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More than 400 years later, King Shaul was commanded by Shmuel to destroy Amalek without mercy, from man to woman to child to animal of every type that belonged to them (Shmuel I, 15:3). This commandment shook Shaul, whose humanistic emotions held him back from fulfilling this task fully, causing his loss of the kingship. The gemara (Yoma 22b) says that Shaul had halachic/logical questions against the charge. He said that the Torah has a whole procedure (egla arufa) to deal with the death of a single individual, and one can only imagine what the level of concern should be regarding so many killed. Secondly, he asked, if the adult people had sinned, what could one say about the children and the animals? A voice from the heaven called out: "Do not be overly righteous!"
One can ask whether the command Shaul received, including killing even the animals, was part of the ongoing mitzva to erase the memory of Amalek or whether he was presented with a unique temporary obligation. The matter appears to depend on three opinions regarding the oath that Hashem made in regard to Amalek, as found in the Mechilta D’Rabbi Yishmael (Beshalach 2). Rav Yehoshua said that it is something that Hashem will see to when His Kingdom will be complete. Rav Elazar Hamodai said that he will not leave over anything, not a human descendant and not even a camel, that belonged to Amalek. Rabbi Eliezer says that Hashem said that one can accept a convert from any of the nations of the world except for Amalek. According to Rav Elazar Hamodai, Shaul’s war had the normal parameters of a war against Amalek.
Which opinion do we accept? The one major decisor on this issue is the Rambam. He does not mention any instructions to destroy the animals, and he implies that Amalekites who want to convert are exempted from the destruction bound for their nation. According to him, Shaul’s instructions went beyond the halachic norm, which can help us understand why he was so bothered by them. Even so, a prophetic command is fully binding, and Shaul was correctly criticized. As the gemara says, in the face of an explicit command, Shaul should not have allowed his humanism to make him "overly righteous."
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D'varim Judaism’s Social Vision
Re’eh
Giving is more than an act of generosity—it is an essential part of human dignity that belongs to everyone, rich and poor alike. The ultimate goal of help is to empower others to stand on their own.
Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
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Rav Kook examines the various stages of redemption, explaining how (in addition to the obvious oft-mentioned stages of ingathering the exiles, reviving the Hebrew language, army, state etc.) the messianic dream of world prosperity, the State of Israel and world unity can and are realistically and logically gradually coming true.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
Ein Aya Armies Still Necessary for Balance & the War Against Wars
Rav Kook explains why the world was originally divided into the various seemingly contradicting ideologies and cultures, in order to develop each one respectively. Swords or armies symbolize how each respective ideology defends themselves, as well as deters their opposing ideologies and cultures. On the other hand, the messianic era will be one of peace, and Rav Kook explains the transition to that stage, which mankind is already undergoing.
