(ח) וַיָּבֹ֖א עֲמָלֵ֑ק וַיִּלָּ֥חֶם עִם־יִשְׂרָאֵ֖ל בִּרְפִידִֽם׃ (ט) וַיֹּ֨אמֶר מֹשֶׁ֤ה אֶל־יְהוֹשֻׁ֙עַ֙ בְּחַר־לָ֣נוּ אֲנָשִׁ֔ים וְצֵ֖א הִלָּחֵ֣ם בַּעֲמָלֵ֑ק מָחָ֗ר אָנֹכִ֤י נִצָּב֙ עַל־רֹ֣אשׁ הַגִּבְעָ֔ה וּמַטֵּ֥ה הָאֱלֹקִ֖ים בְּיָדִֽי׃ (י) וַיַּ֣עַשׂ יְהוֹשֻׁ֗עַ כַּאֲשֶׁ֤ר אָֽמַר־לוֹ֙ מֹשֶׁ֔ה לְהִלָּחֵ֖ם בַּעֲמָלֵ֑ק וּמֹשֶׁה֙ אַהֲרֹ֣ן וְח֔וּר עָל֖וּ רֹ֥אשׁ הַגִּבְעָֽה׃ (יא) וְהָיָ֗ה כַּאֲשֶׁ֨ר יָרִ֥ים מֹשֶׁ֛ה יָד֖וֹ וְגָבַ֣ר יִשְׂרָאֵ֑ל וְכַאֲשֶׁ֥ר יָנִ֛יחַ יָד֖וֹ וְגָבַ֥ר עֲמָלֵֽק׃ (יב) וִידֵ֤י מֹשֶׁה֙ כְּבֵדִ֔ים וַיִּקְחוּ־אֶ֛בֶן וַיָּשִׂ֥ימוּ תַחְתָּ֖יו וַיֵּ֣שֶׁב עָלֶ֑יהָ וְאַהֲרֹ֨ן וְח֜וּר תָּֽמְכ֣וּ בְיָדָ֗יו מִזֶּ֤ה אֶחָד֙ וּמִזֶּ֣ה אֶחָ֔ד וַיְהִ֥י יָדָ֛יו אֱמוּנָ֖ה עַד־בֹּ֥א הַשָּֽׁמֶשׁ׃ (יג) וַיַּחֲלֹ֧שׁ יְהוֹשֻׁ֛עַ אֶת־עֲמָלֵ֥ק וְאֶת־עַמּ֖וֹ לְפִי־חָֽרֶב׃ {פ}
(יד) וַיֹּ֨אמֶר ה' אֶל־מֹשֶׁ֗ה כְּתֹ֨ב זֹ֤את זִכָּרוֹן֙ בַּסֵּ֔פֶר וְשִׂ֖ים בְּאׇזְנֵ֣י יְהוֹשֻׁ֑עַ כִּֽי־מָחֹ֤ה אֶמְחֶה֙ אֶת־זֵ֣כֶר עֲמָלֵ֔ק מִתַּ֖חַת הַשָּׁמָֽיִם׃ (טו) וַיִּ֥בֶן מֹשֶׁ֖ה מִזְבֵּ֑חַ וַיִּקְרָ֥א שְׁמ֖וֹ ה' ׀ נִסִּֽי׃ (טז) וַיֹּ֗אמֶר כִּֽי־יָד֙ עַל־כֵּ֣ס יָ֔הּ*(בכתר ארם צובה היה כתוב כֵּ֣סְיָ֔הּ בתיבה אחת) מִלְחָמָ֥ה לַה' בַּֽעֲמָלֵ֑ק מִדֹּ֖ר דֹּֽר׃ {פ}
(1) From the wilderness of Sin the whole Israelite community continued by stages as Ad-nai would command. They encamped at Rephidim, and there was no water for the people to drink. (2) The people quarreled with Moses. “Give us water to drink,” they said; and Moses replied to them, “Why do you quarrel with me? Why do you try Ad-nai?” (3) But the people thirsted there for water; and the people grumbled against Moses and said, “Why did you bring us up from Egypt, to kill us and our children and livestock with thirst?” (4) Moses cried out to Ad-nai, saying, “What shall I do with this people? Before long they will be stoning me!” (5) Then Ad-nai said to Moses, “Pass before the people; take with you some of the elders of Israel, and take along the rod with which you struck the Nile, and set out. (6) I will be standing there before you on the rock at Horeb. Strike the rock and water will issue from it, and the people will drink.” And Moses did so in the sight of the elders of Israel. (7) The place was named Massah (Trial) and Meribah (Quarrel) because the Israelites quarreled and because they tried Ad-nai, saying, “Is Ad-nai present among us or not?” (8) Amalek came and fought with Israel at Rephidim. (9) Moses said to Joshua, “Pick some troops for us, and go out and do battle with Amalek. Tomorrow I will station myself on the top of the hill, with the rod of God in my hand.” (10) Joshua did as Moses told him and fought with Amalek, while Moses, Aaron, and Hur went up to the top of the hill. (11) Then, whenever Moses held up his hand, Israel prevailed; but whenever he let down his hand, Amalek prevailed. (12) But Moses’ hands grew heavy; so they took a stone and put it under him and he sat on it, while Aaron and Hur, one on each side, supported his hands; thus his hands remained steady until the sun set. (13) And Joshua overwhelmed Amalek and his people with the sword. (14) Then Ad-nai said to Moses, “Inscribe this in a document as a reminder, and read it aloud to Joshua: I will utterly blot out the memory of Amalek from under heaven!” (15) And Moses built an altar and named it Ad-nai-nissi (“Ad-nai is my banner/miracle) (16) He said, “It means, ‘Hand upon the throne of Ad-nai!’ Ad-nai will be at war with Amalek throughout the ages.”
~ What is the connection, in your opinion, between the complaints and the attack?
~ How exactly is Israel able to do battle with Amalek?
~ What do you make of the ending of the story?
