As long as Aharon lived, the Clouds of Glory protected the Children of Israel. With his passing the clouds departed as well. The nation Amalek — in the guise of Canaanites — observing how the Jews are now without protection, take advantage and pounce on the opportunity waging a war against them, taking a captive.

Israel made a vow to G-d and said, "If you deliver this people into my hand, והחרמתי — I will consecrate their cities." G-d heard the voice of Israel, and He delivered the Canaanite, and it consecrated them and their cities. It named the place חרמה — Chormah. (במדבר כא ב,ג)

The Torah cites the location of this battle 'on the route of the spies', the same path on the southern side of the Land the spies traveled on their ill-fated journey.

Ironically, this specific location of Chormah, is referenced thirty-eight years earlier in the tragic episode of the מעפילים — Ascenders, who after hearing of their being sentenced to journey forty years in the desert and not enter the Land, defiantly went up the mountain declaring, "We are ready, and we shall ascend to the place of which G-d has spoken, for we have sinned!" (שם יד מ)

The Amalekite and the Canaanite who dwelled on that mountain descended; they struck them and pounded them until Chormah. (שם שם מה)

The root of this name is ח-ר-ם — to obliterate, used in the earlier instance to connote the Amalekites defeating the Ascenders, and in the later episode, our eradicating them.

There is clearly a transition taking place between these two episodes, transforming a moment of defeat into a flash of victory.

What changed?

In a marvelous essay, Rav Adiriya Pinchas in his Sefer Mireh Tov shares a powerful idea.

Although the Torah reports that the Canaanite king of Arad attacked us, we are taught that it was the Amalekite nation who portrayed themselves as Canaanites, in order to confound the prayers of the Children of Israel who would be appealing to their G-d to save them from the Canaanites, when they were actually Amalekites.

Many wonder why that would matter, after all G-d knew who they were? What difference could it make, since they were praying to defeat the enemy that stood before them, whomever it may be?

The author recounts his personal experience in the Israeli army where he served as an artilleryman on a tank. During a training session he and several other tanks were manning their guns maneuvering their turrets to hit several defined targets. Despite clear daylight and relatively mild weather he missed each one. Later that night he alone was selected for target practice. The tank was old, and the night-vision equipment was not quite up to par. He struggled to see the objective and had to rely on radio directives to aim with accuracy. Despite the challenge he hit every single one, with no misses.

He wondered how it was that under duress he was successful while the surefire shots he missed. 

It became evident to him that although we are aware of G-d's guiding hand in all endeavors, however, when the goal seems easy we pray with less intensity, but when the going gets tough we step up our passionate prayer.

The Amalekites knew of the power of prayer. If the enemy appeared to Children of Israel as Canaanites, of whom they were promised to conquer, they would pray with a certain level of confidence. Were they to know that their archenemy was facing them they would up the ante, pulling out all stops in beseeching G-d for victory.

The key to our success as a nation is in maintaining our enthusiasm and drive to overcome our foes, never letting it wane.

Initially, after the debacle of the spies, they were aroused to commit with exuberance to the mission of conquering the Land without excuses. But the time wasn't ripe. There existed a fear that although they were enthused to fulfill the will of G-d, but who is to guarantee it won't fade as it had so many times before.

At this second battle with Amalek, thirty-eight years hence, the Torah adds one detail that was missing previously.

וידר נדר לד' — Israel made a vow to Hashem.

There are moments of inspiration where we are moved to undertake great projects, yet with time the vicissitudes of life quash those fires burning within us. When one takes a vow, it is the insurance policy that will guarantee it become priority number one in one's life. It is the fuel that will keep the flames of passion lapping at our soul.

The great Ohev Yisroel, Rav A.Y. Kook writes: Vows are associated with the realm of emotions. Vows are usually the result of an outburst of feelings — an overpowering sense of holiness, awe, fear, or gratitude — that fill one’s heart and inspire one to make a vow. The Torah admonishes us to be careful to fulfill our pledges. We need to recognize the value of these holy feelings. One who belittles and disregards his vows is in fact rejecting the great benefit of this natural asset, for vows can direct us to live an emotionally refined life that complements our intellectual attainments.(עין איה שבת ריד-רטו)

This was their 'aha' moment.

The term חרמה is colloquially used to describe a 'fight to the finish'.

Amalek seeks our utter destruction as we are the thorn in the consciousness of those in this universe who deny the notion of a creator, providence, and purpose. Our continued existence throughout our unfathomable history is the greatest testament to the contrary.

We too must engage in a 'battle to the finish', with inspired commitment and great enthusiasm. We may never lapse in the consciousness of G-d's immanence, setting our 'turrets' solely by His directive, and always remaining attuned to it.

It's one or the other. Either we are defeated, or we are the victors. It is up to us.

We have been facing the forces of Amalek, camouflaged in the cloak of Iran, Hamas, Hezbollah, Islam, and numerous other masquerades. We must realize that and never ebb in our enthusiastic drive to fulfill His will.

עד חרמה — Until the final battle is done!

באהבה,

צבי יהודה טייכמאן