וַתִּגְדַּ֖ל עַד־צְבָ֣א הַשָּׁמָ֑יִם וַתַּפֵּ֥ל אַ֛רְצָה מִן־הַצָּבָ֥א וּמִן־הַכּוֹכָבִ֖ים וַֽתִּרְמְסֵֽם׃
Tanduk itu menjadi besar sampai ke bala tentara langit, dan sebagian dari bala tentara itu, yaitu dari bintang-bintang, dijatuhkannya ke tanah, lalu diinjak-injaknya.
Rashi
permitting the Sanctuary and the host to be trampled to make the base of the Sanctuary and the host of heaven, which he cast down to the earth, to be a trampling for his feet, as is stated above (verse 10): “and it cast down to the ground some of the host and some of the stars.”
Rabbeinu Bahya
I have seen a text by one of the Kabbalists in which he wrote: “know that the throne of G’d’s glory confers blessing and power on seventy angels who surround that throne and who represent the seventy nations on earth other than the Jewish people. They are these nations’ patrons. They are guiding their fates and Amalek who is descended from Esau exercises exceptional power seeing he represents the power of Esau his ancestor and all the while he drew his inspiration and power from the blessing bestowed upon him by Yitzchak his ancestor and Esau’s father. This power was the power of the attribute of Justice, Yitzchak’s predominating attribute. This whole concept is hinted at in the word ויחלש which the Torah uses describing the outcome of the encounter between Joshua and his army and the forces under the command of Amalek. The word ויחלש rather than ויהרוג as a reference to the defeat inflicted on Amalek indicates that the Torah did not describe the military encounter with these words but the spiritual encounter between the two peoples in the celestial spheres. Concerning that encounter the Torah reports that the power of the representative of Amalek-Esau had been greatly weakened. Once that had occurred the military forces of the Israelites were able to inflict fatal casualties on their enemies just as in any battle.
Amalek was one of the seventy nations. His celestial representative was also one of seventy. When the Amalekites on earth, his charges, sinned by attacking the Jewish people unprovoked, G’d punished their celestial representative by withdrawing some of his power. He did this by removing him from being so close to His throne. The result of this weakening of the celestial patron of Amalek was that henceforth his people’s fate would be governed by the horoscopes only, their representative at the heavenly throne having no intercessionary power on behalf. of the people he represents. This is the meaning of the oath we read here that יד על כס י-ה, that Amalek’s celestial representative henceforth has access only to the כס, as distinct from the כסא. [In plain language, it was not G’d’s throne which had been undermined but Amalek’s access to it. Ed.] The absence of the letter א from the word כסא means that as far as Amalek was concerned it was denied access to that part of G’d’s throne and all the advantages that such access entailed. Similarly, Amalek lost access to the letters ו and ה in the four-lettered name of G’d. In the future, when there will be no more Amalek and hence no need to allow Amalek or the likes of him access to the four-lettered name of G’d, these two letters will become freely accessible to people on earth. This is the meaning of ה' אחד ושמו אחד, that “both the Lord and His name will be indistinguishable from one another.” [The author proceeds to quote numerous verses from Scripture depicting the idyllic situation of when G’d will rule supreme after the forces opposing Him have been disposed of. I am content to conclude with the last cited verses from Ovadiah 21 and Zecharyah 14,9 respectively: “For liberators shall march up on Mount Zion to wreak judgment on Mount Esau; and dominion shall be the Lord’s.” “On that day the Lord shall be king over all the earth; in that day there shall be one Lord with one name.” Ed.]
Amalek was one of the seventy nations. His celestial representative was also one of seventy. When the Amalekites on earth, his charges, sinned by attacking the Jewish people unprovoked, G’d punished their celestial representative by withdrawing some of his power. He did this by removing him from being so close to His throne. The result of this weakening of the celestial patron of Amalek was that henceforth his people’s fate would be governed by the horoscopes only, their representative at the heavenly throne having no intercessionary power on behalf. of the people he represents. This is the meaning of the oath we read here that יד על כס י-ה, that Amalek’s celestial representative henceforth has access only to the כס, as distinct from the כסא. [In plain language, it was not G’d’s throne which had been undermined but Amalek’s access to it. Ed.] The absence of the letter א from the word כסא means that as far as Amalek was concerned it was denied access to that part of G’d’s throne and all the advantages that such access entailed. Similarly, Amalek lost access to the letters ו and ה in the four-lettered name of G’d. In the future, when there will be no more Amalek and hence no need to allow Amalek or the likes of him access to the four-lettered name of G’d, these two letters will become freely accessible to people on earth. This is the meaning of ה' אחד ושמו אחד, that “both the Lord and His name will be indistinguishable from one another.” [The author proceeds to quote numerous verses from Scripture depicting the idyllic situation of when G’d will rule supreme after the forces opposing Him have been disposed of. I am content to conclude with the last cited verses from Ovadiah 21 and Zecharyah 14,9 respectively: “For liberators shall march up on Mount Zion to wreak judgment on Mount Esau; and dominion shall be the Lord’s.” “On that day the Lord shall be king over all the earth; in that day there shall be one Lord with one name.” Ed.]