Annihilating Amalek/2

Annihilating Amalek

Exegetical Approaches

Overview

Most commentators view the command to annihilate Amalek as a singular one which resulted from the gravity of their sin. This approach splits into two, with R"Y Bekhor Shor and many others highlighting the immoral conduct of Amalek (בין אדם לחברו) in preying on the weak and defenseless, while Ibn Ezra and Ramban emphasize Amalek's defiance of Hashem (בין אדם למקום). Abarbanel synthesizes both aspects and suggests that, as a consequence, both Israel and Hashem play a role in eliminating Amalek.

Others, though, understand that neither the Amalekites' actions nor their punishment were so extraordinary or reflect a particularly grievous interpersonal or religious sin. Thus, Ralbag and Cassuto focus instead on the potential danger which Amalek's existence posed to the security and survival of the Children of Israel. Finally, the Mekhilta appears to go a step further in viewing the destruction of Amalek as merely the prototype for the standard fate of all enemies who dare to attack Israel.

Immoral Conduct

Amalek attacked without just cause and in an unscrupulous fashion. They are punished more harshly than other enemies of Israel because of their terrorist mindset and lack of moral norms.

Sources: R. Yosef Bekhor ShorDevarim 25:17-19About R. Yosef Bekhor Shor, AbarbanelShemot 17 QuestionsShemot 17Devarim 25Shemuel I 15About R. Yitzchak Abarbanel,¹ ShadalShemot 1:15Shemot 17:14Devarim 25:12About R. S.D. Luzzatto, R. S"R HirschShemot 17:8Shemot 17:14Devarim 25:17Devarim 25:18Devarim 25:19About R. S"R Hirsch, R. D"Z HoffmannShemot 17:8Devarim 25:17-19About R. D"Z Hoffmann

"וְלֹא יָרֵא אֱלֹהִים" – All of these commentators maintain that the phrase describes Amalek rather than the Israelites.² They differ, though, in their understanding of the phrase "יָרֵא אֱלֹהִים":

• According to both Abarbanel and R. Hirsch,³ the verse is saying that Amalek had no fear of Hashem.⁴
• Shadal⁵ and R. David Zvi Hoffmann, in contrast, claim that the phrase means that Amalek had no fear of any god.⁶ "יראת א-להים" is not limited to one's belief in Hashem, but instead refers to one's moral and ethical conduct as a whole.⁷

Why did Amalek attack? According to these commentators, Amalek had no good reason for attacking, as it was neither a war of defense nor conquest for them, nor was there any provocation on the part of Israel. R. Hirsch adds that Amalek's only motivation was the glory of victory and their scorn of peace-loving nations.

"וַיְזַנֵּב בְּךָ כׇּל הַנֶּחֱשָׁלִים" – According to this approach, Amalek's preying on the weak stragglers is what underscored their immorality.⁸

Context in Devarim – R. Yosef Bekhor Shor and Shadal point out that the context of the command in Devarim is one of dishonest business dealings, supporting the idea that Amalek's crime is also related to his crooked actions and military tactics. R. Hirsch adds that the preceding chapters in Devarim detail the various commandments which guide Israel to be an ethical nation. The Torah then contrasts the Israelite lifestyle, a paradigm of morality, with that of its antithesis, Amalek.

A continuous pattern – Amalek displays similar behavior, in targeting civilians rather than armed forces, in their plundering of the land in the time of Gidon,⁹ and in their looting of David's camp in Ziklag and making off with the defenseless women and children while David was away in battle.¹⁰

Biblical parallels – The language of "מחה" and the concept of wiping out a population for its crimes appears also in the story of the Flood.¹¹ Like here, the stated reason is the world's immorality ("מָלְאָה הָאָרֶץ חָמָס").

