On the pasuk, "Israel is My firstborn son" (Shemot 4:22), the Sforno writes as follows: Even though the future destiny is, "Then I will change the nations [to speak] a pure language, so that they all will proclaim the Name of Hashem" (Zephaniah 3:9), and they will all recognize the truth – even so, Israel will remain forever in their supreme level. Therefore, they are called "firstborn," because he is always on the highest level, even though other children are born after him.

We learn from this that there are two virtues to Israel. The first is to be a light for the nations and to teach them knowledge of G-d, so that: "Many nations will go and say, "Come, let us go up to the Mountain of Hashem and to the Temple of the G-d of Jacob, and He will teach us of His ways and we will walk in His paths.' For from Zion shall go forth the Torah, and the word of Hashem from Yerushalayim." (Micha 4:2)

It would seem possible that after all the nations recognize the power of G-d's reign, there will no longer be any advantage to Israel over the nations of the world. Therefore, G-d declared that Israel is His firstborn son. This is the second virtue, which stands by itself – that even after the perfection of the world, Israel has supremacy in that they reveal G-d's glory in the world. G-d is connected to them, as Chazal teach that G-d bound His name with Israel by joining His name in theirs, "Yisra-el."

As Rav Kook zt"l writes: "Knesset Yisrael clothes the Divinity that is revealed in the world." These two roles are included in the pasuk: "You shall be to Me a kingdom of priests and a holy nation." (Shemot 19:6) A "holy nation" refers to the inherent virtue, whereas "a kingdom of priests" refers to Israel's role amongst the nations as a priest in the nation, "Torah they will seek from his mouth." (Malachi 2:8)

Most of the nations hate Israel primarily because of its priestly aspect. They do not want to learn a way of life from Israel. Amalek, a descendent of Esav, is different. They hate Israel also because of their inherent quality: "Was not Esav the brother of Yaakov – the word of Hashem – yet I loved Yaakov." (Malachi 1:2) In Esav's mind, Yaakov doubly harmed him: "He took away my birthright, and now, he took away my blessing." (Bereishit 27:36) The birthright reflects the inherent virtue of Yaakov, whereas the blessing reflects the external aspect that is evident also to the other nations. About the latter it says, "When you are aggrieved, you may cast off his yoke from upon your neck." (27:40) However, Esav objects to Yaakov also on account of his taking of the birthright, the inner virtue, which will never change.

"G-d exiled Israel amongst the nations only so that converts would be added to them"." (Pesachim 87b) However, regarding Amalek, is says that G-d swore that He will not accept converts from them, because the other nations object only to Israel's ways, and this can be corrected, whereas Amalek objects to the inner, inherent aspect of Israel. Therefore, we are commanded to obliterate their name completely.

This is what it says, "For the hand is on the Throne of G-d; Hashem maintains a war against Amalek, from generation to generation." (Shemot 17:16) Rashi explains: "G-d's Name is not complete, and Throne is not completer until Amalek's name will be obliterated." G-d's Name is something unseen, but is called on Israel, as we say: "Your great and holy Name you called upon us." (Prayer of the High Holidays and Three festivals) The Name reflects the inherent purpose of Israel. The royal Throne, on the other hand, is what Israel reveal in the world, as a kingdom of priests, and both are incomplete so long as Amalek exists.

This was Haman's intention when he said: "There is one people scattered abroad and dispersed among the people in all the provinces of your realm. Their laws are different from every other people's." (Esther 3:8) They are a single and special nation, who has inherent worth, and also they are dispersed among the nations to teach their Torah in public. This will not change in the future, because their laws are always different.

Therefore, the war against Amalek is so difficult, because it includes both the inherent and external quality of Israel. It required Yehoshua's battle, Moshe's prayer and G-d's oath: "I shall surely erase (macho emcheh) the memory of Amalek from under the heavens." (Shemot 17:14) The double language, "macho emcheh," reflects two erasures – corresponding to the inherent and the external war.