Midrash su Esodo 17:14

[partial transl.] - [regarding II Sam. 23:1] [regarding II Sam. 23:1] "The utterance of is David the son of Ishai, and he utterance of the person who stands" on the mountains of learning, who accepted upon themselves the yoke of Torah and the yoke of mitzvot. What is your payment in front of Me? That you will be called 'the anointed of the God of Yaakov, and the sweet singer of Israel'. Happy is the person who sets themselves as an ox to the yoke, and as a donkey to the burden, and sits and meditates every day in Torah, always, immediately the Spirit of God rests on them, and the their Torah gets inside them, as it is written "Ho, everyone who thirsts, come for water" (Isaiah 55:1), and any mention of water really means Torah. How so? Explanation: a person reads Torah, prophets, writings, Mishnah, Halakhot, Agadot, and Midrash; and spends much time sitting, and little time in business, immediately the spirit of God is within that person, and His message are in that person's tongue, as it is written "The spirit of Ad-nai has spoken through me, His message is on my tongue" (II Sam 23:2). Happy is the person that plays with the words of the Torah and sits and chews on them like an animal that chews the cud on the field. ...

R’ Yehoshua ben Levi said in the name of R’ Alexandri: one verse says “…you shall obliterate the remembrance of Amalek…” (Deuteronomy 25:19) and another verse says “…I will surely obliterate the remembrance of Amalek…” (Exodus 17:14) How will both of these verses be fulfilled? Before he has reached out his hand against the throne ‘you shall obliterate Amalek.’ Once he has reached out his hand against the throne ‘I will surely obliterate the remembrance of Amalek.’ And is it possible for flesh and blood to raise his hand against the throne of the Holy One?! Rather, since he was about to destroy Jerusalem, as it is written “At that time, they will call Jerusalem the Throne of the Lord…” (Jeremiah 3:17) therefore “…I will surely obliterate the remembrance of Amalek from beneath the heavens.”

“May You pursue them in wrath and destroy them from under the heavens of the Lord” (Lamentations 3:66).
“May You pursue them in wrath and destroy them” – Jeremiah said: “May you pursue them in wrath and destroy them.” Moses said: “For I will erase [maḥo emḥe] the memory of Amalek from under the heavens” (Exodus 17:14). Shmuel said: “Amalek” – in its plain sense; “memory” – this is Haman; maḥo – in this world; emḥe – in the World to Come; “from under the heavens” – for him and for all the members of that generation [and] until the end of all generations. Rabbi Yehoshua said: So that there will not be a son and a grandson for Amalek under the heavens, so [people] will not say: This tree is Amalek’s, this camel is Amalek’s, this sheep is Amalek’s. Rabbi Eliezer said: Because it sought to eliminate Israel from under the wings of the heavens, Moses said before the Holy One blessed be He: This wicked one seeks to eliminate Israel from under Your wings. The Torah scroll that You gave them, who will read it?
Another matter: Because it sought to eliminate Israel, who are destined to be scattered from one end of the world to the other, as it is stated: “From the end of the earth to the end of the earth” (Deuteronomy 28:64).
Rabbi Eliezer says: When will the name of these be eliminated from the world, and idolatry and its worshippers will be eliminated from the world, and the Holy One blessed be He will be one in the world,⁸⁵He will be acknowledged as the one, true God. like the matter that is stated: “The Lord will be King over all the land; on that day the Lord will be one and His name one” (Zechariah 14:9)? At the time when, “may you pursue them in wrath and destroy them from under the heavens of the Lord.”
Rabbi Natan said: Haman came only to provide a remembrance for Israel.⁸⁶This is in explanation of the statement earlier that the word “memory” (Exodus 17:14) alludes to Haman. Through the story of Purim, Jews continue to preserve the memory of Amalek and its actions, as well as the requirement to destroy Amalek, as required by the Torah (Deuteronomy 25:17–19). That is what is written: “These days of Purim will not pass from among the Jews, and their memory will not cease from their descendants” (Esther 9:28).
End of the Third Alphabetical Acrostic

