(Exodus 17:8) "And Amalek came": This verse is recondite and is explicated by (Iyyov 8:11) "Can the rush grow without swamp? Can grass grow without water?" So, Israel without Torah. And because Israel separated from Torah, therefore, the foe (Amalek) came upon them. For the foe comes only by reason of sin and transgression. Thus, "And Amalek came, etc."
R. Elazar Hamodai says: "And Amalek came": Amalek "sneaked" under the edges of the cloud and snatched souls of Israel and killed them, viz. (Devarim 25:18) (Amalek) "who met you on the way … when you were faint and weary and (Amalek) did not fear G–d." Others say: This refers to Israel, who (at that time) did not have mitzvoth in their hands.
R. Eliezer says: "And Amalek came": It came bare-faced. For all of its other comings were surreptitious, viz. (Devarim, Ibid.) "who met you on the way," but here, it came (blatantly and) bare-faced. Thus, "And Amalek came."
R. Yossi b. Chalafta says: "And Amalek came": He came with counsel. We are hereby apprised that he gathered all the nations together and said to them: Come and help me against Israel. They replied: We cannot stand up against him. Pharaoh could not withstand them, for the Holy One Blessed be He drowned them in the Red Sea, viz. (Psalms 136:15) "And He threw out Pharaoh and his hosts in the Red Sea" — How can we stand up against them? Amalek: Come and I will counsel you: If they defeat me, flee; and if not, come and help me against Israel. Thus, "And Amalek came" — he came with counsel.
R. Yehudah says: Amalek skipped five nations and he came and warred with Israel, viz. (Numbers 13:29) "Amalek dwells in the southland; the Chitti, (the Chivi) the Yevussi and the Emori dwell in the mountain, and the Canaani dwells by the sea," (Amalek) being the innermost. R. Nathan says: (Amalek) came from the mountains of Seir. Amalek skipped four hundred parasangs and came to war against Israel.
Others say: Let Amalek, the ingrate, come and exact payment of the ingrate people (Israel). Similarly, (II Chronicles 24:26) "And these are the men who rebelled against him (Yoash), etc.": Let these ingrates come and exact payment of the ingrate Yoash, viz. (Ibid. 22) "and King Yoash did not remember the lovingkindness that (Zechariah's) father Yehoyada had done for him, and he killed his son. As he was dying, he said: "May G–d see this and demand redress." What was his punishment? (Ibid. 23) "And it happened at the turn of the year that the army of Aram attacked (Yoash) …and the L–rd delivered into their hands a great host." Why? (Ibid. 24) "for they had forsaken the L–rd, the G–d of their fathers. And with Yoav they effected shefatim." Do not read it "shefatim" (judgment), but "shoftim" (judges). How so? They appointed over him cruel guards, who had never known a woman in their lives and who tortured him with sodomy, as it is written (Hoshea 5:5) "And the pride of Israel (Yoash) will be tortured, etc."
(II Chronicles 24:25) "and when they left him (Yoash) — for they left him with many wounds — his servants rebelled against him because of the blood of the sons of Yehoyada the Cohein, and they killed him on his bed and he died."
"and warred with Israel in Refidim": R. Chaninah said: I asked this of R. Elazar in the Great College. How is "Refidim" to be understood? He answered: as is (i.e., as a place name). R. Chanina said further: I asked R. Elazar: Why are the first-born of asses (especially) to be redeemed, and not those of horses or of camels? It was an exigency of the time, for at that time they had only asses, there being no Israelite who did not bring up with him ninety asses laden with silver and gold.
Others say: "Refidim" is acronymic for "rifyon yadayim" ("weakness of hands"). Because the hands of Israel had weakened in Torah study, the foe came upon them, this transpiring only because of "weakness of hands" in Torah study, viz. (II Chronicles 12:1) "And it was, when the kingship of Rechavam was firmly established, and he grew strong that he abandoned the Torah of the L–rd, he and all of Israel with him." What was the punishment for this? (Ibid. 2) "Shishak the king of Egypt came up against Jerusalem … (9) "and he took the treasures of the house of the L–rd" (and he returned them to Egypt). And this (i.e., the treasures, etc.) was one of the three things that "returned to their place": the exile of Judah, viz. (Joshua 24:2) "Beyond the river (Euphrates, i.e., in Bavel) did your forefathers dwell," and (Ezra 5:12) "He (Nevuchadnezzar) destroyed this house (the Temple) and exiled the people to Bavel;"
the writ of Heaven, (i.e., when Moses broke the tablets, the letters returned to Heaven), viz. (Mishlei 23:5) "If you turn your eyes from it (Torah) it is gone … and flies to Heaven"; the wealth of Egypt (as above).
And whence is it derived that the honor due one's friend is to be as beloved by him as the fear of his teacher? From (Numbers 12:11) "And Aaron said to Moses: 'I pray you, my lord.'" Now was Aaron not Moses' brother, and older than he? How, then, is "I pray you, my lord" to be understood? He equated him with his teacher.
And whence is it derived that the fear of one's teacher is to be equated with that of Heaven? From (Numbers 11:28) "And Joshua the son of Nun, the attendant of Moses from his youth, answered: "My lord, Moses, destroy them" — Just as the L–rd can destroy them, so, can you.
And thus do you find with Gechazi. When Elisha said to him (II Kings 4:29) "Gird your loins and take my staff in your hand," he began to support himself on his staff and to go. They (i.e., strangers) asked him: Where are you going Gechazi? He answered: To revive the dead. They: Now can you revive the dead? Is it not written (I Samuel 2:6) "The L–rd puts to death and brings to life"? He: My master, too, puts to death and brings to life.
R. Eliezer Hamodai says: Moses said to Joshua: Why are you guarding your head? Is it not for the crown? (You have nothing to fear) Go out from under the cloud and do battle with Amalek.
"Tomorrow I shall stand on top of the hill with the staff of G–d in my hand": Tomorrow we will be with you, standing on top of the hill. These are the words of R. Yehoshua. R. Eliezer Hamodai says: (The intent is) Tomorrow we will decree a fast and we will put our trust in the deeds of the fathers.
"top" — the deeds of the patriarchs; "hill" — the deeds of the matriarchs.... "with the staff of G–d in my hand": Moses said before the Holy One Blessed be He: L–rd of the universe, with this staff You took Israel out of Egypt. With this staff You split the sea for them. With this staff You wrought miracles and mighty acts for them. With this staff You will perform miracles and mighty acts for them at this time.
Issi b. Yehudah says: There are five ambiguous verses in the Torah: "se'eth," "arur," "machar," "meshukadim," and "vekam.": "se'eth" — (Genesis 4:7) "If you do well, you will be forgiven (se'eth)" or "You will bear your sin (se'eth), if you do not do well." "arur" — (Ibid. 49:7) "Arur (Cursed) is their wrath, for it is fierce" or (Ibid. 6) "for in their wrath they slew a man, and in their wilfulness they razed an ox. Arur ("they are cursed.") "machar" ("tomorrow") — (Exodus 17:9) "Machar I will stand on top of the hill" or "Go out and do battle with Amalek machar." "meshukadim" ("of beaten work") — (Exodus 25:34) "meshukadim its bulbs and its flowers" or "in the menorah, four bowls meshukadim." "vekam" — (Devarim 31:16) "Vekam ("and there will arise") this people and they will stray, etc." or "you shall lie down with your people vekam" ("and arise"). These are the five ambiguous verses in the Torah.
