Midrash su Deuteronomio 25:19

Raba said: "If there is one teacher who can perform his duties well enough, but there is another who is still better, the former must not be discharged lest the teacher may relax [because of the competition]." R. Dimi of Nahardea, however, said: "On the contrary he will become more diligent, for emulation among scholars increases wisdom." Raba said again: "If there are two teachers, one of whom is well versed [in the Bible] but who is inexact, while the other is exact but is not well versed [in the Bible], the one who is well versed although inexact should be appointed, as the errors will be corrected by themselves." R. Dimi of Nahardea, however, said: "On the contrary, the one who is exact should be appointed because an error impressed upon the mind of a child remains there forever, as it is written (I Kings 11, 16) For six months did Joab remain there with Israel, until he had cut off every male in Edom. When he came before David and was asked (Ib. b) why he had done so, he said: 'Because it is thus written (Deut. 25, 19) …thou shalt blot out each zachar (male) of Amalek.' David said to him: 'But we read zeicher (remembrance — meaning both — males and females).' And Joab answered: 'My teacher taught me to pronounce zachar.' He then sent for his teacher, and questioned him how to pronounce this word, and he answered thou shalt blot out zachar (male) of Amalek. So he took out his sword, and wanted to kill him. 'Why?' asked the teacher. 'Because,' answered David, 'it is written (Jer. 48, 10) Cursed be he that doeth the work of the Lord negligently.' And the teacher rejoined: 'Let, then this man (myself) remain in this curse,' and he answered him, quoting the end of the verse, 'And cursed be he that with-holdeth his sword from blood.' Some say that he slew him, and others say that he did not."

R’ Yehoshua ben Levi said in the name of R’ Alexandri: one verse says “…you shall obliterate the remembrance of Amalek…” (Deuteronomy 25:19) and another verse says “…I will surely obliterate the remembrance of Amalek…” (Exodus 17:14) How will both of these verses be fulfilled? Before he has reached out his hand against the throne ‘you shall obliterate Amalek.’ Once he has reached out his hand against the throne ‘I will surely obliterate the remembrance of Amalek.’ And is it possible for flesh and blood to raise his hand against the throne of the Holy One?! Rather, since he was about to destroy Jerusalem, as it is written “At that time, they will call Jerusalem the Throne of the Lord…” (Jeremiah 3:17) therefore “…I will surely obliterate the remembrance of Amalek from beneath the heavens.”

3) Similarly, it is written (Shemoth 20:8) "Remember the day of Sabbath to sanctify it." I might think, ("remember") in your heart. But in (Devarim 5:12) "Observe (the Sabbath day to keep it holy") observance in the heart is already stated. How, then, am I to understand "Remember"? That you repeat it with your mouth. Similarly, (Devarim 9:7) "Remember, do not forget, your having angered the L–rd in the desert." I might think ("remember") in your heart. But in "do not forget," heart-forgetfulness is already stated. How, then, am I to understand "Remember"? That you repeat it with your mouth. Similarly, (Devarim 24:9) "Remember what the L–rd your G d did to Miriam." I might think, ("remember") in your heart. But in (Devarim 24:8) "Be heedful of the plague-spot of leprosy to heed it exceedingly and to do," heart-forgetfulness is already stated. How, then, am I to understand "Remember"? That you repeat it with your mouth. Similarly, (Devarim 25:17) "Remember what Amalek did to you." I might think, ("remember") in your heart. But in (Devarim 25:19) "Do not forget," heart-forgetfulness is already stated. How, then, am I to understand "Remember"? That you repeat it with your mouth.