Daf 66a (דַּף ס״ו ע״א)

And this is what Rabbi Yehudah said (וְהַיְינוּ דְּאָמַר רִבִּי יְהוּדָה): what is written (מַאי דִּכְתִּיב) (Isaiah 33) “Your eyes shall behold Yerushalayim, a tranquil habitation, a tent that shall not be moved, its stakes shall never be removed” (עֵינֶיךָ תִּרְאֶינָה יְרוּשָׁלַ͏יִם נָוֶה שַׁאֲנָן, אֹהֶל בַּל יִצְעָן, בַּל יִסַּע יְתֵדוֹתָיו לָנֶצַח). Yerushalayim—this is the Yerushalayim above (יְרוּשָׁלַ͏יִם: יְרוּשָׁלַ͏יִם דִּלְעֵילָּא), which is called “a tent that shall not be moved” (דְּאִקְרֵי: אֹהֶל בַּל יִצְעָן), that it shall no longer be exiled into Galut (דְּלָא יִשְׁתְּכַּח יַתִּיר לְמֵהַךְ בְּגָלוּתָא). And this is the Secret of what is written: “And Yehoshua son of Nun, a youth” (וְדָא הוּא רָזָא דִּכְתִּיב: וִיהוֹשֻׁעַ בִּן נוּן נַעַר).

A youth—surely (נַעַר וַדַּאי): “He would not depart from within the tent” (לֹא יָמִישׁ מִתּוֹךְ הָאֹהֶל), that same tent called “a tent that shall not be moved” (הַהוּא דְּאִקְרֵי: אֹהֶל בַּל יִצְעָן). This teaches that each and every day (מְלַמֵּד דִּבְכָל יוֹמָא וְיוֹמָא), he would draw sustenance from the Shekhinta (הֲוָה יָנִיק מִשְּׁכִינְתָּא), like that upper youth (כְּמָה דְּהַהוּא נַעַר דִּלְעֵילָּא), who does not depart from within the tent and constantly draws from it (לֹא יָמִישׁ מִתּוֹךְ הָאֹהֶל, וְיָנִיק מִנֵּיהּ תָּדִירָא). So too this lower youth (כָּךְ הַאי נַעַר דִּלְתַּתָּא), does not depart from within the tent (לֹא יָמִישׁ מִתּוֹךְ הָאֹהֶל), and draws from it constantly (וְיָנִיק מִנָּהּ תָּדִירָא).

Because of this, when Moshe saw Samael descending to assist Amalek (בְּגִין כַּךְ, כַּד חָמָא מֹשֶׁה לְסַמָּאֵל, נָחִית לְסַיְּעָא לַעֲמָלֵק), Moshe said: surely this youth will rise against him and prevail over him to defeat him (אָמַר מֹשֶׁה: וַדַּאי הַאי נַעַר יְקוּם לָקוּבְלֵיהּ, וְיִשְׁלֹט עָלֵיהּ, לְנַצְּחָא לֵיהּ). Immediately, “And Moshe said to Yehoshua: Choose for us men and go fight Amalek” (מִיָּד: וַיֹּאמֶר מֹשֶׁה אֶל יְהוֹשֻׁעַ: בָּחַר לָנוּ אֲנָשִׁים וְצֵא הִלָּחֵם בַּעֲמָלֵק) (Exodus 17). This battle of below is yours (דִּילָךְ הַאי קְרָבָא דִּלְתַּתָּא), and I shall hasten to the battle above (וַאֲנָא אִזְדָּרֵז לִקְרָבָא דִּלְעֵילָּא). “Choose for us men”—righteous sons of righteous ones (בָּחַר לָנוּ אֲנָשִׁים: זַכָּאִין בְּנֵי זַכָּאִין), that they may be seen to go with you (דְּיִתְחֲזוּן לְמֵהַךְ עִמָּךְ).

Rabbi Shimon said (אָמַר רַבִּי שִׁמְעוֹן): at the moment when Yehoshua the youth went out (בְּשַׁעֲתָא דְּנָפִיק יְהוֹשֻׁעַ נַעַר), the upper youth was aroused (אִתְּעַר נַעַר דִּלְעֵילָּא), and was prepared with many preparations and armaments (וְאִתְּתַקַּן בְּכַמָּה תִּקּוּנִין בְּכַמָּה זַיְנִין), that his mother had arranged for him (דְּאַתְקִינַת לֵיהּ אִמֵּיהּ), for this battle (לִקְרָבָא דָּא), to avenge the vengeance of the covenant (לְנַקְמָא נוּקְמָא דִּבְרִית). And this is what is written (וְהַיְינוּ דִּכְתִּיב) (Leviticus 26) “A sword that avenges the vengeance of the covenant” (חֶרֶב נֹקֶמֶת נְקַם בְּרִית). And this is the Secret of what is written (וְדָא הוּא רָזָא דִּכְתִּיב): “And Yehoshua weakened Amalek and his people by the edge of the sword” (וַיַּחֲלֹשׁ יְהוֹשֻׁעַ אֶת עֲמָלֵק וְאֶת עַמּוֹ לְפִי חָרֶב) (Exodus 17). “By the edge of the sword”—surely (לְפִי חֶרֶב: וַדַּאי), and not by spears and weapons (וְלֹא לְפוּם רוּמְחִין וְזַיְנִין), but by that sword (אֶלָּא בַּחֶרֶב וַדַּאי הִיא)—the one called “a sword that avenges the vengeance of the covenant” (הַאי דְּאִקְרֵי: חֶרֶב נֹקֶמֶת נְקַם בְּרִית).