(יז) זָכ֕וֹר אֵ֛ת אֲשֶׁר־עָשָׂ֥ה לְךָ֖ עֲמָלֵ֑ק בַּדֶּ֖רֶךְ בְּצֵאתְכֶ֥ם מִמִּצְרָֽיִם׃ (יח) אֲשֶׁ֨ר קָֽרְךָ֜ בַּדֶּ֗רֶךְ וַיְזַנֵּ֤ב בְּךָ֙ כׇּל־הַנֶּחֱשָׁלִ֣ים אַֽחֲרֶ֔יךָ וְאַתָּ֖ה עָיֵ֣ף וְיָגֵ֑עַ וְלֹ֥א יָרֵ֖א אֱלֹקִֽים׃ (יט) וְהָיָ֡ה בְּהָנִ֣יחַ ה' אֱלֹקֶ֣יךָ ׀ לְ֠ךָ֠ מִכׇּל־אֹ֨יְבֶ֜יךָ מִסָּבִ֗יב בָּאָ֙רֶץ֙ אֲשֶׁ֣ר ה־אֱ֠לֹקֶ֠יךָ נֹתֵ֨ן לְךָ֤ נַחֲלָה֙ לְרִשְׁתָּ֔הּ תִּמְחֶה֙ אֶת־זֵ֣כֶר עֲמָלֵ֔ק מִתַּ֖חַת הַשָּׁמָ֑יִם לֹ֖א תִּשְׁכָּֽח׃ {פ}
(17) Remember what Amalek did to you on your journey, after you left Egypt— (18) how, he surprised you on the way, and cut down all the stragglers in your rear, when you were famished and weary, and did not fear God. (19) Therefore, when your God Ad-nai grants you safety from all your enemies around you, in the land that your God Ad-nai is giving you as a hereditary portion, you shall blot out the memory of Amalek from under heaven. Do not forget!
~ What does this translation tell you about Amalek?
~ What is commanded to be remembered?
~ What is supposed to be blotted out?
~ What do you make of verse 18? It is translated exactly how the Hebrew is written.
The Gemara asks: With regard to that verse that we came to discuss, in any event, what is the significance of the phrase in the verse “And Lotan’s sister was Timna”? The Gemara explains: Timna was the daughter of kings, as it is written: “The chief of Lotan” (Genesis 36:29), and: “The chief of Timna” (Genesis 36:40), and each chief is a member of a monarchy, albeit without a crown. That is why they are called chief and not king. Timna sought to convert. She came before Abraham, Isaac, and Jacob, and they did not accept her. She went and became a concubine of Eliphaz, son of Esau, and said, referring to herself: It is preferable that she will be a maidservant for this nation, and she will not be a noblewoman for another nation. Ultimately, Amalek, son of Eliphaz, emerged from her, and that tribe afflicted the Jewish people. What is the reason that the Jewish people were punished by suffering at the hand of Amalek? It is due to the fact that they should not have rejected her when she sought to convert. Therefore, the verse is significant.
~ This midrash appears in a discussion about how every verse is important.
~ What does this verse teach, according to the rabbis, regarding Amalek?
~ What does it imply about being welcoming to converts? Why?
He saw Amalek and, taking up his theme, he said:
A leading nation is Amalek;
But its fate is to almost disappear.
Context: Bilam is prophesizing in Numbers.
(1) Some time afterward, King Ahasuerus promoted Haman son of Hammedatha the Agagite; he advanced him and seated him higher than any of his fellow officials.
(י) וַֽיְהִי֙ דְּבַר־ה' אֶל־שְׁמוּאֵ֖ל לֵאמֹֽר׃ (יא) נִחַ֗מְתִּי כִּֽי־הִמְלַ֤כְתִּי אֶת־שָׁאוּל֙ לְמֶ֔לֶךְ כִּי־שָׁב֙ מֵֽאַחֲרַ֔י וְאֶת־דְּבָרַ֖י לֹ֣א הֵקִ֑ים וַיִּ֙חַר֙ לִשְׁמוּאֵ֔ל וַיִּזְעַ֥ק אֶל־ה' כׇּל־הַלָּֽיְלָה׃ (יב) וַיַּשְׁכֵּ֧ם שְׁמוּאֵ֛ל לִקְרַ֥את שָׁא֖וּל בַּבֹּ֑קֶר וַיֻּגַּ֨ד לִשְׁמוּאֵ֜ל לֵאמֹ֗ר בָּֽא־שָׁא֤וּל הַכַּרְמֶ֙לָה֙ וְהִנֵּ֨ה מַצִּ֥יב לוֹ֙ יָ֔ד וַיִּסֹּב֙ וַֽיַּעֲבֹ֔ר וַיֵּ֖רֶד הַגִּלְגָּֽל׃ (יג) וַיָּבֹ֥א שְׁמוּאֵ֖ל אֶל־שָׁא֑וּל וַיֹּ֧אמֶר ל֣וֹ שָׁא֗וּל בָּר֤וּךְ אַתָּה֙ לַֽה' הֲקִימֹ֖תִי אֶת־דְּבַ֥ר ה'׃ (יד) וַיֹּ֣אמֶר שְׁמוּאֵ֔ל וּמֶ֛ה קֽוֹל־הַצֹּ֥אן הַזֶּ֖ה בְּאׇזְנָ֑י וְק֣וֹל הַבָּקָ֔ר אֲשֶׁ֥ר אָנֹכִ֖י שֹׁמֵֽעַ׃ (טו) וַיֹּ֨אמֶר שָׁא֜וּל מֵעֲמָלֵקִ֣י הֱבִיא֗וּם אֲשֶׁ֨ר חָמַ֤ל הָעָם֙ עַל־מֵיטַ֤ב הַצֹּאן֙ וְהַבָּקָ֔ר לְמַ֥עַן זְבֹ֖חַ לַה' אֱלֹקֶ֑יךָ וְאֶת־הַיּוֹתֵ֖ר הֶחֱרַֽמְנוּ׃ {פ}
