So the subject is remembering Amalek, destroying Amalek, basically connected to Parashat Zachor. And let me actually start with Parashat Zachor. Remembering Amalek basically means remembering what Amalek did to us. We know that when the Jews left Mitzrayim, before they even got to Har Sinai, before Matan Torah, Amalek attacked them. They crossed the sea and the whole world heard, saw the miracles, everyone was very scared of the Yidden. No one dared start up with the Yidden. Nevertheless, Amalek took the courage, had the guts basically, and came to fight with the Yidden. And then Moshe Rabbeinu chose Yehoshua to be the general and he gathered an army and he went to fight Amalek. And it says ויחלש יהושע את עמלק ואת עמו לפי חרב, יהושע weakened Amalek. And Hashem told Moshe Rabbeinu that this is going to be a war which for Me with Amalek forever. In other words, I'm going to get rid of Amalek. Amalek is terrible and we have to destroy Amalek. And in continuation to the fact that Hashem wants to destroy Amalek, He gave us a mitzvah. There is a mitzvah of מחיית עמלק, the mitzvah of destroying Amalek, which means when you see someone who belongs to Amalek, there is a mitzvah to get rid of him, to kill him. Beside that, there is a mitzvah of זכור את אשר עשה לך עמלק, remember what Amalek did to you. And the reason, the simple reason for this mitzvah is that we should remember how terrible he was, and that will arouse within us the feeling of hatred. It's an interesting thing, but this is what Hashem wants. Hashem wants us to hate Amalek. And if you'll really hate Amalek, then you will come to fight him. Because if something that you really know is terrible and you hate him, it'll bring you to fight him. So we have these two mitzvot: the mitzvah of זכירת עמלק, of remembering Amalek, and the mitzvah of fighting Amalek, destroying, wiping out Amalek, and the mitzvah of remembering Amalek is the way we get to fulfill the mitzvah of מחיית עמלק, of wiping out Amalek. But the truth is, remembering Amalek, remembering what Amalek did to us is not the only mitzvah in the Torah that has to do with remembering. It's not the only mitzvah of zachor that we have to remember. Actually, we know that there are six mitzvot which are in connection to remembering. It's called shesh zechirot, the six remembrances. At the end of davenen every morning, we say those shesh zechirot. We say them because we have to fulfill the mitzvah of remembering them. And these are the six: remember Yetziat Mitzrayim, to remember that we went out of Mitzrayim, every day we have to remember that we went out of Mitzrayim; every day we have to remember that we stood by Har Sinai and we received the Torah, so we have to remember Matan Torah; then the next, the third one that we mention is to remember Amalek; the fourth one is to remember that we sinned with the עגל; the fifth one is to remember what Miriam did and what happened to her, that Miriam spoke lashon hara against Moshe Rabbeinu and she was punished; and then the last one, not least, is זכור את יום השבת לקדשו, to remember Shabbos. And all six are very important. They're so important that it says that when we come to Shema, to Kriat Shema every morning, we have to remember them all. And there are certain words that we say around the area of the Shema that when we say those words, we have to remember one of these six. And I'll mention them: ובנו בחרת from right before we say Shema, the end of אהבת עולם, the end of the berachah, we say ובנו בחרת מכל עם ולשון, and us He chose from all nations, וקרבתנו מלכנו לשמך הגדול באהבה, and Hashem made us close to Him, to His big name, great name, with love, להודות לך, to thank You, וליחדך, to unify You, ולאהבה את שמך, and to love His name, love Your name. When we say these words every day, we have to have certain kavvanot in mind, special kavvanot, and these are the kavvanot of the six things. Now I'll explain how. When we say ובנו בחרת, that You chose us, we have to think of Matan Torah. Because when did Hashem actually choose us? By Matan Torah. Then when it says וקרבתנו מלכנו לשמך הגדול, that Hashem, You brought us close, our King brought us close to His holy name, that means we stood by Har Sinai. And we mentioned that He made us close לשמך הגדול, to His great name. That is supposed to hint to remember Amalek. Why Amalek? Because the Gemara says אין השם שלם עד שימחה שמו של עמלק. Hashem says, \"My name is not complete until Amalek's name will be wiped out.