For nine marvelous years I had the privilege of educating a remarkable and colorful group of students, hopefully inspiring them with life lessons culled from our precious Torah.  

It is nearly twenty years since I left that position, but I proudly merited to witness many of these students go forward in life, pursuing successful careers, marrying, raising families, and participating in communal life of this marvelous Torah inspired community. 

Not long ago I surprisingly received the following e-mail from a most memorable, and beloved, former student.

Hi Rabbi Teichman,

I was with my wife’s family for the Shabbos day meal, and we were talking about the Friday schmoozes you used to give. I recalled how you spoke about the concept of “chilling” — how it was a terrible word and the idea of relaxing with no purpose.

I mentioned how frustrating it was for me to hear that as a teenager, because we already had 13-hour school days, plus school and responsibilities on weekends. It felt like we never really had time to relax, even though we needed it.

My wife’s stepbrother suggested that maybe I misunderstood what you were trying to say at the time, so I wanted to ask directly: What did you mean when you spoke about teenagers “chilling,” and do you still feel the same way today?

Thank you,

S.A.

I would like to share with everyone a timely response related to this week's portion that I will be sending him.

Dear S.,

It was a delight to hear from you, especially about your request to clarify something that struck you more than a score of years ago. Evidently you listened, that was a pleasant surprise! More striking is the fact that it is still resonating within you and I might add, troubling you! That is the greatest gift a student can give to a teacher, the fact that we connected and still do, even if we might not agree… yet!

Fascinatingly, the topic in Torah I was likely addressing at that time was a verse in this week's portion.

You must remember what the nation of Amalek did to you when you were traveling after you left Egypt — how, קרך בדרך — they encountered you on the way, they mutilated all the weak ones at your rear, you were faint from thirst and weary, and they did not fear G-d. (דברים כד יח) 

Rashi addressed the word קרך, which literally means 'encountered', offering an alternative intimation. 

It is derived from the concept of cold (קֹר) and heat, i.e., he cooled you down and reduced your boiling heat, for the nations had been afraid to attack you, but Amalek came and was the first to do so, providing the possibility for others to do the same. This can be compared to a bath so boiling hot that nobody could enter. One reckless person came and leaped down into it. Although he was scalded, he cooled it down for others.

So, the first 'chiller' in history was our arch-enemy Amalek, who by showing no fear of the Jews cooled off the fear the other nations possessed after observing the splitting of the sea and the miraculous plagues G-d wrought against the mighty Egyptian nation. 

The Jews are indeed vulnerable, they concluded, and subsequently engaged in many a battle against a nation obviously not that invincible.

Our Sages have taught that this 'power' of Amalek to 'cool off' the passion of fear, not only exhibits itself in the realm of our physical enemies, but more potently in the 'ultimate' battle — the conquering of our evil inclinations.

Often in life we are inspired and driven to rise in our devotions to G-d, but unfortunately our passions wane. At times its laziness and the path of least resistance that quashes our initial enthusiasm. 

All too often, though, it is the voice of that little cynic whispering into our ear, "Do you really think this is going to bring you happiness? Do you believe you're cut out for such an undertaking? Is it so important anyway? Don't jump in so fast, relax a while and 'chill' before you take such a significant step".

King Solomon says לץ תכה (משלי יט כה) — Strike a scoffer, and our Rabbis teach that this refers to Amalek.

The whole world is in reverence of the G-d of the Jews. Amalek seeking to 'cool their heels' proverbially jumps into the 'hot bath', and initiates a fight with the Jewish nation, proving they aren't as 'hot' as they think. 

The imagery of the hot tub is instructive. It was obviously too hot to enter and that’s why everyone backed off. But Amalek knew that water can be very hot and painful to the touch, but generally if one jumps in and endures a few seconds of pain, he won't necessarily get a serious burn. 

In one instant he doused their fears, permitting them to follow human instinct, to diminish the values that shackle us to their expectations of us, and throw caution to the wind. 

When groups of people gather to 'chill' it's usually associated with lightheartedness, less pressure, no responsibilities, usually good food and maybe some alcohol. But lots of laughter. Conversation amongst teens usually revolves around school life, relationships with parents, and the state of their social life with friends. Inevitably someone will utter a humorous but derisive comment about a teacher, parent, or friend, all of course in jest.

The exact scenario recurs with adults, just instead of mocking teachers, parents, and friends, it orbits around Rabbis, spouses, and business associates. 

And in all cases, we freely express our instinctive reactions to the challenges of commitment in our religious duties, sanctity of the synagogue, learning Torah and exhibiting good character.

The 'chill' factor is always there with our guard down, with our mouths espousing 'humorous' frustrations we contend with, blurting out negative talk. 

The great Chassidic Masters observed that we read the portion that reminds us of obligation to eradicate Amalek and their poisoned attitudes in the month of Adar, prior Purim and the ensuing month of Nissan, as well as in the few weeks before Rosh Hashana, in the month that precedes Tishrei, which is Elul where we read Ki Seitzei.

There is a debate in which month Man was created, Nissan or Tishrei. Either way the message remains that we must eradicate the 'chill factor' if we are to repair our souls on the anniversary of Man's creation, in living up to the greatness destined for each of us as G-d's children and chosen ones.

The numerical value of עמלק is 240, the same as רם — haughtiness. 

The Torah says we must avoid boasting in our successes and material wealth lest ורם לבבך — your heart will grow haughty, ושכחת את ד' — and you may forget G-d, your Lord. (דברים ח יד) 

Amalek is that little germ within us that questions our worthiness, our goals, our very relationship with Hashem. It mocks at the value of striving when we don't see immediate results. It devalues yearning for greatness, convincing us that greatness is for others better than us. It distracts us from hope, seeking to get us to forget why we were placed in this world. 

We are approaching the יום הזכרון — Day of Remembrance, not only to commemorate how Hashem remembers us, but more importantly how we remember Him, and make it a day of consciousness, the antidote to Amalek's state of obliviousness. We may relax and engage in purposeful activities that promote camaraderie, good health, and the recharging of our spirit, but never may we 'chill' and extinguish the fires of Torah that must always be there to inspire and define our every action and thought. 

באהבה ובתפילה להצלחתך,

Zvi Teichman

May we be inspired by this wonderful former student who for over two decades strove for a deeper and meaningful understanding of the Torah's lesson, never letting the warmth of his soul to 'chill out'! 

באהבה,

צבי יהודה טייכמאן