Difference between revisions of "Annihilating Amalek/1/en"
(Original Author: Rabbi Hillel Novetsky) |
(Original Author: Rabbi Hillel Novetsky) |
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<h2>Shemot vs. Devarim</h2> | <h2>Shemot vs. Devarim</h2> | ||
| − | <p>In its recounting of the Amalek story, Devarim 25 provides some details which were absent from the Shemot account:</p> | + | <p>In its recounting of the Amalek story, Devarim 25 provides some details which were absent from the Shemot 17 account:</p> |
<multilang style="overflow:auto"> | <multilang style="overflow:auto"> | ||
<q xml:lang="he" dir="rtl">(יז) זָכוֹר אֵת אֲשֶׁר עָשָׂה לְךָ עֲמָלֵק בַּדֶּרֶךְ בְּצֵאתְכֶם מִמִּצְרָיִם. (יח) אֲשֶׁר קָרְךָ בַּדֶּרֶךְ וַיְזַנֵּב בְּךָ כׇּל הַנֶּחֱשָׁלִים אַחֲרֶיךָ וְאַתָּה עָיֵף וְיָגֵעַ וְלֹא יָרֵא אֱלֹהִים. (יט) וְהָיָה בְּהָנִיחַ ה' אֱלֹהֶיךָ לְךָ מִכׇּל אֹיְבֶיךָ מִסָּבִיב בָּאָרֶץ אֲשֶׁר ה' אֱלֹהֶיךָ נֹתֵן לְךָ נַחֲלָה לְרִשְׁתָּהּ תִּמְחֶה אֶת זֵכֶר עֲמָלֵק מִתַּחַת הַשָּׁמָיִם לֹא תִּשְׁכָּח.</q> | <q xml:lang="he" dir="rtl">(יז) זָכוֹר אֵת אֲשֶׁר עָשָׂה לְךָ עֲמָלֵק בַּדֶּרֶךְ בְּצֵאתְכֶם מִמִּצְרָיִם. (יח) אֲשֶׁר קָרְךָ בַּדֶּרֶךְ וַיְזַנֵּב בְּךָ כׇּל הַנֶּחֱשָׁלִים אַחֲרֶיךָ וְאַתָּה עָיֵף וְיָגֵעַ וְלֹא יָרֵא אֱלֹהִים. (יט) וְהָיָה בְּהָנִיחַ ה' אֱלֹהֶיךָ לְךָ מִכׇּל אֹיְבֶיךָ מִסָּבִיב בָּאָרֶץ אֲשֶׁר ה' אֱלֹהֶיךָ נֹתֵן לְךָ נַחֲלָה לְרִשְׁתָּהּ תִּמְחֶה אֶת זֵכֶר עֲמָלֵק מִתַּחַת הַשָּׁמָיִם לֹא תִּשְׁכָּח.</q> | ||
<q xml:lang="en"></q> | <q xml:lang="en"></q> | ||
</multilang> | </multilang> | ||
| − | <p>While | + | <p>While in Shemot the Torah sufficed with saying merely that Amalek came and fought, here, in Devarim, the Torah elaborates on how Amalek ambushed the Israelites when they were weakened and weary from their journey. Does this action of Amalek betray a moral failing and thus explain the need to exact retribution from them, or does it simply reflect their use of sound military strategy? This question may depend, in part, on whether the accompanying phrase "וְלֹא יָרֵא אֱלֹהִים" describes the character of the Israelites or the Amalekites.</p> |
| − | <p>Additionally, while | + | <p>Additionally, while Shemot 17 tells of Hashem's vow that He will be the one to destroy Amalek, in Devarim, it is the Children of Israel who are instructed to do so. What accounts for this discrepancy?</p> |
| − | |||
<h2>Timing of the Fulfillment</h2> | <h2>Timing of the Fulfillment</h2> | ||
| − | <p></p> | + | <p>Devarim 25 commands that the eradicating of Amalek should take place only after the Israelites have completed the conquest of all of their other enemies. Similarly, Shemot 17:16 describes an eternal battle with Amalek ("מִלְחָמָה לַה' בַּעֲמָלֵק מִדֹּר דֹּר"). But if Amalek's crime was so heinous, why did Hashem postpone their day of reckoning? Could He not have ordered Moshe to wipe them out completely when Amalek first attacked in Shemot 17? Furthermore, why is Moshe instructed already in Shemot 17 (before it is known that Moshe will not be leading the nation into the Promised Land) to apprise Yehoshua of Hashem's plan? And why is it only Shaul (in Shemuel I 15), rather than Yehoshua, who is ultimately commanded to execute this command?</p> |
</page> | </page> | ||
</aht-xml> | </aht-xml> | ||
Version as of 01:25, 13 March 2014
Annihilating Amalek
Introduction
A Disproportionate Response?