\" Because in the parashah where it talks about Amalek, it says כי יד על כס יה, that the hand of Hashem was on the chair of Hashem, and He said that He'll wipe out Amalek. But a chair in Hebrew is kisei, but the pasuk says כס, כ-ס without an א. Hashem's name Name is יוד קיי ואו קיי, and it says קה, יוד קיי. So the Gemara says, Hashem says, my chair is not complete, my name is not complete until I will wipe out Amalek. So when it says here, You brought us close to Your great Name, which means to Your complete Name, that is supposed to make us remember that we have a problem with this because there is Amalek in the world, so this might remind us of Amalek. And then it says להודות לך, to praise You, to thank You, that is supposed to remind us of the story of Miriam, because Miriam used her mouth to speak לשון הרע. So here it says that we use our mouth to praise Hashem. So that's to remind us what Miriam did. And then later on when we talk about the tzitzit, and we know tzitzit is as important as all the mitzvot, it says, that reminds us of Shabbos, because Shabbos is also as important as all the mitzvot. And then at the end of Keriat Shema we say, אני השם אלקיכם אשר הוצאתי אתכם מארץ מצרים, I am Hashem Who took you out of Mitzrayim, that's Yetziat Mitzrayim, that's the going out of Mitzrayim. So here we see how we have all שש זכירות, all six. We have, also we had all six. The עגל. לאהבה את שמך, yes, you're right. לאהבה את שמך, when we say to love Your Name, that's the עגל, that's the opposite of the עגל. The עגל was we turned away from Hashem, and we mention to love Hashem. Yeah, thank you. So these are the six that we have. So remembering Amalek is one of the general six mitzvot that we have, six things that we have to remember.

So the Magen Avraham, one of the mefarshim of the Shulchan Aruch, asks a question: If we have six things we have to remember, why is it that only one of them has a special קריאה, has a special Shabbos? Shabbos Parshas Zachor, the Shabbos that we read a special parsha to remember Amalek. Why don't you make a parsha, a Shabbos to read the parsha of Yetziat Mitzrayim? A parsha of Shabbos. Why don't you make a Shabbos to read the parsha of sinning the עגל? Why only concerning remembering Amalek? And the Magen Avraham answers that concerning Shabbos we don't have to make a parsha because we have Shabbos. Concerning Yetziat Mitzrayim, we don't have to make a special parsha, a special Shabbos, we have Pesach. Concerning Matan Torah, he says we don't have to make a special Shabbos, we have a special time, we have Shavuot. Concerning the עגל, he says, and concerning Miriam, we'd rather not make a parsha, because these are negative things, it's not to remember something good. It's to remember something negative that happened, and we're supposed to stay away from it, so we'd rather not make a special Shabbos for it. So the only thing that's left over is to make a special parsha, a special Shabbos concerning remembering Amalek. And that's why only the only one of the six זכירות that has a special time is זכור את אשר עשה לך עמלק, to remember Amalek. But in truth, this still needs more explanation, because we have a special time of the year where we remember Amalek, and that is Purim. Purim is a time that we celebrate our victory over Haman, and Haman was a descendant of Amalek. And the truth is, the Chinuch says that really we should have read the parsha of Amalek on Purim because it's connected to Purim. So we have a day in the year which is in connection to Amalek. We look into the Gemara, we see even more. The Gemara says, why is שבת פרשת זכור the Shabbos before Purim? So it says because the remembrance has to come before the action, the זכירה before the עשיה. The remembrance, first you remember and then you act on it. So too, Purim is a day that we acted on destroying Amalek, because that's the day we destroyed Haman. Actually, Haman himself was hung before, but we destroyed Haman's plan, and in truth, it says even more, that all the 75,000 people that the Jews killed on the day that they fought the war against their enemies, they were all from Amalek. So Purim was the day we destroy Amalek, and the Shabbos before, it says, is the זכירה, is the remembrance of Amalek so we can come to destroy Amalek. So we see clearly from the Gemara that Purim is a day that's connected to destroying Amalek. So then we do have a day for that, too. So why what does the Magen Avraham say that the reason we need a special day in the year to remember Amalek because there is no other day, while Shabbos has a special day every week, and יציאת מצרים has Pesach, and מתן תורה has