"and Moses, Aaron and Chur went up to the top of the hill": as we mentioned: to bring to mind the deeds of the patriarchs and the matriarchs, viz. (Numbers 23:9) "for from 'the peaks of the rocks' (the patriarchs) I see him; from 'the hilltops' (the matriarchs) I gaze upon him."
(Ibid. 11) "And it was, when Moses lifted his hand, that Israel prevailed, etc." Now do the hands of Moses strengthen Israel or break Amalek? Rather, whenever Moses lifted his hand heavenward, they gazed at it and affirmed their faith in Him who commanded Moses to do thus, and the Holy One Blessed be He wrought for them miracles and mighty acts.
Similarly, (Numbers 21:8) "Make for yourself a saraf (a fiery serpent), etc." Now does a snake put to death or bring to life? Rather, whenever he did so, Israel would gaze at it and affirm their faith in Him who commanded Moses to do thus, and the Holy One Blessed be He wrought healings for them.
Similarly, (Exodus 12:13) "And the blood shall be for you as a sign, etc." Now how can the blood affect an angel or Israel? Rather, when Israel did this and placed the blood on their doors, the Holy One Blessed be He pitied them, viz. (Ibid. 23) "And the L–rd shall skip over the door."
R. Eliezer says: What is the intent of "and Israel will grow strong" or "and Amalek will grow strong"? — Whenever Moses would raise his hands heavenward, Israel strengthened themselves in words of Torah, which were destined to be given by his hands. And whenever he lowered his hands, Israel weakened in words of Torah, which were destined to be given by his hands.
(Ibid. 17:12) "And the hands of Moses became heavy": From here we derive that one should not be lax in (the performance of) mitzvoth. For if Moses had not said to Joshua (Ibid. 9) "Choose men for us," he would not have been wearied thus. They said: Moses' hands became so heavy at that time as one who had two pitchers of water hung upon them.
"and they took a stone and placed it beneath him.": Now did Moses lack a pillow or a blanket to place beneath him? Moses said: If Israel are suffering, I shall suffer with them.
"and his hands were steadfast until the sun set": We are hereby apprised that he was (occupied with prayer and) fasting (until sunset). These are the words of R. Yehoshua. R. Eliezer Hamodai sys: The sin (of Israel) weighed down Moses' hands and he could not support them. What did he do? He turned to the deeds of the patriarchs, viz. "and they took a stone and they placed it beneath him": "and they took a stone" — the deeds of the patriarchs (viz. Genesis 49:24). "and he sat upon it (feminine) — the deeds of the matriarchs. ...
"and Aaron and Chur supported his hands — one on one side, one on the other," Aaron intimating the act of Levi, (their not sinning with the golden calf), Chur intimating the act of Judah, (their plunging into the Red Sea.) From here (Moses, Aaron, and Chur) we derive that no fewer than three officiate before the ark on a public fast.
"and his hands were steadfast": one hand, in that he had not taken aught from Israel; the other hand, Moses saying before the Holy One Blessed be He: L–rd of the universe, by my hand You took Israel out of Egypt, and by my hand You split the sea for them, and by my hand You wrought for them miracles and acts of might. So, by my hand, perform for them miracles and acts of might at this time.
"until the sun sets": We have learned about all the other kingdoms that they waged war only until the sixth hour of the day, but this culpable kingdom (Amalek) does so from sunrise to sunset.
(Exodus 17:13) "And Joshua weakened ("vayachalosh") Amalek and his people ('amo')": R. Yehoshua says: He descended and decapitated his heroes, who stood with him in the ranks of war.
R. Eliezer says: (the verse is) acronymic: "vayachalosh" — "and he broke"; "Amalek" — as stated; "eth Amalek" — his wife and children; "amo" — the warriors "imo" ("with him"); "eth amo" — the warriors with his children.
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"לְפִי חָרֶב." רַבִּי יְהוֹשֻׁעַ אוֹמֵר: לֹא נִוְּלוּם אֶלָּא דָּנוּם בְּרַחֲמִים.*לֹא נִוְּלוּם: לא המיתו אותם במיתה משונה ומביישת.
"with the sword": R. Yehoshua says: He did not mutilate them, but judged them with mercy.
Others say: The following verse was fulfilled in them (Ezekiel 35:6): "Therefore, as I live, says the L–rd G–d, I will turn you to blood, and blood will pursue you. You have hated blood and blood will pursue you."
(שמות יז,ח) ["וַיָּבֹא עֲמָלֵק, וַיִּלָּחֶם עִם יִשְׂרָאֵל בִּרְפִידִם."] "וַיָּבֹא עֲמָלֵק". רַבִּי יְהוֹשֻׁעַ וְרַבִּי אֶלְעָזָר חִסְמָה אוֹמְרִים: הַמִּקְרָא הַזֶּה רָשׁוּם, וּמְפֹרָשׁ עַל יְדֵי אִיּוֹב, שֶׁנֶּאֱמַר: (איוב ח,יא)*רָשׁוּם: סתום. "הֲיִגְאֶה גֹּמֶא*גֹּמֶא: צמח הפפירוס הצומח בביצות. בְּלֹא בִצָּה? יִשְׂגֶּה אָחוּ*יִשְׂגֶּה אָחוּ: יגדל עשב. בְלִי מָיִם?" וְכִי אֶפְשָׁר לְגֹמֶא זֶה לְהִתְגַּדֵּל בְּלֹא בִצָּה וּבְלֹא מַיִם? כָּךְ אֵי אֶפְשָׁר לְיִשְׂרָאֵל לִהְיוֹת, אֶלָּא אִם כֵּן מִתְעַסְּקִין בְּדִבְרֵי תוֹרָה. וּלְפִי שֶׁפָּרְשׁוּ מִדִּבְרֵי תוֹרָה, לְכָךְ בָּא שׂוֹנֵא עֲלֵיהֶן, שֶׁאֵין הַשּׂוֹנֵא בָּא אֶלָּא עַל הַחֵטְא וְעַל הָעֲבֵירָה. לְכָךְ נֶאֱמַר "וַיָּבֹא עֲמָלֵק".
(Exodus 17:8) "And Amalek came": This verse is recondite and is explicated by (Iyyov 8:11) "Can the rush grow without swamp? Can grass grow without water?" So, Israel without Torah. And because Israel separated from Torah, therefore, the foe (Amalek) came upon them. For the foe comes only by reason of sin and transgression. Thus, "And Amalek came, etc."
רַבִּי אֶלְעָזָר הַמּוֹדָעִי אוֹמֵר: "וַיָּבֹא עֲמָלֵק". לְפִי שֶׁהָיָה עֲמָלֵק נִכְנָס תַּחַת כַּנְפֵי הֶעָנָן, וְגוֹנֵב נְפָשׁוֹת מִיִּשְׂרָאֵל וְהוֹרְגָן, שֶׁנֶּאֱמַר: (דברים כה,יח) "אֲשֶׁר קָרְךָ בַּדֶּרֶךְ, וַיְזַנֵּב בְּךָ כָּל הַנֶּחֱשָׁלִים אַחֲרֶיךָ, וְאַתָּה עָיֵף וְיָגֵעַ, וְלֹא יָרֵא אֱלֹהִים!" אֲחֵרִים אוֹמְרִים: "וְלֹא יָרֵא אֱלֹהִים", אֵלּוּ יִשְׂרָאֵל שֶׁלֹּא הָיוּ בְיָדָן מִצְווֹת.
R. Elazar Hamodai says: "And Amalek came": Amalek "sneaked" under the edges of the cloud and snatched souls of Israel and killed them, viz. (Devarim 25:18) (Amalek) "who met you on the way … when you were faint and weary and (Amalek) did not fear G–d." Others say: This refers to Israel, who (at that time) did not have mitzvoth in their hands.
