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<DIV><FONT face=Arial
size=2>*************************************************************<BR>
THE TANACH STUDY CENTER
[http://www.tanach.org]<BR>
In Memory of Rabbi Abraham Leibtag<BR> Shiurim in
Chumash & Navi by Menachem
Leibtag<BR>*************************************************************</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial
size=2>
PARSHAT
BESHALACH<BR> <BR>
"AMALEK - - V'LO YA'RAY ELOKIM"<BR> <BR> Many
nations have attacked and oppressed Am Yisrael<BR>throughout its history. Yet,
for some reason, Amalek is<BR>singled out as Israel's 'arch enemy.' What was so
terrible<BR>about Amalek's attack that requires a battle 'for
all<BR>generations'?<BR> To answer this question, we
examine some very interesting<BR>details in the Torah's description of this
event (that are<BR>often overlooked) in attempt to determine if Amalek
is<BR>something 'genetic' or 'generic'.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>INTRODUCTION<BR> The details of Amalek's
attack on Israel in Parshat Besalach<BR>are quite scant. However, by
considering when this battle<BR>takes place, as well as the parallel source in
Sefer Devarim,<BR>a more complete picture emerges - that can help us
understand<BR>why Amalek remains Israel's 'eternal' enemy.<BR> We begin
our study with a discussion of 'who is where' when<BR>Amalek first
attacks.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>WHO'S IN REFIDIM?<BR> Note
how the Torah begins the story of Amalek,<BR>immediately after the story of
"massa u'meriva":<BR> "And Amalek came, and attacked
Israel at
REFIDIM..."<BR>
(see Shmot 17:8, after 17:1-7)<BR> From this pasuk
alone, it would seem as though ALL of<BR>Bnei Yisrael are encamped in Refidim
when Amalek attacked.<BR>However, when we consider what took place during the
previous<BR>event (i.e. the story of "massa u'meriva"), a very
different<BR>picture emerges. Let's review those events:<BR> "And
Bnei Yisrael traveled from MIDBAR SIN... and encamped<BR> in REFIDIM, and
there was no water for the people to<BR> drink... and they quarreled with
Moshe..." (17:1-3)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> To solve this water
shortage, God instructs Moshe to take<BR>his staff hit the rock etc.
However, recall where that rock<BR>is located:<BR> "God said to Moshe,
PASS BEFORE the people, TAKE with you<BR> SOME OF THE ELDERS, and take the
staff... I will be standing<BR> before you at the ROCK at CHOREV; strike
the rock [there]<BR> and water will issue from it..."
(17:5-6)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> The rock that Moshe hits
is NOT in Refidim - rather, it<BR>is located at Har Sinai! Therefore, to
drink this water, the<BR>entire nation will now need to travel from Refidim to
Har<BR>Sinai (as we discussed in our first shiur on
Parshat<BR>Beshalach).<BR> Imagine the resulting
situation: The entire nation, who<BR>had suffered several days of
life-threatening thirst in a hot<BR>desert, must now first quench its immediate
thirst, and then<BR>move its camp to the new water source at Har Sinai.
Those who<BR>still had strength probably went first to the water source
to<BR>bring supplies back to those who were too weak to travel.<BR> One
could also assume that this journey was not very<BR>organized, with the stronger
men advancing ahead to set up the<BR>new campsite, while those who were 'weak
and tired' lingered<BR>behind.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>AMALEK ATTACKS<BR> It is
precisely at this point when Amalek attacks:<BR>"Amalek came, and attacked
Israel at REFIDIM..." (see 17:8).<BR>But who is in Refidim? - Only a
remnant of the camp - the<BR>weak and the tired - most probably, primarily the
women and<BR>children.<BR> Agreed, our interpretation thus far has been
based on<BR>conjecture and 'reading between the lines.' However, in
the<BR>parallel account of this story in Sefer Devarim, we find<BR>precisely
these missing details:<BR> "Remember what Amalek did to you BA'DERECH (on
your journey)<BR> when you left Egypt - for he surprised you BA'DERECH
[i.e.<BR> while you were traveling] and cut down ALL THE STRAGGLERS
IN<BR> YOUR REAR, while you were FAMISHED &
