Yitzchak and the Seder

Yitzchak and the Seder

Rabbi Yehoishophot Oliver

Yitzchak and Pesach

Our forefather Yitzchak personified the trait of Gevurah, strictness.[1] This is alluded to in the verse, “the fear of Yitzchak,”[2] since fear leads one to withdraw and is therefore connected to Gevurah.[3]

Yitzchak was born on Pesach[4] and gave the blessings to Yaakov on Pesach.[5]

Yitzchak blessed Yaakov with the blessing of dew,[6] which was fitting for the time of the year when he gave the blessing, for “On Pesach, the storehouses of dew are opened.”[7] This is also the reason that it is customary to begin asking Hashem for dew on Pesach (on the Musaf-prayer of the second day).

The Seder Held At Yitzchak’s Blessings

At the momentous occasion of this blessing, Yitzchak held a proto-Seder, which included the core components of the Seder as it was later commanded to the Jewish people after the Giving of the Torah:

·      Yaakov ate two goats, corresponding[8] to the two sacrifices brought on Pesach in the era of the Beis Hamikdash—the Chagigah sacrifice and the Pesach Sacrifice.

·      Rivka brought bread[9]—these were the matzos.

·      Yaakov brought wine[10]—these were the Four Cups of Wine.

·      Maror, which is related to merirus, bitterness, represents Gevurah. Thus, Yitzchak himself, who personified Gevurah, represented the Maror at this event.[11] Since Maror represents extreme Gevurah, had Yaakov brought actual Maror, the combination of the innate Gevurah of Yitzchak and the intense Gevurah of Maror would have meant excessive Gevurah, which could have led to a negative outcome.
Likewise, the Zohar[12] states that Yaakov added water, which represents Chessed, to the wine, which represents Gevurah (as explained below), in order to create a counterbalance, for otherwise Yitzchak could not have tolerated the intense Gevurah.

Yitzchak, who personifies Gevurah, ate and drank all the above.

Gevurah in the Seder

All the elements of the Seder are related to Gevurah:

The Pesach Sacrifice: The Pesach sacrifice must be roasted.[13] Roasting uses fire, which is connected to Gevurah.[14]  

In particular, the Pesach and Chagigah sacrifices that Yitzchak consumed were connected to Gevurah because they were offered from goats, which are connected to Gevurah.

The connection between goats and Gevurah can be inferred from the words of the Talmud:[15] “Why are the goats brought out before the sheep? [Because] in the beginning, there is darkness, and then there is light.” Goats, which are darker, are brought out before sheep, which are white. Since darkness is associated with Gevurah[16] (and light, with Chessed, kindness), and goats are dark, it follows that goats are connected to Gevurah.

Also, the word for goat, eiz, is etymologically related to oz, might and power, which is connected to Gevurah.[17]

Matzo:

1.              The word matzo can also mean conflict.[18] Matzo in its connotation of conflict is connected to the Rabbinic exhortation, “One should always excite the Good Inclination to anger against the Evil Inclination.”[19] Anger is connected to Gevurah.

2.              We eat three matzos at the Seder, corresponding to the three kinds of Jews—Kohen, Levi, and Yisrael,[20] who in turn correspond to the three traits of Chesed, Gevurah, and Tiferes respectively.

From here it would seem that the matzo at the Seder is not specifically connected to Gevurah.

However, the main matzo of the Seder is the middle one, the Levi, and so the matzo at the Seder is specifically connected to Gevurah. We see this in the fact that it is with the middle matzo that we begin and end the Seder meal:

·      We recite the blessing “On the Eating of Matzo” specifically on the middle matzo—on the smaller half, the “Perusah.”

·      Then, at the end of the meal, we eat the Afikoman, which is also from the middle matzo, but from the larger half.

3.              We specifically break the middle matzo. This can be explained based on the idea that the three kinds of shofar blows (Tekia, Shevarim, and Teru’ah) correspond to the three forefathers. In particular, the Shevarim sound, which represents groaning, corresponds to Yitzchak, who is connected to Gevurah. Also, the word Shevarim comes from the word shevirah, breaking. Likewise, we break the middle matzo, and breaking, too, is connected to Gevurah.

Wine:

1.              The word for cup, kos, has the same numerical value as the divine name Elokim (כוס\אל-הים=86), which represents Gevurah.

2.              The Hebrew word for wine, yayin, has the numerical value of 70 (70יין=). This is also related to Elokim, because the nekudos of Elokim can be calculated according to the numerical value of the vowels. Here each dot is considered like a yud and thus has the numerical value of ten.

