On the Shabbat preceding Purim, which is this coming Shabbat, after the opening of the Ark immediately following Shacharit prayers, two Sifrei Torah are removed; in the first one, we read the weekly Parasha and in the second one we read the portion of “Zachor Et Asher Asa Lecha Amalek” (“Remember what Amalek has done to you”). This Torah portion is referred to as“Parashat Zachor”. (Parashat Zachor can be found at the end of Parashat Ki Tetzeh in the Book of Devarim.)

According to most Poskim, the reading of Parashat Zachor is a Torah obligation. Since the Halacha is well-known that “Mitzvot require intention” (Shulchan Aruch, Chapter 60, Section 4), one must take care while listening to Parashat Zachor to have in mind to fulfill the Torah obligation of remembering the actions of Amalek and obligation to annihilate them. Similarly, the individual reading from the Torah must have in mind that the entire congregation will be fulfilling their obligation by listening to his reading. (Read more)

There are those who have separated Hashem into a G-d of good, love, and life (represented by xianity/Esav) and a G-d of evil, hate and death (Islam/Yishmael). They determine for themselves what is good and what is evil. They say love and mercy, even to your enemy, is “good” and hate and war are “evil”.

A real Jew knows that Hashem is one. He is the G-d of everything and everything has a “good” purpose and an “evil” purpose. The Torah tells us there is a time for hate and war just as there is a time for love and mercy. We, as Jews, are the servants of Hashem and He tells us, through the Torah, what is “good” and what is “evil”. We don’t determine this for ourselves. We do as he commands not as we like or as we feel. Parshat Amalek reminds us of this.

We are commanded not only to hate Amalek but to utterly destroy him. We read in the maftir Devarim 25:17;

Remember what Amalek did to you, on the way when you were leaving Egypt, that he happened upon you on the way, and he struck those of you who were hindmost, all the weaklings at your rear, when you were faint and exhausted, and he did not fear G-d.

What made Amalek worse than all the other enemies of our people?

And he did not fear G-d—This phrase explains why Amalek is more despised than any of the many other nations that waged war against Israel. Had Amalek made a brave frontal attack like the others, defying both G-d and their intended human victims, the crime would not have been so heinous. But Amalek did fear people—that is why it chose to ambush the Jews who straggled at the rear of the nation, the people who were faint and exhausted, and least able to defend themselves. By doing so, Amalek showed special contempt for G-d (R. Yitzchak Zev Soloveitchik) (Artscroll Chumash)

The Haftarah begins (I Samuel 15:1-3);

1. And Samuel said to Saul, "The Lord sent me to anoint you to be king over His people, over Israel; and now hearken to the voice of the words of the Lord.
2. So said the Lord of Hosts, 'I remember that which Amalek did to Israel, how he laid (wait) for him on the way, when he came up out of Egypt.
3. Now, go, and you shall smite Amalek, and you shall utterly destroy all that is his, and you shall not have pity on him: and you shall slay both man and woman, infant and suckling, ox and sheep, camel and ass.'

 9. And Saul and the people had pity on Agag, and on the best of the sheep and the cattle, and the fatlings, and on the fattened sheep, and on all that was good; and they did not want to destroy them; but everything which was vile and feeble, that they utterly destroyed

What happened here? Shaul and the people had pity “on all that was good” but “everything which was vile and feeble” they destroyed. Shaul and the people determined what was “good” and what was “evil” rather than trusting Hashem and obeying Hashem. They determined who deserved mercy and who should be destroyed rather than trusting and obeying Hashem.

22. And Samuel said, "Has the Lord (as much) desire in burnt offerings and peace-offerings, as in obeying the voice of the Lord? Behold, to obey is better than a peace-offering; to hearken (is better) than the fat of rams.

Hashem demands obedience. Obedience to the Torah is the trait of fear of Hashem.

23. For rebellion is as the sin of divination, and stubbornness is as idolatry and teraphim. Since you rejected the word of the Lord, He has rejected you from being a king."