WEARY..." (see<BR> Devarim 25:17-18)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Amalek capitalizes on Bnei
Yisrael's disadvantage. [They<BR>break the laws of the 'Geneva
Convention.'] Even in war there<BR>are accepted norms of conduct; men
fight men, armies engage<BR>armies. Amalek's attack is outright unethical, even
by wartime<BR>standards.<BR> [See Rashi & Ibn Ezra
on "ayeif v'yagaya" on Devarim<BR>25:18.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>YIRAT ELOKIM<BR> Further
support of this interpretation may be drawn from<BR>the conclusion of the pasuk
cited earlier from Sefer Devarim:<BR> "...v'LO YA'RAY ELOKIM - and he
(Amalek) did not fear God."<BR>
(Devarim 25:18, see Rashi & Ibn Ezra in contrast
to<BR>Chizkuni)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> This phrase - YA'RAY
ELOKIM - in the context of unethical<BR>(or immoral) behavior is found numerous
times in Chumash. For<BR>example, Avraham offers Avimelech the following
explanation<BR>for lying about his wife:<BR> "And Avraham explained (to
Avimelech), for I said (to<BR> myself) there is no YIRAT ELOKIM in this
place, and<BR> therefore they will kill me (to take my wife)…"
(Breishit<BR> 20:11)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> In this context, a lack of
"yirat Elokim" describes one<BR>who would kill a visitor in order to take his
wife. [Quite<BR>unethical according to even the lowest moral
standards.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Similarly, Yosef -
pretending to be an Egyptian official<BR>- tells the brothers that he will
release them from jail,<BR>allowing them a chance to prove that they are not
spies. He<BR>prefaces his decision to his brothers with the phrase: "...
ET<BR>HA'ELOKIM ANI YA'RAY..." (see Breishit 42:15-18). From
this<BR>conversation, we see once again how the phrase "yirat Elokim"<BR>in the
Bible seems to be 'internationally' understood as a<BR>description of ethical
behavior.<BR> We find yet another example at the
beginning of Sefer<BR>Shmot, as the Torah describes how the midwives 'feared
Elokim'<BR>by not obeying Pharaoh's command to kill the male
babies:<BR>"v'ti'rena ha'myaldot et ha'Elokim..." (see Shmot
1:21).<BR> [Note as well Yitro's comment in Shmot 18:21, suggesting
to<BR> appoint judges who are "yirei Elokim", among a list of
other<BR> 'ethical' characteristics. / See also our TSC shiur on
the<BR> Akeyda. (<A
href="http://www.tanach.org/breishit/vayera.doc">www.tanach.org/breishit/vayera.doc</A>),
which<BR> discusses this phrase in greater detail.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> All of these examples
support our interpretation of the<BR>phrase "v'lo yarey Elokim" by Amalek - as
reflective of their<BR>unethical behavior - waging war on the weak and
unprotected.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Based on this analysis, we
conclude that Torah may have<BR>singled out Amalek as Israel's 'arch enemy' not
merely because<BR>they were the first nation to attack Israel, but rather due
to<BR>the unethical nature of that attack.<BR> In this
sense, one could suggest that "zecher Amalek" -<BR>the remembrance of Amalek -
could be understood as a 'generic'<BR>term describing any aggressive nation that
would act in a<BR>similar unethical manner, and not necessarily a
'genetic'<BR>term, describing any family descendent of those people
who<BR>attacked Israel at Refidim.<BR> Let's attempt to
support this conclusion, and its<BR>underlying logic.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>AMALEK IN THE BIBLE<BR> The
commandment to remember what Amalek did (see both<BR>Shmot 17:16 and Devarim
25:17) seems to apply to every<BR>generation, even after the original
('genetic') Amalek is<BR>wiped out. The eternal nature of this law - to
'remember<BR>Amalek' - suggests that Amalek may also represent any
similar<BR>('generic') type of enemy that may emerge in
future<BR>generations.<BR> To support this understanding, note how Amalek
emerges in<BR>mass numbers during the time of David (see Shmuel Aleph
27:7-9<BR>and 30:1-3!), only a short time after they were 'totally wiped<BR>out'
by Shaul (ibid. chapter 15).<BR> Note as well how Amalek attacked the
'women and children' of<BR>David's camp in Tziklag, taking them captive - at the
