(Exodus 17:14) "And the L–rd said to Moses: Write this as a remembrance in the book and place it in the ears of Joshua": The early elders said: So is it with all the generations. The rod with which Israel is smitten, in the end, will be smitten itself. Let all men learn from Amalek, who came to smite Israel, and whom the Holy One Blessed be He "smote" out of this world and the world to come. As it is written (Ibid.) "for blot out will I blot out the remembrance of Amalek." And thus, the wicked Pharaoh, who subjugated Israel — the Holy One Blessed be He drowned him in the Red Sea, viz. (Psalms 136:15) "And He shook out Pharaoh and his hosts in the Red Sea." And thus, every people and kingdom that arises to harm Israel will be harmed in the same manner. "As one metes it out, so is it meted out to him," viz. (Exodus 18:11) "for (they were destroyed) by the (very) thing (water) whereby they devised evil against them."
"Write this as a remembrance in the book": "this" — what is written here; "remembrance" — what is written in Prophets (I Samuel 15:2); "in the book" — the Megillah.
R. Eliezer Hamodai says: He (Moses) is one of the four tzaddikim to whom He gave a hint (of what was to follow): Two took the hint and two did not take it. Moses was given a hint but did not take it. Jacob was given a hint but did not take it. David and Mordecai were given a hint and they took it. Moses, wherefrom? "and place it in the ears of Joshua." He was thereby intimating that Joshua would cause Israel to inherit the land,
and, in the end, Moses arose and implored (that he be permitted to enter the land, etc.), viz. (Devarim 3:24) "And I entreated the L–rd at that time, saying, etc." An analogy: A king decrees that his son not enter his palace with him. He enters the first door and he is met with silence; and so, the second. At the third, he is rebuked and told: It is enough for you until here. Similarly, when Moses conquered the land of the two nations, Sichon and Og, and he gave it to Reuven and Gad and the half tribe of Menasheh, he said: It seems to me that the decree (of the L–rd) is conditional,
at which he said to the Holy One Blessed be He: Can it be that Your ways are like those of flesh and blood? The apitoropos makes a decree and the kalidikos abrogates it; the kalidikos makes a decree and the dikorion abrogates it; the dikorion makes a decree and the hegmon abrogates it; the hegmon makes a decree and the ipitikos abrogates it; the ipitikos makes a decree and the overlord comes and abrogates all of them? Why so? For all are appointees of his, one above the other; but his decree cannot be abrogated? — But You are not like this! You decree and a tzaddik can abrogate it. (Devarim, Ibid.) "For who is Almighty in the heavens and in the earth to do as Your deeds ad as Your strength": "as Your deeds" — at the Red Sea; "and as Your strength" — at the streams of Arnon.
(Ibid. 25) "Let me pass over, na and see": "na" is a term of imploration. "the good land" — Eretz Yisrael; "this good mountain" — the mountain of the King (i.e., Jerusalem); "and the Levanon" — the Temple. As it is written (Zechariah 11:1) "Open your doors, O Levanon," and (Isaiah 10:34) "And the Levanon will fall by a mighty one."...
(Devarim 3:26) "And the L–rd was wroth with me ("bi") because of you": R. Elazar b. Shamua says: "bi": This, (cognate with "I pray you,") is a conventional form of request in human intercourse. Lest you say that it lies in me (that I cannot enter the land); it is, therefore, written "because of you," and not because of me, that I cannot enter the land.
But Moses persisted in standing there and making all those requests. Moses said before Him: L–rd of the universe, was Your intent in (Numbers 20:12) "therefore, you shall not bring this congregation to the land," that I not enter it as a king? I will enter it as a commoner. The L–rd: A king does not enter as a commoner.
He persisted in standing before Him and making all those requests. Moses said before the Holy One Blessed be He: L–rd of the universe, since it has been decreed that I not enter the land, neither as a king nor as a commoner, let me enter through the tunnel of Caesarea, which is beneath it. The L–rd: (Devarim 34:4) "but there shall you not pass through."
Moses: L–rd of the universe, since it has been decreed upon me that I enter neither as a king nor a commoner nor through the tunnel of Caesarea which is beneath it, let my bones, at least, cross the Jordan. The L–rd (Devarim 3:27) "for you will not cross the Jordan."
R. Shimon b. Yochai says: This verse is not needed, for it is already written (Ibid. 4:22) "For I shall die in this land. I shall not cross the Jordan." Now is it possible for a dead man to cross? It must have been told to Moses that his bones would not cross the Jordan.
Others say: Moses bent over the feet of Elazar and said to him: Elazar, my brother's son, implore mercy for me as I did for Aaron your father, viz. (Devarim 9:20) "And against Aaron the L–rd was wroth to destroy him, and I prayed for Aaron, too." He said before Him: L–rd of the universe, If so, let me (at least) see it with my eyes. And in response to this it was said (Ibid. 3:27) "Go up to the top of Pisgah and lift up your eyes, etc."
R. Chanina b. Akiva says: "More beloved" was the seeing of our father Abraham than that of Moses. For Abraham was not caused to exert himself whereas Moses was. What is stated of Abraham? (Genesis 13:14) "Lift up your eyes now and see from the place where you are north and south and east and west. "And of Moses what is stated? (Devarim, Ibid.) "Go up to the top of Pisgah and lift up your eyes to the west, to the north, to the south and to the east, and see with your eyes" — Go up, and look, and see.
And whence is it derived that all of Moses' requests were granted by the Holy One Blessed be He? From (Ibid. 34:1) "And the L–rd showed him the whole land." This is Eretz Israel. He asked to see the Temple and He showed it to him, viz. (Ibid.) "and Gilead," Gilead being the Temple, viz. (Jeremiah 22:6) "Gilead are you (the Temple) to Me, the head of the Levanon."
Whence is it derived that He showed Him also Shimshon the son of Manoach? From (Devarim, Ibid.) "until Dan," it being written elsewhere (Judges 13:2) "And there was a man from Tzarah, of the family of Dan, whose name was Manoach, etc."
Variantly: "until Dan" ("ad Dan"). The tribes had not yet come to the land, and Eretz Yisrael had not yet ("adayin" [acronymic of "ad dan"]) been apportioned among the tribes. What, then, is the intent of "ad Dan"? The L–rd had said to Abraham: Twelve tribes are destined to issue from your loins, and this is the portion of one of them.
Similarly, (Genesis 14:14) "And he (Abraham) pursued (them) until Dan." The tribes had not yet come to the land, and Eretz Yisrael had not yet been apportioned among the tribes. What, then, is the intent of "until Dan"? It was told to our father Abraham: In this place your children are destined to serve idolatry, and his strength (in pursuing them) waned.
And whence is it derived that He showed him Barak? From (Devarim 34:2) "and all of Naftali," it being written elsewhere (Judges 4:6) "And she sent and summoned Barak the son of Avinoam of Kedesh-Naftali."
And whence is it derived that He showed him Joshua in his kingdom? From (Devarim, Ibid.) "and the land of Ephraim," it being written elsewhere (Numbers 13:8) "from the tribe of Ephraim, Hoshea the son of Nun."
And whence is it derived that He showed him Gideon? From (Devarim, Ibid.) "Menasheh," it being written (of Gideon) elsewhere (Shoftim 6:15) "My clan is the humblest in Menasheh".
And whence is it derived that He showed him David in his kingdom? From (Devarim, Ibid.) "and the whole land of Judah," it being written elsewhere (I Chronicles 28:4) "And the L–rd … chose me (David) of all the house of my father to be king over Israel forever. For he chose Judah to be ruler."
And whence is it derived that He showed him even the graves of the forefathers? From (Ibid. 3) "and the south," it being written of their graves that they are in the south, viz. (Numbers 13:12) "and they went up into the south and they came to Chevron" (where the forefathers are buried.)
And whence is it derived that He showed him the overturning of Sodom and Gemorah? From (Devarim, Ibid.) "and the plain," it being written elsewhere (of these cities, Genesis 19:25) "and He overturned these cities and all of the plain."
And whence is it derived that He showed him Gog and all of his hosts? From (Devarim, Ibid.) "the valley of Jericho, Gog and all of his hosts being destined to ascend and to fall in the valley of Jericho.
