Then Amalek Came

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437) “Happy are you who sow beside all waters, who let out freely the ox and the donkey.” How many waters are there? Meaning, there are several kinds of lights: the sweet water [fresh water is called “sweet water” in Hebrew] of Kedusha [holiness], and there is the bitter water, and the malicious water. Happy are Israel for they have a seed only by the water, to subdue all kinds of water of the Sitra Achra, as it is written, “And they camped there by the water,” by these waters that were under the branches of the tree of the Creator, which are malicious water.

438) The Creator, meaning Bina, has a tree, and it is a big and strong tree, ZA, and in it there is nourishment for all. It is limited by twelve boundaries, three lines for each of the HG TM, which are twelve. Also, it is strengthened by the four directions of the world, which are HG TM, and seventy branches are gripped to it, which are the seventy ministers of the seventy nations. And Israel are in the trunk of this tree, and the seventy branches surround them, around Israel, which are gripped to the trunk of the tree.

439) It is written, “And they came to Elim where there were twelve springs of water and seventy date palms.” What is “And they camped there by the water”? At that time, Israel were governing these waters that are under the branches of the tree, which are called “malicious water.” It is written about that, “Happy are you who sow beside all waters,” surrendering all the kinds of waters of the Sitra Achra.

440) “Who let out freely the ox and the donkey” are two Ketarim [plural of Keter] of the left, to which the idol worshipping nations—called “ox” and “donkey”—grip. It is written, “I have dwelled with Laban … I had an ox and a donkey,” since Laban was wise in witchcraft and in those lower Ketarim, and he wished to destroy Jacob with those ox and donkey, as it is written, “An Aramean who destroyed my father.” When Israel are rewarded, they are sent away and they cannot govern them, as it is written, “Who let out freely the ox and the donkey,” meaning they do not govern them.

441) When they mate together, the people of the world cannot stand up to them. It is written about that, “You shall not plow with an ox and a donkey together,” meaning one should not give room to the evil kinds because man’s actions awaken what need not be so. When they mate together, it is impossible to stand up to them. A Klipa called “dog” comes out of their side, and this is the fiercest of all, as it is written, “Against any of the sons of Israel a dog will not even bark.” The Creator said, “You said, ‘Is the Lord among us or none?’ Behold, I am giving you over to a dog. Promptly, then came Amalek and fought against Israel.”

442) It is written, “Amalek was the first of the nations, and his end shall be destruction.” But is Amalek the beginning of the nations? After all, there were several tongues, peoples, and nations in the world prior to the arrival of Amalek?

443) However, when Israel went out of Egypt, fear and dread of Israel fell upon all the nations in the world, as it is written, “The peoples have heard, they tremble.” There was not a nation that did not fear the high Gevurot [might] of the Creator. But Amalek was not afraid, as it is written, “And he did not fear God.” He did not fear approaching you, hence he is the beginning of the nations.

444) The first to come and wage war against Israel was Amalek. For this reason, “His end shall be destruction,” as it is written, “I will surely blot out the memory of Amalek.” And it is written, “Blot out the memory of Amalek.” Why is it written, “His end shall be destruction”? Should it not have said, “To his destruction”? However, the Creator will come and destroy him, as it is written, “For I will surely blot out.” Even though “The Rock! His work is perfect,” and He was graceful with them, bringing forth water for them, He did not leave what is His, for it is written, “Then Amalek came.”

445) It is written, “There is an ill evil which I have seen under the sun.” How hard-hearted are people because they do not engage in Torah. “There is an ill evil.” But is there an evil that is ill and an evil that is not ill? Certainly, there is an ill evil, when several litigants come out from the left side and fissure the air.

446) When they wish to come out and go, and are swallowed in the crevice of the great deep. Afterwards, they come out and unite together and fissure the airs, roaming the world and approaching people. Each is called “an evil,” as it is written, “No evil will come to you,” since they come with libel over people.

There is a small deep that clings to Malchut de Midat ha Din [of the quality of judgment], and there is the great deep, which clings to Malchut de Midat ha Din that is mitigated in Bina. The litigants extend from Malchut de Midat ha Din whose origin is the small deep. However, they wish to cling to the souls that come from Malchut that is mitigated in Bina, hence they are swallowed first, sucked into the great deep.

When they wish to come out and harm, they are swallowed in the crevice of the great deep so they can harm the souls that come from the mitigated Malchut. They fissure the airs and roam the world, instilling the Yod in the Ohr [light] of the souls, turning the Ohr into Avir [air], and the degree of the soul is fissured, meaning that her Bina and TM fall off him.

Each is called “evil,” as it is written, “No evil shall come to you,” since they come over people with libel. This is so because by the strict judgment, they can do harm only to souls that extend from Malchut of Midat ha Din. However, because they were sucked into the crevice of the great deep, they harm the souls of the mitigated Malchut, as well, which is unfounded libel.

