Beshalach: Chapter 33

"Then came Amalek"

Synopsis

Rabbi Yosi opens with "Blessed are you that sow beside all waters, that let the feet of the ox and the donkey range freely." He says that the Holy One, blessed be He has a tree, Zeir Anpin, that contains food for all. We are reminded that Yisrael is the trunk, and that the seventy branches are the ministers of the heathen nations. When the children of Yisrael encamped beside the water, they dominated the waters that were under the branches of that tree. The ox and donkey in the opening verse are from the left, and are brought into the discussion to emphasize that people must not give place to evil species, must remain separated from them.

Rabbi Yehuda says that "Amalek was the first of the nations" because he did not fear Elohim. He is sentenced to everlasting perdition, and his name shall be utterly blotted out from the remembrance of man. Rabbi Aba now talks about "There is a sore evil which I have seen under the sun." Rabbi Shimon explains that "sore evil" is a lack of charity, wherein people cling to their money and even bear false witness in order to gain money. The Holy One, blessed be He, had given Yisrael everything, yet they dealt with Him with false charges, and "Then came Amalek." The war of Amalek was a war above and a war below, ultimately a war against God. Amalek came to provoke Judgment over Mercy. During the war, when Moses held up his hands, he was fighting the battle above, while Joshua was fighting the battle below. From that time until the Redemption there will never be a greater battle. Joshua was worthy of fighting against Amalek because Moses saw that he came from the level of Metatron. Moses' hands were held up in faith, and it was this that gained them assistance from above. At the end, Moses built an altar called "Hashem is my banner;" Jacob built an altar and called it "El, the Elohim of the children of Yisrael."

Amalek Holiness (Kedushah) Kedushah (Holiness) Lights Other Side Ox Tree Water Waters

437. "Then came Amalek, and fought with Yisrael in Refidim" (Shemot 17:8). Rabbi Yosi opened the discussion, saying: "Blessed are you that sow beside all waters, that let the feet of the ox and the donkey range freely" (Yeshayah 32:20). "Blessed are you that sow beside all waters." There we learned that there are various types of waters, THAT THERE ARE MANY KINDS OF LIGHTS, MEANING SWEET WATERS OF HOLINESS, BITTER WATERS, AND PROUD WATERS. Happy is Yisrael who sow their seeds only beside the water, IN ORDER TO SUBDUE ALL KINDS OF WATER OF THE OTHER SIDE. As it is written, "And they camped there by the water" (Shemot 15:27), MEANING over those waters that were under the branches of the tree of the Holy One, blessed be He, WHICH ARE THE TREACHEROUS WATERS, AS IT IS WRITTEN BEFORE US.

437. וַיָּבֹא עֲמָלֵק וַיִּלָּחֶם עִם יִשְׂרָאֵל בִּרְפִידִים. רִבִּי יוֹסֵי פָּתַח, אַשְׁרֵיכֶם זוֹרְעֵי עַל כָּל מָיִם מְשַׁלְּחֵי רֶגֶל הַשּׁוֹר וְהַחֲמוֹר. אַשְׁרֵיכֶם זוֹרְעֵי עַל כָּל מָיִם, תַּמָּן תָּנֵינָן, כַּמָּה מַיִם וְכַמָּה מַיִם מִשְׁתַּכְּחִין. זַכָּאִין אִינּוּן יִשְׂרָאֵל, דְּלֵית זַרְעָא לְהוּ, אֶלָּא עַל הַמַּיִם, דִּכְתִּיב וְיַּחֲנוּ שָׁם עַל הַמָּיִם, אִינּוּן דַּהֲווֹ תְּחוֹת עַנְפֵי אִילָנָא דְּקוּדְשָׁא בְּרִיךְ הוּא.

Corners Food Seventy Tree Twelve Zeir Anpin

438. For we have learned that the Holy One, blessed be He, WHO IS BINAH, has a tree. And this tree is big and strong, WHICH IS ZEIR ANPIN, and it contains food for all. And it is bordered with twelve borders, MEANING THREE COLUMNS TO EACH OF CHESED, GVURAH, TIFERET AND MALCHUT, WHICH ARE IN TOTAL TWELVE. And it is strengthened by the four corners of the world, THAT ARE CHESED, GVURAH, TIFERET AND MALCHUT. And seventy branches are attached to it, WHO ARE THE SEVENTY MINISTERS OF THE SEVENTY NATIONS. And Yisrael are located in the trunk of this tree, and the seventy branches are around them - AROUND YISRAEL, WHO ARE ATTACHED TO THE TRUNK OF THE TREE.

438. דְּתַנְיָא, אִילָנָא אִית לְקוּדְשָׁא בְּרִיךְ הוּא, וְהוּא אִילָנָא רַבְרְבָא וְתַקִּיפָא, וּבֵיהּ אִשְׁתְּכַח מְזוֹנָא לְכֹלָּא. וְהוּא אִתְּחַם בִּתְרֵיסַר תְּחוּמִין, בְּמַתְקְלָא, וְאִתְתַּקַּף בְּאַרְבַּע רוּחֵי עָלְמָא. וְע' עַנְפִּין אֲחִידָן בֵּיהּ וְיִשְׂרָאֵל מִשְׁתַּכְּחֵי בְּגוּפָא דְּהַהוּא אִילָנָא. וְאִינּוּן שַׁבְעִין עַנְפִּין סַחֲרָנָא דִּלְהוֹן.

Elim Other Side Palm Tree Seventy Tree Twelve Water Waters

439. This is what is meant by, "And they came to Elim, where were twelve springs of water, and seventy palm trees" (Shemot 15:27), and we have already explained and learned the meaning of this in many places. What is the meaning of, "and they encamped there by the water?" At that time, Yisrael dominated those waters that were under the branches of the tree that are called "the proud water" (Tehilim 124:5). And referring to this IS WRITTEN, "Blessed are you that sow beside all waters," NAMELY, IN ORDER TO SUBDUE ALL KINDS OF WATERS OF THE OTHER SIDE.

439. וְהַיְינוּ דִּכְתִּיב, וַיָּבֹאוּ אֵלִימָה וְשָׁם שְׁתֵּים עֶשְׂרֵה עֵינוֹת מַיִם וְשִׁבְעִים תְּמָרִים, וְהָא אוּקְמוּהָ, וְאִתְּמַר בְּכַמָּה אֲתָר. מַאי וְיַּחֲנוּ שָׁם עַל הַמָּיִם. אֶלָּא בְּהַהוּא זִמְנָא, שָׁלִיטוּ עַל אִינּוּן מַיָּא, דְּאִינּוּן תְּחוֹת עַנְפִּין דְּאִילָנָא, דְּאִקְרוּן הַמַּיִם הַזֵּידוֹנִים. וְע"ד אַשְׁרֵיכֶם זוֹרְעֵי עַל כָּל מָיִם.

Crowns Jacob Laban Ox Sorcery Witchcraft

440. "That let the feet of the ox and the donkey range freely." These are two crowns of the left that the heathen peoples joined to, which are called 'ox' and an 'ass.' This is as it is written, "And I have oxen, and donkeys (lit. 'an ox and an donkey')" (Beresheet 32:6). Laban was an expert with sorcery and these lower crowns, and he wanted to destroy Jacob with THE OX AND THE DONKEY, as it is written, "An Arammian wished to destroy my father" (Devarim 26:5). We have already learned that. When Yisrael is meritorious, they send them away so they cannot dominate them. This is the meaning of, "That let (lit. 'send away') the feet of the ox and the donkey range freely," so that they cannot dominate them.

