Between remembering Shabbos and remembering Amalek, we find also בנוגע something else, בנוגע when to remember, how often to remember it. ביי זכירת Amalek זאגט דער Rambam, by remembering Amalek the Rambam says מצות עשה לזכור תמיד מעשיו הרעים ומארבו, the mitzvah is always, tamid, always to remember his bad behavior and his ambush, כדי לעורר איבתו, in order to awaken within us the hatred to him, שנאמר זכור את אשר עשה לך עמלק. Remember Amalek, and when is it, always? And there is a, און נאך מער, then he adds what he says before, מפי השמועה למדו זכור בפה לא תשכח בלב, and the Chachamim learned out it's meinsain the heart and find the mouth. But what he's trying to say here is אז זכור את אשר עשה לך עמלק is a שטענדיקע mitzvah. To remember Amalek is a constant mitzvah, always. And then he continues, אפילו לויט די דעות וואס האלטן, even according to those opinions that hold אז מצות זכירת עמלק is a chiyuv of איינמאל אדער איינמאל a יאר, according to some opinions it's once in a lifetime, doesn't say when to remember, once, or some say once a year, okay. Well, there's a sevara for it and דער Rebbe has a הערה. יש לומר אז אויך זיי האלטן, the Rebbe says you could say, in other words the Rebbe feels that even those that hold that it's only one time in a lifetime or one time a year, they agree אז ווען מען איז מזכיר מעשה עמלק בכל יום איז מען מקיים בכל פעם a מצוה מן התורה, that if you do remember Amalek again, every time you're doing a mitzvah. The question is do you have to? And the הערה he says, there are certain mitzvot that you're yotzei at a certain time. Nevertheless, if you do again, you have another mitzvah, sometimes not. Like

למשל, a Pesach night you have to eat a כזית מצה. So you eat a כזית מצה, an hour later you eat another כזית, you're mekayem a mitzvah again? There's no such thing. So some mitzvot you can, there are some mitzvot that if you do it again, you're not mekayem a mitzvah, but you're doing a good thing. So he brings a dugma, it says that אנשי ירושלים used to go around with their esrog and lulav the whole day. A mitzvah is just to shake it once, take it once, every time you take it there's something there. And then, there are sometimes when every time is a mitzvah. למשל, Pesach night, it says you have the mitzvah of לספר יציאת מצרים, כל המרבה לספר הרי זה משובח. So every time you say more, you're doing the mitzvah more. Usually there's a mitzvah has a shiur. You do it more there's nothing, in this case there is. So the Rebbe says בנוגע עמלק also, even if you hold that the mitzvah is only you're mekayem you're mekayem the mitzvah if you do it once, but if you remember again, ובפועל you are doing a mitzvah. You don't have to, if you don't you're not over an aveirah. So one thing we see that by Amalek, whichever way we'll learn, it's a constant mitzvah, whether you're mechuyav constantly or if you do it constantly you are mekayem a mitzvah, but למעשה זכירת, to remember Amalek is a constant mitzvah. Like a hiddur? Uh? Like a hiddur? No, it's more than a hiddur. You're mekayem a mitzvah again. It's more than just a hiddur. על דרך זה געפינט מען ביי זכירת שבת. So the

same we find by remembering Shabbos. וואס עיקר ענינה is זכור את יום השבת לקדשו ביום השבת. When it says remember Shabbos to make it holy, it refers to Shabbos, but nevertheless zogt aber דער Ramban, the Ramban says על דרך הפשט אז דער פסוק זכור את יום השבת לקדשו, היא מצוה שנזכור תמיד בכל יום את השבת. זכור את יום השבת really means you should remember Shabbos every day. Always, not even every day, always. And the Ramban, and that's be'emet the reason why in the שיר של יום, היום יום ראשון בשבת, היום יום, why do we do it with Shabbos? Shabbos does mean week, but the real word for week is שבוע. You should have said this is the first day of שבוע, the second day. Why make Shabbos? So he says in order to mention Shabbos every day, because there's an inyan of mentioning Shabbos, remember Shabbos. By remembrance. But you're mentioning it, you remember. Hopefully you say it, yeah. Kiddush? Well, Kiddush is one, that's what he says. The main mitzvah of Zachor is Shabbos, Kiddush. Zachor is a מצות עשה to make Kiddush. Nevertheless the Ramban says that as much as this is the עיקר מצוה, it also includes that you have to always remember Shabbos. זכור בפה, it's called. Something else, זכור בפה you have to remember it say by saying. With Shabbos? Like Kiddush, Kiddush or even in the weekdays. According to this even in the weekdays. When we say, we say the שש זכירות every day, one of them is we say זכור את יום השבת לקדשו, we say היום יום ראשון בשבת, that by saying in them mention, well it means you still have to mention Shabbos. So we see דערביי two similarities between remembering Amalek and remembering Shabbos. One thing is, remembering Amalek is a mitzvah to remember בדיבור, בפה, and in the heart, and same thing with Shabbos. And the other thing is that remembering Amalek is always, and remembering Shabbos is also always. על פי הנ״ל, now that we gave this so this this connection, קען מען לכאורה מוסיף זיין ביאור in the Tanchuma of the פסוק זכור את אשר עשה לך עמלק. This might add ביאור in what the Midrash Tanchuma says on this פסוק, remember what Amalek did to you. And he

