## Or HaChaim on Exodus Chapter 17

###### Or HaChaim on Exodus 17:1:1
[Or HaChaim on Exodus 17:1:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/17:1:1)

**וַיַּחֲנוּ בִּרְפִידִים וְאֵין מַיִם.** לְדִבְרֵיהֶם זִכְרוֹנָם לִבְרָכָה (בכורות ה:) אֵין רְפִידִים אֶלָּא רִפְיוֹן יָדַיִם מִן הַתּוֹרָה, יְכַוֵּין הַכָּתוּב לוֹמַר כְּשֶׁרָפוּ יְדֵיהֶם מִן הַתּוֹרָה שֶׁנִּמְשְׁלָה לְמַיִם, לָזֶה גַּם ה׳ מָנַע מֵהֶם הַמַּיִם מִדָּה כְּנֶגֶד מִדָּה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויחנו ברפידים ואין מים, they camped at Refidim and there was no water, etc.** According to *Bechorot* 5 the name "Refidim" is an allusion to רפיון ידים מן התורה, a slackening of adherence to Torah which itself is compared to water. Inasmuch as the Israelites neglected the study of Torah, G'd neglected to provide them with water.


###### Or HaChaim on Exodus 17:2:1
[Or HaChaim on Exodus 17:2:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/17:2:1)

**וַיָּרֶב הָעָם וְגוֹ׳.** פֵּרוּשׁ, וְהַמְּרִיבָה הוּא שֶׁאָמְרוּ לָהֶם בְּדֶרֶךְ זֶה ״תְּנוּ לָנוּ מַיִם״, וְכִי מֹשֶׁה יֵשׁ לוֹ מַיִם לָתֵת לָהֶם? אֵין זֶה אֶלָּא מְרִיבָה, שֶׁאִם הָיְתָה כַּוָּנָתָם לִשְׁאוֹל כִּי יִצְעַק אֶל ה׳, הָיָה לָהֶם לוֹמַר כְּדֶרֶךְ שֶׁדִּבְּרוּ אֵלָיו (במדבר כא:ז) כְּשֶׁשָּׁלַח ה׳ בָּהֶם נְחָשִׁים שְׂרָפִים. אוֹ אֶפְשָׁר שֶׁהָיוּ תּוֹבְעִים הַמַּיִם כְּמִי שֶׁתּוֹבֵעַ חוֹב מֵחֲבֵרוֹ וְאוֹמֵר לוֹ תֵּן לִי מַה שֶׁאַתָּה חַיָּב לִי, וְאָמְרוּ לְשׁוֹן רַבִּים וְדִבְרֵיהֶם עִם מֹשֶׁה לְבַד, כָּאן כָּלְלוּ לַה׳. וְלָזֶה אָמַר לָהֶם מֹשֶׁה **מַה תְּרִיבוּן עִמָּדִי מַה תְּנַסּוּן אֶת ה׳.** וְאָמַר בְּסֵדֶר זֶה כִּי בְּעֵרֶךְ ה׳ כְּבָר יָדְעוּ כִּי כׁל יָכוֹל, אֶלָּא מְנַסִּים אִם יֵשׁ בְּקִרְבָּם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויוב העם עם משה, The people quarrelled with Moses, etc.** The quarrel consisted of the people demanding that Moses supply them with water; seeing that it was clear that Moses was not in a position to supply them with water, the request was only the preamble to a quarrel. If the people had really wanted to ask Moses for water they would have asked him to cry out to G'd just as their successors did forty years later in Numbers 21,7 when G'd had sent poisonous snakes against them. In this instance they did not even ask Moses to pray after he had told them not to try G'd by quarrelling with him. Alternatively, they demanded water much as a creditor demands repayment of a debt from his friend. It is somewhat strange that they used the plural תנו when demanding that Moses give them water; after all they spoke only to Moses. We may therefore assume that they included G'd in their demand. This would also explain why Moses accused them of including G'd as someone whom they "tried." When Moses mentioned G'd last, i.e."why do you quarrel with me and with G'd?," he meant that they knew very well that G'd was able to supply anything He wanted; their sin was in doubting whether G'd was in their midst.