440. מְשַׁלְּחֵי רֶגֶל הַשּׁוֹר וְהַחֲמוֹר, אִינּוּן תְּרֵין כִּתְרֵי שְׂמָאלָא, דַּאֲחִידָן בְּהוּ עַמִּין עכו"ם, דְּאִקְרוּן שׁוֹר וַחֲמוֹר. וְהַיְינוּ דִּכְתִּיב וַיְהִי לִי שׁוֹר וַחֲמוֹר. בְּגִין דְּלָבָן חַכִּים הֲוָה בַּחֲרָשִׁין וּבְאִינּוּן כִּתְרִין תַּתָּאִין, וּבְאִינּוּן בָּעָא לְאוֹבָדָא לְיַעֲקֹב, כְּמָה דִּכְתִּיב אַרְמִי אוֹבֵד אָבִי, וְהָא אִתְּמַר. וּכְשֶׁיִּשְׂרָאֵל זַכָּאִין, מְשַׁלְּחֵי לְהוּ, וְלָא יַכְלֵי לְשַׁלְּטָאָה עָלַיְיהוּ, הה"ד מְשַׁלְּחֵי רֶגֶל הַשּׁוֹר וְהַחֲמוֹר דְּלָא שַׁלְטֵי בְּהוּ.

Amalek Dogs Evil Ox

441. Rabbi Aba said, When this pair is coupled together, the world is not able to tolerate it. And referring to this it is written, "You shall not plough with an ox and an donkey together" (Devarim 22:10). The word "together" IS precise. And we learned that a person should not give place to evil species. Because by the actions of a person, things are aroused that should not be. And when they paired together it was not possible to withstand them. From their side emerges a certain Klipah, called 'dog.' It is more disrespectful than all of them. This is what is meant by, "But against any of the children of Yisrael not a dog shall move its tongue" (Shemot 11:7). The Holy One, blessed be He, said, 'You said, "Is Hashem among us, or not?" Behold, I am giving you over to the dog.' Immediately, "Then came Amalek."

441. א"ר אַבָּא, כַּד מִזְדַּוְּוגֵי כַּחֲדָא, לָא יַכְלֵי בְּנֵי עָלְמָא לְמֵיקָם בְּהוּ, וְעַל דָּא כְּתִיב לֹא תַחֲרוֹשׁ בְּשׁוֹר וּבַחֲמוֹר יַחְדָּיו. יַחְדָּיו דַּיְיקָא. וְתָנֵינָן, לָא יָהִיב אִינִישׁ דּוּכְתָּא לְזִינִין בִּישִׁין, דְּהָא בְּעוֹבָדָא דְּב"נ, אִתְּעַר מַה דְּלָא אִצְטְרִיךְ. וְכֹחַ מִזְדַּוְּוגֵי כַּחֲדָא, לָא יַכְלִין לְמֵיקָם בְּהוּ. מֵבִין סִטְרָא דִּלְהוֹן נָפִיק מִתְּקִיפוּתָא דִּלְהוֹן דְּאִקְרֵי כֶּלֶב, וְדָא חֲצִיפָא מִכֻּלְּהוּ, הה"ד וּלְכָל בְּנֵי יִשְׂרָאֵל לֹא יֶחֱרַץ כֶּלֶב לְשׁוֹנוֹ. אָמַר קוּדְשָׁא בְּרִיךְ הוּא, אַתּוּן אֲמַרְתּוּן, הֲיֵשׁ יְיָ' בְּקִרְבֵּנוּ אִם אָיִן, הֲרֵי אֲנִי מוֹסֵר אֶתְכֶם לַכֶּלֶב. מִיָּד וַיָּבֹא עֲמָלֵק.

Amalek

442. Rabbi Yehuda said, "Amalek was the first of the nations, but his latter end shall be everlasting perdition" (Bemidbar 24:20). HE ASKS, Is Amalek really the first of the nations? Were there not many tongues, nations and peoples in the world before Amalek came?

442. ר' יְהוּדָה אָמַר, רֵאשִׁית גּוֹיִם עֲמָלֵק וְאַחֲרִיתוֹ עֲדֵי אוֹבֵד. וְכִי רֵאשִׁית גּוֹיִם עֲמָלֵק, וַהֲלֹא כַּמָּה לִישָׁנִין וְעַמִּין וְאוּמִין הֲווֹ בְּעָלְמָא, עַד לָא אָתָא עֲמָלֵק.

Amalek Egypt Fear

443. HE ANSWERS, When Yisrael left Egypt, the fear and terror of Yisrael fell upon all the nations of the world. This is what is meant by, "The people shall hear, and be afraid, trembling shall take hold of the inhabitants of Pleshet" (Shemot 15:14). There was no nation that did not fear the superior might of the Holy One, blessed be He. But Amalek was not afraid, as it is written, "And he feared not Elohim" (Devarim 25:18). He did not fear to approach You. Therefore, he is the first among the nations.

443. אֶלָּא, כַּד נַפְקוּ יִשְׂרָאֵל מִמִּצְרַיִם, דְּחִילוּ וְאֵימָתָא נָפְלָה עַל כָּל עַמִּין דְּעָלְמָא מִיִּשְׂרָאֵל, הה"ד שָׁמְעוּ עַמִּים יִרְגָּזוּן חִיל אָחַז יוֹשְבֵי פְּלָשֶׁת. וְלָא הֲווֹ עַמָּא, דְּלָא הֲוָה דָּחִיל מִגְּבוּרָאן עִלָּאִין דְּקוּדְשָׁא בְּרִיךְ הוּא, וַעֲמָלֵק לָא הֲוָה דָּחִיל, הה"ד, וְלֹא יָרֵא אֱלֹהִים. לָא דָּחִיל לְמִקְרַב לְגַבָּךְ. וְעַל דָּא רֵאשִׁית גּוֹיִם.

Amalek Elazar Rock War Water

444. The first who came to wage war against Yisrael was Amalek. Therefore, "his latter end shall be everlasting perdition," for it is written, "I will utterly blot out the remembrance of Amalek" (Shemot 17:14), and, "You shall blot out the remembrance of Amalek" (Devarim 25:19). It is written, "His latter end shall be everlasting perdition" (Bemidbar 24:20). HE ASKS, Should it not have been written, 'His everlasting perdition?' AND HE ANSWERS, It means until the Holy One, blessed be He, comes and destroys him, as it is written, "I will utterly blot out..." Rabbi Elazar said, Come and behold. Even though "He is the Rock, His work is perfect," and He did kindness with them to bring forth water for them, He did not forsake His own, for it is written, "Then came Amalek"

444. קַדְמָאָה דְּאָתוּ לְאַגָּחָא קְרָבָא בְּיִשְׂרָאֵל עֲמָלֵק הֲוָה. וּבְגִינֵי כַּךְ וְאַחֲרִיתוֹ עֲדֵי אוֹבֵד, דִּכְתִּיב כִּי מָחֹה אֶמְחֶה אֶת זֵכֶר עֲמָלֵק. וּכְתִיב, תִּמְחֶה אֶת זֵכֶר עֲמָלֵק, הה"ד וְאַחֲרִיתוֹ עֲדֵי אוֹבֵד. עֲדֵי אָבְדוֹ מִבָּעֵי לֵיהּ. אֶלָּא עַד דְּיֵיתֵי קוּדְשָׁא בְּרִיךְ הוּא וְיֹאבַד לֵיהּ, דִּכְתִּיב כִּי מָחֹה אֶמְחֶה וְגוֹ.' אָמַר ר' אֶלְעָזָר, ת"ח, אע"ג דְּהַצּוּר תָמִים פָּעֳלוֹ, וְעָבֵד עִמְּהוֹן חֶסֶד לְאַפָּקָא לוֹן מַיָּא, לָא שָׁבַק דִּידֵיהּ, דְּהָא כְּתִיב וַיָּבֹא עֲמָלֵק.