רַבִּי אֱלִיעֶזֶר אוֹמֵר: "וַיָּבֹא עֲמָלֵק", שֶׁבָּא בְּגִלּוּי פָּנִים. לְפִי שֶׁכָּל הַבִּיאוֹת שֶׁבָּא, לֹא בָא אֶלָּא בְמַטְמוֹנִיּוּת, שֶׁנֶּאֱמַר: "אֲשֶׁר קָרְךָ בַּדֶּרֶךְ וַיְזַנֵּב בְּךָ כָּל הַנֶּחֱשָׁלִים אַחֲרֶיךָ", אֲבָל בִּיאָה זוֹ, לֹא בָא אֶלָּא בְּגִלּוּי פָּנִים. לְכָךְ נֶאֱמַר: "וַיָּבֹא עֲמָלֵק", שֶׁבָּא בְּגִלּוּי פָּנִים.
R. Eliezer says: "And Amalek came": It came bare-faced. For all of its other comings were surreptitious, viz. (Devarim, Ibid.) "who met you on the way," but here, it came (blatantly and) bare-faced. Thus, "And Amalek came."
רַבִּי יוֹסֵה בֶּן חֲלַפְתָּא אוֹמֵר: "וַיָּבֹא עֲמָלֵק", שֶׁבָּא בְעֵצָה. שֶׁכִּנֵּס עֲמָלֵק כָּל הָאֻמּוֹת וְאָמַר לָהֶם: בֹּאוּ וְסַיְּעוּנִי עַל יִשְׂרָאֵל! אָמְרוּ לוֹ: אֵין אָנוּ יְכֹלִין לַעֲמֹד כְּנֶגְדָּן! פַּרְעֹה, שֶׁעָמַד כְּנֶגְדָּן, טִבְּעוֹ הַמָּקוֹם הוּא וְחֵילוֹ בְּיַם סוּף, שֶׁנֶּאֱמַר: (תהלים קלו,טו) "וְנִעֵר פַּרְעֹה וְחֵילוֹ בְיַם סוּף". וְאָנוּ, הֵיאָךְ נוּכַל לַעֲמֹד כְּנֶגְדָּן? אָמַר לָהֶם: בֹּאוּ וְאֶתֵּן לָכֶם עֵצָה מַה תַּעֲשׂוּ: אִם יְנַצְּחוּנִי, בִּרְחוּ לָכֶם! וְאִם לָאו, בֹּאוּ וְסַיְּעוּנִי עַל יִשְׂרָאֵל! לְכָךְ נֶאֱמַר: "וַיָּבֹא עֲמָלֵק", שֶׁבָּא בְעֵצָה.
R. Yossi b. Chalafta says: "And Amalek came": He came with counsel. We are hereby apprised that he gathered all the nations together and said to them: Come and help me against Israel. They replied: We cannot stand up against him. Pharaoh could not withstand them, for the Holy One Blessed be He drowned them in the Red Sea, viz. (Psalms 136:15) "And He threw out Pharaoh and his hosts in the Red Sea" — How can we stand up against them? Amalek: Come and I will counsel you: If they defeat me, flee; and if not, come and help me against Israel. Thus, "And Amalek came" — he came with counsel.
רַבִּי יְהוּדָה הַנָּשִׂיא אוֹמֵר: חֲמִשָּׁה עַמִּים פָּסַע עֲמָלֵק, וּבָא וְעָשָׂה מִלְחָמָה עִם יִשְׂרָאֵל, שֶׁנֶּאֱמַר: (במדבר יג,כט) "עֲמָלֵק יוֹשֵׁב בְּאֶרֶץ הַנֶּגֶב, וְהַחִתִּי וְהַיְבוּסִי וְהָאֱמֹרִי יוֹשֵׁב בָּהָר", שֶׁהָיָה לִפְנִים מִכֻּלָּן. רַבִּי נָתָן אוֹמֵר: לֹא בָא עֲמָלֵק אֶלָּא מֵהַרְרֵי שֵׂעִיר. אַרְבַּע מֵאוֹת פַּרְסָה פָּסַע עֲמָלֵק, וּבָא וְנִלְחַם עִם יִשְׂרָאֵל.
R. Yehudah says: Amalek skipped five nations and he came and warred with Israel, viz. (Numbers 13:29) "Amalek dwells in the southland; the Chitti, (the Chivi) the Yevussi and the Emori dwell in the mountain, and the Canaani dwells by the sea," (Amalek) being the innermost. R. Nathan says: (Amalek) came from the mountains of Seir. Amalek skipped four hundred parasangs and came to war against Israel.
אֲחֵרִים אוֹמְרִים: יָבֹא עֲמָלֵק כְּפוּי טוֹבָה, וְיִפָּרַע מִן הָעָם כְּפוּיֵי טוֹבָה, שֶׁנֶּאֱמַר: (דברי הימים ב כד,כו) "וְאֵלֶּה הַמִּתְקַשְּׁרִים עָלָיו: זָבָד בֶּן שִׁמְעָת הָעַמּוֹנִית, וִיהוֹזָבָד בֶּן שִׁמְרִית הַמּוֹאָבִית." יָבֹאוּ אֵלּוּ כְּפוּיֵי טוֹבָה, וְיִפָּרְעוּ מִן יוֹאָשׁ כְּפוּי טוֹבָה, שֶׁנֶּאֱמַר: (דברי הימים ב כד,כב) "וְלֹא זָכַר יוֹאָשׁ הַמֶּלֶךְ הַחֶסֶד אֲשֶׁר עָשָׂה יְהוֹיָדָע אָבִיו עִמּוֹ, וַיַּהֲרֹג אֶת בְּנוֹ, וּבְמוֹתוֹ אָמַר: יֵרֶא יי וְיִדְרֹשׁ!" וּמָה עָנְשׁוֹ שֶׁלַּדָּבָר? (דברי הימים ב כד,כג) "וַיְהִי לִתְקוּפַת הַשָּׁנָה, עָלָה עָלָיו חֵיל אֲרָם, וַיָּבֹאוּ אֶל יְהוּדָה וִירוּשָׁלִַם, וַיַּשְׁחִיתוּ אֶת כָּל שָׂרֵי הָעָם מֵעָם, וְכָל שְׁלָלָם שִׁלְּחוּ לְמֶלֶךְ דַּרְמָשֶׂק." וְאוֹמֵר: (דברי הימים ב כד,כד) "וַיי נָתַן בְּיָדָם חַיִל לָרֹב מְאֹד". מִפְּנֵי מָה? (דברי הימים ב כד,כד) "כִּי עָזְבוּ אֶת יי אֱלֹהֵי אֲבוֹתֵיהֶם, וְאֶת יוֹאָשׁ עָשׂוּ שְׁפָטִים." אַל תְּהֵי קוֹרֵא "שְׁפָטִים", אֶלָּא 'שְׁפוּטִים'. וּמָה שְׁפוּטִים עָשׂוּ בוֹ? הֶעֱמִידוּ עָלָיו בִּרְיוֹנוֹת קָשִׁים, אֲשֶׁר לֹא יָדְעוּ אִשָּׁה מִימֵיהֶן, וְעִנּוּ אוֹתוֹ בְמִשְׁכַּב זָכוּר, כָּעִנְיָן שֶׁנֶּאֱמַר: (הושע ה,ה) "וְעָנָה גְאוֹן יִשְׂרָאֵל בְּפָנָיו, וְיִשְׂרָאֵל וְאֶפְרַיִם יִכָּשְׁלוּ בַּעֲוֹנָם, כָּשַׁל גַּם יְהוּדָה עִמָּם."
