What is the meaning of, "Ki Yad al Keis Kah ... "?
Rashi, Ramban #1 (citing Midrash Tanchuma), Targum Onkelos and Targum Yonasan: It means that Hashem's Hand is raised to swear by His Throne, that He will personally continue to fight Amalek and to treat him like an enemy forever.
Ramban #2 (citing R. Yeshu'a, cited in the Ibn Ezra) 1 : The battle against Amalek will take effect when there will be a king 2 (Sha'ul) sitting on the throne of Hashem. 3
Ramban #3 (according to Kabalah): "The Hand which is on the Throne of Hashem" refers to the Midas ha'Din shel Ma'alah, which denotes Hashem's battle against Amalek in all generations. 4
Seforno: The reason that Moshe Davened to Hashem to be his champion 5 was because Hashem swore to fight Amalek from generation to generation, and Yisrael are obligated to fight His battles in every generation.
Rashbam: Moshe is explaining why he called the name of the Mizbe'ach 'Hashem Nisi' - refer to 17:15:2:3 - because it is the way to call a person or an object after the miracle that occurred. 6
Sanhedrin 20b: The sequence in the Pasuk teaches us that the Mitzvah of appointing a king 7 comes before that of fighting Amalek. 8
Mechilta: As soon as Hashem sits on His Throne, He will make battle with Amalek.
Sifrei (in Ki Seitzei): From here we learn that Hashem swore 9 by His Throne of Glory that not leave over anything that belongs to Amalek under the Heaven.
See Rashbam's objection to this explanation.
Ramban: Since "Keis Kah" (Kisei Hashem) is synonymous with the king of Yisrael. See Divrei Hayamim I 29:23.
Seforno: The Gemara states in Sanhedrin 20b, that 'Yisrael were commanded three Mitzvos upon entering Eretz Yisrael - to appoint a king, to wipe out Amalek, and to build the Beis-ha'Mikdash. See also Torah Temimah, note 16.
Rashbam: Like we find 'Eliezer' - in Parshas Yisro (Shemos 18:4); 'Imanu Keil' - in Yeshayah 7:14 (and "Keil Elokei Yisrael" - in Bereishis 33:20, see 33:20:1:1).
Sanhedrin (ibid.): Since Kisei is synonymous with Malchus, as the Pasuk writes, "va'Yeishev Shelomo Al Kisei Hashem, l'Melech" (Divrei Hayamim I 29:23).
See Torah Temimah, note 17.
See Torah Temimah, note 19.
Why did Hashem spell the words "Keis" without an 'Alef;' and why did he say "Kah" and not the full Name 'Havayah'?
Rashi and Ramban (citing Midrash Tanchuma): He swore that neither His Name nor His Throne will be complete until the Name of Amalek is erased. 1
Rashi: As the Pasuk indicates in Tehilim 9:7-8.
What are the implications of the words "mi'Dor Dor"?
Rashi (to Yeshayah 34:10): It implies from the generation of Moshe until the generation of Shaul; and from the generation of Shaul until that of Melech ha'Mashi'ach. 1
Ramban: It implies that every king of Yisrael is obligated to take the battle against Amalek.
Targum Onkelos: It means that Hashem will destroy Amalek from all the generations of the world.
Targum Yonasan: It means that Hashem swore that He would destroy Amalek from three generations - 1. from this world; 2. from the generation of Mashi'ach; 2 3. from Olam ha'Ba (after Techiyas ha'Meisim).
Mechilta: Hashem swore by His Throne that if someone comes from any one of the nations to convert, one accepts him - but not from Amalek and his family. 3
See also Ba'al ha'Turim.
See Na'ar Yonasan.
See Torah Temimah, note 20 - The Mechilta learns this from the fact that the words "mi'Dor Dor" are written without a 'Vav', and, bearing in mind that 'Dalet' and 'Gimel' are interchangeable, "Dor" can be read as 'Ger.' See Torah Temimah, who elaborates.
