(יז) זָכ֕וֹר אֵ֛ת אֲשֶׁר־עָשָׂ֥ה לְךָ֖ עֲמָלֵ֑ק בַּדֶּ֖רֶךְ בְּצֵאתְכֶ֥ם מִמִּצְרָֽיִם׃ (יח) אֲשֶׁ֨ר קָֽרְךָ֜ בַּדֶּ֗רֶךְ וַיְזַנֵּ֤ב בְּךָ֙ כָּל־הַנֶּחֱשָׁלִ֣ים אַֽחַרֶ֔יךָ וְאַתָּ֖ה עָיֵ֣ף וְיָגֵ֑עַ וְלֹ֥א יָרֵ֖א אֱלֹקִֽים׃ (יט) וְהָיָ֡ה בְּהָנִ֣יחַ ה' אֱלֹקֶ֣יךָ ׀ לְ֠ךָ מִכָּל־אֹ֨יְבֶ֜יךָ מִסָּבִ֗יב בָּאָ֙רֶץ֙ אֲשֶׁ֣ר יְהוָֽה־אֱ֠לֹקֶיךָ נֹתֵ֨ן לְךָ֤ נַחֲלָה֙ לְרִשְׁתָּ֔הּ תִּמְחֶה֙ אֶת־זֵ֣כֶר עֲמָלֵ֔ק מִתַּ֖חַת הַשָּׁמָ֑יִם לֹ֖א תִּשְׁכָּֽח׃ (פ)
(17) Remember what Amalek did to you on your journey, after you left Egypt— (18) how, undeterred by fear of God, he surprised you on the march, when you were famished and weary, and cut down all the stragglers in your rear. (19) Therefore, when the LORD your God grants you safety from all your enemies around you, in the land that the LORD your God is giving you as a hereditary portion, you shall blot out the memory of Amalek from under heaven. Do not forget!
(ח) וַיָּבֹ֖א עֲמָלֵ֑ק וַיִּלָּ֥חֶם עִם־יִשְׂרָאֵ֖ל בִּרְפִידִֽם׃ (ט) וַיֹּ֨אמֶר מֹשֶׁ֤ה אֶל־יְהוֹשֻׁ֙עַ֙ בְּחַר־לָ֣נוּ אֲנָשִׁ֔ים וְצֵ֖א הִלָּחֵ֣ם בַּעֲמָלֵ֑ק מָחָ֗ר אָנֹכִ֤י נִצָּב֙ עַל־רֹ֣אשׁ הַגִּבְעָ֔ה וּמַטֵּ֥ה הָאֱלֹקִ֖ים בְּיָדִֽי׃ (י) וַיַּ֣עַשׂ יְהוֹשֻׁ֗עַ כַּאֲשֶׁ֤ר אָֽמַר־לוֹ֙ מֹשֶׁ֔ה לְהִלָּחֵ֖ם בַּעֲמָלֵ֑ק וּמֹשֶׁה֙ אַהֲרֹ֣ן וְח֔וּר עָל֖וּ רֹ֥אשׁ הַגִּבְעָֽה׃ (יא) וְהָיָ֗ה כַּאֲשֶׁ֨ר יָרִ֥ים מֹשֶׁ֛ה יָד֖וֹ וְגָבַ֣ר יִשְׂרָאֵ֑ל וְכַאֲשֶׁ֥ר יָנִ֛יחַ יָד֖וֹ וְגָבַ֥ר עֲמָלֵֽק׃ (יב) וִידֵ֤י מֹשֶׁה֙ כְּבֵדִ֔ים וַיִּקְחוּ־אֶ֛בֶן וַיָּשִׂ֥ימוּ תַחְתָּ֖יו וַיֵּ֣שֶׁב עָלֶ֑יהָ וְאַהֲרֹ֨ן וְח֜וּר תָּֽמְכ֣וּ בְיָדָ֗יו מִזֶּ֤ה אֶחָד֙ וּמִזֶּ֣ה אֶחָ֔ד וַיְהִ֥י יָדָ֛יו אֱמוּנָ֖ה עַד־בֹּ֥א הַשָּֽׁמֶשׁ׃ (יג) וַיַּחֲלֹ֧שׁ יְהוֹשֻׁ֛עַ אֶת־עֲמָלֵ֥ק וְאֶת־עַמּ֖וֹ לְפִי־חָֽרֶב׃ (פ) (יד) וַיֹּ֨אמֶר ה' אֶל־מֹשֶׁ֗ה כְּתֹ֨ב זֹ֤את זִכָּרוֹן֙ בַּסֵּ֔פֶר וְשִׂ֖ים בְּאָזְנֵ֣י יְהוֹשֻׁ֑עַ כִּֽי־מָחֹ֤ה אֶמְחֶה֙ אֶת־זֵ֣כֶר עֲמָלֵ֔ק מִתַּ֖חַת הַשָּׁמָֽיִם׃ (טו) וַיִּ֥בֶן מֹשֶׁ֖ה מִזְבֵּ֑חַ וַיִּקְרָ֥א שְׁמ֖וֹ ה' ׀ נִסִּֽי׃ (טז) וַיֹּ֗אמֶר כִּֽי־יָד֙ עַל־כֵּ֣ס יָ֔הּ מִלְחָמָ֥ה לַה' בַּֽעֲמָלֵ֑ק מִדֹּ֖ר דֹּֽר׃ (פ)
(8) Amalek came and fought with Israel at Rephidim. (9) Moses said to Joshua, “Pick some men for us, and go out and do battle with Amalek. Tomorrow I will station myself on the top of the hill, with the rod of God in my hand.” (10) Joshua did as Moses told him and fought with Amalek, while Moses, Aaron, and Hur went up to the top of the hill. (11) Then, whenever Moses held up his hand, Israel prevailed; but whenever he let down his hand, Amalek prevailed. (12) But Moses’ hands grew heavy; so they took a stone and put it under him and he sat on it, while Aaron and Hur, one on each side, supported his hands; thus his hands remained steady until the sun set. (13) And Joshua overwhelmed the people of Amalek with the sword. (14) Then the LORD said to Moses, “Inscribe this in a document as a reminder, and read it aloud to Joshua: I will utterly blot out the memory of Amalek from under heaven!” (15) And Moses built an altar and named it Adonai-nissi. (16) He said, “It means, ‘Hand upon the throne of the LORD!’ The LORD will be at war with Amalek throughout the ages.”