Air Evil Sun Torah

445. Rabbi Aba opened the discussion, saying, "There is an ill evil which I have seen under the sun" (Kohelet 5:12). There are many people who have clogged hearts, because they are not occupied with Torah. "There is a sore evil." HE ASKS, Is there then an evil which is sore and an evil that is not sore? AND HE ANSWERS, Certainly, there is a sore evil, for we learned that from the left side there emerge Accusers who split the air.

445. ר' אַבָּא פָּתַח וְאָמַר, יֵשׁ רָעָה חוֹלָה רָאִיתִי תַּחַת הַשָּׂמֶשׁ. כַּמָּה בְּנֵי נָשָׁא אֲטִימִין לִבָּא, בְּגִין דְּלָא מִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא. יֵשׁ רָעָה חוֹלָה, וְכִי יֵשׁ רָעָה דְּהִיא חוֹלָה, וְיֵשׁ רָעָה דְּלָאו הִיא חוֹלָה. אֶלָּא וַדַּאי יֵשׁ רָעָה חוֹלָה, דְּתָנֵינָן, מִסִּטְרָא דִּשְׂמָאלָא, נַפְקֵי כַּמָּה גַּרְדִּינֵי נִימּוּסִין, דְּבַקְעָן בַּאֲוִירָא.

Evil

446. And when they want to go out, they go and are swallowed in the hole of the great depth. And afterwards they emerge, join together, split airs and traverse through the world. And they approach people, and each one is called 'evil' as it is written, "No evil will befall you" (Tehilim 91:10), which means they came with false charges against people.

446. וְכַד בַּעְיָין לְמֵיפַק, אַזְלִין וְאִשְׁתַּאֲבִין בְּנוּקְבָא דִּתְהוֹמָא רַבָּה, לְבָתַר נָפְקִין וּמִתְחַבְּרָן כַּחֲדָא, וּבְקָעִין אֲוִירִין, וְשָׁאטִין בְּעָלְמָא, וּמִתְקָרְבִין לְגַבַּיְיהוּ דִּבְנֵי נָשָׁא, וְכָל חַד אִקְרֵי רָעָה, כד"א לֹא תְאוּנֶּה אֵלֶיךָ רָעָה. מַאי לֹא תְאוּנֶּה. בְּגִין דְּאַתְיָא בְּתַסְקוּפָא עַל בְּנֵי נָשָׁא.

Evil

447. HE ASKS, "an ill EVIL" - why is it ill (? HE ANSWERS, When it dwells on people, it makes them misers with their money. When the collector of charity comes to him, it tries to prevent him from giving, and says to him, Do not take out ANYTHING of yours. When poor people come, it tries to prevent him. When he wants to eat of his money, it tries to prevent him in order to guard the money for another. And from the day that it dwells on the person, he is ill like one who is bedridden because of his illness and does not eat or drink. Therefore, it is an ill evil.

447. חוֹלָה אֲמַאי הִיא חוֹלָה. כַּד שַׁרְיָא הַאי עַל בְּנֵי נָשָׁא, עָבֵיד לוֹן קַמְצָנִין מִמָּמוֹנֵיהוֹן, אַתְיָין גַּבָּאי צְדָקָה גַּבֵּיהּ, הִיא מָחָאת בִּידֵיהּ. א"ל לֹא תִּיפּוּק מִדִּידָךְ. אַתְיָין מִסְכְּנֵי, הִיא מָחָאת בִּידֵיהּ. אָתֵי הוּא לְמֵיכַל מִמָּמוֹנֵיהּ, מָחָאת בִּידֵיהּ, בְּגִין לְנַטְרָא לֵיהּ לְאָחֳרָא. וּמִן יוֹמָא דְּשַׁרְיָא עָלֵיהּ דְּבַר נָשׁ, הִיא חוֹלָה, כְּהַאי שָׁכִיב מֵרַע דְּלָא אָכִיל וְלָא שְׁתֵּי. וְעַל דָּא הִיא רָעָה חוֹלָה.

Solomon Wisdom

448. And king Solomon cried out in his wisdom and said, "A man to whom Elohim has given riches, wealth and honor..." (Kohelet 6:2). The beginning and end of this passage are seemingly incoherent, for it is written, "A man to whom Elohim has given riches..." IF SO, what is the meaning of, "Yet Elohim does not give him power to eat of it?" If so, then it is not in the possession of the person, AND SO ELOHIM HAS NOT GIVEN HIM ANYTHING.

448. וּשְׁלֹֹמֹה מַלְכָּא צָוַוח בְּחָכְמְתָא וְאָמַר, אִישׁ אֲשֶׁר יִתֵּן לוֹ הָאֱלֹהִים עֹשֶׁר וּנְכָסִים וְכָבוֹד וְגוֹ.' הַאי קְרָא, לָאו רֵישֵׁיהּ סֵיפֵיהּ, וְלָאו סֵיפֵיהּ רֵישֵׁיהּ, כְּתִיב אִישׁ אֲשֶׁר יִתֵּן לוֹ הָאֱלֹהִים עֹשֶׁר וּנְכָסִים וְכָבוֹד וְגוֹ,' מַאי וְלֹא יַשְׁלִיטֶנּוּ הָאֱלֹהִים לֶאֱכוֹל מִמֶּנּוּ. אִי הָכִי, לָאו בִּרְשׁוּתֵיהּ הוּא דְּב"נ.

Evil

449. HE ANSWERS, If it had been written, 'Yet Elohim does not permit him to eat of it,' then I would say THAT HE GAVE HIM NOTHING. But it is written, "does not give him power," because he believed in that evil and joined with it. IF SO, HE HIMSELF CAUSED THIS. The Holy One, blessed be He, did not give it dominion, THAT THE PERSON should be born under ITS DOMINATION, but rather he HIMSELF wanted it and held on to it.

449. אֶלָּא, אִי כְּתִיב וְלֹא יַעַזְבֶנוּ הָאֱלֹהִים לֶאֱכוֹל מִמֶּנּוּ, הֲוֵינָא אָמַר הָכִי. אֶלָּא וְלֹא יַשְׁלִיטֶנּוּ, דִּבְגִין דְּהוּא הֵימְנֵיהּ לְהַהִיא רָעָה, וְאָחִיד בָּהּ. קוּדְשָׁא בְּרִיךְ הוּא לָא שַׁלְטֵיהּ עָלֵיהּ, לְאִתְבָּרָאָה תְּחוֹתֵיהּ, עַל דְּהוּא אִתְרְעֵי בָּהּ, וְאָחִיד בָּהּ.