says like this: כתיב זכור ובשבת כתיב זכור שניהם שוים? He asks a kashya. It says here זכור, here זכור. How could you have both זכור? How could you remember two things? And he answers, אמר שלמה, he will bring later what he answers. That's one thing. Which in other words, why is there a question? The pshat the question is because they both are constant. And how could you have both constant? What did he say? Eich, what does it say in Pirkei DeRabbi Eliezer? It says in פרקי דרבי אליעזר, בשעה שמשה רבינו האט געזאגט זכור את אשר עשה לך עמלק בדרך בצאתכם ממצרים, that when משה said to the אידן remember what עמלק did to you, אמרו לו ישראל, the אידן said to him, משה רבינו, כתוב אחד אומר, one פסוק says, you just told me זכור את אשר עשה עמלק, remember עמלק, וכתוב אחד אומר זכור את יום השבת לקדשו, remember שבת, היאך יתקיימו שניהם? How could you do both? זה זכור וזה זכור. How could you remember? So why is there a problem here? So he says based on what we said before, we know why there's a problem. Varum? Because otherwise we don't understand, what's the problem? You can remember both. Because סיי זכירת שבת און סיי זכירת עמלק is number one, a זכירה בפה and a זכירה בלב. In other words, they're both exactly the same. You have to remember it, but you have to state both. But the ikar is the זכירה תמידית. You always have the שניהם שוים, both are equal. און דער עיקר פרעגט, and since they're both equal, you always have to remember them, היאך יתקיימו שניהם? How could you have both? ועפ״ל לידע זו זיינען זיי ביידע מצות תמידיות. According to what it says here, they're both מצות תמידיות, it's constantly. You can't remember two things at the same time. How could you remember? Right. So he says that's the, but it's all based on what we said before. If it's not what we said before, it's no problem. I could have a mitzvah to remember Shabbos. Now I remember עמלק, and an hour later I remember Shabbos. But if you have to do them both always, so that's the problem. The רבי says no. Huh? The רבי says ווייטער, באמת קען מען אזוי נישט מפרש זיין. You can't say this. ווארום אדרבה, מען געפינט נאך ענינים וואס זייער זכירה דארף זיין יעדן טאג. We found other things that you have to remember every day. על דרך זכירת יציאת מצרים, you can remember יציאת מצרים, וכיוצא בזה. איז מובן אז אפילו ווען צוויי אדער מער זכירות זיינען מצות תמידיות, we understand that even if you have two mitzvot which are constant, זיינען זיי נישט קיין סתירה איינע צום צווייטן. They're not a contradiction one to another. And still, what does that mean? ווייל עס איז דא אן ארט פאר ביידע אדער מער זכירות. You have, we'll say, you could have place for both. Because be'emet I can ask another she'elah. If you have to remember עמלק every second, always, how could I דאווענען? How could I learn? I learn a Tosafos, a Kovetz Shiurim, I forget about עמלק. אלא מאי, עס איז נישט קיין סתירה. In other words, it means I should have it in my mind, it's in my mind always. Nu, so what's the problem? So I can have Shabbos like it is. So you can't say is because they're both constant. So, what is havah amina? Maybe it's like that, but it's not, he says. We see there are more, and he gives it more. די זכירה בפה איז דאך פשוט אז עס דארף נישט זיין בכל רגע ביום. To remember the words with your mouth, obviously you don't have to do it. You don't have to sit the whole day עמלק עמלק עמלק עמלק. So you don't have to say it constantly. ממילא you could say עמלק now, you could say Shabbos a minute later. So that part, certainly is no contradiction. Und auch די זכירה בלב, in heart, אפילו אם מען טענה'ט אז עס דארף זיין תמיד בלבו, even if we'll say פשוט it means you always have to have in your heart, איז דאס אויך נישט קיין שטערעניש פאר צווייטע זכירה צו נעמען, there is no stirah to remember something else. Take the kashya for kashya, a person always loves his first child, and always loves his second child. What's a second? I love him, and I love him, it's no stirah. Doesn't mean that every second I have to feel it, have to think about it. It's there. There's not one moment that I don't love him. That's probably the best way to say it. But to mean I have to show my love every second? וואו ראיה, זיינען דא זעקס מצות וואס דער חינוך זאגט,

there are six mitzvot where the Chinuch says is a חיוב תמידי. He says it's constant. ולא יפסיק מעבודתו אפילו רגע בכל יום, not one second it should stop, six mitzvot. Ahavat Hashem and Yirat Hashem and and not to ולא תתורו אחרי לבבכם, it's six. And he gives a רמז, שש ערי מקלט תהיינה לכם, there are six ערי מקלט, six cities of refuge. This is the refuge of a Yid. Nu, so if you ask a kashya, how could you have constantly six? Ahavat Hashem, Yirat Hashem constantly. It doesn't mean you constantly have to feel the ahavah or think about the ahavah, that's impossible, you can't. Just like when it says that you have to learn lishmah. In Tanya, the Alter Rebbe says, how could you learn lishmah? If you'll think lishmah constantly, you won't learn. You have to learn to understand what Tosafos says. And you're going to think לשם השם, השם השם? You can't do that. That's why he says, before you start learning, you think that you're learning lishmah. Gives an example of a get. A get has to be written lishmah, for the woman. The din is that right before you start writing the get, the guy says הריני כותב לשם. Same like Sefer Torah. You write a Sefer Torah, the guy has the sofer has to write הריני כותב לשם קדושת ספר תורה, מצות ספר תורה, גופו של ספר תורה. So you don't have to say and then you continue writing and you have to concentrate on the letters, you can't. So mimela that's not a problem. So mimela now we're back to the she'eilah, so what's like what was the ta'anah of the Yidden? How could you have both? How could you love, remember Amalek and remember Shabbos? What's the problem? Oy, darf men farshteyn vos der Pirkei d'Rabbi Eliezer zogt in the entfer fun Moshe Rabbeinu. Now let's understand, what did Moshe Rabbeinu answer them? The Yidden טענה'ד, but how could I have both? משה אמר להם משה answers like this. Where did they say it? אה? Where do they say? It says in Pirkei d'Rabbi Eliezer. It's Pirkei d'Rabbi Eliezer says when משה says זכור, so they said Moshe Rabbeinu, you said זכור, and then you say זכור שבת. היכי מתקיימים שניהם? This זכור and this זכור? But we don't understand where the kashya is, but now we don't know what the terutz is. What did Moshe Rabbeinu answer? לא דמי כוס של קונדיטון לכוס של חומץ. You can't compare a cup of wine, of old wine, to a cup of vinegar. זה כוס וזה כוס. This is talking about This is what we call here, this is a good cup, but it's not the same. It's not cups, these are two different things. So here you have זכור לשמור ולקדש את יום השבת. You have one זכור, which is like a cup, that you remember Shabbos, to keep שבת, שנאמר זכור את יום השבת לקדשו, remember Shabbos, and there זכור לעונש, there's a different זכור, this is about punishment. I mean, this is good and this is bad, they're two different inyanim. So we have to understand: First of all, ווי אזוי ווערט די שאלה, ווי קענען זיי ביידע זכירות זיין צוזאמען, פארענטפערט מיט'ן תירוץ פון משה רבינו? The question is, how does this answer the kashya? The kashya was how could you have them both? Whatever the peshat in the kashya is, but the kashya is how can you have both. If he has, well, one is this, one is that, so, I think it makes the kashya worse. So how could you have both? You're telling me that this is this and this is something else, this is vinegar and this is wine, okay, so the kashya is how could you expect me to have vinegar and wine at the same time? How does this answer? Number two: וואס פארשטייט דער דמיון צו כוס של קונדיטון וכוס של חומץ? Why is What's the mashal, comparison, that Shabbos is like wine, this is like vinegar? What's that, like vinegar, I mean, you want to say it's bad, say poison, I don't know, vinegar, vinegar is not such a terrible thing, I mean, why vinegar? וואס איז דער Another kashya adrabah, every word in the Midrash should be meduyak. I mean, וואס איז דער פשט דער, וואס איז דער דיוק זה כוס וזה כוס? He starts off saying, you ask a kashya, so he said you should know, they're both cups. This is a cup and this is a cup. Why is he saying that? What does this זה כוס mean? Why specifically a כוס? What would be if he would say this is a good piece of bread, this is a spoiled piece of bread? I mean, why a כוס? He is stressing here this is a כוס, they're both cups. Number four: וואס איז ער דא מחדש? שבת איז זכור לשמור ולקדש, זה זכור לעונש. I mean, he specifies this is to remember to make it holy, this is for punishment. Big deal. It's meforash, that's what we lechatchilah, in the commandment it says לכתחילה אז דער תכלית פון זכירת עמלק איז בהיפך פון זכור את יום השבת. The Chumash itself says to remember Shabbos is a good thing, keep Shabbos because Shabbos is good, remember Amalek to get rid of Amalek. It's a bad thing. I mean, Moshe Rabbeinu has to clarify that? So we don't understand the whole discussion here, what was the Yidden's question, and what was Moshe Rabbeinu's answer? דער ביאור בזה, the explanation is like this: In

