Seeing as it was only at the episode of the Meraglim that Moshe changed Hoshe'a's name to Yehoshua - in Bamidbar 13:16 - why does the Torah refer to him here as 'Yehoshua'?
Ramban: In fact, knowing in advance that Yehoshua was destined to go with the Meraglim on their fateful errand, he had long before 1 called him Yehoshua, praying that "Kah Yoshi'acha me'Atzas Meraglim." 2 The Pasuk is coming to teach us here either that that was why he changed his name, or to publicly announce that, from now on, he would no longer be called Hoshe'a. 3
Maharsha (to Sotah 34b): He is called 'Yehoshua' now, based on the future; like "Kidmas Ashur" (Bereishis 2:14), which was said long before Ashur existed. 4
If so, the Pasuk in Bamidbar 13:16 should have written 'Kara' and not "va'Yikra" (refer to Bereishis 4:1:0.1:1 )? However, it seems that the Torah is not always particular about this (PF).
Keren Orah (to Sotah 34b): Moshe consented to send Meraglim (Rashi to Bamidbar 13:2). He certainly did not know that they would have evil counsel! Rather, he should be saved from the counsel of the Yetzer ha'Ra and Satan to the Meraglim (to give a bad report).
As is evident in the current Pasuk, and later in Shemos 32:17.
Kesuvos 10b.
Why did Moshe send Yehoshua to fight with Amalek? Why did he not go himself?
Ramban: To enable him to ascend the hill and Daven on behalf of Yisrael, in a way that he could see them, and place on them an Ayin Tovah, and they would gain courage and strength by seeing him Davening fervently on their behalf, hands raised heavenwards. 1
Gur Aryeh (to 17:12): Esav is destined to fall into the hands of Yosef (see Ovadyah 1:18). 2 Amalek descended from Esav; and Yehoshua was descended from Yosef. 3
The Ramban then cites Pirkei d'R. Eliezer, who writes, 'When Yisrael left their tents and saw Moshe kneeling, they too kneeled; when he fell on his face, they too fell on their faces; and when he raised his hands heavenwards, they did likewise. This teaches us that whatever the Shali'ach Tzibur does, the congregation should follow suite. But refer to 17:12:1:1 .
Refer to our comments to Bereishis 30:25.
For further discussion about Yosef's significance, see below, 17:9:4.3:1 . Gur Aryeh - Nevertheless, Moshe's hands became heavy, because he himself did not go out to the war
Why did Moshe say to Yehoshua, "Bechar Lanu Anashim"?
Rashi: He placed Yehoshua, his Talmid, on a par with himself, from which the Mishnah in Avos 4:12 learns that one should treat one's Talmid with the same respect as one treats oneself. 1
Avos, ibid.: And the honor of one's Chaver should be equivalent to the awe of one's Rebbe, and the awe of one's Rebbe should be akin to the awe of Hashem (See Rashi for sources).
What did Moshe mean when he instructed Yehoshua to pick "Anashim"?
Rashi #1: He meant mighty men who feared sin, 1 and whose merits would therefore protect them.
Rashi #2: He meant men who were capable of countering the witchcraft of Amalek, who were practiced wizards. 2
Rashi (to Bamidbar 31:3): He meant Tzadikim.
Targum Yonasan: He meant that he should take strong men who were Ba'alei Mitzvos and renowned warriors.
The Gemara (Megilah 16a) tells us that those who could overcome Amalek, were from the tribes of Yehudah, Menashe, Efrayim, and Binyamin. Why specifically these tribes?
Maharal (Ohr Chadash p. 188, to Esther 6:13): The Shechinah dwelt among these tribes. The city of Yerushalayim stood (mostly) in the portion of Yehudah, its Mizbe'ach in the portion of Binyamin, 1 and the Mishkan of Shiloh was in the portion of Yosef. Because of these tribes' attachment to Hashem, they could overpower their enemies. This is particularly true when Bamos are forbidden, i.e. once the Beis Hamikdash was built, such that Am Yisrael stands united around one Mizbe'ach. 2 Then they can overcome Amalek, who attempts to destroy unity (as Chazal put it, that due to Amalek, Hashem's Name and Throne are incomplete). 3
See Zevachim 54b.