Why must the war against Amalek be eternal, "from generation to generation?" Isn't it possible that Amalek would someday change?
Maharal (Gevuros Hashem, end Ch. 42, p. 161): The very Tzurah 1 of Amalek is that they stand in opposition to Yisrael (due to our sanctity and the great spiritual standing we acquired at the Yam Suf). 2 This is Amalek's definition, which will never change.
When Maharal uses the term "Tzurah" (lit. 'form'), it means the purpose that serves as a definition; or the way its potential is actualized. Refer to 14:15:4:1* and to 14:13:4:1* .
Why is Amalek punished more than all the other nations who attacked Yisrael?
Ramban: Because all the other nations stood in awe of Hashem when they heard about the miracles of Keri'as Yam-Suf, 1 whereas Amalek came from afar to attack Yisrael in total defiance of Hashem. 2
As the Torah described above - in 15:14-15.
Ramban: As the Torah testifies - "and he did not fear Hashem" (Devarim 25:18).
After Bnei Yisrael arrived in and settled Eretz Yisrael, they were commanded three Mitzvos; a. to appoint a king; b. to wipe out Amalek; c. to build the Beis Hamikdash (Sanhedrin 20b). Why in that order?
Maharal (Chidushei Agados Vol. 3, p. 138, to Sanhedrin 20b): Upon reaching Eretz Yisrael, they became a complete nation; therefore they were to appoint a king, who is a nation's completion. Once there is a king - whose task is to remove any opposition to his nation - they must wipe out Amalek. Then, when they were thus completed and whole in the lower realms, they could also become completed Above - by building the Beis Hamikdash, so that the Shechinah could reside with them. 1
Maharal (ibid.): These three aspects of completion each build upon the other. Compare to Maharal (Derush l'Shabbos Ha'Gadol p. 230) - [The word Sheleimus (wholeness) is the same root as Shalom (peace)]. These three stages of the Sheleimus of Yisrael represent wholeness of self; peace from external enemies; and peace between Yisrael and their Father in Heaven. The order is specific - First they must fulfill their own identity with a king; then they would have the power to repel any enemy that opposes them; and finally the Shechinah would dwell among them, and the Throne of Hashem's Sovereignty here with us, upon the earth.
QUESTIONS ON RASHI
Rashi writes: "He said' - i.e. Moshe [said]." But we see that this Pasuk will reference Hashem's oath; perhaps it was Hashem who said the Pasuk as a whole?
Gur Aryeh: The subject of the preceding verse was Moshe - "Moshe built a Mizbe'ach." Therefore, the pronoun "he said" in our verse must still be referring to Moshe.
Rashi writes: "Hashem swore that neither His Name, nor His Throne, will be complete, until the name of Amalek is wiped out entirely." What does "complete" mean in this context?
Gur Aryeh: Hashem's Name is always complete in its essence; yet that completion cannot be found among us - so long as the offspring of Esav (Amalek) remains in the world. Amalek is eternally in opposition to Yisrael; the two are diametric opposites - when one rises, the other falls. 1 We refer to Hashem's Name as the 'Shem Ha'Meyuchad,' the Unique Name (lit., the Name of Unity) - i.e. nothing else in existence can have this name. 2 Esav and his offspring oppose Hashem's Unity; they represent duality and division; such that the Name is not to be found in its complete state in this world. 3 Neither is Hashem's Throne complete - as the throne represents sovereignty. 4 The throne is also an expression of unity, by which a king is set apart from the people as unique with no equal. As Chazal put it, "two kings cannot share the same crown." Hence, Hashem's Sovereignty will not be in a state of completion, because of the duality in the world, until the offspring of Esav is finished off; and then - "on that day Hashem will be One, and his Name, One" (Zecharyah 14:9). 5
Rashi to Bereishis 25:23.
In explanation - Hashem's Unique Name (Havayah) has the meaning that He makes everything exist (Mehaveh es ha'Kol), and everything is from Him (see below, 17:16:2.5:1 ).