(טז) וַיֹּ֤אמֶר שְׁמוּאֵל֙ אֶל־שָׁא֔וּל הֶ֚רֶף וְאַגִּ֣ידָה לְּךָ֔ אֵת֩ אֲשֶׁ֨ר דִּבֶּ֧ר ה' אֵלַ֖י הַלָּ֑יְלָה (ויאמרו) [וַיֹּ֥אמֶר] ל֖וֹ דַּבֵּֽר׃ {ס} (יז) וַיֹּ֣אמֶר שְׁמוּאֵ֔ל הֲל֗וֹא אִם־קָטֹ֤ן אַתָּה֙ בְּעֵינֶ֔יךָ רֹ֛אשׁ שִׁבְטֵ֥י יִשְׂרָאֵ֖ל אָ֑תָּה וַיִּמְשָׁחֲךָ֧ ה' לְמֶ֖לֶךְ עַל־יִשְׂרָאֵֽל׃ (יח) וַיִּשְׁלָחֲךָ֥ ה' בְּדָ֑רֶךְ וַיֹּ֗אמֶר לֵ֣ךְ וְהַחֲרַמְתָּ֞ה אֶת־הַֽחַטָּאִים֙ אֶת־עֲמָלֵ֔ק וְנִלְחַמְתָּ֣ ב֔וֹ עַ֥ד כַּלּוֹתָ֖ם אֹתָֽם׃ (יט) וְלָ֥מָּה לֹֽא־שָׁמַ֖עְתָּ בְּק֣וֹל ה' וַתַּ֙עַט֙ אֶל־הַשָּׁלָ֔ל וַתַּ֥עַשׂ הָרַ֖ע בְּעֵינֵ֥י ה'׃ {ס} (כ) וַיֹּ֨אמֶר שָׁא֜וּל אֶל־שְׁמוּאֵ֗ל אֲשֶׁ֤ר שָׁמַ֙עְתִּי֙ בְּק֣וֹל ה' וָאֵלֵ֕ךְ בַּדֶּ֖רֶךְ אֲשֶׁר־שְׁלָחַ֣נִי ה' וָאָבִ֗יא אֶת־אֲגַג֙ מֶ֣לֶךְ עֲמָלֵ֔ק וְאֶת־עֲמָלֵ֖ק הֶחֱרַֽמְתִּי׃ (כא) וַיִּקַּ֨ח הָעָ֧ם מֵהַשָּׁלָ֛ל צֹ֥אן וּבָקָ֖ר רֵאשִׁ֣ית הַחֵ֑רֶם לִזְבֹּ֛חַ לַה' אֱלֹקֶ֖יךָ בַּגִּלְגָּֽל׃ {ס} (כב) וַיֹּ֣אמֶר שְׁמוּאֵ֗ל הַחֵ֤פֶץ לַֽה' בְּעֹל֣וֹת וּזְבָחִ֔ים כִּשְׁמֹ֖עַ בְּק֣וֹל ה' הִנֵּ֤ה שְׁמֹ֙עַ֙ מִזֶּ֣בַח ט֔וֹב לְהַקְשִׁ֖יב מֵחֵ֥לֶב אֵילִֽים׃ (כג) כִּ֤י חַטַּאת־קֶ֙סֶם֙ מֶ֔רִי וְאָ֥וֶן וּתְרָפִ֖ים הַפְצַ֑ר יַ֗עַן מָאַ֙סְתָּ֙ אֶת־דְּבַ֣ר ה' וַיִּמְאָסְךָ֖ מִמֶּֽלֶךְ׃ {ס} (כד) וַיֹּ֨אמֶר שָׁא֤וּל אֶל־שְׁמוּאֵל֙ חָטָ֔אתִי כִּֽי־עָבַ֥רְתִּי אֶת־פִּֽי־ה' וְאֶת־דְּבָרֶ֑יךָ כִּ֤י יָרֵ֙אתִי֙ אֶת־הָעָ֔ם וָאֶשְׁמַ֖ע בְּקוֹלָֽם׃ (כה) וְעַתָּ֕ה שָׂ֥א נָ֖א אֶת־חַטָּאתִ֑י וְשׁ֣וּב עִמִּ֔י וְאֶֽשְׁתַּחֲוֶ֖ה לַה'׃ (כו) וַיֹּ֤אמֶר שְׁמוּאֵל֙ אֶל־שָׁא֔וּל לֹ֥א אָשׁ֖וּב עִמָּ֑ךְ כִּ֤י מָאַ֙סְתָּה֙ אֶת־דְּבַ֣ר ה' וַיִּמְאָסְךָ֣ ה' מִֽהְי֥וֹת מֶ֖לֶךְ עַל־יִשְׂרָאֵֽל׃ {ס} (כז) וַיִּסֹּ֥ב שְׁמוּאֵ֖ל לָלֶ֑כֶת וַיַּחֲזֵ֥ק בִּכְנַף־מְעִיל֖וֹ וַיִּקָּרַֽע׃ {ס} (כח) וַיֹּ֤אמֶר אֵלָיו֙ שְׁמוּאֵ֔ל קָרַ֨ע ה' אֶֽת־מַמְלְכ֧וּת יִשְׂרָאֵ֛ל מֵעָלֶ֖יךָ הַיּ֑וֹם וּנְתָנָ֕הּ לְרֵעֲךָ֖ הַטּ֥וֹב מִמֶּֽךָּ׃ {ס} (כט) וְגַם֙ נֵ֣צַח יִשְׂרָאֵ֔ל לֹ֥א יְשַׁקֵּ֖ר וְלֹ֣א יִנָּחֵ֑ם כִּ֣י לֹ֥א אָדָ֛ם ה֖וּא לְהִנָּחֵֽם׃ (ל) וַיֹּ֣אמֶר חָטָ֔אתִי עַתָּ֗ה כַּבְּדֵ֥נִי נָ֛א נֶ֥גֶד זִקְנֵֽי־עַמִּ֖י וְנֶ֣גֶד יִשְׂרָאֵ֑ל וְשׁ֣וּב עִמִּ֔י וְהִֽשְׁתַּחֲוֵ֖יתִי לַה' אֱלֹקֶֽיךָ׃ (לא) וַיָּ֥שׇׁב שְׁמוּאֵ֖ל אַחֲרֵ֣י שָׁא֑וּל וַיִּשְׁתַּ֥חוּ שָׁא֖וּל לַה'׃ {ס} (לב) וַיֹּ֣אמֶר שְׁמוּאֵ֗ל הַגִּ֤ישׁוּ אֵלַי֙ אֶת־אֲגַג֙ מֶ֣לֶךְ עֲמָלֵ֔ק וַיֵּ֣לֶךְ אֵלָ֔יו אֲגַ֖ג מַעֲדַנֹּ֑ת וַיֹּ֣אמֶר אֲגָ֔ג אָכֵ֖ן סָ֥ר מַר־הַמָּֽוֶת׃ {ס} (לג) וַיֹּ֣אמֶר שְׁמוּאֵ֔ל כַּאֲשֶׁ֨ר שִׁכְּלָ֤ה נָשִׁים֙ חַרְבֶּ֔ךָ כֵּן־תִּשְׁכַּ֥ל מִנָּשִׁ֖ים אִמֶּ֑ךָ וַיְשַׁסֵּ֨ף שְׁמוּאֵ֧ל אֶת־אֲגָ֛ג לִפְנֵ֥י ה' בַּגִּלְגָּֽל׃ {ס} (לד) וַיֵּ֥לֶךְ שְׁמוּאֵ֖ל הָרָמָ֑תָה וְשָׁא֛וּל עָלָ֥ה אֶל־בֵּית֖וֹ גִּבְעַ֥ת שָׁאֽוּל׃ (לה) וְלֹֽא־יָסַ֨ף שְׁמוּאֵ֜ל לִרְא֤וֹת אֶת־שָׁאוּל֙ עַד־י֣וֹם מוֹת֔וֹ כִּֽי־הִתְאַבֵּ֥ל שְׁמוּאֵ֖ל אֶל־שָׁא֑וּל וַה' נִחָ֔ם כִּֽי־הִמְלִ֥יךְ אֶת־שָׁא֖וּל עַל־יִשְׂרָאֵֽל׃ {פ}
(1) Samuel said to Saul, “I am the one the LORD sent to anoint you king over His people Israel. Therefore, listen to the LORD’s command! (2) “Thus said the LORD of Hosts: I am exacting the penalty for what Amalek did to Israel, for the assault he made upon them on the road, on their way up from Egypt. (3) Now go, attack Amalek, and proscribe all that belongs to him. Spare no one, but kill alike men and women, infants and sucklings, oxen and sheep, camels and asses!” (4) Saul mustered the troops and enrolled them at Telaim: 200,000 men on foot, and 10,000 men of Judah. (5) Then Saul advanced as far as the city of Amalek and lay in wait in the wadi. (6) Saul said to the Kenites, “Come, withdraw at once from among the Amalekites, that I may not destroy you along with them; for you showed kindness to all the Israelites when they left Egypt.” So the Kenites withdrew from among the Amalekites. (7) Saul destroyed Amalek from Havilah all the way to Shur, which is close to Egypt, (8) and he captured King Agag of Amalek alive. He proscribed all the people, putting them to the sword; (9) but Saul and the troops spared Agag and the best of the sheep, the