רַ֗ק מֵעָרֵ֤י הָֽעַמִּים֙ הָאֵ֔לֶּה אֲשֶׁר֙ יְהוָ֣ה אֱלֹהֶ֔יךָ נֹתֵ֥ן לְךָ֖ נַחֲלָ֑ה לֹ֥א תְחַיֶּ֖ה כָּל־נְשָׁמָֽה׃
Tetapi dari kota-kota bangsa-bangsa ini, yang diberikan Yang Mahakekal, Allahmu, kepadamu menjadi milik pusaka, janganlah kaubiarkan hidup satu jiwa pun.
Yesod Mora VeSod HaTorah
It is written (Exodus 13) "Consecrate to Me every firstborn," and it is written (Exodus 13) "Therefore, I sacrifice," and the matter of Shabbat (Exodus 20) "For six days," and likewise the Sabbatical year and the release of slaves (Deuteronomy 15) "So that you may remember." And the commandments of Matzah and Maror, and the appointed festivals in the spring—the measurements, the firstfruits of wheat, and the offering brought before the Lord to express gratitude. And it is written (Deuteronomy 16) "Each person shall give as they are able, according to the blessing of the Lord your God that He has given you," give according to their means, as it says (1 Chronicles 29) "For everything comes from You, and from Your hand we have given to You." And He commanded (Exodus 23) "They shall not dwell in your land," and the reason is lest they lead you astray. And it is written elsewhere (Deuteronomy 20) "You shall not let any living thing live," so that they will not teach you to imitate them, and likewise for intermarriage with the nations and taking their daughters, and the reason (Exodus 34) "And they will lead your children astray." And it is said on Shabbat (Exodus 23) "So that your ox and your donkey may rest, and your servant's son and the stranger may be refreshed by your cessation of work." And the reason (Genesis 9) "Whoever sheds the blood of man, by man shall his blood be shed, for in His image God made man." And (Deuteronomy 24) "You shall not oppress a hired worker who is poor and needy, whether he is your brother or a stranger," for he is a soul to be cherished. And the reason is mentioned (Leviticus 25) "And she has no child, and returns to her father's house, as in her youth." And during the festival of Sukkot (Leviticus 23) "So that your generations may know," and the reason (Leviticus 25) "You shall not sell land permanently, for the land is Mine," and likewise (Leviticus 25) "For the children of Israel are servants to Me," and the reason (Exodus 21) "They shall not be sold as slaves are sold." And He commanded to sound the trumpets for the burnt offering, to serve as a remembrance, as they are sounded in war, as in (Psalms 47) "God has ascended amid shouting." And the tzitzit (fringes) (Numbers 15) "So that you may remember and perform all My commandments," as you see them at all times, and thus "You shall tie them and inscribe them." And it mentioned regarding (Numbers 25) the incident with the Midianites, which had two reasons: one was the matter of Peor, and the other was the scheme they devised to bring further harm to the Israelites through the seduction of the daughter of their leaders. And the reason is mentioned (Deuteronomy 23) "You shall not abhor an Edomite, for he is your brother; you shall not abhor an Egyptian, for you were a stranger in his land," and the reason for the Ammonites and Moabites is that they did not offer you bread and water when you came out of Egypt, and furthermore, Balak was rewarded for his intent to harm you. And the reason is mentioned (Deuteronomy 17) "He shall not multiply wives for himself, so that his heart does not turn away; nor shall he greatly multiply silver and gold for himself," and it is also mentioned (Deuteronomy 17) "Nor shall he return the people to Egypt." And the reason for the Levirate marriage (Deuteronomy 25) is to carry on the family name, so that the children of Israel inherit their fathers' portion, and the reason (Deuteronomy 6) "What are the testimonies and statutes that the Lord our God commanded you?" is because we were servants in Egypt, and He redeemed us, and we are obligated to listen to His voice, as He has done this goodness for us, and furthermore (Deuteronomy 6) "And righteousness will be for us." And the reason for the Sabbatical year (Exodus 23) is that the poor of your people may eat, and the reason (Exodus 23) "You shall not make a covenant with them" is because the Levite has no portion or inheritance with you, for he serves the honored Lord, and the reason (Exodus 18) "The first of your grain, which is the best of it, you shall bring to the Lord, and it shall be a blessing for you" is that the Lord chose to pray for you with it, as in (Leviticus 22) "And Aaron lifted up his hands." And the reason (Deuteronomy 19) for the three cities is lest the avenger of blood pursue the manslayer and shed innocent blood, and the reason for execution and the remaining (Deuteronomy 17) is so that they will hear and fear and not continue to do evil, and the reason (Deuteronomy 20) "You shall not destroy its trees" is that man is like a tree of the field. And the reason for the prohibition of a fence around the roof (Exodus 22) is "You shall not put blood in your house," and the reason is "Lest the fullness of the bloodshed come upon you." The reason for mixed fabrics (Deuteronomy 22) is because everything should return to its sanctity, as explained by Rabbi Menachem Sefardi. The reason for killing the young bird (Deuteronomy 22) is when the young girl does not cry out in the city, indicating that she consented to the act, and it occurred outside the city, as when a man rises against his neighbor where no one sees him. The reason for the obligation of leaving the corner of the field (Deuteronomy 15) is because the Lord has called upon you, and the reason for loving the stranger (Deuteronomy 10) is because you were strangers in the land of