CHAPTER XLIV AMALEK AND ISRAEL [61B. i.] RABBI JOCHANAN, son of Nuri, said: (After) [ “After” is wanting in our MS.; it occurs in the first editions.] all the mighty deeds and wonders which the Holy One, blessed be He, did unto Israel in Egypt, and at the Reed Sea, they repeatedly tempted the Omnipresent [ The first editions read: “The Holy One, blessed be He.”] ten times, [ Read ער, instead of עוד. See Aboth, 5:4, and Aboth de R. Nathan (b) xxxiv. p. 49b.] as it is said, "Yet have they tempted me these ten times" (Num. 14:22). Moreover, they slandered the Holy One, blessed be He, saying: He [ The first editions read: “The Lord.”] has forsaken us in this wilderness, and His Shekhinah is not in our midst, as it is said, "Is the Lord among us, [ In the MS. the quotation ends here.] or not?" (Ex. 17:7). [ See Ps. 78:22; and cf. infra, pp. 436f.]
Rabbi Joshua, [ The MS. reads incorrectly: “Ishmael, son of Ḳorcha.” MS. Gaster reads: “Simeon.”] son of Ḳorchah, said: After this section what is written? "Then came Amalek" (ibid. 8). Amalek came against them to punish them. He who comes from || a journey should be met on the way with food and drink. (Amalek) saw them faint and weary, owing to the Egyptian bondage and the affliction of the journey, and he did not take to heart [ To have pity on them, or to fear God, so as not to afflict them. See Tanna de bê Elijahu Rab. 24 p. 126: “Eliphaz the father of Amalek advised his son to go and dig wells for Israel, but he met them with the sword.”] the precept of "Honour," [ The fifth commandment is probably referred to here; see previous note, 8. The MS. alone reads: “the precept of ‘Honour’” The Book of Jubilees offers a parallel to this idea in the disobedience of the children of Esau, who forced him against his will to attack Jacob; see Jubilees xxxvii. 1 ff.] but he stood by the way like a she-bear, bereaved by man [ “By man” occurs in the MS only.] (and eager) to slay mother and children, [ See supra, p. 281; cf. 1 Sam. 15:33.] as it is said, "How he met thee by the way" (Deut. 25:18).
Rabbi Azariah [ The first editions and MS. Gaster read: “Zechariah.”] said: Amalek was a descendant [ Lit. “grandson.”] of Esau, and because of his ancestor's [ Lit. “grandfather’s.” See Pal. Targ. Ex. 17:8, and Targum on Cant. 2:15.] enmity he came against them to punish them. The cloud [ The first editions read: “The Pillar of Cloud.”] was surrounding [ Cf. Deut. 32:10 and Pal. Targum, Deut. 25:18. See also Mekhilta, p. 53a: “The clouds surrounded the Israelites on all four sides.”] the camp of Israel like a city surrounded by a wall. [ Cf. Zech. 2:5.] The adversary and enemy [ Cf. Lam. 4:12 for phraseology.] were unable to touch them, but (when) anyone needed a ritual bath [ Cf. T.B. Pesachim, 68a; T.B. Giṭṭin, 60a; Num. Rab. 7:1; and see J.E. viii. 588 on the “Ritual Bath.”] the cloud excluded him from the camp of Israel, because the camp of Israel was holy, as it is said, "Therefore shall thy camp be holy" (ibid. xxiii. 14), and (then) Amalek was smiting and slaying [ The MS. reads: “vehôlekh,” “and going”; the first editions read: “vehôreg,” “and slaying.” The latter seems to be the more correct reading.] the hindmost of those who were beyond the cloud, [ For another interpretation, see Tanchuma, Ki Têzê, § ix., and Pesiḳta, p. 27b. See infra, p. 389.] as it is said, "And he smote the hindmost of thee, [ In the MS. the quotation ends here; it is continued in the first editions.] all that were feeble behind thee" (ibid. xxv. 18).
Moses said to Joshua: Choose men for us, houses [ The first editions read: “sons.”] of the fathers, [ See T.B. Ḳiddushin, 76b.] men who are mighty in strength and valour, [ The first editions add: “who fear Heaven.” See Mekhilta, p. 53b: “Amalek did not fear Heaven.” Cf. Ex. Rab. xxvi. 3.] and go forth and do battle with Amalek. Moses, Aaron, and Hur stood on a high place, [ See Nachmanides on Ex. 17:9.] in the camp [ The first editions read: “in the midst of the camp.”] of Israel, one on his right hand, and one on his left. Hence thou mayest learn that the precentor [ The MS. has an abbreviation: “Sheshaz”; lit. “that the Messenger of the Congregation.” The 1st ed. agrees.] is prohibited to officiate unless there are two (men) standing with him, [ See Mekhilta, p. 54b, Pesiḳta, p. 22a, and Tanchuma Beshallach, § xxviii. Was the custom mentioned in our book applicable only to public prayer on Fast Days (for rain or when war arose)? See Ṭur, Orach Chayyim, 566.] in the camp [ The first editions read: “in the midst of the camp.”] of Israel, one on his right hand, and one on his left. Hence thou mayest learn that the precentor [ The MS. has an abbreviation: “Sheshaz”; lit. “that the Messenger of the Congregation.” The 1st ed. agrees.] is prohibited to officiate unless there are two (men) standing with him, [ See Mekhilta, p. 54b, Pesiḳta, p. 22a, and Tanchuma Beshallach, § xxviii. Was the custom mentioned in our book applicable only to public prayer on Fast Days (for rain or when war arose)? See Ṭur, Orach Chayyim, 566; and Beth Joseph, 566. 7.] || one on his right hand and one on his left.