oxen, the second-born, the lambs, and all else that was of value. They would not proscribe them; they proscribed only what was cheap and worthless. (10) The word of the LORD then came to Samuel: (11) “I regret that I made Saul king, for he has turned away from Me and has not carried out My commands.” Samuel was distressed and he entreated the LORD all night long. (12) Early in the morning Samuel went to meet Saul. Samuel was told, “Saul went to Carmel, where he erected a monument for himself; then he left and went on down to Gilgal.” (13) When Samuel came to Saul, Saul said to him, “Blessed are you of the LORD! I have fulfilled the LORD’s command.” (14) “Then what,” demanded Samuel, “is this bleating of sheep in my ears, and the lowing of oxen that I hear?” (15) Saul answered, “They were brought from the Amalekites, for the troops spared the choicest of the sheep and oxen for sacrificing to the LORD your God. And we proscribed the rest.” (16) Samuel said to Saul, “Stop! Let me tell you what the LORD said to me last night!” “Speak,” he replied. (17) And Samuel said, “You may look small to yourself, but you are the head of the tribes of Israel. The LORD anointed you king over Israel, (18) and the LORD sent you on a mission, saying, ‘Go and proscribe the sinful Amalekites; make war on them until you have exterminated them.’ (19) Why did you disobey the LORD and swoop down on the spoil and do what was evil in the sight of the Lord? (20) Saul said to Samuel, “But I did obey the LORD! I performed the mission on which the LORD sent me: I captured King Agag of Amalek, and I proscribed Amalek, (21) and the troops took from the spoil some sheep and oxen—the best of what had been proscribed—to sacrifice to the LORD your God at Gilgal.” (22) But Samuel said:
“Does the LORD delight in burnt offerings and sacrifices as much as in obedience to the LORD’s command? Surely, obedience is better than sacrifice, compliance than the fat of rams. (23) For rebellion is like the sin of divination, defiance, like the iniquity of teraphim. Because you rejected the LORD’s command, He has rejected you as king.” (24) Saul said to Samuel, “I did wrong to transgress the LORD’s command and your instructions; but I was afraid of the troops and I yielded to them. (25) Please, forgive my offense and come back with me, and I will bow low to the LORD.” (26) But Samuel said to Saul, “I will not go back with you; for you have rejected the LORD’s command, and the LORD has rejected you as king over Israel.” (27) As Samuel turned to leave, Saul seized the corner of his robe, and it tore. (28) And Samuel said to him, “The LORD has this day torn the kingship over Israel away from you and has given it to another who is worthier than you. (29) Moreover, the Glory of Israel does not deceive or change His mind, for He is not human that He should change His mind.” (30) But [Saul] pleaded, “I did wrong. Please, honor me in the presence of the elders of my people and in the presence of Israel, and come back with me until I have bowed low to the LORD your God.” (31) So Samuel followed Saul back, and Saul bowed low to the LORD. (32) Samuel said, “Bring forward to me King Agag of Amalek.” Agag approached him with faltering steps; and Agag said, “Ah, bitter death is at hand!” (33) Samuel said: “As your sword has bereaved women, so shall your mother be bereaved among women.” And Samuel cut Agag down before the LORD at Gilgal. (34) Samuel then departed for Ramah, and Saul went up to his home at Gibeah of Saul. (35) Samuel never saw Saul again to the day of his death. But Samuel grieved over Saul, because the LORD regretted that He had made Saul king over Israel.
