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<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'> *************************************************************************<o:p></o:p></span></font></b></p>
<p class=MsoNormal align=center style='text-align:center'><b><font size=2
face=Arial><span style='font-size:10.0pt;font-weight:bold'>THE TANACH STUDY
CENTER www.tanach.org<o:p></o:p></span></font></b></p>
<p class=MsoNormal align=center style='text-align:center'><b><i><font size=2
face=Arial><span style='font-size:10.0pt;font-weight:bold;font-style:italic'>In
Memory of Rabbi Abraham Leibtag<o:p></o:p></span></font></i></b></p>
<p class=MsoNormal align=center style='text-align:center'><b><font size=2
face=Arial><span style='font-size:10.0pt;font-weight:bold'>Shiurim in Chumash
& Navi by Menachem Leibtag<o:p></o:p></span></font></b></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>*************************************************************************<o:p></o:p></span></font></b></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'><o:p> </o:p></span></font></b></p>
<p class=MsoNormal align=center style='text-align:center'><b><i><font size=2
face=Arial><span style='font-size:10.0pt;font-weight:bold;font-style:italic'>PARSHAT
BESHALACH </span></font></i><span style='letter-spacing:-.15pt'><o:p></o:p></span></b></p>
<p class=MsoNormal align=center style='text-align:center'><b><i><font size=1
face=Arial><span style='font-size:9.0pt;letter-spacing:-.15pt;font-weight:bold;
font-style:italic'>"AMALEK - - V'LO YA'RAY ELOKIM"<o:p></o:p></span></font></i></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> Many nations have attacked and oppressed Am
Yisrael throughout its history. Yet, for some reason, Amalek is singled out as
Israel's 'arch enemy.' What was so terrible about Amalek's attack that requires
a battle 'for all generations'? <o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> To answer this question, we examine some very
interesting details in the Torah's description of this event (that are often
overlooked) in attempt to determine if the commandment to destroy Amalek should
be understood as something 'genetic' or 'generic'.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt;font-weight:bold'>INTRODUCTION<o:p></o:p></span></font></b></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>The details of Amalek's attack on
Israel in Parshat Besalach are quite scant. However, by considering <i><span
style='font-style:italic'>when</span></i> this battle takes place, as well as
the parallel source in Sefer Devarim, a more complete picture emerges - that
can help us understand why Amalek remains Israel's 'eternal' enemy.<o:p></o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>We begin our study with a
discussion of '<b><span style='font-weight:bold'>who'</span></b> is '<b><span
style='font-weight:bold'>where</span></b>' when Amalek first attacks.<o:p></o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt;font-weight:bold'><o:p> </o:p></span></font></b></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt;font-weight:bold'>WHO'S IN REFIDIM?<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> Note how the Torah begins the story of Amalek,
immediately after the story of "massa u'meriva": <o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> "And Amalek came, and attacked Israel at
REFIDIM..."<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> (see Shmot 17:8,
after 17:1-7)<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> From this pasuk alone, it would seem as though
ALL of Bnei Yisrael are encamped in Refidim when Amalek attacked. However,
when we consider what took place during the previous event (i.e. the story of
"massa u'meriva"), a very different picture emerges. Let's review
those events:<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>"And Bnei Yisrael traveled
from MIDBAR SIN... and encamped in REFIDIM, and there was <b><span
style='font-weight:bold'>no water</span></b> for the people to drink... and
they quarreled with Moshe..." (17:1-3)<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> To solve this water shortage, God instructs
Moshe to take his staff hit the rock etc. However, recall <b><span
style='font-weight:bold'>where</span></b> that rock is located:<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>"God said to Moshe, PASS
BEFORE the people, TAKE with you SOME OF THE ELDERS, and take the staff... I
will be standing before you at the ROCK at CHOREV; strike the rock [there] and
water will issue from it..." (17:5-6)<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> The rock that Moshe hits is NOT in Refidim -
rather, it is located at Har Sinai! Therefore, to drink this water, the entire
nation will now need to travel from Refidim to Har Sinai (as we discussed in
our first shiur on Parshat Beshalach).<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> Imagine the resulting situation: The entire
nation, who had suffered several days of life-threatening thirst in a hot
desert, must now first quench its immediate thirst, and then move its camp to
the new water source at Har Sinai. Those who still had ample strength probably
went first to the water source - to bring supplies back to those who were too
weak to travel. <o:p></o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>One could also assume that this
journey was not very organized, with the stronger men advancing ahead to set up
the new campsite, while those who were 'weak and tired' lingered behind.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt;font-weight:bold'>AMALEK ATTACKS<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> It is precisely at this point when Amalek attacks:
"Amalek came, and attacked Israel at REFIDIM..." (see 17:8). But who
is in Refidim? - Only a remnant of the camp - the weak and the tired - most
probably, primarily the women and children. <o:p></o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>Agreed, our interpretation thus
far has been based on conjecture and 'reading between the lines.' However, in
the parallel account of this story in Sefer Devarim, we find precisely these
missing details:<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>"Remember what Amalek did to
you BA'DERECH (on your journey) when you left Egypt - for he surprised you BA'DERECH
[i.e. while you were traveling] and cut down ALL THE STRAGGLERS IN YOUR REAR,
while you were FAMISHED & WEARY..." (see Devarim 25:17-18)<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> Amalek capitalizes on Bnei Yisrael's
disadvantage. [They break the laws of the 'Geneva Convention.'] Even in war
there are accepted norms of conduct; men fight men, armies engage armies.
