English translation — בשלח ג

A.

At the end of our parshah,

by the war with Amalek,

Rashi stands on the words "And Moshe's hands were heavy"¹,

and explains: "Because he was negligent in the mitzvah²

and appointed another in his place, his hands became heavy"³.

The explanation of this simply is: Rashi comes to explain,

that although from the wording "And Moshe's hands were heavy" — present tense — it implies,

that this was by him then a constant state

(due to his old age⁴),

Rashi explains that this is not so,

rather it happened then because of a reason: "Because he was negligent in the mitzvah etc.⁵

his hands became heavy"⁶.

One must, however, understand:

In P. Shemot⁷,

on the verse "And it came to pass on the way, at the lodging place, etc., and He sought to kill him",

Rashi explains "

(And He sought to kill him)

Moshe,

because he had not circumcised his son Eliezer,

and because he was negligent he was punished with the death penalty,

it is taught: Rabbi Yosi said,

heaven forbid he was not negligent, but he said etc. The Holy One, blessed be He, commanded me etc."

And since Rashi does not say on the second explanation that this is a derash and the like

(not exactly the plain meaning of the verse)⁸,

it is understandable,

that also according to the plain meaning of the verse another explanation is required to secure that "heaven forbid he was not negligent" — that is, why does Rashi say here simply,

that "he was lax in a commandment" and was therefore punished,

and does not even bring a second explanation,

which would negate the matter of negligence regarding Moshe?

Further: also according to the first explanation in Rashi

(there)

is not understood: since Moshe was already punished regarding a matter of negligence in a mitzvah — it is therefore understood and simple,

that from then on Moshe was careful that by him there should not be, heaven forbid, any matter of negligence in a mitzvah.

Now how is it here

(Rashi explains that it is)

was by Moshe a matter of "he was negligent in a mitzvah"⁹?

B.

In the midrashim of Chazal there are also other reasons why "his hands were heavy":

a)

In Targum Yonatan¹⁰

it stands that this is because he postponed the war to "tomorrow" "and he did not hasten on that day"¹¹.

b)

Another reason stands¹²

: "the hands of Moshe became heavy because of the sins of Israel who said¹³

is Hashem etc."

That which Rashi does not bring the first reason

(at least as a second explanation),

is understood,

because

(although in its content it is like the reason that Rashi says in his explanation — a matter of the opposite of alacrity regarding Moses; but)

the reason is not plausible in the plain sense of the verse — that <b>out of laziness </b>the thing was not done until the next day!

It is, however, not understood,

why does Rashi here not learn the reason "because of the sins of Israel",

according to which it is not "Moses was delayed"<sup>14</sup>?

And in particular, since in our case "the sins of Israel" is not a novelty — this was already said <b>earlier</b> in <b>Rashi's commentary</b><sup>15</sup>,

that the entire reason for the war of Amalek is that which the Jews said "Is the Lord in our midst?";

it is therefore more fitting to learn

(at least as a second interpretation)

that "And Moses' hands were heavy" is because of "the sins of Israel",

about which the Torah already told,

before adding that this is because of a matter of "he became lazy" regarding <b>Moses</b><sup>16</sup>.

3.

The difficulty in Rashi's commentary

(that he became lazy

(Moses)

in the commandment and appointed another in his place)

becomes even greater¹⁷

In parshas Pinchas¹⁸,

on that which Moses asked of the Most High "Let the Lord, God of the spirits of all flesh, appoint

a man over the congregation, who will go out before them and come in before them, etc.",

is <b>Rashi</b> explaining¹⁹

: "Not like the way of the kings of the nations, who sit in their houses and send their armies to war, but rather like what I did, that I fought against Sihon and Og."

That is,

that by Moses it was clear,

that an “Ish al Ha’edah” must himself &lt;b&gt;go out &lt;/b&gt;to war; and moreover,

Moses brings as an example in this his &lt;b&gt;own &lt;/b&gt;actual conduct — “like I did, that I fought against Sichon and Og”

(although this was at the &lt;b&gt;end &lt;/b&gt;of his days)

— is indeed most perplexing: how does it happen that being the “Ish al Ha’edah” and about forty years younger at the war of Amalek, Moses “became lazy”?