Shortly after the Children of Israel begin their trek through the wilderness, Amalek comes to do battle with them. After Yehoshua vanquishes Amalek's army, Shemot 17:14 records Hashem's promise to obliterate any trace of Amalek from the face of the earth:
וַיֹּאמֶר ה' אֶל מֹשֶׁה כְּתֹב זֹאת זִכָּרוֹן בַּסֵּפֶר וְשִׂים בְּאָזְנֵי יְהוֹשֻׁעַ כִּי מָחֹה אֶמְחֶה אֶת זֵכֶר עֲמָלֵק מִתַּחַת הַשָּׁמָיִם.
What about Amalek's actions engendered such a harsh Divine response? Were Amalek's actions so much worse than those of the Egyptians who, despite their enslavement of the Israelites for centuries1 and tossing of their infants into the Nile, were nonetheless shielded by the Torah's command "You shall not abhor an Egyptian"?2
Shemot vs. Devarim
In its recounting of the Amalek story, Devarim 25 provides some details which were absent from the Shemot 17 account:
(יז) זָכוֹר אֵת אֲשֶׁר עָשָׂה לְךָ עֲמָלֵק בַּדֶּרֶךְ בְּצֵאתְכֶם מִמִּצְרָיִם. (יח) אֲשֶׁר קָרְךָ בַּדֶּרֶךְ וַיְזַנֵּב בְּךָ כׇּל הַנֶּחֱשָׁלִים אַחֲרֶיךָ וְאַתָּה עָיֵף וְיָגֵעַ וְלֹא יָרֵא אֱלֹהִים. (יט) וְהָיָה בְּהָנִיחַ ה' אֱלֹהֶיךָ לְךָ מִכׇּל אֹיְבֶיךָ מִסָּבִיב בָּאָרֶץ אֲשֶׁר ה' אֱלֹהֶיךָ נֹתֵן לְךָ נַחֲלָה לְרִשְׁתָּהּ תִּמְחֶה אֶת זֵכֶר עֲמָלֵק מִתַּחַת הַשָּׁמָיִם לֹא תִּשְׁכָּח.
While in Shemot the Torah sufficed with saying merely that Amalek came and fought, here, in Devarim, the Torah elaborates on how Amalek ambushed the Israelites when they were weakened and weary from their journey. Does this action of Amalek betray a moral failing and thus explain the need to exact retribution from them, or does it simply reflect their use of sound military strategy? This question may depend, in part, on whether the accompanying phrase "וְלֹא יָרֵא אֱלֹהִים" describes the character of the Israelites or the Amalekites.
Additionally, while Shemot 17 tells of Hashem's vow that He will be the one to destroy Amalek, in Devarim, it is the Children of Israel who are instructed to do so. What accounts for this discrepancy?
Timing of the Fulfillment
Devarim 25 commands that the eradicating of Amalek should take place only after the Israelites have completed the conquest of all of their other enemies. Similarly, Shemot 17:16 describes an eternal battle with Amalek ("מִלְחָמָה לַה' בַּעֲמָלֵק מִדֹּר דֹּר"). But if Amalek's crime was so heinous, why did Hashem postpone their day of reckoning? Could He not have ordered Moshe to wipe them out completely when Amalek first attacked in Shemot 17? Furthermore, why is Moshe instructed already in Shemot 17 (before it is known that Moshe will not be leading the nation into the Promised Land) to apprise Yehoshua of Hashem's plan? And why is it only Shaul (in Shemuel I 15), rather than Yehoshua, who is ultimately commanded to execute this command?
