Kingship, Amalek, and the Temple: Is There a Binding Order?

Based on a lecture by Rabbi Elisha Wolfson, with a note by Shlomo Moshe Scheinman

Part A: The Reaction to Amalek and the Damage to Hashem’s Throne

Reconciling Contradictory Sources

The Torah portion of Ki Teitzei concludes with a human command: “Remember what Amalek did to you… you shall blot out the memory of Amalek” (Deuteronomy 25:17-19). Conversely, the Book of Exodus states: “I will utterly blot out the remembrance of Amalek” (Exodus 17:14). The Midrash resolves this shift to severe Divine phrasing by explaining that Hashem Himself intervenes because Amalek “stretched out his hand against the Throne.”

The Temple as Hashem’s Throne and Amalekite Identity

Chronologically, the historical nation of Amalek did not destroy Jerusalem. However, the Midrash links Amalek to the verse “At that time they shall call Jerusalem the throne of Hashem” (Jeremiah 3:17), establishing the Temple’s site as the Throne of Glory. Consequently, any enemy or force that opposes the rebuilding of the Temple—such as Haman and his sons during the Second Temple period—derives its spiritual root from Amalek. Hashem’s Name and Throne remain conceptually incomplete as long as His presence does not rest in Zion.

Part B: The Order of the Three Commandments According to Chazal and Rambam (Maimonides)

The Halakhic Sequence

Tractate Sanhedrin (20b) and Rambam (Hilkhot Melakhim 1:1-2) rule that upon entering the Land of Israel, the Jewish nation was commanded to fulfill three obligations in a specific sequential order:

1. Appointing a king.

2. Eradicating the seed of Amalek.

3. Building the Chosen House (the Temple).

Biblical Sources

Rambam derives the priority of kingship over waging war against Amalek from King Saul’s instruction (“Hashem sent me to anoint you king… now go and strike Amalek”). He derives the priority of wiping out Amalek over building the Temple from King David’s era (“When the king dwelt in his house, and Hashem had given him rest from all his enemies around… the king said to Nathan the prophet, ‘See now, I dwell in a house of cedar…'”).

The Concept of a Halakhic Barrier

Various halakhic authorities—most notably Rabbi David of Karlin (She’eilat David), addressing the early proposals by Rabbi Yechiel of Paris and Rabbi Kalischer to renew sacrifices—understood this sequence as a strict prerequisite. They held that rebuilding the Temple or renewing service cannot occur before a monarchy is established and Amalek is entirely destroyed.

Part C: Refuting the Delaying Approach (Rabbi Wolfson’s Arguments)

Prioritization vs. Immediate Obligation

As emphasized by Sefer HaChinuch (Commandment 603), the duty to erase Amalek falls upon every individual and the community whenever practically possible. The sequence stated by Chazal defines a priority framework applicable only when all three opportunities are simultaneously available; it is not a binding prerequisite that excuses neglecting a commandment when its execution is feasible.

Biblical and Historical Evidence

• First Temple: Built by King Solomon even though the seed of Amalek had not been fully eradicated (as Agag’s descendants persisted).

• Second Temple: Rebuilt by the returning exiles without a reigning king and amidst fierce opposition from local adversaries (“the enemies of Judah and Benjamin”). The prophet Haggai even admonished the people for delaying the reconstruction (“Is it time for you yourselves to dwell in your paneled houses, while this House lies in ruins?”).

Distinction Between the Tabernacle Era and Post-Destruction

The Talmudic sequence applied when the Tabernacle was actively standing and the sacrificial service, Menorah, and incense continued uninterrupted—where the only remaining step was establishing the permanent “Chosen House.” Today, with the Temple destroyed and numerous positive commandments suspended, the practical ability to construct the Temple creates an independent, immediate obligation unconditioned on earlier historical stages.

Note by Shlomo Moshe Scheinman (author of several articles that have the “Haskama” of several prominent Rabbanim)

Based on an article by Rabbi David Bar-Hayim, there are two distinct commandments regarding the Sanctuary:

• “And let them make Me a sanctuary” (Exodus 25:8): A commandment initiated in the wilderness.

• Establishing a permanent location for the “Chosen House”: Conditions fulfilled during the reign of King David.

When rebuilding the Temple today, we fulfill the foundational command of “and let them make Me a sanctuary,” which does not depend on a rigid sequence like appointing a king or destroying Amalek.

Because King David already established the permanent geographic location for the Chosen House, contemporary efforts need not wait at all for a king or the complete defeat of Amalek to comply with what the Rambam wrote in (Hilkhot Melakhim 1:1-2).