Shavuos, and this doesn't, when we know that we have Purim, which is a day to remember remember Amalek. So, obviously, it seems from here that there must be something more to it. To remember what Amalek did to us is such a special thing that for its own special thing, we have a special day of the year, which is called שבת פרשת זכור, when we remember Amalek. The question is, what is so special? Why is remembering what Amalek did so general, so important, such a general idea in Yiddishkeit that we have to have a special day for it? The other six are not so special, this is special? If we start making a cheshbon and look, we see that the other six, the other five of the six, they seem to be special, much more than to remember Amalek. And let's go down the list. Well, to remember Matan Torah, obviously, that everyone understands that very, very special. That's the foundation of Torah, foundation of Yiddishkeit. Yetzias Mitzrayim, to remember Yetzias Mitzrayim, we all understand, that's a lot of mitzvos are based on Yetzias Mitzrayim. The Chinuch says Yetzias Mitzrayim is a יסוד גדול, עמוד גדול, it's a great pillar, it's a sustainer in our religion. I mean, Yetzias Mitzrayim, so many mitzvos we have that are Yetzias Mitzrayim. Shabbos, we all know Shabbos is one of the most important mitzvos. Shabbos is a foundation in Yiddishkeit. And Shabbos is not only important for Shabbos, we know the influence Shabbos has on the whole week, and the whole life of a Yid is different because of Shabbos. We talk about the חטא העגל. חטא העגל, the sin of the egel, that's so general, so important to remember that. First of all, what it meant was that the Jews revolted against Hashem, and by remembering it, it means to stay away from those sins. That's a very, very general, important thing. Avodah zarah is the worst thing that you can imagine. It's one of the main three that you have to give up your life for. So, this is to remember how we worshipped avodah zarah, we should stay away from it. And the sin of the egel, if we go even a step further, when Hashem forgave the Jews for the sin of the egel, he said, \"I am forgiving you, but וביום פקדי ופקדתי, the day I will remember other sins, I will remember the egel, too.\" And Rashi says what it means is, Hashem said, \"If you ever do any other sin and I will punish you for that sin, I will add a little bit of punishment for the חטא העגל.\" He forgave us for the time being, but he still always adds a little punishment. So, if we remember the חטא העגל, what it does is it makes us stay away from doing aveiros. Not only because that's an important thing to remember, because we know that if we don't remember it and we, God forbid, do other aveiros, not only the egel, do any aveirah, whether it's a negative commandment or we don't do a positive commandment, we will be punished for the חטא העגל. So, that's something very general. The one that's not really so general is Miriam, because all it is is to remind us of Miriam speaking לשון הרע. Now, לשון הרע is one aveirah, it's not the foundation of Yiddishkeit. But nevertheless, it does teach us a very important lesson that we shouldn't speak לשון הרע, and speaking לשון הרע is a terrible aveirah. The Gemara says if someone speaks לשון הרע, it's as bad as all three put together. As bad as עבודה זרה, idol worship, and גילוי עריות, adultery, and שפיכות דמים is murder, all three together, because has aspects of them all. So, לשון הרע is so terrible. So, to remember what Miriam did in order to keep us away from לשון הרע is very important, especially as the Gemara says that it's one of the hardest things for a person to keep. It's almost impossible. A person should be saved from maybe not לשון הרע itself, but אבק לשון הרע. אבק means the dust, some kind of level of לשון הרע every day, says these are one of the things a person cannot protect himself any day, because it's so easy to to to transgress. So, it's very important to remember every day and to have the inyan of Miriam because that helps us stay away from לשון הרע. So, all these are seem to be very important things to remember, very general. While to remember what Amalek did, it's takeh a mitzvah like any other mitzvah, we have to do it, but why is it such a general thing to remember what Amalek did? Amalek 3,500 years ago did something to us, so we wanted, have to, whatever reason Hashem had to remember, fine, but is this such a general mitzvah that because of that, we make a Shabbos in the year, a special time of the year, to remember Amalek? Especially, we go a step