingly. The approach used to combat an enemy depends on his particular nature. Therefore, the approach the Jewish people used to fight Amalek differed from the approach they used in other wars. Similarly, in regard to our inner spiritual battle, i.e., our conflict with the Yetzer Horah (evil inclination), a difference exists between our approach to combat each particular devise used by the Yetzer Horah. Our means of response depends on the particular nature of the challenge.

The spiritual challenge Amalek posed is unique. He attacked Israel after they left Egypt. He had heard about the miracles that had taken place in Egypt. Therefore, he could not approach the Jewish people with the argument that the miracles did not exist,[45] for they would not accept such an argument being that they witnessed the miracles with their own eyes — to the point that they “believed in Hashem and Moshe His servant.” Furthermore, Amalek could not try to tell the Jewish people to “go to sleep,” to become lax in their service of G-d, because the Jewish people were “on the way” to Mt Sinai. They were going from the Exodus from Egypt to the Giving of the Torah and they would not be deterred or held back. Therefore, Amalek had to devise a unique approach. Amalek argued “Surely there were miracles, and surely you must proceed to receive the Torah, but what’s the hurry? Why is it necessary to have so much feeling and excitement?” Amalek’s weapon is coldness;[46] he dampens the Jewish people’s enthusiasm.

If one argues with Amalek saying that the service of G-d must be charged with great zeal, as exemplified by Avraham, who “rose early in the morning” to set out for the Akeida (the binding of Yitzchok), Amalek will answer: “Surely, but let us sit down and carefully decide which issues are important and must be reacted to with zeal. After all, you are a thinker; you must approach everything intellectually. Think over and consider the matter fully.”

Our sages teach that Amalek must be countered through a service of the heart, as the Talmud (Megillah 18a) states, “Don’t forget (Amalek) must be fulfilled with one’s heart.” We must proceed to Mt Sinai and the Giving of the Torah with our feelings, not with our intellect. Only when motivated by feelings of the heart will we proceed with warmth and excitement.

Intellect requires peace of mind and peace of the body. We must be able to meditate in a relaxed manner, and a journey (to Torah) will disrupt that process. Therefore, our intellect will cool down our enthusiasm to journey forward to the Giving of the Torah. On the other hand, movement is natural to the heart[47] which is excited and active. Therefore, the heart should be the major influence in our journey to the Giving of the Torah.

After Amalek cools one off, he uses another approach to deter the Jewish people from the path that leads to the Torah: He explains, “Surely miracles exist; the events that are above the limits of nature were caused by G-d. But nature, the mundane pattern in which the world proceeds, is not controlled by Him.” Amalek argues that G-d controls events of great importance, but not the small things.[48] He knew that the Jewish people would not deny G-d’s control over the world. However, he hoped to sway them away from a complete faith. It is necessary that a Jew believe that G-d controls even the most inconsequential aspects of creation. The Baal Shem Tov teaches us that the turning of a leaf in the wind is a direct result of the Divine Will and Desire.

The above concept (that Hashgachah Protis is even on small things) is fundamental to our belief in G-d, and is an extension of our simple faith in G-d. Two of the basic principles of our faith are that G-d is the controller of the world, and that “G-d is exalted above all nations,” — before Him the great and the small are equal. Since the great and small are equal before Him, it is improper to say that more Hashgachah Protis is involved with “great” matters than with “small” ones. Our definitions of ‘great’ and ‘small’ do not apply in relation to Him. The opinion that maintains that He does not control “small” matters, also implies that “great” matters are beyond His influence. Therefore, we must conclude that He controls everything and that the most minute occurrence is as important to Him as a miracle.

Our response to Amalek is two-fold. The service of the heart alone is insufficient. Therefore, our sages explained that the Mitzvah, “Remember (Amalek), must be carried out with our mouths.” Though each Jew has a “Pintele Yid,” innate feelings of faith, he must bring those feelings “to his mouth.” That is, he must express them in actions, as our sages commented, “the movement of one’s lips is a deed.” However, deed alone is also insufficient. One’s Torah actions should not become routine, lacking in feeling and enthusiasm. We must become emotionally involved and excited in our Torah service.

The above must produce an intensification of our efforts to establish fixed times of Torah study and to arrange public classes of Torah learning. This is particularly relevant to Purim at which time “they (Jews) confirmed what they had undertaken long before (at the Giving of the Torah).” Through a Jew doing all in his capabilities “to blot out the memory of Amalek” (Devarim 25:19) we prepare the world for the destruction of Amalek by G-d (Shemos 17:14), with the coming of Mashiach, in the near future.