###### Or HaChaim on Exodus 17:3:1
[Or HaChaim on Exodus 17:3:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/17:3:1)

**וַיִּצְמָא שָׁם וְגוֹ׳.** הִנֵּה הָעִנְיָן יוֹלִיד הַתֵּימָה, לָמָּה יְבִיאֵם ה׳ אֶל הַנִּסָּיוֹן הַגָּדוֹל הַזֶּה לָמוּת בַּצָּמָא, וּכְפִי הַשֵּׂכֶל יְשַׁעֵר אָדָם שֶׁדָּבָר זֶה וְכַדּוֹמֶה תּוֹלִיד הַכְּפִירָה. וְעוֹד תִּגְדַּל הַקֻּשְׁיָא עַל מֹשֶׁה שֶׁבִּמְקוֹם שֶׁיֶּאֱזוֹר חֲלָצָיו בִּתְפִלָּה וּבְתַחֲנוּנִים בָּא בְּטַעֲנָה לִפְנֵי ה׳ ״עוֹד מְעַט״ וְגוֹ׳, שֶׁיֵרָאֶה כִּי לֹא חָשַׁשׁ עַל צִמְאוֹנָם וְעַל מוֹת בְּנֵי יִשְׂרָאֵל בַּצָּמָא, כִּי הַכָּתוּב מֵעִיד כִּי צָמְאוּ לַמַּיִם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויצמא שם העם למים, The people thirsted there for water, etc.** One cannot help wondering why G'd subjected the people to such a trial that they came close to dying of thirst. Most ordinary people would turn heretics if subjected to this kind of trial. Besides, it is even harder to understand Moses who did not take the initiative and offer prayers on behalf of the people and their suffering instead of crying out to G'd that the people were about to stone him in their frustration? Moses' prayer sounds as if he was insensitive to the people's thirst, concerned only with his own death by stoning!


###### Or HaChaim on Exodus 17:3:2
[Or HaChaim on Exodus 17:3:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/17:3:2)

