The Matter of Amalek
עִנְיַן עֲמָלֵק
The second Ma’amar is also in that same parashah (הַמַּאֲמָר הַשֵּׁנִי הוּא בַּפָּרָשָׁה הַהִיא גַּם כֵּן), in Parashat Ki Teitzei (בְּפָרָשַׁת כִּי תֵצֵא), in Raya Mehemna, daf 282a (בְּרַעְיָא מְהֵימְנָא דַּף רפ״ב ע״א), and this is the text (וְזֶה לְשׁוֹנוֹ): “And a wicked maidservant-she is the grave, and in her is the Mistress imprisoned” (וְשִׁפְחָה רָעָה אִיהִי קְבוּרָה, וּבָהּ אֲסִירָא לְגְבִרְתָּא) etc. (וְכוּ׳)p1-33, from which it appears that the Mashiach, who is in the secret of the Shekhinah, must be enclothed in the Klipah, in the secret of Shabtai (saturn) (שֶׁמִּשָּׁם נִרְאֶה שֶׁכָּךְ צָרִיךְ לִהְיוֹת הַמָּשִׁיחַ – שֶׁהוּא בְּסוֹד הַשְּׁכִינָה – לִהְיוֹת מִתְלַבֵּשׁ בַּקְּלִפָּה בְּסוֹד שַׁבְתַּאי), which is Klipat Yishma’el, in the secret of the diminishing of the moon (שֶׁהִיא קְלִפַּת יִשְׁמָעֵאל בְּסוֹד מִעוּט הַיָּרֵחַ), as it is explained in the Ma’amar there (כְּמוֹ שֶׁמְּפוֹרָשׁ בַּמַּאֲמָר שָׁם).
However, the whole structure collapses by what I have already informed you (אֲבָל הַבִּנְיָן כְּבָר נוֹפֵל מֵעַצְמוֹ בְּמַה שֶׁהוֹדַעְתִּיךָ), for all these things were said only about the soul of the Mashiach, and not about the body of the man who is worthy to be Mashiach (כִּי לֹא נֶאֱמְרוּ כָּל הַדְּבָרִים הָאֵלֶּה אֶלָּא בְּנִשְׁמַת הַמָּשִׁיחַ, לֹא בְּגוּף הָאָדָם הָרָאוּי לִהְיוֹת מָשִׁיחַ).
Yet, despite all this, behold, I shall explain to you the Ma’amar [discourse] in its truth (אֲבָל עִם כָּל זֶה, הִנֵּה אֲפָרֵשׁ לְךָ הַמַּאֲמָר לַאֲמִתּוֹ), and you shall hear wonders of the Perfect One in Knowledge (וְתִשְׁמַע נִפְלָאוֹת תָּמִים דֵּעִים), so as to know the ways of our God and the way of His Torah, the Torah of truth (לָדַעַת דַּרְכֵי אֱלֹהֵינוּ וְדֶרֶךְ תּוֹרָתוֹ תּוֹרַת אֱמֶת), and understand very well (וְהָבֵן מְאֹד).
And behold, I shall begin from the beginning of the Ma’amar [discourse] (וְהִנֵּה אַחִיל מֵרֵאשִׁית הַמַּאֲמָר), so that you may understand the entire matter thoroughly, in its full clarity (לְמַעַן תָּבִין כָּל הָעִנְיָן לַאֲשׁוּרוֹ הֵיטֵב).
Behold, the beginning of the discourse of blessed memory is thus (הִנֵּה רֵאשִׁית הַמַּאֲמָר ז״ל), “And it shall be, when Hashem your God gives you rest from all your enemies…” (Deuteronomy 25) (וְהָיָה בְּהָנִיחַ ה' אֱלֹהֶיךָ לְךָ מִכָּל אוֹיְבֶיךָ וְגוֹ')-this commandment is to blot out the seed of Amalek (פְּקוּדָא דָא לְהַכְרִית זַרְעוֹ שֶׁל עֲמָלֵק) etc.p1-34 And you must know that this matter of Amalek is a great essential in the Chokhmah (וְתֵדַע שֶׁעִנְיָן זֶה שֶׁל עֲמָלֵק הוּא עִיקָּר גָּדוֹל בַּחָכְמָה), to understand the matter of the exiles and their redemption (לָדַעַת עִנְיַן הַגָּלֻיּוֹת וּגְאֻלָּתָם), all with correct precision made clear (הַכֹּל עַל נָכוֹן בָּאֵר הֵיטֵב).
Know that behold it is written (Numbers 24:20): “Amalek is first among nations, and in the end he shall be destroyed” (דַּע כִּי הִנֵּה כָּתוּב: "רֵאשִׁית גּוֹיִם עֲמָלֵק וְאַחֲרִיתוֹ עֲדֵי אֹבֵד). For he was the one who cooled the boiling pot before all the nations (כִּי הוּא הָיָה הַמְקָרֵר אֶת הַקְּדֵרָה בִּפְנֵי כָּל הָאֻמּוֹת)-see Midrash Tanchuma, end of section 9 (עיי״ש תַּנְחוּמָא סוֹף סִימָן ט'). And you need to know the root of this matter-where it is drawn from (וְצָרִיךְ אַתָּה לָדַעַת שֹׁרֶשׁ הָעִנְיָן הַזֶּה מֵהֵיכָן נִמְשָׁךְ).