“Behold, Boaz came from Bethlehem, and he said to the reapers: May the Lord be with you. They said to him: May the Lord bless you” (Ruth 2:4).
“Behold, Boaz came from Bethlehem” – Rabbi Tanḥuma said in the name of the Rabbis: There are three matters that the earthly court decreed and the supernal court agreed with them, and these are: To greet another with the name of God, the Scroll of Esther, and tithes. Greeting others, from where is it derived? It is as it is stated: “That think to cause My people to forget My name” (Jeremiah 23:27). When did they think to do so? It was during the days of Atalyahu. The Rabbis say: It was during the days of Ḥananya, Mishael, and Azarya. Rabbi Ḥananya said in the name of Rabbi Yehuda ben Rabbi Simon: It was during the days of Mordekhai and Esther. But Boaz and his court had arisen and instituted to greet another with the name of God, as it is stated: “Behold, Boaz came from Bethlehem, and he said to the reapers: May the Lord be with you.” Likewise, the angel said to Gideon: “The Lord is with you, mighty man of valor” (Judges 6:12).
The Scroll of Esther, from where is it derived? Rabbi Yirmeya said in the name of Rabbi Shmuel bar Yitzḥak: What did Mordekhai and Esther do? They wrote letters and sent them to all the residents of the Diaspora: Do you accept upon yourselves “to observe these two days” (Esther 9:27)? [The residents of the Diaspora] sent and said [in response]: Are our problems with Haman not enough, that you impose upon us to observe these two days?¹⁵⁴They were afraid that their celebration would arouse the ill will of the gentiles. They said to them: If you are afraid of this matter, it is written among the volumes, as it is stated: “[All the acts of his power and his might, and the full account of the greatness of Mordekhai, how the king advanced him,] are they not written in the book of chronicles [of the kings of Media and Persia]?” (Esther 10:2). What did they do? They wrote a second letter and sent it to them, “this second letter of Purim” (Esther 9:29).
Rabbi Ḥelbo said in the name of Rabbi Shmuel bar Naḥman: There were eighty-five elders, among them thirty-plus prophets who were distressed over this verse: “These are the commandments that the Lord commanded Moses” (Leviticus 27:34) – “these” [indicates that] one may not add and one may not subtract, and a prophet is not permitted to introduce anything new from now on; and Mordekhai and Esther are asking us to take upon ourselves something new? [They were distressed] until the Holy One blessed be He enlightened them and they found it written in the Torah, in the Prophets, and in the Writings:¹⁵⁵They found an allusion to the writing of the book of Esther, and therefore were no longer concerned that the observance of Purim was considered a forbidden addition to the Torah. In the Torah, as it is written: “Write this as a memorial in the book” (Exodus 17:14). In the Prophets, as it is written: “They who feared the Lord spoke one with another; and the Lord heeded, and heard, and it was written in the book [of remembrance]” (Malachi 3:16). In the Writings, as it is written: “Are they not written in the book of chronicles” (Esther 10:2). Rav, Rabbi Ḥanina, Rabbi Yonatan, bar Kappara, and Rabbi Yehoshua ben Levi said: This scroll was not stated by the court,¹⁵⁶It was not the court in the time of Mordekhai and Esther that first introduced the book of Esther. but rather was stated at Sinai, but there is no chronological order to the Torah.¹⁵⁷Therefore, it does not appear in writing until the book of Esther. From where is it derived that the Holy One blessed be He agreed with them? Rav said: “The Jews fulfilled and received [vekibbelu]” (Esther 9:27), vekibbelu (pl.) is not written, vekibbel (sing.) is written; the master of the Jews received it.¹⁵⁸The word vekibbelu is written without the concluding vav, such that it can be read in the singular. This is an allusion to the fact that Moses received it at Sinai.
Tithes, from where are they derived? It is as Rabbi Berekhya said in the name of Rabbi Keritzeppa: Due to the sin of [failing to separate] teruma and tithes, they were exiled. Shimon bar Abba said in the name of Rabbi Yoḥanan: When they were exiled they were exempted, and they obligated themselves. What did the members of the Great Assembly do? They wrote a scroll¹⁵⁹Stating that they were obligating themselves to separate teruma and tithes even though they were exempt by Torah law. and unfurled it in the Temple courtyard, and in the morning they found it signed; that is what is written: “For all this we make a covenant, and write it, and it is signed” (Nehemiah 10:1). One verse says: “It is signed [al heḥatum (sing.)]” (Nehemiah 10:1), and one verse says: “It is signed [al haḥatumim (pl.)]” (Nehemiah 10:2). How so? Rather, al heḥatum is the supernal court, and al haḥatumim is the earthly court. Some say, the proscription of Jericho as well:¹⁶⁰Following the capture of Jericho, Joshua declared all its spoils proscribed. So said the Holy One blessed be He to Joshua: “Israel has sinned [and they have even transgressed My covenant; they have also taken from the proscribed spoils]” (Joshua 7:11). Was it not Joshua who issued the decree? This teaches that the Holy One blessed be He, too, agreed with him.¹⁶¹When one of the Israelites took from the spoils, God said that they had “transgressed My covenant.”