As long as there is duality in the world, in opposition to Hashem's Sovereignty, then His Name is not fully revealed. Gur Aryeh adds that other nations can share something in common in Yisrael, and as such, they do not hold up the Name's completion. Compare to Maharal (Gevuros Hashem, Intro. #3, p. 20) - Hashem has "Mamlachah" (sovereignty), and "Misnasei" (He is upraised and exalted) (Divrei Hayamim I 29:11). To be a 'Nasi' means the nation is below him by virtue of stature and loftiness; whereas a 'Melech' actually rules the people, thus he stands apart from them - such that a Melech is greater than a Nasi. Hashem is Melech, because His creations need His sovereignty; and He is 'Misnasei' in that He rises supreme over all of them. (Maharal (ibid.) is commenting on Gemara Berachos 58a - "... 'Lecha Hashem ha'Mamlachah' - at the war against Amalek; 'v'ha'Misnasei' - at the war of Gog u'Magog." The rebellion of Gog u'Magog will not be against Hashem's sovereignty as Melech (which is Amalek's goal), but rather, against His loftiness as Nasi - that they will try to rise above Him.)
As in Bereishis 41:40; Tehilim 89:37.
Gur Aryeh: We use the verse "Shema Yisrael" as one of the Malchuyos verses on Rosh Hashanah - meaning that His Unity is His Sovereignty. We follow our daily recitation of "Shema Yisrael" with "Baruch Shem Kevod, etc.;" and Chazal refer to this as "Kabalas Ol Malchus Shamayim."
Rashi writes: "Hashem swore that ... [only] when Amalek's name will be wiped out, will His Name be complete and His Throne complete." Gur Aryeh cites the Pasuk, "Hashem will then be King over all the earth; on that day Hashem will be One, and his Name, One" (Zecharyah 14:9). What Oneness will take place on that day?
Maharal (Derech Chayim p. 110, to Avos 3:1): Being that Hashem is One, it would be fitting that our Yetzer ha'Ra - which causes two disparate, conflicting forces within us - to be removed! And indeed, it will be removed in the future, on the great day when Hashem's Sovereignty is revealed. During this world, however, the Yetzer ha'Ra will not be removed, and we must combat it. 1
Maharal (ibid.): Gemara Berachos 5a gives strategies for when one's Yetzer seems to be overpowering him - one of which is to proclaim Hashem's Unity, by reciting Shema Yisrael. See Maharal (Nesivos Olam, Nesiv Ko'ach ha'Yetzer, beg. Ch. 3, p. 127) - Hashem is One in His world; but because of the Yetzer ha'Ra we cannot see this. By reciting Shema and proclaiming His Oneness, the Yetzer disappears. (Compare to Maharal in Chidushei Agados Vol. 3, p. 159, to Sanhedrin 43b). Also see Maharal in Ohr Chadash (p. 203, to Esther 8:17) - "Many of the nations of the land made themselves as Jews." It is Amalek who impeded the Oneness of Hashem. When Haman fell, many recognized His Oneness and sought to convert. Ibid. (p. 109, to Esther 2:5) - Mordechai is introduced as "Ish Yehudi;" read this as 'Yechidi.' Mordechai unified the Name of Hashem in the world; hence Chazal say, "one who denies Avodah Zarah is called a 'Yehudi'" (Megilah 13a). Ibid. (p. 207, to Esther 9:10) - The ten sons of Haman were all killed 'as one' (and therefore their names are read in one breath), and hung 'as one' (Megilah 16b). Amalek opposes the Unity of Hashem; it is Hashem who brought their downfall 'as one.' Ibid. (p. 213, to Esther 9:22) - On Purim we send Mishlo'ach Manos and give Matanos la'Evyonim, because when Yisrael is one unified nation, they cleave to Hashem, who is One - and that is the victory over Amalek!
