Parshat Beshalach6 min read

Three Men Climb the Hill While Israel Fights Amalek Below

Moses, Aaron, and Hur climb a hill above the battle with Amalek, and the names they carry up are not the living but the dead.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. Three Men Leave the Valley and Start Climbing
  2. Moses Lifts His Hands and the Battle Turns
  3. Aaron and Hur Hold Up the Sinking Arms
  4. What Balaam Saw From His Own Hilltop
  5. The Rocks Are the Fathers, the Hills the Mothers

The sand below was already loud. Iron on iron, the short cries men make when they are too busy to scream properly, the dull collapse of bodies that will not get up again. Amalek had come out of the dry country to fall on the stragglers, the slow, the children at the back of the line, and now the young men of Israel were down in the valley trying to push them back with whatever they had (Exodus 17:8).

Three Men Leave the Valley and Start Climbing

Three men did not go down into the valley. They went up. Moses turned away from the fighting and set his foot on the slope, and behind him came Aaron and Hur, breathing hard, their sandals slipping on loose stone (Exodus 17:10). Anyone watching from below would have seen it and felt the bottom drop out of their courage. The leader was leaving. The old men were climbing away from the killing while boys held the line.

That is what it looked like. It was the opposite of what it was.

Moses did not climb the hill to escape the battle. He climbed it because the battle could not be won down there with swords alone, and he knew it. He had walked these people out of Egypt. He knew their faces, knew the names of the men bleeding in the sand, and he was not going up to watch them die from a safe distance. He was going up to do the only thing that might keep them alive.

Moses Lifts His Hands and the Battle Turns

At the top he raised his arms. Both hands, open, lifted high over the valley. And the strangest thing happened. When his hands were up, Israel pushed forward. When his arms tired and sank, even for a moment, Amalek surged and Israelite men went down (Exodus 17:11).

So it was not the swords that decided it. It was the hands. The fighting in the valley was only the visible half of something being decided on the hill, and the hill was where Moses meant to win it.

But arms are only arms. They grow heavy. The blood drains out of them, the shoulders burn, the fingers go numb, and a man past his youth cannot hold them up forever no matter how many lives hang on it. Moses felt his hands beginning to fall, and with them, he could see it, the line below beginning to break.

Aaron and Hur Hold Up the Sinking Arms

Therefore Aaron and Hur moved. They rolled a stone under him so he could sit, and then one took the right arm and one took the left, and they held his hands up for him. Two men propping a third, steady as posts, until the sun went down (Exodus 17:12). And Israel cut Amalek down.

Two men holding up a third man's arms. That is a strange picture for a battle. It is not the picture of a general. It is the picture of men carrying something too heavy for one person, lifting a weight together, and the weight was not the arms. The weight was what the arms were reaching for.

Because the hands were not raised to ask for victory. The three of them climbed that hill, all three, because what they carried up could not be carried by one. They went to bring to mind the deeds of the fathers and the mothers. They went up to name the dead.

What Balaam Saw From His Own Hilltop

There is a way to read the hill, and it comes from another man on another height who did not love Israel at all.

Long after the sand at Amalek had gone quiet, a hired seer named Balaam was paid to stand above the camp of Israel and curse it (Numbers 22). He took the fee. He climbed to a high place, the way men climb to do harm, and he opened his mouth to call down ruin. What came out was not a curse.

"From the peaks of the rocks I see him, from the hilltops I gaze upon him" (Numbers 23:9). He looked down expecting tents and livestock, expecting a soft target, and instead he saw something he could not curse. Even an enemy on a hill, straining to find a weakness, could not find one. He saw rocks. He saw hills. And the rocks and the hills were not the land.

The Rocks Are the Fathers, the Hills the Mothers

The peaks of the rocks were the three who came before, Abraham, Isaac, and Jacob, lives carved into the people harder than any stone. The hilltops were the four mothers, Sarah, Rebecca, Rachel, and Leah. That was the strength a hostile man saw from above and could not touch. Not numbers. Not iron. The weight of those who had gone before, gathered up and remembered.