further. As I said in the beginning, the reason why Hashem wants us to remember Amalek, remember what Amalek did, the Rambam makes it very clear, is because that's the way we're going to get to destroy Amalek. Really, what Hashem wants us is to destroy Amalek. So, Hashem gave us a mitzvah, remember what he did, so when you remember what he did, it will awaken within us the hatred to Amalek and we will come to destroy Amalek. That That is the reason that the Rambam gives. By the way, because of that, there are some that hold, not the Rambam, some that hold that the mitzvah of remembering עמלק is not considered as a separate mitzvah. I mentioned before that there are two mitzvot: One mitzvah is to remember what עמלק did, one mitzvah is to destroy עמלק. Now, some, the Bahag doesn't consider the mitzvah of remembering עמלק a separate mitzvah, for this reason, because he says this is not a separate mitzvah, it's only an introduction to destroy him. There is no real mitzvah in itself to remember. So what? Remember what he did, so you'll come to destroy him. But even if we don't accept, according to the other opinions that it is two separate mitzvot, but still the goal of this mitzvah is to is in order to destroy עמלק. That is something that we not that cannot fulfill these days. Nowadays, we cannot fulfill the mitzvah of destroying עמלק for two reasons: First of all, this is a mitzvah that only applied in ארץ ישראל, only a mitzvah that applies when we have a king and we're in our land, and many conditions to this mitzvah which we cannot do nowadays. Besides, we don't know who עמלק is. There is no nation of עמלק. The Gemara says, בא סנחריב ובלבל את העולם. Sancheriv, this great king Sancheriv, was a ruler of the world and he conquered many countries, and what he did was he took people from different places, goyim, from different nations, and mixed them all together. Now we have no idea who belongs to which nation. And every person that you look at, since the majority of people in the world are not עמלק, so every person we look at, we follow the majority, so we have to assume he's not from עמלק. That's called called דפריש מרובא פריש, whatever. And therefore, we cannot even fulfill the mitzvah of destroying עמלק. If we can't fulfill the mitzvah of destroying עמלק, so why would there even be a mitzvah for us to remember עמלק if the whole purpose of the mitzvah is to destroy? Now, there is another opinion. The Charidim says, the Sefer Hacharedim says, that the reason Hashem wanted us to remember עמלק is because what made עמלק come and attack us? So we learn in Chumash, and Rashi explains, because we were, excuse me, weak in Torah. Says Amalek came to destroy to fight with the Yidden in the city called Rephidim. And the Gemara says the word Rephidim, even though it's a name of a place, has a meaning. The word Rephidim is made up of a few words: רפו ידיהם, their hands were weak of Torah. The Yidden became a little bit weak in their connection to Hashem, automatically that brought Amalek. So the reason He said we have to remember what Amalek did is to remind us not to become weak of Torah, weak in Torah. Now, according to that opinion, we could understand why there is a mitzvah to remember Amalek. But that's not the accepted opinion. Besides that, why would If Hashem wants to give us something to remember not to become weak in Torah, why connect it to Amalek? Isn't the עגל a good reminder, that the Yidden worshipped an עגל and they turned away from Hashem? Why do we need a special reminder of Amalek, who has nothing to do with it, it's just that he came because of that? Obviously, there must be something more to it. So the question is: Why do we really remember Amalek? Why is there a mitzvah to remember Amalek for us? But we have to go a step further, not in the question for us, in the question of the general mitzvah. The mitzvah is to remember Amalek. Why, if in truth, aside the the פרשת זכור, if in truth we cannot destroy Amalek, why do we have a mitzvah of destroying of remembering Amalek? But the main thing is, even if we would be able to destroy Amalek, why does this mitzvah need that we should remember? Why can't the mitzvah just be destroy Amalek, and that's it? Why does this mitzvah have to come along with first remembering? For instance, there's a מצוה, לא תחיה כל נשמה. When the Jews went into Eretz Yisrael, Hashem said you should wipe out all the Canaanim. It doesn't say, well, remember how bad they are, and then come to wipe them out. He says, wipe them out. Hashem could tell us: Wipe out