What
Is
the
Order
in
Blotting
Out
Amalek?
Article
No.
22,
1990
The
Zohar
says
in
the
portion
BeShalach
(Item
471),
“Rabbi
Yitzhak
said,
‘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?
He
replies,
‘However,
the
Creator
said,
‘You
will
blot
out
the
memory
of
Amalek
below,
and
I
will
blot
out
the
memory
of
Amalek
above.’’”
We
should
understand
what
is
“Amalek
below”
and
what
is
“Amalek
above”
in
the
work.
It
means
that
there
is
the
matter
of
blotting
out
two
Amaleks
here—above
and
below.
Also,
this
implies
that
first
we
must
blot
out
Amalek
below,
and
then
the
Creator
will
blot
out
Amalek
above?
We
should
understand
why
we
were
not
given
a
complete
thing,
as
we
learn,
“The
awakening
from
below
awakens
the
doing
above.”
This
means
that
the
things
we
do
below
cause
changes
to
occur
above,
as
well,
meaning
the
revelation
of
the
abundance
and
annulment
of
the
Sitra
Achra
[other
side].
Thus,
why
with
the
blotting
out
of
Amalek,
our
actions
cannot
blot
out
Amalek
above?
Why
were
we
given
only
half
the
work,
and
the
Creator
does
the
other
half?
Why
this
partnership?
Concerning
Amalek,
we
should
also
understand
what
his
name
implies.
Generally,
Amalek
is
called
the
“evil
inclination.”
However,
specifically,
the
evil
inclination
has
many
names.
Our
sages
said
(Masechet
Sukkah,
p
52),
“The
evil
inclination
has
seven
names:
Evil,
Uncircumcised,
Impure,
Enemy,
Obstacle,
North
Stone.
It
also
has
other
names
such
as
Pharaoh
King
of
Egypt
and
Amalek.”
It
is
known
that
in
every
thing,
we
discern
two
discernments:
light
and
Kli
[vessel].
Even
in
corporeal
things,
we
discern
internality
and
externality
in
everything.
The
externality
is
called
the
Kli,
and
the
internality
is
called
the
“light.”
For
example,
when
a
person
yearns
for
bread,
or
for
meat
and
fish,
etc.,
a
person
does
not
yearn
for
the
Kli,
meaning
the
external
part,
which
he
sees.
Rather,
he
yearns
for
the
interior,
which
is
not
seen,
meaning
to
the
taste
of
bread,
or
meat,
or
fish.
Moreover,
we
see
that
enjoying
the
pleasure
dressed
in
the
Kli
requires
preparation.
To
the
extent
of
one’s
preparation,
so
one
can
enjoy
the
light
of
pleasure
clothed
in
the
Kli,
which
is
regarded
as
the
externality.
In
other
words,
a
person
who
comes
to
drink
water
when
he
is
thirsty
is
not
like
one
who
drinks
water
when
he
is
not
thirsty,
since
the
Kli
for
reception
of
pleasure
is
measured
by
the
level
of
yearning
for
the
pleasure.
For
this
reason,
we
see
that
when
a
person
wants
to
enjoy
drinks,
he
first
eats
acrid
and
salty
foods
in
order
to
invoke
in
him
the
desire
to
drink.
It
is
likewise
in
everything:
Without
yearning,
it
is
impossible
to
enjoy
anything.
This
stems
from
the
beginning
of
creation,
as
we
learn
that
the
purpose
of
creation,
which
is
His
desire
to
do
good
to
His
creations,
created
a
desire
to
receive
delight
and
pleasure.
Before
the
fourth
phase—which
is
yearning—is
revealed,
it
is
still
not
regarded
as
a
Kli
that
is
fit
to
receive
the
light
and
pleasure.
Now
we
will
return
to
the
light
and
Kli
in
spirituality,
meaning
that
the
same
order
that
applies
in
corporeality,
applies
also
in
spirituality.
In
truth,
it
is
to
the
contrary:
That
which
applies
in
corporeality,
extends
from
spirituality.
However,
there
is
one
difference
between
corporeality
and
spirituality.
In
corporeality,
the
pleasure,
meaning
the
light,
which
is
the
internality,
is
revealed,
as
it
is
written,
“The
eye
sees
and
the
heart
covets.”
Therefore,
when
looking
at
something
corporeal,
we
can
more
or
less
feel
that
there
is
an
inner
taste
there.