450. All his ways are like one who is bedridden because of his illness. He does not eat or drink, he does not go near his money or spend any of it. And he guards it until he passes from the world and someone else comes and takes it, for he is its true owner.

450. וְכָל אָרְחוֹי כִּשְׁכִיב מֵרַע, דְּלָא אָכִיל וְלָא שְׁתֵי, וְלָא קָרִיב לְמָמוֹנֵיהּ, וְלָא אַפִּיק מִינֵּיהּ, וְנָטִיר לֵיהּ עַד דְּהוּא יִפּוּק מֵעָלְמָא, וְיֵיתֵי אַחֲרָא, וְיִטּוֹל לֵיהּ, דְּהוּא בְּעָלָיו.

Evil Merit Solomon

451. And King Solomon cried and said, "Riches kept for their owner to his evil (Kohelet 5:12). Who is its owner? He is another one who inherited him. And why did the other merit to become the owner of those riches? It is because the first believed in this evil and desired it, and joined it. Therefore, the other who did not join this evil merited to become the owner of those riches. This is what is meant by, "to his evil," meaning because of his evil, which he joined, the other person profited.

451. וּשְׁלֹֹמֹה מַלְכָּא צָוַוח וְאָמַר, עֹשֶׁר שָׁמוּר לִבְעָלָיו לְרָעָתוֹ. מַאן בְּעָלָיו. דָּא אַחֲרָא דְּיָרִית לֵיהּ. וְלָמָּה זָכָה הַאי אַחֲרָא לְמֶהֱוֵי בְּעָלָיו דְּהַהוּא עֻתְרָא. בְּגִין דְּהַאי הַיְמִין לְהַהִיא רָעָה, וְאִתְּרָעֵי בָּה וְאִתְדָבַּק בָּה. בג"כ, הַאי אַחֲרָא דְּלָא ְאִתְדַּבָּק בְּהַהִיא רָעָה, זָכָה לְמֶהֱוֵי בְּעָלָיו דְּהַהוּא עֻתְרָא הה"ד לְרָעָתוֹ, כְּלוֹמַר בְּגִין רָעָתוֹ דַּהֲוָה מִתְדָּבַק בָּהּ, רָוַוח לֵיהּ הַאי.

Evil World to Come, The

452. Another explanation for, "There is an ill evil..." It is he who dwells in a good part of his father's house, but accuses his father with false charges. He cleaves unto this ill evil like a person who is bedridden because of his illness, and all of his ways are false, saying: This I want and this I do not want. And because of these riches, this person has cleaved unto ill evil and is punished in this world and in the World to Come. This is "riches kept for their owner to his evil."

452. ד"א יֵשׁ רָעָה חוֹלָה, הַאי מַאן דְּיָתִיב בְּחוּלָקָא טָבָא, בְּבֵית אֲבוֹי, וְהוּא אָזִיל לָקֳבֵל אֲבוֹי, בְּתַסְקוּפֵי מִלִּין, הָא אִתְדְּבַק בְּהַהוּא רָעָה חוֹלָה, כְּבַר נָשׁ שָׁכִיב מֵרַע דְּכָל אָרְחוֹי בְּתַסְקוּפָא, דָּא בְּעֵינָא, וְדָא לָא בְּעֵינָא, וּבְגִין הַאי עוּתְרָא אִתְדָּבַּק בַּר נָשׁ בְּרָעָה חוֹלָה, וְאִתְעֲנָשׁ בְּהַאי עָלְמָא, וּבְעָלְמָא דְּאָתֵי, וְדָא הוּא עוֹשֶׁר שָׁמוּר לִבְעָלָיו לְרָעָתוֹ.

Amalek Cloud Manna Shechinah Water

453. It is the same with Yismael. The Holy One, blessed be He, took them upon the wings of eagles and surrounded them with clouds of glory. The Shechinah went before them, brought down for them the manna to eat, brought forth for them sweet water, yet they dealt with Him with false charges. Immediately, "Then came Amalek."

453. כַּךְ יִשְׂרָאֵל, קב"ה נָטִיל לוֹן עַל גַּדְפֵּי נִשְׁרִין, אַסְחַר לוֹן בַּעֲנָנֵי יְקָרָא, שְׁכִינְתֵּיהּ נָטִיל קָמַיְיהוּ, נָחַת לוֹן מָנָא לְמֵיכַל, אַפִּיק לוֹן מַיָּיא מְתוּקִין, וְאִינּוּן הֲווֹ אַזְלִין עִמֵּיהּ בְּתַסְקוּפִין. מִיַּד וַיָּבֹא עֲמָלֵק.

Amalek Holy Name Judgment Righteous Strength Torah War Wisdom

454. "Then came Amalek..." Rabbi Shimon said, There is a secret of wisdom here. Because of the decree of Severe Judgment, this war came. And it took place both above and below. And there is no word in the Torah that does not contain superior secrets of Wisdom that are connected with the Holy Name. His as if the Holy One, blessed be He, said, 'When Yisrael are righteous below, My power becomes strengthened over all. But when they are not righteous, the superior power of above is weakened and the power of Severe Judgment gains strength.

454. וַיָּבֹא עֲמָלֵק, א"ר שִׁמְעוֹן, רָזָא דְּחָכְמְתָא הָכָא, מִגִּזְרַת דִּינָא קַשְׁיָא, קָא אַתְיָא קְרָבָא דָּא. וּקְרָבָא דָּא אִשְׁתְּכַח לְעֵילָּא וְתַתָּא. וְלֵית לָךְ מִלָּה בְּאוֹרַיְיתָא, דְּלָא אִית בָּהּ רָזִין עִלָּאִין דְּחָכְמְתָא, דְּמִתְקַשְּׁרִין בִּשְׁמָא קַדִּישָׁא. כִּבְיָכוֹל, אָמַר קב"ה, כַּד יִשְׂרָאֵל אִינּוּן זַכָּאִין לְתַתָּא, אִתְגַּבָּר חֵילָא דִּילִי עַל כֹּלָּא. וְכַד לָא אִשְׁתְּכָחוּ זַכָּאִין, כִּבְיָכוֹל, מַתִּישִׁין חֵילָא דִּלְעֵילָּא, וְאִתְגַּבַּר חֵילָא דְּדִינָא קַשְׁיָא.

Amalek Judgment Mercy Torah War

455. Come and behold, When Yisrael sinned below, it is written, "Then came Amalek, and fought with Yisrael" (Shemot 17:8). He came to provoke Judgment over Mercy, WHICH IS HIS WAY OF WAR ABOVE, because everything exists above and below. "...in refidim," MEANS with weakened hands (Heb. rifyon yadaim), as they weakened their hands from the Torah of the Holy One, blessed be He, as we established. Rabbi Yehuda said, Amalek waged war twice against Yisrael, one here, and one as it is written, "Then the Amaleki came down, and the Canaanite..." (Bemidbar 14:45).