According to this calculation, it turns out that there are 7 dots in the name of Elokim—five in the chataf segol, one in the cholam, and one in the chirik. Seven times ten adds up to seventy. Thus, in this sense, wine has the same numerical value as Elokim, which represents Gevurah.

3.              Jewish law instructs that the wine for the Kiddush ceremony should preferably be red,[21] not white, and the color red represents Gevurah.

4.              Likewise, drinking wine influences one to enter a state of ratzo, a yearning to transcend the world, which is connected to Gevurah.[22]

Maror: Likewise, the maror, related to the word merirus, bitterness, represents Gevurah.

Indeed, if you calculate the numerical value of the three elements of the Pesach Sacrifice—Pesach, Matzo, and Maror—they have the same numerical value (פסח, מצה, מרור=729) as the acronym for the second line of the Ana Bechoach prayer (קרע שטן=729). Since the seven lines of this prayer correspond to the seven sefiros,[23] the second one corresponds to Gevurah. Also, the acronym is “k’ra Satan,” which translates as “tear the Satan,” and tearing represents destruction, which is associated with Gevurah.

Likewise, the numerical value of the acronym of Pesach, Matzo, Maror, and Kosos (cups—the four cups of wine) adds up to 180 (פ+מ+מ+כ), which represents Gevurah, because Yitzchak, who personified Gevurah, lived for 180 years.

Pesach and Chessed

However, Pesach itself represents Chessed, kindness. This is alluded to in the fact that Avraham, who personified Chessed, instructed Sarah to “knead and bake cakes”[24] (when they hosted the angels). These “cakes” were matzos,[25] a precursor to the matzos for Pesach. (Likewise, Shavuos is connected to Yitzchak and Gevurah, and Sukkos, to Yaakov and Tiferes.[26])

Likewise, Pesach is a time when Hashem revealed Himself from Above and came down to redeem the Jewish people despite their unworthiness, which represents Chessed.[27]

Thus, although the various elements of the Seder are associated with Gevurah,[28] we hold the Seder on Pesach, a time of divine Chessed, because the Seder represents the concept of hamtakas hagevuros bachasadim, the sweetening of Gevurah with Chessed.

To explain, Gevurah on its own can lead to a negative outcome.

However, when the harshness of Gevurah is balanced with Chessed, it enables Gevurah to affect the world constructively.

Based on Yalkut Levi Yitzchak, vol. 2, pp. 229-232.

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[1] Pardes Rimonim, Shaar Hakinuyim ch. 4.

[2] Bereishis 31:42.

[3] See Tanya, ch. 3, end, that Gevurah is an offshoot of fear.

[4] Medrash Rabba, Bereishis 53:6.

[5] On the first night; see Pirkei Derabi Eliezer 32.

[6] Bereishis 27:28.

[7] Pirkei Derabi Eliezer ibid.. Targum Yonasan Ben Uziel on Bereishis 27:1.

[8] See Zohar 1:142b.

[9] Bereishis 27:17.

[10] Ibid. 27:25.

[11] Likutei Levi Yitzchak, Haoros L’Zohar Bereishis, p. 97.

[12] 4:189a.

[13] Shemos 12:8.

[14] Zohar 2:24a. Fire rises upwards, and rising upwards (haalaah milmata lemaalah) is connected to Gevurah. Likewise, fire separates and destroys, which are qualities related to Gevurah.

[15] Shabbos 77b.

[16] Cf. Zohar 1:141b—“‘And the darkness, He called night’—this refers to Yitzchak.”

[17] Likutei Levi Yitzchak, Haoros L’Zohar Bereishis, p. 56.

[18] This is tied to the concept that matzo represents bitul, humility, because matzo represents “the great war to nullify the ego.” Likutei Torah, Shir Hashirim 14d.

[19] Berachos 5a. See Tanya, ch. 31, where the Alter Rebbe explains that although in general, the person should serve Hashem with joy, occasionally, when he feels heavy and unenthusiastic in his divine service, he should awaken within himself bitterness over his distance from Hashem. This meditation to evoke bitterness is explained in chapter 29. The Alter Rebbe also explains that the word “always” here is not literal; rather, it means whenever one sees within himself a strong need to do so.

[20] See Shulchan Aruch Admur Hazaken 473:26.

[21] Shulchan Aruch Admur Hazaken, Laws of Pesach 472:26.

