Last week we completed chapter 17 of a section that, for the modern reader can be one of the more difficult theological problems raised in the Torah. Moses commanded Joshua to go out to battle against Amalek, and Moses, stood above the battlefield and raised his hands above Bnei Yisrael to ensure victory.
It is in the end of the chapter in which the most challenging theological issue is displayed. God commands Moses, to inscribe the following phrase to be read aloud to future generations – "I will utterly blot out the memory of Amalek from under heaven!" The command is reiterated in Devarim 25:19, "you shall blot out the memory of Amalek from under heaven. Do not forget!"
But where does teshuvah fit in to this story? How can we, as a nation with a relationship with God built upon forgiveness, not forgive the other? More importantly, is it possible to read this story of Amalek, as representing any nation outside our own? Does this story teach us there is nothing to learn from other nations? The Torah answers this question with an emphatic no, by placing what seems to be a non sequential narrative directly after the story of Amalek, the story of Yitro in chapter 18.
If we attempt to read Shemot by extracting chapter 18 from the book we see the narrative seems to flow more naturally. After we have read about the victory over Amalek chapter 19 begins with our journey from Rephidim, the place upon which the battle occurred. This story of Yitro seems to add little to our narrative, and the suggestion of Yitro, to create courts for hearing different judicial cases to alleviate Moses’ burder also appears in Devarim 16:18 – "You shall appoint magistrates and officials for your tribes." What is the purpose of this story in this place?
The story of Yitro teaches about relationships we should have with non-Jews. Moses, a Jew, marries into a family of priests from Midian. He is welcomed, shown warmth, and appreciated but does not forget that he is among strangers. Moses shows great respect for his father-in-law, a non-Jew, by asking his permission before departing (Shemot 4:18), by going out to greet him (Shemot 18:7), and by taking his advice regarding a court system (Shemot 18:24).
The Torah has just commanded Jews to wipe out the name of Amalek, a non-Jewish community, but immediately after we are shown an instance in which Moses shows great respect for a non-Jew. If Moses can learn the word of God from other nations, so should we. The name of Amalek should be wiped out, but do not extend this command to every nation. Non-Jews play a vital role to our relationship with God, and our relationship with each other. We are commanded to not only respect them, but learn from them how to fulfill the word of God. The text is wrestling with itself; wipe out the name of a group of non-Jews but treat them with the same respect we treat one another.
In Bamidbar, Moses pleads for Chavav - another name for Yitro - to remain with them and states Yitro’s role: Chavav is the eyes of the camp; Chavav is a cornerstone to Bnei Yisrael. Moses pleading with this non-Jew to remain with them illustrates the redactors attempt to teach us how we should interact with non-Jews and the value others can add to our community.
Chapter 18 of Shemot is much more than a narrative about setting up a court system. It is a narrative to teach us humility. Never, as a people are we to look upon other nations with such arrogance that we have nothing to learn from them. Yitro teaches us the word of God can be learned by hearing not just our sages, but sages from other nations. Yitro says to Moses, "If you do this – and God so commands you - you will be able to bear up; and all these people too will go home unwearied." Amalek will be a nation that will forever be part of our history, but we must understand, as Yitro teaches us, they are not representative of the greater world, a world from which we can learn the word of God. This upcoming Shabbat as we hear the reading of the Aseret HaDebrot, may we remember that the word of God can also be learned from those outside our community.
Shabbat Shalom