The
pleasure
clothed
in
the
externality
of
the
Kli
attracts
us
and
invokes
within
us
the
desire.
Conversely,
in
spiritual
pleasures,
which
are
clothed
in
the
externality
of
the
Kelim
[vessels],
which
are
called
Torah
and
Mitzvot
[commandments/good
deeds],
they
are
under
Tzimtzum
[restriction]
and
concealment.
Therefore,
we
cannot
say
that
the
pleasure
and
light
clothed
in
the
Mitzva
[singular
of
Mitzvot]
of
Tzitzit
[prayer
shawl]
attracts
him
and
this
is
why
he
wears
a
Tzitzit.
It
is
likewise
with
the
rest
of
the
Mitzvot.
As
we
learned,
the
Tzimtzum
was
for
the
purpose
of
the
correction
of
creation.
It
follows
that
in
this,
there
is
a
big
difference
between
corporeal
pleasures
clothed
in
external
matters,
and
spiritual
pleasures,
clothed
in
external
matters,
which
are
Torah
and
Mitzvot.
Hence,
because
of
the
Tzimtzum,
there
is
the
matter
of
Lo
Lishma
[not
for
Her
sake]
and
Lishma
[for
Her
sake]
here.
This
is
so
because
of
the
concealment
that
was
done
on
spiritual
pleasures.
That
is,
a
person
cannot
be
told,
“Try
to
wear
a
Tzitzit
and
you
will
see
how
good
it
feels
to
wear
a
Tzitzit.”
Therefore,
we
must
say,
“Wear
a
Tzitzit
and
in
return
you
will
receive
pleasure
that
is
not
clothed
in
the
Mitzva
of
Tzitzit,
for
in
this,
you
cannot
feel
any
flavor.”
Therefore,
a
person
asks,
“Why
do
I
need
to
wear
a
Tzitzit?”
Then,
the
person
who
asks
should
be
told,
“You
will
receive
great
pleasure
in
return
for
this.”
“What
pleasure
will
I
receive?”
Then
he
is
told,
“You
can
choose
worldly
pleasures
in
return
for
work
in
Torah
and
Mitzvot,
as
it
is
written
in
The
Zohar,
such
as
provision,
health,
and
long
life,
or
you
will
also
receive
a
reward
in
the
next
world,
as
Maimonides
says
at
the
end
of
Hilchot
Teshuva.”
It
follows
that
Lo
Lishma
means
not
as
it
is
in
corporeality,
where
there
is
some
pleasure
of
meat
or
fish
is
clothed
there
in
the
interior
of
the
Kli.
That
is,
the
light
that
is
clothed
inside
the
Kli
draws
him
to
observe
Torah
and
Mitzvot.
Rather,
there
is
a
different
pleasure
there,
which
is
not
clothed
in
these
Kelim
that
he
will
receive,
and
this
draws
him
to
observe
Torah
and
Mitzvot.
This
is
called
Lo
Lishma,
meaning
that
the
intention
in
the
Mitzva
does
not
draw
him,
meaning
what
is
clothed
inside
the
Mitzva.
Rather,
the
Lo
Lishma
draws
him,
meaning
that
which
is
not
clothed
in
the
Mitzva,
this
is
what
draws
him.
However,
the
pleasure
that
is
not
clothed
in
the
Mitzva
and
is
outside
the
Kelim,
which
are
called
Torah
and
Mitzvot,
this
is
what
draws
him.
This
is
called
Lo
Lishma.
That
is,
when
he
engages
in
Torah
and
Mitzvot,
he
receives
the
strength
to
work
because
he
will
receive
reward
later.
This
means
that
if
he
could
receive
greater
pleasures
elsewhere,
he
could
relinquish
Torah
and
Mitzvot.
But
since
he
has
faith
in
reward
and
punishment,
he
must
therefore
observe
Torah
and
Mitzvot.
Yet,
he
would
be
happier
if
he
did
not
have
to
observe
so
many
Mitzvot
and
would
receive
the
same
reward.
This
means
that
observing
Mitzvot
does
not
interest
him,
but
rather
the
reception
of
the
reward.
As
in
corporeality,
every
person
wants
to
work
fewer
hours
and
receive
a
higher
salary.