Relationship to command regarding seven nations – The Children of Israel were similarly commanded to destroy the nations of Canaan because of their immorality.¹²

Hashem or Israel? Abarbanel maintains that both play a role in the destruction of Amalek, as the attack was aimed at both Israel and God.¹³

Yehoshua's future role – Abarbanel and Shadal assert that Hashem's instructions in Shemot 17 did not imply that Yehoshua was to play any special role in the ultimate conquest of Amalek. Rather, since he was the leader in this first battle, he was also given the honor of recording the event and knowing that the job would be completed.¹⁴

When to destroy? According to Abarbanel, Hashem commanded the nation to destroy Amalek only after they would be settled in the land of Israel, in order that they not be overwhelmed by simultaneously needing to conquer both the Canaanites and Amalek. R. D"Z Hoffmann, in contrast, asserts that Hashem wanted to clarify that destroying Amalek was not just another war of conquest, but rather a holy war against immorality.¹⁵

"מִדֹּר דֹּר" – According to R. Hirsch, the ongoing war is against the legacy of Amalek,¹⁶ i.e. against glorifying power and the idea that might makes right. Hashem is telling the Children of Israel never to forget that they represent the antithesis of Amalek. The other commentators might suggest that Hashem, knowing that Amalek was not destroyed totally in the time of Shaul, is commanding that we continuously fight throughout the generations, until the mission is achieved.

Disrespect for the Divine

Whereas the miracles of the Exodus generally achieved their goal of having all of the nations recognize Hashem and tremble before Him,¹⁷ Amalek had no such fear but rather desired to profane Hashem's name. In eliminating the Amalekites, Hashem turned them into an example from which the rest of the world would learn.

Sources: Ibn EzraShemot Long Commentary 17:14Devarim 25:18Devarim 25:19About R. Avraham ibn Ezra,¹⁸ RambanShemot 17:14Shemot 17:16About R. Moshe Nachmanides, TurLong Commentary Shemot 17:14About R. Yaakov b. Asher, AbarbanelShemot 17 QuestionsShemot 17Devarim 25Shemuel I 15About R. Yitzchak Abarbanel,¹⁹ NetzivShemot 17:14About R. Naftali Tzvi Yehuda Berlin²⁰

"וְלֹא יָרֵא אֱלֹהִים" – According to Ibn Ezra, Ramban, and Abarbanel, the subject of this phrase is Amalek.²¹ When Hashem tells the nation to remember what Amalek did to them, He is pointing to the problematic aspect of Amalek's actions, that he had no fear of God.²²

Why did Amalek attack? Abarbanel emphasizes that the Amalekites had nothing to gain by attacking,²³ and fought only to denigrate God's name by showing that they were more powerful than He.²⁴

"וַיְזַנֵּב בְּךָ כׇּל הַנֶּחֱשָׁלִים" – This approach might view Amalek's attack from the rear as simple military strategy, but no worse.

Biblical parallels – The language of "מחה" and the notion of Hashem liquidating a nation appears also in the story of the Sin of the Golden Calf.²⁵ In this instance, as well, Hashem proposes to kill those who did not fear Him and rebelled against Him.

Hashem or Israel? Abarbanel maintains that both play a role in the destruction of Amalek,²⁶ as Amalek targeted both Hashem and the nation. In contrast, the Tur suggests that the Torah is simply saying that if the Children of Israel do their job, Hashem will help as well.²⁷

When to destroy? Ibn Ezra, Ramban, and Abarbanel all assert that Hashem wanted the nation to first wipe out the seven nations, and thus did not instruct them to kill off Amalek until that mission was accomplished. Otherwise the combined task might have been too daunting.

Yehoshua's future role – According to Ibn Ezra, Hashem's instructions to Yehoshua regarding the annihilation of Amalek were first told to him only in the fortieth year.²⁸ At this point, it was already known that he was to be the next leader, and as such, he was the appropriate audience.²⁹ Ramban adds that had the conquest actually been finished during his era, Yehoshua would have been the one to complete the task. Only because enemies abounded until the monarchic period, was Shaul chosen instead.³⁰

"מִדֹּר דֹּר" – Netziv suggests that Hashem's eternal battle is against not just the physical nation of Amalek, but against their belief system which denies the concept of Divine providence. It is this "memory" or legacy, that Hashem promises to obliterate from the world.³¹

Existential Threat

The Amalekites desired to completely exterminate Israel. Thus, wiping them out was the only way to eliminate their ongoing threat to the Israelites' survival.