“The king’s decree about what he will do will be heard throughout his entire kingdom, vast as it is, and all wives will give honor to their husbands, from great to small” (Esther 1:20).
Rabbi Levi and Rabbi Yitzḥak, Rabbi Levi said: We are destined to hear a great decree from that one who will become queen. What is that? “There was great mourning among the Jews” (Esther 4:3). Rabbi Yitzḥak said: We are destined to hear a great decree from that one who will become queen. What is that? “There was joy and gladness for the Jews” (Esther 8:17). Rabbi Yehuda son of Rabbi Simon said: The decree of the King of kings will be heard, who said in His wisdom and His understanding: “I will expunge the memory of Amalek” (Exodus 17:14).
“Vast as it is” – Rav and Shmuel, one said: This kingdom is too vast for this sin; and one said: This sin is too great for this kingdom.¹⁷Rav and Shmuel disagree as to whether the word ‘vast’ in the verse refers to the kingdom, or to Vashti’s sin. “And all the wives will give honor to their husbands…”

(Deut. 25:17:) REMEMBER WHAT AMALEK DID TO YOU. R. Tanhum bar Hanila'i opened <his discourse> (with Job 13:12): YOUR REMEMBRANCES (i.e., of Amalek) ARE PROVERBS OF ASHES; YOUR RESPONSES ARE RESPONSES OF CLAY.³⁰Tanh., Deut. 6:5; PRK 3:2; cf. 12:4; PR 12:2. The Holy One said to Israel: These two remembrances are what I have mentioned to you in the Torah: {You are to be mindful of them.} (Deut. 25:19:) YOU SHALL BLOT OUT THE REMEMBRANCE OF AMALEK. [(Exod. 17:14:) I WILL UTTERLY BLOT OUT THE REMEMBRANCE OF AMALEK. You are to be mindful of them.] (Job 13:12:) PROVERBS OF ASHES. If you are worthy, you shall be children of Abraham who compared himself with ashes, where it is written (in Gen. 18:27): FOR I AM DUST AND ASHES. But if <you are> not <worthy>, (according to Job 13:12): YOUR RESPONSES ARE RESPONSES OF CLAY. Prepare yourselves for enslavement in Egypt, as written (in Exod. 1:14): AND THEY MADE THEIR LIVES BITTER … ³¹This lacuna indicated in the Buber text does not actually appear in the Bible. WITH HARD LABOR AT CLAY AND BRICKS.

It is written: “And set it in the ears of Joshua” (Exodus 17:14), this is one of four righteous people to whom a portent was given; two sensed it and two did not sense it. A portent was given to Moses, but he did not sense it. A portent was given to Jacob, but he did not sense it. A portent was given to David and Mordekhai, and they sensed it.
Jacob – the Holy One blessed be He said to him: “I will protect you wherever you go” (Genesis 28:15), and he was frightened. A person to whom the Holy One blessed be He made a promise was frightened, as it is written: “He was frightened” (Genesis 32:8)? Rather, he said: Perhaps when I was in the house of Laban the impure, I became sullied with impurity.
Moses – “and set it in the ears of Joshua,” indicating that Joshua will lead Israel into the land. And it is written: “I pleaded with the Lord [… please let me cross over and see the good land on the other side of the Jordan]” (Deuteronomy 3:23-25).
However, David and Mordekhai were given a portent and they sensed it. David said: “Your servant has smitten both the lion and the bear” (I Samuel 17:36). David said: Am I so important that I was able to smite these wild beasts? Rather, he said: Perhaps an event is destined to befall Israel, and they are destined to be rescued by me.
Mordekhai – “Mordekhai would walk before the courtyard of the harem” (Esther 2:11). He said: Is it possible that this righteous one [Esther] will mary an uncircumcised man? Rather, a great event is destined to befall Israel and they are destined to be rescued by her.