**וְנִרְאֶה** כִּי ה׳ נִסָּה אוֹתָם לְהַדְרִיכָם לָשֵׂאת עֵינֵיהֶם וּלְהִתְפַּלֵּל לִפְנֵי ה׳, כִּי זֶה עִקָּר גָּדוֹל בָּאֱמוּנָה וּבְהַשְׁלָמַת הַנֶּפֶשׁ. וְתִמְצָא שֶׁנִּתְחַכֵּם ה׳ עַל הַדָּבָר וְלֹא נָתַן לָהֶם מָן יוֹם לְחֹדֶשׁ אֶלָּא דְּבַר יוֹם בְּיוֹמוֹ, וַאֲשֶׁר עַל כֵּן מָנַע מֵהֶם הַנֵּס עַד שֶׁיִּתְחַנְּנוּ לְמוּל קוֹנָם וְיִשְׁמַע צַעֲקָתָם. וּמוֹדִיעַ הַכָּתוּב כִּי בִּמְקוֹם שֶׁיִּצְעֲקוּ לַה׳ הָיוּ מְרִיבִין עִם מֹשֶׁה, וּכְשֶׁתָּקַף עֲלֵיהֶם הַצִּמָּאוֹן, וַיָּלֶן הָעָם עַל מֹשֶׁה. לָזֶה סִדֵּר הַכָּתוּב סֵדֶר הַמַּעֲשֶׂה ״וַיִּצְמָא וְגוֹ׳ וַיָּלֶן״ וְגוֹ׳, לוֹמַר שֶׁלֹּא עָשׂוּ דָּבָר זוּלַת זֶה – הָא לָמַדְתָּ כִּי לֹא צָעֲקוּ לַה׳. וְכֵן הֵעִיד הַכָּתוּב עַל נַסּוֹתָם וְגוֹ׳ ״הֲיֵשׁ ה׳ בְּקִרְבֵּנוּ אִם אָיִן״ – הָא לָמַדְתָּ כִּי לֹא הָיוּ מַצְדִּיקִים בַּהַשְׁגָּחָה. וְהֵן הָאָדוֹן בָּרוּךְ הוּא הָיָה מַכְרִיחָם לִצְעֹק אֵלָיו וּלְהָסִיר הַמַּחְשָׁבָה הָרָעָה בְּאֶמְצָעוּת תֹּקֶף הַצִּמָּאוֹן, וְכָל זֶה הִשְׂכִּיל וְהֵבִין מֹשֶׁה, וְלָזֶה לֹא הִתְפַּלֵּל אֶל ה׳ וְהָיָה מְצַפֶּה לְתִקְוַת הָאָדוֹן מֵהֶם. וּכְשֶׁרָאָה כִּי גָּדוֹל הַכְּאֵב אָמַר לִפְנֵי ה׳ **מַה אֶעֱשֶׂה לָעָם הַזֶּה**, פֵּרוּשׁ, מַה אֶעֱשֶׂה לָהֶם לְהַרְחִיק תְּלוּנָתָם מֵעָלַי. וּמִזֶּה תֵּדַע כִּי הִרְגִּישׁ מֹשֶׁה כִּי אֵין דָּבָר זֶה תָּלוּי בִּתְפִלָּה, שֶׁאִם לֹא כֵן הָיָה מִתְפַּלֵּל כְּמוֹ שֶׁעָשָׂה עַל הַיָּם, וְלוּ יְהִי שֶׁלֹּא נַעֲנָה הָיָה מוֹסִיף בִּתְפִלָּה עַד שֶׁיַּעֲנֵהוּ ה׳. וְטָעַן עוֹד לִפְנֵי ה׳ **עוֹד מְעַט** וְגוֹ׳, פֵּרוּשׁ, אִם תּוֹסִיף לְצַעֲרָם עוֹד מְעַט תּוֹלְדוֹת הַדָּבָר שֶׁתֵּצֵא מֵהֶם הִיא וּסְקָלֻנִי, וְלוּ יְהִי שֶׁאַחַר תּוֹסִיף לְצַעֲרָם עַד שֶׁיִּצְעֲקוּ לְפָנֶיךָ בִּבְכִיָּה רַבָּה וְתֵצֵא כַּוָּנַת ה׳ לַפֹּעַל, אֲבָל בֵּינֵי בֵּינֵי וַיֵּלֶךְ מֹשֶׁה בִּסְקִילָה, וְזוֹ טַעֲנָה הַנִּשְׁמַעַת.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
It appears that G'd's purpose in subjecting the people to this test was to train them to raise their eyes heavenwards, to pray and to implore G'd in times of need because this is an important principle in matters of faith and attempts to perfect one's personality. You will note that G'd applied this same psychology when He allocated manna to the Israelites on a daily basis instead of giving them a weekly or monthly supply at a time. He also denied them this miraculous bread until they had pleaded with Him for sustenance. As soon as the people pleaded with G'd, He responded positively. In our paragraph we find that the Israelites contented themselves with complaining to Moses; They did not consider that their fate was subject to G'd's personal providence. As a result their situation grew steadily worse so that the Torah describes their thirst as overpowering. The Torah mentions that G'd tested them because they had not seen fit to request help **from Him.** When they asked if G'd were indeed in their midst or not, they demonstrated that they were not prepared to acknowledge that G'd guided their affairs by special providence. The only way G'd could prove that He was indeed in their midst was to allow the situation to become so critical that the people would learn to turn to Him as a result of the intensity of their thirst. Moses realised all this; this is why he refrained from praying to G'd sooner. When he saw that the situation had become intolerable, he asked G'd: "what shall I do for this people?" He meant "how can I deflect the people's complaint from me personally and have the people turn to You?" Clearly, Moses realised that the solution to the problem did not depend merely on prayer otherwise he would have prayed just as he had done when he faced the Sea of Reeds. He argued further that עוד מעט, if G'd were to allow the situation to deteriorate still further, the natural result of the people's frustration would be that they would stone him. It could well be that eventually and in desperation, the people would finally turn to G'd in prayer but by that time they would have killed him as a leader who had failed them.