30
דָּבָר אַחֵר: (דברים לד,ג) "בִּקְעַת יְרֵחוֹ", וַהֲלֹא הַהֶדְיוֹט רוֹאֶה בִּקְעַת יְרִיחוֹ? אֶלָּא מַה בִּקְעָה זוֹ מְיֻשֶּׁבֶת, שָׂדֶה מְלֵאָה חִטִּים כָּל שֶׁהוּא, שָׂדֶה מְלֵאָה שְׂעוֹרִים כָּל שֶׁהוּא, כָּךְ הֶרְאָהוּ כָּל אֶרֶץ יִשְׂרָאֵל כְּבִקְעַת יְרִיחוֹ.*כְּבִקְעַת יְרִיחוֹ: באותה מידה של פירוט, כל שדה קטנה.
Variantly: "in the valley of Jericho": Now can the valley of Jericho not be seen by any person? (The intent is:) Just as a plain is cultivated, one field of wheat, another of barley, so He showed him all of Eretz Yisrael cultivated as the valley of Jericho.
And whence is it derived that He showed him Devorah? From (Ibid.) "the city of palm trees until Tzoar," it being written elsewhere (Judges 4:5) "and she sat under the Palm of Devorah."
(reversion to what precedes:) Jacob was given a hint and he did not take it, it being written (Genesis 28:15) "And, behold, I am with you, and I shall keep you wherever you go," yet he was frightened and he feared, as it is written (Ibid. 32:8) "And Jacob feared greatly and he was distressed." A man whom the Holy One Blessed be He had assured feared and was frightened? (How can that be?) Our father Jacob thought: Woe unto me; perhaps my sins will cause (the abrogation of the assurance.)
David was given a hint and he took it, viz. (I Samuel 17:36) "Both the lion and the bear has your servant slain." Why then should I fear (Goliath, I) who have killed these (other) wild beasts? It must be that something is destined to transpire in Israel and that they are destined to be saved by me! Mordechai was given a hint and he took it, viz.
(Esther 2:11) "And every day Mordechai would walk in the courtyard of the harem, etc.": He said: Is it conceivable that this righteous one (Esther) is to marry this uncircumcised one (Achashverosh)! It must be that something (momentous) is in store for the Jews, and that they are destined to be redeemed through her.
(Exodus 17:14) "For erase shall I erase": "erase" — in this world; "shall I erase" — in the world to come. "the remembrance" — Haman; "Amalek" — as stated. Variantly: "erase" — him and his descendants; "shall I erase" — him and his families. These are the words of R. Yehoshua.
R. Elazar Hamodai says: "remembrance" — Agag; Amalek — as stated. "erase" — him and all his descendants; "shall I erase" — him and all that generation.
R. Yehoshua says: "a remembrance in the book": When Amalek came to harm Israel under the wings of their Father in heaven, Moses said before the Holy One Blessed be He: L–rd of the universe, this wicked one is coming to destroy Your children under Your wings. The book of Torah that You gave them — who will read it?
R. Elazar Hamodai says: When Amalek came to harm Israel under the wings of their Father in heaven, Moses said before the Holy One Blessed be He: L–rd of the universe, Your children, who You are destined to scatter under the winds of heaven, viz. (Zechariah 2:10) "for as the four winds of heaven have I scattered you, etc." — this wicked one is coming to destroy them under Your wings. The book of Torah that You gave them — who will read it?
R. Elazar Hamodai says: When will the name of these go lost? When idolatry will be uprooted, it and its servants, and the L–rd will be One in the world, and His kingdom will endure forever and ever — at that time (Ibid. 14:3) "The L–rd will go out and He will war against those nations, etc." (Ibid. 9) "And the L–rd will be King over all the land, etc."
R. Yehoshua says: Haman came only as a remembrance for the generations, as it is written (Esther 9:28) "And these days of Purim will not pass from the midst (i.e., from the remembrance) of the Jews."
(Exodus 17:15) "And Moses built an altar and he called its name 'the L–rd is my miracle.'" Moses (hereby) said: The miracle that the L–rd wrought (for me) — He wrought it for Himself (i.e., for the sanctification of His name.)
And thus do you find: Whenever a miracle is performed for Israel, that miracle, as it were, is before Him — "The L–rd is my miracle." (Isaiah 63:9) "In all of their afflictions, He was afflicted." Joy to Israel — Joy to Him. (I Samuel 2:1) "I rejoice in Your salvation!"
(Exodus 17:16) "And he said: For (the) hand by the throne of Kah: The L–rd is at war with Amalek, etc.": R. Yehoshua says: When the Holy One Blessed be He sits on the throne of His kingdom, at that time "The L–rd is at war with Amalek."
R. Eliezer says: The L–rd swears by His throne of glory: If there comes a man of all the nations to be proselytized, he will be accepted; but Amalek and his household will not be accepted, viz. (II Samuel 1:13) "And David asked the youth who told him: Where are you from? And he said: I am the son of an Amalekite convert." David remembered at that time what had been told to Moses our teacher, that if there comes a man of all the nations of the world to be proselytized, he should be accepted, but if he is of the house of Amalek, he should not be accepted, whereupon (II Samuel , Ibid.) "David said to him: Your blood is on your own head, for your mouth testified against you." This is the intent of (Exodus 17:17) "from generation to generation."
Variantly: "from generation to generation": R. Yehoshua says: "from generation" — the life of this world: "to generation" — the life of the world to come. R. Eliezer Hamodai says: from the generation of Moses and from the generation of Samuel, (who commanded that revenge be taken of Amalek.) R. Eliezer says: "from the generation of the Messiah" — two generations. And whence is it derived that the generation of the Messiah is two generations? From (Psalms 72:5) "They will fear You (in the time of the Messiah) with the sun and before the moon, generation, generations."
(שמות יז,יד) "וַיֹּאמֶר יי אֶל מֹשֶׁה: כְּתֹב זֹאת זִכָּרוֹן בַּסֵּפֶר, וְשִׂים בְּאָזְנֵי יְהוֹשֻׁעַ, כִּי מָחֹה אֶמְחֶה אֶת זֵכֶר עֲמָלֵק מִתַּחַת הַשָּׁמָיִם." זְקֵנִים הָרִאשׁוֹנִים אוֹמְרִים: כָּךְ הִיא מִדָּה מְהַלֶּכֶת עַל פְּנֵי כָל הַדּוֹרוֹת: שׁוֹט שֶׁיִּשְׂרָאֵל לוֹקִין בּוֹ, סוֹפוֹ לִלְקוֹת. יִלְמְדוּ כָּל אָדָם דֶּרֶךְ אֶרֶץ מֵעֲמָלֵק, שֶׁבָּא לְהַזִּיק אֶת יִשְׂרָאֵל, וְאִבְּדוֹ הַמָּקוֹם מֵחַיֵּי הָעוֹלָם הַזֶּה וּמֵחַיֵּי הָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר: "כִּי מָחֹה אֶמְחֶה אֶת זֵכֶר עֲמָלֵק מִתַּחַת הַשָּׁמָיִם." וְכֵן פַּרְעֹה, שֶׁבָּא לְהַזִּיק אֶת יִשְׂרָאֵל, טִבְּעוֹ הַקֹּדֶשׁ בְּיַם סוּף, שֶׁנֶּאֱמַר: (תהלים קלו,טו) "וְנִעֵר פַּרְעֹה וְחֵילוֹ בְיַם סוּף". וְכֵן כָּל אֻמָּה וּמַלְכוּת שֶׁבָּאת לְהַזִּיק אֶת יִשְׂרָאֵל, בּוֹ בַדִּין דָּנָם. לְעוֹלָם אָמְרוּ: בַּמִּדָּה שֶׁאָדָם מוֹדֵד, בָּהּ מוֹדְדִין לוֹ, שֶׁנֶּאֱמַר: (שמות יח,יא) "כִּי בַדָּבָר אֲשֶׁר זָדוּ עֲלֵיהֶם."
(Exodus 17:14) "And the L–rd said to Moses: Write this as a remembrance in the book and place it in the ears of Joshua": The early elders said: So is it with all the generations. The rod with which Israel is smitten, in the end, will be smitten itself. Let all men learn from Amalek, who came to smite Israel, and whom the Holy One Blessed be He "smote" out of this world and the world to come. As it is written (Ibid.) "for blot out will I blot out the remembrance of Amalek." And thus, the wicked Pharaoh, who subjugated Israel — the Holy One Blessed be He drowned him in the Red Sea, viz. (Psalms 136:15) "And He shook out Pharaoh and his hosts in the Red Sea." And thus, every people and kingdom that arises to harm Israel will be harmed in the same manner. "As one metes it out, so is it meted out to him," viz. (Exodus 18:11) "for (they were destroyed) by the (very) thing (water) whereby they devised evil against them."