“In the first month, that is, the month Nisan, in the twelfth year of King Aḥashverosh, he had cast a pur, that is, the lot, before Haman for each day and for each month, to the twelfth month, that is, the month Adar” (Esther 3:7).
“In the first month, that is, the month Nisan” – it is taught: When the wicked Haman sought to eliminate Israel, he said: ‘How can I gain control over them? I will cast lots.’ The Holy Spirit cried out: “Over My people they cast lots” (Joel 4:3). The Holy One blessed be He said to him: ‘Wicked one son of wicked one, your lot is drawn to be hanged.’ “He cast a pur, that is [hu],¹¹The midrash is claiming that pronoun hu refers to Haman: He cast a pur; upon him was the lot. the lot” – upon him the lot fell. Why? “Indeed, the rod of wickedness will not rest upon the lot of the righteous, lest the righteous extend their hands for wrongdoing” (Psalms 125:3).
First, he cast a lot for the days, as it is stated: “for each day.” He cast the lot on Sunday. Its [Sunday’s] angel stood before the Holy One blessed be He and said: ‘Master of the universe: The heavens and the earth were created on me [my day], and You said: “truly My covenant is day and night, have I not set the statutes of heaven and earth?” (Jeremiah 33:25). There is a covenant in their flesh, as it is written: “You shall observe My covenant [you and your descendants that are after you for their generations…circumcise for yourselves every male]” (Genesis 17:9–10), and it is written: “My covenant shall be in your flesh” (Genesis 17:13). And there is a covenant in their mouths, that is the Torah, as it is written: “The book of the Torah shall not depart from your mouth” (Joshua 1:8). And You said: “If the heavens above can be measured and the foundations of the earth below probed…”( Jeremiah 31:37) and it is written: “[when these laws should ever be annulled before Me, says the Lord,] so too will the descendants of Israel cease from being a nation before Me all the days” (Jeremiah 31:35), and this wicked one seeks to eliminate them? Uproot the heavens and the earth first, and then annihilate them.’
He cast the lot on Monday. Its angel stood before the Holy One blessed be He and said: ‘Master of the universe: On the second day you separated the upper waters from the lower waters, and likewise, Israel is separated from the nations. That is what is written: “I have distinguished you from the peoples to be Mine” (Leviticus 20:26), and this wicked one wants to eliminate them? Overturn the upper and the lower worlds and then annihilate them.’
He cast the lot and it fell on Tuesday. Its angel stood before the Holy One blessed be He and said: ‘Master of the universe: The third day – on it, seeds were created, from which Israel separates teruma and tithes, and on it trees were created, with which Israel lauds you. That is what is written: “You shall take for you on the first day: The fruit of a pleasant tree…”¹²The verse refers to the four species; a palm branch, an etrog, myrtle branches and willow branches, that are taken on Sukkot. (Leviticus 23:40). On it the waters were gathered into the sea [during Creation], and the sea split into twelve segments for Israel’s sake. Now, if Israel is eradicated, how do we exist?’
He cast the lot on Wednesday. Its angel stood before the Holy One blessed be He and said: ‘Master of the universe: The fourth day – on it the lights were created to provide light for Israel’s use; that is what is written: “Nations will walk by your light and kings by the aura of your shining” (Isaiah 60:3), and on it the stars were created, and your children were likened to stars; if You eliminate them, how do we exist?’
He cast the lot on Thursday. Its angel stood before the Holy One blessed be He and said: ‘Master of the universe: The fifth day – on it were created birds [and animals], from which you commanded to present offerings, and with which You grant atonement to and are reconciled with people; if they are eradicated, who will present an offering?’
He cast the lot on Friday. Its angel stood before the Holy One blessed be He and said: ‘Master of the universe: The sixth day – on it Adam the first man was created, and you called Your children by his name; that is what is written: “You, My flock, flock of My pasture, you are men [Adam]” (Ezekiel 34:31). If you seek to uproot them, uproot all men and then let him [Haman] gain control over them.’
He cast the lot on Shabbat. Its angel stood before the Holy One blessed be He and said: ‘Master of the universe: The Shabbat day – on it all your creations were completed and perfected; that is what is written: “God completed on the seventh day” (Genesis 2:2), and it is written: “It is a sign between Me and the children of Israel forever” (Exodus 31:17). If you seek to uproot them, uproot the Shabbat and cancel it; then eliminate them.’