same<BR>time when David and his men had left on a mission. [It
is<BR>recommended that you read that entire account (see 30:1-19).]<BR>Here, we
find not only the name Amalek, but a very similar<BR>manner of ('unethical')
warfare.<BR> In fact, if one follows Amalek's whereabouts in Chumash -
we<BR>find them all over:<BR> * In the western Sinai desert
-<BR> when Bnei Yisrael leave Egypt (Parshat
Beshalach).<BR> * in the northen Negev (near Kadesh
Barnea)<BR> when the spies return (in Parshat Shlach /
see 14:25).<BR> * east of the Dead Sea (in Jordan),<BR>
when Bilam 'blesses' them in Parshat Balak (see 24:20).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Then, in Sefer Shoftim, we
find them joining in battle<BR>against Israel, no matter who the primary enemy
was:<BR> * joining the Moabites in battle in the time
Ehud<BR>
(see Shoftim 3:13)<BR> * attacking in the area of Efraim
in the time of
Devora)<BR>
(see Shoftim 5:14, precise context unclear)<BR> *
attacking Emek Yizrael, joining Midyan, in the time
of<BR>Gidon<BR>
(see Shoftim 6:3 & 6:33)<BR> [Not to mention the battles
of Shaul and David against<BR> Amalek, as mentioned
above.]<BR> <BR> Yet in all of these battles, we never
find Amalek living in<BR>any specific land, rather a nomadic tribe - roaming
the<BR>desert, looking for easy prey. Furthermore, we never find
a<BR>mention of their god. Even when Sefer Shoftim mentions the<BR>gods of
the other nations that Bnei Yisrael worshiped, we find<BR>the gods of Aram,
Tzidon, Edom, Moav, Amon, and Phlishtim (see<BR>Shoftim 10:6), we never find
even a mention of the god of<BR>Amalek.<BR> Amalek
emerges as a nation with no god, and no land.<BR>Their primary goal appears to
be the denial of Israel's right<BR>to exist. At any time of Israel's
weakness, they swoop in and<BR>attack.<BR> Another proof
that Amalek must be destroyed because of<BR>their deeds, and not only because of
their 'genes' is found in<BR>Sefer Shmuel when God commands Shaul to destroy
them. Note<BR>how Shmuel describes Amalek (at that time) as a nation who
had<BR>sinned against God (see Shmuel Aleph 15:18).<BR>
Furthermore, from the commandment not to take any booty<BR>from that battle (see
again 15:18 and context of that entire<BR>chapter), we find a parallel to
Avraham's attitude to the city<BR>of Sedom. Recall from Breishit 14:22-23,
how Avraham shunned<BR>the very thought of taking anything that once belonged
to<BR>Sedom - the city of iniquity.<BR> Therefore, it is
not incidental that it becomes the<BR>mitzvah of the King of Israel to defeat
Amalek (see I Shmuel<BR>15:1-2 and Rambam Hilchot Melachim 1:1). Recall
how the king<BR>of Israel should be known for his ability to establish
a<BR>nation characterized by acts of "tzedaka & mishpat" - see<BR>Shmuel Bet
8:15, Melachim Aleph 10:9, and Yirmiyahu 22:1-5,13-<BR>16 & 23:5-8.
>From that perspective, it also becomes his<BR>responsibility (when capable of
doing so) to pursue nations<BR>such as Amalek, who wage war in unethical ways -
taking<BR>advantage of the weak and helpless.<BR> [Note as well at the end
of Parshat Ki-teyze, immediately<BR> before the mitzvah to 'remember
Amalek', we find a set of<BR> laws that emphasize the enforcement of
"tzedek u'mishpat" -<BR> see Devarim 25:13-16).]<BR> <BR> In
summary, there definitely appears to be something<BR>'genetic' about Amalek, at
least in Am Yisrael's first<BR>encounter with that nation. However, the
unethical nature of<BR>that attack, and the Torah's immediate command to
remember<BR>that event for all generations, suggests a
'generic'<BR>understanding as well, for by remembering what Amalek had
done<BR>wrong - Am Yisrael is encouraged to remember their own<BR>national goal
- to do what is 'right and just'.<BR>
<BR>
shabbat
shalom,<BR>
menachem<BR>FOR FURTHER IYUN<BR>=================</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>PRO'S & CON'S<BR> There
are certain pro's & con's that come with this<BR>'generic' understanding of
Amalek. The obvious advantage, is<BR>that it would solve the 'ethical' problem
of how and why would<BR>God command us to kill any descendant of that nation,
even if<BR>those later generations did nothing wrong. After all,