All the Israelites (were standing [ The MS. omits “were standing.” The first editions have this reading.] ) outside (their tents [ This is missing in the MS., but occurs in the first editions; the next words up to “tents” are found in the MS. only.] ); they had gone forth from their tents, and saw Moses kneeling on his knees, and they were kneeling on their knees. [ Cf. Jalḳuṭ, Ex. § 264.] He fell on his face to the ground, and they fell on their faces to the ground. He spread out the palms of his hands towards the heavens, and they spread out their hands to heaven. [ The first editions read: “to their Father who is in Heaven.” See T.B. Rosh Ha-Shanah, 29a.] Just as [ The first editions read: “Hence thou mayest learn.”] the precentor officiates, in like manner all the people answer [ The first editions add: “Amen.” See Jalḳuṭ (loc. cit.), which omits “Amen”; see also T.B. Berakhoth, 49b.] after him.
The Holy One, blessed be He, caused Amalek and his people to fall into the hand of Joshua, [ The first editions read: “to fall by the edge of the sword.”] as it is said, "And Joshua discomfited [ In the MS. the quotation ends here; it is continued in the 1st ed.] Amalek and his people with the edge of the sword" (Ex. 17:13). [ See Targum on Cant. 2:16, and cf. Pal. Targum on Num. 21:1.]
Rabbi Shela said: The Holy One, blessed be He, wished to destroy, to cut off all the seed of Amalek. What did the Holy One, blessed be He, do? He put forth His right hand and took hold of the throne of His glory, and swore that He would destroy and cut off all the seed of Amalek, [ The first editions add: “from this world and from the world to come.”] as it is said, "And he said, Because there is a hand against the throne [ In the MS. the quotation ends here; it is continued in the 1st ed.] of the Lord, the Lord will wage war against Amalek" (ibid. 16).
Rabbi Phineas said: (After [ The MS. omits: “after”; it occurs in the first editions.] ) forty years Moses wished to say to Israel: Do ye remember that which ye said in the wilderness—"Is the Lord among us, [ The MS. omits: “or not”; it occurs in the first editions.] or not?" (ibid. 7). [ See T.B. ‘Abodah Ẓarah, 5b.] But Moses said: If I speak [ The MS. adds: “not”; this is probably an error; it does not occur in the first editions.] thus to Israel, behold I will put them to shame, and whosoever puts (his fellow) to shame will have no portion in the world to come. [ See Aboth 3:12; T.B. Megillah, 25b, and Pal. Targum on Deut. 6:16. The first editions add: “But I will tell them the story of Amalek, and they will understand what is written (immediately) preceding this story.]
A parable—To what is the matter to be compared? To a king [ The legend is also given by Tanchuma, Ki Têzê, § ix., translated in Rabbinic Philosophy and Ethics, pp. 190 f.] who had || a garden and a dog chained at the entrance to the garden. The king was sitting in his upper room, watching and looking at all that (transpired) in the garden. The friend of the king entered to steal (fruit) from the garden, and he incited the dog against him, and it tore his garments. The king said: If I say to my friend, Why didst thou enter my garden? behold I will put him to shame; therefore, behold, I will say to him: Didst thou see that mad dog, how it tore thy clothes? [ The first editions add: “not knowing that thou art my friend.”] And he will understand what he has done. Likewise spake Moses: Behold, I will tell Israel the story of Amalek, and they will understand what is written before it; therefore Moses said: "Remember what Amalek did unto thee [ In the MS. the quotation ends here; it is continued in the first editions.] by the way, as ye came forth out of Egypt" (Deut. 25:17).