Others say: Let Amalek, the ingrate, come and exact payment of the ingrate people (Israel). Similarly, (II Chronicles 24:26) "And these are the men who rebelled against him (Yoash), etc.": Let these ingrates come and exact payment of the ingrate Yoash, viz. (Ibid. 22) "and King Yoash did not remember the lovingkindness that (Zechariah's) father Yehoyada had done for him, and he killed his son. As he was dying, he said: "May G–d see this and demand redress." What was his punishment? (Ibid. 23) "And it happened at the turn of the year that the army of Aram attacked (Yoash) …and the L–rd delivered into their hands a great host." Why? (Ibid. 24) "for they had forsaken the L–rd, the G–d of their fathers. And with Yoav they effected shefatim." Do not read it "shefatim" (judgment), but "shoftim" (judges). How so? They appointed over him cruel guards, who had never known a woman in their lives and who tortured him with sodomy, as it is written (Hoshea 5:5) "And the pride of Israel (Yoash) will be tortured, etc."
(דברי הימים ב כד,כד) "וּבְלֶכְתָּם מִמֶּנּוּ, כִּי עָזְבוּ אֹתוֹ בְּמַחֲלֻיִים רַבִּים, הִתְקַשְּׁרוּ עָלָיו עֲבָדָיו, בִּדְמֵי בְּנֵי יְהוֹיָדָע הַכֹּהֵן, וַיַּהַרְגֻהוּ עַל מִטָּתוֹ, וַיָּמֹת".
(II Chronicles 24:25) "and when they left him (Yoash) — for they left him with many wounds — his servants rebelled against him because of the blood of the sons of Yehoyada the Cohein, and they killed him on his bed and he died."
"וַיִּלָּחֶם עִם יִשְׂרָאֵל בִּרְפִידִם." אָמַר רַבִּי חֲנִינָה: הַדָּבָר הַזֶּה שָׁאַלְתִּי אֶת רַבִּי אֱלִיעֶזֶר, שֶׁהָיָה יוֹשֵׁב בְּמוֹתָבָא רַבָּא:*בְּמוֹתָבָא רַבָּא: במושב גדול. "רְפִידִם" מַהוּ אוֹמֵר? אָמַר לִי: כִּשְׁמוּעוֹ. עוֹד אָמַר רַבִּי חֲנִינָה: שָׁאַלְתִּי אֶת רַבִּי אֱלִיעֶזֶר: מָה רָאוּ יִשְׂרָאֵל לִפְדּוֹת פֶּטֶר חֲמוֹר,*פֶּטֶר: בכור. וְלֹא פָדוּ פִטְרֵי סוּסִין וְלֹא פִטְרֵי גְמַלִּין? אָמַר לִי: גְּזֵרַת מֶלֶךְ מַלְכֵי הַמְּלָכִים בָּרוּךְ הוּא הִיא, שֶׁלֹּא הָיוּ בְיָדָן שֶׁלְּיִשְׂרָאֵל בְּאוֹתָהּ שָׁעָה אֶלָּא חֲמוֹרִין בִּלְבַד, שֶׁאֵין כָּל אֶחָד וְאֶחָד מִיִּשְׂרָאֵל, שֶׁלֹּא עָלוּ בְיָדוֹ תִּשְׁעִין חֲמוֹרִין טְעוּנִין כֶּסֶף וְזָהָב.
"and warred with Israel in Refidim": R. Chaninah said: I asked this of R. Elazar in the Great College. How is "Refidim" to be understood? He answered: as is (i.e., as a place name). R. Chanina said further: I asked R. Elazar: Why are the first-born of asses (especially) to be redeemed, and not those of horses or of camels? It was an exigency of the time, for at that time they had only asses, there being no Israelite who did not bring up with him ninety asses laden with silver and gold.
אֲחֵרִים אוֹמְרִים: אֵין "רְפִידִם" אֶלָּא רִפְיוֹן יָדַיִם. לְפִי שֶׁרִפּוּ יְדֵיהֶן מִדִּבְרֵי תוֹרָה, לְכָךְ בָּא הַשּׂוֹנֵא עֲלֵיהֶם, שֶׁאֵין הַשּׂוֹנֵא בָּא אֶלָּא עַל רִפְיוֹן יָדַיִן מִן הַתּוֹרָה, שֶׁנֶּאֱמַר: (דברי הימים ב יב,א) "וַיְהִי כְּהָכִין מַלְכוּת רְחַבְעָם וּכְחֶזְקָתוֹ, עָזַב אֶת תּוֹרַת יי וְכָל יִשְׂרָאֵל עִמּוֹ." וְכִי מָה הָיָה עָנְשׁוֹ שֶׁלַּדָּבָר? (דברי הימים ב יב,ב) "וַיְהִי בַּשָּׁנָה הַחֲמִישִׁית לַמֶּלֶךְ רְחַבְעָם, עָלָה שִׁישַׁק מֶלֶךְ מִצְרַיִם עַל יְרוּשָׁלִָם, כִּי מָעֲלוּ בַּיי." (דברי הימים ב יב,ט) "וַיַּעַל שִׁישַׁק מֶלֶךְ מִצְרַיִם עַל יְרוּשָׁלִַם, וַיִּקַּח אֶת אֹצְרוֹת בֵּית יי, וְאֶת אֹצְרוֹת בֵּית הַמֶּלֶךְ, אֶת הַכֹּל לָקָח, וַיִּקַּח אֶת מָגִנֵּי הַזָּהָב אֲשֶׁר עָשָׂה שְׁלֹמֹה." וְזֶה אֶחָד מִשְּׁלֹשָׁה דְּבָרִים שֶׁחָזְרוּ לִמְקוֹמָן: גָּלוּת חָזְרָה לִמְקוֹמָהּ, שֶׁנֶּאֱמַר: (יהושע כד,ב) "בְּעֵבֶר הַנָּהָר יָשְׁבוּ אֲבוֹתֵיכֶם מֵעוֹלָם, תֶּרַח אֲבִי אַבְרָהָם וַאֲבִי נָחוֹר, וַיַּעַבְדוּ אֱלֹהִים אֲחֵרִים." מַה הוּא אוֹמֵר? *(עזרא ה,יב)** וְהַבַּיִת הַזֶּה הֶחֱרִיבוֹ, וְהָעָם הֶגְלָה לְבָבֶל. "וּבַיְתָה דְנָה סַתְרֵהּ, וְעַמָּה הַגְלִי לְבָבֶל."
Others say: "Refidim" is acronymic for "rifyon yadayim" ("weakness of hands"). Because the hands of Israel had weakened in Torah study, the foe came upon them, this transpiring only because of "weakness of hands" in Torah study, viz. (II Chronicles 12:1) "And it was, when the kingship of Rechavam was firmly established, and he grew strong that he abandoned the Torah of the L–rd, he and all of Israel with him." What was the punishment for this? (Ibid. 2) "Shishak the king of Egypt came up against Jerusalem … (9) "and he took the treasures of the house of the L–rd" (and he returned them to Egypt). And this (i.e., the treasures, etc.) was one of the three things that "returned to their place": the exile of Judah, viz. (Joshua 24:2) "Beyond the river (Euphrates, i.e., in Bavel) did your forefathers dwell," and (Ezra 5:12) "He (Nevuchadnezzar) destroyed this house (the Temple) and exiled the people to Bavel;"
כְּתַב שָׁמַיִם חָזַר לִמְקוֹמוֹ, שֶׁנֶּאֱמַר: (משלי כג,ה) "הֲתָעִיף עֵינֶיךָ בּוֹ וְאֵינֶנּוּ, כִּי עָשֹׂה יַעֲשֶׂה לּוֹ כְנָפַיִם, כְּנֶשֶׁר יָעוּף הַשָּׁמָיִם."
the writ of Heaven, (i.e., when Moses broke the tablets, the letters returned to Heaven), viz. (Mishlei 23:5) "If you turn your eyes from it (Torah) it is gone … and flies to Heaven"; the wealth of Egypt (as above).