Egypt. The reason for the laws concerning the orphan, the widow, and the garment pledge (Deuteronomy 15) is "And you shall remember that you were a slave in Egypt; therefore I command you this." And likewise (Deuteronomy 24) "You shall not take the mill or the upper millstone as a pledge, for he takes a man's life to pledge." And the reason for teaching them the song (Deuteronomy 31) is that it shall be a witness for them. The prohibition of consuming blood (Deuteronomy 12) is "You shall not eat the soul with the flesh," and the command is to offer it on the altar, where one soul is exchanged for another, for the blood atones for the soul. And the command is to bring every sacrifice to the tent of meeting, and the reason is that they should not offer sacrifices in the open field, as was the custom in Egypt to sacrifice to the satyrs and to put blood on the lintel and the two doorposts. The reason is explicitly stated (Exodus 23) "And the destroyer shall not come in to your houses." This was already mentioned by Moses at the beginning of his approach to speak to Pharaoh, and the reason for asking "Why shall we sacrifice?" (Exodus 5) is "Lest he meet us with pestilence or with the sword." This secret is also well explained in the words of Isaiah, and the intelligent will understand.
Kol Dodi Dofek
23. With respect to the seven nations of Canaan Maimonides wrote in Hilkhot Melakhim 5:4: “It is a positive mitzvah to destroy the seven nations [of Canaan], as it is said:‘You shall utterly destroy them’ (Deuteronomy 7:2), and anyone who encounters one of them and does not kill him has violated an injunction, as it is said, ‘Do not keep alive a soul’(Deuteronomy 20:16), and [in fact] their memory has already been erased. “Radbaz [R. David Ibn Abi Zimra, sixteenth century] located the source of the last line, “and their memory has already been erased,” in the words of R. Joshua (M. Yada’im 4:4), “Sennacherib, king of Assyria, has already arisen and intermingled all of the nations” [i.e. so that none retained their distinct identity].
But note something strange : in relation to the destruction of Amalek, Maimonides does not add the words “and their memory has already been erased.” In Hilkhot Melakhim 5:5, Maimonides writes: “And similarly it is a positive mitzvah to erase the memory of Amalek, as it said: ‘Erase the memory of Amalek’ (Deuteronomy 25:19), and it is a positive mitzvah to forever remember his evil deeds and his laying ambush (against you), in order to arose anger against him. As it is said, ‘Remember what Amalek did to you.’ Tradition teaches: Remember — with your mouth; do not forget in your heart, for it is prohibited to forget his enmity and hatred.”
From Maimonides’ words it appears that Amalek still exists in the world, whereas the seven nations of Canaan have descended to the depths of oblivion. One wonders why Maimonides did not employ the rule of R. Joshua that “Sennacherib came and intermingled all the nations” with relation to Amalek. The answer to this question is very simple. The Bible testifies that Amalek still exists in this world. Go and see what the Torah says: “The Lord will have war with Amalek from generation to generation” (Exodus 17:16). Accordingly, it is impossible for Amalek to be blotted out of the world until the coming of the Messiah. So said our Sages: “God’s name and throne will not be complete until the children of Amalek are blotted out” (Rashi to Exodus 17:16). But where is Amalek? I heard the answer from my father of blessed memory. Every nation that conspires to destroy the Jewish people is considered by the halakhah to be Amalek. My father added that as concerns Amalek itself we were commanded to perform two mitzvot: (a) [for the individual] to blot out the memory of Amalek, which is incumbent on everyone [to slay] any individual member of Amalek [that he encounters], as expounded in the Torah portion of Ki Tetzeh, “You shall blot out the memory of Amalek” (Deuteronomy 25:19), and (b) [for the community] to engage in communal military preparedness for war against Amalek, as it is explained in the Torah portion of B’shalach, “The Lord will wage war with Amalek from generation to generation” (Exodus 17:16). With relation to any other nation that stands ready to destroy us, we are [now after the time of Sennacherib] commanded to wage war against it [even] while it prepares for war against us,and our war against it is a “War of Mitzvah”, in accordance with the command of the Torah that “The Lord will wage war with Amalek from generation to generation.” However, the destruction of individuals, which is derived from the Torah portion of Ki Tetzeh, refers only to the biological descendants of Amalek. The words of Maimonides include the obligation to wipe out individuals, which does not apply to any other nation that plots destruction against the People of Israel. However, since the obligation of warring Amalek pertains to such a nation (as well), he did not employ the phrase “And its memory has already been lost.” The status of Amalek exists even now after the nations were intermingled [by Sennacherib]. And perhaps this is the basis for Maimonides’ view (Hilkhot Melakhim 5:1) that a defensive war by Jews against an enemy who comes to wage war against it is a “War of Mitzvah”. For this kind of war is subsumed by the notion “The Lord will have war against Amalek from generation to generation.” To be sure, Maimonides especially singled out the war with Amalek [in that regard]; nevertheless, one may say that saving Jews from an enemy that has arisen to destroy them is encompassed to this Torah portion [i.e., the destruction of Amalek]. Cf., Sotah 44b, s. v. amar R. Jochanan.