So go back to the first hill, the one above Amalek, and look again at three old men and a pair of lifted arms. Moses on the stone with his hands in the air was not waving for help. He was holding up the names. Abraham who left his country. Isaac on the wood. Jacob who wrestled till dawn. Sarah who laughed. Rebecca at the well. Rachel and Leah. He lifted them like a man lifts a heavy thing over his head, until his arms failed, and then two more men took the weight from his hands so it would not fall, and held it up with him until the killing in the valley stopped.

The young men below thought their leader had walked away from the fight. He had walked into the harder half of it. And he had needed both of them, Aaron on one side and Hur on the other, because no single pair of hands could hold up that many dead at once.


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From the tradition

Sources

5 sources

The texts this telling draws on, in full. Open a card to read inline, or expand it for a wider, quieter read.

Mekhilta Tractate Amalek 1:24Mekhilta DeRabbi Yishmael

Three men climbed to the top of the hill before the battle against Amalek: Moses, Aaron, and Chur (Exodus 17:10). The Mekhilta explains that their ascent was not a military decision, it was a spiritual act. They went up "to bring to mind the deeds of the patriarchs and the matriarchs."

The connection is drawn from an unexpected source. When the prophet Balaam looked out over the Israelite camp and tried to curse them, he found himself unable. Instead, he declared: "From the peaks of the rocks I see him; from the hilltops I gaze upon him" (Numbers 23:9). The Mekhilta reads "peaks of the rocks" as a reference to the patriarchs, Abraham, Isaac, and Jacob. And "hilltops" as a reference to the matriarchs, Sarah, Rebecca, Rachel, and Leah.

Even Balaam, a hostile prophet hired to destroy Israel, could see that the nation's strength was rooted in the merit of its ancestors. When he gazed from the heights, he did not see tents and livestock. He saw the accumulated righteousness of generations.

Moses, Aaron, and Chur reproduced that same vision at the battle against Amalek. By ascending the hill together, they activated the ancestral merit that protected Israel. The fight below was real, but the decisive factor was above, three men standing on holy ground, invoking the memory of those who had walked with God before them.

Full source
Legends of the Jews 2:97Legends of the Jews

The Torah tells us that Moses ascended Mount Sinai to receive the Torah, the sacred law, from God. Before he left, Moses told the people he would return in forty days with the divine teachings. But, according to Ginzberg's retelling in Legends of the Jews, on the fortieth day, at noon, Satan himself intervened! Imagine this: Satan, with all his deceptive power, conjured a vision. A vision of Moses, lying dead on a bier, floating between heaven and earth.

The people, witnessing this horrific spectacle, cried out, "This is the man Moses that bought us up out of the land of Egypt." Panic and disillusionment set in. They felt abandoned, lost without their leader.

Then, under the influence of the magicians Jannes and Jambres – remember them from the stories of the plagues in Egypt? – they approached Aaron, Moses' brother. They said, "The Egyptians were wont to carry their gods about with them… and now we desire that thou shouldst make us a god such as the Egyptians had." They longed for a tangible symbol of faith, something to fill the void left by Moses' apparent demise.

Hur, the son of Miriam, and a leader appointed by Moses in his absence, bravely stood against them. He rebuked them, saying, "O ye frivolous ones, you are no longer mindful of the many miracles God wrought for you!" But his words fell on deaf ears, and the people, in their rage and fear, murdered him. Imagine the chaos, the raw emotion!

Turning to Aaron, they threatened him: "If thou wilt make us a god, it is well, if not we will dispose of thee as of him." Aaron faced an impossible choice. He feared for his own life, but more than that, he feared the consequences of the people committing such a heinous sin – the murder of a priest and prophet. He thought, as Legends of the Jews explains, that God would never forgive them.

So, Aaron made a calculated decision. He decided to grant their wish, but in a way that he hoped would prevent the creation of the idol. He demanded that they bring him the golden earrings of their wives, sons, and daughters. He reasoned that the women would refuse, and the whole plan would fall apart. Smart thinking. But here's where the story takes another turn. Aaron's plan only worked partially. The women, refused to surrender their jewelry for such a blasphemous purpose! Midrash Rabbah praises the women for their unwavering faith in God during this crisis. As a reward for their steadfastness, God granted women the new moons, Rosh Chodesh, as special holidays. The Zohar tells us that in the world to come, they will be further rewarded, like the new moons, they will be rejuvenated monthly.