455. ת"ח, בְּשַׁעֲתָא דְּחָבוּ יִשְׂרָאֵל לְתַתָּא, מַה כְּתִיב, וַיָּבֹא עֲמָלֵק וַיִּלָּחֶם עִם יִשְׂרָאֵל, אָתָא לְקַטְרְגָא דִּינָא בְּרַחֲמֵי. דְּכֹלָּא אִשְׁתְּכַח לְעֵילָּא וְתַתָּא. בִּרְפִידִים: בְּרָפוּי יָדַיִם, דְּרָפוּ יְדֵיהוֹן מֵאוֹרַיְיתָא דְּקוּדְשָׁא בְּרִיךְ הוּא, כְּמָה דְּאוֹקִימְנָא. אָמַר ר' יְהוּדָה, תְּרֵי זִמְנֵי אַגָּח קְרָבָא עֲמָלֵק בְּיִשְׂרָאֵל, חַד הָכָא. וְחַד דִּכְתִּיב, וַיֵּרֶד הָעֲמָלֵקֵי וְהַכְּנַעֲנִי וְגוֹ.'

Amalek War

456. Rabbi Shimon said, Was THE WAR WITH AMALEK both above and below. Above was the provocation against the Holy One, blessed be He, as we learned. Below ALSO, it was all against the Holy One, blessed be He, for they took men and cut their foreskins of the holy sign, then took them and threw them upwards, and said, Take that which You desire. In any case, the entire WAR was against the Holy One, blessed be He.

456. אָמַר ר' שִׁמְעוֹן, לְעֵילָּא וְתַתָּא. קִטְרוּגָא דְּקוּדְשָׁא בְּרִיךְ הוּא הֲוָה, לְעֵילָּא, כְּמָה דְּאִתְּמַר. לְתַתָּא בְּקוּדְשָׁא בְּרִיךְ הוּא הֲוָה, דַּהֲווֹ נַסְבֵּי לְגַבְרֵי, וְגַזְרֵי לוֹן עָרְלָתָא דִּרְשִׁימָא קַדִּישָׁא, וְנַטְלֵי לְהוּ וְאַרְמוּ לוֹן לְעֵילָּא, וְאַמְרֵי טוֹל לָךְ מַה דְּאִתְרְעִית. ועכ"פ דְּקוּדְשָׁא בְּרִיךְ הוּא הֲוָה כֹּלָּא.

Amalek Joshua Moses War

457. "And Moses said to Joshua, 'Choose us out men, and go out, fight with Amalek'" (Shemot 17:9). HE ASKS, What did Moses foresee that he removed himself from this very first battle of the Holy One, blessed be He? HE ANSWERS, Blessed is Moses' portion, for he noticed and saw and realized the root of the matter. Moses said, 'I will prepare myself for this battle which is above and you, Joshua, prepare yourself for the war below.'

457. וַיֹּאמֶר מֹשֶׁה אֶל יְהוֹשֻׁעַ בָּחַר לָנוּ אֲנָשִׁים וְצֵא הִלָּחֵם בַּעֲמָלֵק. וְכִי מַה חָמָא מֹשֶׁה, דְּסָלִיק גַּרְמֵיהּ, מֵהַאי קְרָבָא קַדְמָאָה דְּקוּדְשָׁא בְּרִיךְ הוּא פָּקִיד. אֶלָּא מֹשֶׁה זַכָּאָה חוּלָקֵיהּ, דְּאִסְתַּכַּל וְיָדַע עִקָרָא דְּמִלָּה. אָמַר מֹשֶׁה, אֲנָא אַזְמִין גַּרְמֵי לְהַהוּא קְרָבָא דִּלְעֵילָּא, וְאַנְתְּ יְהוֹשֻׁעַ זַמִּין גַּרְמָךְ לְקָרְבָא דִּלְתַתָּא.

Moses Zeir Anpin

458. This is what is written, "And it came to pass, when Moses held up his hand, that Yisrael prevailed" (Shemot 17:11), MEANING Yisrael of above, ZEIR ANPIN. Therefore, Moses removed himself from the battle below, in order to expedite the battle above to be won through him.

458. וְהַיְינוּ דִּכְתִּיב, וְהָיָה כַּאֲשֶׁר יָרִים מֹשֶׁה יָדוֹ וְגָבַר יִשְׂרָאֵל: יִשְׂרָאֵל דִּלְעֵילָּא. וּבְגִין כַּךְ סָלִיק מֹשֶׁה גַּרְמֵיהּ מִקְּרָבָא דִּלְתַתָּא, בְּגִין לְאִזְדָּרְזָא בִּקְרָבָא דִּלְעֵילָּא, וְיִתְנְצַח עַל יְדוֹי.

Amalek Armageddon Creation Eyes Gog and Magog Messiah, The War

459. Rabbi Shimon said, Is this war of Amalek insignificant in your eyes?! Come and behold, from the day the world was created until that time, and from that time until King Messiah will come, and even in the days of Gog and Magog (Armageddon), there will not be anything comparable. And not because they were so mighty and numerous, but rather because it was in all the aspects of the Holy One, blessed be He.

459. אָמַר ר' שִׁמְעוֹן, וְכִי קַלָהּ הִיא בְּעֵינֶיךָ, קְרָבָא דָּא דַּעֲמָלֵק. תָּא חֲזֵי, מִן יוֹמָא דְּאִתְבְּרֵי עָלְמָא, עַד הַהוּא זִמְנָא, וּמֵהַהוּא זִמְנָא, עַד דְּיֵיתֵי מַלְכָּא מְשִׁיחָא, וַאֲפִילּוּ בְּיוֹמוֹי דְּגוֹג וּמָגוֹג, לָא יִשְׁתְּכַּח כְּוָותֵיהּ. לָאו בְּגִין חַיָּילִין תַּקִּיפִין וְסַגִּיאִין, אֶלָּא בְּגִין דִּבְכָל סִטְרִין דְּקוּדְשָׁא בְּרִיךְ הוּא הֲוָה.

Amalek Joshua Moses Samael War Wisdom

460. "And Moses said to Joshua..." HE ASKS, Why to Joshua and no one else? At that time he was only a youth, as it is written, "Joshua, the son of Nun, a young man" (Shemot 33:11), and there were many among Yisrael who were stronger than he. AND HE ANSWERS, But Moses gazed with wisdom and knew. What did he see? He saw Samael descending on the side above to assist Amalek below. Moses said, 'There seems to be a difficult war here.'

460. וַיֹּאמֶר מֹשֶׁה אַל יְהוֹשֻׁעַ, אֲמַאי לִיהוֹשֻׁעַ, וְלָא לְאָחֳרָא, וְהָא בְּהַהוּא זִמְנָא רַבְיָא הֲוָה, דִּכְתִּיב וִיהוֹשֻׁעַ בִּן נוּן נַעַר, וְכַמָּה הֲווֹ בְּיִשְׂרָאֵל תַּקִּיפִין מִנֵּיהּ. אֶלָּא מֹשֶׁה בְּחָכְמְתָא אִסְתָּכַּל וְיָדַע. מַאי חָמָא. חָמָא לְסָמָאל דַּהֲוָה נָחִית מִסִּטְרָא דִּלְעֵילָּא, לְסַיְּיעָא לַעֲמָלֵק לְתַתָּא. אָמַר מֹשֶׁה, וַדַּאי קְרָבָא הָכָא תַּקִּיפָא אִתְחָזֵי.

Grades Joshua Metatron Moses Shechinah

461. Joshua at that time was situated in a very high level. If you think he was situated in the Shechinah at that particular time, it is not so, because She was taken and joined to Moses. So Joshua was joined below THE SHECHINAH. And where? Rabbi Shimon said, In that place that is called 'youth,' WHICH IS METATRON.

