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Then Amalek
came and fought with Israel at Rephidim. Exodus 17:8
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The first battle fought by the
Children of Israel was one of self defense against Amalek. It often happens
that the first occurrence of an event serves as the archetype for that event’s
recurrence. Indeed, there are practical lessons of the battle of Amalek which
bear on Israel’s battles throughout the generations, including the battles of
the Israel Defense Force.
“And fought with Israel at
Rephidim:” our Sages understood the place name “Rephidim” to mean “laxness of
hands (rifyun yadayim) – the Israelites’ hands were lax in fulfilling
Torah.” [Tanḥuma, Beshalaḥ 25] Kli Yakar adds that
the name also implies internal disunity (pirud - detachment) within
Israel, and explains that the detachment from God prevented the Israelites
being saved by a miracle, while the internal disunity prevented the natural
salvation of individual coming to aid of his comrade, since they were detached
from each other. Indeed, until this day, the two keys to Israel’s victory are
loyalty to God’s word and national unity.
Moses appointed his disciple
Joshua to lead the Israelites’ battle against Amalek, instructing him to
“choose men for us,” [v.9] and the first-century sage Rabbi Yehoshua understood
Moses’ instruction to mean “choose brave men who fear sinning.” [Lekaḥ Tov,
Exodus 17:9] Yonatan ben Uziel translates “men who are brave and strong in
fulfillment of mitzvot.” Alshikh (16th century) comments that
our verse refers to righteous men. The ideal Israelite/Jewish fighter combines
bravery and righteousness.
Moses, Israel’s “minister of
defense” instructed Joshua, his chief of staff “go out and fight Amalek.” [v.9]
Rabbi Yehoshua comments “Moses said to him: ‘go out from the protection of the
Clouds of Glory and fight Amalek.’” [Mechilta d’Rebbi Shimon bar Yoḥai,
17:9] ibn Ezra phrases it thus: “leave the camp of Israel to fight against
Amalek.” It is perfectly obvious that the battle must be joined outside the
Clouds of Glory, which, according to Pirkei d’Rebbi Eliezer [43]
protected the Israelite camp “as a city surrounded by a wall, so that no enemy
or adversary could reach the Israelites.” The choice of a battleground outside
the Israelite camp fits the IDF’s approach that battles are to be fought on the
enemy’s soil, not within our borders.
During the battle, Moses and all
Israel were engaged in prayer, as Pirkei d’Rebbi Eliezer describes:
The Israelites went out of their tents and saw Moses kneeling and bowing
on his knees, and they knelt and bowed on their knees; they saw him fall on his
face, and they fell on their faces; they saw him raise his hands to heaven and
they raised their hands to heaven.
Mechilta d’Rebbi Shimon bar
Yoḥai [17:12] adds that the entire congregation fasted throughout
the day of battle, teaching that even civilians on the home front have an
important role in determining the outcome of the campaign on the field of
battle.
“Moses, Aaron and Hur ascended
to the top of the hill.” [v.10]
Lekaḥ Tov expounds:
This was to recall the merit of the Fathers and Mothers, as the verse
states: “From the top of the rocks I see them, from the hills I behold them”
[Numbers 23:9] (the verse is understood Midrashically to refer to the
Patriarchs and Matriarchs, see Targum Yonatan on the verse).
Beyond simply expressing an
appeal to the merit of the ancestors of Israel, the Midrash implies that
the Israelite warrior draws his strength from looking to our past and his
appreciation of the fact that he is the legitimate continuity of Jewish history
endows him with the strength to fight even against overwhelming odds.
The inescapable conclusion and
perhaps the essential lesson of the Israelites’ first battle is that physical
strength is not sufficient to provide victory. The spiritual dimension,
awareness of God’s protection of His people, must be added to the army’s
physical prowess in order to achieve victory. Ultimately, it is the partnership
between man and God which allows victory. (my father’s words)
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