But note something strange : in relation to the destruction of Amalek, Maimonides does not add the words “and their memory has already been erased.” In Hilkhot Melakhim 5:5, Maimonides writes: “And similarly it is a positive mitzvah to erase the memory of Amalek, as it said: ‘Erase the memory of Amalek’ (Deuteronomy 25:19), and it is a positive mitzvah to forever remember his evil deeds and his laying ambush (against you), in order to arose anger against him. As it is said, ‘Remember what Amalek did to you.’ Tradition teaches: Remember — with your mouth; do not forget in your heart, for it is prohibited to forget his enmity and hatred.”
From Maimonides’ words it appears that Amalek still exists in the world, whereas the seven nations of Canaan have descended to the depths of oblivion. One wonders why Maimonides did not employ the rule of R. Joshua that “Sennacherib came and intermingled all the nations” with relation to Amalek. The answer to this question is very simple. The Bible testifies that Amalek still exists in this world. Go and see what the Torah says: “The Lord will have war with Amalek from generation to generation” (Exodus 17:16). Accordingly, it is impossible for Amalek to be blotted out of the world until the coming of the Messiah. So said our Sages: “God’s name and throne will not be complete until the children of Amalek are blotted out” (Rashi to Exodus 17:16). But where is Amalek? I heard the answer from my father of blessed memory. Every nation that conspires to destroy the Jewish people is considered by the halakhah to be Amalek. My father added that as concerns Amalek itself we were commanded to perform two mitzvot: (a) [for the individual] to blot out the memory of Amalek, which is incumbent on everyone [to slay] any individual member of Amalek [that he encounters], as expounded in the Torah portion of Ki Tetzeh, “You shall blot out the memory of Amalek” (Deuteronomy 25:19), and (b) [for the community] to engage in communal military preparedness for war against Amalek, as it is explained in the Torah portion of B’shalach, “The Lord will wage war with Amalek from generation to generation” (Exodus 17:16). With relation to any other nation that stands ready to destroy us, we are [now after the time of Sennacherib] commanded to wage war against it [even] while it prepares for war against us,and our war against it is a “War of Mitzvah”, in accordance with the command of the Torah that “The Lord will wage war with Amalek from generation to generation.” However, the destruction of individuals, which is derived from the Torah portion of Ki Tetzeh, refers only to the biological descendants of Amalek. The words of Maimonides include the obligation to wipe out individuals, which does not apply to any other nation that plots destruction against the People of Israel. However, since the obligation of warring Amalek pertains to such a nation (as well), he did not employ the phrase “And its memory has already been lost.” The status of Amalek exists even now after the nations were intermingled [by Sennacherib]. And perhaps this is the basis for Maimonides’ view (Hilkhot Melakhim 5:1) that a defensive war by Jews against an enemy who comes to wage war against it is a “War of Mitzvah”. For this kind of war is subsumed by the notion “The Lord will have war against Amalek from generation to generation.” To be sure, Maimonides especially singled out the war with Amalek [in that regard]; nevertheless, one may say that saving Jews from an enemy that has arisen to destroy them is encompassed to this Torah portion [i.e., the destruction of Amalek]. Cf., Sotah 44b, s. v. amar R. Jochanan.
Guide for the Perplexed
The infidels, however, though believing in the existence of the Creator, attack the exclusive prerogative of God, namely, the service and worship which was commanded, in order that the belief of the people in His existence should be firmly established, in the words, “And you shall serve the Lord,” etc. (Exod. 23:25). By transferring that prerogative to other beings, they cause the people, who only notice the rites, without comprehending their meaning or the true character of the being which is worshipped, to renounce their belief in the existence of God. They were therefore punished with death: comp. “Thou shalt save alive nothing that breatheth” (Deut. 20:16). The object of this commandment, as is distinctly stated, is to extirpate that false opinion, in order that other men should not be corrupted by it any more: in the words of the Bible “that they teach you not,” etc. (ib. is). They are called “enemies,” “foes,” “adversaries”; by worshipping idols they are said to provoke God to jealousy, anger, and wrath.