Likewise,
all
those
whose
work
is
Lo
Lishma
are
not
concerned
with
observing
more
Torah
and
Mitzvot,
but
are
concerned
with
the
opposite—why
they
must
observe
so
many
Torah
and
Mitzvot,
since
the
Creator
could
have
given
us
fewer
Torah
and
Mitzvot,
and
more
reward.
This
is
regarded
as
the
Lo
Lishma
forcing
him
to
engage
in
Torah
and
Mitzvot.
It
is
not
so
with
those
who
want
to
work
Lishma,
meaning
that
they
want
the
Torah
and
Mitzvot
themselves
to
be
the
causes
compelling
them
to
engage
in
Torah
and
Mitzvot.
As
with
corporeal
pleasures,
the
internality
clothed
in
the
externality
is
what
invokes
them
to
use
the
externality.
This
means
that
they
yearn
to
eat
meat
or
fish
not
so
that
in
return
for
the
labor
of
eating
meat
and
fish
and
so
forth,
they
will
receive
a
reward.
Rather,
they
yearn
for
the
pleasure
found
inside
the
meat
and
the
fish,
and
there
is
no
one
in
the
world
who
is
angry
at
the
Creator
for
creating
so
much
externality,
meaning
many
things
where
in
each
one,
a
different
pleasure
is
clothed,
and
a
person
says,
I
am
content
with
bread
and
water
and
I
do
not
want
to
have
more
pleasures
dressed
in
more
things.
On
the
contrary,
we
see
that
each
one
tries
as
hard
as
he
can
to
increase
external
things,
meaning
of
several
kinds.
Even
when
he
eats
meat,
he
tries
to
get
the
best
meat,
meaning
he
is
meticulous
about
eating
meat.
In
other
words,
he
exerts
in
the
light,
in
the
pleasure
clothed
in
the
externality,
so
as
to
feel
a
better
taste.
In
the
same
manner,
a
person
behaves
when
he
works
Lishma.
That
is,
he
is
not
angry
that
he
has
so
many
Mitzvot,
meaning
he
has
no
grievances
why
there
are
613
Mitzvot,
and
he
would
settle
for
less,
since
a
person
believes
that
in
each
Mitzva
there
is
a
different
flavor,
as
in
corporeality.
When
he
wants
to
walk
in
the
path
of
Lishma,
although
he
does
not
feel
the
interior
of
the
pleasure
clothed
in
each
Mitzva,
he
believes
in
the
sages
that
this
is
so,
as
it
is
written
in
The
Zohar,
that
there
are
613
deposits,
where
in
each
Mitzva,
a
special
light
is
deposited,
which
belongs
to
that
Mitzva.
And
although
he
does
not
feel,
he
believes
that
this
is
so
because
there
was
concealment
and
Tzimtzum
so
they
would
not
feel
the
pleasure,
regarded
as
the
internality
clothed
in
Torah
and
Mitzvot,
which
is
for
the
sake
of
the
lower
ones.
In
other
words,
as
long
as
they
were
not
rewarded
with
the
aim
to
bestow,
which
is
called
“Dvekut
[adhesion]
with
the
Creator,”
if
the
pleasure
is
revealed,
they
will
certainly
receive
it
in
order
to
receive,
which
will
separate
them
from
the
Life
of
Lives,
and
this
is
regarded
as
death
in
spirituality.
For
this
reason,
they
want
to
work
only
in
order
to
bestow.
That
is,
they
want
to
serve
the
King,
as
it
says
in
The
Zohar,
that
“the
essence
of
fear
is
that
a
person
serves
the
Creator
because
He
is
great
and
ruling,”
namely
because
of
the
greatness
of
the
King.
It
is
also
within
nature
for
a
person
to
enjoy
when
serving
a
great
one.
For
this
reason,
a
person
who
wants
to
work
in
order
to
bestow
needs
to
have
a
great
King
to
serve.
Then,
the
person
does
not
want
a
reward,
meaning
to
receive
the
pleasure
clothed
in
the
externality
of
Torah
and
Mitzvot,
but
wants
to
take
upon
himself
to
work
only
to
maintain
the
externality
of
Torah
and
Mitzvot,
and
does
not
want
the
internality
because
he
believes
in
the
sages
that
if
he
yearns
to
receive
the
internality,
it
will
cause
him
separation.
For
this
reason,
he
wants
to
work
only
to
observe
the
externality
of
Torah
and
Mitzvot.