Redak explains the parallel between rebellion and divination, thus. Just as one who divines, commits a grave sin because he removes his trust from the Almighty and seeks other sources to determine his future, so, one who rebels against the L-rd’s command, removes his belief in the L-rd’s power to reward and punish. Similarly, just as an idolator denies the L-rd’s rule over the Universe, so, one who is stubborn and disobedient also denies G-d’s authority.

24. And Saul said to Samuel, "I have sinned, for I transgressed the Lord's command, and your words, for I feared the people, and I hearkened to their voice. 

Shaul didn’t fear Hashem but did fear the people, so he couldn’t destroy Amalek, who didn’t fear Hashem but feared the people. This led to the birth of Haman and the decree of destruction of our people at Purim. According to the commentary;

G-d informed Israel that there would be an eternal state of war between Him and Amalek, because Amalek’s battle was primarily against the cause of holiness, not against the nation that God chose to be its standard bearer. And G-d commanded Israel to remember what that renegade nation did, and to destroy the Amalekites so completely that they would not even be remembered.

If Amalek is at war with Hashem, why must we battle against them? Why doesn’t Hashem wipe them out like he did the Egyptians in the sea? If Amalek represents fear of man over fear of Hashem, then only fear of Hashem over man can defeat it and only we, Am Yisrael, are capable of complete trust and fear of Hashem over fear of man.

So, in a sense, the command to remember Amalek is to remember to fear Hashem and obey Hashem. Only fear of Hashem through obeying his commandments will save us from our enemies. When we fear the nations and not Hashem, Amalek comes against us.

Eventually there will come a final battle between Hashem (and those who fear and obey him), and Amalek (and those who fear and trust in man). Which side will you be on?

The gematriah of Amalek seems to reinforce these ideas as we see in the book, What's In A Name by Rabbi Matityahu Glazerson;

The gematriah of עמלק (70+40+30+100), plus the four letters of the word, is 244, which is equal to that of Hitler, הטלר (5+9+30+200), may his name be blotted out.

The number 244 is the value, too, of two other important concepts: מרד , rebelliousness, whose source is to be found in Amalek’s evil, and רדם, apathy. Amalek’s strategy is to cause apathy within Israel regarding Torah observance, which he will then flaunt to justify their destruction. It was precisely this way in which behaved a famous descendant of Amalek, Haman. He came before King Ahasuerus and said, “There exists a nation, divided and spread out among your peoples…” (Esther 3:8); the first word, ישנו , can also be understood as a derivation of the root meaning “old”, as in, “a people who have allowed mitzvah-observance to become old and outdated” (Megilla 13b). He thereby hoped to lower Israel’s stock in G-d’s eyes, allowing himself free rein for his destructive scheming.

The Torah recounts Amalek’s devious attack on Israel during the time of the Exodus from Egypt: “And Amalek came, and warred with Israel in Refidim” (Ex. 17,8). The Mechilta to this verse explains that the name רפידים implies רפיון ידים , debility; Amalek sought to bring about weakness in Israel’s dedication to learning Torah, thereby facilitating a victory over them.

The value of the word רפידים is 344 (200+80+10 +4+10+40), the same as the word sh’mad, שמד (300+40+4), meaning spiritual destruction. A weakening of our resolve to grow spiritually, as caused by the vicious evil of Amalek, leads to our disintegration on all planes. This, unfortunately, was distinctly noticeable during the period prior to the Holocaust, when the growing strength on the Reform and Haskalah movements weakened Torah resolve and commitment among European Jewry.

The circle is completed when we note the closeness of the word שמד to the words מרד and רדם; the letter ש is replaced by its preceding letter in the alphabet, ר. Amalek’s appeal to the evil inclination brings about apathy and coldness regarding Torah and mitzvoth, which leads to his physical conquest of the Land and the People.

The Rebbi of Lublin states this clearly in his work Zichron Zot, on Parashat Zachor, “…the evil inclination which brings about laziness and coldness is called Amalek: עם, as in עוממות גחלים, dying out coals, which strives to לק, lick our blood as a dog.



Foreseeing the tremendous suffering the Jewish people would undergo during the era immediately preceding Moshiach’s arrival, the sages cried out, “Let [Moshiach] come, but let me not see him” (Sanhedrin 98b).  In other words please spare me from witnessing the terrible travails of the Jewish people at that time.

