The details of Amalek’s attack on Israel in parshat Beshalach are quite scant. However, by considering when this battle takes place—as well as the parallel source in sefer Devarim—a more complete picture emerges that can help us understand why Amalek remains Israel’s “eternal” enemy.
“And Amalek came, and attacked Israel at Refidim … ” From this pasuk alone, it would seem as though all of Bnei Yisrael were encamped in Refidim when Amalek attacked. However, when we consider what took place right before this pasuk, a very different picture emerges.
“God said to Moshe, ‘Pass before the people, take with you some of the elders, and take the staff… I will be standing before you at the rock at Chorev; strike the rock (there) and water will emerge from it … ’” The rock that Moshe hits is located at Har Sinai! Therefore, to drink this water, the entire nation will now need to travel from Refidim to Har Sinai.
Imagine the resulting situation: The entire nation—who had suffered life-threatening thirst in a hot desert—must now first quench its immediate thirst, and then move its camp to the new water source at Har Sinai. One could also assume that this journey was not very organized, with the stronger men advancing ahead to set up the new campsite, while those who were “weak and tired” lingered behind. This is precisely when Amalek attacks Bnei Yisrael at Refidim: “Amalek came, and attacked Israel at Refidim … ” This means that they attacked a remnant of the camp—the weak and the tired—most probably, primarily the women and children.
Agreed, our interpretation thus far has been based on conjecture and “reading between the lines.” However, in the parallel account of this story in sefer Devarim, we find precisely these missing details: “Remember what Amalek did to you baderech (on your journey) when you left Egypt—for he surprised you baderech (i.e., while you were traveling) and cut down all the stragglers in your rear, while you were famished and weary … ”
Amalek capitalizes on Bnei Yisrael’s disadvantage. Amalek’s attack is outright unethical, even by wartime standards.
Note how years later, Amalek emerged in mass numbers during the time of David—only a short time after they were “totally wiped out” by Shaul. At that time, Amalek again attacked the “women and children” of David’s camp in Ziklag, taking them captive—at the same time when David and his men had left on a mission. Here, we find not only the name “Amalek,” but a very similar manner of (“unethical”) warfare.
The commandment to remember what Amalek did seems to apply to every generation, even after the original (“genetic”) Amalek is wiped out. The eternal nature of this law—to “remember Amalek”—suggests that Amalek may also represent any similar (“generic”) type of enemy that may emerge in future generations.
Therefore, it is not incidental that it becomes the mitzvah of the king of Israel to defeat Amalek. Recall how the king of Israel should be known for his ability to establish a nation characterized by acts of “tzedakah and mishpat.” From that perspective, it also becomes his responsibility (when capable of doing so) to pursue nations such as Amalek, who wage war in unethical ways—taking advantage of the weak and helpless.
In summary, there definitely appears to be something “genetic” about Amalek—at least in Am Yisrael’s first encounter with that nation. However, the unethical nature of that attack, and the Torah’s immediate command to remember that event for all generations, suggests a “generic” understanding as well, for by remembering what Amalek had done wrong—Am Yisrael is encouraged to remember their own national goal—to do what is “right and just.”
Rabbi Menachem Leibtag is an internationally acclaimed Tanach scholar and online Jewish education pioneer. He is a member of the Mizrachi Speakers Bureau (www.mizrachi.org/speakers).
