Parashat Ki Tetze: Convert evil to good

As long as Amalek is out to destroy us, we must destroy him.

By SHLOMO RISKIN
Ahmadinejad 298.88 (photo credit: AP [file])
Ahmadinejad 298.88
(photo credit: AP [file])
The commandment to obliterate Amalek at the conclusion of this week's biblical reading is very apt - and may also serve as a fitting conclusion to last week's portion of Shoftim. After all, both readings deal with warfare and destroying the enemy who rises up to destroy you. Our Bible has a category of warfare defined by the Mishna (B.T. Sota 44b) as "obligatory war," to which "every Israelite must join, even a bridegroom from his bridal room and a bride from her nuptial canopy." The Talmud in Sanhedrin says again and again: "If one is coming with intent to murder, you must rise up earlier and kill him." We do not subscribe to turning the other cheek; on the contrary, when confronted by consummate evil, "You must destroy the evil from within your midst." The sad truth is that one who stands silent in the face of evil automatically becomes an accomplice. "One dare not stand silently by while your brethren's blood is being shed," teaches our Torah. One cannot love the good unless one labors to banish the evil. Having said all this, however, what is the meaning of "obliterate the memory of Amalek"? Amalek is consummate evil: "they [the Amalekites] came upon you as if by accident on your way [out of Egyptian slavery]; when you were tired and exhausted, [and in no way acting aggressively against them]." They cut off those lagging in the rear; their initial victims were the "weaker vessels" who were falling behind, the innocent women and children, the aged and infirm. Amalek are the suicide bombers who target innocent civilians, the Nazis who wish to extirpate every trace of morality from the world. "Obliterate, destroy Amalek" ought to be the commandment; what is meant by obliterating the memory of Amalek? Although everything written above is true, it is not the biblical ideal. Unlike the Greco-Romans, we never sang a song in praise of arms and strong, virile soldiers, as in the opening of Virgil's Aeneid, or in glory of war which tested the mettle of the citizenry; our prophetic song was sung in praise of peace, of a time when "nation will not lift up sword against nation, and humanity will not learn war anymore." The sages of our Mishna teach that armaments are a burden, a disgrace to those who wear them, and are not be carried on Shabbat, except in life-endangering situations! (B.T. Shabbat 63a) Yes, Seneca taught: "If you wish to have peace, you must prepare for war" - as David Ben-Gurion had inscribed on all the military bases in Israel. But that is precisely the point. War is never an ideal; it is a necessary preventive measure - and even an obligatory war may be considered at best a necessary evil. Since the Israelite nation is entrusted by God to teach morality and righteousness, we must fight against those who would destroy us and our morality; and since in any given war there is only one victor, it behooves us to fight to win - as the verses in Shoftim and Ki Tetze clearly imply. But the vision in front of our eyes must always be peace. From this perspective, we understand the biblical stricture - after the Kohen anointed for war exhorts and inspires the troops "not to be faint-hearted, not to be afraid, not to panic, not to break ranks… for the Lord your God is the One going out [to do battle] with you… and He will save you" (Deut. 20:3, 4) - that "when you approach a city to wage war against it, you must first propose a peaceful settlement" (20:10), the most crucial aspect of which is acceptance by the enemy of the Seven Noahide laws of morality, i.e. "Thou shalt not murder, thou shalt not steal, thou shalt not be cruel to animals…" Maimonides's formulation of this biblical demand (Laws of Kings 6,1) reads: "It is forbidden to make war against any human being unless you first offer him a peace settlement." Maimonides (as well as Nahmanides) agrees that this includes Amalek as well as the seven indigenous nations of Canaan. The goal, you see, is not the destruction of evil, but rather the transformation of evil, the rectification of evil, when the evil one repents and accepts at least the seven Noahide Laws. Our goal is to obliterate the memory of Amalek by persuading Amalek to accept the God of peace and morality. Cynics will say it is impossible to convert Amalek. Well, the Talmud explains that Amalek was born to Timna from Eliphaz the son of Esau because neither Abraham, Isaac, nor Jacob were willing to convert Timna when she came before them - and they should have accepted her into the faith of Abraham (B.T. Sanhedrin 99b). The Talmud further states that a grandchild of Haman (the Agagite, the Amalekite) taught Torah in Bnei Brak (B.T. Sanhedrin 96b). There are those who add the words: "and who was this grandchild of Haman? Rabbi Akiva." Be that as it may, as long as Amalek is out to destroy us, we must destroy him. We must continually hope, however, that we will have the merit of converting him, especially during this season of repentance. The writer is the founder and chancellor of Ohr Torah Stone Colleges and Graduate Programs, and chief rabbi of Efrat.