Know that the nations are divided into their degrees as is known (דַּע כִּי הָאֻמּוֹת הֵם מִתְפָּרְשִׁים לְמַדְרֵגוֹתֵיהֶם כַּיָּדוּעַ), and their strength is intensified through what they suck from the Holiness (וְכֹחָם מִתְחַזֵּק עַל יְדֵי מַה שֶּׁהֵם יוֹנְקִים מִן הַקְּדוּשָּׁה); but the power of their drawing sustenance is through the filth of the serpent (אֲבָל כֹּחַ יְנִיקָתָם הוּא עַל יְדֵי זוֹהֲמַת הַנָּחָשׁ), which he cast into Chavah, as above (אֲשֶׁר הִטִּיל בְּחַוָּה כְּנַ״ל). And in this dimension is Amalek (וּבְבְחִינָה זוֹ הוּא עֲמָלֵק), and therefore he is the rod of punishment for Yisrael (וְעַל כֵּן הוּא רְצוּעַת מַלְקוּת לְיִשְׂרָאֵל).
And you must know that from this filth was drawn the foreskin in man (וְצָרִיךְ שֶׁתֵּדַע כִּי מִכֹּחַ הַזּוֹהַמָה הַזֹּאת נִמְשְׁכָה הָעָרְלָה בָּאָדָם), in the secret of, “He used to stretch his foreskin” (בְּסוֹד: "מוֹשֵׁךְ בְּעָרְלָתוֹ הָיָה). And behold, when the Tikkunim began to be rectified (וְהִנֵּה כַּאֲשֶׁר הִתְחִילוּ הַתִּקּוּנִים לְהִתְקַן), when things reached the ninety-ninth year of Avraham (בְּהַגִּיעַ הַדְּבָרִים אֶל שְׁנַת צ״ט לְאַבְרָהָם), then it was the time to be strengthened in this matter (אָז הָיָה זְמַן לְהִתְחַזֵּק בְּעִנְיָן זֶה), to remove the foreskin which draws from the filth (לְהַעֲבִיר הָעָרְלָה הַזֹּאת הַנִּמְשֶׁכֶת מִן הַזּוֹהַמָה), and then was given to Avraham the commandment of milah, as it is said (Bereshit 17:1) “And be perfect” (וְאָז נִתְּנָה לְאַבְרָהָם מִצְוַת הַמִּילָה, שֶׁנֶּאֱמַר: "וֶהְיֵה תָמִים), to remove all connection to the Sitra schra (לְהַעֲבִיר כָּל שַׁיָּכוּת סִטְרָא אָחֳרָא).
However, afterwards, when Yisrael went down to Egypt (אֲבָל אַחַר כָּךְ כְּשֶׁיָּרְדוּ יִשְׂרָאֵל לְמִצְרַיִם), behold they gave birth but did not circumcise (הִנֵּה הָיוּ מוֹלִידִים וְלֹא מוֹלִים), in the mystery of what is said (Bereshit 42:9) “The nakedness of the land” (בְּסוֹד: "עֶרְוַת הָאָרֶץ) which overpowered them (שֶׁנִּתְגַּבְּרָה עֲלֵיהֶם), for it is truly the secret of the foreskin (שֶׁהִיא סוֹד הָעָרְלָה מַמָּשׁ). But afterwards, when they were circumcised upon leaving Egypt (אֲבָל אַחַר כָּךְ כְּשֶׁנִּמּוֹלוּ בְּצֵאתָם מִמִּצְרַיִם), then this Klipah was subdued again (הִנֵּה חָזְרָה וְנִכְנְעָה הַקְּלִפָּה הַזֹּאת). However, I must make known to you a very great secret (אֲבָל צָרִיךְ אֲנִי לְהוֹדִיעֲךָ סוֹד גָּדוֹל מְאֹד): for behold it is written (Bereshit 27:22) “The voice is the voice of Ya'akov, but the hands are…” (כִּי הִנֵּה כָּתוּב: "הַקּוֹל קוֹל יַעֲקֹב וְהַיָּדַיִם" וְגוֹ').
Know that Esav is the secret of the left side of the Klipah (דַּע שֶׁעֵשָׂו הוּא סוֹד הַשְּׂמֹאל שֶׁל הַקְּלִיפָּה), and in him is the matter of the serpent's filth in great force (וּבוֹ עִנְיָן זוֹהֲמַת הַנָּחָשׁ בְּתוֹקֶף גָּדוֹל), in the mystery of Kayin who is on the left (בְּסוֹד קַיִן שֶׁהוּא לַשְּׂמֹאל). But in Amalek, his grandson, the impurity became more defiled (אֲבָל בַּעֲמָלֵק בֶּן בְּנוֹ נִטְמָא יוֹתֵר), and it is he in whom the aspect of the serpent's filth grew stronger (וְהוּא שֶׁנִּתְחַזְּקָה בּוֹ בְּחִינַת הַזּוֹהַמָה שֶׁל הַנָּחָשׁ הַזֹּאת). And so it is found that Esav is the aspect of the Klipah’s left side in its place (וְנִמְצָא שֶׁעֵשָׂו הוּא בְּחִינַת הַשְּׂמֹאל שֶׁל הַקְּלִיפָּה בִּמְקוֹמוֹ), and within him is included the matter of the filth (וְנִכְלַל בּוֹ עִנְיָן הַזּוֹהַמָה). But Amalek is the filth itself (אֲבָל עֲמָלֵק הוּא בְּחִינַת הַזּוֹהַמָה עַצְמָהּ), through which Esav strengthens himself in his impurity even more (שֶׁבָּהּ מִתְחַזֵּק בְּטוּמְאָתוֹ עֵשָׂו יוֹתֵר).