(א) וַיֹּ֤אמֶר שְׁמוּאֵל֙ אֶל־שָׁא֔וּל אֹתִ֨י שָׁלַ֤ח ה' לִמְשָׁחֳךָ֣ לְמֶ֔לֶךְ עַל־עַמּ֖וֹ עַל־יִשְׂרָאֵ֑ל וְעַתָּ֣ה שְׁמַ֔ע לְק֖וֹל דִּבְרֵ֥י ה'׃ (ס) (ב) כֹּ֤ה אָמַר֙ ה' צְבָא֔וֹת פָּקַ֕דְתִּי אֵ֛ת אֲשֶׁר־עָשָׂ֥ה עֲמָלֵ֖ק לְיִשְׂרָאֵ֑ל אֲשֶׁר־שָׂ֥ם לוֹ֙ בַּדֶּ֔רֶךְ בַּעֲלֹת֖וֹ מִמִּצְרָֽיִם׃ (ג) עַתָּה֩ לֵ֨ךְ וְהִכִּֽיתָ֜ה אֶת־עֲמָלֵ֗ק וְהַֽחֲרַמְתֶּם֙ אֶת־כָּל־אֲשֶׁר־ל֔וֹ וְלֹ֥א תַחְמֹ֖ל עָלָ֑יו וְהֵמַתָּ֞ה מֵאִ֣ישׁ עַד־אִשָּׁ֗ה מֵֽעֹלֵל֙ וְעַד־יוֹנֵ֔ק מִשּׁ֣וֹר וְעַד־שֶׂ֔ה מִגָּמָ֖ל וְעַד־חֲמֽוֹר׃ (ס) (ד) וַיְשַׁמַּ֤ע שָׁאוּל֙ אֶת־הָעָ֔ם וַֽיִּפְקְדֵם֙ בַּטְּלָאִ֔ים מָאתַ֥יִם אֶ֖לֶף רַגְלִ֑י וַעֲשֶׂ֥רֶת אֲלָפִ֖ים אֶת־אִ֥ישׁ יְהוּדָֽה׃ (ה) וַיָּבֹ֥א שָׁא֖וּל עַד־עִ֣יר עֲמָלֵ֑ק וַיָּ֖רֶב בַּנָּֽחַל׃ (ו) וַיֹּ֣אמֶר שָׁא֣וּל אֶֽל־הַקֵּינִ֡י לְכוּ֩ סֻּ֨רוּ רְד֜וּ מִתּ֣וֹךְ עֲמָלֵקִ֗י פֶּן־אֹֽסִפְךָ֙ עִמּ֔וֹ וְאַתָּ֞ה עָשִׂ֤יתָה חֶ֙סֶד֙ עִם־כָּל־בְּנֵ֣י יִשְׂרָאֵ֔ל בַּעֲלוֹתָ֖ם מִמִּצְרָ֑יִם וַיָּ֥סַר קֵינִ֖י מִתּ֥וֹךְ עֲמָלֵֽק׃ (ז) וַיַּ֥ךְ שָׁא֖וּל אֶת־עֲמָלֵ֑ק מֵֽחֲוִילָה֙ בּוֹאֲךָ֣ שׁ֔וּר אֲשֶׁ֖ר עַל־פְּנֵ֥י מִצְרָֽיִם׃ (ח) וַיִּתְפֹּ֛שׂ אֶת־אֲגַ֥ג מֶֽלֶךְ־עֲמָלֵ֖ק חָ֑י וְאֶת־כָּל־הָעָ֖ם הֶחֱרִ֥ים לְפִי־חָֽרֶב׃ (ט) וַיַּחְמֹל֩ שָׁא֨וּל וְהָעָ֜ם עַל־אֲגָ֗ג וְעַל־מֵיטַ֣ב הַצֹּאן֩ וְהַבָּקָ֨ר וְהַמִּשְׁנִ֤ים וְעַל־הַכָּרִים֙ וְעַל־כָּל־הַטּ֔וֹב וְלֹ֥א אָב֖וּ הַחֲרִימָ֑ם וְכָל־הַמְּלָאכָ֛ה נְמִבְזָ֥ה וְנָמֵ֖ס אֹתָ֥הּ הֶחֱרִֽימוּ׃ (פ) (י) וַֽיְהִי֙ דְּבַר־ה' אֶל־שְׁמוּאֵ֖ל לֵאמֹֽר׃ (יא) נִחַ֗מְתִּי כִּֽי־הִמְלַ֤כְתִּי אֶת־שָׁאוּל֙ לְמֶ֔לֶךְ כִּֽי־שָׁב֙ מֵאַֽחֲרַ֔י וְאֶת־דְּבָרַ֖י לֹ֣א הֵקִ֑ים וַיִּ֙חַר֙ לִשְׁמוּאֵ֔ל וַיִּזְעַ֥ק אֶל־ה' כָּל־הַלָּֽיְלָה׃ (יב) וַיַּשְׁכֵּ֧ם שְׁמוּאֵ֛ל לִקְרַ֥את שָׁא֖וּל בַּבֹּ֑קֶר וַיֻּגַּ֨ד לִשְׁמוּאֵ֜ל לֵאמֹ֗ר בָּֽא־שָׁא֤וּל הַכַּרְמֶ֙לָה֙ וְהִנֵּ֨ה מַצִּ֥יב לוֹ֙ יָ֔ד וַיִּסֹּב֙ וַֽיַּעֲבֹ֔ר וַיֵּ֖רֶד הַגִּלְגָּֽל׃ (יג) וַיָּבֹ֥א שְׁמוּאֵ֖ל אֶל־שָׁא֑וּל וַיֹּ֧אמֶר ל֣וֹ שָׁא֗וּל בָּר֤וּךְ אַתָּה֙ לַֽה' הֲקִימֹ֖תִי אֶת־דְּבַ֥ר ה'׃ (יד) וַיֹּ֣אמֶר שְׁמוּאֵ֔ל וּמֶ֛ה קֽוֹל־הַצֹּ֥אן הַזֶּ֖ה בְּאָזְנָ֑י וְק֣וֹל הַבָּקָ֔ר אֲשֶׁ֥ר אָנֹכִ֖י שֹׁמֵֽעַ׃ (טו) וַיֹּ֨אמֶר שָׁא֜וּל מֵעֲמָלֵקִ֣י הֱבִיא֗וּם אֲשֶׁ֨ר חָמַ֤ל הָעָם֙ עַל־מֵיטַ֤ב הַצֹּאן֙ וְהַבָּקָ֔ר לְמַ֥עַן זְבֹ֖חַ לַה' אֱלֹקֶ֑יךָ וְאֶת־הַיּוֹתֵ֖ר הֶחֱרַֽמְנוּ׃ (ס) (טז) וַיֹּ֤אמֶר שְׁמוּאֵל֙ אֶל־שָׁא֔וּל הֶ֚רֶף וְאַגִּ֣ידָה לְּךָ֔ אֵת֩ אֲשֶׁ֨ר דִּבֶּ֧ר ה' אֵלַ֖י הַלָּ֑יְלָה ויאמרו [וַיֹּ֥אמֶר] ל֖וֹ דַּבֵּֽר׃ (ס) (יז) וַיֹּ֣אמֶר שְׁמוּאֵ֔ל הֲל֗וֹא אִם־קָטֹ֤ן אַתָּה֙ בְּעֵינֶ֔יךָ רֹ֛אשׁ שִׁבְטֵ֥י יִשְׂרָאֵ֖ל אָ֑תָּה וַיִּמְשָׁחֲךָ֧ ה' לְמֶ֖לֶךְ עַל־יִשְׂרָאֵֽל׃ (יח) וַיִּשְׁלָחֲךָ֥ ה' בְּדָ֑רֶךְ וַיֹּ֗אמֶר לֵ֣ךְ וְהַחֲרַמְתָּ֞ה אֶת־הַֽחַטָּאִים֙ אֶת־עֲמָלֵ֔ק וְנִלְחַמְתָּ֣ ב֔וֹ עַ֥ד כַּלּוֹתָ֖ם אֹתָֽם׃ (יט) וְלָ֥מָּה לֹא־שָׁמַ֖עְתָּ בְּק֣וֹל ה' וַתַּ֙עַט֙ אֶל־הַשָּׁלָ֔ל וַתַּ֥עַשׂ הָרַ֖ע בְּעֵינֵ֥י ה'׃ (ס) (כ) וַיֹּ֨אמֶר שָׁא֜וּל אֶל־שְׁמוּאֵ֗ל אֲשֶׁ֤ר שָׁמַ֙עְתִּי֙ בְּק֣וֹל ה' וָאֵלֵ֕ךְ בַּדֶּ֖רֶךְ אֲשֶׁר־שְׁלָחַ֣נִי ה' וָאָבִ֗יא אֶת־אֲגַג֙ מֶ֣לֶךְ עֲמָלֵ֔ק וְאֶת־עֲמָלֵ֖ק הֶחֱרַֽמְתִּי׃ (כא) וַיִּקַּ֨ח הָעָ֧ם מֵהַשָּׁלָ֛ל צֹ֥אן וּבָקָ֖ר רֵאשִׁ֣ית הַחֵ֑רֶם לִזְבֹּ֛חַ לַֽה' אֱלֹקֶ֖יךָ בַּגִּלְגָּֽל׃ (כב) וַיֹּ֣אמֶר שְׁמוּאֵ֗ל הַחֵ֤פֶץ לַֽה' בְּעֹל֣וֹת וּזְבָחִ֔ים כִּשְׁמֹ֖עַ בְּק֣וֹל ה' הִנֵּ֤ה שְׁמֹ֙עַ֙ מִזֶּ֣בַח ט֔וֹב לְהַקְשִׁ֖יב מֵחֵ֥לֶב אֵילִֽים׃ (כג) כִּ֤י חַטַּאת־קֶ֙סֶם֙ מֶ֔רִי וְאָ֥וֶן וּתְרָפִ֖ים הַפְצַ֑ר יַ֗עַן מָאַ֙סְתָּ֙ אֶת־דְּבַ֣ר ה' וַיִּמְאָסְךָ֖ מִמֶּֽלֶךְ׃ (ס) (כד) וַיֹּ֨אמֶר שָׁא֤וּל אֶל־שְׁמוּאֵל֙ חָטָ֔אתִי כִּֽי־עָבַ֥רְתִּי אֶת־פִּֽי־ה' וְאֶת־דְּבָרֶ֑יךָ כִּ֤י יָרֵ֙אתִי֙ אֶת־הָעָ֔ם וָאֶשְׁמַ֖ע בְּקוֹלָֽם׃ (כה) וְעַתָּ֕ה שָׂ֥א נָ֖א אֶת־חַטָּאתִ֑י וְשׁ֣וּב עִמִּ֔י וְאֶֽשְׁתַּחֲוֶ֖ה לַֽה'׃ (כו) וַיֹּ֤אמֶר שְׁמוּאֵל֙ אֶל־שָׁא֔וּל לֹ֥א אָשׁ֖וּב עִמָּ֑ךְ כִּ֤י מָאַ֙סְתָּה֙ אֶת־דְּבַ֣ר ה' וַיִּמְאָסְךָ֣ ה' מִהְי֥וֹת מֶ֖לֶךְ עַל־יִשְׂרָאֵֽל׃ (ס) (כז) וַיִּסֹּ֥ב שְׁמוּאֵ֖ל לָלֶ֑כֶת וַיַּחֲזֵ֥ק