Once that wicked one saw that the lot would not fall on the days, he moved to months.
He began with the month of Nisan, and the merit of Passover arose.
Iyyar had the merit of Pesaḥ sheni,¹³This refers to the fourteenth of Iyyar, when those who had been impure or were too distant from the Temple on the fourteenth of Nisan, could present the Passover offering. and the merit of the manna that was provided to Israel on the fifteenth of the month.
Sivan had the merit of the Torah.
Tammuz had the merit of the land.¹⁴The allusion is obscure. It perhaps refers to the fact that Ezra came to the Land of Israel on the first of that month (Ezra 7:8-9). Alternatively, there are midrashic traditions that Joshua stopped the sun in his war with the five Emorite kings during that month (Seder Olam Rabba:11).
Furthermore, why didn’t the lot fall on Tammuz and Av? Because they said to the Holy One blessed be He: Master of the universe, the calamities that befell your children in us, five in Tammuz and five in Av, are enough.
The possibility of Elul arose – [but it had] the merit of the completion of the wall of Jerusalem that was completed during it. That is what is written: “The wall was completed on the twenty-fifth of Elul” (Nehemiah 6:15). There was also the merit of the animal tithe, as it is taught there: On the first of Elul is the New Year for the animal tithe (Mishna Rosh HaShana 1:1).
The possibility of Tishrei arose – [but it had] the merit of the shofar, Yom Kippur, and the festivals.
The possibility of Marḥeshvan arose – [but it had] the merit of Sarah our matriarch, who died during it.
Kislev – [but it had] the merit of Hanukkah.
The possibility of Tevet arose – [but it had] the merit of Ezra. That is what is written: “The exiles did so. Ezra the priest…sequestered themselves; [they convened on the first day of the tenth month to examine the matter]...they finished with all the men who had settled with foreign women” (Ezra 10:16–17).
The possibility of Shevat arose – [but it had] the merit of the members of the Great Assembly. On the twenty-third of it [the month of Shevat] all Israel gathered over the concubine in Giva (Judges 19–21) and the idol of Mikha (Judges 17–18).
The possibility of the first of Adar arose, and no merit was found for it. The wicked one began rejoicing.
He then checked the signs of the Zodiac. Lamb [Aries] had the merit of the paschal lamb; that is what is written: “Each man, a lamb for each extended family, a lamb for each household” (Exodus 12:3).
Bull [Taurus] – the merit of Joseph, who was called a bull, was found. That is what is written: “A firstborn bull is his majesty” (Deuteronomy 33:17). And the merit of an offering, as it is stated: “A bull, or a sheep, or a goat, when it is born…” (Leviticus 22:27).
Twins [Gemini] – the merit of Peretz and Zeraḥ [the sons of Judah], who were called twins, was found in it; that is what is written: “And behold there were twins in her womb” (Genesis 38:27).
Lion [Leo] – the merit of Daniel, who was from the tribe of Judah, who was called a lion, [was found in it], as it is stated: “A lion cub is Judah” (Genesis 49:9).
Virgin [Virgo] – the merit of Ḥananya, Mishael, and Azarya, who were comparable to a virgin with whom no man was familiar other than her husband, [was found in it]; thus they did not change their God and their laws, and clung to their Judaism.
Scales [Libra] – that is Job, as it is stated: “If only my anger were weighed” (Job 6:2).
Scorpion [Scorpio] – that is Ezekiel, as it is stated: “And you sit among the scorpions” (Ezekiel 2:6).
Bow [Sagittarius] – that is Joseph, as it is stated about him: “His bow remained taut” (Genesis 49:24).
Kid [Capricorn] – that is Jacob, as it is stated: “And the hides of the kids of the goats” (Genesis 27:16).
Bucket [d’li] [Aquarius ] – that is Moses, as it is stated: “And he drew water [dalo dala] for us” (Exodus 2:19).
He arrived at the sign of Fish [Pisces], that serves during the month of Adar, and no merit was found for it. He immediately rejoiced and said: ‘Adar has no merit and its Zodiac sign has no merit. Not only that, but Moses their teacher died in Adar.’ And he did not know that Moses died on the seventh of Adar and Moses was born on the seventh of Adar. He said: ‘Just as fish swallow, so, I will swallow them.’ The Holy One blessed be He said to him: ‘Wicked one, fish sometimes swallow and sometimes are swallowed. Now, this man will be swallowed by the swallowers.’ Rabbi Ḥanan said: That is what is written: “It was reversed, so that it was the Jews who ruled over their enemies” (Esther 9:1). Rabbi Tanḥuma said: “But the Lord had not determined to expunge [the name of Israel]” (II Kings 14:27); rather, so He spoke: “For I will expunge the memory of Amalek” (Exodus 17:14).