(שמות יז,ט) ["וַיֹּאמֶר מֹשֶׁה אֶל יְהוֹשֻׁעַ: בְּחַר לָנוּ אֲנָשִׁים, וְצֵא הִלָּחֵם בַּעֲמָלֵק! מָחָר אָנֹכִי נִצָּב עַל רֹאשׁ הַגִּבְעָה, וּמַטֵּה הָאֱלֹהִים בְּיָדִי."] "וַיֹּאמֶר מֹשֶׁה אֶל יְהוֹשֻׁעַ: בְּחַר לָנוּ אֲנָשִׁים". מִכָּן שֶׁיְּהֵי כְבוֹד תַּלְמִידוֹ שֶׁלָּאָדָם חָבִיב עָלָיו כְּמוֹתוֹ.
(Exodus 17:9) "And Moses said to Joshua, etc.": whence it is seen that he equated Joshua with himself.
יִלְמְדוּ כָל אָדָם דֶּרֶךְ אֶרֶץ מִמֹּשֶׁה, שֶׁלֹּא אָמַר לִיהוֹשֻׁעַ 'בְּחַר לִי אֲנָשִׁים', אֶלָּא "בְּחַר לָנוּ אֲנָשִׁים", עֲשָׂאוֹ כְמוֹתוֹ.
All men are hereby apprised of proper deportment. Moses did not say to Joshua "Choose for me men," but "Choose for us men."
וּמְנַיִן שֶׁיְּהֵי כְבוֹד חֲבֵרוֹ שֶׁלְּאָדָם חָבִיב עָלָיו כְּמוֹרָא רַבּוֹ? שֶׁנֶּאֱמַר: (במדבר יב,יא) "וַיֹּאמֶר אַהֲרֹן אֶל מֹשֶׁה: בִּי אֲדֹנִי!" וַהֲלֹא אָחִיו הָיָה, גָּדוֹל מִמֶּנּוּ! אֶלָּא עֲשָׂאוֹ כְרַבּוֹ.
And whence is it derived that the honor due one's friend is to be as beloved by him as the fear of his teacher? From (Numbers 12:11) "And Aaron said to Moses: 'I pray you, my lord.'" Now was Aaron not Moses' brother, and older than he? How, then, is "I pray you, my lord" to be understood? He equated him with his teacher.
וּמְנַיִן שֶׁיְּהֵי כְבוֹד רַבּוֹ חָבִיב עָלָיו כְּמוֹרָא שָׁמַיִם? שֶׁנֶּאֱמַר: (במדבר יא,כח) "וַיַּעַן יְהוֹשֻׁעַ בִּן נוּן, מְשָׁרֵת מֹשֶׁה מִבְּחֻרָיו, וַיֹּאמַר: אֲדֹנִי מֹשֶׁה, כְּלָאֵם!" אָמַר לוֹ: רִבּוֹנִי מֹשֶׁה! כַּשֵּׁם שֶׁהַמָּקוֹם כְּלָאָם, כָּךְ אַתְּ, כְּלָאֵם!
And whence is it derived that the fear of one's teacher is to be equated with that of Heaven? From (Numbers 11:28) "And Joshua the son of Nun, the attendant of Moses from his youth, answered: "My lord, Moses, destroy them" — Just as the L–rd can destroy them, so, can you.
וְכֵן אַתְּ מוֹצֵא בְּגֵחֲזִי, בְּשָׁעָה שֶׁאָמַר לוֹ אֱלִישָׁע: (מלכים ב ד,כט) "חֲגֹר מָתְנֶיךָ וְקַח מִשְׁעַנְתִּי בְיָדְךָ וָלֵךְ!*מִשְׁעַנְתִּי: מקלי. כִּי תִמְצָא אִישׁ, לֹא תְבָרְכֶנּוּ, וְכִי יְבָרֶכְךָ אִישׁ, לֹא תַעֲנֶנּוּ, וְשַׂמְתָּ מִשְׁעַנְתִּי עַל פְּנֵי הַנָּעַר." הִתְחִיל מִסְתַּמֵּךְ עַל מַקְלוֹ וְהוֹלֵךְ. אָמְרוּ לוֹ: לְהֵיכָן אַתְּ הוֹלֵךְ, גֵּחֲזִי? אָמַר לָהֶן: לְהַחֲיוֹת אֶת הַמֵּת. אָמְרוּ לוֹ: וְכִי אַתָּה יָכֹל לְהַחֲיוֹת אֶת הַמֵּת? וַהֲלֹא הַקֹּדֶשׁ מֵמִית וּמְחַיֶּה, שֶׁנֶּאֱמַר: (שמואל א ב,ו) "יי מֵמִית וּמְחַיֶּה, מוֹרִיד שְׁאוֹל וַיָּעַל." אָמַר לָהֶם: אַף רַבִּי מֵמִית וּמְחַיֶּה.
And thus do you find with Gechazi. When Elisha said to him (II Kings 4:29) "Gird your loins and take my staff in your hand," he began to support himself on his staff and to go. They (i.e., strangers) asked him: Where are you going Gechazi? He answered: To revive the dead. They: Now can you revive the dead? Is it not written (I Samuel 2:6) "The L–rd puts to death and brings to life"? He: My master, too, puts to death and brings to life.
"בְּחַר לָנוּ אֲנָשִׁים". רַבִּי יְהוֹשֻׁעַ אוֹמֵר: "בְּחַר לָנוּ", גִּבּוֹרִין, "אֲנָשִׁים", יִרְאֵי חֵטְא.
(Exodus 17:9) "Choose for us men": R. Yehoshua says: (The intent is) Choose for us warriors.
רַבִּי אֶלְעָזָר הַמּוֹדָעִי אוֹמֵר: "בְּחַר לָנוּ", יִרְאֵי חֵטְא, "אֲנָשִׁים", גִּבּוֹרִין.
R. Eliezer Hamodai says: (The intent is) Choose for us fearers of sin.
"וְצֵא הִלָּחֵם בַּעֲמָלֵק!" רַבִּי יְהוֹשֻׁעַ אוֹמֵר: אָמַר לוֹ מֹשֶׁה: יְהוֹשֻׁעַ! צֵא מִתַּחַת הֶעָנָן, וְהִלָּחֵם בַּעֲמָלֵק!
"and go out and do battle with Amalek": R. Yehoshua says: Moses said to Joshua: Go out from under the cloud and do battle with Amalek.
רַבִּי אֶלְעָזָר הַמּוֹדָעִי אוֹמֵר: אָמַר לוֹ מֹשֶׁה: יְהוֹשֻׁעַ! רֹאשָׁךְ זֶה, לָמָּה אַתְּ מְשַׁמְּרוֹ, לֹא לַכֶּתֶר? צֵא מִתַּחַת הֶעָנָן, וְהִלָּחֵם בַּעֲמָלֵק!
R. Eliezer Hamodai says: Moses said to Joshua: Why are you guarding your head? Is it not for the crown? (You have nothing to fear) Go out from under the cloud and do battle with Amalek.