Sources: RalbagShemot 17Shemot 17, Toelet 1Devarim 25:17-19About R. Levi b. Gershom, U. CassutoShemot 17:8Shemot 17:14About Prof. U. Cassuto

Why did Amalek attack?

• Ralbag associates Amalek's attack with the blessing given to his ancestor Esav. Yitzchak had promised that Yaakov would rule over Esav, but that when Yaakov would be weakened, Esav would be able to throw off his yoke. As such, seeing that Israel was untested in war and struggling to adapt to the wilderness conditions, Amalek attempted to take advantage of the opportunity to kill off Yaakov (=Israel) and be rid of his servitude once and for all.
• Cassuto suggests that this was a preemptive strike. Amalek dwelled in the Negev³² and realized that the Israelites were soon to invade their territory on their way to the Land of Israel.³³ They, therefore, decided to go on the offensive before they themselves would be attacked.

"וְלֹא יָרֵא אֱלֹהִים" – According to Ralbag, the phrase refers to the Israelites,³⁴ who, at the time of the initial attack, were not yet infused with a fear of God.³⁵ This is one of the reasons Amalek chose to fight when it did, believing that since the Children of Israel were not yet God-fearing, they might not merit God's providence and protection.

"וַיְזַנֵּב בְּךָ כׇּל הַנֶּחֱשָׁלִים" – For Ralbag, Israel's weakness is one of Amalek's main motivations for attack.³⁶ Cassuto, in contrast, sees this as simply an effective battle tactic.³⁷

Hashem's motivations – According to Ralbag, Hashem does not usually interfere in the natural course of the world, and thus He did not prevent Amalek from attacking. Since the Israelites were not God-fearing at the time, they did not merit any miracles, and found themselves truly in danger. Only Hashem's ultimate intervention (despite the Israelites being undeserving) saved them.³⁸

Continuous pattern – Ralbag points to Amalek's attacks on Israel in the time of the Shofetim, David, and the Purim story, to prove that throughout history, whenever Amalek thought they were capable, they attempted to destroy Israel.³⁹

Biblical parallels – Ralbag compares Amalek's desire to attack when God's providence was not protecting Israel to the similar desire of Midyan in the fortieth year in the wilderness.⁴⁰ There, too, Hashem commands to eliminate the plotting nation.

Relationship to command regarding seven nations – For Cassuto, the command to obliterate Amalek may be similar to the directive regarding the seven nations of Canaan. The geographic location of each makes them a threat to Israel's survival, thus leading to the respective commands to destroy them.

When to destroy? Ralbag asserts that the command needed to be delayed until a time when the nation was actually capable of completely destroying Amalek.⁴¹

"מִדֹּר דֹּר" – This approach would understand that the obligation extends to every generation, so long as the Amalekites are not yet obliterated. Since the Amalekites are being killed not only as a punishment for past actions, but because they themselves pose a continuous threat, there is less of an issue of children being punished for parents' sins.

"לֹא תְתַעֵב אֲדֹמִי" – According to Ralbag, one might have thought that all descendants of Esav should be considered a threat and thus there should be a command to wipe all of them out. The explicit command not to despise Edom is thus puzzling. Ralbag might answer that it was only the Amalek branch of the family that actually desired to kill off Israel, and therefore they are the only ones targeted by Hashem's command.

No Different than Others

Neither Amalek's actions nor their punishment was exceptional. Throughout Tanakh, enemies of Israel are annihilated either by the direct hand of Hashem or in battle with Israelite armies.