But
what
is
his
pleasure?
According
to
the
rule,
“Without
pleasure,
a
person
cannot
work,”
because
of
His
desire
to
do
good
to
His
creations,
a
person
must
enjoy
the
work.
Yet,
the
difference
is
that
sometimes
a
person
works
in
order
to
receive
the
reward
of
one
day’s
work,
as
it
is
written,
“In
the
evening,
you
will
give
his
reward,”
or
he
will
receive
his
reward
each
week.
Also,
there
are
people
who
are
merchants
and
receive
their
reward
with
each
and
every
transaction,
but
without
reward,
it
is
impossible
to
work.
For
this
reason,
those
who
want
to
work
in
order
to
bestow,
meaning
with
the
intention
to
serve
the
great
King,
enjoy
instantaneously.
That
is,
in
everything
they
do,
they
already
enjoy
and
they
have
no
need
to
receive
reward
later
because
they
receive
the
reward
instantaneously,
like
the
merchants.
However,
there
is
great
work
here,
meaning
that
the
main
work
in
the
engagement
in
Torah
and
Mitzvot
begins
here.
If
the
whole
of
man’s
basis
is
that
his
pleasure
is
in
that
he
is
serving
a
great
King,
if
His
greatness
were
to
be
revealed
in
the
world,
it
would
not
be
difficult
to
serve
the
King.
But
we
learned
that
there
was
a
Tzimtzum
[restriction]
and
concealment
on
the
delight
and
pleasure
clothed
in
Torah
and
Mitzvot,
and
there
was
also
concealment
on
the
Creator
Himself
so
that
we
must
believe
in
His
guidance,
that
He
is
good
and
does
good
and
that
the
Shechina
[Divinity]
is
in
the
dust
and
that
the
Shechina
is
in
exile,
meaning
that
His
glory
is
not
revealed
to
the
lower
ones.
However,
we
have
much
work
to
overcome
our
bodies,
since
the
body
argues
that
we
see
that
the
Creator
created
in
us
an
intellectual
power,
and
we
go
with
our
intellect.
That
is,
we
heed
what
our
intellect
tells
us.
Therefore,
when
we
come
to
the
body
and
say
to
it
that
we
do
not
need
to
look
at
what
the
intellect
tells
us,
but
go
above
the
intellect
and
believe
in
the
Creator
above
reason,
the
body
rejects
to
this.
Therefore,
when
the
greatness
and
importance
of
the
King
are
not
revealed,
how
can
we
work
and
observe
Torah
and
Mitzvot
because
of
the
greatness
of
the
King,
since
the
Sitra
Achra
[other
side]
is
covering
His
greatness?
Thus,
how
can
we
work
because
of
the
greatness
and
importance
of
the
King?
This
is
the
meaning
of
the
Klipa
[shell/peel]
of
Amalek,
as
it
is
written
(Portion
Ki
Tetze),
“Remember
that
which
Amalek
did
unto
you,
which
occurred
to
you
along
the
way
when
you
were
tired
and
weary
and
not
fearing
God.”
RASHI
interpreted
the
meaning
of
“which
occurred
to
you
along
the
way”
to
mean
heat
and
cold:
“He
cooled
you
and
chilled
your
boiling,
for
all
the
nations
feared
you,
but
he
began
and
showed
a
way
for
others.”
He
interprets
there
in
Siftey
Hachamim,
“He
wanted
to
say
with
a
hot
matter
that
everyone
fears
it.
So
were
the
nations
of
the
world
afraid
of
you,
but
Amalek
chilled
you
and
made
you
lukewarm,
as
in
tepid
water.”
It
follows
that
Amalek
is
a
Klipa.
When
a
person
overcomes
and
begins
to
walk
on
the
path
of
truth,
he
comes
and
weakens
the
person
and
says,
“Do
not
fear
departing
from
the
path
of
bestowal.”
And
the
more
a
person
overcomes
with
greatness
of
the
Creator,
saying
it
is
worthwhile
to
work
only
for
the
Creator
and
not
for
himself,
(Amalek
comes)
and
makes
a
person
understand,
“You
see
that
you
are
tired
and
weary
from
this
work,
and
you
are
not
fearing
God,”
meaning
that
the
fear
of
heaven
that
Israel
had,
when
they
said
that
it
is
worthwhile
to
work
and
serve
a
great
King,
he
instilled
his
view
in
this,
meaning
that
there
is
no
importance
to
the
King.