Maharal (Netzach Yisrael, beg. Ch. 4, p. 19): By the time of Haman's decree, the Mizbe'ach in the Beis Hamikdash had already been re-established in Yerushalayim (see Ezra 3:2-7). Although the Second Beis Hamikdash was lacking the Shechinah that was present in the First Beis Hamikdash, its greatness was as the unifying factor for Yisrael, around one Mizbe'ach and one Kohen Gadol. It was with that unity that we defeated Haman - until we sinned through Sin'as Chinam, and the Second Beis Hamikdash was destroyed.
Maharal seems to be explaining why it is specifically the Mishkan (of Shiloh), and the Mikdash, that bring Amalek's defeat - because during those times Yisrael are united; in contrast to Amalek who represents duality and divisiveness (see the following question). Also see Maharal (Chidushei Agados Vol. 3, p. 127, to Bava Basra 123b) - Why will Esav fall into the hands of Yosef? Esav is external; he was blessed in his "hands;" whereas Yosef is inwards and hidden, protected from Ayin ha'Ra.
What did Moshe mean when he told Yehoshua, "v'Tzei Hilachem ba'Amalek"?
Rashi: He meant that he should exit the Cloud of Glory that surrounded Machaneh Yisrael. 1
Gur Aryeh: The Clouds of Glory prevented outsiders from entering the camp; see above 14:19:2.2:1* . (Rashi to Devarim 25:18 - Amalek was only able to attack those weakened members of Yisrael who had been expelled from within the clouds, due to their sins. (Yehoshua was commanded to lead an army from within the camp, to go out and combat them.)
Why did Moshe say 'tomorrow,' and not 'today'?
Rashi: That is when the battle would take place. 1
Rashi (in Shmuel I 30:17): Because it is the way of Amalek - to be defeated 'tomorrow.' 2
According to Maharal, what is the significance of fighting Amalek, only "Machar" (the next day)?
Maharal (Ohr Chadash p. 167, to Esther 5:8): Amalek stands apart from everyone - and especially from Yisrael. Only when Amalek is finished off, will "Hashem be One, and His Name, One" - because they exclude themselves from Hashem's Unity. That is why their downfall always takes place "Machar." 1 Today is 'Day One,' and Amalek abhors unity! Amalek represents duality 2 - and that is their downfall. 3
Maharal is commenting on the Pasuk in which Esther delays her revelation to Achashverosh, until another Mishteh that would take place "Machar - tomorrow" (Esther 5:8). This ultimately brought about Haman's downfall.
See Gur Aryeh below(17:16:2.1:1). As discussed above, all other nations have some association to the revelation of Hashem's Unity - by means of their connection with Yisrael in some aspect. All, that is, except for Amalek - who are completely in opposition to Yisrael. They represent duality; they propose an alternate "Reishis" to Creation. As a result, they have no concept of "oneness;" all of their dealings are in the secondary - "Machar." These comments of Gur Aryeh point us to Rashi to Bereishis 1:5, DH "'Yom Echad' - In context, the Torah should have written 'Yom Rishon'? ... Because [on that day,] Hashem was The One (Yachid) in His world; as the Mal'achim were not created until Yom Sheni." Along the same lines, the Midrash explains that the Torah does not state "Ki Tov" on Yom Sheni, because of Machlokes (division). Hence, 'Echad' refers to the Unity of Hashem; whereas the divided nature of Creation is associated with 'the second day' (Machar). (EK)
Maharal (Ohr Chadash p. 186, to Esther 6:12): Esav is called 'Se'ir' (hairy); he and his 'Seri'ah' (filth) left (the womb) first, leaving Yaakov to be born 'Chalak' (smooth, clean). Esav/Amalek and their offspring are forever despised and distanced from others. Although Esav does have some aspect of importance, the Navi calls him "Bazuy Atah Me'od" (Ovadyah 1:2). Haman had been the barber of Kfar Kartzom; and now at his downfall he suffered ever-increasing degradation. Maharal (ibid. p. 130, to Esther 3:6, DH va'Yivez b'Einav) - Haman disparaged everybody, because he himself was despicable. Gevuros Hashem (Ch. 8, p. 48) -Esav's importance is not due to any personal greatness - on the contrary, their existence is false; they usurped a greatness that they were unworthy of. That is why the Navi calls them 'Katan' and 'Bazuy' (small and disgraceful). Maharal (Derush l'Shabbos Ha'Gadol, p. 230) Although "Esav" equals "Shalom" in Gematriya, he is at peace only with himself; he cannot have peace with others.