מצות, בכלל זענען דא דריי סוגים. You have three categories of mitzvot: מצוה שבמעשה, מצוה action, מצוה שבדיבור, מצוה of speech, ומצוה שבמחשבה, so mitzvah of thought. Mitzvah of actions mostly mitzvot, but mitzvah of dibbur are some, like mitzvah of saying Kriat Shema, bentshen, I mean these are mitzvot of dibbur. And then your mitzvah of machshavah is like אהבת ישראל, mitzvah of machshavah doesn't mean action, it means feeling, when it gets in your heart, loving השם, יראת השם, these are all מצות שברוח. Like people? צו מחשבה, האסטו די גרויסע עבירה, yeah? Not to think a bad מחשבה. Same thing, לא תתורו אחרי לבבכם, don't follow your heart. Don't, by korbanot, don't think bad מחשבות, yeah. און די שלימות אין קיום המצות is, when are the mitzvot complete? אז איך מצוה שבמעשה זאל זיין מיט כוונה מחשבת האדם. Even though they're different categories, but we want the mitzvah of מעשה is מעשה, but the real way to do it is while you're doing the מעשה, you have the proper kavanah, do it lishmah. לאידך, on the other hand, איך מצוה שבדיבור ומחשבה, you want that the mitzvah that you speak זאל פועל'ן זיין אויף דעם מענטשן ביז מעשה בפועל. You want that even the mitzvot of the heart should not just remain in the heart. It should affect your מעשה. פארדעם, as he says, אמונה שב construct, emunah, that's the mitzvah of the heart, emunah, but what's the תכלית? עס דארף פועל'ן זיין קיום כל המצות. The heart, the emunah, should cause you to do the mitzvot. כמאמר חז\"ל, like the Gemara says, בא חבקוק והעמידן על אחת. He stresses the word העמידן. It says that we have 613 mitzvot, came Chavakuk, and he put them on one, which is the מצוה, שנאמר צדיק באמונתו יחיה, אמונה. Why does he put them? I didn't say that I get rid of all the mitzvot, you don't have to keep them, change and keep that one mitzvah. He made it easier for us how to keep the mitzvot, he says, you know what, in order to keep all the mitzvot, you have emunah, the emunah is going to hold up all the mitzvot, it will stand on the emunah. So we see the purpose of emunah is to do all the mitzvot. הגם the truth is if you don't do all the mitzvot, if you have the mitzvah of emunah, you did that mitzvah. יחיה? הא? יחיה או יחיה? No, no, no, the pasuk is that's already different, יחיה. Tzadik A Yid lives through it. In other words, the peirush didn't say a tzadik with his emunah makes you live. No, but that he is going k'pshuto, that with emunah, as the Gemara says, if you have emunah, that makes you live, which what makes you live? It makes you do all the mitzvot. So here we have a mitzvah that if you do it without everything else, you still did this mitzvah. If a Yid has emunah, אַ פֿרײַער ייד has emunah, he still has the mitzvah of emunah. But that's not b'shleimut. The מצוה בשלימות is if the mitzvah of emunah, which is בלב, has a השפעה on the מעשה. So the מצוה שבמעשה has to have the מחשבה really, if you want to do שלימות, and the מצוה שבמחשבה has the מעשה. צווישן די מצוות שבדיבור ומחשבה גופא, among the מצוות of בדיבור ומחשבה, זײַנען אויסגעטיילט די מצוות של ענינים של זכרון. We have specific category of מצוות that you have to remember. וואָס אפילו ווען דער זכרון דאַרף זײַן בדיבור, even if we say that whatever you remember you have to say it with your mouth, איז אָבער תוכן ותכלית המחשבה בכוונת האדם. The main thing is, remembering is something that's purely in your כוונה. אמיתית הזכרון איז נישט דערמאָנען בפה או במחשבה עוברת דענין הנזכר. When you say really remembering, remembering doesn't mean that I mentioned it once, or it comes into my mind, you know, once in a while. That's not called remembering. Remembering means נאָר אַז דאָס זאָל זײַן אים דורכנעמען זײַן גאַנצע מהות.

Remembering means I always remember. Because if a person remembers now and then you forget and then a week later remind yourself, so you didn't remember it. Remember it, be'etzem remembering doesn't mean you have to think about it every second, but remembering means that this is within you, this becomes part of you. This נעמט דורך, this is absorbed in your whole metziut. ער לעבט איבער דעם ענין וואָס ער איז זוכר. You live it, that's the real zichron. And as he says here in the bottom, let's see which mareh makom, oh, he quotes Likkutei Dibburim, I was thinking, the famous story, no? He says like this guy who fainted when he remembered, the guy, you know, tells the story that there was a old man that used to live used to be in the army of the Czar. So when he was older he used to be in shul, he used to tell stories to the kids and he used to describe to them how it was. So once he was telling them that he was once as a private, as a soldier he was called to the Czar. I don't know for what reason. And he starts describing to them how he felt, and he says how he, and as he's telling them, he's getting excited, he's cold and he got so nervous and this and he says and finally I came there, and as he's telling them the story, and then he says, and finally I came to the door of the Czar and I opened the door. When he said that he fainted! Why? Because when he did it, he fainted, because he lived, that's called remembering. So same thing, when we say we have to remember על פי תורה, it means to remember, this is your whole מהות. וכמובן אויך בלשון הרמב\"ם בנוגע זכירת עמלק. Rambam says when he speaks about remembering Amalek, he says that דאָס דאַרף ברענגען דערצו, the remembering has to bring you אַז עורר הנפשות במאמרים להלחם בו. And you have to talk about it and think about it and remember it to awaken within you that you should want to kill him, you should want to fight with him. Now, now, that's the famous story of Rabbi Yom Tov Lipman Kletzker with Rabbi Zalman Zazmer. Zalman Zazmer became a chasid through the Rabbi