461. יְהוֹשֻׁעַ בְּהַהוּא זִמְנָא בְּדַרְגָּא עִלָּאָה יַתִּיר אִשְׁתְּכַח. אִי תֵּימָא דִּבְשְׁכִינְתָּא אִשְׁתְּכַח בְּהַהוּא זִמְנָא לָאו הָכִי, דְּהָא בְּמֹשֶׁה אִתְנְסִיבַת וְאִתְאַחֲדַת, אִשְׁתְּכַח יְהוֹשֻׁעַ דְּאִתְאַחֲד לְתַתָּא מִינָּהּ. וּבַמֶּה. אָמַר ר' שִׁמְעוֹן, בְּהַהוּא אֲתָר, דְּאִתְקְרֵי נַעַ"ר.

Exile Eyes Jerusalem Joshua Metatron Shechinah Tents

462. This is what Rabbi Yehuda said of the verse, "Your eyes shall see Jerusalem a quiet habitation, a tent that shall not be taken down; its pegs shall never be removed for ever" (Yeshayah 33:20). "Jerusalem" refers to the upper Jerusalem that is called "a tent that shall not be taken down," MEANING that IT will no longer have to go into exile. And this is the secret of "Joshua, the son of Nun, a young man." "A young man" indeed, BECAUSE HE CLEAVED UNTO THE SUPERNAL LAD, METATRON. "Did not depart out of the tent" (Shemot 33:11), MEANING from the one which is called "a tent that shall not be taken down," WHICH IS THE SHECHINAH. This teaches us that each and every day, he was nurtured by the Shechinah. Just as the supernal Youth "did not depart out of the tent," and nurtured from Her constantly, so did that youth below, WHO WAS JOSHUA, who "did not depart out of the tent," and was nurtured by it constantly.

462. וְהַיְינוּ דא"ר יְהוּדָה, מַאי דִּכְתִּיב עֵינֶיךָ תִּרְאֶינָה יְרוּשָׁלַםִ נָוֶה שַׁאֲנָן אֹהֶל בַּל יִצְעָן בַּל יִסַּע יְתֵדוֹתָיו לָנֶצַח. יְרוּשָׁלַםִ: יְרוּשָׁלַםִ דִּלְעֵילָּא, דְּאִקְרֵי אֹהֶל בַּל יִצְעָן, דְּלָא יִשְׁתְּכַּח יַתִּיר לְמֵהַךְ בְּגָלוּתָא, וְדָא הוּא רָזָא דִּכְתִּיב, וִיהוֹשֻׁעַ בִּן נוּן נַעַר. נַעַר וַדַּאי. לֹא יָמִישׁ מִתּוֹךְ הָאֹהֶל, הַהוּא דְּאִקְרֵי אֹהֶל בַּל יִצְעָן. מְלַמֵּד דִּבְכָל יוֹמָא וְיוֹמָא, הֲוָה יָנִיק מִשְׁכִינְתָּא, כְּמָה דְּהַהוּא נַעַר דִּלְעֵילָּא, לֹא יָמִישׁ מִתּוֹךְ הָאֹהֶל, וְיָנִיק מִנֵּיהּ תָּדִירָא. כַּךְ הַאי נַעַר דִּלְתַתָּא לֹא יָמִישׁ מִתּוֹךְ הָאֹהֶל, וְיָנִיק מִנָּהּ תָּדִירָא.

Amalek Joshua Moses Righteous Samael

463. Therefore, when Moses saw Samael descending to assist Amalek, he said, Certainly, this youth will stand up against him and will dominate over him to overcome him. Immediately, "And Moses said to Joshua, 'Choose us out men, and go out, fight with Amalek'" This battle below is yours, and I will hasten for the battle above. "Choose us out men," NAMELY righteous men, the sons of righteous men, that are worthy to go with you.

463. בְּגִין כַּךְ, כַּד חָמָא מֹשֶׁה, לְסָמָאל, נָחִית לְסַיְּיעָא לַעֲמָלֵק, אָמַר מֹשֶׁה, וַדַּאי הַאי נַעַר יְקוּם לָקֳבְלֵיהּ, וְיִשְּׁלוֹט עָלֵיהּ, לְנַצְּחָא לֵיהּ. מִיַּד וַיֹּאמֶר מֹשֶׁה אֶל יְהוֹשֻׁעַ בָּחַר לָנוּ אֲנָשִׁים וְצֵא הִלָּחֵם בַּעֲמָלֵק, דִּילָךְ הַאי קְרָבָא דִּלְתַתָּא, וַאֲנָא אִזְדָּרֵז לִקְרָבָא דִּלְעֵילָּא. בָּחַר לָנוּ אֲנָשִׁים, זַכָּאִין בְּנֵי זַכָּאִין, דְּיִתְחֲזוּן לְמֵהַךְ עִמָּךְ.

Amalek Brit (Covenant) Covenant (Brit) Joshua Metatron Shechinah Sword War

464. Rabbi Shimon said, At the moment that Joshua, the youth, went out, the youth of above, METATRON, stirred and made many preparations with many weapons that his Mother, WHO IS THE SHECHINAH, prepared for him, for this war to avenge the vengeance of the Covenant. This is what is meant by, "A sword...that shall avenge the Covenant" (Vayikra 26:25). And this is the secret of what is meant by, "And Joshua harried Amalek and his people with the edge of the sword" (Shemot 17:13). Assuredly, "with the edge of the sword," and not with spears and weapons, but by the sword specifically, the one called "a sword...that shall avenge the Covenant."

464. אר"ש, בְּשַׁעֲתָא דְּנָפִיק יְהוֹשֻׁעַ נַעַר. אִתְּעַר נַעַר דִּלְעֵילָּא, וְאִתְתָּקַּן בְּכַמָּה תּיקּוּנִין בְּכַמָּה זַיְינִין, דְּאַתְקִינַת לֵיהּ אִמֵיהּ, לִקְרָבָא דָּא, לְנַקְמָא נוּקְמָא דִּבְרִית. וְהַיְינוּ דִּכְתִּיב, חֶרֶב נוֹקֶמֶת נְקַם בְּרִית, וְדָא הוּא רָזָא דִּכְתִּיב, וַיַּחֲלֹשׁ יְהוֹשֻׁעַ אֶת עֲמָלֵק וְאֶת עַמּוֹ לְפִי חָרֶב. לְפִי חֶרֶב וַדַּאי, וְלָא לְפוּם רוּמְחִין וְזַיְינִין, אֶלָּא בַּחֶרֶב וַדַּאי הִיא, הַאי דְּאִקְרֵי חֶרֶב נוֹקֶמֶת נְקַם בְּרִית.

Moses Stone War

465. Moses prepared himself for the war above. "But the hands of Moses were heavy" (Shemot 17:12), actually heavy, holy and glorified, never impure. Glorified, as they were worthy to do through them a battle that is above. "And they took a stone, and put it under him, and he sat on it" (Ibid.), THAT IS because Yisrael was in sorrow and he wanted to be together with them in their pain.

465. וּמֹשֶׁה אִתְתָּקַּן לִקְרָבָא דִּלְעֵילָּא, וִידֵי מֹשֶׁה כְּבֵדִים: כְּבֵדִים מַמָּשׁ, יַקִּירִין, קַדִּישִׁין, לָא אִסְתַאְבָן לְעָלְמִין. יְקִרִין דְּאִתְחָזוּן לְאַגָּחָא בְּהוּ קְרָבָא דִּלְעֵילָּא. וַיִקְחוּ אֶבֶן וַיָּשִׂימוּ תַחְתָּיו וַיֵּשֶׁב עָלֶיהָ, בְּגִין דְּיִשְׂרָאֵל שַׁרְיָין בְּצַעֲרָא, וִיהֵא עִמְּהוֹן בְּצַעֲרֵיהוֹן.