(Gen. 8:1:) THEN GOD REMEMBERED NOAH. This text is related (to Prov. 10:7): THE REMEMBRANCE OF A RIGHTEOUS ONE IS FOR A BLESSING. This is Noah, concerning whom it is written (in Gen. 6:9): A RIGHTEOUS MAN. (Prov. 10:7, cont.:) BUT THE NAME OF THE WICKED SHALL ROT. This is the generation of the flood, which rotted from the world, as stated (in Gen. 7:23): AND HE BLOTTED OUT < ALL LIVING THINGS >. And what is the meaning of HE BLOTTED OUT? Compare what is stated (in Exod. 17:14): FOR I WILL UTTERLY BLOT OUT < THE REMEMBRANCE OF AMALEK >…. Ergo (in Prov. 10:7): BUT THE NAME OF THE WICKED SHALL ROT.

(Ps. 79:12:) [AND] RETURN SEVENFOLD UNTO THE BOSOM (heq) OF OUR NEIGHBORS THEIR TAUNT <WITH WHICH THEY HAVE TAUNTED YOU, O LORD>. R. Judan bar Gadya, R. Joshua ben Levi, and the masters differ.³⁸Tanh., Deut. 6:9, cont.; PRK 3:6; Lam. R. 3:64 (9); PR 12:10; 13:1. R. Judan bar Gadya said: It should be remembered what <our neighbor Amalek> did to us in the penis, which is attached to the lap (heq) <i.e., to the center> of a man. And this agrees with what R. Hanina bar Shilqa, Joshua of Sikhnin, and R. Levi said in the name of R. Johanan. What did the children of the house of Amalek do to Israel?³⁹Below, section 14. They cut off their penes and flung them heavenward, as they said: This is what you have chosen for yourself. R. Joshua [ben Levi] said: It should be remembered against them what they did to the Temple, which was the bosom (heq) <i.e., the center> of the earth, as stated (with reference to the Temple in Ezek. 43:14): AND FROM THE LAP (heq) OF THE EARTH⁴⁰A more usual translation would read: AND FROM THE BASE ON THE GROUND. TO THE <LOWER> LEDGE: <TWO CUBITS>. When Samuel came, he repaid them, as stated (in I Sam. 15:33): THEN SAMUEL HEWED AGAG IN PIECES. What did he do to him? R. Abba bar Kahana said: He cut many olive-sized pieces from his flesh and fed them to ostriches. This is what is written (in Job 18:13): <IT SHALL CONSUME PIECES OF HIS FLESH; > THE FIRSTBORN OF DEATH SHALL CONSUME HIS PIECES,⁴¹Job 18 may well have seemed related to Agag’s fate in that vs. 17 mentions the perishing of HIS REMEMBRANCE, an expression linked with Agag (here in I Sam. 15:2) and Amalek (in Deut. 25:17–19). See Braude and Kapstein, Pesikta de Rab Kahana, p. 49, n. 42. in that <Samuel> chose a cruel (mar)⁴²Braude and Kapstein, ibid., n. 43. also point out here that mar in Aramaic is an honorific title suitable for a king like Agag. death for him. But the masters say: <Samuel> set up four poles⁴³Gk.: kontoi. and destroyed (MHH)⁴⁴The same verb is used in Exod. 17:14 in reference to the destruction of Amalek. him upon them. It also says (in I Sam. 15:32): <AND AGAG SAID:> SURELY THE BITTERNESS (mar) OF DEATH IS AT HAND (SR). Thus do they put princes (SR)⁴⁵This SR is spelled with a sin and is a homonym for the SR in I Sam. 15:32, which is spelled with a samekh. to death with bitter deaths. R. Samuel bar Avdimi said: He judged him by the justice of the peoples of the world (instead of by Torah) without witnesses and without a warning. R. Isaac said: He castrated him (rt.: SRS) him, as stated (in I Sam. 15:33): BUT SAMUEL SAID: AS YOUR SWORD HAS MADE WOMEN BEREAVED, <SO SHALL YOUR MOTHER BE BEREAVED AMONG WOMEN>. R. Levi said: The Torah also gave a hint to Israel (about Agag's castration), since it is stated (in Deut. 25:11): WHEN TWO MEN GET INTO A FIGHT WITH EACH OTHER, <AND THE WIFE OF ONE DRAWS NEAR TO SAVE HER HUSBAND FROM THE HAND OF THE ONE SMITING HIM,> IF SHE PUTS OUT WITH HER HAND AND GRABS <THE OTHER MAN> BY HIS GENITALS, YOU SHALL CUT OFF HER HAND…. What is written after that (in vs. 17): REMEMBER WHAT AMALEK DID TO YOU.