And behold, the good of Kayin went to Yitro and was rectified there (וְהִנֵּה הַטּוֹב שֶׁל קַיִן הָלַךְ לְיִתְרוֹ וְנִתְקַן שָׁם), and the evil in Amalek (וְהָרַע בַּעֲמָלֵק). And Yitro dwelled with Amalek (וְיִתְרוֹ הָיָה יוֹשֵׁב עִם עֲמָלֵק), and afterwards he separated from him (וְאַחַר כָּךְ נִפְרַד מִמֶּנּוּ), and this evil became strengthened (וְהָרַע הַזֶּה נִתְגַּבֵּר), and from his side was the destruction (וּמִצִּדּוֹ הָיָה הַחֲרָבָּן). But the truth is (אֲבָל הָאֱמֶת הוּא), that Esav himself was reincarnated again and strengthened in the mystery of Amalek (שֶׁעֵשָׂו עַצְמוֹ נִתְגַּלְגֵּל שֵׁנִית גַּם כֵּן וּמִתְחַזֵּק בְּסוֹד עֲמָלֵק), and he rules over Edom (וְהוּא שׁוֹלֵט עַל אֱדוֹם).
But Armilus, behold he is from his own root (אֲבָל אַרְמִילוּס הִנֵּה הוּא מִסּוֹדוֹ עַצְמוֹ), yet his essence is specifically in the mystery of Amalek (אֲבָל עִיקָּרוֹ בְּסוֹד עֲמָלֵק בִּפְרָט), and regarding him it is said (Numbers 24:20) “And in the end he shall be destroyed” (וּבוֹ נֶאֱמַר: "וְאַחֲרִיתוֹ עֲדֵי אֹבֵד). So it is found according to this (נִמְצָא לְפִי זֶה), that two places are found where Esav strengthens himself (שְׁנֵי מְקוֹמוֹת נִמְצְאוּ לְעֵשָׂו לְהִתְחַזֵּק בָּהֶם): one-in the secret of his specific level as the left side drawing from Yitzchak (אֶחָד-בְּסוֹד מַדְרִיגָתוֹ הַפְּרָטִית בְּסוֹד הַשְּׂמֹאל שֶׁיוֹנֵק מִיִּצְחָק); but the stronger place is in the aspect of the filth (אֲבָל הַמָּקוֹם הַיּוֹתֵר תַּקִּיף הוּא בְּבְחִינַת הַזּוֹהַמָה), and this is the secret of Amalek (וְהוּא סוֹד עֲמָלֵק).
And behold, you must know (וְהִנֵּה צָרִיךְ שֶׁתֵּדַע), that the Torah was given to Yisrael to remove the filth of the serpent (שֶׁהַתּוֹרָה נִתְּנָה לְיִשְׂרָאֵל לְהַעֲבִיר הַזּוֹהֲמָא שֶׁל הַנָּחָשׁ). And behold, concerning it is written (וְהִנֵּה עָלֶיהָ כָּתוּב) (Numbers 19:14) “This is the Torah: when a man dies in a tent” ("זֹאת הַתּוֹרָה אָדָם כִּי יָמוּת בְּאֹהֶל). And our Sages of blessed memory said (וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה) (Zohar Shemot 158 and similarly Berakhot 63) (זֹהַר שְׁמוֹת קנח, וְכַעֵין זֶה בְּרָכוֹת ס״ג): “The Torah is only sustained in one who gives up his life for it” ("אֵין הַתּוֹרָה מִתְקַיֶּמֶת אֶלָּא בְּמִי שֶׁמֵּמִית עַצְמוֹ עָלֶיהָ). And this is a great secret (וְהוּא סוֹד גָּדוֹל), for this tent is the one mentioned concerning Yael (כִּי זֶה הָאֹהֶל הוּא הַנִּזְכָּר בְּיַעֵל) (Judges 5:24) “Among women in the tent shall she be blessed” ("מִנָּשִׁים בָּאֹהֶל תְּבֹרָךְ), which is the place that must be purified from this filth (שֶׁהוּא הַמָּקוֹם שֶׁצָּרִיךְ לְטַהֵר מִן הַזּוֹהֲמָא הַזֹּאת). And this is through one’s devoting himself to the words of Torah (וְזֶה בְּכֹחַ הַמְמִית עַצְמוֹ עַל דִּבְרֵי תּוֹרָה), for then the aspect of Torah which contains this power of purification is drawn from Tiferet (שֶׁאָז בְּחִינַת הַתּוֹרָה שֶׁיֵּשׁ בָּהּ כֹּחַ לַטָּהֳרָה הַזֹּאת נִמְשֶׁכֶת מִן הַתִּפְאֶרֶת), and it reaches this tent and it is purified (וּמַגַּעַת אֶל הָאֹהֶל הַזֶּה וְהוּא טָהוֹר). And then Amalek is subdued and driven out (וְאָז עֲמָלֵק נִכְנָע וְנִדְחֶה), and then Esav no longer strengthens himself through his left hand, from which he draws (וְאָז אֵין עֵשָׂו מִתְחַזֵּק בְּיָד שְׂמֹאל שֶׁלּוֹ שֶׁהוּא יוֹנֵק מִמֶּנָּה).
And you must know (וְצָרִיךְ שֶׁתֵּדַע), that the right of the Klipah is included within its left (כִּי יָמִין דְּקְלִיפָּה נִכְלָל בִּשְׂמֹאל שֶׁלָּהּ), and this is Yishmael, who is included within Esav to strengthen him in the aspect of his impurity (וְהַיְנוּ יִשְׁמָעֵאל הַנִּכְלָל בְּעֵשָׂו לְהִתְחַזֵּק בְּבְחִינַת טֻמְאָתוֹ). And concerning this it is said (וְעַל זֶה נֶאֱמַר) (Bereshit 27:22) “And the hands are the hands of Esav” ("וְהַיָּדַיִם יְדֵי עֵשָׂו), at the time when Esav takes strength from those hands (בִּזְמַן שֶׁעֵשָׂו לוֹקֵחַ כֹּחַ הַיָּדַיִם הָאֵלֶּה). And this is as it is said (וְזֶה): “At the time when the voice is not the voice of Ya'akov” ("בִּזְמַן שֶׁאֵין הַקּוֹל קוֹל יַעֲקֹב). For at the time when this voice exists (כִּי בִּשְׁעָה שֶׁיֵּשׁ הַקּוֹל הַזֶּה), behold the tent is pure (הִנֵּה הָאֹהֶל טָהוֹר), and the hands do not lean toward the side of impurity (וְאֵין הַיָּדַיִם נוֹטוֹת לִצְדַּד הַטֻּמְאָה), but all remains in Holiness to strengthen Yisrael (אֶלָּא הַכֹּל נִשְׁאַר בְּקְדֻשָּׁה לְחַזֵּק יִשְׂרָאֵל).