בִּכְנַף־מְעִיל֖וֹ וַיִּקָּרַֽע׃ (כח) וַיֹּ֤אמֶר אֵלָיו֙ שְׁמוּאֵ֔ל קָרַ֨ע ה' אֶֽת־מַמְלְכ֧וּת יִשְׂרָאֵ֛ל מֵעָלֶ֖יךָ הַיּ֑וֹם וּנְתָנָ֕הּ לְרֵעֲךָ֖ הַטּ֥וֹב מִמֶּֽךָּ׃ (כט) וְגַם֙ נֵ֣צַח יִשְׂרָאֵ֔ל לֹ֥א יְשַׁקֵּ֖ר וְלֹ֣א יִנָּחֵ֑ם כִּ֣י לֹ֥א אָדָ֛ם ה֖וּא לְהִנָּחֵֽם׃ (ל) וַיֹּ֣אמֶר חָטָ֔אתִי עַתָּ֗ה כַּבְּדֵ֥נִי נָ֛א נֶ֥גֶד זִקְנֵֽי־עַמִּ֖י וְנֶ֣גֶד יִשְׂרָאֵ֑ל וְשׁ֣וּב עִמִּ֔י וְהִֽשְׁתַּחֲוֵ֖יתִי לַֽה' אֱלֹקֶֽיךָ׃ (לא) וַיָּ֥שָׁב שְׁמוּאֵ֖ל אַחֲרֵ֣י שָׁא֑וּל וַיִּשְׁתַּ֥חוּ שָׁא֖וּל לַֽה'׃ (ס) (לב) וַיֹּ֣אמֶר שְׁמוּאֵ֗ל הַגִּ֤ישׁוּ אֵלַי֙ אֶת־אֲגַג֙ מֶ֣לֶךְ עֲמָלֵ֔ק וַיֵּ֣לֶךְ אֵלָ֔יו אֲגַ֖ג מַעֲדַנֹּ֑ת וַיֹּ֣אמֶר אֲגָ֔ג אָכֵ֖ן סָ֥ר מַר־הַמָּֽוֶת׃ (ס) (לג) וַיֹּ֣אמֶר שְׁמוּאֵ֔ל כַּאֲשֶׁ֨ר שִׁכְּלָ֤ה נָשִׁים֙ חַרְבֶּ֔ךָ כֵּן־תִּשְׁכַּ֥ל מִנָּשִׁ֖ים אִמֶּ֑ךָ וַיְשַׁסֵּ֨ף שְׁמוּאֵ֧ל אֶת־אֲגָ֛ג לִפְנֵ֥י ה' בַּגִּלְגָּֽל׃ (ס) (לד) וַיֵּ֥לֶךְ שְׁמוּאֵ֖ל הָרָמָ֑תָה וְשָׁא֛וּל עָלָ֥ה אֶל־בֵּית֖וֹ גִּבְעַ֥ת שָׁאֽוּל׃ (לה) וְלֹא־יָסַ֨ף שְׁמוּאֵ֜ל לִרְא֤וֹת אֶת־שָׁאוּל֙ עַד־י֣וֹם מוֹת֔וֹ כִּֽי־הִתְאַבֵּ֥ל שְׁמוּאֵ֖ל אֶל־שָׁא֑וּל וַה' נִחָ֔ם כִּֽי־הִמְלִ֥יךְ אֶת־שָׁא֖וּל עַל־יִשְׂרָאֵֽל׃ (פ)
(1) Samuel said to Saul, “I am the one the LORD sent to anoint you king over His people Israel. Therefore, listen to the LORD’s command! (2) “Thus said the LORD of Hosts: I am exacting the penalty for what Amalek did to Israel, for the assault he made upon them on the road, on their way up from Egypt. (3) Now go, attack Amalek, and proscribe all that belongs to him. Spare no one, but kill alike men and women, infants and sucklings, oxen and sheep, camels and asses!” (4) Saul mustered the troops and enrolled them at Telaim: 200,000 men on foot, and 10,000 men of Judah. (5) Then Saul advanced as far as the city of Amalek and lay in wait in the wadi. (6) Saul said to the Kenites, “Come, withdraw at once from among the Amalekites, that I may not destroy you along with them; for you showed kindness to all the Israelites when they left Egypt.” So the Kenites withdrew from among the Amalekites. (7) Saul destroyed Amalek from Havilah all the way to Shur, which is close to Egypt, (8) and he captured King Agag of Amalek alive. He proscribed all the people, putting them to the sword; (9) but Saul and the troops spared Agag and the best of the sheep, the oxen, the second-born, the lambs, and all else that was of value. They would not proscribe them; they proscribed only what was cheap and worthless. (10) The word of the LORD then came to Samuel: (11) “I regret that I made Saul king, for he has turned away from Me and has not carried out My commands.” Samuel was distressed and he entreated the LORD all night long. (12) Early in the morning Samuel went to meet Saul. Samuel was told, “Saul went to Carmel, where he erected a monument for himself; then he left and went on down to Gilgal.” (13) When Samuel came to Saul, Saul said to him, “Blessed are you of the LORD! I have fulfilled the LORD’s command.” (14) “Then what,” demanded Samuel, “is this bleating of sheep in my ears, and the lowing of oxen that I hear?” (15) Saul answered, “They were brought from the Amalekites, for the troops spared the choicest of the sheep and oxen for sacrificing to the LORD your God. And we proscribed the rest.” (16) Samuel said to Saul, “Stop! Let me tell you what the LORD said to me last night!” “Speak,” he replied. (17) And Samuel said, “You may look small to yourself, but you are the head of the tribes of Israel. The LORD anointed you king over Israel, (18) and the LORD sent you on a mission, saying, ‘Go and proscribe the sinful Amalekites; make war on them until you have exterminated them.’ (19) Why did you disobey the LORD and swoop down on the spoil in defiance of the LORD’s will?” (20) Saul said to Samuel, “But I did obey the LORD! I performed the mission on which the LORD sent me: I captured King Agag of Amalek, and I proscribed Amalek, (21) and the troops took from the spoil some sheep and oxen—the best of what had been proscribed—to sacrifice to the LORD your God at Gilgal.” (22) But Samuel said: “Does the LORD delight in burnt offerings and sacrifices As much as in obedience to the LORD’s command? Surely, obedience is better than sacrifice, Compliance than the fat of rams. (23) For rebellion is like the sin of divination, Defiance, like the iniquity of teraphim. Because you rejected the LORD’s command, He has rejected you as king.” (24) Saul said to Samuel, “I did wrong to transgress the LORD’s command and your instructions; but I was afraid of the troops and I yielded to them. (25) Please, forgive my offense and come back with me, and I will bow low to the LORD.” (26) But Samuel said to Saul, “I will not go back with you; for you have rejected the LORD’s command, and the LORD has rejected you as king over Israel.” (27) As Samuel turned to leave, Saul seized the corner of his robe, and it tore. (28) And Samuel said to him, “The LORD has this day torn the kingship over Israel away from you and has given it to another who is worthier than you. (29) Moreover, the Glory of Israel does not deceive or change His mind, for He is not human that He should change His mind.” (30) But [Saul] pleaded, “I did wrong. Please, honor me in the presence of the elders of my people and in the presence of Israel, and come back with me until I have bowed low to the LORD your God.” (31) So Samuel followed Saul back, and Saul bowed low to the LORD. (32) Samuel said, “Bring forward to me King Agag of Amalek.” Agag approached him with faltering steps; and Agag said, “Ah, bitter death is at hand!” (33) Samuel said: “As your sword has bereaved women, So shall your mother be bereaved among women.” And Samuel cut Agag down before the LORD at Gilgal. (34) Samuel then departed for Ramah, and Saul went up to his home at Gibeah of Saul. (35) Samuel never saw Saul again to the day of his death. But Samuel grieved over Saul, because the LORD regretted that He had made Saul king over Israel.
וְתִמְנַ֣ע ׀ הָיְתָ֣ה פִילֶ֗גֶשׁ לֶֽאֱלִיפַז֙ בֶּן־עֵשָׂ֔ו וַתֵּ֥לֶד לֶאֱלִיפַ֖ז אֶת־עֲמָלֵ֑ק אֵ֕לֶּה בְּנֵ֥י עָדָ֖ה אֵ֥שֶׁת עֵשָֽׂו׃
Timna was a concubine of Esau’s son Eliphaz; she bore Amalek to Eliphaz. Those were the descendants of Esau’s wife Adah.
אַחַ֣ר ׀ הַדְּבָרִ֣ים הָאֵ֗לֶּה גִּדַּל֩ הַמֶּ֨לֶךְ אֲחַשְׁוֵר֜וֹשׁ אֶת־הָמָ֧ן בֶּֽן־הַמְּדָ֛תָא הָאֲגָגִ֖י וַֽיְנַשְּׂאֵ֑הוּ וַיָּ֙שֶׂם֙ אֶת־כִּסְא֔וֹ מֵעַ֕ל כָּל־הַשָּׂרִ֖ים אֲשֶׁ֥ר אִתּֽוֹ׃
Some time afterward, King Ahasuerus promoted Haman son of Hammedatha the Agagite; he advanced him and seated him higher than any of his fellow officials.
זָכוֹר אֵת אֲשֶׁר עָשָׂה לְךָ עֲמָלֵק, בַּדֶּֽרֶךְ בְּצֵאתְ֒כֶם מִמִּצְרָֽיִם: אֲשֶׁר קָרְ֒ךָ בַּדֶּֽרֶךְ וַיְ֒זַנֵּב בְּךָ כָּל הַנֶּחֱשָׁלִים אַחֲרֶֽיךָ, וְאַתָּה עָיֵף וְיָגֵֽעַ, וְלֺא יָרֵא אֱלֺקִים: וְהָיָה בְּהָנִֽיחַ ה' אֱלֺקֶֽיךָ לְךָ, מִכָּל אֹיְ֒בֶֽיךָ מִסָּבִיב, בָּאָֽרֶץ אֲשֶׁר ה' אֱלֺקֶֽיךָ נֹתֵן לְךָ נַחֲלָה לְרִשְׁתָּהּ, תִּמְחֶה אֶת זֵֽכֶר עֲמָלֵק מִתַּחַת הַשָּׁמָֽיִם, לֺא תִּשְׁכָּח:
Remember what Amalek did to you on the way, as you came out of Egypt! How he encountered you on the way, and he cut off all the weak ones [who were straggling] behind you, when you were weary and exhausted; and he did not fear God.3Other commentators say that these words refer to the Jewish people, who did not fear God. When Adonoy, Your God, will relieve you from all your enemies around you, in the land which Adonoy, your God, gives you as a possession to inherit; you shall eradicate the memory of Amalek from beneath the heavens. Do not forget.4Deuteronomy 25:17-19.