3. The above applies to the reading of Parshas Zachor each year. This year there is a unique lesson that can be derived from the fact that Parshas Zachor is read on the 13th of Adar.[49] That lesson is emphasized by the fact that there are many new laws that take place this year, beginning with the fast being moved to the 11th day of Adar.[50]

One of the lessons connected with the present date is the proximity between the day on which the command to remember and wipe out Amalek is read (Shabbos), and the day on which that command is fulfilled (Sunday). On Purim we read the Megillah which relates the story of the battle against Haman, a descendent of Amalek, and his supporters. This close proximity will cause the destruction (and all other preparations connected with Purim) to be carried out with greater force.

In addition to the above lesson, there is also a lesson that can be learned from the fact that the 13th of Adar falls on Shabbos. The 13th of Adar contains two aspects:

1) The 13th of Adar is Erev Purim, the day on which we prepare for the celebration of Purim. These preparations receive added strength from the influence of Shabbos.

2) The 13th of Adar has a unique quality of its own — it is the day on which the Jewish people “gathered together and defended themselves.” The fast of Esther shares a spiritual connection with that service, therefore, it is held on that particular day. However, the aspects of “gathering together and defending oneself” that are connected with fasting and the service of the 13th of Adar, are carried out this year with rest and pleasure because of the Shabbos. Furthermore, on Shabbos we must consider “all work (even spiritual work) as finished” and we are forbidden to begin a war on Shabbos; it follows that the manner in which “we defend ourselves” is different from usual. In such a case the verse, “G-d will fight for you, and you will be silent,” applies.

The knowledge that our battle against Amalek is fought with G-d’s power, (“G-d will fight for you,”) and not with our limited resources, gives us the potential to be victorious. This assistance is necessary because the Jewish people’s battle with Amalek is more difficult than their battle with any other foe. [All the other battles are fought through direct confrontation. For example, the gentiles offer the Jewish people a life-style contrary to Torah and Mitzvos. There is a clear choice and a Jew realizes he should not listen to their arguments.] It is much more difficult to combat Amalek, who argues that we should accept Torah, but with coldness.[51] Therefore, the lesson we learn from this year. is that the war with Amalek is fought with G-d’s power, and not with our own limited potential, is very significant.

However, this lesson does not mean to imply that we should do nothing since G-d is “fighting for you.” On the contrary the Jew should use the day to elevate the nature of his service to G-d.[52] On Shabbos the entire world is elevated to a higher level of existence. Therefore, every moment of the day should be used in the service of Torah and Mitzvos. The service of “being silent” means carrying out one’s service in a manner of pleasure. It is this service that causes G-d “to fight for” the Jewish people.

Thus, the fact that the 13th of Adar falls on Shabbos teaches a fundamental lesson. It opens up a new approach to the service of “gathering together and defending oneself.” Rather than fighting Amalek in the simple sense, we can “defend” ourselves by rising above Amalek entirely, and carrying out our service of G-d with joy. This, in turn causes the nullification of Amalek’s power.[53]

As mentioned above, the nullification of Amalek is brought about by reading the Torah in public. Therefore, the lesson that Amalek can be defeated by lifting oneself up to a higher level, i.e., the service of G-d with pleasure, should influence our approach to the study of Torah. We should lift our Torah study to a level where it stands above all disturbing influences. A Baal Habayis (a family man) is obligated to learn Torah. However, because of the financial worries which confront him, he finds it difficult to apply himself to Torah study as Abaya [one of the greatest sages of the Talmud] remarked, “If my (foster) mother had told me, ‘bring me the kutha (a dish of bread-crusts, sour milk and salt),’ I would not (have been able) to study.” On the other hand, there is a higher level of Torah study, a level that stands above all distractions. This level was personified by Rav Shimon bar Yochai. He declared, “With one bond I am tied with G-d.” At that level none of the distractions of the world can disturb one’s concentration on Torah. This year the 13th of Adar teaches us that we must study Torah in this manner — increasing both the quality and the quantity of our Torah study, and, most important, studying in such a manner that we are above all distractions.

One might argue — that as stated in the Talmud, “The Torah was given only to those who ate manna.” That is, someone who is not forced to come into contact with disturbing influences (like the Jews who were fed from heaven) can study in that manner, but someone who is in contact with disturbing influences cannot be asked to approach that level.

That argument is countered by meditating on the dearness of Torah[54] and the dearness of G-d, the giver of the Torah. When a Jew appreciates their value he will be able to study Torah in a manner in which no worldly matters bother him.