And behold, when Yisrael went out from Egypt (וְהִנֵּה כְּשֶׁיָּצְאוּ יִשְׂרָאֵל מִמִּצְרַיִם), Tanchuma Beshalach 25 states: “Their hands weakened from the Torah” (תַּנְחוּמָא בְּשַׁלַּח כ״ה: "רָפוּ יְדֵיהֶם מִן הַתּוֹרָה), in the secret of (Exodus 17:8) “And he battled with Yisrael in Rephidim” (בְּסוֹד: "וַיִּלָּחֶם עִם יִשְׂרָאֵל בִּרְפִידִים). And the secret of the matter is (וְסוֹד הָעִנְיָן): that they caused that these hands, which remain empowered in Holiness only by the secret of Torah, as explained above (כִּי גָּרְמוּ שֶׁאֵלֶּה הַיָּדַיִם שֶׁהֵן נִשְׁאָרוֹת מִתְחַזְּקוֹת בִּקְדֻשָּׁה רַק בְּסוֹד הַתּוֹרָה כְּנַ״ל)-when the power of Torah is diminished, behold the hands become weak and inclined outward (בְּהַחֲסִיר כֹּחַ הַתּוֹרָה הִנֵּה הַיָּדַיִם תִּהְיֶינָה רְפוּיוֹת וְנוֹטוֹת לַחוּץ), and then Esav is strengthened (וְאָז עֵשָׂו מִתְחַזֵּק), and immediately (ibid) “And Amalek came” (וּמִיָּד: "וַיָּבֹא עֲמָלֵק), for there was no one to purify the tent (כִּי לֹא הָיָה מִי שֶׁיְּטַהֵר הָאֹהֶל). Tanchuma Teitzei 9: And then he would cut the Milot, which are the removal of the foreskin (וְאָז הָיָה חוֹתֵךְ הַמִּילוֹת שֶׁהֵן הַעֲבָרַת הָעָרְלָה), and cast them away (וְזוֹרְקָם). Yet with all that, he did not rule except (Tanchuma Teitzei 10) “over the stragglers cast off from the cloud” (וְעִם כָּל זֶה לֹא שָׁלַט אֶלָּא: "בַּנֶּחֱשָׁלִים הַדְּחוּיִים מִן הֶעָנָן), for thus the Sitra Achra never takes except what is fitting for her (כִּי כֵן אֵין הַסִּטְרָא אָחֳרָא נוֹטֶלֶת לְעוֹלָם אֶלָּא אֶת הָרָאוּי לָהּ). And Moshe immediately strengthened himself in his Tikkunim (וּמֹשֶׁה מִיָּד נִתְחַזֵּק בְּתִיקּוּנָיו), and it was said of him (Exodus 17:11) “When Moshe raised his hand, then Yisrael prevailed” (וְנֶאֱמַר בּוֹ: "כַּאֲשֶׁר יָרִים מֹשֶׁה יָדוֹ וְגָבַר יִשְׂרָאֵל), and it is the hand that is composed of two (וְהִיא הַיָּד הַכְּלוּלָה מִשְּׁנַיִם), in the secret of the left hand of Esav, which includes within it the right hand (בְּסוֹד יַד שְׂמֹאל שֶׁל עֵשָׂו הַכּוֹלֶלֶת בָּהּ יַד יָמִין).
And behold, it is written (Exodus 17:9) “Tomorrow I will stand on the top of the hill” (וְהִנֵּה כָתוּב: "מָחָר אָנֹכִי נִצָּב עַל רֹאשׁ הַגִּבְעָה), and the top of the hill is called the entrance of the tent, like the head of the body (וְרֹאשׁ הַגִּבְעָה נִקְרָא פֶּתַח הָאֹהֶל כְּמוֹ רֹאשׁ הַגּוּפָה), and there Moshe must strengthen his Tikkunim to remove from there the filth (וְשָׁם צָרִיךְ לְהִתְחַזֵּק מֹשֶׁה בְּתִיקּוּנָיו לְהַעֲבִיר מִשָּׁם הַזּוֹהֲמָא), for up to there it had reached and no further (שֶׁעַד שָׁם הִגִּיעָה וְלֹא יוֹתֵר). p1-35 And behold, there he shall stand on the top of this hill with the staff of Elokim in his hand (וְהִנֵּה שָׁם יַעֲמוֹד עַל רֹאשׁ הַגִּבְעָה הַזֹּאת עִם מַטֵּה הָאֱלֹקִים בְּיָדוֹ), with which the serpent returns to a rod (שֶׁבּוֹ הַנָּחָשׁ חוֹזֵר לְמַטֶּה), through the subjugation of the Sitra achra to the Holiness (בְּהַכְנָעַת הַסִּטְרָא אָחֳרָא אֶל הַקְּדֻשָּׁה), and there shall no longer be power to this filth (וְלֹא יִהְיֶה לָהּ כֹּחַ הַזּוֹהֲמָא הַזֹּאת). And then (Exodus 17:12): “And his hands were faith” (וְאָז: "וִיהִי יָדָיו אֱמוּנָה), for thus he was strengthened in this Tikkun of the hands, to lift them so that the Klipot would not draw from there (שֶׁכָּךְ נִתְחַזֵּק בְּתִיקּוּן זֶה שֶׁל הַיָּדַיִם לְהַגְבִּיהָם שֶׁלֹּא יִנְקוּ מִשָּׁם הַקְּלִיפּוֹת). “Until the sun came” - which is the sun that is gathered into the west (עַד בּוֹא הַשֶּׁמֶשׁ – שֶׁהוּא שִׁמְשָׁא דְּאִתְכְּנִישׁ לְמַעֲרָב), in the secret of (Bereshit 28:11) “And he lay down in that place” (בְּסוֹד: "וַיִּשְׁכַּב בַּמָּקוֹם הַהוּא).
