שמות, פרק י״ז, פסוק ט״ו

At the conclusion of the dramatic battle against Amalek, a physical monument is established to secure the spiritual and historical significance of the victory. This act reflects the intersection of military reality and Divine Providence, shaping the memory of the event for future generations. The construction of the altar serves primarily as an expression of gratitude for the past and a lasting memorial of the events [ביאור שטיינזלץ, קאסוטו]. It also highlights a fundamental contrast between the two warring nations: while Amalek represents destruction and ruin, the destiny of the Israelites is to build and elevate the world in the service of God [רש"ר הירש]. Beyond a physical memorial, the altar is viewed as a spiritual fortress designed to block the impure forces associated with Amalek [שפתי כהן], as well as a tool to help the Israelites conquer their own internal negative inclinations that delay redemption [אלשיך]. Conversely, another perspective views the building of the altar as a forward-looking act, serving as an expression of advance gratitude for the promise of future redemption and the ultimate downfall of Amalek at the end of days [העמק דבר, צרור המור]. Regarding its location, opinions differ on whether this structure was erected at Horeb [אבן עזרא, חזקוני] or at Rephidim [אבן עזרא הקצר].

The process of naming the site carries deep significance. The primary approach among commentators is that Moses gave a name to the altar itself. It was an ancient custom to name physical objects, such as monuments and altars, after significant events or by incorporating God's name. This was not done to deify the objects, but rather to ensure that anyone mentioning the altar's name would immediately be reminded of the miracle God performed [רש"י, מזרחי, אבן עזרא הקצר, אם למקרא]. A different approach, however, suggests that Moses did not name the physical altar at all, but instead called out in God's name through prayer [ספורנו, הכתב והקבלה].

The specific title chosen for the altar is rooted in several distinct meanings of its core term. The first interpretation understands the name as a reference to a miracle or wonder, commemorating the miraculous salvation God brought to the Israelites [רש"י, נתינה לגר, אבן עזרא הקצר, ביאור יש"ר]. The specific Divine name used in this context indicates a hidden miracle clothed within the natural laws of the world, as opposed to an overt, supernatural event [העמק דבר]. Naming the altar in this manner conveys a broader message that anyone who serves God merits salvation and miracles, making it fitting to name a place of worship this way [גור אריה].

A second interpretation views the term as a military banner or flag. Just as soldiers in battle look toward a proudly waving flag and are filled with the courage to overcome their enemies, God and the staff held on the hill served as the military banner for the Israelites [קיצור בעל הטורים, שד"ל, רשב"ם, בכור שור, קאסוטו]. In this sense, a flag does not function as a weapon or a shield, but as a guiding marker that provides fighters with direction and purpose in their struggle against the forces of evil [רש"ר הירש]. Additional interpretations suggest the term is derived from the concept of elevation, meaning that God is the One who elevates and raises a person above all adversaries [ספורנו, הכתב והקבלה]. Finally, the name is also understood as a reference to a test or trial, hinting that the war with Amalek was brought about because the Israelites had previously tested God, and this conflict was meant to test their faith in return [מלבי"ם].