~ Who exactly Saul lets be killed, and who does he lets be spared?
~ How do you understand what Samuel says to Agag before he kills him?
~ What part in this story most upsets you? Why?
~ How do you understand God regretting making Saul a king?
~ How does the Talmud deal with the question of Saul?
~ What do you make of it?
“Do not be overly righteous, and do not be exceedingly wise; why should you be be destroyed?” (Ecclesiastes 7:16)
“Do not be overly righteous, and do not be exceedingly wise.” “Do not be overly righteous” – more [righteous] than your Creator; this is a reference to Saul, as it is written: “Saul came to the city of Amalek [and lay in wait [vayarev] in the valley]” (I Samuel 15:5). Rabbi Huna and Rabbi Benaya say: He began deliberating against his Creator. He said: So said the Holy One blessed be He: “Go and smite Amalek…[put to death both men and women, infant and suckling babes, ox and sheep, camel and donkey” (I Samuel 15:3); if the men sinned, what sin did the women commit? What sin did the children commit? What sin did the cattle, the ox, and the donkey commit? A Divine Voice emerged and said: “Do not be overly righteous;” [do not be] more [righteous] than your Creator.
The Rabbis say: He began to deliberate regarding the beheaded calf and say: The verse said: “They shall behead the calf there in the valley” (Deuteronomy 21:4); he kills and it is beheaded? If a person sinned, what sin did the animal commit? A Divine Voice emerged and said: “Do not be overly righteous.”
Rabbi Shimon ben Lakish says: Anyone who becomes compassionate in a place of cruelty will ultimately become cruel in a place of compassion, as it is stated: “And Nov, the city of priests, he smote by sword” (I Samuel 22:19). Should Nov be like descendants of Amalek? The Rabbis say: Anyone who becomes compassionate when he should be cruel, ultimately, the attribute of justice will harm him, as it is stated: “Saul and his three sons died” (I Samuel 31:6).
~ Can you imagine a real life scenario when a person should be strict and isn't, and things go wrong?
~ Why do you think the rabbis are using the word "cruel" here? What scenario does this bring to mind?
~ What are limits to strictness? What limits do we place on soldiers in situations of war?
~ Can war ever be not cruel?
The precepts contained in “the laws concerning slaves” (Hilkot ‘abadim), likewise prescribe only acts of pity, mercy and kindness to the poor. It is an act of mercy to give liberty to a Canaanite servant for the loss of one of his limbs (Exod. 21:26, 27), in order that he should not suffer from slavery and illness at the same time. The law applies even to the case that a tooth of a slave has been knocked out, much more to the mutilation of other limbs. He could only be corrected with a rod or reed or the like, as we have stated in Mishneh-torah. Besides, if the master strikes the slave too hard and kills him, he is punished with death as for ordinary murder. Mercy is also the object of the law, “Thou shalt not deliver unto his master the servant that is escaped from his master” (Deut. 23:15); but it teaches besides a very useful lesson, namely, that we must always practise this virtue, help and protect those who seek our help, and not deliver them unto those from whom they flee; and it is not sufficient to give assistance to those who are in need of our help; we must look after their interests, be kind to them, and not hurt their feeling by words. Thus the Law says: “He shall dwell with thee, even among you, in that place which he shall choose in one of thy gates, where it liketh him best: thou shalt not vex him” (ibid. ver. 16). This we owe to the lowest among men, to the slave; how much more must we do our duty to the freeborn, when they seek our assistance? But, on the other hand, when sinners and evildoers seek our help, it must not be granted; no mercy must be shown to them, and the course of justice must not be interfered with, even if they claim the protection of that which is noblest and highest; for “Thou shalt take him from mine altar that he may die” (Exod. 21:14). Here a person comes to seek the help of God, and claims the protection of that which is devoted to his name; God, however, does not help him, and commands that he be delivered up to the prosecutor, from whom he fled. Much less need any one of us help or pity his fellow-men [under such circumstances]; because mercy on the wicked is cruelty to all creatures. These are undoubtedly the right ways designated “righteous statutes and judgments” (Deut. 4:8), and different from the ways of the fools, who consider a person praiseworthy when he helps and protects his fellow-men, without discriminating between the oppressor and the oppressed. This is well known from their words and songs.
~ What does Maimonides mean when he says that "mercy to the wicked is cruelty to all creatures"? Do you agree?
Rav Soloveichik
From his words, it seems that Amalek still exists in the world while the seven nations have been doomed to oblivion. Scripture testifies that Amalek is still in existence. Note what the Torah states: “The Lord will have war with Amalek from generation to generation”, it is therefore impossible that Amalek be completely destroyed before the coming of the Messiah. As the Sages state: “The [divine] throne will not be whole and the [divine] Name will not be whole until the descendants of Amalek are completely obliterated.” But – where is he? I once heard the answer from my father and master, of blessed memory, namely that any nation that conspires to destroy Knesset Israel becomes, according to the halacha, Amalek.
The proclamation, “the Lord will have war with Amalek from generation to generation”, does not only translate into the communal exercise of waging obligatory war against a specific race, but includes as well the obligation to rise up as a community against any people or group that, filled with maniacal hatred, directs its enmity against Knesset Israel. When a people emblazons on its banner, “Come and let us cut them off from being a nation, that the name of Israel may no longer be in remembrance”, it becomes, thereby, Amalek.
“Kol Dodi Dofek” (1956), in: Divrei Hagut Ve’Ha’aracha, Jerusalem 1983, pp.49-50.
A complete translation of the address is found in Sefaria.
