Annihilating Amalek/2

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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 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 standard fate of all enemies who 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.

"וְלֹא יָרֵא אֱלֹהִים" – All of these commentators maintain that the phrase describes Amalek rather than the Israelites. They differ, though, in their understanding of the phrase "יָרֵא אֱלֹהִים".
  • According to both Abarbanel and R. Hirsch, the verse is saying that Amalek had no fear of Hashem.2
  • Shadal3 and R. David Zvi Hoffmann, in contrast, claim that the phrase means that Amalek had no fear of any god.4 "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.5
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 their 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.
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,6 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.7
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.8 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.9
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.10
Yehoshua's 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.11
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.12
"מִדֹּר דֹּר" – According to R. Hirsch, the ongoing war is against the legacy of Amalek,13 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 all other nations trembled before God in the aftermath of the miracles of the Exodus, 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.

"וְלֹא יָרֵא אֱלֹהִים" – According to this approach, the subject of this phrase is Amalek. When Hashem tells the nation to remember what Amalek did to them, He is pointing to the problematic aspect of their actions, that Amalek had no fear of God.
Why did Amalek attack? Abarbanel emphasizes that the Amalekites had nothing to gain by attacking,16 and fought only to denigrate God's name by showing that they were more powerful than He.17
"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.18 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,19 as Amalek targeted both Hashem and the nation.20
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 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.21 At this point, it was already known that he was to be the next leader, and as such, he was the appropriate audience.22 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.23
Shaul's obligation and failure
"מִדֹּר דֹּר"
Relationship to command regarding seven nations

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.

Why did Amalek attack?
  • Ralbag associates Amalek's attack with the blessing given to Esav, his ancestor. Yitzchak had promised that Yaakov would rule over Esav, but that when Yaakov was down, Esav would be able to throw off his yoke. As such, seeing that Israel was unlearned in war, weak, and thirsty, Amalek took the opportunity to kill off Yaakov=Israel and be rid of his servitude once and for all.
  • Cassuto, instead, suggests that this was a preemptive strike. Amalek dwelled in the Negev and recognized that the Israelites were soon to invade their territory. They, therefore, decided to conquer the nation before they themselves were attacked.
"וְלֹא יָרֵא אֱלֹהִים" – According to Ralbag, the phrase refers back to the Israelites, who, at the time of the initial attack, were not yet infused with a fear of God.24 This is one of the reasons Amalek chose to fight when it did, believing that if the nation was not God-fearing, they might not merit God's providence and protection from attack.
"וַיְזַנֵּב בְּךָ כׇּל הַנֶּחֱשָׁלִים" – For Ralbag, the Israel's weakness is one of Amalek's main motivations for attack.25 Cassuto sees this as simply a tactic of war.26
Context in Devarim
Hashem or Israel?
When to destroy? – According to Cassuto's understanding of the command, one would have thought that the killing off of Amalek would be most relevant prior to the conquest, not after the nation had already settled the land.
Yehoshua's role
Shaul's obligation and failure
"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 not being killed as a punishment for past actions, but because they themselves are a threat, there is no issue of children being punished for parents' sins.
Relationship to command regarding seven nations – For Cassuto, the command to obliterate Amalek might not be all that different from the similar directive regarding the seven nations of Canaan. The geographic location of both make them a threat to Israel's survival leading to the commands to destroy them.
"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 which makes the explicit command not to despise Edom puzzling. Ralbag might answer that it was only one branch of the family that actually desired to kill off Israel and so only they are targeted by Hashem's command.

No Different Than Others

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

Why did Amalek attack?
"וְלֹא יָרֵא אֱלֹהִים"
"וַיְזַנֵּב בְּךָ כׇּל הַנֶּחֱשָׁלִים"
Context in Devarim
Biblical parallels
Hashem or Israel?
When to destroy?
Yehoshua's role
Shaul's obligation and failure
"מִדֹּר דֹּר"
Relationship to command regarding seven nations