"מָחָר אָנֹכִי נִצָּב עַל רֹאשׁ הַגִּבְעָה", מָחָר נְהֵא מְעֻתָּדִין וְעוֹמְדִין. "עַל רֹאשׁ הַגִּבְעָה", כִּשְׁמוּעוֹ. כָּךְ דִּבְרֵי רַבִּי יְהוֹשֻׁעַ. וְרַבִּי אֶלְעָזָר הַמּוֹדָעִי אוֹמֵר: מָחָר נִגְזֹר תַּעְנִית, וּנְהֵא מְעֻתָּרִין עַל מַעֲשֵׂה אָבוֹת.
"Tomorrow I shall stand on top of the hill with the staff of G–d in my hand": Tomorrow we will be with you, standing on top of the hill. These are the words of R. Yehoshua. R. Eliezer Hamodai says: (The intent is) Tomorrow we will decree a fast and we will put our trust in the deeds of the fathers.
שֶׁנֶּאֱמַר "רֹאשׁ", אֵלּוּ מַעֲשֵׂה אָבוֹת; "הַגִּבְעָה", אֵלּוּ מַעֲשֶׂה אִמָּהוֹת. "וּמַטֵּה הָאֱלֹהִים בְּיָדִי." אָמַר מֹשֶׁה לִפְנֵי הַמָּקוֹם: רִבּוֹנִי! בַּמַּטֶּה הַזֶּה הוֹצֵאתָ אֶת יִשְׂרָאֵל מִמִּצְרַיִם, בַּמַּטֶּה הַזֶּה קָרַעְתָּ לָהֶן אֶת הַיָּם, בַּמַּטֶּה הַזֶּה עָשִׂיתָ לָהֶן נִסִּין וּגְבוּרוֹת, כָּךְ תַּעֲשֶׂה לָהֶן נִסִּין וּגְבוּרוֹת בַּמַּטֶּה הַזֶּה בַּשָּׁעָה הַזֹּאת!
"top" — the deeds of the patriarchs; "hill" — the deeds of the matriarchs.... "with the staff of G–d in my hand": Moses said before the Holy One Blessed be He: L–rd of the universe, with this staff You took Israel out of Egypt. With this staff You split the sea for them. With this staff You wrought miracles and mighty acts for them. With this staff You will perform miracles and mighty acts for them at this time.
אִיסֵי בַר יְהוּדָה אוֹמֵר: חֲמִשָּׁה דְבָרִים בַּתּוֹרָה אֵין לָהֶן הֶכְרֵעַ, וְאֵלּוּ הֵן:*אֵין לָהֶן הֶכְרֵעַ: אפשר לפרשם בשני אופנים. שְׂאֵת, אָרוּר, מָחָר, מְשֻׁקָּדִים, וְקָם. "שְׂאֵת": (בראשית ד,ז) "הֲלוֹא אִם תֵּיטִיב שְׂאֵת". אוֹ "שְׂאֵת וְאִם לֹא תֵיטִיב". (בראשית מט,ז) "אָרוּר אַפָּם כִּי עָז", אוֹ "וּבִרְצֹנָם עִקְּרוּ שׁוֹר אָרוּר". "מָחָר אָנֹכִי נִצָּב", אוֹ "הִלָּחֵם בַּעֲמָלֵק מָחָר". (שמות כה,לד) "מְשֻׁקָּדִים כַּפְתֹּרֶיהָ וּפְרָחֶיהָ", אוֹ "וּבַמְּנֹרָה אַרְבָּעָה גְבִעִים מְשֻׁקָּדִים". (דברים לא,טז) "וְקָם הָעָם הַזֶּה וְזָנָה", אוֹ "הִנְּךָ שֹׁכֵב עִם אֲבֹתֶיךָ וְקָם".
Issi b. Yehudah says: There are five ambiguous verses in the Torah: "se'eth," "arur," "machar," "meshukadim," and "vekam.": "se'eth" — (Genesis 4:7) "If you do well, you will be forgiven (se'eth)" or "You will bear your sin (se'eth), if you do not do well." "arur" — (Ibid. 49:7) "Arur (Cursed) is their wrath, for it is fierce" or (Ibid. 6) "for in their wrath they slew a man, and in their wilfulness they razed an ox. Arur ("they are cursed.") "machar" ("tomorrow") — (Exodus 17:9) "Machar I will stand on top of the hill" or "Go out and do battle with Amalek machar." "meshukadim" ("of beaten work") — (Exodus 25:34) "meshukadim its bulbs and its flowers" or "in the menorah, four bowls meshukadim." "vekam" — (Devarim 31:16) "Vekam ("and there will arise") this people and they will stray, etc." or "you shall lie down with your people vekam" ("and arise"). These are the five ambiguous verses in the Torah.
(שמות יז,י) ["וַיַּעַשׂ יְהוֹשֻׁעַ כַּאֲשֶׁר אָמַר לוֹ מֹשֶׁה, לְהִלָּחֵם בַּעֲמָלֵק, וּמֹשֶׁה, אַהֲרֹן וְחוּר עָלוּ רֹאשׁ הַגִּבְעָה."] "וַיַּעַשׂ יְהוֹשֻׁעַ כַּאֲשֶׁר אָמַר לוֹ מֹשֶׁה". מַה שֶּׁנִּתְפַּקַּד, לֹא עָבַר עַל גְּזֵרַת מֹשֶׁה.
(Exodus 17:10) "And Joshua did as Moses said to him": as he was commanded. He did not transgress the decree of Moses.
"וּמֹשֶׁה אַהֲרֹן וְחוּר עָלוּ", לָעִנְיָן שֶׁאֲמַרְנוּ, לְהַזְכִּיר מַעֲשֵׂה אָבוֹת וּמַעֲשֶׂה אִמָּהוֹת, שֶׁנֶּאֱמַר: (במדבר כג,ט) "כִּי מֵרֹאשׁ צֻרִים אֶרְאֶנּוּ, וּמִגְּבָעוֹת אֲשׁוּרֶנּוּ".*צֻרִים: סלעים.
"and Moses, Aaron and Chur went up to the top of the hill": as we mentioned: to bring to mind the deeds of the patriarchs and the matriarchs, viz. (Numbers 23:9) "for from 'the peaks of the rocks' (the patriarchs) I see him; from 'the hilltops' (the matriarchs) I gaze upon him."
(שמות יז,יא) "וְהָיָה כַּאֲשֶׁר יָרִים מֹשֶׁה יָדוֹ, וְגָבַר יִשְׂרָאֵל, וְכַאֲשֶׁר יָנִיחַ יָדוֹ, וְגָבַר עֲמָלֵק." וְכִי יָדָיו שֶׁלְּמֹשֶׁה מְגַבְּרוֹת אֶת יִשְׂרָאֵל, אוֹ יָדָיו שֶׁלְּמֹשֶׁה שׁוֹבְרוֹת אֶת עֲמָלֵק? אֶלָּא כָּל זְמַן שֶׁהָיָה מֹשֶׁה מַגְבִּיהַּ אֶת יָדָיו כְּלַפֵּי לְמַעְלָן, הָיוּ יִשְׂרָאֵל מִסְתַּכְּלִין בּוֹ, וּמַאֲמִינִין בְּמִי שֶׁפִּקֵּד אֶת מֹשֶׁה לַעֲשׁוֹת כֵּן, וְהַמָּקוֹם עוֹשֶׂה לָהֶם נִסִּים וּגְבוּרוֹת.
