The Kosher Bookworm: “Remember Amalek!” by Dr. Louis H. Feldman

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A review of a nation we are commanded to hate

By Alan Jay Gerber

Issue of March 6, 2009 / 10 Adar 5769

Rav Kook in his “Midbar Shiur” teaches that the Jewish people have two missions, one as a mamlechet kohanim (a kingdom of priests) and the other as a goy kadosh (a holy nation). The first mission refers to the aspiration to uplift the entire world to recognize G-d. The second mission is designed for Israel to achieve its full spiritual potential. One is universal in its goal and the second, parochial. According to Rav Kook, Amalek’s goal was to negate and refute both missions. G-d’s command for the total elimination of Amalek is couched by the phrase, “macho emcheh,” a double expression indicating that Amalek’s punishment is reflective of its two goals: targeting Israel’s dual mission and thus preventing its fulfillment.

Amalek, on its own initiative, took upon itself to reject Israel’s sacred mission. Unprovoked, Amalek acted as the classic bully, attacking the Jews at their most vulnerable, thus earning our enmity for eternity. The Amalek episode has come to us as a legacy from which we learn. Thus, we have Shabbat Zachor this coming Shabbat, before the feast of Purim. The historical underpinnings of this Amalek story are the subject of this week’s essay.

Among the most learned studies on the topic is “Remember Amalek!,” a book by Dr. Louis Feldman (Hebrew Union College Press, 2004). This study of 272 pages encompasses the vast gamut of the study, not only of the Amalek encounter, but also of the command by G-d to destroy other people as part of a religious obligation. The motivating factors are discussed, as are the religious and political forces that bring forth what to the “modern” mindset would appear to be cruel and primitive.

In his introduction, Dr. Feldman details the origins of Amalek, and the precedents and parallels among the ancients that warranted such actions. Cited among Jewish historians are the views of Philo and Josephus. The contrasts between each are detailed and analyzed. Motivations behind these differences are speculated upon and it is ultimately left to the reader to decide on the “correct” version of these early historians’ views of this tragic event.

In detailing Josephus’s account, Feldman relates the historian’s full version of the importance of Amalek’s attack. The account of King Saul’s failure to exterminate Amalek, which cost him his crown at the word of the prophet Samuel, is brought into the literary fray. Also enumerated is David’s campaign against Amalek and its implications in the scheme of history.

At the center of the book is a scholarly yet brief chapter entitled, “Amalek in Rabbinic Literature,” which brings the topic of its relationship to Jewish religious observance into greater focus and justification as a religious mandate.

Another interesting facet that Feldman treats with even greater depth is a topic that has bedeviled the Jewish people through the ages, “The Alleged Jewish Hatred of Gentiles.” This chapter provides powerful historical insight concerning a canard that has cost the lives of thousands of our people. The examples of events related by Feldman of people whose racist behavior betrayed their prominent place in history will surprise many.

The author concludes this study by placing the Amalek mandate into its historic perspective by expounding upon other incidents in both biblical and ancient history that parallel the command to wipe out Amalek. First we are led through the entire flood episode and the attempt by G-d to get humanity to repent. We have a justification for the saving of Noach and his family. The tradition of the Noachian Covenant and its implications are given their due, especially of G-d’s expectation of its observance by all nations, including Amalek.

Other incidents are detailed as well, such as the revenge of the rape of Dina, the annihilation of the nations of Sichon and Og, and the extermination of the priests of Nob and the people of Jericho. The book concludes with a detailed discussion of the action of Pinchas Hacohen and the sages’ justification of his zealotry, a chapter that warrants careful reading.

Each chapter in the book is completely footnoted, and the study provides an index of citations, a complete and comprehensive bibliography, and index.

Dr. Feldman has been a professor of classics and literature at Yeshiva University for over 40 years. He has authored 11 books and over 160 articles. Currently, he is engaged in a groundbreaking project, editing a publication entitled “The Lost Bible: Ancient Jewish Writings Relating to Scripture.” He will be working with a team of two other scholars, Dr. Lawrence Schiffman and Dr. James Kugel in an enterprising effort at restoring Second Temple literature to its original Jewish character and context.

Amalek, the historical prototype for the anti-Semite, has been associated with the festival of Purim since its inception. With so joyous, and yes, so riotous a holiday, it is indeed an irony that we give pause on the Shabbat before Purim to ponder the role of the Amalek legacy in both our history and its tragedies. What follows is intended to continue that somber theme.

In concluding this essay, the following incident was brought to my attention from Philip Goodman’s classic, “The Purim Anthology” (The Jewish Publication Society).

“When Hitler was delivering one of his infamous speeches in a large hall in Munich at the start of the Nazi ascent to power, he could not help but notice that a man in the front row was making facial contortions of derision and joy marked with an occasional outburst of laughter. The man’s behavior resulted in bringing confusion to Hitler midst his anti-Semitic invectives and causing annoyance to the Fuhrer. When the speech was concluded, Hitler in great ire sent for the one who disturbed him and indignantly inquired who he was.

‘I am a Jew,’ he said innocently.

‘Then you should be taking my address more seriously,’ warned Hitler.

‘Do you not believe that I will fulfill my threats to bring about the destruction of the Jews?’

‘You should be aware,’ the Jew replied, ‘that you are not the first anti-Semite who sought to destroy us. You may recall that the great Pharaoh of Egypt sought to enslave the Jews. To commemorate his defeat and our redemption, we eat tasty Matzos and observe the festival of Passover. Haman was another enemy of ours who brought about his own downfall. The delicious Hamantashen we eat and the jolly festival of Purim recall our deliverance from him.

While listening to your venomous diatribe, I wondered what kind of delicacy would the Jews invent and what kind of holiday they would establish to celebrate your downfall.”

I looked back at this incident and pondered its innocence until I gathered its full meaning and implication for us today. We survived the plots of Haman and we celebrate, as we should. However, we have yet to recover from the results of the plots of Hitler and we have yet to have a holiday established to celebrate his demise.

This is the reason that makes the commandment of “Remember Amalek” even more relevant today. Do not forget that for us, Amalek lives in the atomic might of Iran, and we too will have to await the day to celebrate the demise of that tyranny. The lesson of Purim is that the struggle never ends.

I wish all my readers a meaningful Purim, filled with joy and most importantly, with prayer.