Sources: Mekhilta DeRabbi YishmaelBeshalach Amalek 1Beshalach Amalek 2About Mekhilta DeRabbi Yishmael

"וְלֹא יָרֵא אֱלֹהִים" – According to the "אחרים אומרים" in the Mekhilta,⁴² the phrase does not refer to Amalek, whose actions did not reflect either a lack of morality or a defiance of God, but rather refers to the Children of Israel, whose not being fearful of God and deficient observance paved the way for Amalek's attack.⁴³

Why did Amalek attack? The attack is viewed as a response to Israel's sins and their laxness in observing Torah and mitzvot.⁴⁴ Amalek functions almost as a Divine agent to punish and educate the nation.⁴⁵

"וַיְזַנֵּב בְּךָ כׇּל הַנֶּחֱשָׁלִים" – According to this approach, Amalek's actions are not considered immoral, but merely reflect the strategies of many who go to war.⁴⁶

Context in Shemot – The previous story in Shemot relates how the nation tested Hashem and complained about lack of water. It thus sets the backdrop of a nation which does not fear God and learned their lesson of the need to rely upon Hashem, only through being attacked by the Amalekites.

Biblical parallels – The Mekhilta points out that Amalek's punishment set an example of the fate that awaits all those who harm Israel, and it compares it to the case of Paroh and his army who drowned in Yam Suf. Other parallels to complete liquidation may be found in the total destruction of Arad after its attack on Israel in Bemidbar 21, the near total decimation of Midyan in Bemidbar 31,⁴⁷ the command to obliterate the seven nations, or Elisha's reprimand to Yoash that he should have ensured a complete destruction of his archenemy, Aram.⁴⁸

Hashem or Israel? This approach would likely maintain that the Children of Israel are instructed to be Hashem's agents in wiping out Amalek.

Yehoshua's future role – R. Elazar HaModai in the Mekhilta suggests that Hashem hinted⁴⁹ already at this point in time that it would be Yehoshua who would lead the nation into the Promised Land.⁵⁰

¹ See below that Abarbanel combines this approach with the idea that Amalek was attempting to dishonor Hashem.

² This is also the position of the Sifre BemidbarBemidbar 88About Sifre Bemidbar, Targum Yerushalmi (Yonatan), Targum Yerushalmi (Fragmentary), and Rashi Devarim 25:18, and that of Ibn Ezra and Ramban cited below. According to this reading, Devarim 25:17 ("זָכוֹר אֵת אֲשֶׁר עָשָׂה לְךָ עֲמָלֵק") serves as a heading for the three actions of Amalek listed in verse 18: how Amalek happened upon Israel ("אֲשֶׁר קָרְךָ בַּדֶּרֶךְ"), how they attacked the weak and tired ("וַיְזַנֵּב בְּךָ כׇּל הַנֶּחֱשָׁלִים אַחֲרֶיךָ וְאַתָּה עָיֵף וְיָגֵעַ"), and how they (Amalek) did not fear gods or God ("וְלֹא יָרֵא אֱלֹהִים"). Thus, the words "וְאַתָּה עָיֵף וְיָגֵעַ", which refer back to the Israelites, are only a parenthetical remark coming to emphasize how Amalek preyed on the weary, but are not a mid-verse switch of the subject (which remains Amalek). [Cf. the Sifre which lists this case among its examples of an unannounced subject switch in the middle of a verse.]

This reading is supported by the vocalization of "יָרֵא" (with a kamatz under the yud) as a verb (third person, past tense). [Had it been describing the Israelites, one would have expected to see the adjectival form "יְרֵא אֱלֹהִים" (with a sheva under the yud) in order to match the previous two adjectives of "עָיֵף וְיָגֵעַ".] It also conforms to the cantillation marks in the verse, which place an etnachta (roughly equivalent to a semicolon) under the word "וְיָגֵעַ", effectively separating the description of Israel ("וְאַתָּה עָיֵף וְיָגֵעַ") from the actions ascribed to Amalek ("וְלֹא יָרֵא אֱלֹהִים"). See also M. Ahrend, "‏תגובה למאמרו של הר"י שביב 'מצוה לעומת מוסר - העקידה'‏", Megadim 2 (1987): 105. However, see the discussion of the Mekhilta below for the arguments in favor of the possibility that "וְלֹא יָרֵא אֱלֹהִים" refers to the Children of Israel.