And Moshe was prepared for the battle above (וּמֹשֶׁה אִתְּתַּקַּן לִקְרָבָא דִּלְעֵילָּא), and the hands of Moshe were heavy (וִידֵי מֹשֶׁה כְּבֵדִים)—truly heavy, weighty, holy (כְּבֵדִים מַמָּשׁ, יַקִּירִין, קַדִּישִׁין), never to become defiled (לָא אִסְתַּאְבָן לְעָלְמִין). Precious are they, that were seen to engage in that supernal battle (יְקִירִין דְּאִתְחָזוּן לְאַגָּחָא בְּהוּ קְרָבָא דִּלְעֵילָּא). “And they took a stone and placed it beneath him, and he sat upon it” (וַיִּקְחוּ אֶבֶן וַיָּשִׂימוּ תַחְתָּיו וַיֵּשֶׁב עָלֶיהָ) (Exodus 17), so that since Yisrael were dwelling in suffering (בְּגִין דְּיִשְׂרָאֵל שַׁרְיָין בְּצַעֲרָא), he would be with them in their suffering (וִיהֵא עִמְּהוֹן בְּצַעֲרֵיהוֹן). “And Aharon and Chur supported his hands, one on this side and one on that side, and his hands were faithful…” (וְאַהֲרֹן וְחוּר תָּמְכוּ בְיָדָיו מִזֶּה אֶחָד וּמִזֶּה אֶחָד וַיְהִי יָדָיו אֱמוּנָה וְגוֹ')—what is “they supported his hands”? Faith (מַאי תָּמְכוּ בְיָדָיו—אֱמוּנָה). Faith, Emunah, Mehimanuta—this is it (אֱמוּנָה, מְהֵימָנוּתָא וְדָא). And because Aharon and Chur supported his hands—were his hands faithful? (וְכִי עַל דְּאַהֲרֹן וְחוּר תְּמִיכוּ לִידוֹי—הֲווֹ יְדוֹי אֱמוּנָה)?

Rather, Moshe did all things with Chokhmah (אֶלָּא מֹשֶׁה כֹּלָּא בְּחָכְמְתָא עָבִיד מַה דְּעָבִיד): Aharon and Chur, this one from his side and this one from his side (אַהֲרֹן וְחוּר: דָּא מִסִּטְרָא דִּילֵיהּ, וְדָּא מִסִּטְרָא דִּילֵיהּ), and his hands in the middle (וְיָדוֹי בְּאֶמְצָעִיתָא). And for this: “his hands were faithful”—faithful indeed (וְעַל דָּא: וַיְהִי יָדָיו אֱמוּנָה, מְהֵימָנוּתָא). Aharon—in order to arouse his own side (אַהֲרֹן: בְּגִין דְּיִתְּעַר סִטְרָא דִּילֵיהּ), and Chur—in order to arouse his own side (וְחוּר: בְּגִין דְּיִתְּעַר סִטְרָא דִּילֵיהּ). And they were grasped in his hands from here and from there (וַהֲווּ אֲחִידָן בְּיָדוֹי מִכָּאן וּמִכָּאן), that support from above be found (דְּאִשְׁתַּכְחָא סִיוּעָא דִּלְעֵילָּא). (Exodus 17) “And it was when Moshe would raise his hand, Yisrael prevailed” (וְהָיָה כַּאֲשֶׁר יָרִים מֹשֶׁה יָדוֹ, וְגָבַר יִשְׂרָאֵל)—“when he would raise,” meaning he lifted right over left (כַּאֲשֶׁר יָרִים: דְּזָקִיף יְמִינָא עַל שְׂמָאלָא), and he focused in the extension of his hands (וְאִתְכַּוֵּן בִּפְרִישׁוּ דְּיָדוֹי). “And Yisrael prevailed”—the Yisrael above (וְגָבַר יִשְׂרָאֵל: יִשְׂרָאֵל דִּלְעֵילָּא). “And when he let down his hand, Amalek prevailed” (וְכַאֲשֶׁר יָנִיחַ יָדוֹ, וְגָבַר עֲמָלֵק): at the time when Yisrael below neglect prayer (בְּשַׁעֲתָא דְּיִשְׂרָאֵל לְתַתָּא מִשְׁתַּכְּכִין מִצְּלוֹתָא), the hands of Moshe cannot remain lifted (לָא יַכְלִין יְדֵי מֹשֶׁה לְמֵיקָם בִּזְקִיפוּ), and Amalek prevails (וְגָבַר עֲמָלֵק). From here we learn (מִכָּאן אוֹלִיפְנָא): even though the Kohen stretches forth his hands at the offering (אַף עַל גַּב דְּכַהֲנָא פָּרִישׁ יְדוֹי בְּקָרְבָּנָא), to prepare himself in all things (לְתַקְּנָא גַּרְמֵיהּ בְּכֹּלָּא), Yisrael must be found in prayer with him (יִשְׂרָאֵל בַּעְיָין לְאִשְׁתַּכְּחָא בִּצְלוֹתְהוֹן עִמֵּיהּ).