שלוש מצוות בתורה עוסקות בעמלק. הראשונה, מצוות עשה, לזכור את אשר עשה לנו עמלק, שנאמר (דברים כה, יז): "זָכוֹר אֵת אֲשֶׁר עָשָׂה לְךָ עֲמָלֵק בַּדֶּרֶךְ בְּצֵאתְכֶם מִמִּצְרָיִם". השנייה, מצוות לא תעשה, שלא לשכוח את אשר עשה לנו, שנאמר (שם יט): "לֹא תִּשְׁכָּח". השלישית, מצוות עשה, למחות את זרעו של עמלק מן העולם, שנאמר (שם): "וְהָיָה בְּהָנִיחַ ה' אֱלוֹקֶיךָ לְךָ מִכָּל אֹיְבֶיךָ מִסָּבִיב בָּאָרֶץ אֲשֶׁר ה' אֱלוֹקֶיךָ נֹתֵן לְךָ נַחֲלָה לְרִשְׁתָּהּ, תִּמְחֶה אֶת זֵכֶר עֲמָלֵק מִתַּחַת הַשָּׁמָיִם".
Three mitzvot in the Torah relate to Amalek. The first is a positive commandment to remember what Amalek did to us, as the Torah says: “Remember what Amalek did to you on your journey, as you left Egypt” (Devarim 25:17). The second is a negative commandment not to forget what Amalek did to us, as the Torah says: “Do not forget” (ibid. 19). The third is a positive commandment to eradicate Amalek’s offspring from the world, as the Torah says: “Therefore, when the Lord your God grants you safety from all your enemies around you, in the land that the Lord your God is giving you as a hereditary portion, you shall blot out the memory of Amalek from under heaven” (ibid.).
זכור את אשר עשה לך עמלק. (זכור בפה, ו אל תשכח בלב. וכה"א שמעו עמים ירגזון.) [זכור - יכול בלב? כשהוא אומר לא תשכח, הרי בלב אמור! ומה אני מקיים זכור - בפה].
(Devarim 25:17) "Remember what Amalek did to you on the way when you went out of Egypt." "Remember": I might think (that remembrance) with the heart (is intended). But (19) "Do not forget" speaks of heart-forgetfulness. How, then, am I to understand "Remember"? (As referring to "remembrance") with the mouth.
וכן היה רבי יהודה אומר ג' מצות נצטוו ישראל בכניסתן לארץ להעמיד להם מלך ולהכרית זרעו של עמלק ולבנות להם בית הבחירה
The baraita continues: And so would Rabbi Yehuda say: Three mitzvot were commanded to the Jewish people upon their entrance into Eretz Yisrael, which apply only in Eretz Yisrael: They were commanded to establish a king for themselves (see Deuteronomy 17:14–15), and to cut off the seed of Amalek in war (see Deuteronomy 25:17–19), and to build the Chosen House, i.e., the Temple, in Jerusalem (see Deuteronomy 12:10–12).
מִנּוּי מֶלֶךְ קוֹדֵם לְמִלְחֶמֶת עֲמָלֵק. שֶׁנֶּאֱמַר (שמואל א טו א) "אֹתִי שָׁלַח ה' לִמְשָׁחֳךָ לְמֶלֶךְ" (שמואל א טו ג) "עַתָּה לֵךְ וְהִכִּיתָה אֶת עֲמָלֵק". וְהַכְרָתַת זֶרַע עֲמָלֵק קוֹדֶמֶת לְבִנְיַן הַבַּיִת. שֶׁנֶּאֱמַר (שמואל ב ז א) "וַיְהִי כִּי יָשַׁב הַמֶּלֶךְ בְּבֵיתוֹ וַה' הֵנִיחַ לוֹ מִסָּבִיב מִכָּל אֹיְבָיו" (שמואל ב ז ב) "וַיֹּאמֶר הַמֶּלֶךְ אֶל נָתָן הַנָּבִיא אָנֹכִי יוֹשֵׁב בְּבֵית אֲרָזִים" וְגוֹ'. מֵאַחַר שֶׁהֲקָמַת מֶלֶךְ מִצְוָה לָמָּה לֹא רָצָה הַקָּדוֹשׁ בָּרוּךְ הוּא כְּשֶׁשָּׁאֲלוּ מֶלֶךְ מִשְּׁמוּאֵל. לְפִי שֶׁשָּׁאֲלוּ בְּתַרְעֹמֶת. וְלֹא שָׁאֲלוּ לְקַיֵּם הַמִּצְוָה אֶלָּא מִפְּנֵי שֶׁקָּצוּ בִּשְׁמוּאֵל הַנָּבִיא. שֶׁנֶּאֱמַר (שמואל א ח ז) "כִּי לֹא אֹתְךָ מָאָסוּ כִּי אֹתִי מָאֲסוּ" וְגוֹ':
The appointment of the king comes before the war with Amalek, as it says, “G-d has sent me to anoint you king…Now, go and smite Amalek” (I Samuel 15:1-3). The eradication of Amalek precedes the construction of the Temple, as it says, “and it was so, when the king was settled in his home, and G-d allowed him respite from his enemies all around. And the king said to Nathan, the Prophet, ‘I am living in a house of cedar…’” (II Samuel 7:1-2). Now, since the appointment of a king is a Commandment, why did G-d not want (a king) when the people asked Samuel for one? Because their request was merely due to resentment, and not for the purpose of fulfilling a Commandment. They had rejected Samuel the Prophet, as it says, “as they have forsaken Me…so do they also with you” (I Samuel 8:7).
ר' שמעון בן יוחאי אומר, רצה הקב"ה להכרית ולהשמיד את כל זרע עמלק, ושלח לשאול בן קיש להכרית ולהשמיד כל זרעו של עמלק, ושאול והעם שמעו ולא חסו על אדם בזוי אלא על אגג, שנ' ויחמול שאול והעם. שמע שמואל ויצא לקראתם ואמר להם, חמלתם בעמלק והותרתם שריד ממנו, ומיטב הצאן והבקר. אמרו, הצאן והבקר לעשות בו זבחים לאלקיך. אמר להם, אין חפץ למקום בעולות וזבחים, כי אם לשמוע בקולו ולעשות רצונו, שנ' ויאמר שאול החפץ לה' בעולות הנה שמוע מזבח טוב.
THE SEED OF AMALEK
|| RABBI SIMEON, son of Jochai, said: The Holy One, blessed be He, wished to destroy and to cut off all the seed of Amalek. He sent to Saul, the son of Kish, to destroy and to cut off all the seed of Amalek. Saul and the people heard, and did not spare any vile man except Agag, as it is said, "But Saul and the people spared Agag, and the best of the sheep, and of the oxen" (1 Sam. 15:9). Samuel heard (thereof), and he went to meet them, and he said to them: Ye have spared Amalek, and ye have left over a remnant of him. They said to him: The sheep and the oxen are for sacrifices unto thy God. (Samuel) said to (Saul): The Omnipresent hath no delight in burnt offerings and sacrifices, but only in obeying His voice and in doing His will, as it is said, "And Samuel said, Hath the Lord as great delight in burnt offerings and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to hearken than the fat of rams" (1 Sam. 15:22).
|| RABBI SIMEON, son of Jochai, said: The Holy One, blessed be He, wished to destroy and to cut off all the seed of Amalek. He sent to Saul, the son of Kish, to destroy and to cut off all the seed of Amalek. Saul and the people heard, and did not spare any vile man except Agag, as it is said, "But Saul and the people spared Agag, and the best of the sheep, and of the oxen" (1 Sam. 15:9). Samuel heard (thereof), and he went to meet them, and he said to them: Ye have spared Amalek, and ye have left over a remnant of him. They said to him: The sheep and the oxen are for sacrifices unto thy God. (Samuel) said to (Saul): The Omnipresent hath no delight in burnt offerings and sacrifices, but only in obeying His voice and in doing His will, as it is said, "And Samuel said, Hath the Lord as great delight in burnt offerings and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to hearken than the fat of rams" (1 Sam. 15:22).