Amalek. Why does He say remember what he did, and then you will wipe out Amalek? Obviously, there must be something in remembering Amalek in itself, that it's not only because this will bring us to wipe out Amalek. It is a separate mitzvah. There is something in the mitzvah of remembering what Amalek did. And as we see that the mitzvah of remembering what Amalek did has different conditions than the mitzvah of wiping out Amalek. For instance, the mitzvah of wiping out Amalek is a very is a mitzvah on the tzibur. It's a mitzvah on the community, it's not a mitzvah on every individual. It's not a mitzvah that when you see, a person, an individual sees Amalek in the street, you have to kill him. It's a mitzvah on the community to wage war against Amalek. Some even hold it's a mitzvah on the king, a special mitzvah that the מלך ישראל, the king has, a mitzvah on the king. While the mitzvah of remembering what Amalek did is not a mitzvah on the community. It's a mitzvah on every individual. It's not a mitzvah on the king, it's a mitzvah on every individual. So obviously, in addition to the fact that we said before that the reason we have to remember what Amalek did is in order to awaken a hatred to him and we should come and wipe him out, there must be something else to it. There must be something in Amalek itself, that in I mean in remembering Amalek itself. Just the fact that we remember what he did, that itself is a fulfillment of something, not only as a stepping stone, as an introduction, as a preparation to something else.

Now what is it in the concept of remembering what Amalek did? What is Amalek? What does Amalek represent? So we find in Chassidut, we find in different sefarim what Amalek represents. Many things are attributed, many terrible types of ideologies are attributed to the inyan of Amalek. One thing it says: Amalek is בגימטריא ספק. Amalek, the word Amalek, the numerical value of Amalek is safek. Safek means doubt. Amalek represents doubt, when a person is not sure in the truth and he has doubt, that's Amalek. Amalek represents, it says, קרירות, to be cold. קרך בדרך, says he cooled off the Yidden. If someone feels cold in the service of Hashem, that represents Amalek. But then there's another thing, which is a very general statement that the Chazal tell us concerning Amalek. The statement is: Amalek is יודע את רבונו ומכוין למרוד בו. יודע את רבונו, he knows his Master, he knows his Creator, and intentionally goes to rebel against Him. In other words, it means that he could be a person, and this is what Amalek was, Amalek was a person that knew Hashem, understood the truth and the greatness of Hashem, and nevertheless, went out to fight against Hashem. That was the level of Amalek. And that's something that every person in himself could find at sometimes. A person could find sometimes in himself that we know Hashem, we know the truth, and nevertheless, we don't keep it and we sometimes do, I wouldn't say fight against in such a terrible way, but not keep what we understand is true. And that is the concept of Amalek. And when we say to remember Amalek, what it means is that in your mind you should wipe out the Amalek that's in your own heart. It doesn't only mean to go and wipe out Amalek in the street, Amalek in the outside, but Amalek in your own heart. If a person in his own heart feels that he has a safek, he has a doubt in the truth, or if a person feels cold to the truth, or going a step further, he doesn't have a doubt, he knows the truth and nevertheless doesn't get himself to do it, and sometimes it goes even a step worse and, you know, you say, \"Well, I don't care,\" that is Amalek. And when we remember Amalek in our hearts, the remembrance itself means the wiping out of Amalek in the heart. So it comes out that the remembering Amalek doesn't mean just to remember and then the next step will be to wipe him out. The remembering itself is wiping out Amalek. If we remember how bad Amalek is, if a person in his mind realizes how terrible such an idea, such a philosophy is, what Amalek stands for, if you remember how bad it is, that itself is wiping it out. In other words, it's not that you remember in order to wipe out, the remembering itself wipes it out in your heart. And that's why we have a time when we read in the Torah the parasha of Amalek. Because we know if something comes specifically with the koach of the Torah, it will have an effect. It will make a change in the person. There's a pasuk that says לאל גומר עלי which means that the way Torah paskent, the way Torah