[22] Torah Ohr, Vayishlach 25b.

[23] Eitz Chaim, Shaar Sheviras Hakeilim, ch. 2.

[24] Bereishis 18:6.

[25] Bereishis Rabba, 48:12.

[26] Cf. Tur, Orach Chaim, 417.

[27] Cf. Tanya ch. 46.

[28] Indeed, the very word seder means order, which is connected to Gevurah.

Smashing Holes in the
Inner Iron Wall

Rabbi Yehoishophot Oliver

Continued from here.

It is written, “Behold, he is standing behind our wall, gazing through the windows, peering through the slits.”[1]

What is this wall, who is peering through it, and what are the windows and the slits in it?

One explanation of this is based on the words of the Talmud:[2]

Rabbi Elazar said: Since the day the Temple was destroyed, an iron wall separates Israel from their Father in heaven, as it is stated [to the prophet Yechezkel, instructing him to symbolize that separation]: “And take for yourself an iron griddle, and set it as an iron wall between yourself and the city … it will be a sign for the house of Israel.[3]

Hashem told Yechezkel to place a piece of iron in order to physically symbolize to the Jewish people how during exile, a metaphorical wall of iron separates between Hashem and the Jewish people. What is this wall and why is it made of iron?

Amalek has the same numerical value as the Hebrew word for iron, barzel.[4]

This explains why the Beis Hamikdash contained various metals: gold, silver, and copper—but not iron. Also, Moshe instructs the Jewish people to build an altar of unhewn stones for the Mishkan upon which no iron tool has been used.[5] Likewise, during the building of the first Beis Hamikdash, no iron implements were used.[6]

The reason is that iron represents the spiritual energy of Amalek which cannot be elevated and only “Its destruction is its rectification.”

Yechezkel's iron wall symbolizes the inner Amalek, a spiritual barrier separating one's understanding of G-dliness from one's emotions. This is what it means that “Behold, he”—Hashem—"is standing behind our wall”—our inner Amalek.

Our mission during the exile is to destroy this wall. One does so through Teshuvah from the depths of one’s heart, and “Nothing stands before Teshuvah.”[7]

And if the person doesn’t engage in Teshuvah of his own accord, Hashem may impose suffering[8] upon him from above, G-d forbid, in order to encourage him to do Teshuvah.

Teshuvah inflicts “holes” and “slits” in this inner wall, allowing the light of G-dliness that is “standing behind” to enter. Just as a window in a wall allows the sunlight, which is associated with the divine revelation of Havayeh[9] to enter, so does Teshuvah allow one’s intellectual understanding of Havayeh to come down into one’s emotions.

The Power of Torah Study to Erase the Inner Amalek

The Torah relates that “whenever Moshe held up his hand, Israel prevailed; but whenever he let down his hand, Amalek prevailed.”[10] This indicates that the ability to defeat Amalek comes from Moshe.

One way of explaining this is in light of the fact that the Torah is named after Moshe, as it is written, “Remember the Torah of Moshe, My servant.”[11] Thus, another, complementary way to defeat the inner Amalek is through Torah study.

As the Talmud says of the Evil Inclination, “If you meet that despicable one, drag him to the house of Torah study. If he is a stone, he will melt; if he is iron, he will explode.” [12]

The Alter Rebbe explains[13] the Talmud’s statement that “If he is a stone, he will melt” as discussing one whose heart is like stone, for he suffers from timtum ha’lev, a “blockage of the heart,” [14] where his heart is as hard and unreceptive as a stone to understanding Hashem’s greatness.

Nevertheless, Torah study will melt it, for Torah is compared to water, as the prophet exhorts, “Ho, every thirsty person, go to the water.” Even though water droplets are soft and insubstantial, while stone is hard, repeated drops of water can eventually create a hole in the stone where they land. [15]

Thus, through a great amount of assiduous Torah study with at least a small amount of submission to Hashem,[16] Torah has the power to break through the wall of Amalek and to smash “windows” and “slits” in it so that the divine light of Havayeh revealed in the intellect will shine in the heart, leading one to fulfill the negative and positive Mitzvos properly and bring the Neshamah to attain full control over one’s thought, speech, and action.[17]

Based on the Rebbe Rashab’s Sefer Hamaamarim 5643, 5644, 5645, p. 305 ff.; Sefer Hamaamarim 5654, p. 196 ff., p. 337 ff.

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[1] Shir Hashirim 2:9.

[2] Berachos 32b.

[3] Yechezkel 4:3.