Remember what etc you were famished and weary, and cut down all the stragglers in your rear: he did not fear God. (Deut. 25:17-18) It seems, that it is not only for this that the seed of Israel is being commanded regarding the erasing of Amalek, which is from the seed of Esav. Rather, every person in Israel needs to erase the evil part that is concealed in one's heart, that is known by the name Amalek. This is because whenever the seed of Amalek is found in the world it is found in the human being, since the human is a small world, and therefore there is a reality to "Amalek", to the force of evil inside every human being, which arises every time to make a human being sin, and is regarding this that the remembrance comes in the Torah. And behold, the strength of the seed of Israel is only found in the mouth, since "the voice, is the voice of Yaakov", [found] in the Torah [study] and in prayer, when a person has this force always burning within towards the Holy One of Blessing, then no evil can control him. But, when a person allows this force to rest then immediately [s/he is under the verse] "and they left Refidim" meaning "their hands became weak [rafah]" and instantly "and Amalek came", instantly evil takes over. But when a person seizes in any instance the character trait of "awe", meaning, one is in awe of the Holy One of Blessing and will not transgress God's commandments, in any instance he won't come to sin. And this is why "you were famished and weary" is written, that you did not have inside you the force of the seed of Israel, that their hands were weakened and did not serve God. "And did not fear God" - and from this you need to remember strongly, so that the force of Amalek will not make you stumble. And this is why it is written "And it was, when Moses raised his hand" (Exodus 17:11) this means the force that is known by the name "hand" - when a person raises that force, then "and Israel prevailed." But when he allowed that force to rest, then - God forbid - "and [the other side] prevailed, etc.
~ Where does Amalek reside, according to the Kedushat Levi?
~ How does he invite us to reread the command of blotting the memory of Amalek?
Amalek personifies the full force of the Sitra Achra, the Other Side. He marshals his strength, chas ve-shalom, to cast down the spiritually weak among the Jews by making it seem to them as if they no longer have hope, no good points, chas ve-shalom. This is the aspect of, “He cut off among you all the weaklings … when you were faint and exhausted.” Amalek seeks to cut off the “weaklings,” namely those lacking spiritual strength, and then using their despair to bring them down, chas ve-shalom. This is the meaning of “he cut off among you.” But when a person merits finding a good point inside himself even while falling, Amalek is thereby defeated.
~ What is Reb Nachman's first interpretation of Amalek?
~ Is distance from God a thing? How does Amalek use that sensation of distance?
~ How can a person fight against it?
(א) וְכָל זֶה הוּא עִנְיַן פּוּרִים וּמִלְחֶמֶת הָמָן-עֲמָלֵק, כִּי כָּל עֲבוֹדַת הַצַּדִּיק לְגַלּוֹת מַלְכוּתוֹ לְכָל בָּאֵי עוֹלָם לְמִגָּדוֹל וְעַד קָטֹן מֵרוּם כָּל דַּרְגִין עַד סוֹף סוֹף כָּל דַּרְגִין, לְהוֹצִיא אֲפִלּוּ הַנְּשָׁמוֹת וְהַנִּיצוֹצוֹת שֶׁנָּפְלוּ לְמָקוֹם שֶׁנָּפְלוּ לְבָרְרָם וּלְקַבְּצָם וּלְטַהֲרָם וּלְזַכְּכָם וְכוּ'. וְהָעִקָּר עַל-יְדֵי בְּחִינַת הַנִּזְכָּר לְעֵיל עַל-יְדֵי בִּנְיַן הַתּוֹרָה הַנִּזְכָּר לְעֵיל, שֶׁצְּרִיכִין לְצַמְצֵם אוֹר הַהִתְלַהֲבוּת וְכוּ' וּלְהִתְגַּבֵּר מְאֹד לְהַמְשִׁיךְ מַחֲשָׁבוֹת טוֹבוֹת וּלְסַלֵּק הַמַּחֲשָׁבוֹת רָעוֹת שֶׁהֵם עִקַּר הַיְצָרִין וְכוּ', עַד שֶׁיִּתְגַּלֶּה מַלְכוּתוֹ עַל-יְדֵי זֶה. וַאֲפִלּוּ מִי שֶׁפָּגַם בָּזֶה כְּמוֹ שֶׁפָּגַם עַד שֶׁנָּפַל לְמַחֲשָׁבוֹת רָעוֹת מְאֹד מְאֹד שֶׁהוּא מֵהָעֶשְׂרִים וְאַרְבָּעָה דְּבָרִים הַמְעַכְּבִין הַתְּשׁוּבָה כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, אַף-עַל-פִּי-כֵן יָאִיר בּוֹ בְּנִפְלְאוֹתָיו שֶׁיִּתְגַּבֵּר בְּכָל פַּעַם עַל הַמַּחֲשָׁבוֹת רָעוֹת וְלֹא יִפֹּל בְּדַעְתּוֹ מֵהַמַּחֲשָׁבוֹת שֶׁעוֹבְרִין עָלָיו וְכוּ', וְיֵדַע שֶׁכָּל נְקֻדָּה וְהַעְתָּקָה שֶׁנֶּעְתָּק מַחֲשַׁבְתּוֹ מֵרַע לְטוֹב, הַכֹּל יָקָר מְאֹד בְּעֵינָיו יִתְבָּרַךְ וְכֻלָּם יִתְקַבְּצוּ לְעֶזְרָתוֹ וְכוּ'. וְהָמָן-עֲמָלֵק שֶׁכָּלוּל מִכָּל הַקְּלִפּוֹת כַּמּוּבָא הוּא בְּהֵפֶךְ מִכָּל זֶה, וְכָל כַּוָּנָתוֹ לְהָרַע מִתְּחִלָּה וְעַד סוֹף. כִּי יוֹנֵק מֵהַסִּיגִים שֶׁל בְּחִינַת שְׁבִירַת כֵּלִים שֶׁהֵם בְּחִינַת מַלְכֵי אֱדוֹם שֶׁכָּלוּל מִכָּל הַסִּיגִים, שֶׁזֶּהוּ בְּחִינַת עֲשֶׂרֶת בְּנֵי הָמָן שֶׁהֵם עֶשֶׂר כִּתְרִין דִּמְסָאֲבוּתָא כַּמּוּבָא. כִּי זֶה יָדוּעַ בְּעֵץ חַיִּים מֵעִנְיַן מַלְכֵי אֱדוֹם וְכוּ' שֶׁעִקַּר הַשְּׁבִירָה הָיָה מֵרִבּוּי