Chumash<BR>itself teaches us that: " parents should die for the sins of<BR>their
children, nor children for the sins of their parents,<BR>each man is responsible
for his own sin" (Devarim 24:16).<BR> The obvious
disadvantage is that the simple pshat of the<BR>psukim suggests that this
commandment applies specifically to<BR>the people Amalek, the descendants of
Esav's grandson (see<BR>Breishit 36:12). Furthermore, this nation appears
again<BR>several times in Tanach, which supports the
'genetic'<BR>interpretation. For example, in Bilam's blessings, he
sees<BR>Amalek, in a manner very similar to how he sees Israel, and<BR>the
Kenites etc. (see Bamidbar 24:20-22). Later on, the books<BR>of Shoftim
and Shmuel, the nation of Amalek appears numerous<BR>times, and appears to a
nation like any other in the Bible.<BR> Therefore, in
our shiur, we have tried to find the<BR>'middle ground'.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE COUNTER ATTACK<BR> This
interpretation also explains an enigmatic detail in<BR>the Torah's description
of the counterattack, as presented in<BR>Parshat Beshalach. When Moshe
hears of Amalek's attack, he<BR>instructs Yehoshua to launch a counteroffensive
- machar - on<BR>the next day:<BR> "Go fight Amalek... MACHAR
- TOMORROW - I (Moshe) will be<BR> standing at the
top of the hill with the MATEH
ELOKIM..."<BR>
(17:9/ See Ibn Ezra - "givah" = Har Sinai!)<BR> <BR> Should not
Yehoshua engage Amalek immediately? Why wait<BR>for another day of hostilities
to pass before mobilizing the<BR>nation's defense? According to our explanation,
the leaders<BR>(Moshe & the elders) and most of the men are already at
Har<BR>Sinai. It will therefore take a full day for Yehoshua to<BR>organize the
troops and march them back towards Refidim.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE WATER AT SINAI<BR> The
Moshav Zekeinim (Ba'alei Tosfot on the Torah) cites<BR>the question as to how
the water-producing rock in Chorev<BR>(Sinai) gave water to Bnei Yisrael in
Refidim. However, the<BR>Ramban (17:5) claims, as we mentioned in the
shiur, that the<BR>gushing water formed several rivers and streams that flowed
to<BR>Refidim.<BR> As for the significance of the water
flowing specifically<BR>from Har Sinai - this point is developed at length by
the<BR>Abarbanel, in his commentary to this parsha. He writes that<BR>as
water symbolizes Torah, Hashem had intended all along to<BR>provide the nation's
water needs from Sinai, the site of the<BR>giving of the Torah. Refidim
was to have been a brief,<BR>preparatory stopover before the nation's arrival at
Sinai.<BR> The Abarbanel adds that for this reason Hashem ordered
Moshe<BR>to bring the elders along with him to Sinai. The
presentation<BR>of water was to correspond to the presentation of the
Torah,<BR>which also required the presence of the zekeinim (Shmot 24:9).<BR>The
Abarbanel also notes that the Beit Hamikdash, which, like<BR>Har Sinai, is the
place where Torah is given ("ki mi'Tzion<BR>tetze Torah" - Yeshayahu 2:3; Michah
4:2), is also destined to<BR>serve as a source of water - Yoel 4:18; Zecharya
14:8.<BR> <BR>SPOILING HAR SINAI<BR> Up until this
point we have discussed the particularly<BR>unethical nature of Amalek's attack.
Yet, the eternal mitzvah<BR>to 'erase the memory of Amalek' for all generations
may also<BR>suggest a spiritual theme. Recall from Part I that the
entire<BR>journey from Egypt to Har Sinai served as a 'training mission'<BR>of
sorts to spiritually prepare Bnei Yisrael for Matan Torah.<BR>At Refidim, the
'stage has been set' for Matan Torah - but<BR>Amalek's attack 'spoils' this
encounter. [See Shir Ha'shirim<BR>1:4.] In effect, Amalek attempts to prevent Am
Yisrael from<BR>achieving their Divine destiny.<BR> The nature of this
struggle remains throughout our history.<BR>Even once Am Yisrael conquers its
internal enemy and is<BR>finally prepared to follow God, external, human forces
of<BR>evil, unwilling to allow God's message to be heard, will<BR>always make
one last attack. Am Yisrael must remain prepared<BR>to fight this battle against
Amalek for all generations: "ki<BR>yad al kes Kah, MILCHAMA l'HASHEM b'AMALEK,
m'dor dor."<BR>(17:16)</FONT></DIV>
<DIV> </DIV>
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