447) “Ill evil,” why is it ill? When it is over people, it makes them mean about their money. When collectors of charity come to them, she protests and tells him, “Do not take out anything of your own.” If poor come, she protests. If he comes to eat with his own money, she protests, to keep the money for later. And because she is over the person, she is ill, as though he is lying down because of his illness and neither eats nor drinks. Hence, she is an ill evil.

448) King Solomon shouted wisely and said, “A man to whom God has given riches and wealth and honor so that his soul lacks nothing of all that he desires; yet God has not empowered him to eat from them, for a foreigner enjoys them.” This verse, its beginning is not its end, and its end is not its beginning. It is written, “A man to whom God has given riches.” Thus, what is “Yet God has not empowered him to eat from them”? It follows that it is not in the hands of man, and God has given him nothing.

449) It does not say, “And God has not let him eat from them,” meaning that He has given him nothing. Rather, it is written, “Has not empowered him,” since he believed that evil and clung to it. Thus, he himself caused him that. The Creator did not empower it—that man would be created under its governance. Rather, he himself wished for it and clung to it.

450) All his ways are when he lies because of his illness: he neither eats nor drinks, nor approaches his money or spends any of it, but keeps it until he passes away from the world, and another, who is its owner, comes and takes it.

451) And King Solomon shouted and said, “Wealth is kept for its owner, to harm him. Who is its owner? It is the other one, who inherited it. And why was the other one rewarded with being the owner of that wealth? It is because he believed that evil, wanted it, and clung to it. For this reason, the other one, who did not cling to this evil, was rewarded with being the owner of that evil, as it is written, “To harm him,” meaning that because of the evil to which he clung, another one earned it.

452) One who sits in a good part in his father’s house and goes against his father with libel clings to this ill evil as a man who lies down due to his illness, whose every way is in libel, saying “I want this and I do not want that.” And because of this wealth, the man clung to an ill evil and was punished in this world and in the next world. This is the wealth that is kept for its own, to harm him.

453) So are Israel. The Creator took them on wings of eagles and surrounded them with clouds of glory. Divinity journeyed before them, He brought down the manna for them to eat, brought them sweet water, and they treated Him with libel. Promptly, “Then came Amalek.”

454) Here is the meaning of the wisdom. This war comes out of the sentence of the harsh Din [judgment], and this war is present above and below. There is not a thing in the Torah that does not contain high secrets of the wisdom, connecting to the holy Name. Ostensibly, what did the Creator say? “When Israel are righteous below, My power prevails over everything. And when they are not righteous, it is as though they exhaust the power above and the power of the harsh Din prevails.”

455) When Israel sinned below, it is written, “Then came Amalek and fought against Israel in Rephidim.” Din came to slander Rachamim. This is its war above because everything exists above and below. “In Rephidim” means in Riphion Yadaim [loose hands], that their hands became loose on the Creator’s law. In both times, Amalek waged war on Israel.

456) The war against Amalek was above and below. Above, it was the slander against the Creator, and below it was also against the Creator, since they would take people and cut their foreskin of the holy impression. They took them and tossed them up and said, “Take that which You want.” But still, the whole war was against the Creator.

457) “And Moses said to Joshua, ‘Choose men for us and go out, fight against Amalek.’” Did Moses see that he removed himself from this first war of the Creator? Indeed, happy is Moses, who looked and knew the root of the matter. He said, “I will summon myself to this war above, and you, Joshua, summon yourself to the war below.”

458) It is written, “And it came to pass that when Moses held up his hand, Israel prevailed,” meaning the Israel above, ZA. For this reason, Moses removed himself from the war below, to hurry in the war above, so that it would be won by him.

459) But do you slight this war against Amalek? Since the day the world has been created and up to that time, and since that time until the Messiah King arrives, and even in the days of Gog and Magog, there was none like it, and not because there were many and mighty soldiers, but because on all sides, it was the Creator’s.

460) “And Moses said to Joshua.” Why to Joshua and not to another? After all, at that time he was a youth, as it is written, “Joshua, the son of Nun, a youth,” and several in Israel were stronger than him. However, Moses looked with wisdom and knew; he saw SAM coming down on the side above to help Amalek below. Moses, said, “We will see a fierce war indeed here.”

461) At that time Joshua was at a very high degree. However, he was not in Divinity at that time, since in Moses was she taken and united. It follows that Joshua was united below Divinity, in a place called “Youth,” who is Matat.