The study of Torah in this manner will “protect and save” (note Sotah 21a) him from the challenges of Amalek. Furthermore, through the study of Halachah (Torah law) “the paths of the world become his.” Then, “the fear of the Jews will fall on our enemies” and “many from among the people of the land became Jews” (through proper conversion according to Halachah). And from the redemption of Purim we will proceed to the true and complete redemption led by Mashiach.

4. This week’s portion, Parshas Tetzaveh, provides us with a valuable lesson in the service of G-d. Tetzaveh is the only Parshah in the entire Torah (from the time of Moshe’s birth on) which does not mention Moshe’s name. The Baal Haturim explains that this phenomenon occurred because when Moshe prayed for the Jewish people after the sin of the golden calf he told G-d, “Forgive their sin, and if not, please blot me out of Your book which You have written.” Since the curse of a wise man will always have an effect (even if it was made conditionally and the condition was not met), Moshe ‘s curse, “blot me out,” caused his name to be omitted from Parshas Tetzaveh.

Moshe wanted G-d to forgive the Jewish people. He tried every means possible to bring that about. When he saw that nothing else would help, we was willing to risk his entire existence for the Jewish people. Thus, we can see the extent of Moshe’s Mesirus Nefesh (self-sacrifice) for the Jewish people. The sin of the golden calf was a very grave sin. It was the source of all the sins that followed it. Nevertheless, Moshe asked G-d to forgive those who made the golden calf, and, if not, to “blot him[55] out from Your book.” Moshe felt that he could not exist without the Jewish people.

This commitment showed the highest level of Mesirus Nefesh. Moshe had sacrificed himself for the Torah. The extent of his self-sacrifice was so great that the Torah is called, “The Torah of Moshe.” Yet, when the Jewish people were threatened, Moshe was willing to pray for them, and when that did not help, he was ready to sacrifice himself[56] for them, asking G-d to “blot him out” of the Torah[57] .

From the above, we can learn a lesson in the extent to which we must dedicate ourselves to the Mitzvah of “Love your fellowman as yourself.”[58] Everyone realizes that there could be no personal matter important enough to cause Moshe to ask G-d to “blot me out of Your book.” Nevertheless, Moshe was willing to make such a sacrifice for the Jewish people. Thus, we see how his love for his fellow Jews was not only “as himself,” it was even greater than his love for himself.[59]

The Mitzvah of Ahavas Yisrael is particularly relevant at present, in the days that precede Purim. The Mitzvos of Mishloach Manos and Matanos L’evyonim emphasize Ahavas Yisrael. Similarly, the reading of the Megillah should be done in a manner of “in the multitude of people[60] is the King’s glory.” Thus, it, too, is related to Ahavas Yisrael (bringing as many people as possible to hear the reading of the Megillah).

May we accept the lesson from this Parshah and dedicate ourselves to the Mitzvah of Ahavas Yisrael. Our efforts will be strengthened by the spark of Moshe — who dedicated himself to Ahavas Yisrael — that is found in all of us. Then we will merit the fulfillment of the prophecy, “Behold, I will send you Eliyahu the prophet ...who will turn the hearts of fathers to their children, and the hearts of children to their fathers,” with the coming of Mashiach, in the near future.

   

Notes:

42. (Back to text) Even if the Halachah was not established according to the opinion that remembering Amalek is a Torah command, we can learn a lesson from it, for every Torah opinion is significant, as our sages commented, “these and these are the words of the living G-d.” For example, though Halachah follows Bais Hillel (the house of Hillel), and when compared to the opinions of Bais Hillel the opinions of Bais Shammai are not considered as “teachings”; nonetheless, we can draw out many lessons in the service of G-d from the opinions of Bais Shammai.

    The AriZal writes that in the Messianic age Halachah will follow the opinion of Bais Shammai. During the Talmudic period when a question of Torah law arose on which Hillel and Shammai differed, until the Halachah was decided the students of Bais Shammai had to follow their own Halachic directives. After the Halachah was decided they had to follow the majority, but, beforehand, each student was obligated to follow the teachings of his master.

    Similarly, in our lives, in regard to deed, we must follow the opinions of Bais Hillel. However, in regard to the spiritual intentions that are connected with those deeds, it is possible that an individual will experience a revelation of “his (portion of the) world to come in his lifetime” and then his intentions follow those of Bais Shammai. A parallel to this concept exists in regard to the performance of Mitzvos: Everyone performs Mitzvos without any differences — similar to the Halachah following Bais Hillel. However, there are differences with regard to the efforts different people make in order to perform a Mitzvah B’Hiddur (in a beautiful manner).