For then it is said (Esther 7:8) “Will he also assault the queen with me in the house?” (שֶׁאָז נֶאֱמַר: "הֲגַם לִכְבּוֹשׁ אֶת הַמַּלְכָּה עִמִּי בַּבָּיִת)-that the serpent has no more grasp whatsoever (שֶׁאֵין עוֹד אֲחִיזָה לַנָּחָשׁ כְּלָל), for then (ibid) “Haman’s face was covered” (כִּי אָז: "פְּנֵי הָמָן חָפוּ), and he is completely broken (וְהוּא נִשְׁבָּר לְגַמְרֵי). And behold, then Moshe built an altar (וְהִנֵּה אָז בָּנָה מֹשֶׁה מִזְבֵּחַ), and this is a great secret (וְהוּא סוֹד גָּדוֹל), for then Moshe’s Tikkun had reached such a point (כִּי אָז כָּל כָּךְ הִגִּיעַ תִּקּוּן מֹשֶׁה), that he truly removed from Amalek this power of accusation entirely (עַד שֶׁבֶּאֱמֶת הֶעֱבִיר מֵעֲמָלֵק כֹּחַ קִטְרוּג זֶה לְגַמְרֵי). And then it is said (Proverbs 16:18) “Pride comes before destruction” (וְאָז נֶאֱמַר: "לִפְנֵי שֶׁבֶר גָּאוֹן), and it is the secret of (Exodus 17:13) “And Yehoshua weakened” (וְהוּא סוֹד: "וַיַּחֲלֹשׁ יְהוֹשֻׁעַ), for from that point onward he remained completely weakened (שֶׁמִשָּׁם וָהָלְאָה נִשְׁאַר חַלִּישׁ לְגַמְרֵי); meaning-it was not merely an act for that moment (פֵּרוּשׁ – שֶׁלֹּא הָיָה מַעֲשֶׂה לִזְמַנּוֹ), but he remained weakened (אֶלָּא נִשְׁאַר חָלָשׁ).
And this is because the essence of the Pegam (the defect) was removed (וְזֶה בְּמַה שֶׁעַצְמוּת הַפֶּגֶם נִסְתַּלֵּק), and only like a trace from it remained (וְלֹא נִשְׁאַר אֶלָּא כְּמוֹ רְשִׁימוּ מִמֶּנּוּ), and this trace is called “the remembrance of Amalek” (וְזֶה הָרְשִׁימוּ נִקְרָא "זֵכֶר – עֲמָלֵק). And behold, by the power of Moshe’s Tikkun (וְהִנֵּה בְּכֹחַ הַתִּקּוּן שֶׁל מֹשֶׁה), every time Amalek wants to strengthen himself-he cannot (בְּכָל פַּעַם שֶׁרוֹצֶה עֲמָלֵק לְהִתְחַזֵּק – אֵינוֹ יָכוֹל), for he has already been weakened (שֶׁכְּבָר נֶחְלַשׁ). Only what remains is to remove even the trace (רַק מַה שֶׁצָּרִיךְ, הוּא לְהַעֲבִיר אֲפִלּוּ הָרְשִׁים), and it is said about this (ibid) “I will utterly blot out the remembrance of Amalek” (וְנֶאֱמַר בּוֹ: "מָחֹה אֶמְחֶה אֶת זֵכֶר עֲמָלֵק), and this refers to the time when even this trace will be removed as well (וְזֶהוּ בִּזְמַן שֶׁיַעֲבִיר אֲפִלּוּ זֶה הָרְשִׁים גַּם כֵּן).
And behold it is written (ibid) “And place in the ears of Yehoshua” (וְהִנֵּה כָּתוּב: "וְשִׂים בְּאָזְנֵי יְהוֹשֻׁעַ), and the secret of the matter is that he was in the secret of the youth Metatron’p1-36 (וְסוֹד הָעִנְיָן, כִּי הוּא הָיָה בְּסוֹד נַעַר מְטַט׳), where is found the Tree of Knowledge of good and evil (שֶׁשָׁם עֵץ הַדַּעַת טוֹב וָרָע), and it is he who is most damaged by this Tree of Knowledge and this filth (וְהוּא הַנִּפְגָּם יוֹתֵר עַל־יְדֵי עֵץ הַדַּעַת הַזֶּה וְזֹאת הַזּוֹהֲמָא), for when it is found above, it causes strengthening below-specifically in this place (כִּי בְהִמָּצְאָה לְמַעְלָה, גּוֹרֶמֶת הִתְגַּבְּרוּת לְמַטָּה בַמָּקוֹם הַזֶּה בִּפְרָט), and here Holiness must be strengthened in the secret of Yehoshua, as it is right to say (וְכָאן צְרִיכָה הַקְּדוּשָּׁה לְהִתְחַזֵּק בְּסוֹד יְהוֹשֻׁעַ כְּצַ"ל).