462) It is written, “Your eyes will see Jerusalem, an undisturbed habitation, a tent which will not be folded.” Jerusalem means the Jerusalem above, which is called “A tent which will not be folded,” meaning it will never be found to walk in the exile. Indeed, “Joshua son of Nun, a youth,” since he clung to the upper youth, Matat. “Will not depart from the tent,” from the one called “A tent which will not be folded,” which is Divinity. Each and every day, he suckles from Divinity, just as that upper youth will not move out of the tent and always suckles from her, that youth below, who is Joshua, will not move out of the tent and always suckles from it.

463) For this reason, when Moses saw SAM coming down to help Amalek, Moses said, “This youth will certainly rise up against him, will govern him and defeat him. Promptly, “And Moses said to Joshua, ‘Choose men for us and go out, fight against Amalek.’” Yours is this war below, and I will hurry for the war above. “Choose men for us, righteous sons of righteous, who will be worthy of going with you.”

464) When the youth Joshua came out, the upper youth, Matat, awakened and was established in several corrections, several arms that his mother, Divinity, has set up for him for this war, to avenge the vengeance of the covenant, as it is written, “A sword which will execute vengeance for the covenant.” It is also written, “And Joshua weakened Amalek and his people by the sword.” By the sword indeed, and not by lances or arms, but it is certainly by the sword, the one that is called “A sword which will execute vengeance for the covenant.”

465) Moses was establishing himself for the war above, as it is written, “And Moses’ hands were heavy,” truly heavy. Holy and honorable were never defiled. Honorable ones are those who are worthy of making with them a war above. “And they took a stone and put it under him, and he sat on it,” since Israel were in grief and he was with them in their grief.

466) “And Aaron and Hur supported his hands.” Moses did everything with wisdom. Aaron on the right, and Hur on the left, were holding his hands from here and from there so that help from above would be found, and Moses’ hands were in the middle, in the middle line. This is why it is written, “Thus his hands were faith,” loyal.

467) “And it came to pass that when Moses raised.” When he raised means that he raised the right over the left. By that, it meant that when he spread his hands, Israel prevailed, Israel above, ZA. “And when he let down his hand, Amalek prevailed.” When Israel below abate in their prayer, Moses’ hands could not rise and be upright, and Amalek prevailed. Thus, even though the priest spreads his hands in an offering to correct himself in everything, Israel must be with him in his prayer.

468) In this war of Amalek, there were upper ones and lower ones. This is why it is written, “Thus, his hands were faith,” with faith as it should be. It is written, “Thus, his hands were faith,” but should it not have said, “Thus, his hands were” [in Hebrew, “were” is written differently here]? However, because everything depends on the right hand, it is written, “were” [as written originally], to show that the right is the most important, as it is written, “Your right hand, O Lord, is majestic in power; Your right hand, O Lord, shatters the enemy.”

469) “And Joshua weakened Amalek and his people by the sword.” It writes, “Weakened.” Should it not have written, “Killed”? However “Weakened” is like “You who have weakened the nations.” Joshua weakened them and that sword that executes the vengeance of the covenant killed them, as it is written, “By the sword.”

470) “And the Lord said unto Moses, ‘Write this in a book as a memory and place it in the ears of Joshua. “This” is Malchut. “Place it in the ears of Joshua,” for he is destined to kill other kings, thirty-one kings, as it is written, “For I will surely blot out the memory of Amalek. “Blot out is above,” “I will blot out,” below. “Memory” means the memory above and below.

471) It is written, “For I will surely blot out,” which means that the Creator will blot out. It is also written, “Blot out the memory of Amalek,” meaning that we should blot it out? However, the Creator said, “You will blot out the memory of Amalek below, and I will blot out the memory of Amalek above.”

472) Other nations came with Amalek, and they all feared battling Israel, except him. This is why Joshua weakened them. “And Joshua weakened” means he broke their power from above.

473) “And Moses built an altar and named it The Lord Is My Banner.” “And Moses built an altar” corresponds to the upper altar. “And named it,” meaning the name of the upper altar, “The Lord Is My Banner.” This is so because he avenged the vengeance of that holy impression of Israel. And at that time, it was called “A sword which will execute vengeance for the covenant,” and Moses called it “The Lord Is My Banner.”

474) “And Moses built an altar” to atone for Israel. “And named it” means the altar,” “The Lord Is My Banner,” as it is written, “And there He tested them,” which means ascension, that they ascended for having ascended for Israel having been exposed and that sign of the covenant—the holy impression—appeared in them. Thus, when the son of a man is circumcised and the sign of the covenant of the holy impression appears in him, that son is called “an altar on which to atone,” and his name is “The Lord Is My Banner.”

475) Similarly, Jacob built an altar, as it is written, “And he erected an altar there and called it, ‘God, the God of Israel.’” To whom did he call? To that place called “an altar,” Malchut. And what is His name? “God, the God of Israel.”

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