The Torah's Mitzvah to Destroy Amalek: Understanding Divine Genocide

Full Summary

Rabbi Zweig tackles one of the most challenging ethical questions in Torah (תורה): how can the mitzvah (מצוה) to destroy Amalek be reconciled with the universal condemnation of genocide as a crime against humanity? He begins by noting that after WWII, the Nuremberg trials established genocide as a crime against humanity, arguing that no state has the right to order such actions. This creates an apparent contradiction with the Torah's explicit command to eradicate Amalek. The Rabbi presents the Rambam (רמב"ם)'s approach as one potential answer: before waging war against Amalek, we must first offer them the opportunity to accept the seven Noahide laws and live in peace. According to this view, the Torah never actually mandates genocide - only the destruction of those who refuse peaceful coexistence. However, the Ravad disagrees, maintaining that Amalek specifically is not offered this option, thus reinstating the original question. Rashi (רש"י)'s commentary provides crucial insight into Amalek's nature. The phrase 'asher korcha baderech' means they 'cooled you off' - like a scoundrel jumping into scalding water, knowing he'll be burned but cooling it for others. Amalek attacked Israel knowing they would be destroyed, solely to diminish Israel's fearsome reputation among the nations. This reveals Amalek's fundamentally self-destructive nature. The genealogy of Amalek is significant: descended from Eliphaz (who refused to kill Jacob when ordered by Esau) and Timna (a righteous woman who sought to convert but was rejected). The combination of these two noble lineages produced the greatest enemy of Israel, teaching that self-destructive behavior often emerges when people perceive others as having purpose and meaning while feeling empty themselves - like the higher suicide rates during holidays when others appear happy. Rabbi Zweig argues that Amalek represents a unique category: not a legitimate nation with its own purpose, but an entity whose sole raison d'être is destroying others. Such a nation cannot be controlled through normal deterrents because they're willing to accept any risk, including self-destruction. When a nation forfeits its right to existence by dedicating itself entirely to destroying others while remaining uncontrollable, its elimination becomes not genocide but necessary self-defense. The Torah's juxtaposition of false weights and measures before the Amalek passage (noted by Rashi) reveals a deeper connection. False measures represent the manipulation of money's value, treating it as a game rather than a tool for meaningful purpose. This connects to lashon hara (evil speech), which also stems from feeling purposeless and attempting to destroy others' accomplishments rather than building one's own. Both behaviors reflect the Amalek mindset. The Rabbi emphasizes the contemporary relevance: we face entities today that seem willing to accept any consequence to destroy the Jewish people. The key protection is maintaining our own sense of purpose and meaning, avoiding cynicism and the temptation to tear others down instead of building ourselves up. The distinction between 'oyev' (enemy who wants to take what we have) and 'soneh' (one who simply wants to destroy us) is crucial - Amalek falls into the latter category. Ultimately, the mitzvah to destroy Amalek is not genocide in the conventional sense, but the elimination of a destructive force that has forfeited its right to existence through its singular dedication to destroying others while remaining immune to all attempts at control or deterrence.