The pains accompanying the arrival of Moshiach are compared to labor pains.  The Vilna Gaon describes the period as follows:

The redemption is termed “morning,” as it is written, “Morning has come, as well as night” (Yeshaya 21:12). Likewise, it is termed “birth,” as it is written, “For Zion has had contractions and has even given birth” (Yeshaya 66:8)
The darkest time of night is that which precedes the dawn, and the strongest labor pains are those immediately preceding the moment of birth.  So it will be before the redemption.  The exile then will be the most intense of all the exiles (Even Sheleima, ch.11).

In a comment there, the Gaon writes:

Just as in Egypt the oppression increased prior to the redemption, as it says, “Let the work be heavier upon the men” (Shemos 5:9), so will it be in the period of the birth pangs of Moshiach.  The seventy words in Psalm 20 parallel the seventy years of the birth pangs of Moshiach from which [the Jewish people] will be redeemed.

The Chofetz Chaim elaborates on this point:

Before the coming of Moshiach, Hashem will act in a hurried manner so wondrous that even all who are wise of heart will be unable to fathom it.  The troubles and persecutions [of the Jewish people] will follow each other so closely that there will be no space between them.  Just as for an expectant woman who is about to give birth, the closer she comes to the moment of birth, the more intense her contractions and her pain, and this is her most reliable indication that the birth is nearing, so too, the wheels of the era will turn faster at the time of the birth pangs of Moshiach.

The Chofetz Chaim submits an additional explanation for the intensification of Israel’s troubles at the End of Days.  Toward the end of the sixth millennium, the heavenly tribunal will wish to settle all accounts opened since the world’s creation.  G-d will want to prepare His world for its new state, the state of redemption.

This is an indication that the Holy One, blessed is He, wishes to rectify all the old world’s flaws, and to speed up the world’s transformation to birth  of a new world, to the days of Moshiach, in which only those elements of sanctity designated for His name will exist.

Rabbi Elchanan Wasserman also highlights this point:

Since the World will be in a perfected, flawless state during the time of Moshiach, it is necessary for all old accounts to be settled in the period that precedes it.  For piles of accounts have accumulated in heaven from the time of Creation to the present [that is , sins that man has not yet rectified], and they must be put in order before Moshiach comes.  It is therefore the duty of every individual to pay what he still owes to heaven (Ikvesa diMeshicha 18)

The Chessed LeAvraham writes that the intensification of Israel’s oppression constitutes a wonderful process of purification in preparation for the redemption:

Israel’s troubles will become as grave as can be, and they will suffer intense pain.  They will say, of the mountains, “They have covered us,” and of the hills, “They have fallen upon us,” because of the tremendous troubles that will surround them on all sides.  The reason for this is that the Divine presence will judge its household, and G-d will bring them back to the established covenant so as to purify them for the redemption and for the goodness promised to us by His prophets.

That goodness is something the intellect cannot comprehend.  The redemption from Egypt and its accompanying miracles will pale in comparison with the miracles and wonders that will happen to us during the redemption of Israel at the End of Days.  As it says, “They will no longer say, ‘By the life of Hashem Who brought the Children of Israel up from the land of Egypt,’ but instead, ‘By the life of Hashem Who brought up and brought back the descendants of the House of Israel from the northern land and from all the lands to which He dispersed them…’” (Yirmiyahu 23:7-8)

There will then be miracles and revelation of the divine presence to Israel in an amazingly wondrous fashion.  All who merit those times will say, “Behold, this is our G-d in Whom we placed our hopes” (Yeshaya 25;9), literally pointing a finger at the revelation of the Divine presence.  Who will be worthy of this? (Chessed LeAvraham 1:17).