So from this very thing it is proven,

that the matter of “became lazy” at the war of Amalek is no contradiction to that which an “Ish al Ha’edah” must himself go to wars,

and to that which Moses himself conducted himself thus at the war of Sichon and Og.

4.

will one understand this with the introduction of the precision in the language of Rashi's commentary here,

where he changes from the language that he says in his commentary on Parshat Shemot mentioned above: a)

there Rashi says "she'nitrashlu",

and here — "she'nit'atzlu".

b)

in his commentary on Parshat Shemot it stands "she'nitrashlu" without qualification,

and in his commentary here — "she'nit'atzlu &lt;b&gt;bamitzvah&lt;/b&gt;".

The difference between negligence and laziness is&lt;sup&gt;20&lt;/sup&gt;

: Negligence means &lt;b&gt;general &lt;/b&gt;carelessness,

which causes that one puts off doing something that&lt;sup&gt;21&lt;/sup&gt;

; laziness is a sluggishness regarding&lt;sup&gt;22&lt;/sup&gt;

a particular action

(doing,

going,

getting up from sleep and the like)&lt;sup&gt;23&lt;/sup&gt;,

and consequently the required alacrity is lacking.

In our case, however, by Moses it was not mere laziness, heaven forbid,

but "he was lax &lt;b&gt;in a mitzvah&lt;/b&gt;" — regarding the mitzvah about which it speaks here,

this means a matter of laziness,

as follows.

5.

The explanation of this:

The reason that Moshe did not go into the war is,

according to the simple understanding,

was not a matter of negligence or

(even)

laziness, G-d forbid²⁴,

but because he

Held that he is not suitable

(— a son of eighty years&lt;sup&gt;25&lt;/sup&gt;)

to be a veteran.

And moreover: going at the head of the army men and leading in war is suitable for those who are in the age of veterans&lt;sup&gt;26&lt;/sup&gt;,

which according to Torah is from a son of twenty until a son of sixty&lt;sup&gt;27&lt;/sup&gt;.

And although that Moshe Rabbeinu carried out in that time all the signs and wonders,

many of which were connected with strength and might etc.²⁸

; moreover: in the war with Sichon and Og, Moshe Rabbeinu himself went at the head of the men of the army,

demonstrating

(as indicated in Rashi²⁹)

extraordinary heroism — and this,

being already at an age close to one hundred and twenty years³⁰

— is

But here the situation was entirely different:

The conduct of the Above with Jews until the war with Amalek was not according to nature,

but in a miraculous manner — beginning from the signs and wonders in Egypt,

the Exodus from Egypt and the Splitting of the Sea afterwards,

and then the descent of the manna and the quail,

which came in a miraculous manner from heaven and fed all Jews.

Coming however to Rephidim,

where Jews said "Is the Lord among us or not",

the conduct of the Above with Jews was not in the manner of open miracles,

but,

as Rashi says at the beginning of the portion of Amalek,

that "He juxtaposed this portion to this verse to say: Always I am among you and ready for all your needs, and you say 'Is the Lord among us etc.'? By your lives, the dog comes etc.",

and as the language in the parable that Rashi brings: "Throw it off him etc."

D.

H.

The reason for the war of Amalek was the hiding of face of the Above.

And since that Jews were then in a state

(not like before only — )

of hiding of face and opposite of miraculous conduct,

therefore it was required,

that in accordance with this the war also must be waged in an order of a natural war³¹

— that by the soldiers

Should be &lt;b&gt;chosen&lt;/b&gt;&lt;sup&gt;32&lt;/sup&gt;,

and especially those who stand at the head of the army,

including also being in the age of strength,

from twenty years old up to sixty years old.

But not so in the war of Sichon and Og,

where the war was above nature,

as the Almighty said &lt;b&gt;explicitly&lt;/b&gt; to Moses&lt;sup&gt;33&lt;/sup&gt;

"Do not fear him, for &lt;b&gt;into your hand I have given&lt;/b&gt; him and all his people and his land, and you shall do to him as you did to Sichon king of the Amorite, etc." —

In a war of "I have given" are not relevant the ways and conduct of nature³⁴.

6.

Moreover: That Moses did not participate in the war

(against Amalek)

was not merely a matter of absence and negation — since this was a war conducted according to the rules of nature,

it must be conducted by Joshua,

and he,

Moses,

must <b>not</b> go to war — rather in this there was also a positive matter.