###### Or HaChaim on Exodus 17:3:3
[Or HaChaim on Exodus 17:3:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/17:3:3)

וְרָאִיתִי לָתֵת לֵב אֵיךְ עַם ה׳ הָרוֹאִים דְּבָרִים הַמֻּפְלָאִים וְהַנּוֹרָאִים בְּמִצְרַיִם וְעַל הַיָּם וּבַמִּדְבָּר, יִטְעוּ בַּדָּבָר וְלֹא יִצְעֲקוּ אֶל ה׳, וַהֲלֹא הֵם הַמַּכִּירִים תּוֹעֶלֶת הַצְּעָקָה כִּי שָׁמַע אֶת נַאֲקָתָם בְּמִצְרַיִם (שמות ב:כג). וְאוּלַי כִּי דַּעְתָּם הָיָה שֶׁאֵין צוֹרֶךְ לִתְפִלָּה עַל הַדָּבָר כָּל שֶׁה׳ יֶשְׁנוֹ בְּתוֹכָם, כִּי אַחַר שֶׁהֱבִיאָם לַמִּדְבָּר פְּשִׁיטָא שֶׁלֹּא הֱבִיאָם אֶלָּא לְסַפֵּק צָרְכָּם, שֶׁאִם לֹא כֵן הֲלֹא הֵמָּה אֲבוּדִים וְלֹא יִצְטָרְכוּ לִתְפִלָּה, וְאֵין זֶה אֶלָּא שֶׁאֵין ה׳ בְּקִרְבָּם, וְהוּא הַנִּסָּיוֹן שֶׁאָמְרוּ ״הֲיֵשׁ ה׳ בְּקִרְבֵּנוּ״ וְגוֹ׳.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
It was this latter argument which G'd accepted; I have been troubled by the thought that a people who had witnessed so many miracles in Egypt, at the sea, and in the desert did not turn in prayer to the G'd who had performed all these miracles. After all, these people were aware of the efficacy of prayer having seen how G'd sent them their redeemer immediately after they had appealed to G'd in Exodus 2,23. G'd had told Moses specifically that He sent him in response to the people's groaning. Perhaps the people thought that as long as G'd was in their midst there was no need for prayer. What would have been the point of G'd bringing them into the desert if He did not intend to supply their needs? If G'd did not intend to supply their needs they would be lost anyways, so what good would prayer do? They concluded therefore that the only reason they had no water was because G'd was not in their midst.


###### Or HaChaim on Exodus 17:5:1
[Or HaChaim on Exodus 17:5:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/17:5:1)

**עֲבֹר לִפְנֵי הָעָם וְגוֹ׳.** אוּלַי שֶׁיָּדַע ה׳ כִּי גָּדַל הַצִּמָּאוֹן בָּעָם וְיִהְיוּ מִסְתַּכְּנִים אֲפִלּוּ בִּזְמַן מוּעָט, לָזֶה אָמַר כִּי מִדֵּי עָבְרוֹ יַעֲבֹר לִפְנֵי הָעָם, פֵּרוּשׁ בְּדֶרֶךְ שֶׁיֵּדְעוּ שֶׁאַתָּה הוֹלֵךְ לִמְצֹא לָהֶם מַיִם כְּדֵי שֶׁיִּשְׁקֹט אֵשׁ הַצִּמָּאוֹן מֵהֶם בֵּינֵי וּבֵינֵי, וְלֹא תַּעֲבֹר דֶּרֶךְ שֶׁלֹּא יִהְיֶה לִפְנֵיהֶם, וְגַם קַח עִמְּךָ הַזְּקֵנִים כְּדֵי שֶׁתִּהְיֶה הַהַרְגָּשָׁה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**עבור לפני העם, "pass before the people, etc."** Perhaps G'd was aware that the thirst amongst the people was very great and that they would be in danger of their lives very shortly. This is why He told Moses to pass in front of them on a path which suggested to them that he went to find water in order to quench the fire of their thirst. He was not to take a route unknown to the people and not visible to them. He was also to take along the elders to confirm the people's impression that Moses was going in search of water and not to isolate himself in prayer.