says, that actually changes the fact. And I don't want to go into the details of the halacha, but if Torah paskent a certain way, according to halacha, this will change the fact. So we have a parasha in the Torah that we read specifically concerning remembering what Amalek did, and that gives us the koach that we are able, just when remembering it, to actually have an effect on us and change us that we should not be like Amalek is. And that's another reason why the mitzvah of parashat Zachor is a mitzvah mi-de'oraita. We know that we have four parashiyot, right? We have the special four parashiyot, parashat Shekalim, parashat... Zachor, parashat Parah, parashat HaChodesh. Parashat Zachor, the parashah to remember Amalek is a mitzvah of the Torah, a mitzvah mi-de'oraita, not mi-derabbanan, not from the chachamim. What is the difference generally between a mitzvah mi-de'oraita and a mitzvah mi-derabbanan? Well, we know that de'oraita means from the Torah, Hashem said so, and mi-derabbanan means that the rabbanan added a certain mitzvah. Which one is greater? So we understand that a mitzvah mi-de'oraita is greater. But besides it being greater, there's another aspect. It says in the acharonim, in the mefarshim, that one of the differences between a mitzvah of the Torah and a mitzvah mi-derabbanan is that a mitzvah of the Torah penetrates into the object and a mitzvah mi-derabbanan doesn't. I'll explain what I mean, this sounds pretty strange, I'll explain what I mean. When the Torah says don't eat something, then the object itself is bad, the object itself is evil. When the rabbanan say don't eat something, the object remains the way it is. It's just an obligation on the person to listen to what the rabbanan said, and we have to follow their words. So if a person will eat a piece of חזיר, a piece of non-kosher meat, he ate something that's disgusting in itself, it's poison, spiritual poison. But when a person will eat something that's forbidden only mi-derabbanan, then this is not poison. The status is still okay. It's just we are not allowed to transgress, because we have to listen to the chachamim. The difference some say would be if you ate something b'shogeg, by mistake, do you have to do teshuvah? Do you need a cleansing? So if you did so, ate something that's asur, that's forbidden from the Torah, yes, you need a cleansing. Imagine someone ate poison by mistake. Say, \"It shouldn't harm me because after all I didn't realize it, I didn't know it was poison.\" Well, too bad. It's not your fault, no one is going to punish you for it, but it's still poison and it's going to hurt you, so you got to do something to get rid of it. So when you eat something that's forbidden from the Torah, it's poison, so you got to get rid of it. But if you eat something that's forbidden only mi-derabbanan, by mistake, so you didn't do anything wrong because you didn't mean to fight the rabbanan, then you don't need any cleansing, you don't need any teshuvah for that because nothing bad came into you. It's just you did something wrong, but since you didn't mean to do it, you didn't go against it, there's no problem. But anyway, this is the difference between de'oraita, a mitzvah of the Torah, and a mitzvah mi-derabbanan. And therefore, when we say that parashat Zachor is a mitzvah of the Torah, what does that mean? That means that what פרשת זכור is supposed to affect, it means that it goes in and penetrates into us and changes us. Just like a mitzvah, an issur of a, a prohibition of the Torah changes the object, the same is a mitzvah of the Torah, when some, the Torah says this is a mitzvah, it changes the object. Matzah, well matzah is a mitzvah of the Torah, matzah itself is different. It's not a cracker. When it's a mitzvah mi-derabbanan, the mitzvah is, imagine if matzah would be a mitzvah mi-derabbanan, the matzah would have no, there's nothing special about it. The matzah is a plain cracker, it's just we have an obligation to do it. But when, since matzah is a mitzvah of the Torah, that means that the matzah itself is holy. And the same thing with us. If it's a mitzvah of the Torah to have פרשת זכור, that means that this has the power of penetrating into us and making us change and become different and get rid of עמלק, as soon as we become different people. And that's why פרשת זכור, a mitzvah of the Torah, it makes us become different people. It makes us people that do not have the safek, people who do not have the coldness, and mainly people who are not in the level of יודע את רבונו ומכוון למרוד בו.