In a war that is conducted in a natural way, two things are required: a)

the natural effort and action in conducting the war,

which is done by those who are suited for it — mighty men; b)

the giving of power and assistance from the Above in the war.

Because it is understood,

also in the simple meaning of the verse,

that even in the conduct as it is according to nature,

one must have help and assistance from the Above.

On "Choose for us men"³⁵

— "mighty men and fearers of sin, that their merit should assist them"

(Although in the Mechilta before us they are <b>two</b>³⁶

separate statements³⁷)

- because in the war, according to <b>the plain meaning of Scripture</b>, both matters were required: "mighty men" for the physical war,

and "fearers of sin" so that they should have the assistance of the Above³⁸].

And the two matters were in the war with Amalek: a)

physical heroism and natural power,

which is connected with mighty warriors of a young age — led by Yehoshua

(and not by Moshe)

; b)

prayer for the help and assistance from above,

that Jews should be victorious in the natural war — and in this it is understood and simple that Moshe is the most suitable and fitting for this.

And this Moshe said to Yehoshua: "Choose <b>for us</b> men <b>and go out, fight</b> with Amalek tomorrow; <b>I will stand</b> on the top of the hill, and the staff of God in my hand": he warned and emphasized both details that must be in the war: to lead the

war in practice,

for which he appointed Joshua: "Go fight Amalek"; and the prayer to the Holy One, blessed be He,

which Moses took upon himself: "I stand on the top of the hill and the staff of God etc."³⁹,

that on the top of the hill,

he was immersed in fasting

(as Rashi explains on "And Moses, Aaron, and Hur"⁴⁰

: "From here [we learn] that for a fast three are needed to pass before the ark,

for they were immersed in a fast"),

"And his hands were faithful,"

"spread out to the heavens <b>in prayer</b>"⁴¹.

And from this side

(comes additionally in the reasoning of Moshe's not going into the war)

(a)

Immersed in fasting and weakened — is not suitable to go to war⁴²

(b)

Being "with the head

of the hill" with the staff of God and with the raising of his hands,

the Jews could see him and through this had additional strength and might in the war⁴³.

7.

Even though that Moshe did not go to war because that so <b>must </b>be

The conduct in <b>the </b>war,

Nevertheless, "his hands were made heavy" and Rashi gives the reason "because he was negligent in the mitzvah and appointed another in his place":

Since it is about a command from the Most High,

Moshe did not need to make calculations,

but rather to go out to wage war with Amalek,

Ay,

one must pray — and Moshe is the one who is suited for this — he could take along in the war the staff of God and there,

on the battlefield,

pray a short prayer⁴⁴.

And as we already learned earlier regarding the splitting of the Red Sea,

that when the Jews were in a very narrow situation — the Egyptians were "behind them" and the sea "before them" — and Moshe stood to pray,

the Most High reminded him⁴⁵

"Why do you cry out to Me? Speak to the children of Israel and let them journey,"

as Rashi explains "The Holy One, blessed be He, said to him: It is not the time now to prolong in prayer, for Israel is in distress."

And therefore,

although Moshe had the reasons why he himself did not go to war⁴⁶,

and the considerations were

(not for himself,

but as it is fitting for the benefit of the war

and its victory — that he should be immersed in fasting and pray on the top of the hill,

as above at length; and in addition he warned and "appointed another <b>in his place</b>" — a person's agent is like himself⁴⁷

— which in another case would have been a fitting conduct for Moshe Rabbeinu —

Nevertheless,

since here it speaks about a divine command,

Moses' conduct is considered⁴⁸

as a matter of "we became lazy

(regarding the manner of conduct that is required)⁴⁹

<b>in a mitzvah</b>" — the readiness and alacrity⁵⁰

to perform a mitzvah⁵¹.

And for this reason his punishment was "measure for measure"⁵²,

"his hands became heavy" — that it was difficult for him also that which he did as participation in the war,

that which "his hands were spread out to heaven in prayer"⁵³.

ח.

And one should add to this:

By Moshe, too, there was not applicable, heaven forbid, a matter of calculations at the time that he had a command of G‑d — but in our case, one does not find in the verse that the message "Go fight with Amalek" was an explicit command⁵⁴

from above—

stands⁵⁵

; and therefore one can say that when there would have been such a command, Moshe himself would have immediately fulfilled the command⁵⁶.