The Chessed Le Avraham goes on to say:

All those who are stubborn and do not repent will perish.  But anyone who bears the yoke of repentance and accepts the troubles without complaint, putting his shoulder to the task, will be purified and become worthy.  The Holy One, blessed is He, is an honest and perfectly just Judge, and there is no injustice.  Therefore, He will refine the person time and time again until he is pure and clean silver. This process will be carried out by the strictest standards of judgment.  In those days, one nation will pulverize another.  Israel will be among them in great suffering.  Each nation will want to shear this sheep [the Jewish people] and eat its meat.  But the Holy One, blessed is He, will have mercy
on G-d’s people through the merit of the there holy Patriarchs, and they will become purified and cleansed as a result of these troubles and this judgment.
(The Ishmaelite Exile, Rabbi Yechiel Weitzman)



The second reason is that all Israel constitute one lofty portion chosen from mankind to be G-d's unique and holy nation.  Being this way, they were marked by G-d for special affection.  They alone are called "adam," because they took the place of Adam, the first man, as standard-bearers of G-d's mission here on earth.  Since all Israel constitute "adam," ans were created in G-d's image and chosen to be His firstborn, it is a special mitzvah to love every Jew, assuming he shares our commitment to mitzvot and to serving G-d.
Surely man's having been created in G-d's image is the most important factor here.  Whoever was created in the image of the King bears on his person the glory of the King, Himself.  whoever ridicules him is ridiculing G-d, as it were, and who would dare to do such a thing?  Nonetheless, there is no need here for a positive act of love and respect.  All that is required is a prohibition against degrading, cursing or otherwise harming anyone created in G-d's image, as long as he has not become an enemy of G-d.
Nonetheless, from the moment Israel was born as G-d;s holy elect, the mitzvah of loving and respecting every single Jew was born as well.  Every Jew, besides having been created in G-d's image, was also chosen to be part of G-d's special people.
It follows that there are three types of human beings, and each must be related to differently.
The first is the Jew who shares our commitment to mitzvot.  It is he we are required to love and respect via G-d's command to "love your neighbor."
The second is the non-Jew who was created in G-d's image, yet who is not dear and special to G-d and not classed as "adam." After all, Adam's mission in the world passed on to Israel.  Although we are forbidden to hate or denigrate such a non-Jew as long as he does not become an enemy of G-d and as long as he keeps the seven Noahide laws, there is no mitzvah to love and respect him.
The third is the person, even a Jew, who becomes an enemy of the Jewish People.  It is permissible, and even a mitzvah, to hate and degrade him.
All the same, as long as a Jew remains on good terms with G-d, His mitzvot and His teachings, it is a supreme mitzvah to love and respect him with all our heart and to make great sacrifices for his sake in order to save him and help him.  (Rabbi Kahane, Ohr HaRa'ayon on Love and Respect for One's Fellow Jew pp.225,226)

We were slaves in Egypt, redeemed by Hashem to be slaves unto him.  We don't  have the right to hate or love whomever we choose. We must control our emotions and follow the halachah.  There is an appropriate time for hate, love and indifference.




People don't seem to understand anti-semitism.  They think it is just another form of racism but it isn't.  Racism is based on the physical, primarily with the body and the characteristics of the body but anti-semitism is based on the spiritual. It was created as a tool by Hashem to guide us back to the right path. 

Hashem sent us into the galut for a purpose and a mission but when that mission is over we don't have the choice to stay, we must return to Hashem and our homeland.  Hashem causes the goyim to favor us in order to help us fulfill the mission.  But inevitably we get too comfortable in the galut and mingle with the goyim.  When our mission is finished and it is time for us to leave we don't want to so Hashem turns their hearts against us so that we will separate and leave. 

And it was, when Rachel had given birth to Joseph, Jacob said to Laban, "Grant me leave that I may go to my place and to my land.(Beresheit 30:25)

We understand from parshat Vayeitzei that when Yaakov had finished his fourteen years of working for Lavan and Yoseph was born, which made it safe(from Esav) to return home, he wanted to leave.  However, Lavan convinced him to stay for another seven years.

Later in the parsha, we read;

Then he heard the words of Laban's sons, saying, "Jacob has taken all that belonged to our father, and from that which belonged to our father he amassed all this wealth."  Jacob also noticed Laban's disposition that, behold, it was not toward him as in earlier days. And Hashem said to Jacob, "Return to the land of your fathers and to your native land, and I will be with you."(Bereishit 31:1-4)

On a subconscious level the goyim know that the state of the world depends upon Jews keeping Torah.  So when Jews aren't keeping Torah and they try to be just like the goyim, the whole world suffers from it and it eventually leads to anti-semitism.