"וַיֹּאמֶר יי אֶל מֹשֶׁה: כְּתֹב זֹאת זִכָּרוֹן בַּסֵּפֶר". רַבִּי יְהוֹשֻׁעַ אוֹמֵר: "זֹאת", מַה שֶּׁכָּתוּב בַּסֵּפֶר הַזֶּה; "זִכָּרוֹן", מַה שֶּׁכָּתוּב בַּנָּבִיא; "בַּסֵּפֶר", מַה שֶּׁכָּתוּב בַּמְּגִלָּה;
"Write this as a remembrance in the book": "this" — what is written here; "remembrance" — what is written in Prophets (I Samuel 15:2); "in the book" — the Megillah.
רַבִּי לְעָזָר הַמּוֹדָעִי אוֹמֵר: "כְּתֹב זֹאת", מַה שֶּׁכָּתוּב כָּן וּבְמִשְׁנֵה תוֹרָה; "זִכָּרוֹן", מַה שֶּׁכָּתוּב בַּנָּבִיא; "בַּסֵּפֶר", מַה שֶּׁכָּתוּב בַּמְּגִלָּה;
"וְשִׂים בְּאָזְנֵי יְהוֹשֻׁעַ", מַגִּיד שֶׁבְּאוֹתוֹ הַיּוֹם נִמְשַׁח יְהוֹשֻׁעַ. כָּךְ דִּבְרֵי רַבִּי יְהוֹשֻׁעַ.
"and place it in the ears of Joshua": We are hereby apprised that Joshua was anointed on that day. These are the words of R. Yehoshua.
רַבִּי אֶלְעָזָר הַמּוֹדָעִי אוֹמֵר: זֶה אֶחָד מֵאַרְבָּעָה צַדִּיקִין שֶׁנִּתַּן לָהֶם רֶמֶז. שְׁנַיִם חָשְׁשׁוּ וּשְׁנַיִם לֹא חָשָׁשׁוּ: מֹשֶׁה, נִתַּן לוֹ רֶמֶז וְלֹא חָשׁ, שֶׁנֶּאֱמַר: "וְשִׂים בְּאָזְנֵי יְהוֹשֻׁעַ". אָמַר לוֹ: יְהוֹשֻׁעַ מַכְנִיס אֶת יִשְׂרָאֵל לָאָרֶץ.
R. Eliezer Hamodai says: He (Moses) is one of the four tzaddikim to whom He gave a hint (of what was to follow): Two took the hint and two did not take it. Moses was given a hint but did not take it. Jacob was given a hint but did not take it. David and Mordecai were given a hint and they took it. Moses, wherefrom? "and place it in the ears of Joshua." He was thereby intimating that Joshua would cause Israel to inherit the land,
וּבַסּוֹף הָיָה עוֹמֵד וּמִתְחַנֵּן, שֶׁנֶּאֱמַר: (דברים ג,כג) "וָאֶתְחַנַּן אֶל יי בָּעֵת הַהִוא לֵאמֹר." מוֹשְׁלוֹ מָשָׁל, לְמָה הַדָּבָר דּוֹמֶה? לְמֶלֶךְ שֶׁגָּזַר עַל בְּנוֹ שֶׁלֹּא יִכָּנֵס עִמּוֹ לַפָּלָטִין שֶׁלּוֹ.*פָּלָטִין: palātium: ארמון. נִכְנַס בַּפֶּתַח רִאשׁוֹן וְשָׁתַק לוֹ, בַּשֵּׁנִי וְשָׁתַק לוֹ, בַּשְּׁלִישִׁי וְנָזַף בוֹ. אָמַר לוֹ: דַּיֶּיךָ, עַד כָּן! כָּךְ כְּשֶׁכִּבֵּשׁ מֹשֶׁה אֶרֶץ שְׁנֵי עֲמָמִים, אֶרֶץ סִיחוֹן וְעוֹג, וּנְתָנָהּ לָראוּבֵנִי וְלַגָּדִי וְלַחֲצִי שֵׁבֶט הַמְנַשִּׁי, אָמְרוּ: דּוֹמֶה, שֶׁלֹּא נִגְזְרָה גְזֵרָה אֶלָּא עַל תְּנַי, אַף אֲנִי, אֵינִי נִדּוֹן אֶלָּא עַל תְּנַי.
and, in the end, Moses arose and implored (that he be permitted to enter the land, etc.), viz. (Devarim 3:24) "And I entreated the L–rd at that time, saying, etc." An analogy: A king decrees that his son not enter his palace with him. He enters the first door and he is met with silence; and so, the second. At the third, he is rebuked and told: It is enough for you until here. Similarly, when Moses conquered the land of the two nations, Sichon and Og, and he gave it to Reuven and Gad and the half tribe of Menasheh, he said: It seems to me that the decree (of the L–rd) is conditional,
אָמַר מֹשֶׁה לִפְנֵי הַמָּקוֹם: רִבּוֹנִי! שֶׁמָּא דְּרָכֶיךָ כְּדַרְכֵי בָשָׂר וָדָם? דַּרְכֵי בָשָׂר וָדָם כְּמִדָּה זוֹ: אֶפִּטְרוֹפּוֹס גּוֹזֵר גְּזֵרָה, כִילִיַרְכוֹס מְבַטֵּל עַל יָדָיו;*אֶפִּטְרוֹפּוֹס. epítropos=procurator: ממונה על רכוש. כִילִיַרְכוֹס גּוֹזֵר גְּזֵרָה, אִיפַּארְכוֹס מְבַטֵּל עַל יָדָיו;*כִילִיַרְכוֹס. tribunus militum=khiliarkhos: שר אלפים. אִיפַּארְכוֹס גּוֹזֵר גְּזֵרָה, אִיפָּטִיכּוֹס מְבַטֵּל עַל יָדָיו;*אִיפַּארְכוֹס. húparkhos=praefectus: מושל מחוז. אִיפָּטִיכּוֹס גּוֹזֵר גְּזֵרָה,*אִיפָּטִיכּוֹס. hupatikós=consularis: בדרגת קונסול. וּבָא מוֹשֵׁל גָּדוֹל וּמְבַטֵּל עַל יְדֵי כֻלָּם.*מוֹשֵׁל גָּדוֹל: princeps. מִפְּנֵי שֶׁהֵן מְמֻנִּים זֶה לְמַעְלָה מִזֶּה, שֶׁנֶּאֱמַר: (קהלת ה,ז) "כִּי גָבֹהַּ מֵעַל גָּבֹהַּ שֹׁמֵר, וּגְבֹהִים עֲלֵיהֶם." שֶׁמָּא דְּרָכֶיךָ כְּדַרְכֵיהֶם? (דברים ג,כד) "אֲשֶׁר מִי אֵל בַּשָּׁמַיִם וּבָאָרֶץ, אֲשֶׁר יַעֲשֶׂה כְמַעֲשֶׂיךָ", בְּמִצְרַיִם, "וְכִגְבוּרֹתֶךָ", עַל הַיָּם. "כְמַעֲשֶׂיךָ", עַל הַיָּם, "וְכִגְבוּרֹתֶךָ", בְּנַחֲלֵי אַרְנוֹן. "אֲשֶׁר מִי אֵל בַּשָּׁמַיִם וּבָאָרֶץ, אֲשֶׁר יַעֲשֶׂה כְמַעֲשֶׂיךָ וְכִגְבוּרֹתֶךָ."
at which he said to the Holy One Blessed be He: Can it be that Your ways are like those of flesh and blood? The apitoropos makes a decree and the kalidikos abrogates it; the kalidikos makes a decree and the dikorion abrogates it; the dikorion makes a decree and the hegmon abrogates it; the hegmon makes a decree and the ipitikos abrogates it; the ipitikos makes a decree and the overlord comes and abrogates all of them? Why so? For all are appointees of his, one above the other; but his decree cannot be abrogated? — But You are not like this! You decree and a tzaddik can abrogate it. (Devarim, Ibid.) "For who is Almighty in the heavens and in the earth to do as Your deeds ad as Your strength": "as Your deeds" — at the Red Sea; "and as Your strength" — at the streams of Arnon.