³ While Abarbanel learns from this that part of the crime of Amalek was their attack on God (see below), R. Hirsch asserts instead that the Amalekites chose to ignore the fact that Hashem sides with the weak and just rather than with the mighty and militant.

⁴ This interpretation would need to read "וְלֹא יָרֵא אֱלֹהִים" as if it said "וְלֹא [היה] יָרֵא [את] אֱלֹהִים". Since "אֱלֹהִים" is a defined object, a preceding "את" would be expected. See Who are the Midwives for discussion of other potential cases of a missing "את".

⁵ See his comments on Shemot 1:15.

⁶ Even within idolatrous nations, there is generally some fear of the divinity which inculcates a certain sense of right and wrong but Amalek was lacking this.

⁷ For other places in Tanakh where this connotation might be implied see Bereshit 20:11, Shemot 1:17, Vayikra 19:14,32, 25:17, Iyyov 1:1, and 2:3. See N. Leibowitz, Iyyunim Chadashim BeSefer Shemot (Jerusalem, 1970): 32-33 and N. Sarna, Exploring Exodus (New York, 1986): 25-26, 120-121 who elaborate on this point, and see יראת א-להים.

⁸ See R"M Leibtag, who reconstructs a scenario for how this occurred, building on the preceding story in Shemot 17 which describes the nation's thirst for water while in Rephidim. Noting that Shemot 17:6 specifies that the rock from which Moshe produced water was located in Chorev rather than in Rephidim, he suggests that all of the strong and able-bodied people traveled from the campsite at Rephidim to Chorev to bring back water for the weak and exhausted (cf. Chizkuni 17:6 and Ramban 17:5). In the interim, the weakest members of the nation were left unprotected at Rephidim, and Amalek was able to seize this opportunity to attack them.

Alternatively, it is possible that the two halves of Shemot 17 occurred simultaneously, and Amalek's attack began while the entire nation was still thirsting for water. According to both of these options, "עָיֵף" may mean thirsty, as Rashi and Ibn Ezra render it (see also examples such as Shemuel II 17:29, Yirmeyahu 31:25, and see "עָיֵף"). This would also account for the seeming redundancy of "עָיֵף וְיָגֵעַ" (otherwise one could explain that the doubling comes to emphasize – cf. Yeshayahu 40:28,31).

⁹ See Shofetim 6:3-4.

¹⁰ See Shemuel I 30:1-2.

¹¹ See Bereshit 6:5-7.

¹² See Vayikra 18:24-30, 20:22-24.

¹³ See the note above regarding Abarbanel's synthesis of two approaches.

¹⁴ According to Shadal, it is unlikely, at this early stage, that Hashem was hinting to Moshe that Yehoshua was ultimately to lead the nation into Israel and wage the wars of conquest in place of Moshe. Such a thought would have been very demoralizing to Moshe at the beginning of his tenure as leader.

¹⁵ Both might suggest that the ultimate fight could not happen at the present given the nation's fledgling state and lack of military expertise.

¹⁶ He notes that the verses reads "תִּמְחֶה אֶת זֵכֶר עֲמָלֵק", i.e. it is the memory of Amalek, rather than the person of Amalek, that must be continuously obliterated.

¹⁷ See Shemot 15:14-16 and Yehoshua 2:9-11.

¹⁸ The roots of this position are already found in the TanchumaKi Tetze 9About the Tanchuma and in RashiShemot 17:14About R. Shelomo Yitzchaki who emphasize how Amalek was the first of the nations to dare attack the Children of Israel. Neither, though, connects this to Amalek's defiance of Hashem or any desire to desecrate His name.

¹⁹ See above that Abarbanel combines this approach with the idea that Amalek's crime was his immoral behavior.

²⁰ See also Derekh HaKodeshShemot 17:14About R. Avraham Mordechai Piorka.

²¹ See the note above for an extensive discussion of this rendering.

²² The Netziv, though, disagrees and maintains that "וְלֹא יָרֵא אֱלֹהִים" refers to Israel, who were not God fearing at the time. See the Mekhilta below for analysis of this interpretation.