Yom Tov Lipman Kletzker. What happened? He once came to, he was a mitnaged. Zalman Zazmer was a מוח, a עפּעס אַ מורא'דיקער. Came to shul once it was פרשת זכור. And Rabbi Yom Tov Kletzker got the aliyah to פרשת זכור. So Rabbi Zalman Zazmer said, I saw a yid, he really, really hates Amalek! He really hates him! And he was a great person, Zalman, even before he was. So after davenen he came over to him, where did you get this to really, because he told you Amalek... He didn't told you got the aliyah. He had aliyah, I think he said maftir also, and haftorah. So he says to him, you want to know? Go to Lozna. The Alter Rebbe. So he went, and he became a chasid. What was the pshat? Because he really hated him. Why did he hate him? Because he really meant it, because remembering what Amalek did, so it could be like a superficial thing, that's not called remembering. But remembering really means this. That's why there's a she'eilah if a woman is chayav in in in פרשת זכור. It's a machloket. What's the sevara? It's not a mitzvat aseh shehazman grama, it's not a mitzvah connected to time, it's a מצוה תמיד you said, so why should, she's not chayav? Because the whole purpose of זכור is to remember in order to want to kill him. And killing Amalek a woman is not chayav. Why? Because the whole metziut of fighting, איש דרכו ללחום, אין אשה דרכה ללחום, so it's not, the mitzvah of fighting is not on her. But it's a מלחמת מצוה. הא? But it's a מלחמת מצוה. It is a מלחמת מצוה. נשים נשים יוצאות. Yeah, that's a מלחמת מצוה if there's nobody else. In other words, she can't be patur from it. In other words, she doesn't have a mitzvah as a esek to go. If you need her, then there's, you know, מלחמת מצוה like a cookhouse, that's really what it is. אפילו כלה מחופתה, which normally is patur. But the mitzvah that, the normal mitzvah of looking for Amalek and killing him is not on the woman. How can we tear him out of the, out of the skies, Amalek? What What do you You say every day in, remember this prayer, we're going to Eretz Yisrael, but remember to tear Amalek out of the skies. Tear him out of the skies? Amalek. Yeah. You say that every day. Let's tear him out of the Did he go to Eretz Yisrael? No. Under the skies. To get rid of him from this world. The pasuk it says also, על ש-, you know, on the, the name שֵם, you know, it's already... That's something else. אין הכסא שלם. No, but read the words. Right before it, right before, right? Yeah, right before זכור. Read the words. Read it, yeah. תמחה את זכר עמלק מתחת השמים לא תשכח. Yeah. Get rid of him from under the sky means of this world. Oh, it means in this world, under the sky. Under the sky. Doesn't mean tear him out of the sky, no. So then the lishmah we talked about before, like just saying it's not not really lishmah. No. Vadai not. Now, in

fact, you know, we used to laugh at those people used to eat Shabbos cholent, good, a geshmaka cholent, and say לשם יחוד קודשא בריך הוא. You can say anything, so then it's part of the kodesh. The kodesh is my stomach! The kodesh is my stomach! Whatever it is. Yeah, yeah. That's fine. We try. We try. No, the answer they give is it says קול מעורר הכוונה. If you say it, it'll bring to you. If you don't say it, you forget about this. But the saying itself is certainly nothing. Al derech like why don't we have a Shiviti on the עמוד? They once asked a chasid, the olden שולן have a שויתי ה' לנגדי תמיד, if to know that the Eibershter is there. So why don't Lubavitcher... He says, if you have it on the עמוד, the עמוד knows it. You have to know it, the עמוד shouldn't know it! So the עמוד will know it. It's not hard to hate Amalek when you think about the Nazis, the Germans. Ein hachi nami. Unfortunately, for us it's easier, because it's closer to us. The chidush is that to remember Amalek to hate him when he was 3,500 years ago. But this Amalek, ein hachi nami. But anyway, what he's trying to say here is that from here we see that he says you remember Amalek because by remembering him, the purpose is so you'll want to kill him, you want to fight him. So, obviously, how will remembering want to make you fight him? Because remembering doesn't mean just to remember. Remembering means that I remember that it means to me. און דער ריב\"ש שטעלט צו די שאלה. This is the reason for the question that he asked: ווי קען זיין אז זכרון, מצוה זו יש לה סדרים, זכרון, which means a, that you're awakened, צוזאמען, אזעלכע צוויי ענינים האבן, how could you have two opposites? And he's going to explain why.

Shabbos and Amalek, why not? B'shalma when it is a, that you said six mitzvos, whether the six mitzvos we mentioned before: אמונת השם, אהבתו, יראתו, believing in Hashem, emunah, loving and fearing, איז אזוי שייך אז זכרון תמידי, וואס איז א כלל צוזאמען. There you can have all six together, why not? דעמאלט זיינען אלע פון איין סוג ומין, it's all one category. What are they all? התקשרות צום אייבערשטן דורך אמונה, אהבה, יראה, you're close to Hashem, so אהבה, יראה, they're different things, but you can have them both. א שיינקייט, שבת און עמלק זיינען דאך בתכנם גאר ווייט איינע פון צווייטן, זיי איז הפך מן הקצה אל הקצה. They are two far, far thing and opposites. Not just opposites. Opposites that one, if you have one you can't have the other. We'll say why. It explains: דער תוכן פון זכרון יום השבת איז, what's the main thing of remembering Shabbos? אז דורך דעם נזכר מעשה בראשית, this is a lashon from the, from the Ramban he brings, that by remembering Shabbos will remember the creation of the world בכל עת, we'll always remember that the Eibershter created the world. ונודה בכל עת שיש לעולם בורא, we'll always admit that there's a Creator. We'll always remember the Eibershter. און דער חינ-, ah, yeah. Shabbos reminds you of that creation. Shabbos reminds you that the Eibershter created the world. און דער חינוך זאגט, נקבע בלבבותינו, by Shabbos it says this will establish in our heart, set into our heart, אמונה בחידוש העולם, the emunah that the world was not forever, not always, it was made, נתחדש, כי ששת ימים עשה ה'. דאס הייסט אז די זכרון פון יום השבת באשטייט אין דעם, to remember Shabbos, it means וואס מען געדענקט שטענדיק אז דער אייבערשטער האט באשאפן די וועלט. It's to mind, you always remember the Hashem created the world. און ער איז מחדש בכל יום תמיד מעשה בראשית, and constantly renews it. ממילא איז מובן אז אין דעם זכרון זעט ער און ער פילט, אז דער אייבערשטער איז דער שליט ומנהיג אויף דער וועלט. When you remember Shabbos, really what it means is you really feel that there is nothing but the Hashem. The Hashem created the world, He's the boss. And anything what He's the ruler over everything that's in the world. Basically, remembering Shabbos means feeling Shabbos, feeling, knowing, feeling there is nothing but the Hashem.