[4] Amalek/עמלק is gematria 240 and ברזל/iron is gematria 239; along with the kollel, i.e., plus one, it also adds up to 240.

[5] Devarim 27:5-6,

[6] I Melachim 6:7.

[7] Yerushalmi Pe’ah, Chapter 1. Mishneh Torah, Hilchos Teshuvah, 3:14.

[8] In the Hebrew, “ביטושים.”

[9] The name of Hashem associated with divine revelation. Chassidus interprets Psalms 84:12 as saying that this name is associated with the sun, which represents revelation.

[10] Shemos 17:11.

[11] Malachi 3:22.

[12] Sukkah 52b, with Rashi.

[13] Likutei Torah Haazinu 75d.

[14] See Tanya, ch. 29.

[15] See Avos DeRabi Nasan 6:2.

[16] In the Hebrew, “בביטול קצת.”

[17] Cf. Tanya, ch. 9.

Amalek: The Source of the Seven Nations

 

(Continued from here.)

Amalek’s goal in preventing Daas of holiness from influencing the emotions is for the person to then succumb to his desire to sin.

This is the meaning of the verse: “Amalek is the first of the nations.”[1]

Rashi there explains that Amalek was first in the sense that it was the first nation to attack the Jewish people after the Exodus, despite knowing about the tremendous miracles that Hashem had performed for the Jewish people.

But the deeper explanation is that the Amalek within is “the first,” the source, “of the nations,” of the Seven Nations within, of the seven negative character traits.

For, as explained, the inner Amalek blocks the Daas of the Divine Soul from arousing emotions of love and fear of Hashem.

This vacuum in the emotions automatically enables the seven negative character traits to seize control and tempt one to sin.

This is also the deeper meaning of the verse, “One who is separated seeks pleasure.”[2] By separating the emotions from the intellect, so that the person lacks fear of Hashem, he comes to “seek pleasure,” to indulge in all the forbidden pleasures.

This is the reason that the inner Amalek’s “end is to be destroyed,” for the drive to provoke the desire to sin is evil and irredeemable.

Earlier, we said that we accomplish the mitzvah to banish the Seven Nations by uprooting the desire for sin, through Teshuvah.

This obligation is directly tied to the mitzvah to eradicate Amalek, for Amalek’s objective in his chutzpah is for the person to succumb to his negative desires and fall into sin. Thus, we also eradicate the Amalek within through Teshuvah.

Erasing Amalek by Remembering Him

Another way in which we overcome the Amalek within is by fulfilling the mitzvah to remember the nation of Amalek, as it is written, “Remember what Amalek did to you.” [3]

Based on the above explanation, this remembrance entails a command to reflect upon the distinguishing trait of the nation of Amalek: An all-consuming desire to incite arrogant, insolent rebellion against the truth of Hashem. One should feel pained at the very existence of such obscene evil in the world, and in so doing, one also subdues the Amalek within.

This strengthens the person so that his meditation upon Hashem’s greatness will indeed result in love and fear of Hashem, which will in turn inspire him to observe the Mitzvos with passion and an inner sensitivity to G-dliness.

Based on the Rebbe Rashab’s Sefer Hamaamarim 5643, 5644, 5645, p. 305 ff.; Sefer Hamaamarim 5654, p. 196 ff., p. 337 ff.

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[1] Bamidbar ibid.

[2] Mishlei 18:1.

[3] Devarim 25:17.

 

Amalek: Sacrifice for Evil

Rabbi Yehoishophot Oliver

(Continued from here.)

The trait of Amalek is different and far worse than the seven negative traits, for although those traits entice one to selfishly indulge in forbidden pleasures, they don’t intend to oppose Hashem, but merely to satisfy their desires.

As explained, someone who indulges his negative emotions in sin is being seized with a “spirit of foolishness.” He is not consciously denying the importance of obeying Hashem. Rather, he has temporarily lost his mind, making him do various idiotic things and even act like a degenerate. However, when his intellect regains control and he realizes his foolishness, he will overcome his desires and refrain from such behavior.

In contrast, the trait of Amalek doesn’t seek pleasure and indulgence.

On the contrary, the Midrash states:[1]

To what is the incident [of Amalek] comparable? To a boiling tub of water which no being was able to enter. Along came one ruffian and jumped into it. Although he was burned, he cooled it down for the others. So, too, when Israel came out of Egypt, and Hashem split the sea before them and drowned the Egyptians within it, the fear of them fell upon all the nations. But when Amalek came and challenged them, although he received his due from them, he cooled the awe of the nations of the world for them.