Thus,
“Why
do
you
want
to
work
for
no
reward,
but
only
for
the
sake
of
the
Creator,
because
of
His
greatness?”
He
spoiled
this
fear,
meaning
that
his
whole
purpose
was
only
to
revoke
the
importance
of
the
fear
of
heaven
called
“the
essence
of
fear
is
that
it
is
because
He
is
great
and
ruling.”
It
turns
out
that
he
instilled
in
the
people
of
Israel
a
cancellation
of
the
importance
of
fearing
God,
for
his
entire
war
was
to
weaken
them
from
the
work
of
serving
a
great
King,
that
for
this,
meaning
for
the
importance
of
the
greatness
of
the
Creator,
it
is
worthwhile
to
work
and
serve
Him.
This
is
the
meaning
of
“which
occurred
to
you
along
the
way,”
meaning
on
this
path
when
we
want
no
reward
but
this,
namely
to
serve
the
King.
This
importance,
he
spoiled.
This
means
that
when
Amalek
sees
that
a
person
becomes
excited
and
heated
up
in
the
work,
and
a
person
is
delighted
that
he
has
been
rewarded
with
some
importance,
that
it
is
worthwhile
to
serve
a
great
King,
he
comes
and
slanders,
and
takes
this
importance
away
from
the
person.
Naturally,
a
person
loses
the
warmth
he
had
in
the
little
bit
of
sensation
he
had,
that
he
was
connected
to
a
great
King.
This
is
the
meaning
of
the
words,
“And
you
are
tired
and
weary.”
That
is,
during
the
work,
when
a
person
believes
that
he
is
serving
a
great
King,
a
person
lives
without
feeling
any
fatigue.
But
when
Amalek
instills
in
him
the
cancellation
of
the
greatness
of
the
Creator,
a
person
immediately
grows
tired
from
the
work.
This
is
as
The
Zohar
says,
“Where
there
is
effort,
there
is
the
Sitra
Achra.
This
means
that
a
person
should
know
that
if
he
does
the
holy
work
and
feels
this
work
as
a
burden
and
a
load,
it
is
a
sign
that
the
Sitra
Achra
is
there
and
weakens
a
person
so
he
will
not
feel
that
he
is
serving
a
great
King.
It
follows
that
the
Klipa
of
Amalek
aims
primarily
against
the
greatness
of
the
Creator,
meaning
that
the
foundation
of
Judaism
is
built
primarily
on
fear,
“because
He
is
great
and
ruling.”
Precisely
on
this
was
the
war
of
Amalek,
meaning
that
a
person
will
not
work
on
the
quality
of
“fear
of
God.”
This
is
the
meaning
of
the
words,
“and
not
fearing
God.”
According
to
the
above
we
can
understand
what
we
asked
about
the
meaning
of
what
The
Zohar
says,
that
“There
is
Amalek
below
and
there
is
Amalek
above.”
“Amalek
below”
refers
to
the
Kli,
and
“Amalek
above”
refers
to
the
light.
That
is,
Amalek
not
letting
him
work
for
the
sake
of
the
Creator
is
called
a
Kli,
meaning
the
desire
to
work
for
the
sake
of
the
Creator,
although
Amalek
interferes
with
his
arguments.
In
other
words,
“Amalek
below”
means
that
a
person
wants
to
work
for
the
sake
of
the
Creator
but
Amalek
does
not
let
him
work.
He
recognizes
and
feels
that
this
is
the
Klipa
that
brings
him
these
thoughts
that
revoke
the
glory
of
heaven,
and
it
pains
him.
This
is
called
“man’s
work,”
meaning
that
the
person
wants
to
revoke
all
the
arguments
of
Amalek,
and
a
person
comes
to
feel
that
by
himself,
he
does
not
see
how
he
can
cancel
the
slander
that
Amalek
speaks
to
him
every
time
he
wants
to
work
only
because
of
the
greatness
and
importance
of
the
King.
The
person
sees
that
more
than
a
prayer,
to
pray
to
the
Creator
not
to
be
impressed
by
his
slander,
there
is
nothing
he
can
do.
This
is
regarded
as
a
person
wanting
to
blot
out
the
Amalek
in
his
heart
and
mind.