Amalek וואס זיין ענין איז, וואו דער לשון הידוע, דער לשון איז יודע את רבונו ומכוין למרוד בו, he knows his Creator, his Master, and davka he goes against. דאס הייסט נישט בלויז וואס ער ווייסט וועגן דער מציאות פון אלקות, not only he knows that there is a אייבערשטער, נאר מער, ער ווייסט אז דער אייבערשטער איז רבונו, he knows the Hashem is his Master, אבער ער פילט אז ער איז בעל הבית אויף דער, אויף דער וועלט, און דער, אפילו אויף דער וועלט, און דער וועלט, און פון דעסוועגן איז ער מכוין למרוד בו, he goes against. זיין גאנצע כוונה און פעולה צו מעביר זיין אלקות, his whole kavanah and whole behavior is to rebel against the Hashem, to show אז it's, to make, to show the Hashem is not baal habayit. What's the What's that a guy goes on a rebel, a revolution? Rebel. You rebel against the king, the king is my boss, you rebel means you want to show he's not my boss, he's not going to be my boss. But the Amalek is goyim, not really not Yid, not Yidden. אודאי, but we have an Amalek within ourselves too. So what they know of אלוקות is not really what But the Hashem is baal habayit of the world, they know. The Hashem is baal habayit. That's that's Good, but it's enough, enough to know that the Hashem is a is a baal habayit. When he speaks about Shabbos, he's also not talking about what it says in Chassidus the high דרגא higher than השתלשלות. He's talking about פשוט, you know there is a Hashem of the וועלט and the Hashem created the world, that's what that's what Shabbos is. And and when you come to know it, it's not just to know it, because if you know it in your mind, okay, you know, that's what you know he says. The pshat is you know it and you feel it and there's nothing else, there's no two ways about it. So now it comes like this: you know in your mind that there is nothing but the Eibershter and then you turn around and you say, hey, here's Amalek and he's against the Eibershter, how can there be something against the Eibershter? A stirah. ממילא, בשעת אז דארף זיין ביי יידן די זכירה פון עמלק, you have to remember עמלק, הגם אז די כוונה אין דעם איז צו rebel and against Amalek, but the kavanah is not to remember Amalek is good, to remember Amalek you shouldn't be, against him. און ווי דאס איז כפשוטו, like פשט פשוט אז די תכלית פון זכור את אשר עשה לך עמלק איז תמחה את זכר עמלק, then why should you remember? To destroy him. אבער עס מוז doch זיין, איז עיקר אז על פי תורה איז דא a metziut in spite of the Shabbos. If you have to really remember it, that means you really are expected to feel that there is a possibility of fighting the Eibershter. If you want to remember Amalek, and remembering means so you feel that there is a fight there is a possibility of fighting the Eibershter. וואס דאס מאכט אוועק די מציאות פון מצות תמחה, the whole mitzvah why should you destroy him? Because he's against the Eibershter, that means that telling you that you should always remember there is a metziut against the Eibershter. איז א זכרון hooked in a זכרון פון שבת. If you have the zikaron of Shabbos, you can't think of Amalek, and if you really feel Shabbos, you really feel the Eibershter is the only metziut, then you can't feel that there is another metziut fighting the Eibershter. So you right away you realize that there's no such thing. In other words, there's no such thing as Amalek to begin with if are if you remember Shabbos, and if you do have to remember Amalek, hey there is Amalek, the Torah says no, don't think there is no Amalek, there is! You got to fight him! What do you mean there is, how could it be? און דאס האבן יידן געטענהט, this is what Yidden said: היאך יתקיימו שניהם? זה זכור וזה זכור. That's what he said, this is זכור, זכור we said means, if you would say it doesn't really have to accept it, takes through the person, you think a little bit like it is like this, but if this is זכור, it means that this is your מהות and this is your מהות, how could it be? That mean if both, ביידע דארפן זיין א זכירה אמיתית, both you have to remember באמת, ווי קען זי באשטיין פון צוויי ענינים הפכים? How could it be from two opposite ענינים? אז דער עיקר פון יום השבת זאל דורכנעמען דעם גאנצן מציאות פון א יידן, the עיקר יום השבת has to absorb, the person, penetrate in the whole מציאות of of a person with an הרגש, אז דער אייבערשטער איז בעל הבית of the גאנצע וועלט, the אייבערשטער is בעל הבית of the whole world, there's nothing but him, און ביחד מיט דעם, זאל ער געדענקען באמיתית, and then you have to really remember also really, אז ס'איז דא a מציאות פון עמלק, you remember no, there is a fight against the אייבערשטער, וואס איז מורד in the שליטה פון אייבערשטער in the וועלט, which fights the אייבערשטער. That's what the יידן's טענה is. If it would be like ten things, you could remember ten things at the same time, if you had to remember like אהבה and יראה and אמונה, but to remember, to want to really know that there is no no מציאות, and then to remember there is a מציאות against, how do they fit? And then the אייבערשטער answered, the אייבערשטער, Moshe Rabbeinu answered him, and this is what he said: לא דומה כוס של קונדיטון לכוס של חומץ. כוס של קונדיטון he says, you can't compare a cup, and he's going to have a dish, take a cup of wine, of good, this is not plain wine, good wine, to a cup of vinegar. זה כוס וזה, they're both like a cup. זכור is לשמרו ולזכרו, זכור of שבת is to make it holy, and זכור to this one is זכור like, what does it mean? A פירוש, פשט like this: He