Aaron Faith Moses Wisdom

466. "And Aaron and Chur supported his hands, the one on the one side, and the other on the other side; and his hands were heavy (lit. 'faith')" (Ibid.). HE ASKS, What is the meaning of "supported his hands" ('faith')? Is it that because Aaron and Chur supported his hands, his hands were 'faith?' HE ANSWERS, Whatever Moses did, he did with wisdom. Aaron and Chur, the one was from his own side, WHICH IS THE RIGHT, and the other from his side, WHICH IS THE LEFT. And the hands of Moses were in the center, IN THE CENTRAL COLUMN. Therefore, "And his hands were Faith;" faithful were Aaron, in order to arouse from his side, WHICH IS THE RIGHT, and Chur, in order to arouse from his side, WHICH IS THE LEFT. And they held his hands from here and here, in order that assistance would be available from above.

466. וְאַהֲרֹן וְחוּר תָּמְכוּ בְיָדָיו מִזֶּה אֶחָד וּמִזֶּה אֶחָד וַיְהִי יָדָיו אֱמוּנָה וְגוֹ,' מַאי תָּמְכוּ בְיָדָיו. אֱמוּנָה. וְכִי עַל דְּאַהֲרֹן וְחוּר תְּמִיכוּ לִידוֹי, הֲווֹ יְדוֹי אֱמוּנָה. אֶלָּא, מֹשֶׁה כֹּלָּא בְּחָכְמְתָא עָבִיד מַה דְּעָבִיד. אַהֲרֹן וְחוּר, דָּא מִסִּטְרָא דִּילֵיהּ, וְדָא מִסִּטְרָא דִּילֵיהּ, וְיָדוֹי בְּאֶמְצָעִיתָא, וְע"ד וַיְהִי יָדָיו אֱמוּנָה, מְהֵימָנוּתָא. אַהֲרֹן בְּגִין דְּיִתְּעַר סִטְרָא דִּילֵיהּ, וְחוּר בְּגִין דְּיִתְּעַר סִטְרָא דִּילֵיהּ, וַהֲווֹ אֲחִידָן בִּידוֹי מִכָּאן וּמִכָּאן, דְּאִשְׁתַּכְחָא סִיוּעָא דִּלְעֵילָּא.

Amalek Moses Offering Prayer Priests Zeir Anpin

467. "And it came to pass, when Moses held up his hand, Yisrael prevailed." "When Moses held up," MEANS that he raised the right over the left. And he was intent UPON THIS when he raised his hands. Then "Yisrael prevailed," Yisrael of above, WHICH IS ZEIR ANPIN. "And when he let down his hand, Amalek prevailed," MEANING when Yisrael below ceased to pray, the hands of Moses could not stand up and remain straight, and Amalek prevailed. From here we learn that even though the priest spreads his hands during the offering in order to perfect himself in everything, Yisrael must be present with him during his prayers.

467. וְהָיָה כַּאֲשֶׁר יָרִים מֹשֶׁה יָדוֹ וְגָבַר יִשְׂרָאֵל. כַּאֲשֶׁר יָרִים: דְּזָקִיף יְמִינָא עַל שְׂמָאלָא, וְאִתְכָּוַּון בִּפְרִישׁוּ דְּיָדוֹי. וְגָבַר יִשְׂרָאֵל: יִשְׂרָאֵל דִּלְעֵילָּא. וְכַאֲשֶׁר יָנִיחַ יָדוֹ וְגָבַר עֲמָלֵק, בְּשַׁעֲתָא דְּיִשְׂרָאֵל לְתַתָּא, מִשְׁתַּכְּכִין מִצְּלוֹתָא, לָא יַכְלִין יְדֵי מֹשֶׁה לְמֵיקָם בִּזְקִיפוּ, וְגָבַר עֲמָלֵק. מִכָּאן אוֹלִיפְנָא, אע"ג דְּכַהֲנָא פָּרִישׂ יְדוֹי, בְּקָרְבְּנָא, לְתַקְּנָא גַּרְמֵיהּ בְּכֹלָּא, יִשְׂרָאֵל בַּעְיָין לְאִשְׁתַּכְּחָא בִּצְלוֹתְהוֹן, עִמֵּיהּ.

Amalek Faith War

468. We have learned that in this war of Amalek were present both those of above, and those of below. Therefore, "And his hands were (lit. 'was') Faith," meaning proper Faith. HE ASKS, "And his hands was Faith." It should have said 'were.' HE ANSWERS, This is because everything depends upon the right hand. Therefore "was" is written, and "his hands," is written TO TEACH that the right is the most important of all. It is written, "Your right hand, Hashem, is glorious in power, Your right hand, Hashem, has dashed the enemy in pieces" (Shemot 15:6).

468. תָּאנָא, בִּקְרָבָא דָּא דַּעֲמָלֵק, אִשְׁתְּכָחוּ עִלָּאִין וְתַתָּאִין, וְעַל דָּא, וַיְהִי יָדָיו אֱמוּנָה, בְּהֵימְנוּתָא כַּדְקָא חֲזֵי. וַיְהִי יָדָיו אֱמוּנָה. וַיִּהְיוּ יָדָיו מִבָּעֵי לֵיהּ. אֶלָּא, בְּגִין דְּתַלְיָא כֹּלָּא בִּימִינָא, כְּתִיב וַיְהִי. וּכְתִיב יָדָיו, בְּגִין דְּהוּא עִקָרָא דְּכֹלָּא. וּכְתִיב, יְמִינְךָ יְיָ' נֶאְדָּרִי בַּכֹּחַ יְמִינְךָ יְיָ' תִּרְעַץ אוֹיֵב.

Amalek Brit (Covenant) Covenant (Brit) Joshua Moses Sword

469. "And Hashem said to Moses, 'Write this for a memorial in a book...'" (Shemot 17:14). Come and behold, It is written above, "And Joshua harried Amalek and his people with the edge of the sword" HE ASKS, "harried (Heb. yachalosh)" should have been written, 'slew.' HE ANSWERS, But "yachalosh" is as we learned, "that did rule (Heb. cholesh) over the nations" (Yeshayah 14:12). Joshua ruled over them and, "a sword...that shall avenge the Covenant" slew them, as written, "by the edge of the sword," as we learned.

469. וַיֹּאמֶר יְיָ' אֶל מֹשֶׁה כְּתֹב זֹאת זִכָּרוֹן בְּסֵפֶר וְגוֹ.' תָּא חֲזֵי, מַה כְּתִיב לְעֵילָּא, וַיַּחֲלוֹשׁ יְהוֹשֻׁעַ אֶת עֲמָלֵק וְאֶת עַמּוֹ לְפִי חָרֶב. וַיַּחֲלֹשׁ, וַיַּהֲרוֹג מִבָּעֵי לֵיהּ. אֶלָּא, וַיַּחֲלֹשׁ, כְּמָה דְּאִתְּמַר, חוֹלֵשׁ עַל גּוֹיִם. יְהוֹשֻׁעַ הֲוָה חוֹלֵשׁ עָלַיְיהוּ, וְהַהוּא חֶרֶב נוֹקֶמֶת נְקַם בְּרִית קָטִיל לוֹן, דִּכְתִּיב לְפִי חָרֶב כְּמָה דְּאִתְּמַר.

