Midrash su Esodo 17:16

R. Jose said: "All that is said in the chaptor (I Sam. 8) concerning a king, the king is allowed to do." R. Juda, however, said: "The whole portion is said merely to frighten them, as the expression, to set a king over thee — i.e., that the fear of the king shall always be upon you." And thus R. Juda used to say: "There are three positive commandments which Israel was commanded at the time they entered Palestine, viz.: They shall appoint a king; they shall destroy the descendants of Amalek; and they shall build a Temple." R. N'hurai says: "The whole portion was said only because they murmured against Samuel, requesting a king, as it is said (Ib., ib. 14) And thou sayest, I wish to set a king over me," etc. We are taught in a Baraitha: R. Eliezer says: "The elders of that generation rightly asked Samuel for a king, as it is said (I Sam. 8, 5) Appoint for us a king to judge us like all the nations. But the commoners who were among them perverted the statement, as it is said (Ib., ib. 20) That we also may ourselves be like all the nations; and that our king may judge us, and go out before us, and fight our battles." We are taught in another Baraitha: R. Jose says: "Israel was commanded three positive commandments when they entered Palestine, viz.: They shall appoint a king; they shall destroy the descendants of Amalek; and they shall build a Temple. But it was not known which was the first. However, from (Ex. 17, 16) And he said. Because the Lord hath sworn on his throne that the Lord will have war with Amalek from generation to generation, it is to be inferred that the commandment relating to the king was first, because the word kissei implies nothing else but a king, as it is said (I Chr. 29, 23) Then sat Solomon on kissei {the throne) of the Lord as king. Still it was yet unknown which should be first, the destruction of the descendants of Amalek or the building of the Temple. But when the passage says (Deut. 12, 10) He will give you rest from all your enemies … and then shall it be that the place, etc., it is to be inferred that the cutting off of the nation of Amalek was to be first. And so was it with David, as it is said (II Sam. 7, 1) And it came to pass, when the king dwelt in his house, and the Lord had given him rest, etc., That the king said to Nathan the prophet, see now, I dwell in a house of cedar," etc.

The Holy One of Blessing is High and Exalted, His throne is [also] High and Exalted. And from where do we know that the Holy One of Blessing is called "High and Exalted"? From (Isa. 57:15) "This is what [Ad-nai] High and exalted said". And from whre do we know that even His throne is High and Exalted? From (Isa. 6:1) "And I saw my Lord sitting on a high and exalted throne" etc. The Holy One of Blessing is called Justice as it says "I, Ad-nai, am the Speaker of Justice" (Isa. 45:19) - and from where do we know that even His throne is called Justice? From "Justice and Judgment are the foundation of Your throne" (Ps. 89:15)The Holy One of Blessing is called Judgment as it says "because a God of Judgment is Ad-nai" (Isa. 30:18) and even His throne is called Judgment, as it says "from there were sat thrones of Judgement (Ps. 122:5).The Holy One of Blessing is called Truth as it says "Ad-nai is a God of Truth" (Jer. 10:10) and even His throne is called Truth, as it says "And he readied in Lovingkindness a throne, and sits there in Truth (Isa. 16:5). The Holy One of Blessing is called Glory as it says "May the King of Glory enter" (Ps. 24:7) and even His throne is called Glory, as it says "A throne of Glory, high from the beginning" (Jer. 17:12). May the King of Glory come and sit on the Throne of Glory, in the Temple of Glory as it is said "and in His Temple everything says 'Glory!'" (Ps.29:9) The Holy One of Blessing is called Holy as it says "Holy, holy Holy is Ad-nai Tzevaot, the whole earth is filled with His Glory" (Isa. 6:3) and even His throne is called Holy, as it says "God sat on His throne of Holiness (Ps. 47:9). May the King of Holiness come and sit on the Throne of Holiness, in the great secret of holy ones, as it is said: “A God dreaded in the great secret of the holy ones” (Ps. 89:8). - How many thrones the Holy One of Blessing has!He has an Established throne, as it says "Your throne has been established ever since time" (Ps. 93:2). He has a throne of Justice and Judgment, as it says "Justice and Judgement are the foundation of Your throne" (Ps. 89:15). He has a throne of Lovingkindness, as it says "He readied in Lovingkindness a throne" (Isa. 16:5). He has a Throne of Yah, as it says "because there is a hand against the throne of Yah" (Ex. 17:16). He has a throne of Glory, as it says "a throne of Glory high from the beginning " (Jer. 17:12). He has a throne of Truth, as it says "He readied in Lovingkindness a throne and sits there in Truth" (Isa. 16:5). He has a Holy throne, as it says "God sat on his throne of Holiness"(Ps. 47:9). He has an eternal throne, as it says "Your throne, oh God is forever and ever"(Ps. 45:7). He has a throne of Mercy, as it says "To our Lord belongs Mercy and Forgivenesses" (Daniel 9:9). He has a throne of Sovereignty, as it says "and Sovereignty shall be Ad-nai's"(Obadiah 1:21). He has a High and Exalted throne, as it says "And I saw my Lord sitting on a high and exalted throne" (Isa. 6:1). May the High and Exalted King sit on the High and Exalted throne, blessed, and exalted, and higher than any blessing and praise.