Since there was no command from the Above about this,

rather Moshe Rabbeinu,

the shepherd of Israel,

did this as a thing understood by itself: when gentiles attack Jews,

one must go out⁵⁷

to war to defend Israel⁵⁸

(And it can be said that even according to the conclusion that Amalek could wage war only with those "lagging behind you,"

with the Jews who

were outside the cloud⁵⁹,

Moshe Rabbeinu held,

that one must immediately go out to defend the Jews,

whichever Jews they may be,

and as was the conduct of Moshe while still in Egypt, that immediately after "And Moshe grew up and went out to his brothers,"

it was that as soon as "And he saw an Egyptian man striking a Hebrew man, one of his brothers," Moshe Rabbeinu did not consider the level of that Hebrew man,

rather — "And he struck the Egyptian"⁶⁰).

And therefore,

since Moses did this as a thing understood by itself

(not as fulfillment of an explicit command from G-d)

he assumed that this does not require an order of conduct without calculations as with an explicit command.

By the Most High, however, this was counted as a matter of "we were negligent &lt;b&gt;in the commandment&lt;/b&gt;"⁶¹,

because when gentiles come to wage war with Jews,

it is

(even before the giving of the Torah)

a commandment — and a most great commandment — to go out to war to defend Israel — and it must be done without any deliberations and calculations

(although in the case at hand there was no command from the Most High for this).

9.

From this commentary of Rashi there is a wonderful lesson in the service of man:

It is understood that that which every matter

And the particular in Torah is an eternal directive⁶²

in all times and in all places,

is this in a special manner,

with greater emphasis and greater intensity,

in the matter of the war with Amalek; and as this expresses itself in several matters,

and among them:

a)

There is an explicit commandment⁶³

"Write this <b>remembrance</b> in a book",

that is,

that is,

that the superiority and advantage of a remembrance <b>in writing</b>,

due to that which "whatever is written in the Torah becomes eternal"⁶⁴,

is this regarding the war with Amalek with greater force and superiority,

because there is upon this a special commandment.

b)

In the word of G-d itself it is said⁶⁵

with an emphasis on the matter of constant and eternal — "War for G-d against Amalek from generation to generation";

Until that the matter of the eternality of this war expresses itself in a commandment literally: It is a positive commandment from the Torah "to remember <b>always</b> his evil deeds"⁶⁶,

and it is a commandment to remember the deed of Amalek every day

(according to several opinions⁶⁷).

From this it is understood,

that not only the content of the war with Amalek is an eternal matter

(in spiritual service),

but also the manner of the war — how the war must be waged — is an eternal lesson.

And moreover it is relevant in the time of the heels of Mashiach,

as it is stated in Targum Yonatan on the verse "war for Hashem with Amalek from generation to generation",

that one of the

(three general)

generations

(of the obliteration of Amalek)

is "the generation of the heels of Mashiach".

10.

One will understand this by first clarifying a general question in this matter:

Why does the Torah relate at all that "And Moshe's hands were heavy",

that Moshe became sluggish?

There is, after all, a principle that even regarding the deficiency of an unclean animal the Scripture does not speak⁶⁸,

and all the more so regarding human beings,

and especially the Children of Israel,

and most especially — Moshe Rabbeinu,

the chosen one of all the human species⁶⁹

From this itself it is understood,

that also this is an eternal instruction in the spiritual war with Amalek that is in every generation.

The explanation in this:

Amalek in his war was able to harm only those Jews among whom there was a weakness in faith in G-d; and,

as above,

as it says in the verse

(in Parsha Ki Teitzei)

"and he cut off the tail of you

(only)

all the stragglers behind you",

which means,

as Rashi explains "those lacking strength because of their sin that the cloud was vomiting them out",

only those who were outside the cloud.

But the Jews who were found inside,

them Amalek could not touch.

And the content and matter of this

(in spirituality)

is in all generations.

Most of them, of the Children of Israel, find

themselves "within the cloud" — in the boundary and "inside" of Torah and mitzvos,

and in general — connected with the Above,

each one according to his standing and situation,

and the "cloud" — Torah and mitzvos — protects Jews from all⁷⁰

foreign winds,

that blow from outside the boundary of holiness,

and especially from "Amalek" that brings coldness "asher korcho"⁷¹

in matters of Judaism⁷².

