- משפטים ושקלים are fundamentally involved with each other – not simply because of the simple fact of the הקדמה of שקלים to המן, but in that קיימו וקבלו is נעשה ונשמע! Just as עמלק is central to the first appearance of הר סיני ויסעו מרפידים and only then ויבואו מדבר סיני – so too is עמלק’s attack central to recognizing the deeper element of קיימו וקבלו which is the קיום of תורה שבעל פה which otherwise as תוספו"ת points out would have been כפה עליהם הר כגיגית . Surprisingly, those elements נוגע שמיע: not only נעשה ונשמע but קריאה באזניהם בספר הברית, in the אשר תשים לפניהם, in the nature of קבלה being אזן, רציעת אזן, the interrelationship of אזן throughout, the nature of ברית in ירמיהו . This means that the concept of ברית is stressing the element that makes it possible to understand be part of and have sensitivity to – in which things are sensible not because I understand but because I understand in my own existence that makes it right. All this is brought out in the וי"ו of ואלה משפטים
But it turns out that that וי"ו is the same וי"ו missing in אלה תולדות שמים וארץ בהבראם! Which seems to פסל the whole vision of בראשית ברא אלקי"ם בשביל ישראל – and allows עמלק to say that בשביל עמלק שנקרא ראשית – because to עמלק, money, the utilization of power, the קנין possible here, is part of description of world in which things are randomly selected and therefore leave room for whatever you wish to do with them. That is פור as opposed to גורל: no destiny only פור possibilities and probabilities – all random
And yet what ישראל says – מה הראשונים מסיני אף אלו – is to indicate that the very fact that there is a structure of society which evolves from ישועות and watching out for number one, and that everything that emerges is the best result for all – the invisible hand of Adam Smith becomes the deepest expression of the warmth of the nature of existence – but yet which עמלק experiences as קרירות – this becomes חמת קרי which is נקמה of ברית – there is nothing cold only a world of competition that is warm in its essence.
In accepting this ברית we undo עמלק, such that it is the counter to עמלק that is נעשה ונשמע that reinserts וי"ו into מעשה בראשית and that which makes the whole בריאה not בשביל עמלק but בשביל ישראל שנקרא ראשית.

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