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| Zachor/BeShalach: The Assault of Amalek |
Amalek attacked the Israelites at Rephidim, intentionally
targeting the weak and those lagging behind. Joshua engaged
Amalek in battle, successfully defending Israel against this merciless
enemy. Then God instructed Moses:
Why did God command Moses to write down His promise to obliterate
Amalek in the Torah? And why did Joshua need to be told verbally?
Couldn't Joshua just read what was written in the Torah?
Two Missions
The people of Israel have two national missions. At Mount Sinai,
God informed them that they would be a mamlechet kohanim ('kingdom of priests')
as well as a goy kadosh ('holy nation') (Ex. 19:6). What is the difference between
these two goals?
Mamlechet kohanim refers to the
aspiration to uplift the entire world, so that all will recognize
God. The people of Israel will fulfill this mission when they
function as kohanim for the world, teaching them God's ways.
But the Jewish people are not just a tool to elevate the rest of the world.
They have their own intrinsic value, and they need to perfect themselves on
their own special level. The central mission of Israel is to fulfill its spiritual
potential and become a goy kadosh. If Israel's sole function was to uplift
the rest of the world, they would not have been commanded with mitzvot
that isolate them from the other nations, such as the laws of kashrut and
circumcision.
Two Torahs
God divided the Torah, our guide to fulfill our spiritual missions, into
two components: the Written Law and the Oral Law. The written Torah
was revealed to the entire world; all nations can access these teachings. God
commanded that the Torah be written 'in a clear script' (Deut. 27:8) — in
seventy languages, so that it would be accessible to all peoples (Sotah 7:5).
The Written Torah was meant to enlighten the entire world.
The Oral Law, on the other hand, belongs solely to the Jewish people.
Since this part of Torah was not meant to be committed to writing, it is
of a more concealed and less universal nature. In truth, the Oral Law is
simply the received explanation of the Written Law, transmitted over the
generations. Thus even the Written Torah is only fully accessible to Israel
through the Oral Torah. But the other nations nevertheless merit a limited
understanding of the Written Torah.
God's Name and Throne
Amalek rejected both missions of Israel. Amalek cannot accept Israel as a mamlechet kohanim
instructing the world, nor as a goy kadosh, separate from
the other nations with its own unique spiritual aspirations. God promised
to 'completely obliterate' ("macho emcheh") Amalek. In Hebrew, the verb is
repeated, indicating that God will blot out both aspects of Amalek's rejection
of Israel.
Why did God command that His promise to destroy Amalek be written
down and also transmitted orally? Since Amalek rejects Israel's mission to
elevate humanity, God commanded that His promise to obliterate Amalek
be recorded in the Written Torah. The Written Law is, after all, the primary
source of Israel's moral influence on the world. And since Amalek also
denies Israel's unique spiritual heritage, God commanded that this promise
be transmitted verbally, corresponding to the Oral Law, the exclusive Torah
of Israel.
When Amalek has been utterly destroyed, the Jewish nation will be able
to fulfill both of its missions. This is the significance of the statement of the
Sages:
What are 'God's Name' and 'God's Throne'? They are metaphors
for Israel's two missions: spreading knowledge of God — His Name — and
creating a special dwelling place for God's Presence in the world — His
Throne. Amalek and its obstructionist worldview must be eradicated before
these two goals can be accomplished.
(Silver from the Land of Israel, pp. 135-137. Adapted from Midbar Shur, pp. 312-316.)
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Copyright © 2010 by Chanan Morrison
"Write this as a reminder in the book, and recite it in Joshua's
ears: I will completely obliterate the memory of Amalek from under the
heavens." (Ex. 17:14)
"God vowed that His Name and His Throne are not complete until
Amalek's name will be totally obliterated."
(Tanchuma Ki Teitzei 11; Rashi on Ex. 17:16)