ויבא עמלק. ר' יהושע ור' אלעזר בן חסמא אומרים: המקרא הזה רשום ומפורש על ידי איוב, שנאמר: "היגאה גומא בלא ביצה ישגא אחו בלי מים" (איוב ח יא). וכי איפשר לגומא להתגדל בלא ביצה? "הישגא אחו בלי מים?" וכי איפשר לאחו בלי מים? כך אי איפשר לישראל בלא תורה. ולפי שפרשו מדברי תורה, לכך בא עליהם השונא, שאין השונא בא אלא על החטא ועל העבירה; לכך נאמר: "ויבא עמלק". רבי אלעזר המודעי אומר: ויבא עמלק. לפי שהיה עמלק נכנס תחת כנפי ענן וגונב נפשות מישראל והורגן, שנאמר: "אשר קרך בדרך" וגו' (דברים כה יח). אחרים אומרים: "ולא ירא אלקים" אלו ישראל, שלא היו בידם מצות.
(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.
אשר קרך בדרך. לְשׁוֹן מִקְרֶה; דָּבָר אַחֵר — לְשׁוֹן קֶרִי וְטֻמְאָה שֶׁהָיָה מְטַמְּאָן בְּמִשְׁכַּב זְכוּר; דָּ"אַ — לְשׁוֹן קֹר וְחֹם, צִנֶּנְךָ וְהִפְשִׁירְךָ מֵרְתִיחָתְךָ, שֶׁהָיוּ כָל הָאֻמּוֹת יְרֵאִים לְהִלָּחֵם בָּכֶם וּבָא זֶה וְהִתְחִיל וְהֶרְאָה מָקוֹם לַאֲחֵרִים; מָשָׁל לְאַמְבָּטִי רוֹתַחַת שֶׁאֵין כָּל בְּרִיָּה יְכוֹלָה לֵירֵד בְּתוֹכָהּ, בָּא בֶן בְּלִיַּעַל אֶחָד קָפַץ וְיָרַד לְתוֹכָהּ, אַעַ"פִּ שֶׁנִּכְוָה הֵקֵרָהּ אוֹתָהּ בִּפְנֵי אֲחֵרִים (תנחומא):
אשר קרך בדרך HOW HE MET THEE BY THE WAY — The word קרך is connected in meaning with מקרה “a sudden happening”, i.e., he came against thee by surprise. Another explanation is: it is connected in meaning with the term קרי, nocturnal pollution and uncleanness, because he polluted them by pederasty. Yet another explanation is that it is connected in meaning with the expression קור in the phrase קור וחום “cold and heat” and it means: he made you cold and lukewarm after the boiling heat you had before. For all the nations were afraid to war against you and this one came and began to point out the way to others. A parable! It may be compared to a boiling hot bath into which no living creature could descend. A good-for-nothing came, and sprang down into it; although he scalded himself he made it appear cold to others (Midrash Tanchuma, Ki Teitzei 9).
Another version of what appears to be an identical attempt to resolve this difficulty is cited by Rabbi Joseph B. Soloveitchik in the name of his father, the late Rabbi Moshe Soloveitchik, in a footnote to his "Kol Dodi Dofek," Ha-Dat ve-ha-Medinah, ed. M. Rottenberg (Tel Aviv, 5724), pp. 192–93.7This article is also included in Torah u-Melukhah, ed. S. Federbush (Jerusalem, 5721) and forms the second part of Mosad ha-Rav Kook’s edition of Rabbi Soloveitchik’s Ish ha-Emunah (Jerusalem, 5735). Rabbi Soloveitchik argues that the commandment with regard to Amalek is really a twofold one: (1) an obligation devolving upon each individual Jew to destroy the genealogical descendants of Amalek; (2) a communal obligation to defend the Jewish people against any enemy threatening its destruction. These differing obligations are indeed recorded as separate commandments. The commandment recorded in Deuteronomy 25:19, "you shall erase the memory of Amalek," is addressed to all individual Jews and refers only to genealogical descendants of Amalek. Exodus 17:16, which speaks of "the war of God against Amalek," is addressed to the community as a whole and lends sanction to a preemptive war undertaken in the face of impending danger. Since the latter type of warfare, although categorized as a war against "Amalek," must be waged against any would-be aggressor, Rambam eliminates mention of the fact that the genealogical descendants of Amalek are no longer identifiable. This thesis leads to a conclusion contradictory to that of Rabbi Gershuni. While Rabbi Gershuni's explanation would lend sanction to a war of aggression against professed enemies, according to this analysis only preemptive or defensive wars may be undertaken even against the avowed foes of the people of Israel.
הַמֶּלֶךְ נוֹרָא עַד מָתַי אָסַפְתָּ בְּמִשְׁמָר. בְּנֵי זֶרַח וָפֶרֶץ תְּאוֹמֵי תָמָר. מַלְכוּתָם הָשֵׁב וַעֲדִינָה תְעַקֵּר כְּנֶאֱמַר. עַל אֲשֶׁר לֹא־עָשְׂתָה אֶת־מַאֲמַר הַמֶּלֶךְ:
Awesome King! How long will You imprison the children of Zorach and Peretz, the twins of Tamar?9The sons of Judah from where the royal House of David were descended and from whence the Messiah will come. Restore their kingdom and uproot Amalek as it is said [in Your Torah, see Deut 25:19]; for she has not kept the word [command] of the King.
אמרו לו ישראל, משה רבינו, כתוב אחד אומר זכור את אשר עשה לך עמלק, וכתוב אחר אומר זכור את יום השבת לקדשו, היאך יתקיימו שניהם. אמר להם, לא דומה כוס של קונדיטון לכוס של חומץ. זה כוס וזה כוס. זה זכור לשמור ולקדש את יום השבת, וזה זכור להשמיד ולהכרית את כל זרעו של עמלק, שנ' והיה בהניח ה' וכו' לא תשכח. שכחו ישראל להשמיד ולהכרית את כל זרעו של עמלק והב"ה לא שכח, וכשמלך שאול אמר לו שמואל (שמואל א' טו, ב) כֹּה אָמַר ה' צְבָאוֹת פָּקַדְתִּי אֵת אֲשֶׁר עָשָׂה עֲמָלֵק לְיִשְׂרָאֵל וגו' וְהַחֲרַמְתֶּם אֶת כָּל אֲשֶׁר לוֹ. מה הוא את כל אשר לו, עד משתין בקיר, וְלֹא תַחְמֹל עָלָיו וְהֵמַתָּה. ולקח שאול את אנשי המלחמה ויצא לקראת עמלק, וכשבא שאול לאמצע הדרך עמד והרהר בלבו שנ' ויבא שאול עד עיר עמלק אמ' שאול אם האנשים חטאו הנשים מה חטאו והילדים מה חטאו ואם הילדים חטאו הבהמה מה חטאה יצתה בת קול ואמרה לו, שאול, אל תהי צדיק הרבה יותר מקונך, שנ' אל תהי צדיק הרבה.