And behold it is written (ibid. v.16) “For a hand is on the throne of Y–H” (וְהִנֵּה כָּתוּב: "כִּי־יָד עַל־כֵּס י־ה), for truly, as long as even this trace remains, the Shekhina is not called fully rectified for a complete union (כִּי בֶאֱמֶת עַד שֶׁיֵּשׁ אֲפִלּוּ זֶה הָרְשִׁים – אֵין הַשְּׁכִינָה נִקְרֵאת מְתוּקֶּנֶת בְּתִקּוּן שָׁלֵם לְחִבּוּר שָׁלֵם), for it is a blemish (כִּי הוּא פֶּגַם). And when this trace will be removed (וּכְשֶׁיִּסְתַּלֵּק זֶה הָרְשִׁים), then the union will be in all its completeness (אָז יִהְיֶה הַחִבּוּר בְּכָל שְׁלֵמוּתוֹ).
And behold, when Yisrael made the Calf (וְהִנֵּה כְּשֶׁעָשׂוּ יִשְׂרָאֵל אֶת הָעֵגֶל), then they returned and strengthened this power of Amalek (אָז חָזְרוּ וְהִגְבִּירוּ כֹּחַ עֲמָלֵק זֶה), and therefore Bil‘am and Balak would come in the power of the accusation of the Calf specifically to accuse Yisraelp1-37 (וְעַל־כֵּן הָיוּ בָּאִים בִּלְעָם וּבָלָק בְּכֹחַ קִטְרוּג הָעֵגֶל דַּוְקָא לְקַטְרֵג לְיִשְׂרָאֵל) - see Bamidbar 24:1 in the Targum and in Targum Yonatan, and there (עֲיֵן בַּמִּדְבָּר כ״ד, א׳ בַּתַּרְגּוּם וּבְתִיּ"ב וְשָׁם) - only that the Holy One, Blessed Be He, annulled their counsel (אֶלָּא שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא הֵפֵר עֲצָתָם). And even with all this, regarding the Calf it is written (Exodus 32:34) “And on the day that I will reckon-I will reckon” (וְעִם כָּל זֶה, בָּעֵגֶל כָּתוּב: "וּבְיוֹם פָּקְדִּי וּפָקַדְתִּי), and the matter is that the afflictions they were meant to endure at that time (וְהָעִנְיָן: כִּי הַיִּסּוּרִים שֶׁהָיוּ צְרִיכִין לִסְבּוֹל בְּאוֹתוֹ הַזְּמָן), the Holy One, Blessed Be He, distributed across every generation (הַקָּדוֹשׁ בָּרוּךְ הוּא פִּזְּרָם לְכָל דּוֹר), and through this they were able to endure them (וְעַל־יְדֵי זֶה הָיוּ יְכוֹלִים לִסְבּוֹל), and this did not prevent them from entering the Land (וְזֶה לֹא הָיָה מוֹנֵעַ מֵהֶם כְּנִיסַת הָאָרֶץ).
Notes
See Zohar, Volume III, 282a–b (רְאֵה זֹהַר חֵלֶק ג׳ דַּף רפ״ב, א–ב): A darkened moon (סִיהֲרָא אֲפִילָה), the diminution of the moon (מְעוּטָא דְּסִיהֲרָא), her maidservant is Gehinnom (שִׁפְחָתָא דִילָהּ גֵיהִנֹּם), an evil sun (חַמָּה בִּישָׁא). Her maidservant is Saturn (Shabtai) (שִׁפְחָתָא דִילֵיהּ שַׁבְּתַאֵי), the dimming of the lights (לִקוּתָא דְּנְהוֹרִין), desecration of Shabbat (חִלּוּל שַׁבָּת), her maidservant (שִׁפְחָתָא דִילָהּ), who turns her back to her Mistress every day (דַּאֲהַדַּרְתְּ עוֹרֵף לְגְבִירְתָּהּ בְּכָל יוֹמָא)... And an evil maidservant-she is the grave (וְשִׁפְחָא בִישָׁא אִיהִי קְבוּרָא), and in her the Mistress is imprisoned (וּבַהּ אֲסִירָא לְגְבִירְתָּהּ), and she is Shabtai, cold and dry, in the grave of dust (וְאִיהִי שַׁבְּתַאֵי קָרָא וִיַבֵּישָׁא בִּקְבוּרְתָּא דַּעְפְּרָא), and she is death by poverty of Orayta (וְאִיהִי מוֹת דְּעָנִיּוּתָא דְּאוֹרַיְּתָא), and she is the burial of the poor (וְאִיהִי קְבוּרָת עָנִי), covered within it by seven kinds of fiery chambers (מְכֻסְיָּא בַּהּ בִּשְׁבַע מִינֵי מְדוּרָן), for she is crowned with seven stars (דְּאִיהִי כְּלִילָא מִשִּׁבְעָה כּוֹכְבַיָּא), just as Shabbat the Queen is crowned with seven (כְּמָה דְּשַׁבָּת מַלְכְּתָא כְּלִילָא מִשִּׁבְעָה). And these seven stars are from the side of Gevurah (וְאִינוּן שִׁבְעָה כּוֹכְבַיָּא מִסִּטְרָא דִּגְבוּרָה) [variant: from the Mistress] (נ״א: דְּגְבִירְתָּא), as it is written (Bereshit 41:29) [בְּרֵאשִׁית מ״א, כ״ט]: “Seven years of plenty” ("שֶׁבַע שְׁנֵי הַשָּׂבָע), from the side of the maidservant-seven years of famine (מִסִּטְרָא דְּשִׁפְחָא: שֶׁבַע שְׁנֵי הָרָעָב), about which the prophet said (Amos 8:11) [עָמוֹס ח׳, י״א]: “Not a hunger for bread nor a thirst for water, but to hear the words of Hashem” ("לֹא רָעָב לַלֶּחֶם וְלֹא צָמָא לַמַּיִם כִּי אִם לִשְׁמֹעַ אֵת דְּבַר־יְהוָ״ה).