It was taught (תָּאנָא), in this battle of Amalek (בִּקְרָבָא דָּא דַּעֲמָלֵק), upper and lower forces were present (אִשְׁתְּכָחוּ עִלָּאִין וְתַתָּאִין). And for this reason (וְעַל דָּא), “and his hands were Emunah” (וַיְהִי יָדָיו אֱמוּנָה) (Exodus 17), in true faith (בְּהֵימְנוּתָא כַּדְקָא חֲזֵי). “And his hands were Emunah”—but it should have said: “And his hands were” (וַיְהִי יָדָיו אֱמוּנָה וַיְהִיו יָדָיו מִבָּעֵי לֵיהּ). Rather, because all depends on the right hand, it is written: “and it was” (אֶלָּא בְּגִין דְּתַלְיָא כֹּלָּא בִּימִינָא, כְּתִיב: וַיְהִי). And it is written “his hands,” because it is the root of all (וּכְתִיב: יָדָיו, בְּגִין דְּהוּא עִקָּרָא דְּכֹלָּא). And it is written (Exodus 15) “Your right hand, Hashem, is glorious in power; Your right hand, Hashem, crushes the enemy” (יְמִינְךָ יְיָ' נֶאְדָּרִי בַּכֹּחַ, יְמִינְךָ יְיָ' תִּרְעַץ אוֹיֵב). (Exodus 17) “And Hashem said to Moshe: Write this for a memorial in the book…” (וַיֹּאמֶר יְיָ' אֶל מֹשֶׁה: כְּתֹב זֹאת זִכָּרוֹן בְּסֵפֶר וְגוֹ').

Come and see (תָּא חֲזֵי), what is written above (מַה כְּתִיב לְעֵילָּא): “And Yehoshua weakened Amalek and his people by the sword” (וַיַּחֲלוֹשׁ יְהוֹשֻׁעַ אֶת עֲמָלֵק וְאֶת עַמּוֹ לְפִי חָרֶב). Weakened—it should have said “and he killed” (וַיַּחֲלוֹשׁ—וַיַּהֲרוֹג מִבָּעֵי לֵיהּ). Rather, “weakened,” as it is said (Isaiah 14) “He who weakened the nations” (כְּמָה דְּאִתְּמַר: חוֹלֵשׁ עַל גּוֹיִם). Yehoshua was weakening them (יְהוֹשֻׁעַ הֲוָה חוֹלֵשׁ עֲלַיְיהוּ), and that sword that avenges the vengeance of the covenant was killing them (וְהַהוּא חֶרֶב נֹקֶמֶת נְקַם בְּרִית קָטִיל לוֹן), as it is written: “by the sword” (דִּכְתִּיב: לְפִי חָרֶב), just as it is said (כְּמָה דְּאִתְּמַר). “Write this for a memorial” (כְּתֹב זֹאת זִכָּרוֹן)—“this” precisely (זֹאת דַּיְיקָא). “And place it in the ears of Yehoshua” (וְשִׂים בְּאָזְנֵי יְהוֹשֻׁעַ), for he is destined to slay other kings (דְּהָא הוּא זָמִין לְקָטְלָא מַלְכִין אֲחֲרָנִין). “For I shall utterly blot out” (כִּי מָחֹה אֶמְחֶה)—“blot out”: above (מָחֹה: לְעֵילָּא), “I shall blot out”: below (אֶמְחֶה: לְתַתָּא). “Memory” (zekher)—the male aspect both above and below (זֵכֶר: דּוּכְרָנָא דִּלְעֵילָּא וְתַתָּא).

Rabbi Yitzḥak said (אָמַר רִבִּי יִצְחָק): it is written (Exodus 17) “For I shall utterly blot out…” (כִּי מָחֹה אֶמְחֶה), and it is written (Deuteronomy 25) “You shall blot out the memory of Amalek” (תִּמְחֶה אֶת זֵכֶר עֲמָלֵק). Rather, Kudsha Berikh Hu said (אֶלָּא אָמַר קוּדְשָׁא בְּרִיךְ הוּא): “You shall erase his memory below, and I shall erase his memory above” (אַתּוּן מָחוּן דּוּכְרָנֵיהּ לְתַתָּא, וַאֲנָא אֶמְחֶה דּוּכְרָנֵיהּ לְעֵילָּא).