The Israelites said to our teacher Moses: Moses ! One Scripture text says, "Remember the Sabbath day, to keep it holy" (Ex. 20:8); and it is written, "Remember what Amalek did unto thee" (Deut. 25:17). How can these two texts be fulfilled? [ Or: “established.” See Tanchuma, Ki Têzê, loc. cit. The first editions add: “this ‘Remember’ and that ‘Remember.’”] He said to them: The cup of spiced wine [ “קונדיטון” (conditum, κoνδîτoν); cf. Rabbinic Philosophy and Ethics, p. 101.] is not to be compared to the cup of vinegar. [ The MS. reads “sumin,” the first editions have “chomez,” and then add: “this is a ‘cup,’ and that is a ‘cup.’” The precept to “remember” the Sabbath is explained by the Rabbis to refer to the Ḳiddush, or sanctification of the Sabbath over the cup of wine; see Singer, p. 124.] This "Remember" is in order to observe and to sanctify the Sabbath day, [ See supra, p. 138.] and the other "Remember" is in order to destroy and to cut off all the seed of Amalek, as it is said, "Therefore it shall be, when the Lord thy God hath given thee rest [ In the MS. the quotation ends here. The first editions read: “‘Remember what Amalek did unto thee’ (Deut. 25:17), and when thou comest to the land ‘thou shalt not forget’” (ibid. 19).] from all thine enemies… thou shalt not forget" (ibid. 19). [ See T.B. Synhedrin, 20b. Amalek was to be punished, and this Divine decree was not to be forgotten when Israel had their own land and king. This duty of executing Divine justice devolved upon Saul as the first king of the Israelites.] || Israel forgot to destroy and to cut off all the seed of Amalek, but the Holy One, blessed be He, did not forget. [ See Tanchuma, Ki Têzê, loc. cit.; Pesiḳta (Ẓachor), p. 26a, and Lam. Rab. 5:1.] When Saul reigned, Samuel said to him: "Thus saith the Lord of hosts, I have marked that which Amalek did to Israel…. Now go and smite Amalek, and utterly destroy all that they have" (1 Sam. 15:2, 3). What is the meaning of "all that they have"? Even all the living male creatures. [ On משחין בקיר see Lexica.] "Spare them not, but slay" (ibid.). Saul took the men of war, and he went out to meet Amalek. When Saul came to the crossing of the ways, he stood still, and thought in his heart, [ See T.B. Joma, 22b: Midrash Samuel (ed. Buber), xviii. p. 50a.] as it is said, "And Saul came to the city of Amalek, [ In the MS. the quotation ends here; in the first editions the verse is continued.] and argued [ וירב might be interpreted in the sense of meditating. See R. V.] in the valley" (ibid. 5). Saul said: If the men have sinned, what [ The first editions add here: “Have the women done amiss? If the women have sinned, what have the children done amiss? If the children have sinned.”] have the beasts done amiss? A Bath Ḳol [ The text in 1 Samuel 15:19 says: “Why hast thou not hearkened unto the voice of the Lord?” The Bath Ḳol was a Heavenly voice; see supra, p. 225.] came forth, saying to him: Saul ! Be not more righteous than thy Creator, [ Cf. 4 Ezra 8:47; T.B. Joma, loc. cit.; and Eccles. Rab. to Eccles. 7:16.] as it is said, "Be not righteous overmuch" (Eccles. 7:16).
Rabbi said: When Saul came to the camp of Amalek he saw the children of Israel tarrying [ The first editions read: “Jethro mixed up in the midst”; this reading is probably the correct text.] in the midst of Amalek. [ The Kenites dwelt among the Amalekites.] He said to them: Separate yourselves from the midst of Amalek, as it is said, "And Saul said unto the Kenites, Go, depart, get you down [ In the MS. the quotation ends here; in the first editions it is continued.] from among the Amalekites, lest I destroy you with them" (1 Sam. 15:6). Did Jethro show loving-kindness to all Israel? But did he not show loving-kindness to Moses our teacher alone? Hence thou mayest learn || that whosoever shows loving-kindness unto one of the great men of Israel is considered as though he had shown loving-kindness unto Israel. [ See T.B. Berakhoth, 63b; Midrash Samuel, loc. cit., and Cant. Rab. on Cant. 2:5.] Because of the loving-kindness which he showed, his children were saved from among the Amalekites. [ The first editions add here: “as it is said, ‘So the Kenites departed from among the Amalekites’” (1 Sam. 15:6).]
Rabbi José said: When Sennacherib came to the land (of Israel), all the nations who were in the regions round about the land of Israel saw the camp of Sennacherib, and feared greatly, and every man fled from his place, as it is said, "I have removed the bounds of the peoples, [ In the MS. the quotation ends here; in the first editions it is continued.] and have robbed their treasures" (Isa. 10:13). They went into the wilderness, and intermixed with the children of Ishmael, [ The Ishmaelites dwelt hard by the Amalekites; see supra, p. 220.] and all of them were (composed of) ten peoples, as it is said, "The tents of Edom, and the Ishmaelites; [ In the MS. the rest of the verses up to the word Assyria are omitted; as usual, “etc.” replaces the part left out.] Moab, and the Hagarenes; Gebal, and Ammon, and Amalek; Philistia, with the inhabitants of Tyre; Assyria also is joined with them" (Ps. 83:6, 7, 8). [ See T.B. Sukkah, 52b.] All of them are destined to fall by the hand of the Son of David, as it is said, "O my God, make them like the whirling dust" (ibid. 13). [ This Messianic passage is omitted in the modern editions owing to the fear of the censor. The ten nations mentioned in the Psalm are, of course, only memories of the past. The MS. adds “etc.” at the end of its quotation; the verse continues: “As stubble before the wind.”] "As the fire that burneth the forest, [ Thus far the MS. quotes this verse.] and as the flame that setteth the mountains on fire" (ibid. 14). "So pursue them with thy tempest, [ Thus far the MS. quotes this verse.] and terrify them with thy storm" (ibid. 15).