הָאוֹר, כְּמוֹ שֶׁהִתְחִיל סֵפֶר הָעֵץ חַיִּים בָּזֶה כְּשֶׁעָלָה בִּרְצוֹנוֹ וְכוּ' הָיָה הָאוֹר אֵין סוֹף וְלֹא הָיָה מָקוֹם לִבְרִיאַת הָעוֹלָם וְכוּ' וְצִמְצֵם וְכוּ'. וּמֵרִבּוּי הָאוֹר הָיְתָה שְׁבִירַת כֵּלִים שֶׁהֵם בְּחִינַת מַלְכֵי אֱדוֹם שֶׁמֵּתוּ וְכוּ'. וְכָל עֲבוֹדָתֵנוּ לְתַקֵּן זֹאת. וְזֶה עִקַּר נִפְלְאוֹת מַעֲלָתוֹ שֶׁל הַבַּעַל בְּחִירָה וְכוּ'. כִּי אִי אֶפְשָׁר לְתַקֵּן כִּי אִם עַל-יְדֵי הַבַּעַל בְּחִירָה שֶׁיֵּשׁ לוֹ יֵצֶר הָרָע כָּזֶה שֶׁעַל-יְדֵי זֶה יֵשׁ בְּחִירָה וְכוּ'. כִּי בְּהֶכְרֵחַ שֶׁיִּהְיֶה אִתְעָרוּתָא דִּלְתַתָּא. כִּי כָּל הַשְּׁבִירָה הָיְתָה עַל-יְדֵי שֶׁלֹא הָיְתָה אִתְעָרוּתָא דִּלְתַתָּא וְעִקַּר אִתְעָרוּתָא דִּלְתַתָּא הִיא עַל-יְדֵי הַבַּעַל בְּחִירָה דַּיְקָא. אֲבָל מִזֶּה בְּעַצְמוֹ הִיא כָּל הַבְּחִירָה, כִּי כָּל כֹּחַ הַיֵּצֶר הָרָע הוּא מֵהַשְּׁבִירָה שֶׁהָיְתָה עַל-יְדֵי שֶׁלֹּא הָיָה אִתְעָרוּתָא דִּלְתַתָּא וְהָבֵן מְאֹד. וְעַל-כֵּן בְּכָל עֵת וָרֶגַע שֶׁמִּתְעוֹרֵר הַבַּעַל בְּחִירָה בְּאֵיזֶה נְקֻדָּה בְּעָלְמָא לָשׁוּב לִמְקוֹרוֹ וְכוּ', נִתְעוֹרֵר תֵּכֶף כְּנֶגְדּוֹ הַיֵּצֶר הָרָע שֶׁהוּא מֵהַסִּיגִים וּמְבַלְבְּלוֹ וּמוֹנְעוֹ בְּכַמָּה מִינֵי בִּלְבּוּלִים שׁוֹנִים, בִּבְחִינַת יַעֲלוּ שָׁמַיִם יֵרְדוּ תְהוֹמוֹת, שֶׁהֵם בְּחִינַת רִבּוּי אוֹר שֶׁמְּסִיתוֹ לְהִתְלַהֵב יוֹתֵר מִדַּאי בְּלִי צִמְצוּם הָרָאוּי לוֹ, וּמִכָּל שֶׁכֵּן וְכָל שֶׁכֵּן כְּשֶׁמְּסִיתוֹ לְהִסְתַּכֵּל בַּמֶּה דְּלֵית לֵיהּ רְשׁוּ בְּחִינַת מַה לְּמַעְלָה מַה לְּמַטָּה וְכוּ', שֶׁזֶּה גַּם-כֵּן בְּחִינַת הַמְחַקְּרִים וְכוּ'. וּבְתוֹךְ כָּךְ מְסִיתוֹ בְּגַשְׁמִיּוּת בְּהִרְהוּרִים רָעִים מְגֻשָּׁמִים וּמְזֹהָמִים מְאֹד וְכוּ'. וּמֵחֲמַת שֶׁהַנְּקֻדּוֹת טוֹבוֹת שֶׁבְּלִבּוֹ אִי אֶפְשָׁר לְכַבּוֹתָם בִּבְחִינַת מַיִם רַבִּים לֹא יוּכְלוּ לְכַבּוֹת אֶת הָאַהֲבָה וְכוּ', עַל-כֵּן מִתְעוֹרֵר בְּלִבּוֹ בְּכָל פַּעַם הִרְהוּרֵי תְּשׁוּבָה וְתֵכֶף שֶׁרוֹצֶה לָשׁוּב מְבַלְבְּלוֹ בִּבְחִינַת רִבּוּי אוֹר. וְגַם בָּזֶה יֵשׁ כַּמָּה בְּחִינוֹת וְכוּ'. וְכָל זֶה מַעֲשֵׂה הָמָן-עֲמָלֵק שֶׁכָּלוּל מִכָּל רַע הַנִּזְכָּר לְעֵיל. כִּי הוּא בִּבְחִינַת וְכָל יֵצֶר מַחְשְׁבוֹת לִבּוֹ רַק' רַע' כָּל' הַיּוֹם' סוֹפֵי תֵּבוֹת עֲמָלֵק. בִּבְחִינַת רֵאשִׁית גּוֹיִם עֲמָלֵק וְאַחֲרִיתוֹ עֲדֵי אֹבֵד, שֶׁמִּתְגַּבֵּר מֵרֵאשִׁית וְעַד אַחֲרִית, וְהַכֹּל לְרָעָתוֹ כִּי עַל-יְדֵי זֶה דַּיְקָא יִהְיֶה נִמְחֶה וְנֶאֱבָד לָעַד, בְּחִינַת עֲדֵי אֹבֵד בְּחִינַת עֵת אֲשֶׁר שָׁלַט וְכוּ' לְרַע לוֹ. וְתֵכֶף כְּשֶׁרוֹאֶה שֶׁהָאָדָם רוֹצֶה לְנַתֵּק מַחֲשַׁבְתּוֹ מֵרַע לְטוֹב כַּנַּ"ל. מְבַלְבְּלוֹ כַּנִּזְכָּר לְעֵיל. וְזֶה בְּחִינַת כָּל מִלְחֶמֶת הַצַּדִּיק עִם עֲמָלֵק בִּשְׁבִיל הַחֲלוּשֵׁי כֹּחַ שֶׁבְּיִשְׂרָאֵל. וְזֶה זָכוֹר אֶת אֲשֶׁר עָשָׂה לְךָ עֲמָלֵק וְכוּ' שֶׁצְּרִיכִין לִזְכֹּר הֵיטֵב אֶת כָּל אֲשֶׁר עָשָׂה וְכוּ' אֲשֶׁר קָרְךָ בַּדֶּרֶךְ וַיְזַנֵּב בְּךָ כָּל הַנֶּחֱשָׁלִים אַחֲרֶיךָ וְכוּ' שֶׁמְּקָרֵר כָּל הַנֶּחֱשָׁלִים שֶׁהֵם הַחֲלוּשֵׁי כֹּחַ וְכוּ':
And regarding this is Purim, and the war Haman-Amalek: Every devotion of the tzadik is to reveal to all the world God's Kingdom, "from the greatest to the smallest", to raise every level until the end of all levels, to bring out even the souls and the sparks that fell to the place they fell, to bring light to them, to gather them, to purify them, to make them merit, etc. And the essence is through the aspect mentioned above, the building up of Torah as mentioned above, that one needs to contract the light of fiery enthusiasm, etc, and to strengthen oneself to continue in good thoughts, and to separate from the evil thoughts, which are the essence of the evil,inclination, etc, until God's Kingdom can be revealed through this. And even someone who made a flaw in this, one who made a flaw to the point of having real evil thoughts, of those 24 things that prevent teshuvah (see Mishneh Torah, Repentance 4:1) that our sages of blessed memory said, even though this, that person can be illuminated [by God] through [God's] wonders, and strengthen oneself every time against evil thoughts, and not let one's awareness fall into those thoughts that pass through one's mind. And one needs to know that every point and every shift that one does, shifting one's thoughts from evil to good, every one is precious in the eyes of the Holy Blessed One, and all of them join to help the person, etc. And Haman-Amalek, which is the combining of all the external husks, even as it comes as the opposite of all this, all its intention is to do evil, from beginning to end. This is because [this aspect] feeds from the slag (waste matter) of the breaking of the vessels, which are represented by the kings of Edom, that are combining all the slag, which are an aspect of the ten sons of Haman, which are the ten crowns of impurity (see Tanya, Part I, Likkutei Amarim 6:2), as known. It