There are Jews,

who for various reasons are not within the cloud — their order of life is for now not yet entirely in accordance with the instructions of the Torah and therefore Amalek can

(gematria doubt⁷³)

have access to them and cast into them doubts etc. in faith in the ability of G‑d and coldness

("asher korcha")

in matters of holiness etc.

It can therefore be the case,

that such a Jew who finds himself "within the cloud" should think to himself: what connection do I have with those who find themselves outside of the cloud,

he thinks,

that those Jews have no connection to him.

Granted, those who are "within the cloud",

they study Torah and fulfill commandments,

but they lack in the perfection in this; or even a simple person,

who is on the level of "hewer of your wood ..

drawer of your water"&lt;sup&gt;74&lt;/sup&gt;

— it is nevertheless,

that for him,

being from

the "your heads, your tribes",

this is

(according to "his knowledge")

a descent to have to do with such a Jew and to help him out of his situation,

but nevertheless he does it,

since after all it is about one who is with him in one "within the cloud".

But what connection does he have — he argues — to that which is found "outside the cloud"?! With it he does not want to have to do.

At most he will add to his merit in Torah study or in the work of prayer and the like.

But "go out to fight" to go out from the walls of the study hall or from the walls of the synagogue and set out to seek another Jew in an environment that is "outside the cloud,"

a place where there is no place of fear of Heaven — this seemingly has no place at all.

Who even speaks if he is on a level of "his Torah is his craft"

(to the extent that this is applicable in the present time⁷⁵)

— his reasoning and rationale for negation is even greater and stronger: Is it possible to interrupt in such a manner from Torah study?

! To go out to those who are outside the cloud in order to defend them from the "Amalekites,"

strengthen them in their faith,

distance them from a sin and influence them to fulfill another mitzvah.

On this one has the instruction⁷⁶

of

The first war among Jews going out of Egypt — the war of Amalek — an instruction in all this:

When Amalek comes and attaches himself to a Jew who is located outside the cloud,

even if his being there is due to the fault of that Jew,

as above, because of sins,

the Jews who are located inside the cloud must come out from there in order to protect that Jew in his war against Amalek.

And on the contrary: Who must be primarily⁷⁷

those who must go out to protect Jews from Amalek?

— The “sin-fearing ones,”

that specifically they have the power to wage the war of Amalek; and the one who stands at the head of the war is Joshua,

of whom it was said “Choose for us men and go out

(from the cloud)

fight with Amalek” — that Joshua was “<b>he would not depart from within the tent</b>“⁷⁸,

his Torah was his craft,

and he had to lead the war.

And the Torah adds further,

that even Moses,

who in essence and inwardness led the entire war — <b>he</b> appointed Joshua as <b>his agent</b> to lead the war, and he himself led the war spiritually through his prayer,

"And his hands were faithful until the sun set,"

he was the entire day "in a fast" and stood

"with his hands spread out to heaven in prayer,"

and through this he effected "and Israel prevailed" — but,

despite all this

(in addition to this),

he himself had to go out and participate in the war literally, in its simple sense!

And from this is the lesson also for a great person: it is not enough spiritual participation in the war against Amalek in every generation; he cannot be satisfied with that he will say a chapter of Tehillim that the Jews should return to Judaism,

even though this is a necessity and very lofty etc. etc.; and it is also not sufficient that he should send his emissaries for this — rather he must &lt;b&gt;himself&lt;/b&gt; go out and &lt;b&gt;do&lt;/b&gt; what is necessary to defend the Jews.

And through this conduct,

that one does not go with calculations and reason and intellect

(even though they are of holiness)

in the “you shall surely blot out the memory of Amalek”&lt;sup&gt;79&lt;/sup&gt;,

the Almighty conducts Himself likewise in the “I will surely blot out the memory of Amalek”&lt;sup&gt;80&lt;/sup&gt;,

above calculations and measures and limitations,

and skips over the end and brings the future redemption,

when then will be “the Name is complete and the Throne is complete”&lt;sup&gt;81&lt;/sup&gt;,

very soon and in our time.

(From the sichos of Shabbos Parshas Beshalach and Shabbos Parshas Yisro 5741)