R. Shila lashed a certain man for having committed adultery. The man went over to the Government [of the Roman Empire], and informed them that there was a man among Israel who executed judgment without the permission of the king. The king sent a representative who, when he arrived, asked R. Shila: "Why did you lash that man?" "Because," answered R. Shila, "he committed adultery." "Have you any witness who saw it?" the representative asked. "Yes," he replied. Thereupon Elijah came in the image of a man and testified. "If so," said the representative, "he should be killed." "Well," replied R. Shila, "since the day we were exiled from our land, we have had no authority to exercise capital punishment; you may do as you please with him." While they were deciding what to do with that man, R. Shila began to praise God, saying Thine, O Lord, are the greatness and the might and glory, and the victory and the majesty, yea, all that is in the heavens and on the earth; Thine, O Lord are the kingdom, and thou art exalted as the head above all (I Chr. 29, 11). "What art thou saying?" he was asked. "Thus I said," he answered," "Praised be the all merciful who giveth the kingdom on earth just as the kingdom in the heaven, and who bestowed the rulership upon you who love justice." "Since you esteem the honor of the kingdom so highly let this man, therefore be the Judge who shall preside over all judicial affairs." He thereupon gave R. Shila a cane [as a token of a judge] saying: "Execute judgment." When he was through he said: "Since that passage was the cause of such a miracle I would explain it." Thereupon he went to the academy and expounded: Thine, O Lord, are the greatness, refers to the act of creation, as it is written (Job 9, 10,) Who doth great things which are quite unsearchable; And the might, refers to the redemption of Egypt, and so says the passage (Ex. 14, 31) And Israel saw that great power which the Lord hath shown; And the glory, refers to the incident of the sun and the moon which Joshua stopped in their course; as is said (Josh. 10, 13.) And the sun stood still and the moon stopped; And the victory, refers to the downfall of Babylon, and so says the passage (Is. 63, 3.) And their blood was sprinkled on my garments; And the majesty, this refers to the battle of Arnon, as it is said (Num. 21, 14.) Therefore mention is made in the books of wars of the Lord of Voheb in Suph, etc.; Yea, all that is in the heaven and on the earth, this refers to the war of Sisra and so says the passage (Judge 5, 20.) From heaven they fought; and Thine, O Lord, is the kingdom, refers to the war of Amalek, as is said (Ex. 17. 16.) And he said. Because the Lord hath sworn on his throne; And thou art exalted, this refers to the war of Gog and Magog, and so says the passage (Ezck. 38, 3.) Behold, I will be against thee, O God, the prince of Besh, Meshech and Thubal; As the head above all, R. Chana b. Abba said: "This means that even a superintendent over the well [which is made to water the fields] is also appointed in Heaven." In a Baraitha we are taught in the name of R. Akiba: Thine, O Lord, are the greatness, refers to the miracle of dividing the Red Sea; The might, refers to the plague of the first-born (in Egypt); The glory, refers to the giving of the Torah; And the victory, refers to Jerusalem; The majesty, refers to the rebuilding of the Temple may it he His will that it be built within our days.

(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!

(Exod. 17:15–16:) <AND MOSES BUILT AN ALTER AND CALLED ITS NAME ADONAI-NISSI.> AND HE SAID: <IT IS> 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. Eleazar: The Holy One 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.⁷¹Tanh., Deut. 6:11, cont.; PRK 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.⁷²Ger. 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. Then David said to him (in vs. 16): YOUR BLOOD BE UPON YOUR OWN HEAD. <This is what one reads, but> [the written text (ketiv) is YOUR BLOODS.] You shed a lot of bloods in Nob, the city of priests.

(Exod. 17:16:) FROM GENERATION TO GENERATION. David said: The Holy One said: FROM GENERATION TO GENERATION, and 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?⁷³See 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, 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 or R. Abba bar Kahana: As long as the seed of Amalek remains alive in the world, it is, as it were, as though a wing is hiding the <divine> face.⁷⁴See Is. 6:2. When the seed of Amalek has passed from the world, the wing is removed, as stated (in Is. 30:20): YOUR TEACHER (i.e., the Holy One) WILL NO LONGER HIDE HIMSELF.

[(Exod. 17:16:) BECAUSE A HAND IS UPON THE THRONE OF THE LORD.] R. Levi said 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[6]): 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[7]): 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.]

Rabbi Shela said: The Holy One, blessed be He, wished to destroy, to cut off all the seed of Amalek. What did the Holy One, blessed be He, do? He put forth His right hand and took hold of the throne of His glory, and swore that He would destroy and cut off all the seed of Amalek, as it is said, "And he said, Because there is a hand against the throne of the Lord, the Lord will wage war against Amalek" (Ex. 17:16).

and I would not know which takes precedence; it is, therefore, written (Shemoth 17:16) "For a hand upon the throne of the L-rd: The L-rd shall war against Amalek." When the king sits upon the throne of the L-rd, cut off the seed of Amalek. And whence is it derived that "the throne of the L-rd" refers to the king? From (I Chronicles 29:23) "And Solomon sat on the throne of the L-rd as a king."