Thus, just as one who jumps into boiling water gets burnt but does so in order to cool it off for others, so was Amalek willing to suffer and sacrifice in order to accomplish their evil agenda of opposing Hashem.

And so is it with the Amalek within: It doesn’t seek pleasure but the opposite, it is even willing to bring suffering and misery upon the person in pursuit of its goal.

Amalek and Chutzpah

This inner ability to irrationally oppose Hashem despite full knowledge of His greatness stems from an intense egotism and arrogance, which manifests itself in chutzpah, audacity.

This can be compared to a lowly person who challenges a man of very great stature. Although he is fully aware of his own lowliness and the man’s greatness, and even of his own dependence on the great man, and that the great man is in the right, not only does he not humble himself before him, but he opposes him brazenly. Such is the chutzpah of the nation of Amalek and of the inner Amalek.

There is a mitzvah to wipe out members of the ancient nation of Amalek, as it is written of Amalek, “erase the memory of Amalek”[2] and “his end is to be destroyed.”[3]

Likewise, the character trait of brazen opposition to the truth of Hashem is evil and irredeemable and must therefore be eradicated completely.

There is a Talmudic discussion about how to render vessels made of various substances fit for use if they have come in contact with forbidden food. This can be done in various ways, such as by being immersed in boiling water (hagalah), or being placed in fire (libun). However, “an earthenware vessel—its destruction is its rectification.”[4] This expression is borrowed and applied with regard to the nation of Amalek and the inner Amalek—it cannot be elevated, it must be destroyed.

Based on the Rebbe Rashab’s Sefer Hamaamarim 5643, 5644, 5645, p. 305 ff.; Sefer Hamaamarim 5654, p. 196 ff., p. 337 ff.

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[1] Tanchuma, Ki Teitzei 9.

[2] Devarim 25:19.

[3] Bamidbar 24:20.

[4] Keilim 2:1.

The Inner Amalek

The Inner Amalek

Rabbi Yehoishophot Oliver

The nation of Amalek embodied a uniquely evil spiritual energy.

After the miracles of the plagues and the splitting of the Red Sea, all the nations feared the Jewish people and certainly wouldn’t dare attack them, as it is written, “The nations heard, they trembled; a shudder seized the inhabitants of Philistia.”[1]

Yet despite being fully aware of all the great miracles that Hashem had performed for the Jewish people, the nation of Amalek attacked them anyway.

Thus, within our divine service, Amalek represents the negative spiritual character trait that knowingly rebels against G-dliness.

Daas: Bringing Intellect Into Emotions

Thus, of Amalek it is said: “He knows (yodei’a) his Master and intentionally rebels against Him.” The word yodei’a denotes the attribute of Daas (literally, “knowledge”).

What is Daas?

Intellect and emotions are two separate and even opposite realms.[2] Intellect on its own is associated with the cognitive traits of Chochmah, the initial flash of understanding, and Binah, in-depth understanding. Intellect stands at a distance from emotions and will not lead to them.

Daas is the trait that draws the abstract knowledge of the intellect down so that the person will feel the emotion that this knowledge necessitates that one feel. For example, if he understands that healthy food is essential for functioning well, the attribute of Daas will evoke within him a desire to go on an appropriate diet.

That is regular Daas. What is Daas of holiness?[3] After one has thoroughly studied a topic related to Hashem’s greatness and reached a certain comprehension, one should concentrate and meditate upon this knowledge deeply (a superficial reflection will have no lasting impact).

This activates the Divine Soul’s cognitive trait of Daas of holiness. This draws that knowledge down into the emotions, inspiring the love and fear of Hashem that this knowledge necessitates.

Thus, it is written, “Know (veyadata) today and take it to your heart that Hashem is the L-rd in the heaven above and on the earth below; there is no other.”[4] This verse exhorts us to attain Daas, for then one will “take it to your heart”—be inspired with holy emotions.

Love and fear of Hashem in turn inspire one to observe the Mitzvos. As discussed earlier, love of Hashem inspires one to perform the positive Mitzvos, while fear of Hashem inspires one to refrain from violating the negative Mitzvos.[5]

A Basic Meditation to Inspire Holy Emotions

One explanation of how this works is that one studies and reflects deeply on the fact that Hashem constantly creates the world with His word, and if He were to withdraw that divine vitality for even a moment, it would cease to exist completely.[6]

This profound awareness of the true nature of the world evokes a desire for this hidden truth to become manifest.

