Tanach
Shemot 17:14-16 שמות י״ז:י״ד-ט״ז
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וַיֹּאמֶר יְהֹוָה אֶל־מֹשֶׁה כְּתֹב זֹאת זִכָּרוֹן בַּסֵּפֶר וְשִׂים בְּאׇזְנֵי יְהוֹשֻׁעַ כִּֽי־מָחֹה אֶמְחֶה אֶת־זֵכֶר עֲמָלֵק מִתַּחַת הַשָּׁמָֽיִם׃
Adonoy said to Moshe, “Write this as a remembrance in the Book, [the Torah] and repeat it in Yehoshua’s ears, for I will totally obliterate the memory of Amaleik from under the heavens.
Adonoy said to Moshe, “Write this as a remembrance in the Book, [the Torah] and repeat it in Yehoshua’s ears, for I will totally obliterate the memory of Amaleik from under the heavens.
Rashi
ושים באזני יהושע. המכניס את ישראל לארץ, שיצוה את ישראל לשלם לו את גמולו, כאן נרמז לו למשה שיהושע מכניס את ישראל לארץ:
And put it into the ears of Yehoshua [Yehoshua being] the one that will bring Yisrael into the land. Let him command Yisrael to pay him [Amaleik] his deserved reward [punishment]. This was an intimation to Moshe that Yehoshua will bring Yisrael into the land.
כי מחה אמחה. לכך אני מזהירך כן, כי חפץ אני למחותו:
For I will totally obliterate. It is for this reason that I admonish you about this, because I want to obliterate him.
וַיִּבֶן מֹשֶׁה מִזְבֵּחַ וַיִּקְרָא שְׁמוֹ יְהֹוָה ׀ נִסִּֽי׃
Moshe built an altar and called it Adonoy nissi [Adonoy is my miracle].
Moshe built an altar and called it Adonoy nissi [Adonoy is my miracle].
Rashi
ויקרא שמו. של מזבח:
And called its name. [The name] of the altar.
ה' נסי. הקב"ה עשה לנו כאן נס גדול, לא שהמזבח קרוי ה', אלא המזכיר שמו של מזבח, זוכר את הנס שעשה המקום, ה' הוא נס שלנו:
Adonoy is my miracle. [Meaning:] God performed a great miracle here for us. It does not mean that the altar was called ה' but rather whoever will mention the name of the altar will mention the miracle which God performed: “God is our Miracle.”
וַיֹּאמֶר כִּֽי־יָד עַל־כֵּס יָהּ*(בכתר ארם צובה היה כתוב כֵּסְיָהּ בתיבה אחת) מִלְחָמָה לַיהֹוָה בַּֽעֲמָלֵק מִדֹּר דֹּֽר׃ {פ}
He said, “The hand is on God’s throne, Adonoy will be at war with Amaleik for all generations.”
He said, “The hand is on God’s throne, Adonoy will be at war with Amaleik for all generations.”
Rashi
ויאמר. משה:
He said. Moshe [said].
כי יד על כס יה. ידו של הקב"ה הורמה לישבע בכסאו, להיות לו מלחמה ואיבה בעמלק עולמית, ומהו כס ולא נאמר כסא, ואף השם נחלק לחציו, נשבע הקב"ה, שאין שמו שלם ואין כסאו שלם עד שימחה שמו של עמלק כולו, וכשימחה שמו, יהיה השם שלם והכסא שלם, שנאמר הָאֹויֵב תַּמּוּ חֳרָבֹות לָנֶצַח (תהלים ט, ז), זהו עמלק שכתוב בו וְעֶבְרָתֹו שְׁמָרָה נֶצַח (עמוס א, יא), וְעָרִים נָתַשְׁתָּ אָבַד זִכְרָם הֵמָּה (תהלים שם), מהו אומר אחריו, וַה' לְעֹולָם יֵשֵׁב, הרי השם שלם, כֹּונֵן לַמִּשְׁפָּט כִּסְאֹו, הרי הכסא שלם:
“The hand is on God’s throne. The hand of God is raised to swear by His Throne to have eternal war and animosity against Amaleik. Why is it written כֵּס and not כִּסֵּא and also the Name is cut in half (י־ה)? God swore that His Name will not be whole, nor will His Throne be whole until the name of Amaleik is totally obliterated. And when his name will be obliterated the Name will be whole and the Throne will be whole, as it is said: “The enemy is finished, whose swords were eternal,” which refers to Amaleik about whom it is written: “He held onto his anger forever” [The verse in Tehillim now continues:] “And cities you uprooted their memory has perished.” And what is said afterwards? “But Adonoy (י־ה־ו־ה) is forever enthroned,” whereby the Name has become whole. “He establishes (כִּסְאוֹ) His Throne for judgment,” whereby the Throne has become whole.
כתב זאת זכרון. שבא עמלק להזדווג לישראל קודם לכל האומות (מכילתא עמלק פ"ב):
Write this as a remembrance — that Amaleik came to attack Yisrael prior to any other nation.