The Israelites said to our teacher Moses: Moses ! One Scripture text says, "Remember the Sabbath day, to keep it holy" (Ex. 20:8); and it is written, "Remember what Amalek did unto thee" (Deut. 25:17). How can these two texts be fulfilled? He said to them: The cup of spiced wine is not to be compared to the cup of vinegar. This "Remember" is in order to observe and to sanctify the Sabbath day, and the other "Remember" is in order to destroy and to cut off all the seed of Amalek, as it is said, "Therefore it shall be, when the Lord thy God hath given thee rest from all thine enemies… thou shalt not forget" (Deut. 25:19). || Israel forgot to destroy and to cut off all the seed of Amalek, but the Holy One, blessed be He, did not forget. When Saul reigned, Samuel said to him: "Thus saith the Lord of hosts, I have marked that which Amalek did to Israel…. Now go and smite Amalek, and utterly destroy all that they have" (1 Sam. 15:2, 3). What is the meaning of "all that they have"? Even all the living male creatures. "Spare them not, but slay" (ibid.). Saul took the men of war, and he went out to meet Amalek. When Saul came to the crossing of the ways, he stood still, and thought in his heart, as it is said, "And Saul came to the city of Amalek, and argued in the valley" (1 Sam. 15:5). Saul said: If the men have sinned, what have the beasts done amiss? A Bath Ḳol came forth, saying to him: Saul ! Be not more righteous than thy Creator, as it is said, "Be not righteous overmuch" (Eccles. 7:16).
וממאי דהאי זכירה קריאה היא דלמא עיון בעלמא לא סלקא דעתך (דכתיב) (דברים כה, יז) זכור יכול בלב כשהוא אומר לא תשכח הרי שכחת הלב אמור הא מה אני מקיים זכור בפה:
The Gemara raises a question: But from where do we know that this remembrance that is stated with regard to Amalek and to the Megilla involves reading it out loud from a book? Perhaps it requires merely looking into the book, reading it silently. The Gemara answers: It should not enter your mind to say this, as it was taught in a baraita: The verse states: “Remember what Amalek did to you” (Deuteronomy 25:17). One might have thought that it suffices for one to remember this silently, in his heart. But this cannot be, since when it says subsequently: “You shall not forget” (Deuteronomy 25:19), it is already referring to forgetting from the heart. How, then, do I uphold the meaning of “remember”? What does this command to remember add to the command to not forget? Therefore, it means that the remembrance must be expressed out loud, with the mouth.
והפרשה הזו התחילה בזכרון וסיימה בשכחה, להורות שעתיד זכרם להשתכח מן העולם, וזה בזמן המשיח. ואע"פ שפשוטו של מקרא לפי התיבות שלא ישכח, בא הרמז בו לפי הטעמים שיבא זמן שישכח, ועל כן תמצא טרחא במלת לא ומלת תשכח היא בפני עצמה ויש דגש באות התי"ו, כלומר הנה ימים באים שתשכח כשיאבד זכרם מן העולם, הוא שאמר דוד ע"ה (תהילים ט׳:ז׳-ח׳) האויב תמו חרבות לנצח וערים נתשת אבד זכרם המה, ואז יהיה השם שלם והכסא שלם, וזהו שכתוב אחריו (שם) וה' לעולם ישב כונן למשפט כסאו.
This paragraph commenced with the commandment to remember something and concludes with the commandment not to forget something. It is a promise that a time will come when the existence of Amalek will be totally forgotten, i.e. during the messianic era.
Even though the plain meaning of the text appears to suggest that we should not forget Amalek, i.e. what this people did to us, the mystical dimension, the רמז, corresponds more to the cantillation our sages provided for the words. This is why you find the tone sign tipcha under the word לא where you would have expected the tone sign mercha if the Torah had intended the two words לא תשכח to be read together. In other words, the word תשכח stands all by itself and is not connected to what came before. The fact that the letter ת in that word has a dagesh indicates that a time will come when the memory of Amalek will disappear from our minds. This is also what David had in mind when he wrote (Psalms 9,7) “the enemy is no more; ruins everlasting; You have torn down their cities, their very names are lost.” This is the time when G’d’s Holy Name and His throne will be complete, i.e. the following verse: “וה' לעולם ישב כונן למשפט כסאו, “But the Lord abides forever, He has set up His throne for judgment.”
Even though the plain meaning of the text appears to suggest that we should not forget Amalek, i.e. what this people did to us, the mystical dimension, the רמז, corresponds more to the cantillation our sages provided for the words. This is why you find the tone sign tipcha under the word לא where you would have expected the tone sign mercha if the Torah had intended the two words לא תשכח to be read together. In other words, the word תשכח stands all by itself and is not connected to what came before. The fact that the letter ת in that word has a dagesh indicates that a time will come when the memory of Amalek will disappear from our minds. This is also what David had in mind when he wrote (Psalms 9,7) “the enemy is no more; ruins everlasting; You have torn down their cities, their very names are lost.” This is the time when G’d’s Holy Name and His throne will be complete, i.e. the following verse: “וה' לעולם ישב כונן למשפט כסאו, “But the Lord abides forever, He has set up His throne for judgment.”
וְהָיָה כַּאֲשֶׁר יָרִים משֶׁה יָדוֹ וְגָבַר יִשְׂרָאֵל וְגוֹ' (שמות יז), וְכִי יָדָיו שֶׁל משֶׁה עוֹשׂוֹת מִלְחָמָה אוֹ שׁוֹבְרוֹת מִלְחָמָה. אֶלָּא לוֹמַר לְךָ, כָּל זְמַן שֶׁהָיוּ יִשְׂרָאֵל מִסְתַּכְּלִים כְּלַפֵּי מַעְלָה וּמְשַׁעְבְּדִין אֶת לִבָּם לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם הָיוּ מִתְגַּבְּרִים. וְאִם לָאו, הָיוּ נוֹפְלִין. כַּיּוֹצֵא בַדָּבָר אַתָּה אוֹמֵר (במדבר כא), עֲשֵׂה לְךָ שָׂרָף וְשִׂים אֹתוֹ עַל נֵס, וְהָיָה כָּל הַנָּשׁוּךְ וְרָאָה אֹתוֹ וָחָי. וְכִי נָחָשׁ מֵמִית, אוֹ נָחָשׁ מְחַיֶּה. אֶלָּא, בִּזְמַן שֶׁיִּשְׂרָאֵל מִסְתַּכְּלִין כְּלַפֵּי מַעְלָה וּמְשַׁעְבְּדִין אֶת לִבָּם לַאֲבִיהֶן שֶׁבַּשָּׁמַיִם, הָיוּ מִתְרַפְּאִים, וְאִם לָאו, הָיוּ נִמּוֹקִים. חֵרֵשׁ, שׁוֹטֶה, וְקָטָן, אֵין מוֹצִיאִין אֶת הָרַבִּים יְדֵי חוֹבָתָן. זֶה הַכְּלָל, כֹּל שֶׁאֵינוֹ מְחֻיָּב בַּדָּבָר, אֵינוֹ מוֹצִיא אֶת הָרַבִּים יְדֵי חוֹבָתָן:
“And it came to pass, when Moses held up his hand Israel prevailed” etc. (Exodus 17:1. Did the hands of Moses wage war or break [Israel’s ability] to wage war? Rather this teaches that as long as Israel would look upwards and subject their hearts to their Father in heaven they prevailed, and if not they fell. Similarly, “Make for yourself a fiery serpent and mount it on a pole. And if anyone who is bitten shall look at it, he shall live” (Numbers 21:8). Did the serpent kill or did the serpent keep alive? Rather, when Israel would look upwards and subject their hearts to their Father in heaven, they were healed, and if not their [flesh] would melt away. A deaf-mute, a lunatic and a minor cannot cause others to fulfill their religious obligation. This is the general principle: one who is not himself obligated in the matter cannot perform it on behalf of others.