The person is also aware that (until Moshiach comes) the main way that the divine light is brought down and manifest in the world is by performing the positive Mitzvos, for every positive mitzvah draws down a sublime divine light.[7] So his love of Hashem motivates him to observe the positive Mitzvos, and to do so with enthusiasm.

Likewise, he knows that violating the negative Mitzvos obstructs the revelation of the divine light, so his fear of Hashem motivates him to avoid sinning.

Amalek: Cooling Off Holy Daas

Amalek seeks to disrupt all this and prevent the formation of love and fear of Hashem.

Amalek represents impure Daas, which is the antithesis of Daas of holiness (this is the same relationship between impurity and holiness that we discussed earlier, that the seven good character traits counteract the seven negative ones). Daas of holiness brings the intellect to influence the emotions, while the inner trait of Amalek does the opposite.

Consider one who knows that Hashem exists, even that He created the world ex nihilo, and that the entire existence of the world depends on the divine life force that continuously recreates it. He is aware of Hashem’s true greatness and exaltedness.

This knowledge should inspire him to love and fear Hashem, as explained. And yet, within him lies the wicked potential to dismiss all this knowledge, not love or fear Hashem, and act as he pleases. This ability is the Amalek within, which tells one to ignore the truth.

One can even meditate upon Hashem’s greatness in depth, and yet the inner Amalek will stive to prevent this meditation from affecting one’s emotions.

This is also the meaning of the Torah’s statement that Amalek “encountered (karcha) you on the way.” [8] The word for encountered can also mean kar, cool, so the verse is alluding that “he cooled you off.”[9]

One of the ways that the Amalek within cools the person off is that when the person is excited about holy matters, it comes and says things like, “Who says that it is so?” or “So what?” or “It’s not so amazing.” With cynicism and ridicule, the Amalek within aims to cool the person off so that he will serve Hashem in a cold, perfunctory, robotic manner, for which the prophet rebukes the Jewish people: “Their fear of Me has become a command of people, which has been taught.”[10]

But the Amalek within doesn’t stop there. One who lacks any passion in serving Hashem will decline further and further in his observance of Torah and Mitzvos until he ultimately abandons them altogether, G-d forbid. With coldness and apathy, the inner Amalek seeks to uproot everything, just as Haman the Amalekite sought to wipe out the Jewish people completely.

Sinister Severance

Thus, the word Amalek alludes to the word “umolak,”[11] to sever. Melika was the ceremony in the Beis Hamikdash where the priest would sever the head of a bird at the back of its head.

Likewise, the inner Amalek seeks to spiritually sever the head from the body by opposing the Daas of holiness.

It is also precise that Amalek is associated with melikah, where the head is severed at its back.

The[12] brain is divided into three “hollows,” i.e., compartments—two in the front and one in the back, corresponding to the three forms of intellect, Chochmah, Binah, and Daas. The right hemisphere houses the intellect of Chochmah, the left, the intellect of Binah, and the posterior, the intellect of Daas.

Thus, it is precise that melikah is done at the back of the head, for the inner Amalek seeks to sever the intellect of Daas, which is physically located at the back of the head.

A further comparison: The spinal cord provides support for the body and extends from the back of the head, which, as mentioned, houses the intellect of Daas.

The body represents the performance of the positive and negative Mitzvos. As explained, this performance stems from the inspiration elicited by the intellect of Daas.

Thus, just as melikah involved severing the head from the spinal cord and body, so does the inner Amalek seek to sever the intellect of Daas from the emotions so that it can prevent the performance of the Mitzvos.

Based on the Rebbe Rashab’s Sefer Hamaamarim 5643, 5644, 5645, p. 305 ff.; Sefer Hamaamarim 5654, p. 196 ff., p. 337 ff.

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[1] Shemos 15:14.

[2] See Hayom Yom, 12 Shevat: “Intellect and emotional enthusiasm are two distinct realms: One is cool and settled, the other is seething and frenetic.”

[3] Tanya, ch. 3, end.

[4] Devarim 4:39.

[5] Tanya, ch. 4, beg.

[6] See ibid., Gate of Unity and Faith, chs. 1-3.

[7] See ibid., chs. 25, 37, 46.

[8] Devarim 25:18.

[9] Tanchuma, Ki Teitzei 9.

[10] Yeshayahu 29:11.

[11] Vayikra 5:8.

[12] See Zohar 5:262a.