(דברים ג,כה) "אֶעְבְּרָה נָּא", וְאֵין "נָא" אֶלָּא לְשׁוֹן בַּקָּשָׁה; "וְאֶרְאֶה אֶת הָאָרֶץ הַטּוֹבָה אֲשֶׁר בְּעֵבֶר הַיַּרְדֵּן, הָהָר הַטּוֹב הַזֶּה וְהַלְּבָנֹן." "הַטּוֹבָה", זוֹ אֶרֶץ יִשְׂרָאֵל; "הָהָר", זֶה הַר הַמּוֹר; "וְהַלְּבָנֹן", זֶה בֵּית הַמִּקְדָּשׁ, שֶׁנֶּאֱמַר: (זכריה יא,א) "פְּתַח לְבָנוֹן דְּלָתֶיךָ וְתֹאכַל אֵשׁ בַּאֲרָזֶיךָ." וְאוֹמֵר: (ישעיה י,לד) "וְהַלְּבָנוֹן בְּאַדִּיר יִפּוֹל."
(Ibid. 25) "Let me pass over, na and see": "na" is a term of imploration. "the good land" — Eretz Yisrael; "this good mountain" — the mountain of the King (i.e., Jerusalem); "and the Levanon" — the Temple. As it is written (Zechariah 11:1) "Open your doors, O Levanon," and (Isaiah 10:34) "And the Levanon will fall by a mighty one."...
(דברים ג,כו) "וַיִּתְעַבֵּר יי בִּי לְמַעַנְכֶם". רַבִּי לְעָזָר בִּרְבִּי שִׁמְעוֹן אוֹמֵר: "בִּי", דָּבָר קָשֶׁה, מַה שֶּׁאֵי אֶפְשָׁר לְבָשָׂר וָדָם לוֹמַר כֵּן. שֶׁמָּא תֹּאמְרוּ בְּגִינִי הָיָה הַדָּבָר? תִּלְמֹד לוֹמַר "לְמַעַנְכֶם", הָא בְגִינְכֶם, לֹא בְגִינִי: אַתֶּם גְּרַמְתֶּם לִי שֶׁלֹּא אֶכָּנֵס לְאָרֶץ יִשְׂרָאֵל!
(Devarim 3:26) "And the L–rd was wroth with me ("bi") because of you": R. Elazar b. Shamua says: "bi": This, (cognate with "I pray you,") is a conventional form of request in human intercourse. Lest you say that it lies in me (that I cannot enter the land); it is, therefore, written "because of you," and not because of me, that I cannot enter the land.
(דברים ג,כו) "וַיֹּאמֶר יי אֵלַי: רַב לָךְ!" אָמַר לוֹ: דַּיֶּיךָ הָעוֹלָם הַבָּא!
"and the L–rd said to me: 'It is much for you'" — Enough, until here! R. Yehoshua says: "It is much for you." The world to come is enough for you.
וַעֲדַיִן הָיָה עוֹמֵד וּמְבַקֵּשׁ כָּל אוֹתָן בַּקָּשׁוֹת. אָמַר מֹשֶׁה לִפְנֵי הַמָּקוֹם: רִבּוֹנִי! הוֹאִיל וְנִגְזְרָה גְזֵרָה שֶׁלֹּא אֶכָּנֵס לָהּ מֶלֶך, לְכָךְ נֶאֱמַר: (במדבר כ,יב) "לָכֵן לֹא תָבִיאוּ אֶת הַקָּהָל הַזֶּה", כְּמֶלֶך, אֶכָּנֵס לָהּ כְּהֶדְיוֹט! אָמַר לוֹ: אֵין הַמֶּלֶךְ נִכְנָס כְּהֶדְיוֹט!
But Moses persisted in standing there and making all those requests. Moses said before Him: L–rd of the universe, was Your intent in (Numbers 20:12) "therefore, you shall not bring this congregation to the land," that I not enter it as a king? I will enter it as a commoner. The L–rd: A king does not enter as a commoner.
וַעֲדַיִן הָיָה עוֹמֵד וּמְבַקֵּשׁ כָּל אוֹתָן בַּקָּשׁוֹת. אָמַר מֹשֶׁה לִפְנֵי הַמָּקוֹם: רִבּוֹנִי! הוֹאִיל וְנִגְזְרָה גְזֵרָה שֶׁלֹּא אֶכָּנֵס לָהּ לֹא מֶלֶךְ וְלֹא הֶדְיוֹט, אֶכָּנֵס לָהּ בַּמְּחִלָּה*מְחִלָּה שֶׁלְּקֵסַרְיוֹן: מערת הבניאס לרגלי החרמון. שֶׁלְּקֵסַרְיוֹן*קֵסַרְיוֹן.Caesarea Philippi: עיר ליד הבניאס. שֶׁהִיא מִתַּחַת לְפַּנְיָס! אָמַר לוֹ: (דברים לב,נב) "וְשָׁמָּה לֹא תָבוֹא."
He persisted in standing before Him and making all those requests. Moses said before the Holy One Blessed be He: L–rd of the universe, since it has been decreed that I not enter the land, neither as a king nor as a commoner, let me enter through the tunnel of Caesarea, which is beneath it. The L–rd: (Devarim 34:4) "but there shall you not pass through."
וַעֲדַיִן הָיָה עוֹמֵד וּמְבַקֵּשׁ כָּל אוֹתָן בַּקָּשׁוֹת. אָמַר מֹשֶׁה לִפְנֵי הַמָּקוֹם: רִבּוֹנִי! הוֹאִיל וְנִגְזְרָה גְזֵרָה שֶׁלֹּא אֶכָּנֵס לָהּ לֹא מֶלֶךְ וְלֹא הֶדְיוֹט, וְלֹא בַמְּחִלָּה שֶׁלְּקֵסַרְיוֹן שֶׁמִּתַּחַת לְפַּמְיָס, מֵעַתָּה, עַצְמוֹתַי יַעַבְרוּ אֶת הַיַּרְדֵּן! אָמַר לוֹ: (דברים ג,כז) "כִּי לֹא תַעֲבֹר אֶת הַיַּרְדֵּן הַזֶּה."
Moses: L–rd of the universe, since it has been decreed upon me that I enter neither as a king nor a commoner nor through the tunnel of Caesarea which is beneath it, let my bones, at least, cross the Jordan. The L–rd (Devarim 3:27) "for you will not cross the Jordan."
רַבִּי שִׁמְעוֹן בֶּן יוֹחַי אוֹמֵר: אֵינוֹ צָרִיךְ! וַהֲלֹא כְבָר נֶאֱמַר: (דברים ד,כב) "כִּי אָנֹכִי מֵת בָּאָרֶץ הַזֹּאת, אֵינֶנִּי עֹבֵר אֶת הַיַּרְדֵּן"? וְכִי אֶפְשָׁר לַמֵּת לַעֲבֹר? אֶלָּא שֶׁאָמַר לוֹ: מֹשֶׁה! אַף עַצְמוֹתֶיךָ לֹא יַעַבְרוּ אֶת הַיַּרְדֵּן!
R. Shimon b. Yochai says: This verse is not needed, for it is already written (Ibid. 4:22) "For I shall die in this land. I shall not cross the Jordan." Now is it possible for a dead man to cross? It must have been told to Moses that his bones would not cross the Jordan.
רַבִּי חֲנַנְיָה בֶּן אִדִּי אוֹמֵר: מֹשֶׁה הָיָה בּוֹכֶה עַל עַצְמוֹ, שֶׁנֶּאֱמַר: (דברים יא,לא) "כִּי אַתֶּם עֹבְרִים אֶת הַיַּרְדֵּן", אַתֶּם עוֹבְרִים, וַאֲנִי אֵינִי עוֹבֵר!
R. Chananiah b. Iddi says: Moses bewept himself, viz.: "for you shall cross, but I shall not cross."
אֲחֵרִים אוֹמְרִים: הָיָה מֹשֶׁה מֻטֶּה עַל רַגְלָיו שֶׁלְּאֶלְעָזָר וְאוֹמֵר לוֹ: אֶלְעָזָר בֶּן אָחִי! בַּקֵּשׁ עָלַי רַחֲמִים, כַּשֵּׁם שֶׁבִּקַּשְׁתִּי עַל אַהֲרֹן אָבִיךָ! שֶׁנֶּאֱמַר: (דברים ט,כ) "וּבְאַהֲרֹן הִתְאַנַּף יי מְאֹד לְהַשְׁמִידוֹ, וָאֶתְפַּלֵּל גַּם בְּעַד אַהֲרֹן". אָמַר לְפָנָיו: רִבּוֹנוֹ שֶׁלָּעוֹלָם! אִם כֵּן, אֶרְאֶנָּה בְמַרְאִית הָעַיִן! אָמַר לוֹ: (דברים ג,כו-כז) "בַּדָּבָר הַזֶּה, עֲלֵה רֹאשׁ הַפִּסְגָּה!"