Amalek's attack is outright unethical, even by wartime standards.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> [See Rashi & Ibn Ezra on "ayeif
v'yagaya" on Devarim 25:18.]<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt;font-weight:bold'>YIRAT ELOKIM<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> Further support of this interpretation may be
drawn from the conclusion of the pasuk cited earlier from Sefer Devarim:<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:28.8pt;text-indent:-11.8pt'><font size=1
face=Arial><span style='font-size:8.5pt;letter-spacing:-.15pt'>"...v'LO
YA'RAY ELOKIM - and he (Amalek) did not fear God."<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> (Devarim 25:18, see Rashi & Ibn Ezra in
contrast to Chizkuni)<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> This phrase - YA'RAY ELOKIM - in the context of
unethical (or immoral) behavior is found numerous times in Chumash. For
example, Avraham offers Avimelech the following explanation for lying about his
wife: <o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>"And Avraham explained (to
Avimelech), for I said (to myself) there is no YIRAT ELOKIM in this place, and
therefore they will kill me (to take my wife)…" (Breishit 20:11)<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> In this context, a lack of "yirat
Elokim" describes one who would kill a visitor in order to take his wife.
[Rather unethical according to even the lowest moral standards.]<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> Similarly, Yosef - pretending to be an Egyptian
official - tells the brothers that he will release them from jail, allowing
them a chance to prove that they are not spies. He prefaces this decision to
his brothers with the phrase: "... ET HA'ELOKIM ANI YA'RAY..." (see
Breishit 42:15-18). From this conversation, we see once again how the phrase
"yirat Elokim" in the Bible seems to be 'internationally' understood
as a description of ethical behavior. <o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> We find yet another example at the beginning of
Sefer Shmot, as the Torah describes how the midwives 'feared Elokim' by not
obeying Pharaoh's command to kill the male babies: "v'ti'rena ha'myaldot
et ha'Elokim..." (see</span> Shmot 1:21)<span style='letter-spacing:-.15pt'>.
<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>[Note as well Yitro's comment in </span>Shmot
18:21, suggesting to appoint judges who are "yirei Elokim", among a
list of other 'ethical' characteristics<span style='letter-spacing:-.15pt'>. /
See also our TSC shiur on the Akeyda. (<a
href="http://www.tanach.org/breishit/vayera.doc">www.tanach.org/breishit/vayera.doc</a>),
which discusses this phrase in greater detail.]<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> All of these examples support our interpretation
of the phrase "v'lo yarey Elokim" by Amalek - as reflective of their
unethical behavior - waging war on the weak and unprotected. <o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> Based on this analysis, we conclude that Torah
may have singled out Amalek as Israel's 'arch enemy' not merely because they
were the first nation to attack Israel, but rather due to the unethical nature
of that attack. <o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> In this sense, one could suggest that
"zecher Amalek" - the remembrance of Amalek - could be understood as
a 'generic' term describing any aggressive nation that would act in a similar
unethical manner, and not necessarily a 'genetic' term, describing any family
descendent of those people who attacked Israel at Refidim. <o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> Let's attempt to support this conclusion, and
its underlying logic.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt;font-weight:bold'>AMALEK IN THE BIBLE<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> The commandment to remember what Amalek did (see
both Shmot 17:16 and Devarim 25:17) seems to apply to every generation, even
after the original ('genetic') Amalek is wiped out. The eternal nature of this
law - to 'remember Amalek' - suggests that Amalek may also represent any
similar ('generic') type of enemy that may emerge in future generations.<o:p></o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>To support this understanding,
note how Amalek emerges in mass numbers during the time of David (see Shmuel
Aleph 27:7-9 and 30:1-3!), only a short time after they were 'totally wiped
out' by Shaul (ibid. chapter 15). <o:p></o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>Note as well how Amalek attacked
the 'women and children' of David's camp in Tziklag, taking them captive - at
the same time when David and his men had left on a mission. [It is recommended
that you read that entire account (see 30:1-19).] Here, we find not only the
name Amalek, but a very similar manner of ('unethical') warfare. <o:p></o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>In fact, if one follows Amalek's
whereabouts in Chumash - we find them all over:<o:p></o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>* In the western Sinai desert -<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt;text-indent:17.0pt'><font size=1
face=Arial><span style='font-size:8.5pt;letter-spacing:-.15pt'> when Bnei
Yisrael leave Egypt (Parshat Beshalach).<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>* in the northen Negev (near
Kadesh Barnea)<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt;text-indent:17.0pt'><font size=1
face=Arial><span style='font-size:8.5pt;letter-spacing:-.15pt'> when the spies
