Spiritual and
Ethical Issues in the Historical Books of Tanach;
SPIRITUAL AND ETHICAL ISSUES IN THE BEREISHIT STORIES These four books ostensibly are merely the history of Israel from the entry into the Promised Land until the destruction of the Temple and the temporary loss of independent statehood. In fact they are actually, in a specifically Jewish sense, the most deeply religious and spiritual books of the Bible. One does not have to be specifically Jewish to see or feel the religion and spirituality in the revelations of the prophetic writings or in the words of the Tehillim. They speak to all people, as evidenced by the fact that the Bible is still the world's bestseller and there are millions of non-Jews who regularly recite the Psalms. However, it is specifically and intrinsically Jewish to understand that G-d is revealed in the prosaic material, in the political, social and military events in the lives of ordinary men and women, kings and leaders that are described in the Nevim Rishonim. Here are described the ideology and religious thoughts in Judaism, while in Chronicles we have the purely historical. "These are the Generations of Yitschak" [6] "Amalek in his TUM’A is the opposite of Yaakov's K’DUSHA. His very name reflects this essential TUM’A, since it is derived from deviousness and crooked - AKAKAL, whereas Yaakov is Yisrael and Yeshurun, both meaning straight and correct; even as we read, "You show truth to Yaakov" (Micha 7:20). In contrast, Amalek is thoroughly falsehood and concealment. [The punishment for falsifying weights and measures that is always done in secret is attacks by our enemies (Devarim 25:13-16, Rashi, explaining the sequence of the commandment to wipe out Amalek following that of just weights)]. Our sages taught that Amalek stood outside the Clouds of Glory that surrounded Israel in the Wilderness and announced out that he came to trade with them, when his real purpose was war" (Avnei Nezer). This falsehood and concealment was inherited from his grandfather, Eisav and bequeathed to his descendant Haman. After the episode of Yitschak's blessings, Eisav said secretly, "in his heart", that he would kill Yaakov. Haman too, concealing his intentions, said in his heart that there was nobody else that Achasverosh would desire to honor than himself. Eisav is likened by Chazal to the CHAZIR, who sleeps with its leg outstretched so that the sign of kasrut, the cloven hoof is visible to all, but with its mouth closed, hiding that it does not chew the cud, the other sign of kashrut. "When Yaakov was making his way to Eretz Yisrael, Eisav traveled all the way from Se’ir to do battle with him. So did Amalek come from afar to make a sneak attack on the stragglers on the edge of Israel's encampment" (Mechilta, Beshalach). Both Amalek and Yaakov had the MIDA of DA’AT, the ability to know the value of one’s self, yet simultaneously how far removed one is from Hashem. We see this ability in Moshe, who even though he built the Mishkan, nevertheless held himself apart from its holiness and only went there when he was summoned. However, Amalek used his DA’AT to spread spiritual coldness, despair and the equating of one’s self with negativism; his humility leading to nihilism and ultimately to nothingness. In regard to Amalek it is written, ASHER KORCHA, coldness, that is the absence of wonderment, ecstasy and spiritual fulfillment. His DA'AT does not bring with it the power, sovereignty and striving to control and master one's thoughts and passions, but rather arrogance and cheekiness, while his humbleness brings nihilism and despair, rather than a desire to draw closer to Hashem. So his DA'AT is the very converse of Ya'akov's. "Israel was commanded three mitzvot to be observed when they entered the Land; to appoint a king, to eradicate the memory of Amalek, and to build the Bet Hamikdash" (Sanhedrin 20b). First, the appointment of a king, then afterwards, war with Amalek and finally a House for G-d. This sequence was observed - king: Moshe, Shaul, Mordechai; war against Amalek: Yehoshua, Shaul, and David, and in the days of Purim; and then the Mishkan, Bayit Rishon and Bayit Sheni. "Eretz Yisrael is the trait of submission and modesty and the entry of Israel into the land created in them a desire to submit them- selves to Hashem and to draw close to Him. A king is rule and majesty, yet he is the heart of Israel, so he induces in them the trait of power and sovereignty to control and rule over their desires and emotions, while simultaneously submitting themselves to Hashem. Therefore, in order to be able to overcome the two traits of Amalek that are the essence of variance with those of Ya'akov and to transform them from TUM'A to K'DUSHA, the eradication of Amalek had to be preceded by the entry of Israel into the Promised Land and the appointment of a king. Furthermore, the Throne of Hashem is not complete as long as Amalek exists since he (Amalek) does not believe that Hashem intervenes in the affairs of mankind, and thereby separates Israel from Hashem. Therefore the building of a House for G-d that will be a meeting place between us and Him, can only take place after Amalek is destroyed. We still need to appreciate why the Purim reading concerning the war with Amalek (Shmot 17:8-16) should have to be preceded by Parshat Zachor. Aharon required the sprinkling of the blood and of the oil, whereas the Mishkan, its vessels and its utensils did not require sprinkling of blood at all. The oil symbolizes CHESED that draws people to K'DUSHA, and the blood, DIN that leads Israel from unholy things. CHESED creates love that in turn creates anger against that which disturbs K'DUSHA; the greater the love for the Divine, the greater will be the abhorrence of any one that comes to destroy or disturb it. So it is fitting to kindle the anger and the abhorrence against Amalek from the Shabbat before Purim, since Shabbat is the day of Israel's love of their Father in Heaven and as a result the hatred for Amalek and the desire for his eradication will grow" (Shem Mi Shmuel). Zecher Amalek: Our Torah presents a picture of Israel as a nation that avoids harming any of G-d's creatures and therefore observes the purest honesty in all dealings with our fellow-men. Amalek is the personification of an opposing philosophy, a continuation of the legacy of Nimrod, who sought to find renown by the force of arms, to the destruction of humanity. They used their power to pounce upon the stragglers, the weakest of the weak without mercy, to meet their plight with scornful mishandling. So long as humanity covers the heroes of the sword with glory; so long as those who throttle and murder the happiness of mankind are not buried in oblivion, so long will the generations desire to emulate these 'great ones' of violence and force. Only when the divine laws of morality have become the sole criterion of greatness, the demands of morality grow in proportion to the status and power of the great, and no lapse of morality is excused, only then will the reign of Amalek cease forever" (Rabbi Hirsch). This is installment #125 in Dr. Tamari’s series on “Tanach and its messages for our times” [The
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