(Ibid. 11) "And it was, when Moses lifted his hand, that Israel prevailed, etc." Now do the hands of Moses strengthen Israel or break Amalek? Rather, whenever Moses lifted his hand heavenward, they gazed at it and affirmed their faith in Him who commanded Moses to do thus, and the Holy One Blessed be He wrought for them miracles and mighty acts.
כַּיּוֹצֵא בוֹ: (במדבר כא,י) "וַיֹּאמֶר יי אֶל מֹשֶׁה: עֲשֵׂה לְךָ שָׂרָף וְשִׂים אֹתוֹ עַל נֵס, וְהָיָה כָּל הַנָּשׁוּךְ, וְרָאָה אֹתוֹ וָחָי." וְכִי נָחָשׁ מֵמִית וּמְחַיֶּה? אֶלָּא כָּל זְמַן שֶׁהָיָה מֹשֶׁה עוֹשֶׂה כֵן, הָיוּ יִשְׂרָאֵל מִסְתַּכְּלִין בּוֹ, וּמַאֲמִינִין בְּמִי שֶׁפִּקֵּד אֶת מֹשֶׁה לַעֲשׁוֹת כֵּן, וְהַמָּקוֹם שׁוֹלֵחַ לָהֶם רְפוּאָה.
Similarly, (Numbers 21:8) "Make for yourself a saraf (a fiery serpent), etc." Now does a snake put to death or bring to life? Rather, whenever he did so, Israel would gaze at it and affirm their faith in Him who commanded Moses to do thus, and the Holy One Blessed be He wrought healings for them.
כַּיּוֹצֵא בוֹ: (שמות יב,יג) "וְהָיָה הַדָּם לָכֶם לְאֹת עַל הַבָּתִּים אֲשֶׁר אַתֶּם שָׁם, וְרָאִיתִי אֶת הַדָּם, וּפָסַחְתִּי עֲלֵכֶם, וְלֹא יִהְיֶה בָכֶם נֶגֶף לְמַשְׁחִית, בְּהַכֹּתִי בְּאֶרֶץ מִצְרָיִם." וְכִי מָה הַדָּם מַהְנֶה לַמַּלְאָךְ,*מַהְנֶה: מביא תועלת, הנאה. אוֹ מַה מַּהְנֶה לָהֶם לְיִשְׂרָאֵל? אֶלָּא כָּל זְמַן שֶׁהָיוּ יִשְׂרָאֵל נוֹתְנִין מִן הַדָּם עַל פִּתְחֵיהֶן, הַמָּקוֹם נִגְלָה וְחָס עֲלֵיהֶן, שֶׁנֶּאֱמַר: (שמות יב,כג) "וּפָסַח יי עַל הַפֶּתַח".
Similarly, (Exodus 12:13) "And the blood shall be for you as a sign, etc." Now how can the blood affect an angel or Israel? Rather, when Israel did this and placed the blood on their doors, the Holy One Blessed be He pitied them, viz. (Ibid. 23) "And the L–rd shall skip over the door."
רַבִּי אֱלִיעֶזֶר אוֹמֵר: מַה תַּלְמוּד לוֹמַר "וְגָבַר יִשְׂרָאֵל", "וְגָבַר עֲמָלֵק"? אֶלָּא כָּל זְמַן שֶׁהָיָה מַגְבִּיר אֶת יָדָיו כְּלַפֵּי לְמַעְלָן, עֲתִידִין יִשְׂרָאֵל לְהַגְבִּיר בְּדִבְרֵי תוֹרָה, שֶׁהֵן עֲתִידִין לְהִנָּתֵן עַל יָדָיו, וּכְשֶׁהוּא מֵמִיךְ אֶת יָדָיו, עֲתִידִין יִשְׂרָאֵל לְהֵמִיךְ בְּדִבְרֵי תוֹרָה,*לְהֵמִיךְ: להנמיך. שֶׁהֵן עֲתִידִין לְהִנָּתֵן עַל יָדָיו.
R. Eliezer says: What is the intent of "and Israel will grow strong" or "and Amalek will grow strong"? — Whenever Moses would raise his hands heavenward, Israel strengthened themselves in words of Torah, which were destined to be given by his hands. And whenever he lowered his hands, Israel weakened in words of Torah, which were destined to be given by his hands.
(שמות יז,יב) ["וִידֵי מֹשֶׁה כְּבֵדִים, וַיִּקְחוּ אֶבֶן וַיָּשִׂימוּ תַחְתָּיו וַיֵּשֶׁב עָלֶיהָ, וְאַהֲרֹן וְחוּר תָּמְכוּ בְיָדָיו, מִזֶּה אֶחָד וּמִזֶּה אֶחָד, וַיְהִי יָדָיו אֱמוּנָה עַד בֹּא הַשָּׁמֶשׁ."] *וַיְהִי יָדָיו אֱמוּנָה עַד בֹּא הַשָּׁמֶשׁ: ידיו נשארו יציבות עד השקיעה. "וִידֵי מֹשֶׁה כְּבֵדִים". מִכָּן שֶׁלֹּא יַשְׁהֶה אָדָם בַּמִּצְווֹת. אִלְמָלֵי שֶׁאָמַר מֹשֶׁה לִיהוֹשֻׁעַ "בְּחַר לָנוּ אֲנָשִׁים", לֹא הָיָה מִצְטָעֵר כֵּן. אָמְרוּ: יָקְרוּ יָדָיו שֶׁלְּמֹשֶׁה בְּאוֹתָהּ שָׁעָה,*יָקְרוּ יָדָיו: ידיו היו כבדות. כְּאָדָם שֶׁתְּלוּיִין לוֹ שְׁנֵי כַדִּין שֶׁלַּמַּיִם.
(Ibid. 17:12) "And the hands of Moses became heavy": From here we derive that one should not be lax in (the performance of) mitzvoth. For if Moses had not said to Joshua (Ibid. 9) "Choose men for us," he would not have been wearied thus. They said: Moses' hands became so heavy at that time as one who had two pitchers of water hung upon them.
"וַיִּקְחוּ אֶבֶן וַיָּשִׂימוּ תַחְתָּיו". וְכִי לֹא הָיָה לוֹ כַּר אַחַת, אוֹ כֶּסֶת אַחַת, אוֹ קֶלְוִקָרוֹן אֶחָד,*קֶלְוִקָרוֹן. cervical: כרית להניח את הראש. שֶׁיַּנִּיחוֹ תַּחְתָּיו שֶׁלְּמֹשֶׁה? אֶלָּא אָמַר מֹשֶׁה: הוֹאִיל וְיִשְׂרָאֵל שְׁרוּיִין בְּצַעַר, אַף אֲנִי אֶהְיֶה עִמָּהֶן בְּצַעַר.
"and they took a stone and placed it beneath him.": Now did Moses lack a pillow or a blanket to place beneath him? Moses said: If Israel are suffering, I shall suffer with them.
"וְאַהֲרֹן וְחוּר תָּמְכוּ בְיָדָיו", שֶׁהָיָה מַעֲלָן וּמוֹרִידָן.
"and Aaron and Chur supported his hands": lifting them and lowering them.
"וַיְהִי יָדָיו אֱמוּנָה עַד בֹּא הַשָּׁמֶשׁ." מַגִּיד שֶׁהָיוּ בְתַעְנִית. דִּבְרֵי רַבִּי יְהוֹשֻׁעַ. רַבִּי אֶלְעָזָר הַמּוֹדָעִי אוֹמֵר: יָקַר חֵטְא עַל יָדָיו שֶׁלְּמֹשֶׁה בְּאוֹתָהּ שָׁעָה,*יָקַר חֵטְא: היה כבד חטא. וְלֹא הָיָה יָכֹל לַעֲמֹד בּוֹ. מָה עָשָׂה? הִפְנָה עַל מַעֲשֵׂה אָבוֹת, שֶׁנֶּאֱמַר: "וַיִּקְחוּ אֶבֶן וַיָּשִׂימוּ תַחְתָּיו", אֵלּוּ מַעֲשֵׂי אָבוֹת. "וַיֵּשֶׁב עָלֶיהָ", אֵלּוּ מַעֲשֵׂי אִמָּהוֹת.