return (in Parshat Shlach / see 14:25).<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>* east of the Dead Sea (in
Jordan),<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt;text-indent:17.0pt'><font size=1
face=Arial><span style='font-size:8.5pt;letter-spacing:-.15pt'>when Bilam 'blesses'
them in Parshat Balak (see 24:20).<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> Then, in Sefer Shoftim, we find them joining in
battle against Israel, no matter who the primary enemy was:<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> * joining the Moabites in battle in the time
Ehud<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> (see Shoftim 3:13)<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> * attacking in the area of Efraim in the time of
Devora)<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> (see Shoftim 5:14, precise
context unclear)<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> * attacking Emek Yizrael, joining Midyan, in the
time of Gidon<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> (see Shoftim 6:3 & 6:33)<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:34.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>[Not to mention the battles of
Shaul and David against Amalek, as mentioned above.]<o:p></o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>Yet in all of these battles, we
never find Amalek living in any specific land, rather they appear as a nomadic
tribe - roaming the desert, and especially the highways crossing the desert; looking
for easy prey. Furthermore, we never find a mention of their god. Even when
Sefer Shoftim mentions the gods of the other nations that Bnei Yisrael
worshiped, we find the gods of Aram, Tzidon, Edom, Moav, Amon, and Phlishtim
(see Shoftim 10:6), we never find even a mention of the god of Amalek. <o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> Amalek emerges as a nation with no god, and no
land. Their very existence centers around plundering the unprotected. In
relation to Israel, and neighboring nations as well; at any time of weakness or
vulnerability, they swoop in and attack. <o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> Another proof that Amalek must be destroyed
because of their deeds, and not only because of their 'genes', is found in
Sefer Shmuel when God commands Shaul to destroy them. Note how Shmuel
describes Amalek (at that time) as a nation who had sinned against God (see
Shmuel Aleph 15:18).<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> Furthermore, from the commandment not to take
any booty from that battle (see again 15:18 and context of that entire
chapter), we find a parallel to Avraham's attitude to the city of Sedom.
Recall from Breishit 14:22-23, how Avraham shunned the very thought of taking
anything that once belonged to Sedom - the city of iniquity.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> Therefore, it is not incidental that it becomes
the mitzvah of the King of Israel to defeat Amalek (see I Shmuel 15:1-2 and
Rambam Hilchot Melachim 1:1). Recall how the king of Israel should be known
for his ability to establish a nation characterized by acts of "tzedaka
& mishpat" - see Shmuel Bet 8:15, Melachim Aleph 10:9, and Yirmiyahu
22:1-5,13-16 & 23:5-8. From that perspective, it also becomes his
responsibility (when capable of doing so) to pursue nations such as Amalek, who
wage war in unethical ways - taking advantage of the weak and helpless. <o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>[Note as well at the end of
Parshat Ki-teyze, immediately before the mitzvah to 'remember Amalek', we find
a set of laws that emphasize the enforcement of "tzedek u'mishpat" -
see Devarim 25:13-16).]<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>In summary, there definitely
appears to be something 'genetic' about Amalek, at least in Am Yisrael's first
encounter with that nation. However, the unethical nature of that attack, and
the Torah's immediate command to remember that event for all generations,
suggests a 'generic' understanding as well, for by remembering what Amalek had
done wrong - Am Yisrael is encouraged to remember their own national goal - to
do what is 'right and just'.<o:p></o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal style='margin-left:28.8pt;text-indent:-28.8pt'><font size=1
face=Arial><span style='font-size:8.5pt;letter-spacing:-.15pt'> shabbat
shalom,<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:28.8pt;text-indent:-28.8pt'><font size=1
face=Arial><span style='font-size:8.5pt;letter-spacing:-.15pt'> menachem<o:p></o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>FOR FURTHER IYUN<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>=================</span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt;font-weight:bold'>PRO'S & CON'S<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> There are certain pro's & con's that come
with this 'generic' understanding of Amalek. The obvious advantage, is that it
would solve the 'ethical' problem of how and why would God command us to kill
any descendant of that nation, even if those later generations did nothing
wrong. After all, Chumash itself teaches us that: " parents should die
for the sins of their children, nor children for the sins of their parents,
each man is responsible for his own sin" (Devarim 24:16). <o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> The obvious disadvantage is that the simple
pshat of the psukim suggests that this commandment applies specifically to the
people Amalek, the descendants of Esav's grandson (see Breishit 36:12).