Rabbi Berekhya said: The Holy one blessed be He recorded the redemption of Israel in the Torah, as it is written: “If a stranger who is a resident among you shall prosper…” (Leviticus 25:47). “A stranger who is a resident” – that is Haman, who became great and grew rich, and became prosperous enough to weigh out ten thousand talents of silver (see Esther 3:9). He is called a resident stranger since he was a descendant of Amalek and was a stranger in Media and Persia. “And your brother becomes poor with him” (Leviticus 25:47) – these are [the people of] Israel who were destitute and poor. “And is sold to a resident stranger” (Leviticus 25:47) – that Aḥashverosh sold them to Haman, to destroy, to kill and to eliminate. “Or to an offshoot [eker] of a stranger’s family” (Leviticus 25:47) – that he made himself an object of idolatry.¹¹The midrash here follows the interpretation in Kiddushin 20a–b that an eker is a false god. According to that reading, the verse is referring to a Hebrew slave who was sold to serve in an idolatrous temple. That is what is written: “Bowing and prostrating themselves to Haman” (Esther 3:2). “After he is sold, he shall have redemption” (Leviticus 25:48) – that the Holy One blessed be He redeemed them from his [Haman’s] hand and delivered them from his decree and rescued them. “One of his brothers shall redeem him” (Leviticus 25:48) – that is Mordekhai, as it is written about him “and accepted by most of his brethren” (Esther 10:3). “Or his uncle or his cousin shall redeem him” (Leviticus 25:49) – that is Esther, who was the daughter of his [Mordekhai’s] uncle, and Israel were redeemed by her. “For I will surely erase [maḥo emḥeh] the memory of Amalek” (Exodus 17:14) – erase [maḥo] in this world, surely erase [emḥeh] in the World to Come. “The memory [zekher] of Amalek” – that is Haman. Read with regard to him, “a male [zakhar] of Amalek.”
Even Jacob our forefather alluded to it in the blessing of the tribes: “Benjamin, a wolf who will take prey. In the morning he will consume plunder” (Genesis 49:27) – that is Saul, who was the morning of Israel, as he was the first of the kings and was from the tribe of Benjamin, and [he] smote Amalek and plundered everything they had. “And in the evening will distribute booty” (Genesis 49:27) – that is Mordekhai and Esther, who arose for Israel in their exile, which resembles the evening, and distributed the booty of Haman. [Benjamin] is compared to a wolf, as the Holy One blessed be He set him to stand against the wolf – that is the kings of Media and Persia, who are compared to a wolf. That is what is written, “And behold, another beast, a second one, resembling a wolf”¹²The word in the verse, dov, is generally translated “bear.” However, when it is spelled without a vav, its meaning in Aramaic is “wolf.” In the verse from Daniel, which is written in Aramaic, dov is spelled without a vav (Etz Yosef). (Daniel 7:5). There¹³The midrash, written in Eretz Yisrael, refers here to the interpretation of the Babylonian sages, who understood the term dov in this verse as referring to a bear (see Megilla 11a; Kiddushin 72a; Avoda Zara 2b). they say that [the verse refers to] the kings of Media and Persia, who eat like a bear and have no rest like a bear and grow their hair like a bear. The Holy One blessed be He set Mordekhai and Esther to stand against them, as they were from the tribe of Benjamin, as it is written: “A wolf will take prey” (Genesis 49:27).

(Deut. 25:19:) “And it shall come to pass when the Lord your God grants you rest [… you shall blot out the remembrance of Amalek].” R. Azariah and R. Judah bar Simon said in the name of R. Judah bar Il'ay, “Israel was given three commandments on their entrance to the land:⁵⁸PRK 3:14; PR 12:13; Sanh. 20b (bar.) To appoint a king over themselves, as written (in Deut. 17:15), ‘You shall surely place a king over yourself.’ To build the Temple, as written (in Exod. 25:8), ‘And make Me a sanctuary.’ To cut off the seed of Amalek, as stated (in Deut. 25:19), ‘[…] you shall blot out the remembrance of Amalek.’” R. Joshua ben Levi [said] in the name of R. Alexandri, “One text says (in Deut. 25:19), ‘you shall blot out the remembrance of Amalek,’ while another text says (in Exod. 17:14), ‘I will utterly blot out the remembrance of Amalek.’⁵⁹PRK 3:15. How are these two texts to be harmonized? Before [the Amalekites] raised their hands against the [heavenly] throne, ‘you shall blot out.’ When they had raised their hands against the [heavenly] throne, ‘I will blot out.’” Can flesh and blood possibly raise its hand against the throne of the Holy One, blessed be He? It is simply because they destroyed Jerusalem, since it is written (in Jer. 3:17), “For at that time they shall call Jerusalem the throne of the Lord.” It is therefore written (in Exod. 17:14), “I will utterly blot out.” And it is stated (Exod. 17:16), “Because a hand is upon the throne of the Lord, the Lord has a war [with Amalek from generation to generation].” It is taught in the name of R. Il'ay: The Holy One, blessed be He, swore an oath and said, “[By] My right hand, [by] My right hand, [by] My throne, [by] My throne, [I swear that] if gentiles come from any of the peoples, them I will accept; but those from the seed of Amalek I will not accept.”⁶⁰PRK 3:16; PR 12:9; Mekhilta deRabbi Ishmael, ‘Amaleq, 2. And David also acted in this way, as stated (in II Sam. 1:13), “And David said unto the young man who had told him, ‘Where do you come from?’ Then he said, ‘I am the son of an Amalekite proselyte.’”⁶¹GeR. The word denoted a resident alien in biblical times, but in rabbinic literature the word denotes a proselyte. R. Isaac said, “He was the son of Doeg the Edomite.” (II Sam. 1:16:) “Then David said to him, ‘Your blood be upon your own head […].’” [This is what one reads, but] the written text (ketiv) is “Your bloods,” [meaning] You shed a lot of bloods; you killed [the inhabitants of] Nob, the city of priests .(Exod. 17:16:) “From generation to generation.” The Holy One, blessed be He, said, “’From generation to generation,’ I am [keeping] after them (i.e., after the Amalekites) for generations of generations.” R. Eliezer, R. Joshua, and R. Jose differ. R. Eliezer says, “From the generation of Moses to the generation of Samuel.” R. Joshua says, “From the generation of Samuel to the generation of Mordecai and Esther.” And R. Jose says, “From the generation of Mordecai and Esther to the generation of the messianic king, which itself equals three generations.” And where is it shown that the generation of the messianic king equals three generations?⁶²See Sanh. 99a. Where it is stated (of the messianic king in Ps. 72:5), “Let them fear You as long as the sun endures and as long as the moon, for a generation and generations.” [The singular] generation equals one, [and the plural] generations equals two, for a total of three. R. Berekhyah said in the name of R. Abba bar Kahana, “As long as the seed of Amalek remains alive in the world, it is as though a wing (kanaf) is hiding the [divine] face.⁶³See Is. 6:2. When the seed of Amalek has passed from the world, (in Is. 30:20), “your Teacher (i.e., the Holy One, blessed be He,) will no longer be hidden (yikanef).” R. Levi says in the name of R. Hama bar Hanina, “As long as the seed of Amalek is in the world, the [divine] name will not be at peace (literally, whole) and the [divine] throne will not be at peace. When the seed of Amalek passes from the world, the throne will be at peace, and the name will be at peace.” What is the evidence? That which is stated (in Ps. 9:7), “The enemy is no more, in everlasting ruins, [and you have uprooted their cities, their very memory has perished].” What is written after that (in vs. 8), “But the Lord sits [enthroned] forever; He has established His throne for judgment.” Ergo, the name is at peace, and the throne is at peace. Amen, and so may it be His will!