Rashi writes: "Hashem swore that ... [only] when Amalek's name will be wiped out, will His Name be complete and His Throne complete." Gur Aryeh cites the Pasuk, "... on that day Hashem will be One, and his Name, One" (Zecharyah 14:9). The Gemara (Pesachim 50a) illustrates this in practical terms - "'Hashem will be One' - In this world, upon hearing good news one recites "Ha'Tov v'Ha'Meitiv," but on bad news one recites "Dayan ha'Emes;" whereas in the world-to-come, all will be Ha'Tov V'ha'Meitiv. 'And His Name, One' - In this world, Hashem's Name is written as Havayah, but pronounced as the Name of Adnus (mastery); whereas in the world-to-come, all will be One - it will be read and written as Havayah." Why is this so?
Maharal (Netzach Yisrael, beg. Ch. 42, p. 173): Hashem acts as One towards the world. When we perceive tidings as good or bad, it is not due to any change within Hashem Himself, but rather only due to our perspective as the recipients. Whatever physical beneficence we receive does not emanate from his True Name - for it is far removed from anything physical. When writing Hashem's Name we refer to Hashem's true self; whereas by reading it out loud we express how He is comprehended by His creations. Therefore, in this world, we must pronounce it using the Name that means Adon ha'Kol (Master of all). The physical world that we inhabit, is like a curtain that separates between Hashem and man. 1 It is fitting that we substitute the Name meaning mastery - which indicates this separation, just like a slave is by definition set apart from a master. 2 In the World-to-Come, however, man will no longer be physical, but more similar to a Mal'ach. With the curtain removed, man will be able to pronounce the Name. 3
Chazal, cited here by Rashi, tell us that 'on that day' of Amalek's destruction, Hashem's Name will be complete. In Pesachim 50a, Chazal tell us that 'on that day' we will recite even over seemingly bad tidings, 'Ha'Tov v'Ha'Meitiv." Putting both ideas together - it is the presence of Amalek that prevents us from seeing the inherent good in the bad tidings; they represent duality in the world (i.e. saying that there is truly evil). When Amalek is wiped out, Hashem's unity will be revealed; we will pronounce Hashem's Name as it is written (Havayah); and we will see that everything is for good.
Because we are physical, there is a barrier between us and Hashem (as between a slave and his master; see below). That is why we cannot address Hashem with the Name Havayah, rather with that of Adnus. That is also why we cannot see the Unity in Creation - i.e., that even the seemingly bad tidings are in truth 'Ha'Tov v'Ha'Meitiv.' See our comments to the beginning of Parshas Va'era, Shemos 6:2:2.2 . Also see Maharal (Chidushei Agados Vol. 3, p. 223, to Sanhedrin 99a) - When Hashem's Name is pronounced as it is written, the world will operate above the rules of nature (to one opinion in the Gemara); then Hashem will be with our world fully.
In Maharal's terminology; in one respect, our relationship with Hashem is how the Alul associates with the Ilah (i.e. the creations to the Creator) - just as a son is connected to his father. Yet in another respect, they are distinct; one is the Cause and the other is the effect - a connection more similar to a master and servant.
Rashi writes: "Ki Yad Al Kes Kah - Hashem swore that neither His Name, nor His Throne, will be complete, until the name of Amalek is wiped out entirely." What then is the meaning of the 'incomplete' two-letter Name, Yud-Kei?
Maharal (Ner Mitzvah, p. 9): Yud is the smallest of letters, it cannot be sub-divided. It alludes to Hashem's Unity, which allows no division. 1 The letter Hei is written as a letter Dalet with a dot. The Dalet component represents spreading or extending. 2 The extra Yud/dot which makes it a letter Hei, teaches that Hashem, Who is One, His power extends over everything that has spread in all directions; unifying everything. 3
For example, the four directions (Dalet has the value 4). (Also see Shabbos 104a - The leg of the Dalet extends back towards the Gimel - CS).