This
completes
the
Kli
for
blotting
out
Amalek,
where
with
this
desire
and
lack
that
a
person
has,
he
feels
in
it
the
losses
that
this
Amalek
causes
him
in
life,
and
yet
he
cannot
overcome
by
himself.
At
that
time,
a
person
feels
that
all
he
needs
is
the
help
of
the
Creator,
that
the
Creator
will
help
him,
and
he
believes
in
our
sages,
who
said,
“He
who
comes
to
purify
is
aided,”
and
then
the
Creator
revokes
his
Amalek.
According
to
the
above,
we
can
interpret
what
we
asked
about
what
The
Zohar
says,
that
there
is
Amalek
above
and
there
is
Amalek
below,
and
that
the
Creator
said
about
the
Amalek
above,
“I
will
surely
blot
out,”
meaning
that
the
Creator
will
blot
him
out
above,
and
about
Amalek
below,
the
Creator
said,
“Blot
out
the
memory
of
Amalek,”
meaning
that
man
must
blot
out.
We
asked
why
the
two
Amaleks,
and
why
does
the
Creator
not
blot
out
both,
or
that
man
will
have
the
power
to
blot
out
both?
Why
this
partnership?
The
meaning
is
that
there
are
light
and
Kli,
and
there
is
no
light
without
a
Kli,
as
it
is
known
that
there
is
no
filling
without
a
lack.
We
also
asked,
What
is
the
quality
of
Amalek
that
we
must
blot
out
more
than
the
rest
of
the
names
of
the
evil
inclination?
The
answer
is
that
the
evil
inclination
slanders
the
Creator,
that
it
is
not
worthwhile
to
engage
in
Torah
and
Mitzvot.
Since
according
to
the
rule
that
one
cannot
make
a
single
move
without
a
reason
that
compels
him
to
do
so,
The
Zohar
says
that
there
are
three
reasons
for
which
man
observes
Torah
and
Mitzvot
(“Introduction
of
The
Book
of
Zohar,”
Item
190):
“Fear
is
interpreted
in
three
discernments,
two
of
which
do
not
contain
a
proper
root,
and
one
is
the
root
of
fear.
There
is
a
person
who
fears
the
Creator
so
that
his
sons
may
live
and
not
die,
or
fears
a
bodily
punishment,
or
a
punishment
to
one’s
money.
Hence,
he
always
fears
Him.
It
follows
that
the
fear
he
fears
of
the
Creator
is
not
placed
as
the
root,
for
his
own
benefit
is
the
root,
and
the
fear
is
its
offshoot.
Then
there
is
a
person
who
fears
the
Creator
because
he
fears
the
punishment
of
that
world
and
the
punishment
of
Hell.
Those
two
kinds
of
fear
are
not
the
essence
of
fear
or
its
root.
Fear,
which
is
the
most
important,
is
when
one
fears
one’s
Master
because
He
is
great
and
ruling,
the
essence
and
the
root
of
all
the
worlds,
and
everything
is
considered
nothing
compared
to
Him.
And
he
will
place
his
will
in
that
place,
which
is
called
‘fear.’”
Accordingly,
we
see
that
although
there
is
the
evil
inclination,
which
does
not
let
one
observe
Torah
and
Mitzvot,
they
are
not
the
opposite
of
the
essence
of
fear,
called
“because
He
is
great
and
ruling.”
This
is
the
essence
of
the
fear
for
which
a
person
wants
to
serve
the
King
because
of
the
greatness
and
importance
of
the
King.
Amalek
wants
to
weaken
specifically
this,
meaning
he
argues
that
the
person
himself
sees
that
there
is
no
importance
to
the
Creator
that
He
should
be
served
because
of
His
greatness,
for
you
see
what
great
concealment
there
is
on
His
guidance,
that
we
can
say
that
He
leads
the
world
as
the
good
who
does
good.
He
argues
that
this
is
not
concealment,
but
that
as
we
can
see
with
our
eyes,
this
is
really
so,
and
not
as
the
people
of
Israel
say,
that
in
truth,
the
Creator
leads
the
world
as
the
good
who
does
good,
but
we
have
not
yet
been
rewarded
with
seeing
how
His
Providence
is
in
the
manner
of
good
and
doing
good.
Thus,
instead,
we
must
believe
above
reason
and
say,
“They
have
eyes,
and
see
not.”