Ears Joshua Zot (This, Fem.)

470. "Write this (Heb. zot) for a memorial." Zot is precise, WHICH IS A NAME OF MALCHUT; "and rehearse it in the ears of Joshua," because he is destined to slay other kings, NAMELY 31 KINGS. "That I will utterly blot out (lit. 'I will blot a blotting')." "Blotting" refers to above; "I will blot" refers to below. "The memory," means the memory above and the memory below.

470. כְּתֹב זֹאת זִכָּרוֹן, זֹאת דַּיְקָא. וְשִׂים בְּאָזְנֵי יְהוֹשֻׁעַ, דְּהָא הוּא זָמִין לְקָטְלָא מַלְכִין אַחֲרָנִין. כִּי מָחֹה אֶמְחֶה. מָחֹה: לְעֵילָּא. אֶמְחֶה: לְתַתָּא. זֵכֶר, דּוּכְרָנָא דִּלְעֵילָּא וְתַתָּא.

Amalek

471. Rabbi Yitzchak said, It is written, "I will utterly blot out" WHICH INDICATES THAT THE HOLY ONE, BLESSED BE HE, WILL BLOT OUT, and, "You shall blot out the remembrance of Amalek" (Devarim 25:19), WHICH INDICATES THAT WE ARE OBLIGATED TO ERASE REMEMBRANCE OF HIM. HE ANSWERS, But the Holy One, blessed be He, said, You will blot out the memory OF AMALEK of below, and I shall blot out the memory OF AMALEK of above.

471. אָמַר רִבִּי יִצְחָק, כְּתִיב כִּי מָחֹה אֶמְחֶה, וּכְתִיב תִּמְחֶה אֶת זֵכֶר עֲמָלֵק. אֶלָּא, אָמַר קוּדְשָׁא בְּרִיךְ הוּא, אַתּוּן מָחוּן דּוּכְרָנֵיהּ לְתַתָּא, וַאֲנָא אֶמְחֶה דּוּכְרָנֵיהּ לְעֵילָּא.

Amalek Joshua

472. Rabbi Yosi said, Other allied nations accompanied Amalek. They were all afraid to approach Yisrael, except it (Amalek). Therefore, Joshua ruled over them. Rabbi Yisa said, "And Joshua harried," for he broke their power from above.

472. אָמַר רִבִּי יוֹסֵי, עֲמָלֵק עַמִּין אַחֲרָנִין אֵייתִין עִמֵּיהּ, וְכֻלְּהוּ דְּחִילוּ לְקָרְבָא בְּהוּ בְּיִשְׂרָאֵל, בַּר אִיהוּ. וּבְגִין כַּךְ, יְהוֹשֻׁעַ הֲוָה חוֹלֵשׁ עָלַיְיהוּ. רִבִּי יֵיסָא אָמַר, וַיַּחֲלֹשׁ יְהוֹשֻׁעַ, דְּתָבַר חֵילָא דִּלְהוֹן מִלְּעֵילָּא.

Altar Banners Brit (Covenant) Covenant (Brit) Moses Sword

473. "And Moses built an altar, and called the name of it, Hashem is my Banner" (Shemot 17:15). "And Moses built an altar," corresponding to the supernal altar. "And called the name of it," OF THAT PARTICULAR ALTAR OF ABOVE; "Hashem is my banner," because it avenged the holy sign of Yisrael. And since that time, it was commonly called "a sword...that shall avenge the Covenant." AND MOSES CALLED IT: "HASHEM IS MY BANNER."

473. וַיִּבֶן מֹשֶׁה מִזְבַּח וַיִּקְרָא שְׁמוֹ יְיָ' נִסִּי. וַיִּבֶן מֹשֶׁה מִזְבַּח, לָקֳבֵל הַהוּא דִּלְעֵילָּא. וַיִּקְרָא שְׁמוֹ הַהוּא מֹשֶׁה יְיָ' נִסִּי. מַאי יְיָ' נִסִּי. בְּגִין דְּאַנְקִים נִקְמָתָא דְּהַהוּא רְשִׁימָא קַדִּישָׁא דְּיִשְׂרָאֵל, וּמֵהַהוּא זִמְנָא אִתְקְרֵי, חֶרֶב נוֹקֶמֶת נְקַם בְּרִית.

Altar Atonement Banners Brit (Covenant) Circumcision Covenant (Brit) Moses

474. Rabbi Yosi said, "And Moses built an altar," NAMELY an altar to atone for YISRAEL. "And called the name of it." The name of what? Rabbi Chiya said, The name of that altar. "Hashem is my banner (Heb. nisi)," as it is written, "And there he tested them (Heb. nisahu)," WHICH REFERS TO ELEVATION. It all pertains to the same issue, for Yisrael was elevated because he was uncovered, and the sign of that Covenant was revealed by them the holy sign. FROM HERE WE LEARNED that once a person's son is circumcised and the sign of the Holy Covenant is revealed by him, then that son is called 'an altar to atone upon it.' And what is its name? "Hashem is my banner."

474. רִבִּי יוֹסֵי אָמַר, וַיִּבֶן מֹשֶׁה מִזְבֵּחַ, מִזְבַּח לְכַפְּרָא עָלַיְיהוּ. וַיִּקְרָא שְׁמוֹ. שְׁמוֹ דְּמַאן. אָמַר רִבִּי חִיָּיא שְׁמֵיהּ דְּמַדְבְּחָא הַהוּא. יְיָ' נִסִּי: כד"א, וְשָׁם נִסָּהוּ. וְכֹלָּא מִלָּה חַד, עַל דְּאִתְפְּרָעוּ יִשְׂרָאֵל, וְאִתְגַּלְיָיא הַהוּא אָת קַיָּימָא, רְשִׁימָא קַדִּישָׁא. מִכָּאן אוֹלִיפְנָא, דְּכֵיוָן דְּאִתְגְּזַר בְּרֵיהּ דְּבַר נָשׁ, וְאִתְגַּלְיָיא בֵּיהּ אָת רְשִׁימָא קַדִּישָׁא קַיָּימָא. הַהוּא אִקְרֵי מִזְבֵּחַ לְכַפְּרָא עָלֵיהּ. וּמַה שְׁמֵיהּ. יְיָ' נִסִּי.

Altar Jacob

475. Similar to this, Jacob built an altar, as it is written, "And he erected there an altar, and called it El, Elohim of Yisrael" (Beresheet 33:20). Whom did he call? That place which is called 'altar,' NAMELY MALCHUT. And what is its name? "El Elohim of Yisrael."

475. כְּגַוְונָא דָּא יַעֲקֹב, בְּנָהּ מַדְבְּחָא, דִּכְתִּיב וַיַּצֶּב שָׁם מִזְבֵּחַ וַיִּקְרָא לוֹ אֵל אֱלֹהֵי יִשְׂרָאֵל. לְמַאן. לְהַהוּא אֲתָר דְּאִקְרֵי מִזְבֵּחַ. וּמַאן שְׁמֵיהּ. אֵל אֱלֹהֵי יִשְׂרָאֵל.

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