###### Or HaChaim on Exodus 17:5:2
[Or HaChaim on Exodus 17:5:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/17:5:2)

**אֲשֶׁר הִכִּיתָ בּוֹ וְגוֹ׳.** וְזֶה יִהְיֶה לְנֵס עָצוּם, כִּי זֶה אֲשֶׁר הִבְאִישׁ הַמַּיִם הַנִּמְצָאִים וַעֲשָׂאָם דָּם, יִפְעוֹל בְּכֹחַ עֶלְיוֹן פְּעֻלָּה נֶגְדִּיִּת שֶׁיַּמְצִיא מַיִם לִשְׁתּוֹת הָעָם. וְיֵשׁ בָּזֶה הַכְחָשׁוֹת מֻפְלָאוֹת מְנַגְּדוֹת לַמִּתְחַכְּמִים לְהַכְחִישׁ כִּי הֵם פִּלְאוֹת אֱלֹהֵי יִשְׂרָאֵל, בְּמַטֶּה זֶה תִּבָּקַע קַרְקַפְתּוֹ הַחוֹשֶׁבֶת זָרוֹת.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**אשר הכית בו את היאור, "with which you have struck the river Nile."** This in itself would be a remarkable miracle seeing that the very staff which had made the water of the Nile fetid, undrinkable, and turned it into blood, would now produce water for the Israelites to drink. This would also deflate the irreligious heretics who denied the fact that Moses' staff possessed miraculous powers.


###### Or HaChaim on Exodus 17:6:1
[Or HaChaim on Exodus 17:6:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/17:6:1)

**הִנְנִי עוֹמֵד וְגוֹ׳.** פֵּרוּשׁ ״לְפָנֶיךָ״ בְּמָקוֹם זֶה, וְ״שָׁם״ עַל הַצּוּר, כִּי מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ בִּתְמִידוּת בְּאֵין הִשְׁתַּנּוּת מָקוֹם שֶׁלֹּא יִהְיֶה בּוֹ שׁוֹכֵן הַשּׁוֹכֵן, אֶלָּא יֵשׁ מָקוֹם שֶׁתִּגְדַּל בּוֹ הַשְׁרָאַת שְׁכִינָתוֹ יִתְבָּרַךְ, אוֹ כְּפִי מַעֲלַת הֲכָנַת הַמָּקוֹם כְּמָקוֹם הַמְקֻדָּשׁ, אוֹ כְּפִי הַשְּׁרוּיִים בְּתוֹכוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**הנני עומד לפניך, "I will be standing there before you, etc."** The word לפניך refers to the place Moses was standing on when G'd spoke to him, whereas the word שם immediately afterwards refers to the rock. G'd emphasised that the whole earth is filled with His glory on a permanent basis and that He does not have to change location. However, there are sites where His presence is more manifest than in others. Alternatively, the degree in which G'd manifests Himself in certain locations is determined by the preparation that location has undergone in order to be a site fit for G'd to reveal Himself.


###### Or HaChaim on Exodus 17:8:1
[Or HaChaim on Exodus 17:8:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/17:8:1)

**וַיָּבֹא עֲמָלֵק וְגוֹ׳.** לֶהֱיוֹת שֶׁנִּתְעַצְּלוּ בַּתּוֹרָה שֶׁנִּמְשְׁלָה לְמַיִם וּלְאֵשׁ, דִּכְתִיב (ירמיה כג:כט) ״כֹּה דְבָרִי כָּאֵשׁ״, וְלֹא נִתְעַסְּקוּ בְּמִלְחַמְתָּהּ שֶׁל תּוֹרָה, לָזֶה הֶעֱנִישָׁם בְּצִמָּאוֹן כְּנֶגֶד בְּחִינַת הַמַּיִם וּבְאֵשׁ הַמִּלְחָמָה שֶׁל עֲמָלֵק.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויבא עמלק וילחם עם ישראל, Amalek came and fought with Israel, etc.** G'd punished the people for having neglected Torah which is compared to both fire and water (compare Jeremiah 23,29: "Behold My word is like fire"). The fiery sword and the thirst for water were the punishment which fitted the crime.


###### Or HaChaim on Exodus 17:9:1
[Or HaChaim on Exodus 17:9:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/17:9:1)