See Zohar III, 281b (רְאֵה זוֹהַר ח״ג, רפ״א, ב): “And it shall be, when Hashem your God gives you rest…” (Deuteronomy 25:19) [דְּבָרִים כ״ה, י״ט] (וְהָיָה בְּהָנִיחַ י־ה־ו־ה אֱלֹהֶיךָ וְגוֹ')-“you shall blot out the remembrance of Amalek…” (תִּמְחֶה אֶת זֵכֶר עֲמָלֵק וְגוֹ'). This commandment is to cut off the seed of Amalek (פְּקוּדָא דָא לְהַכְרִית זַרְעוֹ שֶׁל עֲמָלֵק), for Kudsha Berikh Hu has sworn (דְּהָא קוּדְשָׁא בְּרִיךְ הוּא אוֹמֵי), that He will not return to His throne (דְּלָא יְחוֹזַר עַל כּוּרְסֵיהּ), until He takes vengeance from him (עַד דְּיִטּוֹל נוּקְמָא מִנֵּיהּ). The Ra‘aya Meheimna opened and said (פָּתַח רַעֲיָא מְהֵימְנָא וְאָמַר): Indeed, because of this they wandered in the wilderness and on the sea (וַדַּאי בְּגִין דָּא הֲווֹ אַזְלֵי בְּמִדְבַּרָא וְעַל יַמָּא), and did not enter the Land of Yisrael (וְלָא יֵיעָלוּן בְּאַרְעָא דְיִשְׂרָאֵל), until vengeance is taken from Amalek (עַד דְּיִטּוֹל נוּקְמָא מִנֵּיהּ דְעֲמָלֵק). Who is Amalek above? (עֲמָלֵק מַאן הוּא לְעֵילָא) For behold we see that Bil‘am and Balak were from there (דְּהָא חָזִינַן דְּבִלְעָם וּבָלָק מִתַּמָּן הֲווֹ), their Neshamot were from there (נִשְׁמָתִין דִּלְהוֹן), and because of this they hated Yisrael more than any other nation and tongue (וּבְגִין דָּא הֲווֹ שָׂנְאִין לְיִשְׂרָאֵל יָתֵיר מִכָּל אוּמָּא וְלִשָּׁן). And because of this, Amalek is inscribed in their names (וּבְגִין דָּא עֲמָלֵק רְשִׁים בִּשְׁמָהוֹן): ע״ם from Bil‘am (ע״ם מִן בִּלְעָם), ל״ק from Balak (ל״ק מִן בָּלָק). And male and female (וּדְכַר וּנְקֵבָא), they are Amalekites (אִינּוּן עֲמָלֵקִים), and upon them it is said (Numbers 23:21) [בַּמִּדְבָּר כ״ג, כ״א]: “He has not beheld iniquity in Ya'akov, and He has not seen toil in Yisrael” (וְעֲלַיְיהוּ אִתְּמַר: "לֹא הִבִּיט אָוֶן בְּיַעֲקֹב וְלֹא רָאָה עָמָל בְּיִשְׂרָאֵל).
He would cut the Milot - see Midrash Tanchuma, Ki Teitzei, §10 (חוֹתֵךְ הַמִּילִוֹת – רְאֵה מִדְרָשׁ תַּנְחוּמָא כִּי תֵצֵא, פֶּרֶק י): “And he tailed you” - he struck them with a tail-blow (וַיְזַנֵּב בְּךָ – הִכָּה אוֹתָם מַכַּת זָנָב), and this accords with that which said Rabbi Ḥinena bar Shikla (וְאָתְיָא כִּי הָא דְאָמַר רַבִּי חִנֵּנָא בַּר שִׁיקְלָא): What did the house of Amalek do? (מַה הָיוּ בֵּית עֲמָלֵק עוֹשִׂים) They would cut the Milot of Yisrael (חוֹתְכִין מִילוֹתֵיהֶן שֶׁל יִשְׂרָאֵל), and they would cast them upward (וְזוֹרְקִין כְּלַפֵּי מַעְלָה), and say: “In this You have chosen?” (וְאוֹמְרִים: בָּזֶה בָּחַרְתָּ), take what You have chosen! (הֱוֵי לְךָ מַה שֶׁבָּחַרְתָּ). For Yisrael did not know the nature of the Zemorah (לְפִי שֶׁלֹּא הָיוּ יִשְׂרָאֵל יוֹדְעִין מַה טִּיבָהּ שֶׁל זְמוֹרָה), until Amalek came and taught it to them (עַד שֶׁבָּא עֲמָלֵק וְלִימְּדָהּ לָהֶם), as it is said (Ezekiel 8): “And behold, they send the Zemorah to their nose” (וְהִנֵּם שֹׁלְחִים אֶת הַזְּמוֹרָה אֶל אַפָּם). And from whom did he learn it? From Esav his grandfather (וּמִמִּי לָמְדָה מֵעֵשָׂו זְקֵנוֹ), as it is said (Bereshit 27): “And he said: Is he not rightly named Ya'akov?” (וַיֹּאמֶר: הֲכִי קָרָא שְׁמוֹ יַעֲקֹב)-he scraped in his throat and brought out the Zemorah (חִיכֵּךְ בִּגְרוֹנוֹ וְהוֹצִיא אֶת הַזְּמוֹרָה). See Otzrot Ramchal on the Torah, p. 120 (רְאֵה אוֹצְרוֹת רַמְחַ״ל עַל הַתּוֹרָה, עַמּוּד ק״כ): “Remember what Amalek did to you” (Deuteronomy 25:17–18) [דְּבָרִים כ״ה, י״ז–י״ח] - it is already known that the Klipah of Amalek causes forgetfulness (כְּבָר יָדוּעַ שֶׁקְּלִיפַּת עֲמָלֵק גּוֹרֶמֶת שִׁכְחָה). And in opposition to this the Holy One Blessed Be He commanded