G-d thus made the rectification and elevation of all creation totally dependent on the Jews.  To the extent that this can be expressed, we can thus say that He subjugated His Providence to them. Through their deeds, they can cause [His light] to shine forth and have influence, or, on the other hand, hold it back and conceal it.
The deeds of the other nations, on the other hand, do not add to or subtract from the state of creation, nor do they cause G-d to reveal Himself or withdraw.  All they can do is bring about their own gain or loss, and strengthen or weaken their own directing angel. (Derech Hashem, Israel and the Nations, Ramchal)

Anti-semitism can only be fought by returning to Hashem and returning to Eretz Yisrael.  Trying to fight it with hasbara is not only a waste of time but it is actually trying to fight Hashem rather than doing teshuva.




The phrase “light to the nations” has been distorted along with most of the Torah by the Hellenizers of our day, the Erev Rav.

Before us we have a recommendation for one world and one people, and why should Israel remain alone, a nation that dwells apart?

Likewise, regarding the verse, "Return, return, O Shulammite.  Return, return, that we may look upon you.  What will you see in the Shulammite?  As it were a dance of two companies" (Song of Songs 7:1), our sages offered the following description (Shir HaShirim Rabbah, 7:[1]2):

The nations of the world say to Israel, "How long shall you die for your G-d and pay Him... How long shall you be killed for His sake... How long shall you show G-d kindness when He shows you misfortune?  Come to us and we shall appoint you governors, prefects and commanders.  'Let us look [nechezeh] upon you--You will be the admiration [machazit] of the whole world"  As it says, "You shall be seen [techezeh] of all the people" (Ex. 18:21). 

The admiration of the whole world, a "light unto the nations"... Here is their basic enticement, adopted also by the Hellenists and falsifiers of Israel.  They have distorted the concept of Israel being a "covenant of the people, a light unto the nations" (Isaiah 42:6).  In their hands, this has turned into a demand that we depart the Land of our isolation and cling to the nations in the exile, living there with them in order to serve as their beacon.  To achieve this, we are supposed to abandon unpleasant, "unacceptable" concepts and laws, lest these make the nations hate us, and all this in the name of unity.  That is, we are supposed to assimilate for the sake of unity. (Or HaRa'ayon, Havdallah, Rabbi Kahane)

Being a "light to the nations" isn't a commandment or an action we perform nor our mission. It is the affect we have on the world by serving Hashem and following his Torah.

The 613 mitzvoth are called pillars of light.  When a Jew fulfills one of the 613 mitzvoth he/she brings down light from above (heaven) to below (earth), as we learn from the Tanya:

And this is what the Yenuka meant when he said that "The Supernal light that is kindled on one's head, namely, the Shechinah, requires oil," that is, to be clothed in wisdom, which is called "oil from the holy anointing," as is explained in the Zohar, that "these are the good deeds," namely, the 613 commandments, which derive from His blessed wisdom. Thereby the light of the Shechinah can cling to the wick, i.e. the vivifying soul in the body, which is metaphorically called a "wick." For just as in the case of a material candle, the light shines by virtue of the annihilation and burning of the wick turning to fire, so does the light of the Shechinah rest on the divine soul as a result of the annihilation of the animal soul and its transformation "From darkness to light and from bitterness to sweetness" in the case of the righteous, or at least through the destruction of its garments, which are thought, speech and action, and their transformation from the darkness of the kelipot to the Divine light of the blessed En Sof, which is clothed and united in the thought, speech and action of the 613 commandments of the Torah, in the case of benonim. For as a result of the transformation of the animal soul, originating from the kelipat nogah, [a transformation] from darkness to light, and so forth, there is brought about the so-called "ascent of the feminine waters" to draw the light of the Shechinah, i.e. the category of the "revealed" light of the blessed En Sof— over one's divine soul [principally dwelling] in the brain of the head. Thereby will also be clearly understood the text "For the Lord Thy G-d is a consuming fire" as is explained elsewhere.