**וַיֹּאמֶר מֹשֶׁה אֶל יְהוֹשֻׁעַ.** נִתְחַכֵּם מֹשֶׁה כְּשֶׁהִכִּיר הֶעָוֹן שֶׁהוּא לְצַד בִּטּוּל מִלְחֶמֶת הַתּוֹרָה, אָמַר: אֵין רָאוּי לָצֵאת לַמִּלְחָמָה אֶלָּא יְהוֹשֻׁעַ, שֶׁנֶּאֱמַר עָלָיו (שמות לג:יא) ״לֹא יָמִישׁ מִתּוֹךְ הָאֹהֶל״ בְּעֵסֶק הַתּוֹרָה, וְאָמַר לוֹ שֶׁיִּבְחַר כַּיּוֹצֵא בוֹ, וּבָזֶה יִתְגַּבֵּר עָלָיו, וְכֵן הָיָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויאמר משה אל יהושע, Moses said to Joshua, etc.** As soon as Moses realised that the sin for which the Israelites were being punished was their neglect of Torah he said to himself that the most suitable person to confront Amalek was Joshua. The Torah itself testifies in Exodus 33,11 that Joshua did not move from the tent as he was busy studying Torah. (the word אהל is traditionally equated with the "tent in which one studies Torah). Moses instructed Joshua to choose people of similar stature in order to overcome Amalek. It turned out that this strategy worked.


###### Or HaChaim on Exodus 17:14:1
[Or HaChaim on Exodus 17:14:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/17:14:1)

**וְשִׂים בְּאָזְנֵי וְגוֹ׳.** צָרִיךְ לָדַעַת לָמָּה נִתְיַחֵד מַאֲמָר זֶה לִיהוֹשֻׁעַ לְבַד. וְאוּלַי כִּי לְצַד שֶׁרָאָה יְהוֹשֻׁעַ עוֹצֶם הַכְעָסַת עֲמָלֵק וְתָקְפּוֹ, וְלֹא הָיָה בּוֹ כֹּחַ לַעֲשׂוֹת בּוֹ כִּלָּיוֹן אֶלָּא שֶׁהֶחְלִישָׁם לְבַד, וְיֵשׁ בְּלִבּוֹ שֶׁל צַדִּיק אֵיךְ לֹא עָשָׂה ה׳ מַה שֶׁרָאוּי לַעֲשׂוֹת בְּרָשָׁע זֶה, לָזֶה בָּא ה׳ לְהָפִיג צִנָּתוֹ וְצִוָּה לְמֹשֶׁה לֵאמֹר לוֹ בְּאָזְנוֹ, פֵּרוּשׁ כִּי הַדָּבָר הוּא לְהָשִׁיב לְמַה שֶׁבְּלִבּוֹ שֶׁל יְהוֹשֻׁעַ, וְאָמַר לוֹ כִּי לֹא יִדְאַג עַל הַדָּבָר, ״מָחֹה אֶמְחֶה״ וְגוֹ׳, וּדְבַר ה׳ כְּאִלּוּ כְּבָר הָיָה, וְתִהְיֶה זֹאת נֶחָמָתוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ושים באזני יהושע, "and read it aloud to Joshua, etc."** We need to understand why G'd instructed Moses to address this message only to Joshua. Perhaps the reason was the fact that despite Joshua's valiant efforts to overcome Amalek he had succeeded only in weakening him. Joshua became unduly concerned that G'd had not wiped out Amalek as He had wiped out the Egyptian army. G'd therefore wanted to reassure him. By telling Moses to be sure to make Joshua hear this message, G'd wanted to tell him that He, G'd, had heard Joshua's unspoken concern. He told Joshua not to worry, that in due course He would wipe out Amalek completely from beneath the sky.


###### Or HaChaim on Exodus 17:14:2
[Or HaChaim on Exodus 17:14:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/17:14:2)

וְטַעַם כֶּפֶל ״מָחֹה״ וְגוֹ׳, אוּלַי שֶׁרָמַז לָנוּ זְמַנִּים שֶׁיִּמְחֶה בָּהֶם: א׳ בִּימֵי שָׁאוּל, וּכְנֶגְדּוֹ אָמַר ״מָחֹה״, ב׳ בִּימֵי מָרְדְּכַי, וּכְנֶגְדּוֹ אָמַר ״אֶמְחֶה״, וְאַחַת לֶעָתִיד, וּכְנֶגְדּוֹ אָמַר ״מִתַּחַת הַשָּׁמָיִם״.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
The repetition of the words מחה אמחה, may be an allusion to two occasions when a major battle would be fought against Amalek, one by King Saul, the other by Mordechai. The third and last such battle will occur prior to the coming of the Messiah.


###### Or HaChaim on Exodus 17:14:3
[Or HaChaim on Exodus 17:14:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/17:14:3)

**חסלת פרשת בשלח**