Others say: Moses bent over the feet of Elazar and said to him: Elazar, my brother's son, implore mercy for me as I did for Aaron your father, viz. (Devarim 9:20) "And against Aaron the L–rd was wroth to destroy him, and I prayed for Aaron, too." He said before Him: L–rd of the universe, If so, let me (at least) see it with my eyes. And in response to this it was said (Ibid. 3:27) "Go up to the top of Pisgah and lift up your eyes, etc."
רַבִּי חֲנַנְיָה בֶן עֲקַבְיָא אוֹמֵר: חֲבִיבָה הִיא רְאִיָּתוֹ שֶׁלְּאַבְרָהָם אָבִינוּ יוֹתֵר מֵרְאִיָּתוֹ שֶׁלְּמֹשֶׁה, שֶׁבְּאַבְרָהָם, לֹא לְבָטוּהוּ, וּבְמֹשֶׁה לְבָטוּהוּ.*לְבָטוּהוּ: הטריחוהו. בְּאַבְרָהָם מַה הוּא אוֹמֵר? (בראשית יג,יד) "שָׂא נָא עֵינֶיךָ וּרְאֵה מִן הַמָּקוֹם אֲשֶׁר אַתָּה שָׁם, צָפֹנָה וָנֶגְבָּה וָקֵדְמָה וָיָמָּה." וּבְמֹשֶׁה מַה הוּא אוֹמֵר? (דברים ג,כז) "עֲלֵה רֹאשׁ הַפִּסְגָּה, וְשָׂא עֵינֶיךָ יָמָּה וְצָפֹנָה וְתֵימָנָה וּמִזְרָחָה, וּרְאֵה בְעֵינֶיךָ!" עֲלֵה, הַבֵּט וּרְאֵה!
R. Chanina b. Akiva says: "More beloved" was the seeing of our father Abraham than that of Moses. For Abraham was not caused to exert himself whereas Moses was. What is stated of Abraham? (Genesis 13:14) "Lift up your eyes now and see from the place where you are north and south and east and west. "And of Moses what is stated? (Devarim, Ibid.) "Go up to the top of Pisgah and lift up your eyes to the west, to the north, to the south and to the east, and see with your eyes" — Go up, and look, and see.
וּמְנַיִן לְכָל הַבַּקָּשׁוֹת שֶׁבִּקֵּשׁ מֹשֶׁה לִרְאוֹת, הֶרְאָהוּ? שֶׁנֶּאֱמַר: (דברים לד,א) "וַיַּרְאֵהוּ יי אֶת כָּל הָאָרֶץ, אֶת הַגִּלְעָד עַד דָּן." "אֶת כָּל הָאָרֶץ", זוֹ אֶרֶץ יִשְׂרָאֵל. בִּקֵּשׁ לִרְאוֹת בֵּית הַמִּקְדָּשׁ, וְהֶרְאָהוּ, שֶׁנֶּאֱמַר: "אֶת הַגִּלְעָד", וְאֵין גִּלְעָד אֶלָּא בֵּית הַמִּקְדָּשׁ, שֶׁנֶּאֱמַר: (ירמיה כב,ו) "גִּלְעָד אַתָּה לִי רֹאשׁ הַלְּבָנוֹן".
And whence is it derived that all of Moses' requests were granted by the Holy One Blessed be He? From (Ibid. 34:1) "And the L–rd showed him the whole land." This is Eretz Israel. He asked to see the Temple and He showed it to him, viz. (Ibid.) "and Gilead," Gilead being the Temple, viz. (Jeremiah 22:6) "Gilead are you (the Temple) to Me, the head of the Levanon."
וּמְנַיִן שֶׁהֶרְאָהוּ שִׁמְשׁוֹן בֶּן מָנוֹחַ? שֶׁנֶּאֱמַר "עַד דָּן." וּלְהַלָּן הוּא אוֹמֵר: (שופטים יג,ב) "וַיְהִי אִישׁ אֶחָד מִצָּרְעָה מִמִּשְׁפַּחַת הַדָּנִי, וּשְׁמוֹ מָנוֹחַ".
Whence is it derived that He showed Him also Shimshon the son of Manoach? From (Devarim, Ibid.) "until Dan," it being written elsewhere (Judges 13:2) "And there was a man from Tzarah, of the family of Dan, whose name was Manoach, etc."
דָּבָר אַחֵר: (דברים לד,א) "עַד דָּן." עֲדַיִן לֹא בָאוּ שְׁבָטִים לָאָרֶץ, וְלֹא נִתְחַלְּקָה אֶרֶץ יִשְׂרָאֵל לְיִשְׂרָאֵל, וּמַה תַּלְמוּד לוֹמַר "עַד דָּן"? אֶלָּא שֶׁאָמַר לוֹ לְאַבְרָהָם: שְׁנֵים עָשָׂר שְׁבָטִים עֲתִידִין לָצֵאת מֵחֲלָצֶיךָ, וְזֶה חֶלְקוֹ שֶׁלְּאֶחָד מֵהֶן.
Variantly: "until Dan" ("ad Dan"). The tribes had not yet come to the land, and Eretz Yisrael had not yet ("adayin" [acronymic of "ad dan"]) been apportioned among the tribes. What, then, is the intent of "ad Dan"? The L–rd had said to Abraham: Twelve tribes are destined to issue from your loins, and this is the portion of one of them.
כַּיּוֹצֵא בוֹ: (בראשית יד,יד) "וַיִּרְדֹּף עַד דָּן." עֲדַיִן לֹא בָאוּ שְׁבָטִים לָאָרֶץ, וְלֹא נִתְחַלְּקָה אֶרֶץ יִשְׂרָאֵל לְיִשְׂרָאֵל, וּמַה תַּלְמוּד לוֹמַר "עַד דָּן"? אֶלָּא שֶׁאָמַר לוֹ לְאַבְרָהָם אָבִינוּ: בַּמָּקוֹם הַזֶּה עֲתִידִין בָּנֶיךָ לַעֲבֹד עֲבוֹדָה זָרָה, וְתָשַׁשׁ כֹּחוֹ מֵעָלָיו.
Similarly, (Genesis 14:14) "And he (Abraham) pursued (them) until Dan." The tribes had not yet come to the land, and Eretz Yisrael had not yet been apportioned among the tribes. What, then, is the intent of "until Dan"? It was told to our father Abraham: In this place your children are destined to serve idolatry, and his strength (in pursuing them) waned.
וּמְנַיִן שֶׁהֶרְאָהוּ בָרָק בֶּן אֲבִינֹעַם? שֶׁנֶּאֱמַר (דברים לד,ב) "וְאֵת כָּל נַפְתָּלִי". וּלְהַלָּן הוּא אוֹמֵר: (שופטים ד,ו) "וַתִּשְׁלַח וַתִּקְרָא לְבָרָק בֶּן אֲבִינֹעַם מִקֶּדֶשׁ נַפְתָּלִי".
And whence is it derived that He showed him Barak? From (Devarim 34:2) "and all of Naftali," it being written elsewhere (Judges 4:6) "And she sent and summoned Barak the son of Avinoam of Kedesh-Naftali."
וּמְנַיִן שֶׁהֶרְאָהוּ יְהוֹשֻׁעַ בְּמַלְכוּתוֹ? שֶׁנֶּאֱמַר (דברים לד,ב) "וְאֶת אֶרֶץ אֶפְרַיִם". וּלְהַלָּן הוּא אוֹמֵר: (במדבר יג,י) "לְמַטֵּה אֶפְרָיִם, הוֹשֵׁעַ בִּן נוּן."
And whence is it derived that He showed him Joshua in his kingdom? From (Devarim, Ibid.) "and the land of Ephraim," it being written elsewhere (Numbers 13:8) "from the tribe of Ephraim, Hoshea the son of Nun."