    This concept brings up an interesting development in our performance of Mitzvos. Today we see that many Hiddurim which were previously reserved for people on a high spiritual level, have spread out to the general public. For example, once the custom of washing each hand three times before eating was carried out only by people on a high level of refinement. In fact, the Rebbe Rashab once smiled when he saw someone — who was not holding by this level of refinement — wash his hands three times. Now it is a common custom throughout Lubavitch to wash our hands in this manner. This same development is seen regarding Chanukah candles. In the times of the Talmud, only those who performed the Mitzvos in the most beautiful manner (Mehadrin Min HaMehadrin) lit an additional candle for each day of the holiday. However, during the days of the Ramah it had already become common custom to do so.

    Although we generally see a pattern of decline in the spiritual level of each successive generation, in certain areas the later generation surpasses the previous one. The increase in Torah and Mitzvos from generation to generation enables the world to be fit to accept new Hiddurim. This does not mean to infer that the later generations are greater than the previous ones, G-d forbid; but rather that our generations could be compared to a midget standing upon the shoulders of a giant (note Shiveilei Halaket). Just as the midget can see further than the giant, so too our generation, because we are standing upon the shoulders of the previous generations, we perform certain Mitzvos as a common custom while the previous generations would perform those Mitzvos as “Hiddur Mitzvah.”

43. (Back to text) The question arises: The remembrance of Amalek is one of the 613 Mitzvos of the Torah which will never change; how can it be that this Mitzvah will be negated in Messianic times? The Rambam explains that there are a number of Mitzvos that we will not be able to fulfill at that time because the factors involved in the fulfillment of the Mitzvos, in this case, Amalek, will no longer exist. However, the existence of the Mitzvah is not negated. The Mitzvah will still exist, and if the object would exist, it would have to be carried out.

    [Trans. note: A parallel to this concept exists regarding the Mitzvah of destroying Chametz before Pesach. According to some opinions one cannot fulfill this Mitzvah unless he has Chametz. However, the fact that one person does not have Chametz does not negate the Mitzvah’s existence.]

    From this concept, we see a support for a statement of the Alter Rebbe in Tanya (p. 159b). There he writes “there are instances that possibly never did and can never actually occur, in any event it does exist lehavdil in the Supreme Wisdom...” Even if a Mitzvah does not exist in the physical world, it exists in the spiritual. Similarly, in the realm of Nigleh we find this principle. The Talmud in Sanhedrin (71a) enumerates many laws which never existed and never. will exist for example the laws of a rebellious son and of a condemned city.

44. (Back to text) The significance of that period is brought out by the Talmud’s (Berachos 58b) statement, “a departed is not forgotten until after twelve months.”

45. (Back to text) Just as the Torah teaches, “Educate a child according to his way,” i.e., adapt the teachings of Torah to a form appealing to the youth, and thus “Even when he becomes older he will not deviate from it,” so the Yetzer Horah approaches a person in a way that will seem acceptable to him.

46. (Back to text) In that context, the Torah uses the expression, “Asher Korcha BaDerech,” (literally, “he met you on the way”). The word Korcha can also mean, “he cooled you off.”

47. (Back to text) This tendency is seen not only in our reactions to things, but also in the actual physical nature of the heart. The heart is constantly in motion, expanding and contracting.

48. (Back to text) This concept is also connected to the verse, “Asher Korcha,” (note footnote E). The word Korcha is related to the word Mikra which means “chance happening.”

    This concept is also related to today’s date, the 13th of Adar, which is usually marked by the Fast of Esther. (This year the 13th of Adar fell on Shabbos and consequently the fast was held two days in advance.) The Rambam (Laws of Fasts 1:3) writes that the purpose of a fast is to show that the events that happened on that day did not happen by chance. The Fast of Esther shows that the battle fought with Haman and his supporters (which is connected to the war with Amalek, Haman’s ancestor) was not a chance happening, but controlled by G-d’s will.

49. (Back to text) This lesson, in turn, can later be applied to all the other years, even when Parshas Zachor is read on a different date.

50. (Back to text) This factor raises a number of questions: For example, should a child whose Bar Mitzvah is the 13th of Adar fast on Thursday or not? One might argue that since the fast should actually be held on Shabbos, the 13th of Adar, at which time the child would be obligated as an adult to fast, he should fulfill that obligation by fasting on Thursday. On the other hand, it is possible to say that he should not fast because his fasting on Thursday (the actions of a minor) can not fulfill the obligations of an adult (his state of being on the 13th). Therefore, he should not fast because, as the Alter Rebbe writes in Shulchan Aruch, “A person has no authority over his body ...and is prohibited to cause it pain.” Although the Alter Rebbe writes that one is allowed to fast as an act of Teshuvah, still, the Teshuvah that is demanded of an adult is of a different nature than that which a minor can perform. A further question arises in regard to a child who becomes Bar Mitzvah on Friday, the 12th of Adar: Should he fast on that day or not?