The Greeks forbid Jews from keeping mitzvoth, which brings down the supernal light.  They also desired to eliminate the uniqueness of the Jewish people by destroying the separation between Jew and non-Jew.  Only when Am Yisrael is separated from impurity and the impure nations and fulfilling mitzvoth are we able to bring down the supernal light and then we will be "a light unto the nations".    The lighting of the oil which was lit in the Beit HaMikdash represented the intention of the Jews led by the Maccabees to be separate from the Greeks and the Hellenists and to return to mitzvot. (still trying to locate the source for this)

There is no commandment “to be a light to the nations” in the 613 mitzvot.  This is because “being a light to the nations” is a result of the actions of Am Yisrael doing all of the mitzvot. So if you want to be a "light to the nations" or even better you want to bring down the light of Hashem to illuminate the world, DO MITZVOT!!!! 

We are COMMANDED to LOVE good and to HATE evil


From here emerges the fundamental contrast between the thinking of G-d and the alien culture of the nations and the assimilationists among our own people.  In G-d's Torah, tolerance toward evil is inappropriate and impossible.  There does not exist any concept of coexistence between good and evil.  Quite the contrary, an oft repeated decree and command is this: "Destroy evil from your midst! Destroy evil from Israel!"  (Deut. 13:6; 17:7,12; 19:19; 21:21-22,24; 24:7).  Time and time again, G-d commands us regarding the need to separate between good and evil, so as to eradicate the evil from our midst.

 Evil is the thing G-d most hates.  It contradicts the purpose of Creation of the world, which is wholly good.  It is an unseemly black mark, marring the beauty and radiance of G-d's perfect, holy, entirely good world.  Evil threatens G-d's kingdom, as it were, and even threatens G-d's presence in that world.  Evil threatens G-d's kingdom, as it were, and even threaten's G-d's presence in that world. It threatens the continued existence of the world, created only for the sake of goodness.

 As King David said (Psalms 119:104),  "From Your precepts I get understanding.  Therefore I hate every false way"; and "I hate them that are of a double mind, but Your law do I love" (Ibid., v. 113); and "I hate and abhor falsehood" (Ibid., v. 163).

Furthermore, Amos said, "Seek good and not evil... Hate the evil and love the good" (Amos 5;14-15). And King Solomon said, "The fear of the L-rd is to hate evil"  (Prov. 8:13).

King David also said (Psalms 5:5), "You are not a G-d Who has pleasure in wickedness.  Evil shall not sojourn with You."  If G-d hates evil, He is also an enemy of evildoers.  As King David continues in the following verse, "The boasters shall not stand in Your sight.  You hate all workers of iniquity." In other words, if "evil shall not sojourn" with G-d, then it is clear that He "hates all workers of iniquity."  He also said, "The face of the L-rd is against them that do evil"  (Ibid., 34:17).
Therefore, wherever the Torah says, "Destroy evil from your midst," Onkelos renders it as, "Destroy evildoers from your midst." Evil, per se, is only an inanimate concept.  Only with the advent of evildoers, who translate evil into the language of reality, bringing it to life, does evil actually enter the world.  Therefore, despite their being His own handiwork, G-d hates them and commands that they be removed from the world.

Just as G-d loves good, so too, man, whose task is to emulate G-d, is obligated to love good and to cling to it and to ensure its spread throughout the world.  Since G-d hates evil and evildoers, it is man's task as well to hate evil and to destroy it.  As King David said (Psalms 97:10), "Ye that love the L-rd, hate evil!"  That is, the duty of those who love G-d is to hate evil and eradicate it from the world.
    Clearly, just as G-d hates evildoers, so must a Jew hate them and frustrate their designs.  As King David said, "I beheld them that were faithless and strove with them, because they observed not Your word" (Psalms 119;158); and "Do I not hate them, O L-rd, those who hate You?  Do I not strive with them that rise up against You?  I hate them with the utmost hatred.  I count them my enemies"  (Ibid., v. 139:21-22).  Redak comments on the phrase "utmost hatred":  "Hatred so great he could not hate them any more."