However, the men, desperate for a god, removed their own earrings – a common practice in that era, particularly amongst Arab men – and brought them to Aaron. The women stood firm in their faith, while the men, gripped by fear and anxiety, succumbed to the pressure. The story of the Golden Calf is a stark reminder of how easily we can be swayed by fear and how important it is to hold onto our faith, even in the face of uncertainty. What does this ancient story tell us about our own vulnerabilities and the importance of moral courage today?

Full source
Targum Pseudo-Jonathan on Exodus 17:12Targum Pseudo-Jonathan on Exodus

The Targum Pseudo-Jonathan fills in what the Hebrew leaves implicit: why Moses's hands grew heavy. "The hands of Moses were heavy, because the conflict was prolonged till the morrow, and the deliverance of Israel was not prepared on that day; and he could not hold them up in prayer; on which account he would have afflicted his soul" (Exodus 17:12).

Moses was not simply tired. He was about to begin self-mortification, to fast and afflict himself further in anguish over the delay. The Targum shows a leader who blames his own unworthiness before he blames anything else. But Aaron and Hur intervened with practical tenderness.

They sat him on a stone, the Aramaic specifies that he took no cushion, only stone, so that he might share the discomfort of the soldiers below. Then "Aaron and Hur supported his hand, this the one, and that the other; and his hands were outstretched with firmness, (or, fidelity,) in prayer and fasting, until the going down of the sun."

Three things happen together: Moses fasts, Moses prays, and Moses is held. The Aramaic word for firmness, emunah, is the same word used for faith. Faithful hands do not hold themselves up. They are held up. The takeaway: the holiest moments of spiritual endurance almost always require two other people quietly doing the unglamorous work of supporting the one at the front.

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Pirkei DeRabbi Eliezer 44:5Pirkei DeRabbi Eliezer

That feeling, that connection, it's at the heart of this story from Pirkei DeRabbi Eliezer, Chapter 44.

The Israelites are facing a fearsome foe: Amalek. Moses, wise and divinely connected, knows this isn't just a physical battle. He tells Joshua to choose strong, valiant men to fight. But the real key, the source of their strength, lies elsewhere.

Moses, Aaron, and Hur ascend to a high place overlooking the battlefield, right there in the Israelite camp. Now, The text points out that Moses is flanked by Aaron and Hur, one on his right, one on his left. This is a model for how a prayer leader, a precentor, should lead. There shouldn't be a solitary leader, but rather a supported one, with two others standing beside him. Why? Because in unity, there is strength.

It goes even deeper. The Israelites, outside their tents, see Moses kneeling, his face to the ground in supplication. And what do they do? They mirror him. They kneel, they prostrate themselves, they raise their hands to heaven just as he does.

Think about the power of that image. Moses, the leader, in direct communication with the Divine. And the people, not passively watching, but actively participating, mirroring his actions, amplifying his prayer. The text explicitly draws the parallel: "Just as the precentor officiates, in like manner all the people answer after him." It's a call and response, a shared experience, a collective yearning. The leader initiates, but the community completes the circuit.

So, what’s the takeaway here? It's about the power of collective action, the strength found in unity, and the mirroring that connects us all. It suggests that leadership isn't a solo act, but a shared responsibility. We learn that the power of prayer isn't just in the words we say, but in the way we connect with each other, the way we mirror each other's hopes and fears, and the way we collectively raise our voices – and our hands – to the heavens. How can you embody the spirit of unity in your own life? How can you find ways to amplify the good in the world, together?

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Yalkut Shimoni on Torah 264:3Yalkut Shimoni on Torah

"And Joshua did as" [Moses said to him], and so on - that which he was commanded, and he did not transgress the decree of Moses. "And Moses, Aaron, and Hur went up" - regarding the matter we have stated, to recall the deeds of the fathers and the deeds of the mothers. "And it came to pass, when Moses raised his hand" (Exodus 17:11). Now did the hands of Moses make Israel prevail, or did his hands break Amalek? Rather, as long as Moses lifted his hands toward on high, Israel would gaze upon him and believe in the One who commanded Moses to do so, and the Omnipresent would do for them miracles and mighty deeds.

Full source