gave an example of vinegar, what's vinegar? אין חומץ, געפינט מען צוויי ענינים הפכים, in vinegar we find two opposites. That's why he gave an example of vinegar, he didn't give an example of of spoiled bread, vinegar! What's vinegar? דאס א זאך וואס איז נישט ראוי לשתיה, you can't drink it. מאידך זאגן חז\"ל, חז\"ל says, חומץ משיב את הנפש. Vinegar like gives you energy, brings back the נפש. נאך מער, מען געפינט in כמה מקומות, you find in many places, אז חומץ wird angenommen נישט ווי a מציאות בפני עצמה, נאר ווי a זאך וואס קומט פון וויין, פון יין. חומץ is not really looked at as חומץ, it's an it's an extension of wine. In other words, there is something negative in vinegar, and in the same thing it has something positive. It's a derivative of wine. It's a derivative of wine, and and sometimes it's even referred to as wine. There's חומץ של יין, in other words it's a It doesn't have its own מציאות, even though it's different taste than wine. A nazir cannot drink חומץ. Vadai, cannot drink חומץ, right? For that reason. What is the bracha of חומץ? שהכל נהיה בדברו. No, because it's not drinkable, that's why you don't make hagafen. We have an birkat hamazon. Yeah, we see from the bracha that you don't make hagafen. Because it's mekulkal. Of wine. חומץ, vinegar you don't make the same bracha as you make on wine. Even though all it is is wine, spoiled wine, that's what it is, I mean. If it's wine vinegar. Lot of good uses for vinegar. Yeah, that's what he says here. In פנימיות העניינים מיינט, what does it really mean? איך עמלק חומץ, אבער שורש בקדושה. Vinegar comes from wine. This is a mashal to Amalek. Amalek is against the אויבערשטער, but there's a shoresh, it has a root in kedusha, meaning וזהו, דאס גופא, אז עס זאל קענען זיין א מציאות פון מתכוון למרוד בו. This itself, that there could be a מציאות that somebody should try to go against Him, בעת איז דער אמת איז אין עוד מלבדו, and really there is nothing but the אויבערשטער. He does מצד דעם כח פון דעם אויבערשטן מסייע כביכול. Why can they do? Because the אויבערשטער is could do anything. He can make something He can even give chiyus when to be against. That's why I don't know if he brings Oh, I was going to say the Gemara Sanhedrin, I see the הערה here. Says in Gemara Sanhedrin: אין עוד מלבדו, אפילו כשפים. פשוטו של פשט means there is nothing but the אויבערשטער, אפילו magic, black magic. What does that mean? Nothing else. It means to say, even the black magic comes from the אויבערשטער, that's the taytsh. There is nothing see פשוט פשט you learn, everything the אויבערשטער made, so this he also made. But it means more. This is what? An expression of the אויבערשטער's abilities. The אויבערשטער's gedulah is that he can even make something to fight Him. That's all part of Him. Like saying Elokim. Yeah. They get their chiyus chiyus only from there. That's exactly. But we don't see it. We know it, but they don't see it. Yeah, that's why the Rebbe never said like מעובדי עבודה זרה, אלוקים אחרים, which you could pray. You don't say אלוקים אחרים. There's a letter he wrote because their שורש is from Why is the שורש? ובגופא, this is from in the Gemara, and maybe he brings this also.

Don't you remember that why is the Anshei Knesset Hagedolah called Anshei Knesset Hagedolah? Says why are they called the people of the Great Assembly? So, because החזירו עטרה ליושנה, they did something very special. They brought back the original What was it? Originally, they used to say, הא-ל הגדול, הגיבור והנורא. Great God, strong God, fearful God. Then, when the goyim started coming into the Beit Hamikdash and tzarot, so they said, how could we say הגיבור והנורא? איה גבורותיו? Where is the Oybershter's gevurah? איה נוראותיו? Where is the Oybershter's עכו״ם מרקדים בהיכלו. Goyim are dancing in His heichal. איה גבורותיו? Where is the gevurah? So, they stopped saying it. Came the Anshei Knesset Hagedolah, they said, \"No, no, we got to say it.\" So, then they asked them, \"When How could you say הגיבור והנורא? איה גבורותיו?\" So, they answered, \"הן הן גבורותיו, והן הן נוראותיו.\" This is the greatest gedulut of the Oybershter, the greatest strength of the Oybershter, that He could even make something that should be against Him, which a normal person Normal You couldn't boost up You wouldn't make somebody that's against you. For whatever reason, because of bechirah chofshit, whatever it is. In the end, this He made. But But that superficially, בגלוי, you don't see it. When you look at Amalek, you see bad. But if you look deeper, you start realizing that really this has a source in kedushah, this is the תוכן of this kedushah. Like vinegar! You look at vinegar, oh, it's bitter. But really, it comes from wine. That's what he says here. Just like that, if you depend on a kelalah, what are the שורש of a kelalah? Yeah, yeah, yeah, yeah, exactly, yeah. So, this is also cuz the Oybershter can do anything. אבער דער גילוי פון דעם שורש, give in on Amalek, when is it בגלוי? טוט זיך דורך דעם וואס מ'איז מבטל מציאות פון מתכוון למרוד בו פון עמלק. Because בגלוי, עמלק is against the Oybershter. When do you bring out what his real being is? When you destroy him. So the Eibershter, I made him, I gave a koach for be somebody against Me kedei you should be able to do the mitzvah of destroying him. So mimela when you destroy him, you're mekayem, basically when you remember Amalek to destroy him, you're מקיים שבת. The kashya was, it's against Shabbos. This is Shabbos! Shabbos is to remember there is nothing but the Eibershter. So He said you should know Amalek, remember Amalek is the same thing. עס ווערט דעמאלט נתגלה זיין שורש פנימי. When you destroy, then the שורש פנימי is נתגלה. אז איך האב אזא מציאות וואס איז מתכוון למרוד בו, נישט סתירה לאלוקות. When you destroy it, that's when you realize that you're doing what the Eibershter wants, and why did the Eibershter put him here, and it's all from the Eibershter. How do we destroy him? Well, nowadays we don't have, but be'emes when there was a time when Amalek was around, and you killed him. Pashut you had to kill Amalek. Yeah, but what's his name, Shaul So he didn't. He left, and that's why we still have him. Yeah, so we Yeah, but now we don't know who they are, they're mixed into all the nations. How do we remember him every day? To remember to kill him? To kill him, yeah, if We have to remember that if we'd know if a guy's Amalek, we'd kill him. We just don't have We happen not to know. We learned once in Ein Yaakov is that if you knew so-and-so was a descendant from Amalek, you'd probably have to kill him. Yeah. Yeah. Do it. Haman was a descendant of Amalek, so therefore kill. So, just staying prepared for the moment when the moment arrives. Yeah. Yeah, exactly. ויומתק זה, and this will be better, געשמאקער, ובהתאם צום כלל, כל דאסר רחמנא שרא לן כוותיה, because we have a klal that whatever we find the Torah said is asur, there is something similar that's mutar. געפינט מען אין זה לעומת זה אין קדושה, we find in kedushah something also. A koach of the Eibershter is something is against the Eibershter. So now we're speaking about קליפה, פון עמלק. What do we find? כמיפלגי במתיבתא דרקיע. It says in the ישיבה דרקיע, there was a machloket. Who is arguing? הקדוש ברוך הוא אומר ומתיבתא דרקיע אומר. Der Oybershter says one thing and they said, \"You're wrong.\" Against der Oybershter. But this was in kedushah. So we find that there is such a thing. And why were they why were they able to do it? Because der Oybershter gave them the koach. That was the יחיד ורבים, הלכה כרבים. That's by תנורו של עכנאי. This is by by by צרעת. שער לבן, קודם לבהרת, טהור, טמא. Rabbah bar Nachmani. That's when it says מאי עביד רבה בר נחמני? But but the question is, how do you have a machloket against der Oybershter? That's why he spells the word כמיפלגי, they argue. But this is in kedushah. So here you have in kedushah,

der Oybershter gave them koach. והא ראיה, what happened afterwards? Afterwards, no, and after the story, by the case of Rabbah bar Nachmani, when a bat kol came out, yeah, and then they saw Eliyahu HaNavi, what did he say, what did he say, מאי עביד קודשא בריך הוא, what's der Oybershter doing now? Der Oybershter is smiling, נצחוני בני נצחוני. He's happy. My children, you got you you you you won over Me. You won over der Oybershter! And they argued in pshat in Torah, right? Who gave the Torah? Der Oybershter gave the Torah! So you're arguing and you won! אלא מאי, דער אויבערשטער gave the koach to us that we should be able to do it. So by fighting der Oybershter, that's an expression of der Oybershter's אויבערשטער'ס I I have a mashal for this. A father who has a son, and he teaches him, and then finally it reaches a point where he asks a pshat, a kashya, and the son schlogs him op. And the father enjoys it. Baruch Hashem, that that I trained him so much and now he can op-schlog me. So the op-schlog itself comes because of his koach. Of his koach. So that's the pshat. So here also. It's נשתלשל that Amalek is in a קליפה way, but it's all part of the אין עוד מלבדו of der Oybershter. און דאס האט משה רבינו געזאגט. That's what he said. And now we'll understand all the words. לא דמי כסא דקונדיטון לכסא דחומץ.