is known from the Etz Chayim that the issue of the kings of Edom etc, and that the essence of the breaking of vessels was excessive light, as the book Etz Chayim began with that, "that it arose in God's will" etc, the light was infinite and there was no place for creation etc and contracted etc. And from the excess of light came the breaking of vessels, which are the aspect of the kings of Edom that died, etc, and all of our devotion is to fix that. And this is the essence of the fall of the person who has choice etc, since it is impossible to have something fixed unless the person has an actual choice, and has an evil impulse within, etc, since it is necessary to have an awakening from below. This is because all the shattering happened because there was no awakening from below, and the essence of the awakening from below is that it can only happen through a person that has an actual choice. And this is all of [what] choice [is], as all the force of the yetzer hara (evil inclination) comes from the shattering of vessels, that happened due to lack of awakening from below, and think about this very deeply. And so, at every moment in which a person who has choice awakens themselves, in any one small point in this world, to return to one's Core, etc, the yetzer hara immediately stirs against that person, from the slag, and confuses the person and prevents them with all sorts of confusions and distractions, in the aspect of "going up to heaven, plunging down to the depths" (Ps. 107:27), which is the aspect of excess of light, inflaming that person to be excessively enthusiastic without any of the needed contraction, and staring at what they have no permission to, the aspect of "what is above and what is below" etc, which is also the aspect of too deep research, etc. And And through this [the yetzer hara] inflames a person in physicality, with evil thoughts, with awkward and disgusting thoughts, etc, and because of the good points in one’s heart it is impossible to quench those thoughts with the aspect of “great waters could not quench love etc” (Songs 8:7), and therefore the thoughts of teshuvah awaken in one’s heart, and immediately a person wants to return from their confusion in the aspect of excess of light. And also in this there are a few aspects etc. And all that is done by Haman-Amalek, which combines all the evil that was mentioned above, since this is the aspect of “all impulse of the thoughts of his heart are evil at all times” (Genesis 6:5) וְכָל יֵצֶר מַחְשְׁבוֹת לִבּוֹ רַק רַע כָּל הַיּוֹם in which you can see that all the last letters form the word AMaLeK. This is the aspect of “First of nations, Amalek, but its end: near to oblivion!” (Numbers 24:20) that is, it strengthens from beginning (first) to end, and all this is for its oblivion, because through this Amalek will be erased and disappear for ever, in the aspect of “never oblivion”, in the aspect of “when people had authority over one another for evil” (Ecclesiastes 8:9). And when it sees that a person wants to separate from evil thoughts, and to make them good, etc, it confuses the person as mentioned above. And this is the aspect of “war of the tzadik with Amalek” due to those who are weaker in the people Israel. And this is “remember what Amalek did to you etc” (Deuteronomy ) that one needs to remember very well what happened in the way, etc, how he cooled you etc, and attacked the rear, all those who were straggling, which are those who are weaker, etc.
~ What is the function of the tzadik?
~ How did Amalek come into existence, with the very creation of the universe?
~ Why is choice such an important part of being human?
~ How is the verse in Gen. 6:2 read as evidence for that idea?
~ What does that imply about indifference?
~ What does a person does to defend themselves against Amalek?
~ Is this a war that ends?
~ What is Amalek, in this reading?
For anyone who enters into these wisdoms [philosophy], God forbid, is in danger of falling there. This is because each type of wisdom contains a stumbling block, which is the aspect of Amalek. On account of this stumbling block one is in danger of falling, God forbid. For Amalek was a philosopher and a rationalist, and he denied God’s existence, as it is written (Deuteronomy 25:18), “and they did not fear God”—that is, he is guided by wisdoms and has absolutely no fear of God.
~ Who or what is Amalek in this reading?
~ What does it imply about a regular follower (Reb Nachman says that a great tzadik can, indeed, read those "wisdoms")?
~ What do you make of the fact that Reb Nachman has so many different interpretations for Amalek? Are they the same, at the end, or not, in your opinion?