וּמְנַיִן שֶׁהֶרְאָהוּ גִדְעוֹן בֶּן יוֹאָשׁ? שֶׁנֶּאֱמַר (דברים לד,ב) "וּמְנַשֶּׁה". וּלְהַלָּן הוּא אוֹמֵר: (שופטים י,טו) "הִנֵּה אַלְפִּי הַדַּל בִּמְנַשֶּׁה".
And whence is it derived that He showed him Gideon? From (Devarim, Ibid.) "Menasheh," it being written (of Gideon) elsewhere (Shoftim 6:15) "My clan is the humblest in Menasheh".
וּמְנַיִן שֶׁהֶרְאָהוּ דָּוִד בְּמַלְכוּתוֹ? שֶׁנֶּאֱמַר (דברים לד,ב) "וְאֵת כָּל אֶרֶץ יְהוּדָה". וּלְהַלָּן הוּא אוֹמֵר: (דברי הימים א כח,ד) "וַיִּבְחַר יי אֱלֹהֵי יִשְׂרָאֵל בִּי מִכֹּל בֵּית אָבִי, לִהְיוֹת לְמֶלֶךְ עַל יִשְׂרָאֵל לְעוֹלָם, כִּי בִיהוּדָה בָּחַר לְנָגִיד".
And whence is it derived that He showed him David in his kingdom? From (Devarim, Ibid.) "and the whole land of Judah," it being written elsewhere (I Chronicles 28:4) "And the L–rd … chose me (David) of all the house of my father to be king over Israel forever. For he chose Judah to be ruler."
וּמְנַיִן שֶׁהֶרְאָהוּ אֶת הַמַּעֲרָב כֻּלּוֹ? שֶׁנֶּאֱמַר (דברים לד,ב) "עַד הַיָּם הָאַחֲרוֹן."
And whence is it derived that He showed him all the west? From (Devarim, Ibid.) "until the western sea (the Mediterranean)."
וּמְנַיִן שֶׁהֶרְאָהוּ קִבְרֵי אָבוֹת? שֶׁנֶּאֱמַר (דברים לד,ג) "וְאֶת הַנֶּגֶב". וּמְנַיִן לָמַדְנוּ עַל קִבְרֵי אָבוֹת שֶׁהֵן בַּנֶּגֶב? שֶׁנֶּאֱמַר: (במדבר יג,כד) "וַיַּעֲלוּ בַנֶּגֶב וַיָּבֹא עַד חֶבְרוֹן".
And whence is it derived that He showed him even the graves of the forefathers? From (Ibid. 3) "and the south," it being written of their graves that they are in the south, viz. (Numbers 13:12) "and they went up into the south and they came to Chevron" (where the forefathers are buried.)
וּמְנַיִן שֶׁהֶרְאָהוּ מַהְפֵּכַת סְדֹם וַעֲמֹרָה? שֶׁנֶּאֱמַר (דברים לד,ג) "וְאֶת הַכִּכָּר". וּלְהַלָּן הוּא אוֹמֵר: (בראשית יט,כה) "וַיַּהֲפֹךְ אֶת הֶעָרִים הָאֵל וְאֵת כָּל הַכִּכָּר".
And whence is it derived that He showed him the overturning of Sodom and Gemorah? From (Devarim, Ibid.) "and the plain," it being written elsewhere (of these cities, Genesis 19:25) "and He overturned these cities and all of the plain."
וּמְנַיִן שֶׁהֶרְאָהוּ גּוֹג וְכָל הֲמוֹנוֹ? שֶׁנֶּאֱמַר (דברים לד,ג) "בִּקְעַת יְרֵחוֹ". וְלָמַדְנוּ שֶׁעֲתִידִין גּוֹג וְכָל הֲמוֹנוֹ לַעֲלוֹת וְלִנְפֹּל בְּבִקְעַת יְרִיחוֹ.
And whence is it derived that He showed him Gog and all of his hosts? From (Devarim, Ibid.) "the valley of Jericho, Gog and all of his hosts being destined to ascend and to fall in the valley of Jericho.
דָּבָר אַחֵר: (דברים לד,ג) "בִּקְעַת יְרֵחוֹ", וַהֲלֹא הַהֶדְיוֹט רוֹאֶה בִּקְעַת יְרִיחוֹ? אֶלָּא מַה בִּקְעָה זוֹ מְיֻשֶּׁבֶת, שָׂדֶה מְלֵאָה חִטִּים כָּל שֶׁהוּא, שָׂדֶה מְלֵאָה שְׂעוֹרִים כָּל שֶׁהוּא, כָּךְ הֶרְאָהוּ כָּל אֶרֶץ יִשְׂרָאֵל כְּבִקְעַת יְרִיחוֹ.*כְּבִקְעַת יְרִיחוֹ: באותה מידה של פירוט, כל שדה קטנה.
Variantly: "in the valley of Jericho": Now can the valley of Jericho not be seen by any person? (The intent is:) Just as a plain is cultivated, one field of wheat, another of barley, so He showed him all of Eretz Yisrael cultivated as the valley of Jericho.
וּמְנַיִן שֶׁהֶרְאָהוּ לִדְבוֹרָה? שֶׁנֶּאֱמַר (דברים לד,ג) "עִיר הַתְּמָרִים". וּלְהַלָּן הוּא אוֹמֵר: (שופטים ד,ה) "וְהִיא יוֹשֶׁבֶת תַּחַת תֹּמֶר דְּבוֹרָה".
And whence is it derived that He showed him Devorah? From (Ibid.) "the city of palm trees until Tzoar," it being written elsewhere (Judges 4:5) "and she sat under the Palm of Devorah."
וּמְנַיִן שֶׁהֶרְאָהוּ אִשְׁתּוֹ שֶׁלְּלוֹט? שֶׁנֶּאֱמַר (דברים לד,ג) "עַד צֹעַר." וּלְהַלָּן הוּא אוֹמֵר: (בראשית יט,כג) "הַשֶּׁמֶשׁ יָצָא עַל הָאָרֶץ וְלוֹט בָּא צֹעֲרָה."
And whence is it derived that He showed him the wife of Lot? From "until Tzoar," and elsewhere (Genesis 19:23) "and Lot came to Tzoar."
יַעֲקֹב, נִתַּן לוֹ רֶמֶז, וְלֹא חָשׁ, שֶׁנֶּאֱמַר: (בראשית כח,טו) "וְהִנֵּה אָנֹכִי עִמָּךְ וּשְׁמַרְתִּיךָ בְּכֹל אֲשֶׁר תֵּלֵךְ, וַהֲשִׁבֹתִיךָ אֶל הָאֲדָמָה הַזֹּאת, כִּי לֹא אֶעֱזָבְךָ עַד אֲשֶׁר אִם עָשִׂיתִי אֵת אֲשֶׁר דִּבַּרְתִּי לָךְ." וּבַסּוֹף הָיָה יָרֵא וּפָחֵד, שֶׁנֶּאֱמַר: (בראשית לב,י) "וַיִּירָא יַעֲקֹב מְאֹד וַיֵּצֶר לוֹ". אָדָם שֶׁהִבְטִיחוֹ הַמָּקוֹם, הָיָה פָחֵד? אֶלָּא שֶׁאָמַר אָבִינוּ יַעֲקֹב: אוֹי לִי! שֶׁמָּא יִגְרֹם הַחֵטְא?
(reversion to what precedes:) Jacob was given a hint and he did not take it, it being written (Genesis 28:15) "And, behold, I am with you, and I shall keep you wherever you go," yet he was frightened and he feared, as it is written (Ibid. 32:8) "And Jacob feared greatly and he was distressed." A man whom the Holy One Blessed be He had assured feared and was frightened? (How can that be?) Our father Jacob thought: Woe unto me; perhaps my sins will cause (the abrogation of the assurance.)
דָּוִד, נִתַּן לוֹ רֶמֶז וְחָשׁ, שֶׁנֶּאֱמַר: (שמואל א יז,לו) "גַּם אֶת הָאֲרִי, גַּם הַדֹּב הִכָּה עַבְדֶּךָ, וְהָיָה הַפְּלִשְׁתִּי הֶעָרֵל הַזֶּה כְּאַחַד מֵהֶם, כִּי חֵרֵף מַעַרְכֹת אֱלֹהִים חַיִּים." אָמַר דָּוִד: וְכִי מָה אֲנִי סָפוּן שֶׁהִכִּיתִי חַיּוֹת רָעוֹת אֵלּוּ?*סָפוּן: מכובד. אֶלָּא שֶׁמָּא עָתִיד דָּבָר לֵאָרַע אֶת יִשְׂרָאֵל, וְהֵן עֲתִידִין לְהִנָּצֵל עַל יָדִי!