And Moses and Aaron came to Pharaoh, and they did so (ibid. 7:10). Aaron should have entered first inasmuch as he was the elder. Why did Moses enter first? Because he was more famous in Egypt, both in the eyes of Pharaoh’s slaves and in the eyes of the people. And Moses and Aaron went in unto Pharaoh … and Aaron cast down his rod, smiting him with the first plague. After speaking to Pharaoh, he brought on the second plague. He performed magical feats in his presence, but he (Pharaoh) would not pay heed to them. God said to Moses: Pharaoh’s heart is stubborn (kabed), he refuseth to let the people go (ibid., v. 14). Therefore the Holy One, blessed be He, exclaimed: Wretch! With the very expression that tells of your stubbornness (kabed), I will glorify Myself (mitkabed) over you, as it is said: And the Egyptian shall know that I am the Lord, when I have gotten Me honor upon Pharaoh (ibid. 14:18).

R. Joshua ben Levi <said> in the name of Rabbi Alexandri: One text says (in Deut. 25:19): YOU SHALL BLOT OUT THE REMEMBRANCE OF AMALEK, while another another text says (in Exod. 17:14): I WILL UTTERLY BLOT OUT THE REMEMBRANCE OF AMALEK.⁷⁰PRK 3:15. How are these two texts to be harmonized? Before <the Amalekites> raised their hands against the <heavenly> throne, YOU SHALL BLOT OUT. When they had raised their hands against the <heavenly> throne, I WILL … BLOT OUT. Can flesh and blood possibly raise one's hand against the throne of the Holy One? It is simply <a reference> to the hands of those who destroyed Jerusalem, since it is written (in Jer. 3:17): FOR AT THAT TIME THEY SHALL CALL JERUSALEM THE THRONE OF THE LORD. It is therefore written (in Exod. 17:14): I WILL UTTERLY BLOT OUT.

I will utterly blot out the remembrance of Amalek (Exod. 17:14). Utterly refers to this world; I will blot out alludes to the world-to-come; the remembrance refers to Haman, while Amalek is to be understood in its usual sense.

"Wipe out the remembrance of Amalek from under the heavens": And thus is it written (Shemoth 17:14) "For I shall utterly blot out the remembrance of Amalek from under the heavens." That there be neither child nor grandchild (left of) Amalek under the heavens. And (Ibid. 16) "For a hand (in oath) upon the throne of the L-rd — The L-rd will war against Amalek from generation to generation!" The L-rd had sworn upon His throne of glory: He will leave over neither child or grandchild of Amalek, neither camel not ass — so that they not say: "This is a camel of Amalek."