²³ This was neither a war of conquest (as the Children of Israel did not as yet possess any land) nor a war of defense. Moreover, it was not in response to any provocation.

²⁴ The other commentators are less extreme in their formulation and simply say that the attack on Israel betrayed a lack of fear in Hashem, rather than an active rebellion against God. They are perhaps hesitant to adopt Abarbanel's approach since there is no explicit evidence for it in the text.

²⁵ See Devarim 9:14.

²⁶ See the note above regarding Abarbanel's synthesis of two approaches.

²⁷ Alternatively, he proposes that the nation is obligated to obliterate Amalek for their actions in Rephidim, whereas Hashem will punish them for destroying the Beit HaMikdash. [This is based on the assumption that Amalek = Esav = Rome.] See also the Netziv who posits that Hashem was promising to erase the legacy of Amalek, i.e. the belief in nature rather than God's providence, while the Israelites were commanded to destroy the physical kingdom of Amalek.

²⁸ See also the article of Yachin cited below who develops this approach further. Ibn Ezra is consistent with his general willingness to postulate that events in the Torah are sometimes recorded out of order. See About Ibn Ezra.

²⁹ Even if the directive was not to be fulfilled in Yehoshua's own time, he needed to be informed of the obligations that were to be incumbent on the nation in the future as well.

³⁰ See also Abarbanel who proposes that Moshe was simply encouraging Yehoshua by telling him that the mission Yehoshua began in Rephidim would ultimately be completed by Hashem.

³¹ See R. Hirsch above who similarly suggests a somewhat metaphoric read of Hashem's statement.

³² See Bemidbar 13:29.

³³ Support for this theory comes from the fact that, in the aftermath of the Sin of the Spies, when some of the Israelites (the מעפילים) attempted to enter the land from the south, they were immediately attacked by the native Amalekites (see Bemidbar 14:45).

³⁴ See the Mekhilta below for discussion of the merits of this interpretation.

³⁵ This is evident from the previous story where the nation tests Hashem and complains about lack of water.

³⁶ It should be noted that this approach stands in contrast to the position of Ibn Ezra and others above which suggests that Israel was feared by all the surrounding nations and viewed as invincible.

³⁷ Unlike the first approach above, Cassuto does not stress the immorality of the action. Cf. the Ma'asei HashemMa'asei Torah 3About R. Eliezer Ashkenazi cited below that there was nothing blameworthy about this strategy.

³⁸ Ralbag emphasizes how Moshe ensured that the nation realized this was a miraculous war by showing them that they were able to prevail only when Moshe raised his hands heavenwards. Moshe's words at the end of the story, "כִּי יָד עַל כֵּס יָהּ" reflect the same idea, that Hashem was fighting for Israel (against the natural course that the war should have taken) from His throne on high.

³⁹ See R. Yachin, "מלחמה לה' בעמלק מדור דור",‎ Bar-Ilan Weekly Parashah Sheet #931 (2011), following Ibn Ezra above, who suggests that the command to destroy Amalek was first given only in the fortieth year, after Amalek had already attacked Israel for a second time (Bemidbar 14:45), and demonstrated that they would remain a constant threat. Cf. R"Y Medan, "עמלק"‎ (2004), who similarly suggests that the command in Devarim relates not to Amalek's actions in Rephidim at all, but rather to their later (victorious) attack on the Israelites who attempted to enter the land after the Sin of the Spies and their consistent preying on the weak throughout the forty years in the desert. According to him, the מעפילים, who did not listen to Hashem's admonition not to attempt to enter the land, were the subject of "וְלֹא יָרֵא אֱלֹהִים".

⁴⁰ See Bemidbar 25-31.

⁴¹ For Cassuto's understanding of the command, though, the timing is difficult, as one would have thought that the destruction of Amalek would be most relevant prior to the conquest, not after the nation had already settled the land.

⁴² However, see the opposite version in Mekhilta DeRashbi "אחרים אומרים ולא ירא א-להים זה עמלק", and see Midrash Tannaim Devarim 25:18.