Can you compare a cup of wine to a cup of vinegar? A כוס to a כוס. און the question, why did it say כוס? דאס וואס עס קען זיין די זכירה פון עמלק צוזאמען מיט די זכירה פון יום השבת, you know why they could be and we can have them both? Which the question was, how can you have them both when if you know that there's nothing but דער אויבערשטער, how can you have even a metziut of Amalek? איז דערפאר, ווייל ביידע איז אן ענין פון כוס. They're both like a cup. What's the inyan of a cup? A כלי קיבול. A cup is a receptacle צו נעמען דורך דעם דעם גילוי פון קדושה און אלוקות. You have to be a כוס to accept דער אויבערשטער, to accept the קדושה און אלוקות. Both are a כוס. ווייל אויך עמלק האט א שורש אין קדושה, and Amalek is also from a shoresh in kedushah, and it's also a vehicle of bringing out the gedulah of דער אויבערשטער. A כוס means if I want to drink this, this is the vehicle how I get the water from the bottle to me. So the same thing we're talking about a כוס. What's the vehicle to bring Elokus into the וועלט? So you have two vehicles. They're both vehicles. You have a vehicle of kedushah and a vehicle of klipah. Klipah, knowing that the klipah is because of דער אויבערשטער. That shows also how great דער אויבערשטער is, that there's no other possible king that could ever create something that would also go against. Right! Go against. That's his gedulah! That shows the כל יכול how דער אויבערשטער can do anything. So he's saying like this. You should know that the answer is that they're both a כוס. You can ask that's a setirah, no setirah. You ask that Amalek is the opposite of Shabbos, it's not opposite. It's also a כוס. אבער פון דעסטוועגן he says, but לא דמי, זכור לשמרו ולקדשו, זה לקדשו וזה לענשו. You should remember that this is to make holy, this is to destroy. In other words, avodah is it. But

when will the כוס, the fact that this is a cup, a vehicle for kedushah, when will you bring it out bepoal? If you destroy it. So even though they said, that's why he said, you should know they're both a כוס. But how do you bring out אלוקות through Shabbos? By remembering Shabbos to keep it holy. How do you bring out the fact that עמלק is a כוס to Der Eibershter? לענשו, to destroy it. דאס הייסט דער גילוי אלוקות ביי זכירת שבת איז בעצמו. How do you have גילוי אלוקות through Shabbos? די שבת! זכור לשמרו ולקדשו יום השבת. You remember and the holy Shabbos. דער זכור גופא טוט אויף די קדושה. The fact that you remember Shabbos, that makes holy. That is the גילוי of the unity of Der Eibershter. אבער דער גילוי אלוקות דורך זכירת עמלק, the fact that through עמלק you get a גילוי אלוקות, ווערט געטאן דוקא דורך זכור לענשו, that only when you remember him to destroy him. דורך מבטל, שמבטל זיין די תנועה פון מורדים ברבו. By destroying that idea. So you have to know why is there such a thing as מורדים ברבו? Because Der Eibershter wants it. That shows the gadlut of Der Eibershter, and therefore, when do you bring it out b'foal? When you destroy it. So that now fits the whole lashon of the whole answer. און דעמאלטס ווערט נתגלה דער כסא דחומץ. Then,

when you destroy him, then you see b'galuy the cup of vinegar. ווי אויך חומץ איז א זאך וואס איז משיב ומקרר את הנפש. Then you see that it's like vinegar that comes from a good thing, and it you could bring it out now also to be good. Even though you can't drink it, it's to be משיב את הנפש. און דוקא דורך זכירת עמלק ווערט נתגלה אז אויך דער ענין פון עמלק קומט דוקא מתוך דעם כח העליון פון אלוקות. When you destroy עמלק, that's when you realize that why is עמלק there? Because the Eibershter is unlimited, that he could even make something that's against him. But when is it come to its real shleimut? That's גילוי אלוקות when you destroy him. דאס איז מיוסד ומאסיף צו ביאור פון אלטער רבי אין תניא. This fits what he says, whatever the we explain here, is all based on what it says in Tanya. Whatever everything he says, bichlal the Rebbe's chiddushim are gevaldig, and he always says, \"I don't say anything new. It's all taken from there.\" They once, the Rebbe's father, my zayde told me, once the Rebbe's father was saying so a whole inyan in Kabbalah, and the חב״ד חסידים at that time really had complaints. Had complaints? Yeah. You're saying, you're saying, the חב״ד חסידים knew that only a Rebbe could say, how are you saying it? So someone like a talmid accepted that, and that's, so said, \"How, where'd you get this from?\" So he took out a book of Torah, and showed him one line, says, \"You see this line? All, it says in this line the whole thing I said.\" So yeah, so the Rebbe everything is taken from, you know? So this fits to what it says in תניא, אז בעצם דא שני מיני נחת רוח.