David was given a hint and he took it, viz. (I Samuel 17:36) "Both the lion and the bear has your servant slain." Why then should I fear (Goliath, I) who have killed these (other) wild beasts? It must be that something is destined to transpire in Israel and that they are destined to be saved by me! Mordechai was given a hint and he took it, viz.
מָרְדְכַי, נִתַּן לוֹ רֶמֶז וְחָשׁ, שֶׁנֶּאֱמַר: (אסתר ב,יא) "וּבְכָל יוֹם וָיוֹם, מָרְדֳּכַי מִתְהַלֵּךְ לִפְנֵי חֲצַר בֵּית הַנָּשִׁים, לָדַעַת אֶת שְׁלוֹם אֶסְתֵּר וּמַה יֵּעָשֶׂה בָּהּ." אֶלָּא אָמַר מָרְדְכַי: וְכִי אֶפְשָׁר חֲסִידָה זוֹ תִּנָּשֵׂא לָרָשָׁע הַזֶּה עָרֵל? אֶלָּא שֶׁמָּא דָּבָר עָתִיד לֵאָרַע אֶת יִשְׂרָאֵל, וְהֵן עֲתִידִין לְהִנָּצֵל עַל יָדֶיהָ.
(Esther 2:11) "And every day Mordechai would walk in the courtyard of the harem, etc.": He said: Is it conceivable that this righteous one (Esther) is to marry this uncircumcised one (Achashverosh)! It must be that something (momentous) is in store for the Jews, and that they are destined to be redeemed through her.
"כִּי מָחֹה אֶמְחֶה אֶת זֵכֶר עֲמָלֵק". "מָחֹה", בָּעוֹלָם הַזֶּה, "אֶמְחֶה", לָעוֹלָם הַבָּא. "זֵכֶר", זֶה הָמָן, "עֲמָלֵק", כִּשְׁמוּעוֹ. דָּבָר אַחֵר: (שמות יז,יד) "מָחֹה", לוֹ וּלְכָל תּוֹלְדוֹתָיו, "אֶמְחֶה", לוֹ וּלְכָל מִשְׁפַּחְתוֹ. דִּבְרֵי רַבִּי יְהוֹשֻׁעַ.
(Exodus 17:14) "For erase shall I erase": "erase" — in this world; "shall I erase" — in the world to come. "the remembrance" — Haman; "Amalek" — as stated. Variantly: "erase" — him and his descendants; "shall I erase" — him and his families. These are the words of R. Yehoshua.
רַבִּי אֶלְעָזָר הַמּוֹדָעִי אוֹמֵר: "זֵכֶר", זֶה אֲגַג, "עֲמָלֵק", כִּשְׁמוּעוֹ. "מָחֹה", לוֹ וּלְכָל דּוֹרוֹתָיו, "אֶמְחֶה", לוֹ וּלְכָל הַדּוֹר הַהוּא.
R. Elazar Hamodai says: "remembrance" — Agag; Amalek — as stated. "erase" — him and all his descendants; "shall I erase" — him and all that generation.
"מִתַּחַת הַשָּׁמָיִם." שֶׁלֹּא יִהְיֶה נִין וְנֶכֶד לַעֲמָלֵק תַּחַת מִפְרַס כָּל הַשָּׁמַיִם.
"from under the heavens": that there be no son or grandson of Amalek under the heavens.
שֶׁלֹּא יְהוּ אוֹמְרִין: גָּמָל זֶה שֶׁלַּעֲמָלֵק, דֶּקֶל זֶה שֶׁלַּעֲמָלֵק, רָחֵל זוֹ שֶׁלַּעֲמָלֵק, תִּלמֹד לוֹמַר "מִתַּחַת הַשָּׁמָיִם." שֶׁלֹּא יִהְיֶה נִין וְנֶכֶד לַעֲמָלֵק תַּחַת מִפְרַס כָּל הַשָּׁמַיִם.*תַּחַת מִפְרַס כָּל הַשָּׁמַיִם: בכל שטח הארץ שמעליו פרוסים השמים.
רַבִּי יְהוֹשֻׁעַ אוֹמֵר: וּכְשֶׁבָּא עֲמָלֵק לְהַזִּיק אֶת יִשְׂרָאֵל מִתַּחַת כַּנְפֵי אֲבִיהֶם שֶׁבַּשָּׁמַיִם, אָמַר מֹשֶׁה לִפְנֵי הַמָּקוֹם: רִבּוֹנִי! רָשָׁע זֶה בָּא לְאַבֵּד אֶת בָּנֶיךָ מִתַּחַת כְּנָפֶיךָ! סֵפֶר תּוֹרָה שֶׁנָּתַתָּ לָהֶם, מִי יִקְרָא בוֹ?
R. Yehoshua says: "a remembrance in the book": When Amalek came to harm Israel under the wings of their Father in heaven, Moses said before the Holy One Blessed be He: L–rd of the universe, this wicked one is coming to destroy Your children under Your wings. The book of Torah that You gave them — who will read it?
רַבִּי לְעָזָר הַמּוֹדָעִי אוֹמֵר: וּכְשֶׁבָּא עֲמָלֵק לְהַזִּיק אֶת יִשְׂרָאֵל, אָמַר מֹשֶׁה לִפְנֵי הַמָּקוֹם: רִבּוֹנִי! בָּנֶיךָ, שֶׁאַתְּ עָתִיד לְפַזְּרָן בְּאַרְבַּע רוּחוֹת הַשָּׁמַיִם, שֶׁנֶּאֱמַר: (זכריה ב,י) "כִּי כְּאַרְבַּע רוּחוֹת הַשָּׁמַיִם פֵּרַשְׂתִּי אֶתְכֶם, נְאֻם יי." רָשָׁע זֶה בָּא לְכַלֵּם מִתַּחַת כְּנָפֶיךָ! סֵפֶר תּוֹרָה שֶׁנָּתַתָּ לָהֶם, מִי יִקְרָא בוֹ?
R. Elazar Hamodai says: When Amalek came to harm Israel under the wings of their Father in heaven, Moses said before the Holy One Blessed be He: L–rd of the universe, Your children, who You are destined to scatter under the winds of heaven, viz. (Zechariah 2:10) "for as the four winds of heaven have I scattered you, etc." — this wicked one is coming to destroy them under Your wings. The book of Torah that You gave them — who will read it?
רַבִּי אֱלִיעֶזֶר אוֹמֵר: אֵימָתַי יֹאבַד שְׁמָם שֶׁלָּאֵלּוּ? בְּשָׁעָה שֶׁתֵּעָקֵר עֲבוֹדָה זָרָה הִיא וְעוֹבְדֶיהָ, וִיהֵא הַמָּקוֹם יְחִידִי בָּעוֹלָם, וּתְהִי מַלְכוּתוֹ קַיֶּמֶת לְעוֹלָם וּלְעוֹלְמֵי עוֹלָמִים, בְּאוֹתָהּ שָׁעָה, (זכריה יד,ג) "וְיָצָא יי וְנִלְחַם בַּגּוֹיִם הָהֵם כְּיוֹם הִלָּחֲמוֹ בְּיוֹם קְרָב." וְאוֹמֵר: (זכריה יד,ט) "וְהָיָה יי לְמֶלֶךְ עַל כָּל הָאָרֶץ, בַּיּוֹם הַהוּא יִהְיֶה יי אֶחָד וּשְׁמוֹ אֶחָד."
R. Elazar Hamodai says: When will the name of these go lost? When idolatry will be uprooted, it and its servants, and the L–rd will be One in the world, and His kingdom will endure forever and ever — at that time (Ibid. 14:3) "The L–rd will go out and He will war against those nations, etc." (Ibid. 9) "And the L–rd will be King over all the land, etc."
וְכֵן הוּא אוֹמֵר: (איכה ג,סו) "תִּרְדֹּף בְּאַף וְתַשְׁמִידֵם מִתַּחַת שְׁמֵי יי."
(Eichah 3:66) "You will pursue them with wrath and You will destroy them."