51. (Back to text) Chassidus explains the argument of Amalek from a deeper perspective. It was G-d’s essence that brought about the redemption from Egypt. G-d’s essence is totally above the limitations of the world, and all the different levels of evil (even the strength of Egypt) are equal before Him. Amalek therefore argues, “the Exodus is no great miracle; (being that it was done through G-d Himself). There is no need therefore to get excited.” Through this argument, he dampens the fervor of the Jewish people.

52. (Back to text) Our sages declared, “Sleep on Shabbos is a delight.” The intent behind their statement was to explain that a Jew could sleep on Shabbos and not use those moments for Torah and Mitzvos. Since delight is a Mitzvah on Shabbos we are allowed to sleep. Otherwise, because of the precious nature of the day, we would not be allowed to sleep.

53. (Back to text) This concept can be further classified by an idea frequently explained in Chassidus. There are two approaches in the service of Birrur (refinement of the physical world): 1) War — this approach contains a basic insufficiency, for as explained in Tanya, “He who wrestles with a filthy person is bound to become soiled himself.” 2) Rest — through this approach the one who effects refinement does not lower himself to the level of the objects that must be refined. He stands above them and by doing so nullifies their existence. In our everyday lives we can see an example of this approach. An opponent loses his entire stature when he sees that no one pays any attention to him.

54. (Back to text) In this context we can understand the verse in Mishlei 3:15, “She (wisdom) is more precious than rubies.” Our sages note the etymological relationship between the Hebrew words for “rubies” and “within” and commented that Torah is more precious than the High Priest who entered “within” the Holy of Holies. Through Torah a Jew can reach a higher level than that of the High Priest on Yom Kippur when he entered into the Holy of Holies.

55. (Back to text) To be “blotted out” is more severe than never to have been written about at all. Yet Moshe was willing to risk even this for the Jewish people.

56. (Back to text) Mesirus Nefesh for the Jewish people is on a higher level than Mesirus Nefesh for the Torah. Our sages explain, “There are two things (whose creation) preceded the world, Torah and Israel. I would not know which (of the two) came first, but, since (the Torah) declares, “Command the children of Israel,” and, “Speak to the children of Israel,” I know that Israel came first.” Just as the existence of the Jewish people precedes that of the Torah, Mesirus Nefesh for the Jewish people precedes Mesirus Nefesh for Torah.

57. (Back to text) Another example of Mesirus Nefesh that transcends the importance of one’s place in Torah can be seen from Rav Yosef Karo. From heaven he was told that he would be burnt at the stake, “A1 Kiddush Hashem” (for the sanctification of G-d’s name). He considered this decree to be a great merit and waited anxiously for it to be carried out. Later for certain reasons he was punished with the merit being taken away from him. Had he actually been “burnt at the stake,” he would not have been able to write the Shulchan Aruch. Nevertheless, his Mesirus Nefesh was considered on a level higher than his subsequent Torah achievements.

58. (Back to text) Thus, we receive a greater lesson in the service of Ahavas Yisrael from Parshas Tetzaveh than from Parshas Kedoshim, which contains the command, “Love your fellowman as yourself.” Only one verse of Parshas Kedoshim communicates this concept, while the totality of Parshas Tetzaveh brings out this point through the absence of Moshe’s name.

59. (Back to text) There are three levels of “love your fellowman.” a) The perspective of the Ramban who maintains that it is impossible for someone to love someone else to the same degree as he loves himself. (He interprets the word “as yourself” in the above verse as a reference to a different idea, note his commentary and also that of the Then Ezra.) b) The interpretation of the verse according to Chassidus (note Rambam Laws of Dayot 6:3) which explains (based on the Talmud Yerushalmi Nedarim 9:4) that one Jew can love another Jew as oneself, for we are all part of one body, and, c) The love shown by Moshe Rabbeinu which is even greater than the love of oneself.

60. (Back to text) There are two means to view “the multitude of people”: 1) as a multitude, i.e., a collection of different individuals, or, 2) as a people — a single collective entity. According to the first opinion each individual that is added to the multitude increases the power of the prayer or the Mitzvah of the multitude. According to the second opinion, not only is the prayer’s powers increased, its entire nature undergoes a change. The prayer of a Tzibur (collective) is greater than the prayer of an individual. Similarly, the greater the collective, the greater the prayer. It appears that the Alter Rebbe follows the second opinion, for he writes that when “a number of people perform a mitzvah together ...they are considered as one body.”