What is the significance of the fact that Moshe would stand on top of the hill (Rosh ha'Giv'ah)?
Targum Yonasan: The following day, while Yehoshua led the army to war against Amalek, Moshe would fast and pray on the merit of the Avos ("Rosh") and the Imahos ("Giv'ah"). 1
Refer also to 17:12:3:3**.
Why did Moshe mention his staff?
Seforno: He was instructing them to watch his staff, via which he would direct them when to pray. 1
Targum Yonasan: This was the staff with which he had performed miracles before Hashem. 2
Ramban: When Moshe saw Amalek from the top of the hill, he stretched out his staff to bring upon them the 'plagues of pestilence, sword and destruction.' 3
Seforno: Much in the same way as they waved the cloths in the large Shul in Alexandria (for the people to answer 'Amen' - see Sukah 51b).
And with which he would now perform another miracle.
Ramban: Like Yehoshua would do later when he stretched out his spear over Ay (see Yehoshua 8:18).
Why did Moshe need to engage in all the unusual above-mentioned strategies and Tefilos when fighting Amalek?
Ramban #1: Because, as opposed to the Amalekim, who were seasoned warriors, Yisrael, who had never been exposed to war, were totally inexperienced in warfare, 1 and because they were 'thirsty and weary', as the Torah writes in Ki Seitzei (Devarim 25:18).
Ramban #2: Because he was afraid of Yaakov's blessing, 2 that Esav would live by his sword (Bereishis 27:40). 3
Ramban: As the Pasuk indicated at the beginning of the Parshah, 13:17 .
Ramban: On account of which Amalek (Esav's grandson) would be the first and the last to fight with Yisrael, and following which Esav (Edom) was responsible for the destruction of the second Beis-ha'Mikdash and the current Galus. And when he (Esav) and his cohorts are destroyed, we will be redeemed once and for all.
Ramban: And everything that Moshe and Yehoshua did with Amalek in the first battle, Eliyahu and Mashi'ach ben Yosef will do in the last battle with them. And that explains why Moshe went to such lengths here.
QUESTIONS ON RASHI
Rashi writes: "From here we derive that 'one should consider the honor of one's student as dearly as his own; one's colleague's honor like his awe of his teacher; and the awe of one's teacher like the awe of Heaven' (Avos 4:12). Why is this?
Gur Aryeh: A student is connected with the teacher; in that he could not be a teacher without a student! Therefore, he must put his student's honor on par with his own. A colleague increases wisdom, for "two are better than one" (Koheles 4:9) - and he is in that respect like a teacher. One's teacher instills not only wisdom, but fear of Heaven - and he must be honored as such. 1
Maharal (Derech Chayim p. 184, to Avos 4:12): a. "To be a "colleague" means a mutually beneficial relationship; because a teacher also benefits from the student, he must be respected on par with a colleague (i.e. because of this aspect of connection, they are as equals in that regard.) b. Colleagues complement and perfect one another, and in this respect a colleague is like a teacher. c. Hashem is the Prime Cause of a person; the same is true of what a teacher is to his student.
Gur Aryeh explains all three relationships as "Kavod," honor, although the Mishnah also discusses "Mora," fear and awe.
Rashi writes: "'Choose for us Anashim' - [i.e.], Giborim (mighty ones), who fear sin; such that their merit will assist them." Why explain this way?
Gur Aryeh: The term "Anashim" (or in singular, 'Ish') implies Gevurah (strength). 1 A person who fears Hashem is called an 'Ish,' because he cannot be enticed by any person, nor by his Yetzer ha'Ra, to sin. As Chazal teach in Avos 4:1, "Who is a Gibor? One who conquers his Yetzer." 2
Gur Aryeh: As in Melachim I 2:2 . Also see above, 16:20:1.1:1** .
Maharal (Derech Chayim p. 161, to Avos 4:1): Only he is truly a Gibor. Someone who merely overpowers his fellow-man, is only a Gibor relative to the defeated party; whereas a person who overpowers his Yetzer is inherently great.
Rashi writes: "'Choose for us Anashim' - Alternatively, [choose] Anashim ... who know how to counter-act sorcery - because the Amalekites were sorcerers." Why interpret thus?
Gur Aryeh: The difficulty in the simple explanation, is that all of Bnei Yisrael were Giborim! Who were the "Anashim" that Yehoshua was supposed to select? Rather, he would need Giborim for combatting Amalek specifically - to cancel their magic spells.