רַבִּי נָתָן אוֹמֵר: לֹא בָא הָמָן אֶלָּא זֵכֶר לַדּוֹרוֹת, שֶׁנֶּאֱמַר: (אסתר ט,כח) "וִימֵי הַפּוּרִים הָאֵלֶּה לֹא יַעַבְרוּ מִתּוֹךְ הַיְּהוּדִים, וְזִכְרָם לֹא יָסוּף מִזַּרְעָם."*יָסוּף: ייגמר.
R. Yehoshua says: Haman came only as a remembrance for the generations, as it is written (Esther 9:28) "And these days of Purim will not pass from the midst (i.e., from the remembrance) of the Jews."
(שמות יז,טו) "וַיִּבֶן מֹשֶׁה מִזְבֵּחַ וַיִּקְרָא שְׁמוֹ יי נִסִּי." רַבִּי יְהוֹשֻׁעַ אוֹמֵר: מֹשֶׁה קְרָאוֹ "נִסִּי", שֶׁנֶּאֱמַר: "וַיִּבֶן מֹשֶׁה מִזְבֵּחַ וַיִּקְרָא שְׁמוֹ יי נִסִּי." רַבִּי אֶלְעָזָר הַמּוֹדָעִי אוֹמֵר: הַמָּקוֹם קְרָאוֹ "נִסִּי", שֶׁנֶּאֱמַר "יי נִסִּי." אָמַר מֹשֶׁה: הַנֵּס הַזֶּה שֶׁעָשָׂה הַמָּקוֹם, בְּגִינוֹ עֲשָׂאוֹ!*בְּגִינוֹ: בשבילו, בגללו.
(Exodus 17:15) "And Moses built an altar and he called its name 'the L–rd is my miracle.'" Moses (hereby) said: The miracle that the L–rd wrought (for me) — He wrought it for Himself (i.e., for the sanctification of His name.)
וְכֵן אַתְּ מוֹצֵא, שֶׁכָּל זְמַן שֶׁיִּשְׂרָאֵל בַּנֵּס, כִּבְיָכֹל הַנֵּס לְפָנָיו, שֶׁנֶּאֱמַר "יי נִסִּי." צָרָה לְיִשְׂרָאֵל, צָרָה לְפָנָיו, שֶׁנֶּאֱמַר: (ישעיה סג,ט) "בְּכָל צָרָתָם לוֹ צָר". שִׂמְחָה לְיִשְׂרָאֵל, שִׂמְחָה לְפָנָיו, שֶׁנֶּאֱמַר: (שמואל א ב,א) "כִּי שָׂמַחְתִּי בִּישׁוּעָתֶךָ."...
And thus do you find: Whenever a miracle is performed for Israel, that miracle, as it were, is before Him — "The L–rd is my miracle." (Isaiah 63:9) "In all of their afflictions, He was afflicted." Joy to Israel — Joy to Him. (I Samuel 2:1) "I rejoice in Your salvation!"
(שמות יז,טז) "וַיֹּאמֶר, כִּי יָד עַל כֵּס יָהּ! מִלְחָמָה לַיי בַּעֲמָלֵק מִדֹּר דֹּר." רַבִּי יְהוֹשֻׁעַ אוֹמֵר: לִכְשֶׁיֵּשֵׁב הַמֶּלֶךְ עַל כִּסֵּא שֶׁלְּיָהּ, בְּאוֹתָהּ שָׁעָה, "מִלְחָמָה לַיי בַּעֲמָלֵק".
(Exodus 17:16) "And he said: For (the) hand by the throne of Kah: The L–rd is at war with Amalek, etc.": R. Yehoshua says: When the Holy One Blessed be He sits on the throne of His kingdom, at that time "The L–rd is at war with Amalek."
רַבִּי אֶלְעָזָר הַמּוֹדָעִי אוֹמֵר: נִשְׁבַּע הַמָּקוֹם בַּכִּסֵּא, אִם מַנִּיחַ אֲנִי נִין וָנֶכֶד לַעֲמָלֵק תַּחַת כָּל הַשָּׁמַיִם!
R. Elazar Hamodai says: The Holy One Blessed be He swears by His throne of glory: I shall not leave child or grandchild of Amalek under the heavens,
שֶׁלֹּא יְהוּ אוֹמְרִין: גָּמָל זֶה, שֶׁלַּעֲמָלֵק, דֶּקֶל זֶה שֶׁלַּעֲמָלֵק, רָחֵל זוֹ שֶׁלַּעֲמָלֵק, תִּלמֹד לוֹמַר "מִתַּחַת הַשָּׁמָיִם." שֶׁלֹּא יִהְיֶה נִין וָנֶכֶד לַעֲמָלֵק תַּחַת מִפְרַס כָּל הַשָּׁמַיִם.
(to the extent) that it not be said: "This camel is of Amalek."
רַבִּי אֱלִיעֶזֶר אוֹמֵר: נִשְׁבַּע הַמָּקוֹם בַּכִּסֵּא, אִם יָבֹא אֶחָד מִכָּל אֻמּוֹת הָעוֹלָם לְהִתְגַּיֵּר, יְקַבְּלוּ אוֹתוֹ יִשְׂרָאֵל, וּמִבֵּיתוֹ שֶׁלַּעֲמָלֵק לֹא יְקַבְּלוּ אוֹתוֹ, שֶׁנֶּאֱמַר: (שמואל ב א,יג) "וַיֹּאמֶר דָּוִד אֶל הַנַּעַר הַמַּגִּיד לוֹ: אֵי מִזֶּה אָתָּה? וַיֹּאמֶר: בֶּן אִישׁ גֵּר עֲמָלֵקִי אָנֹכִי." וְנִזְכָּר דָּוִד בְּאוֹתָהּ שָׁעָה מַה שֶּׁנֶּאֱמַר לְמֹשֶׁה: אִם יָבֹא אֶחָד מִכָּל אֻמּוֹת הָעוֹלָם לְהִתְגַּיֵּר, יְקַבְּלוּ אוֹתוֹ יִשְׂרָאֵל; וּמִבֵּיתוֹ שֶׁלַּעֲמָלֵק, אַל יְקַבְּלוּ אוֹתוֹ, שֶׁנֶּאֱמַר: (שמואל ב א,טז) "וַיֹּאמֶר אֵלָיו דָּוִד: דָּמְךָ עַל רֹאשֶׁךָ, כִּי פִיךָ עָנָה בְךָ".
R. Eliezer says: The L–rd swears by His throne of glory: If there comes a man of all the nations to be proselytized, he will be accepted; but Amalek and his household will not be accepted, viz. (II Samuel 1:13) "And David asked the youth who told him: Where are you from? And he said: I am the son of an Amalekite convert." David remembered at that time what had been told to Moses our teacher, that if there comes a man of all the nations of the world to be proselytized, he should be accepted, but if he is of the house of Amalek, he should not be accepted, whereupon (II Samuel , Ibid.) "David said to him: Your blood is on your own head, for your mouth testified against you." This is the intent of (Exodus 17:17) "from generation to generation."
"מִדֹּר דֹּר." רַבִּי יְהוֹשֻׁעַ אוֹמֵר: "מִדֹּר", חַיֵּי הָעוֹלָם הַזֶּה, "דֹּר", חַיֵּי הָעוֹלָם הַבָּא. רַבִּי לְעָזָר הַמּוֹדָעִי אוֹמֵר: מִדּוֹרוֹ שֶׁלְּמֹשֶׁה וּמִדּוֹרוֹ שֶׁלִּשְׁמוּאֵל. רַבִּי אֱלִיעֶזֶר אוֹמֵר: מִדּוֹרוֹ שֶׁלַּמָּשִׁיחַ שֶׁהֵם שְׁלֹשָׁה דּוֹרוֹת. וּמְנַיִן לְדוֹרוֹ שֶׁלַּמָּשִׁיחַ, שֶׁהֵן שְׁלֹשָׁה דּוֹרוֹת? שֶׁנֶּאֱמַר: (תהלים עב,ה) "יִירָאוּךָ עִם שָׁמֶשׁ, וְלִפְנֵי יָרֵחַ דּוֹר דּוֹרִים."
Variantly: "from generation to generation": R. Yehoshua says: "from generation" — the life of this world: "to generation" — the life of the world to come. R. Eliezer Hamodai says: from the generation of Moses and from the generation of Samuel, (who commanded that revenge be taken of Amalek.) R. Eliezer says: "from the generation of the Messiah" — two generations. And whence is it derived that the generation of the Messiah is two generations? From (Psalms 72:5) "They will fear You (in the time of the Messiah) with the sun and before the moon, generation, generations."