ציטירנדיקער פּירוש אויף תהילים 9:8

FOR THE HAND UPON ‘KEIS Y-AH’ (THE THRONE OF THE ETERNAL). “The hand of the Holy One, blessed be He, is raised to swear by His throne that He will maintain [a state of] war and enmity against Amalek forever. Now what is the significance of the word keis, and why does it not say kisei [as usual]? Furthermore, even the Divine Name is divided into half!⁴⁸²The Tetragrammaton consists of four letters, while here only the first two letters are mentioned. [The answer is that] the Holy One, blessed be He, swore that the throne will not be perfect and the Name will not be full until He will blot out the name of Amalek the son of Esau.⁴⁸³Amalek was a grandson of Esau (Genesis 36:12). And when his name will be blotted out, then will G-d’s Name be full and the throne perfect, as it is said, The foe — they are destroyed; perpetual ruins.⁴⁸⁴Psalms 9:7. [This refers to Esau,⁴⁸⁵In our Rashi: “Amalek.” of whom it is said, And he kept his wrath for ever.]⁴⁸⁶Amos 1:11. Their very memorial is perished.⁴⁸⁴Psalms 9:7. What is written after that? And the Eternal is enthroned for ever.⁴⁸⁷Psalms 9:8. Thus you see [that after Amalek’s memory has perished], G-d’s Name is full. He hath established ‘kis’o’ (His throne) for judgment.⁴⁸⁷Psalms 9:8. Thus you see that the throne will be perfect.” Thus far the language of Rashi, and it is a Midrash of the Sages.⁴⁸⁸Tanchuma, Ki Theitzei 11.
Some scholars⁴⁸⁹Mentioned in Ibn Ezra in the name of Rabbi Yeshuah. explain the verse as meaning that “when there will be a ‘hand,’ [i.e., king, as explained further], upon the throne of the Eternal,⁴⁹⁰The expression found in this verse before us. the Eternal will have war with Amalek, and so shall it be from generation to generation.” The purport of this is that when there will be a king in Israel sitting upon the throne of the Eternal,⁴⁹⁰The expression found in this verse before us. he shall wage war against Amalek, thus alluding to Saul, the first king [of Israel]. And so shall it continue from generation to generation, that every king of Israel shall be duty-bound to fight with them until their name will extinct.
The following is also a Midrash of the Gemara,⁴⁹¹See Seder Bo, Note 204. as found in [Tractate Sanhedrin] in the chapter of the High Priest:⁴⁹²Sanhedrin 20b. See also Maimonides’ “The Commandments,” I, pp. 202-203. “By saying, The hand upon the throne of the Eternal: the Eternal will have war with Amalek from generation to generation, Scripture intimates that the Israelites must first appoint a king over themselves [before they are to annihilate the offspring of Amalek], for the throne of the Eternal refers only to the king, as it is said, Then Solomon sat on the throne of the Eternal.⁴⁹³I Chronicles 29:23. Ramban thus brought proof to the opinion of those scholars mentioned above, who interpret this verse as containing a hint that the reckoning with Amalek is to be deferred until there will be a king in Israel. In line with the plain meaning of Scripture, this is correct.
And by way of the Truth, [that is, the mystic lore of the Cabala, the verse is to be understood as meaning] that the Hand, [i.e., the attribute of justice], which is upon the throne of Y-ah, and which is the war from the Eternal, will continue with Amalek from generation to generation, for the high attribute of justice will pursue his extinction forever from generation to generation. The Midrash of the Sages [mentioned above] concerning “the full Divine Name” and “the perfect throne” allude to this [interpretation by way of the Truth].
Now the reason for the punishment of Amalek, i.e., why punitive measures were meted out to him more than to all other nations, is that when all the nations heard [of G-d’s visitation upon the Egyptians], they trembled. Philistia, Edom, and Moab and the inhabitants of Canaan melted away⁴⁹⁴Above, 15:14-15. from before the terror of the Eternal, and from the Glory of His majesty,⁴⁹⁵Isaiah 2:10. whereas Amalek came from afar as if to make himself master over G-d. It is for this reason that it is said concerning him, and he feared not G-d.⁴⁹⁶Deuteronomy 25:18. Besides, he was a descendant of Esau and related to us,⁴⁹⁷As a relative he was obligated to show kindness towards us. Instead, he behaved very cruelly: he met thee by the way, and smote the hindmost, all that were enfeebled in thy rear, when thou was faint and weary (ibid.) a passer-by who meddles with a quarrel not his own.⁴⁹⁸Proverbs, 26:17. Amalek had no reason to fear attacks from Israel, as they were not bent on taking his land. Amalek’s interposition was thus “meddling with a quarrel not his own.”
Yithro

כי יד על כס יה BECAUSE THE HAND IS UPON THE THRONE OF JAH — the hand of the Holy One, blessed be He, is raised to swear by His throne that He will have war and enmity against Amalek to all eternity. And what is the force of כס — why does it not say as usual כסא? And the Divine Name, also, is divided into half (יה is only the half of the Tetragrammaton)! The Holy One, blessed be He, swears that His Name will not be perfect nor His throne perfect until the name of Amalek be entirely blotted out. But when his name is blotted out then will His (God’s) Name be perfect and His throne perfect, as it is said, (Psalms 9:7) “The enemy is come to an end, he whose swords were for ever” — and this refers to Amalek of whom it is written, (Amos 1:11; the paragraph is a prophecy against Edom — Esau — the father of Amalek) “he kept his wrath for ever”. The verse in the Psalm continues: “and thou didst uproot enemies, their very memorial is perished”, What does it say immediately after this? (Psalms 9:8) “But the Lord (the Divine Name as given here is the Tetragrammaton) shall now remain for ever” — you see that the Name will be perfect (after Amalek is entirely rooted out as is mentioned in v. 7); “He establishes his throne (כסאו not כס) in righteousness” — so you see that His throne will then be perfect (Midrash Tanchuma, Ki Teitzei 11).

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.]