to remember what he did (וּכְנֶגֶד זֶה צִוָּה הַקָּדוֹשׁ בָּרוּךְ הוּא לִזְכּוֹר מַה שֶּׁעָשָׂה), and through this they subdue him, so that he will not cause so much forgetfulness (וּבָזֶה מַכְנִיעִין אוֹתוֹ שֶׁלֹּא יִגְרֹם כָּךְ שִׁכְחָה), and therefore it says specifically: “Remember” (וְלָכֵן "זָכוֹר" דַּוְקָא). And it is also known that the Klipah of Amalek stands in the Yesod, in the mystery of the Orlah (וְיָדוּעַ גַּם כֵּן שֶׁקְּלִיפַּת עֲמָלֵק עוֹמֶדֶת בַּיְסוֹד בְּסוֹד הָעָרְלָה), and this is the mystery of “who met you on the way” (וְזֶה סוֹד: "אֲשֶׁר קָרְךָ בַּדֶּרֶךְ), which our Sages interpreted as from the language of Keri (וּפֵירְשׁוּהוּ רַזַ״ל מִלְּשׁוֹן קֶרִי), for he would defile them-he wanted to intensify his filth in the mystery of the Orlah (שֶׁהָיָה מְטַמֵּא אוֹתָם, שֶׁרָצָה לְהַגְבִּיר הַזּוֹהֲמָה שֶׁלּוֹ בְּסוֹד הָעָרְלָה). And this is also the mystery of “he tailed you” (וְזֶה סוֹד גַּם כֵּן: "וַיְזַנֵּב בְּךָ), and our Sages explained: He was cutting the Milot (וּפֵירְשׁוּ רַזַ״ל: הָיָה חוֹתֵךְ הַמִּילִים), for their entire intention was to disgrace the Supernal Yesod (שֶׁכָּל הַכַּוָּנָה שֶׁלָּהֶם הָיְתָה לְבַזּוֹת הַיְסוֹד הָעֶלְיוֹן), and to intensify their own filth (וּלְהַגְבִּיר הַזּוֹהֲמָה שֶׁלָּהֶם).
See Zohar II, 66a (רְאֵה זֹהַר ח״ב דַּף ס״ו, א): “Because of this, when Moshe saw Sama’el descend to assist Amalek” (בְּגִין כָּךְ, כַּד חֲמָא מֹשֶׁה לְסַמָּאֵ"ל נְחִית לְסַיְּיעָא לְעֲמָלֵק), Moshe said: “Certainly, this one-the Ge‘ar-will rise against him and overpower him eternally” (אָמַר מֹשֶׁה: וַדַּאי הָאֵי גְּעָר יָקוּם לְקַבֵּלֵיהּ וְיִשְׁלֹט עֲלֵיהּ לְנִצְחָא לֵיהּ). Immediately: “And Moshe said to Yehoshua, Choose men for us and go out and fight Amalek…” (Exodus 17:9) [שְׁמוֹת י״ז, ט] (מִיָּד: "וַיֹּאמֶר מֹשֶׁה אֶל יְהוֹשֻׁעַ, בְּחַר לָנוּ אֲנָשִׁים וְצֵא הִלָּחֵם בַּעֲמָלֵק). Yours is this lower battle (דִּילָךְ הִיא הָאֵי קְרָבָא דְּלְתַתָּא), and I shall prepare for the upper battle (וַאֲנָא אֶזְדָּרֵז לְקְרָבָא דְּלְעֵילָא). “Choose men for us”-righteous men, sons of the righteous (בְּחַר לָנוּ אֲנָשִׁים זַכָּאִין בְּנֵי זַכָּאִין), who are fit to go with you (דִּיִּתְחָזוֹן לְמֶהֵךְ עִמָּךְ). Rabbi Shimon said (אָמַר רַבִּי שִׁמְעוֹן): At the time that Yehoshua the youth went out (בְּשַׁעְתָּא דְנָפֵיק יְהוֹשֻׁעַ נַעַר), the supernal Youth was aroused (אִתְעָר נַעַר דְּלְעֵילָא), and was arranged with many rectifications and many weapons (וְאִתְתַּקֵּן בְּכַמָּה תִּיקּוּנִין בְּכַמָּה זֵינִין), for his mother prepared him for this battle (דְּאִתְקִינַת לֵיהּ אִמֵּיהּ לְקְרָבָא דָא), to avenge the vengeance of the Covenant (לְנִקְמָא נוּקְמָא דְּבְרִית).
See Zohar III, 281b (רְאֵה זֹהַר ח״ג, רפ״א, ב): “Who is Amalek above?” (עֲמָלֵק מַאן הוּא לְעֵילָא) For behold, we see that Bil‘am and Balak were from there (דְּהָא חָזִינַן דְּבִלְעָם וּבָלָק מִתַּמָּן הֲווֹ), their Neshamot were from there (נִשְׁמָתִין דִּילְהוֹן), and because of this they hated Yisrael more than any other nation and tongue (וּבְגִין דָּא הֲווֹ שָׂנְאִין לְיִשְׂרָאֵל יָתֵיר מִכָּל אוּמָּא וְלִשָּׁן). And because of this, Amalek is marked in their names (וּבְגִין דָּא עֲמָלֵק רְשִׁים בִּשְׁמָהוֹן): A”M from Bil‘am (ע״ם מִן בִּלְעָם), L”Q from Balak (ל״ק מִן בָּלָק). And male and female-they are Amalekites (וּדְכַר וּנְקֵבָא, אִינּוּן עֲמָלֵקִים), and concerning them it is said (Numbers 23:21): “He has not beheld iniquity in Ya'akov, and He has not seen toil in Yisrael” (וְעֲלַיְיהוּ אִתְּמַר: "לֹא הִבִּיט אָוֶן בְּיַעֲקֹב וְלֹא רָאָה עָמָל בְּיִשְׂרָאֵל).