Accordingly,
we
see
that
this
Klipa
is
truly
against
the
essence
of
the
fear.
But
with
the
rest
of
the
Klipot,
they
are
not
so
specific
against
faith
that
He
is
good
and
does
good.
It
follows
that
the
Klipa
of
Amalek
is
truly
the
opposite
of
the
true
fear.
This
is
the
meaning
of
what
is
written
about
Amalek,
“and
he
was
not
fearing
God.”
That
is,
he
slandered
the
fear
of
the
glory
of
heaven,
meaning
the
fear
because
of
the
glory
of
heaven,
that
we
should
walk
on
that
line.
This
was
all
of
Amalek’s
resistance,
since
this
is
truly
against
the
real
work
that
a
person
should
be
rewarded
with
attaining.
By
this
we
can
understand
why
we
must
blot
out
this
Klipa.
The
reason
is
that
we
should
say
that
there
is
no
truth
in
her
words
that
there
is
no
concealment
here.
Rather,
as
we
see,
so
it
is.
This
discernment
must
be
blotted
out,
meaning
to
say
that
there
is
no
truth
in
her
words.
However,
how
can
a
person
blot
out
when
there
is
concealment
on
His
guidance,
when
Amalek
stands
strong
against
the
person?
The
Creator
says
about
this,
“You
must
give
the
Kli,”
meaning
the
lack,
namely
that
which
you
need,
so
you
must
pay
attention
to
what
it
is
you
lack.
This
is
why
the
Creator
says,
“Blot
out
the
memory
of
Amalek,”
meaning
He
says
that
you
do
not
need
to
do
anything,
meaning
any
tips
so
you
can
work
for
Me,
but
only
blot
out
what
Amalek
says
to
you
and
believe
above
reason,
meaning
above
Amalek’s
reason,
who
is
slandering
Me,
that
it
is
not
worthwhile
to
work
for
Me.
If
you
want
to
work
above
reason
because,
as
it
is
written,
“What
does
the
Lord
your
God
ask
of
you
but
to
fear
Me?”
it
is
specifically
this
quality
that
he
resists,
and
you
want
to
blot
him
out.
If
your
desire
is
true
but
you
cannot
blot
him
out,
this
is
regarded
as
blotting
him
out
from
below.
With
what
will
you
blot
him
out?
Answer,
with
the
desire—that
you
want
to
go
above
reason.
Then,
I
will
blot
him
out
above,
meaning
I
will
give
you
the
strength
to
blot
out.
We
understand
this
in
two
discernments,
meaning
that
you
will
be
rewarded
with
the
revelation
of
the
face.
It
follows
that
everything
that
Amalek
said
was
blotted
out.
That
is,
his
words
were
not
true.
And
2)
you
will
have
the
strength
to
go
and
accept
the
concealment
of
the
face
However,
the
revelation
of
the
face
will
come
later,
as
it
is
written
about
Moses,
that
our
sages
said,
“In
return
for
‘And
Moses
hid
his
face
for
he
was
afraid
to
look,’
he
was
rewarded
with
‘The
image
of
the
Lord
he
beheld.’”
It
follows
that
he
blotted
him
out
above,
meaning
that
there
is
already
revelation
of
the
face.
The
question
we
asked,
Why
does
the
Creator
not
let
a
person
do
everything?
is
simple:
Concerning
the
revelation
of
the
face,
only
the
Creator
can
reveal
His
face.
It
cannot
be
said
that
we
attribute
this
to
the
person.
Also,
concerning
a
person
having
to
work
during
the
concealment,
and
the
Creator
not
giving
the
strength
right
away,
why
must
man
begin,
or
he
will
not
have
the
Kli?
It
is
because
first
a
person
must
acquire
a
lack,
and
then
it
can
be
said
that
the
Creator
satisfies
the
lack.
It
follows
that
“Amalek
below”
means
that
a
person
feels
that
this
is
Amalek
and
wants
to
blot
him
out
because
he
does
not
want
to
hear
his
slander.
This
work
belongs
to
man.
Amalek
above
means
that
his
entire
grip
is
in
the
concealment,
and
afterward
the
Creator
gives
the
revelation
of
the
face.
This
is
considered
that
Amalek
has
been
blotted
out
above,
and
this
work
belongs
to
the
Creator.