⁴³ The Mekhilta's position is cited by Chizkuni and adopted by Ralbag and the Netziv (cited above). According to this reading, all three terms, "וְאַתָּה עָיֵף וְיָגֵעַ וְלֹא יָרֵא אֱלֹהִים" refer to Israel and provide the backdrop for why Amalek was attacking specifically now. Thus, Devarim 25:17 ("זָכוֹר אֵת אֲשֶׁר עָשָׂה לְךָ עֲמָלֵק") introduces the two parties who between them split the following verse: Amalek ("אֲשֶׁר קָרְךָ בַּדֶּרֶךְ וַיְזַנֵּב בְּךָ כׇּל הַנֶּחֱשָׁלִים אַחֲרֶיךָ") and the Israelites ("וְאַתָּה עָיֵף וְיָגֵעַ וְלֹא יָרֵא אֱלֹהִים"). As noted above, though, the cantillations divide the verse differently (after "וְיָגֵעַ"), and it is possible that they distinguish between the events and their cause.

As noted above, the more formidable obstacle for this interpretation is the vocalization of "יָרֵא" with a kamatz. Were it to be describing the Israelites, one would have expected to see the adjectival form "יְרֵא אֱלֹהִים" (with a sheva under the yud, as in Bereshit 22:18 and Iyyov 1:8) which would match the previous two adjectives of "עָיֵף וְיָגֵעַ". Thus, in order to maintain that the referent is the Israelites, one's only option is to claim that, for some unknown reason, the two adjectives are followed by a present tense verb. This option, though, encounters the additional problem that, in Biblical Hebrew, a present tense verb would generally be preceded by a "ואינך", rather than the "וְלֹא" which appears in our verse. See, however, R"E Samet, "פרשת עמלק - מבנֶהָ ומשמעותו",‎ עיונים בפרשת השבוע סדרה שניה, (Jerusalem, 2005): 413-415, who argues in favor of this interpretation and points to some exceptions to the "וְלֹא" rule (e.g. Bemidbar 35:23, Devarim 4:42) which might serve as precedents for this option.

The main motivation for the Mekhilta's reading may be a desire to solve the puzzle of how Amalek was able to penetrate the Divine protection offered by the Pillars of Cloud and Fire and harm some of the Israelites. By explaining that the Children of Israel had been the ones who were "וְלֹא יָרֵא אֱלֹהִים", the Mekhilta is able to contend that they had become spiritually unworthy of the special Divine protection, and that this provided the Amalekites with their opportunity to attack (cf. Sifre DevarimDevarim 296About Sifre Devarim).

⁴⁴ An additional homily of the "אחרים אומרים" in the Mekhilta suggests that the location of the battle, "רְפִידִם", signifies the "רפיון ידים" (weakness) caused by refraining from Torah. See below that this approach directly links the nation's earlier complaints against Hashem and Amalek's attack.

⁴⁵ For the possible approaches as to why Amalek is nonetheless punished, see Divine Plans and Egyptian Free Choice and Hardened Hearts.

⁴⁶ See the Ma'asei HashemMa'asei Torah 3About R. Eliezer Ashkenazi who notes that all enemies try to attack at a point when their opponent is weak and tired, just as Achitofel advised Avshalom regarding David (Shemuel II 17:2). Cf. the Sifre DevarimDevarim 296About Sifre Devarim which proposes a more metaphoric read of the verse, suggesting that Amalek attacked specifically those who were spiritually weak and mired in sin.

⁴⁷ See Moshe's anger in Bemidbar 31:14-18 that the Midianite women were not originally put to death. It is unclear whether Moshe had originally intended that the girls be spared.

⁴⁸ Elisha had told Yoash to shoot his arrow, symbolic of the defeat of Aram. When Yoash only shoots three time, the prophet rebukes him that he should have shot five or six times until Aram was totally destroyed.

⁴⁹ R. Yehoshua in the Mekhilta states that it was even made explicit with the actual coronation of Yehoshua.

⁵⁰ See Shadal above who argues against this position, and compare with Ibn Ezra above.