There are two types of pleasures for the אויבערשטער, אזוי ווי במטעמים בגשמיות זענען פאראן שני מיני מטעמים ומעדנים, just like in gashmiyus there are two types of tasty food. איינע פון מאכלים עריבים ומתוקים, one is pashut you make geshmak tasty food, והשנית it says, and the Alter Rebbe says, when you make tasty food from דברים חריפים וחמוצים, you have sharp things, sour things, נו, זאלן נתובלים ומותקנים היטב, but you put proper spices, עד שנעשו מעדנים להשיב את הנפש. He used the same, the Rebbe stretches it out where he says חמוצים, חומץ, which is, it fits to here what he says חומץ, and it's, and like חומץ it's להשיב את הנפש, it brings back. And he says even which one is greater, and he taytsh the first one is a tzaddik. A tzaddik does everything good, so he gives the אויבערשטער נחת רוח like it's good food. A baal teshuvah did bad, but when you do teshuvah, you take the bad things, the חמוצים, and you put teshuvah in it, so it makes it, and then it becomes even geshmaker, it says. ודא שטייט, it says in Tanya, this is a pshat in pasuk it says, כל פעל ה׳ למענהו, whatever Hashem does is for him, וגם רשע ליום רע, also a rasha for a bad day, so he טייטשט, פירוש, רשע שישוב מרישעו, a rasha who returns from his רשעות, ויעשה הרשע ליום ואינו למעלה. רשע ליום רע, he makes יום out of רע. דאס הייסט אויך דער פעל פון רשע, even the doings of the רשע, וואס אויך דאס איז פעל ה׳, also Hashem did this. But when, why is it, and how? כדי שישוב מרישעו ויעשה הרשע ליום, he should return, and that is called good, but it's called, it comes from חומץ, and now we understand what he said there. און פון דעם קומט ארויס א הוראה, the ענין פון עבודה, from here, from this whole Midrash we have an הוראה in avodah. און ס'איז א ביידע קצוות, two extremes. On

one hand, בשעת א איד שטייט אין א הויכע מדריגה, when a Yid is a high מדריגה, אין א מדריגה פון יום השבת, קודש לה׳, a person could be in a high madreigah like Shabbos, and take a sense of talmid chacham it's called, yeah, he's in the הערה here, 45, והרי תלמיד חכם איקרי שבת, a talmid chacham is called Shabbos. In Zohar it says, someone, a talmid chacham is called Shabbos. You know I heard a vort why, it's a joke, why a talmid chacham's peshat connected to Shabbos, because only Shabbos you have to be a talmid chacham, the weekdays you have the computer, so you can look everything up. You have Otzar HaChochma, so Shabbos you can't look it up, you got to be a talmid chacham. Anyway, so a talmid chacham is called Shabbos, so you can be a person as in holy, קען ער טראכטן, you could think, אז ער דארף ניט האבן קיין שום זהירות, you're holy, you don't have to be careful, ווייל ער איז גאר קודש, you're holy, and you have to do nothing with the, you're like Shabbos, you don't have to do anything with the weekly things. You know what, with this sheyarim is also a big thing, right? Huh? Taking from Shabbos? Well, that's why it says sheyarim by a tzadik, especially because it's like the sheyarim of Shabbos. The ראיה, in the Munkatcher brings this, the Munkatcher brings a מקור of sheyarim, in Yerushalmi, that there's R' Yochanan used to go around looking for שריים of Shabbos. And a talmid chacham is called Shabbos, make sense the same, you know? Yes, that's why, I think so, and this, פון דעם קומט די הוראה, so the הוראה is, אז

צוזאמען מיט'ן שבת, אזהרת עמלק, you have to have both, you have to have Shabbos, which is holy, but you have to have also, the real thing is, you have to be careful of Amalek and destroy Amalek, because מצד the גדלות of the אויבערשטער, you make him like Amalek, so you got to be careful of him. ווייל דאס עמלק האט א שייכות צו קדושה, עמלק has a shaychus in kedushah, and אפילו דער וואס שטייט אין די הויכע מעמדים ומצבים, so even if you're in a whole higher מצב, דארף מען האבן אזהרה יתירה, you have to be very careful, אז ער זאל נישט פאלן אין קליפת עמלק, עמלק shouldn't have any השפעה, any influence. And what's Amalek? It doesn't mean דווקא עמלק a real against the אויבערשטער. א תנועה בדק מן הדק, א מאך מיט די מוח פון עבודה, you can have a עצה, in a very very fine level, you could have like Amalek, because we all know we have Amalek within us, that if you're a little bit not the way the אויבערשטער wants, that's already Amalek, so you got to be careful. So together with Shabbos you got to have Amalek. לאידך, on the other hand, אפילו אזא וואס, אזא איד, וואס איז דוכט זיך אים אז ער איז אראפגעפאלן אזוי נידעריק ביז בחינת עמלק, a Yid who thinks that he fell so low like עמלק, טאר ער זיך נישט מייאש זיין. Don't say, okay, if I have the inyan of Amalek, I can't have Shabbos, I can't be holy. אדרבה, you have to know אז היות וואס עמלק האט א שורש אין קדושה, since Amalek also has a שורש אין קדושה, קען ער פון אים מאכן א כלי של חומץ, you

could make him into a cup of חומץ which is משיבת נפש, which חומץ has this מעלה of bringing back the nefesh. And then you have even more than this other guy who is a צדיק, כי יתרון האור מתוך החושך, light that comes from darkness is greater. ממילא, אויך די הארה Well, b'gashmiyus it's means that when you walk out of a dark room, the light is much stronger. Yeah. B'ruchniyus, it means really it's not stronger, it just looks stronger. Contrast is, but in b'ruchniyus, it's not like that. If you do teshuvah and you take something bad and you change it over, it's like he said, that's why he gives the mashal of the food. Food that doesn't taste good, but if you add spices to it, if it's too sharp, too sour, it tastes even better. Sweet and sour, yeah, exactly, exactly. ממילא, אויך די הארה אז ער קען האלטן די כלי פון זכירת עמלק זכור אל תשכח, this low guy should know that he is not only is there shaychus to the inyan of עמלק, נאר צוזאמען מיט, together with it, אויך זכור לשמור ולקדש יום השבת, to remember to make holy Shabbos, that means he could also reach the draga from קודש להשם. און נאך מער, ער איז מקדש את יום השבת. A Yid has a power not only Shabbos is holy by itself, whether you make it holy or not, nevertheless the lashon is מקדש השבת, you can make holy מער ווי שבת איז מקדש שר החיים, more than Shabbos has on its own. So both extremes both have it, but the nekudah is that they're both one. It sounds like very, it's a very deep inyan in Chassidus. It's this whole idea that even klipah is an expression of גאולה, ודאי פשוט, that Well, there's no other way. Everything comes from kedushah. There's no such thing. Yeah, and the purpose of the good is to bring out his koach. To bring out the ratzon of the Eibershter through the bad. Yeah. They they represent the ruchniyus as well. Oh yeah, yeah, yeah. The Amalek that we have within us is not b'gashmiyus. Yeah. No, that's not only we can, we have to! We have to, we have to do, just like we make kiddush. Oh, we have to, yeah. That is We say the same Yeah, we say the same zechirah on Shabbos too. The same. That is true. No, these are mitzvat aseh. This is a mitzvat aseh. Both of them, yeah. Yeah. Like you deny you deny כל הכופר בעבודה זרה מודה בכל התורה כולה. If you deny avodah zarah, you admit to the whole Torah. That's why Yidden are called Yehudim, because they're modeh in the Eibershter, and they're כופר בעבודה זרה. ברוך אתה It's all It's all the avodah. It's all the Eibishter, exactly. Right. Yeah. Thank you. Yeah, there is a power. Exactly, and the כח הטומאה is a koach the Eibishter made.