Myśl Żydowska do Psalmów 27:13

Every intelligent human being realises that there are two ways of looking at life. Either one considers life as we live it to be the real thing, considering physical pleasures and joys as the purpose of it, or one looks beyond the obvious. If one believes that the few short years we have on this earth is what life is all about, then we are dead already while we are still "alive." Alternately, if one realises that all true life is inspired by G'd, and one bases one's lifestyle on that premise, one acquires true life already during one's physical existence. The former view is held by the vast majority of people, who by adopting a lifestyle based on that view, anger the Creator. The latter view, resulting in a lifestyle that prepares for the "beyond", has been practiced by the few truly good people since time immemorial. Eternal life is acquired for one's soul in return for living correctly while possessed of a body. David expressed this view when he said "Indeed, I possessed the faith that I would see the good land of life." (Psalms 27,13) Similarly, in chapter 34,13-15, "he who goes on looking for "good" is the morally sound individual who aims at life's perpetuation." Those select people realised that attainment of the "good", is the ultimate aim in life, not that the so-called "life" is the zenith of what we call "good." It is in this context that we understand Psalms 116,15, "precious to G'd is the death of the righteous," since their departure from earth signals their entry into the portals of eternal life.

The third group of people, namely believing Jews, who while steadfast in their belief, would still welcome specific statements in the Torah concerning afterlife, need to appreciate the following. Afterlife is much more than a promise held out in return for specific religious observances. Man's superiority over other creatures on this earth could hardly be demonstrated by anything other than the survival of his soul. Solomon grapples with the problem in the book of Kohelet, and concludes that this is the only thing which makes man stand out over the animals. "Who perceives that the spirit of man is the one that ascends on high, while the spirit of the beast descends down into the earth?" (Kohelet 3, 21) David and many others do not tire of expressing their longing for the blissful state of afterlife. Abigail refers to it, the Talmud is full of references to it. When one reads the promise of reward in our Parshah, one finds at the end, after the mundane rewards have been listed, "I will place My Residence amongst you." For the believers this is enough. For the scoffers nothing would be enough, since they only believe what their own eyes have seen, anyways.

The Midrash quoted by Rashi on the verse is well known. (3) When the Torah admonishes in Ki Teytze "remember what Amalek did to you," that warning is a reminder of the conditions under which an Amalek feels encouraged to pounce upon Israel. Israel's own conduct is a provocation . When Joshua is told to choose anashim, i.e. tzaddikim, this is to serve as evidence that there are people amongst Israel who by dint of their lifestyle can face an Amalek without fear, secure in the knowledge that they can count on G-d’s support. Moses assured Joshua that on the morrow he would add the power of prayer to that of the courage of the tzaddikim (5) The visible evidence of Moses’s hands raised in prayer was a psychological prop to the warriors engaged in battle. When Moses’s hands were resting, due to fatigue, this prop was absent inducing fear amongst the Israelites, thus giving Amalek the advantage. Moses’s own physical strength was affected by the knowledge of the weakness of Israel's moral case, as demonstrated by their most recent behaviour. (4+6) Therefore Moses was in need of a physical prop to convey the illusion of superhuman strength and endurance. Viewing Moses’s posture, the Israelites realised that only Moses’s prayer ensured their ascendancy at that particular moment in history. The Talmud Rosh Hashanah 29, compares this happening to the incident with the copper snake, which had the power to heal when the Israelites looked at it. (Numbers 21,6-10) That look also symbolised one's faith in G-d and did not mean that the snake had any power at all. (7+8) For the reasons cited, Israel could not achieve more at that time than to weaken Amalek, not destroy it. This campaign could not be compared to the conquest of the Canaanite nations, since here the warriors had to rely on their own strength, though G-d assisted indirectly in order not to ignore Moses’s prayer. On the one hand G-d wanted to prove to Israel that they had been wrong in questioning His Presence; on the other hand, G-d wanted Israel to know that He was still angry at them. For that reason He commanded Moses to "write this in a book and tell Joshua." Only the latter was deemed worthy at that juncture to be told that the ongoing fight against Amalek was indeed G-d’s fight, and that He would not forsake Israel when the latter would come under attack by Amalek. (9) The revelation that Hashem Himself would in future destroy Amalek, warranted that Moses would build an altar which he named "G-d is My banner." This served as proof that G-d had approved the manner in which Moses had acted on his own when Amalek attacked. The very thing that G-d approved of was Moses’s taking the initiative. G-d was aware that if Israel would be left to its own devices, they would not complete the destruction of Amalek, just as they did not complete the destruction of the seven Canaanite nations despite G-d’s warning that leaving any of them alive or in the country, would prove a destabilising influence to Israel's society. (Numbers 33,55) It was Moses who proclaimed "for as long as there is a hand raised against the throne of G-d, He will be at war with Amalek." (Exodus 17,16) It was Moses’s conviction that the importance of wiping out Amalek warranted that G-d personally would continue to take an active part in such endeavours until they would be crowned with total success. This is the reason we read in Samuel I 15,30, after Saul's failure that "Israel's eternity will not be denied." The ultimate success does not depend on any particular leader of Israel who may or may not carry out G-d’s wishes wholeheartedly. (10) Although G-d commands Israel to wage this war of extermination against Amalek, He Himself will complete whatever has not been accomplished by Israel. This is also the meaning of Bileam's statement "Amalek is the first of the nations, therefore its end must be utter destruction." (Numbers 24,20.) When referring to "nations," Bileam means the first nation to rebel against G-d as a nation. Another reason may be that Amalek committed two wrongs 1) They disregarded the agreement made between their respective ancestors Jacob and Esau. 2) They attacked G-d’s chosen people at a particularly sensitive moment. In the words of the Midrash, Amalek put his hands on a scaldingly hot bathtub, meaning right after a clear demonstration of G-d’s power on behalf of Israel. Therefore, both G-d and Israel would share in the task of punishing Amalek. In Parshat Ki Teytze we read about Israel's part, whereas in Parshat Beshalach we read about G-d’s part. These two portions are complementary to one another. This brings us back to our opening Midrash. Once the Messiah will come, Israel will no longer display the usual human inadequacies, i.e. fulfilling G-d’s will only in part. At that time we will be granted G-d’s direct guidance, and will not have to be led by men, who, though G-d’s instruments, are chosen for their relative merit only. In those latter days the salvation will endure eternally, because intermediaries no longer need to be employed by G-d.