Maharal (ibid.; see Menachos 29b, and Rashi to Bereishis 2:4): The next world was created with the letter Yud, where Hashem is absolutely One; whereas this world was created with a Hei - as it contains multiplicity, which is to be unified (in His service). Also see Maharal in Netzach Yisrael, Ch. 3 - Hashem's Unity dictates that His creation must likewise be unified. Therefore, Creation contains a "Reishis" aspect, via which everything else was influenced - such that any division among the creations is from the creations/recipients themselves (As for what this Reishis is, see Rashi to Bereishis 1:1; refer to Bereishis 1:1:2:1). Also see Maharal (Derech Chayim p. 235, to Avos 5:6) - The Name Kah includes the full Name Havayah in Gematriya. The value of the full Name is 26; and spelling out the names of the letters (Gematriya b'Milu'o) Yud and Kei also yields 20 + 6 = 26. Thus, Maharal (ibid.) interprets the Pasuk, "Until when will the wicked exult... They say, Kah will not see, and Elokei Yaakov will not understand" (Tehilim 94:3, 7). The Mizmor expresses astonishment, that the wicked imagine that Hashem does not see their deeds, when indeed Hashem is Everything (as the Name Kah includes Shem Havayah), and nothing is hidden from Him. This can be explained as above - In this world, Hashem's Name and His Throne are not complete, and therefore the wicked imagine that they can conceal their deeds from Hashem. But in truth, even in this world, Hashem's Name can be found in full - albeit hidden. It will not last forever that "all the evil-doers raise themselves up" (ibid.); because ultimately they will see that "His Sovereignty rules over all" (ibid. 103:19).
Rashi writes: "[Only] when Amalek's name will be wiped out, will Hashem's Name be complete." What is the meaning of Hashem's complete Name (Havayah)?
Maharal #1 (Derush Al ha'Teshuvah, p. 79): The four letters of Hashem's Name correspond to four ways we may describe and recognize Hashem's existence. a. Hashem is corporeal; He has no Guf or physical dimensions. This is represented by letter Yud, with no minimum width or height. 1 b. His existence is necessity. 2 The name of letter 'Hei' means, 'There you have it!' - an existing entity .c. Hashem is eternal, with no beginning or end. The letter Vav is straight; and a straight line has no endpoints. 3 d. Everything else that exists, gets its existence from Him. The second letter Hei indicates this. 4
Maharal #2 (Nesivos Olam, Nesiv ha'Emes Ch. 1, p. 199): a. The beginning Yud means that He is One (like the structure of the Yud that cannot be sub-divided); and that He preceded everything (i.e., that prior to Creation, "He was One and His Name, One"). b. The first Hei conveys that Hashem created the world (with the letter Hei). 5 c. The Vav illustrates how Hashem upholds the world constantly, allowing it to veer neither right or left (letter Vav appears like a staff standing upright). d. The final Hei means that Hashem is constantly renewing the act of Creation.
Presented as a graph, a line has one direction (length); a plane has two (length and width); and an object three (also height). The Yud represents a point, which is infinitesimally small, with no dimensional space. (EK)
The existence of everything else is dependent upon Him; whereas the existence of Hashem depends upon no one else.
Refer to Bereishis 49:33:4.1:2.
As above, the letter Hei means existence. For more about the meaning of the Name Havayah, see our comments to Shemos 3:14-15, based on Gur Aryeh and elsewhere in Maharal. In summary, The Name Havayah (in contrast to the Name Ehkyeh said prior to the Exodus) conveys the truth of Hashem's conduct, which is not dependent upon His creations. He is the absolute good, Who bestows upon all of existence. [At the outset of Creation, there were not yet any creations who could be judged by their choices and deeds. Hence, the impetus for Creation is Hashem's simple will to bestow good - irrespective of the worthiness of the creations who will receive it. All aspects of Hashem's direction for the world emanate from this Name - to ultimately bring it towards the absolute good.] Also see Gur Aryeh to Shemos 6:2 - The name Havayah means that He was, is, and will be (Hayah, Hoveh, v'Yihyeh). His existence is in all times, throughout which He is One and unchanging.
See note 3 to the preceding question; and our commentary on Rashi to Bereishis 2:4 (DH b'Hibare'am).