"and his hands were steadfast until the sun set": We are hereby apprised that he was (occupied with prayer and) fasting (until sunset). These are the words of R. Yehoshua. R. Eliezer Hamodai sys: The sin (of Israel) weighed down Moses' hands and he could not support them. What did he do? He turned to the deeds of the patriarchs, viz. "and they took a stone and they placed it beneath him": "and they took a stone" — the deeds of the patriarchs (viz. Genesis 49:24). "and he sat upon it (feminine) — the deeds of the matriarchs. ...
"וְאַהֲרֹן וְחוּר תָּמְכוּ בְיָדָיו, מִזֶּה אֶחָד וּמִזֶּה אֶחָד". מַה תִּלְמֹד לוֹמַר "אֶחָד", "אֶחָד"? אֶלָּא שֶׁהָיָה אַהֲרֹן מַזְכִּיר מַעֲשֵׂה לֵוִי, וְחוּר מַעֲשֵׂה יְהוּדָה. מִכָּן אָמָרוּ: אֵין פּוֹחֲתִין מִשְּׁלֹשָׁה בְנֵי אָדָם עוֹבְרִין לִפְנֵי הַתֵּבָה בְּתַעְנִית צִבּוּר.
"and Aaron and Chur supported his hands — one on one side, one on the other," Aaron intimating the act of Levi, (their not sinning with the golden calf), Chur intimating the act of Judah, (their plunging into the Red Sea.) From here (Moses, Aaron, and Chur) we derive that no fewer than three officiate before the ark on a public fast.
"וַיְהִי יָדָיו אֱמוּנָה". בְּיָדוֹ אַחַת, שֶׁלֹּא קִבֵּל בָּהּ מִיִּשְׂרָאֵל כְּלוּם, וּבְיָדוֹ אַחַת, אָמַר מֹשֶׁה לִפְנֵי הַמָּקוֹם: רִבּוֹנוֹ שֶׁלָּעוֹלָם! עַל יָדִי הוֹצֵאתָ אֶת יִשְׂרָאֵל מִמִּצְרַיִם, וְעַל יָדִי קָרַעְתָּ לָהֶם אֶת הַיָּם, וְעַל יָדִי עָשִׂיתָ לָהֶם נִסִּים וּגְבוּרוֹת. כָּךְ עַל יָדִי תַּעֲשֶׂה לָהֶם נִסִּים וּגְבוּרוֹת בַּשָּׁעָה הַזֹּאת!
"and his hands were steadfast": one hand, in that he had not taken aught from Israel; the other hand, Moses saying before the Holy One Blessed be He: L–rd of the universe, by my hand You took Israel out of Egypt, and by my hand You split the sea for them, and by my hand You wrought for them miracles and acts of might. So, by my hand, perform for them miracles and acts of might at this time.
"עַד בֹּא הַשָּׁמֶשׁ."*בֹּא הַשָּׁמֶשׁ: השקיעה. לְפִי שֶׁלָּמַדְנוּ עַל כָּל הַמַּלְכִיּוֹת כֻּלָּם, שֶׁאֵינָן עוֹשִׂין מִלְחָמָה אֶלָּא עַד שֵׁשׁ שָׁעוֹת. אֲבָל מַלְכוּת זוֹ חַיֶּבֶת, עוֹשָׂה מִלְחָמָה מִשַּׁחְרִית לְעַרְבִית!
"until the sun sets": We have learned about all the other kingdoms that they waged war only until the sixth hour of the day, but this culpable kingdom (Amalek) does so from sunrise to sunset.
(שמות יז,יג) "וַיַּחֲלֹשׁ יְהוֹשֻׁעַ אֶת עֲמָלֵק וְאֶת עַמּוֹ לְפִי חָרֶב." רַבִּי יְהוֹשֻׁעַ אוֹמֵר: יָרַד וְחָתַךְ רָאשֵׁי גִּבּוֹרִין שֶׁעִמּוֹ, הָעוֹמְדִים בְּשׁוּרוֹת הַמִּלְחָמָה.
(Exodus 17:13) "And Joshua weakened ("vayachalosh") Amalek and his people ('amo')": R. Yehoshua says: He descended and decapitated his heroes, who stood with him in the ranks of war.
רַבִּי אֶלְעָזָר הַמּוֹדָעִי אוֹמֵר בּוֹ לְשׁוֹן נוֹטָרִיקוֹן:*notarikón: קצרנות. וַיַּחֵל, וַיַּזַע, וַיְשַׁבֵּר. "עֲמָלֵק", כִּשְׁמֻעוֹ, "וְאֶת", אֵלּוּ אִשְׁתּוֹ וּבָנָיו, "עַמּוֹ", אֵלּוּ חֲיָלוֹת שֶׁעִמּוֹ. וּכְשֶׁהוּא אוֹמֵר "וְאֶת", אֵלּוּ חֲיָלִים שֶׁעִם בָּנָיו.
R. Eliezer says: (the verse is) acronymic: "vayachalosh" — "and he broke"; "Amalek" — as stated; "eth Amalek" — his wife and children; "amo" — the warriors "imo" ("with him"); "eth amo" — the warriors with his children.
"לְפִי חָרֶב." רַבִּי יְהוֹשֻׁעַ אוֹמֵר: לֹא נִוְּלוּם אֶלָּא דָּנוּם בְּרַחֲמִים.*לֹא נִוְּלוּם: לא המיתו אותם במיתה משונה ומביישת.
"with the sword": R. Yehoshua says: He did not mutilate them, but judged them with mercy.
רַבִּי אֱלִיעֶזֶר אוֹמֵר: "לְפִי חָרֵב", לָמָּה נֶאֱמַר? לְפִי שֶׁלָּמַדְנוּ עַל מִלְחָמָה זוֹ, שֶׁלֹּא הָיְתָה אֶלָּא עַל פִּי הַגְּבוּרָה. וּמְנַיִן לְמִלְחָמָה זוֹ שֶׁהָיְתָה עַל פִּי הַגְּבוּרָה? תִּלְמֹד לוֹמַר "לְפִי חָרֶב." מְלַמֵּד עַל מִלְחָמָה זוֹ, שֶׁלֹּא הָיְתָה אֶלָּא עַל פִּי הַגְּבוּרָה.
R. Eliezer says: "with the sword": Why is this ("lefi charev") stated? To apprise us that this war was by the word ("fi" = mouth) of the Omnipotent.
אֲחֵרִים אוֹמְרִים: נִתְקַיֵּם עֲלֵיהֶם הַמִּקְרָא הַזֶּה: (יחזקאל לה,ו) "לָכֵן, חַי אָנִי! נְאֻם אֲדֹנָי יי, כִּי לְדָם אֶעֶשְׂךָ, וְדָם יִרְדְּפֶךָ, אִם לֹא דָם שָׂנֵאתָ וְדָם יִרְדְּפֶךָ."
Others say: The following verse was fulfilled in them (Ezekiel 35:6): "Therefore, as I live, says the L–rd G–d, I will turn you to blood, and blood will pursue you. You have hated blood and blood will pursue you."