אֲמַר: הוֹאִיל וְאִתְעֲבִיד לִי נִיסָּא בְּהַאי קְרָא, דָּרֵישְׁנָא לֵיהּ: ״לְךָ ה׳ הַגְּדֻלָּה״ — זוֹ מַעֲשֵׂה בְרֵאשִׁית, וְכֵן הוּא אוֹמֵר: ״עֹשֶׂה גְדֹלוֹת עַד אֵין חֵקֶר״. ״וְהַגְּבוּרָה״ — זוֹ יְצִיאַת מִצְרַיִם, שֶׁנֶּאֱמַר: ״וַיַּרְא יִשְׂרָאֵל אֶת הַיָּד הַגְּדֹלָה וְגוֹ׳״. ״וְהַתִּפְאֶרֶת״ — זוֹ חַמָּה וּלְבָנָה שֶׁעָמְדוּ לוֹ לִיהוֹשֻׁעַ, שֶׁנֶּאֱמַר: ״וַיִּדֹּם הַשֶּׁמֶשׁ וְיָרֵחַ עָמָד וְגוֹ׳״. ״וְהַנֵּצַח״ — זוֹ מַפַּלְתָּהּ שֶׁל רוֹמִי. וְכֵן הוּא אוֹמֵר: ״וְיֵז נִצְחָם עַל בְּגָדַי וְגוֹ׳״. ״וְהַהוֹד״ — זוֹ מִלְחֶמֶת נַחֲלֵי אַרְנוֹן, שֶׁנֶּאֱמַר: ״עַל כֵּן יֵאָמַר בְּסֵפֶר מִלְחֲמֹת ה׳ אֶת וָהֵב בְּסוּפָה וְגוֹ׳״. ״כִּי כֹל בַּשָּׁמַיִם וּבָאָרֶץ״ — זוֹ מִלְחֶמֶת סִיסְרָא, שֶׁנֶּאֱמַר: ״מִן שָׁמַיִם נִלְחָמוּ הַכּוֹכָבִים מִמְּסִלּוֹתָם וְגוֹ׳״. ״לְךָ ה׳ הַמַּמְלָכָה״ — זוֹ מִלְחֶמֶת עֲמָלֵק, וְכֵן הוּא אוֹמֵר: ״כִּי יָד עַל כֵּס יָהּ״. ״וְהַמִּתְנַשֵּׂא״ — זוֹ מִלְחֶמֶת גּוֹג וּמָגוֹג, וְכֵן הוּא אוֹמֵר: ״הִנְנִי אֵלֶיךָ גּוֹג נְשִׂיא רֹאשׁ מֶשֶׁךְ וְתֻבָל״. ״לְכֹל לְרֹאשׁ״ — אָמַר רַב חָנָן בַּר רָבָא אָמַר רַבִּי יוֹחָנָן: אֲפִילּוּ רֵישׁ גַּרְגִּיתָא מִן שְׁמַיָּא מַנּוּ לֵיהּ.
Rabbi Sheila said: Since a miracle was performed on my behalf with this verse that I cited, I will interpret it homiletically: Yours, O Lord, is the greatness; that is the act of creation, and so it says: “Who does great things past finding out” (Job 9:10);
And the power; that is the exodus from Egypt, as it is stated: “And Israel saw the great work which the Lord did to the Egyptians” (Exodus 14:31);
And the glory; that is the sun and the moon that stood still for Joshua, as it is stated: “And the sun stood still, and the moon stayed, until the nation had avenged themselves of their enemies” (Joshua 10:13);
And the triumph; that is the downfall of Rome, and so it says describing the downfall of Edom, whom the Sages identified as the forefather of Rome: “Their lifeblood is dashed against My garments and I have stained all My raiment” (Isaiah 63:3);
And the majesty; this is the war of the valleys of Arnon, as it is stated: “Wherefore it is said in the book of the Wars of the Lord: Vahev in Sufa, and the valleys of Arnon” (Numbers 21:14);
For all that is in the heaven and in the earth is Yours; this is the war of Sisera, as it is stated: “They fought from heaven, the stars in their courses fought against Sisera” (Judges 5:20).
Yours is the kingdom, O Lord; this is the war of Amalek, and so it says: “And he said: The hand upon the throne of the Lord: the Lord will have war with Amalek from generation to generation” (Exodus 17:16), as then God will sit on His throne.
And you are exalted; this is the war of Gog and Magog, and so it says: “I am against you, O Gog, the chief prince of Meshekh and Tubal” (Ezekiel 38:3); and:
As head above all; Rav Ḥanan bar Rava said that Rabbi Yoḥanan said: All leadership and authority, even the most insignificant, the one responsible for distributing water, is appointed by heaven.
And the power; that is the exodus from Egypt, as it is stated: “And Israel saw the great work which the Lord did to the Egyptians” (Exodus 14:31);
And the glory; that is the sun and the moon that stood still for Joshua, as it is stated: “And the sun stood still, and the moon stayed, until the nation had avenged themselves of their enemies” (Joshua 10:13);
And the triumph; that is the downfall of Rome, and so it says describing the downfall of Edom, whom the Sages identified as the forefather of Rome: “Their lifeblood is dashed against My garments and I have stained all My raiment” (Isaiah 63:3);
And the majesty; this is the war of the valleys of Arnon, as it is stated: “Wherefore it is said in the book of the Wars of the Lord: Vahev in Sufa, and the valleys of Arnon” (Numbers 21:14);
For all that is in the heaven and in the earth is Yours; this is the war of Sisera, as it is stated: “They fought from heaven, the stars in their courses fought against Sisera” (Judges 5:20).
Yours is the kingdom, O Lord; this is the war of Amalek, and so it says: “And he said: The hand upon the throne of the Lord: the Lord will have war with Amalek from generation to generation” (Exodus 17:16), as then God will sit on His throne.
And you are exalted; this is the war of Gog and Magog, and so it says: “I am against you, O Gog, the chief prince of Meshekh and Tubal” (Ezekiel 38:3); and:
As head above all; Rav Ḥanan bar Rava said that Rabbi Yoḥanan said: All leadership and authority, even the most insignificant, the one responsible for distributing water, is appointed by heaven.