We also find, "They that forsake the law praise the wicked, but such as keep the law contend with them: (Prov.  28:4).  Metzudat David comments: "Contend with them:  They take issue with their wickedness, and even if the evildoers are great in number, they do not flatter them."  Ibn Ezra suggest a remarkable new idea when he comments, "'Contend with them': with those who forsake the law." Our sages said (Yevamot 103a-b):

Everything that is good when done by the righteous, is evil when done by the wicked:  [G-d told Laban]  "Take heed that you speak not to Jacob either good or bad" (Gen.  31:24).  I might understand his being forbidden to speak evil to him.  Fine!  But why good as well?  The point is that good deeds done by the wicked for the righteous are bad for them.

Moreover, as noted above, Or HaChaim comments on the verse, "You shall consume all the peoples that the L-rd your G-d delivers unto you.  Your eye shall not pity them"  (Deut.  7:16):  This conforms with , "Taking pity on the wicked is cruel' (Prov. 12:10).  In other words, such behavior is not good but evil."

King Solomon said (Prov. 21:12), "The righteous man who brings the evildoer success [such that the evildoer then attributes his success not to G-d but to himself-- Metzudat David] leads him astray to greater evil," and in Shemot Rabbah 9:2 we find:

Say unto Aaron:  "Take your rod"  (Ex. 7;():  This conforms with, "The rod of your strength G-d will send forth out of Zion.  Rule in the midst of your enemies"  (Psalms 110:2).  G-d dominates the wicked only with a rod.  Why?  Because they are likened to dogs.  As it says, "They return at evening.  They howl like a dog"  (Ibid., 59:7).  Just as dogs are commonly smitten with a rod, so are the wicked smitten.  It therefore mentions, "the rod of your strength"... G-d said to them, "Pharaoh is an evildoer.  If he asks you for a miracle, smite him with a rod."

Some agree that we are duty-bound to fight for good and to praise goodness and good people, yet they hold that we should not wage war against evil, and certainly should not provoke or curse the evildoer, yet they are in grave error:

Whoever mentions an evildoer without cursing him misses out on a Torah commandment-- "The name of the wicked shall rot" (Prov.  10:7).  Whenever Rav mentioned Haman on Purim he would say, "Cursed be Haman and cursed be his sons," to fulfill the verse from Proverbs.  (Bereshit Rabbah 49:1)

Here it would be fitting to interpret our sages' words from Megillah 7b:  "A man is required to become so intoxicated on Purim that he does not know the difference between 'Cursed be Haman' and 'Blessed be Mordechai,'" brought down as law in Shulchan Aruch, Orach Chim 695:2.  Many fine people have difficulty understanding this utterance.  I believe our sages established here a powerful and remarkable principle: the point is not that one should drink until he becomes confused and says, "Cursed be Mordechai,"  G-d forbid.  Rather, he should understand that there is no difference between blessing Mordechai and cursing Haman, between blessing the righteous man and cursing the evil one.  Both are mitzvot.  It is a mitzvah to fight and curse the evildoer precisely the way it is a mitzvah to bless the righteous man.  On Purim one should not hesitate to curse and hate Haman, because this is a mitzvah exactly like blessing a righteous man.  The two are equal.  
(Rabbi Meir Kahane, Or HaRa'ayon,pp.126-129)



In the past few years I have wondered why Hashem would allow this growing alliance between Jews and xians. Why would he allow xians to attach themselves to our government, our land, our customs and our people. Why would He let rabbis teach them Torah, which they then use for their own agenda? Why would Hashem let "judeo-xianity" develop and spread? Well finally I think I know the answer. Before we were given a Torah and a land, Moshe Rabbeinu accepted the Erev Rav into Am Yisrael. Before we can be completely redeemed, the Erev Rav has to be separated and removed from within Am Yisrael. Those Jews who have attached themselves to the goyim by making alliances and building relationships with them are the Erev Rav. Once the separation is completed, the evil will be removed. Of course this is only one part of the separation but it is the part that most affects my "community".