Furthermore, this nation appears again several times in Tanach, which supports
the 'genetic' interpretation. For example, in Bilam's blessings, he sees
Amalek, in a manner very similar to how he sees Israel, and the Kenites etc.
(see Bamidbar 24:20-22). Later on, the books of Shoftim and Shmuel, the nation
of Amalek appears numerous times, and appears to a nation like any other in the
Bible.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Therefore,
in our shiur, we have tried to find the 'middle ground'.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt;font-weight:bold'>THE COUNTER ATTACK<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> This interpretation also explains an enigmatic
detail in the Torah's description of the counterattack, as presented in Parshat
Beshalach. When Moshe hears of Amalek's attack, he instructs Yehoshua to
launch a counteroffensive - machar - on the next day: <o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'>"Go fight Amalek... MACHAR - TOMORROW - I (Moshe)
will be standing at the top of the hill with the MATEH ELOKIM..."<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> (17:9/ See Ibn Ezra -
"givah" = Har Sinai!)<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> Should not Yehoshua engage Amalek immediately?
Why wait for another day of hostilities to pass before mobilizing the nation's
defense? According to our explanation, the leaders (Moshe & the elders) and
most of the men are already at Har Sinai. It will therefore take a full day for
Yehoshua to organize the troops and march them back towards Refidim.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>THE WATER AT SINAI<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> The
Moshav Zekeinim (Ba'alei Tosfot on the Torah) cites the question as to how the
water-producing rock in Chorev (Sinai) gave water to Bnei Yisrael in Refidim.
However, the Ramban (17:5) claims, as we mentioned in the shiur, that the
gushing water formed several rivers and streams that flowed to Refidim.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> As
for the significance of the water flowing specifically from Har Sinai - this
point is developed at length by the Abarbanel, in his commentary to this
parsha. He writes that as water symbolizes Torah, Hashem had intended all
along to provide the nation's water needs from Sinai, the site of the giving of
the Torah. Refidim was to have been a brief, preparatory stopover before the
nation's arrival at Sinai. </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>The Abarbanel adds that for this reason Hashem ordered
Moshe to bring the elders along with him to Sinai. The presentation of water
was to correspond to the presentation of the Torah, which also required the
presence of the zekeinim (Shmot 24:9). The Abarbanel also notes that the Beit
Hamikdash, which, like Har Sinai, is the place where Torah is given ("ki
mi'Tzion tetze Torah" - Yeshayahu 2:3; Michah 4:2), is also destined to
serve as a source of water - Yoel 4:18; Zecharya 14:8.</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt;font-weight:bold'>SPOILING HAR SINAI<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> Up until this point we have discussed the particularly
unethical nature of Amalek's attack. Yet, the eternal mitzvah to 'erase the
memory of Amalek' for all generations may also suggest a spiritual theme.
Recall from Part I that the entire journey from Egypt to Har Sinai served as a
'training mission' of sorts to spiritually prepare Bnei Yisrael for Matan
Torah. At Refidim, the 'stage has been set' for Matan Torah - but Amalek's
attack 'spoils' this encounter. [See Shir Ha'shirim 1:4.] In effect, Amalek
attempts to prevent Am Yisrael from achieving their Divine destiny. <o:p></o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>The nature of this struggle
remains throughout our history. Even once Am Yisrael conquers its internal
enemy and is finally prepared to follow God, external, human forces of evil,
unwilling to allow God's message to be heard, will always make one last attack.
Am Yisrael must remain prepared to fight this battle against Amalek for all
generations: "ki yad al kes Kah, MILCHAMA l'HASHEM b'AMALEK, m'dor
dor." (17:16)<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
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