But we have to go really a step further. Can we really say that it's possible for us to fall to the category of עמלק, of יודע את רבונו ומכוון למרוד בו, that you know Hashem and you nevertheless want to go against Him? None of us are on that level that we would like to go against, against Hashem. But there is the same level of עמלק in a much finer level, in a much aydele level, not as coarse as what we've been saying to go against Hashem. And what is that? עמלק, it says, comes from the word ומלק את ראשו. It says in Chumash concerning certain korbanot, if you bring a korban of a bird, it says you don't shachat it, like you shachat a regular animal, but the kohen would with his nail break the back of the neck and separate the head from the body. And that word is called מלק, מליקה. Amalek comes from that word, which means Amalek comes from the word of the separation between the head and the body. Which means The head, that is the seichel, that is the things that we use to understand. The body, that's the part of the emotions, and that's the part of the action. The emotions are in the heart, and then the hands represent the action, so the body is the part of the action. What Amalek is, Amalek comes to separate between the head and the action. And that means that a lot of times we understand things very well, but when it comes to do it, we don't want to go against Hashem, but there is a separation. In any event, there's a big problem. Why did Hashem make that you have the head, which is a little bigger, then you have the neck, which is narrow, then it gets wider again? So it says, because when a person understands something in his mind, nevertheless, when it comes to doing, it's just weak, it just narrows down, and it just doesn't come. I mean, we don't have to look further. Everyone in his own life finds it. We make a lot of times resolutions, and we decide, tomorrow I'm going to start doing this, I'm going to learn, I'm going to give more tzedakah, I'm going to do this, and when it comes to do it, it's not there, the excitement is not there, it's weakened. That means that there is some kind of separation between the head and the heart, and the head and the hands. And that's represented by the fact that there is a neck. It's narrow, it narrows down. But Amalek tries even more. And that's really what Amalek's job is. The klipah of Amalek is this, it's to separate. And where do we see it? You see it in the way the Gemara says. I mentioned before that the Gemara says that Hashem says: My name is not complete until I destroy Amalek. In which way do we see it? Because when the Torah talks about Amalek, it mentions Hashem's name י-ה. The י-ה, כס על, יד על כס י-ה. Why does it say י-ה, not י-ה-ו-ה? Because the name of Hashem is not complete. What does that mean? That the real name is י-ה-ו-ה, and all you have when Amalek is around is the י-ה. In other words, when Amalek fights Hashem, he only fights the second half of the name, that's what it seems. He doesn't fight the י-ה. Now why? If Amalek fights the name of Hashem spiritually, whatever that shall mean, why do we say he fights only the second half? Why doesn't he fight the whole name? If Amalek is against Hashem, we said before Amalek is מכוון למרוד בו, he wants to go against Hashem, why does he only fight the second half, why doesn't he fight the first? And besides, the first letters of the name are the higher level. We know, we learn always in Chassidus and Kabbalah that out of the four letters, the first two is a higher level than the other two. So if he's fighting already, why does he fight only against the lower level, why doesn't he fight against the higher level? Especially that the י-ה is a name in itself. י-ה is Hashem's name! So if he's fighting Hashem, why does he not fight against the י-ה? So just in short, the peshat is, we learn in Chassidus that י-ה-ו-ה represents like this: י' is חכמה and the ה' is בינה. י' is a dot. What's a י'? A dot. ה' is that dot when it already has width, length, and depth. That is חכמה and בינה. We have two parts of the intellect: חכמה is the lightning of the intellect, the ה' which is בינה which is the development of the intellect, but they're both intellect. The ו', says in Chassidut and Kabbalah, ו' is a long line that represents the המשכה that comes from the intellect into, down into the מדות, into the person's emotions. And that's why it's a ו', because ו' is six. Besides ו' being a line that shows like a line that draws down, but it's also six, the six מדות. And the ה', that refers to the last מדה, but basically what it means is, דבור ומעשה, that refers to speech and action. And this is what Amalek fights. Amalek doesn't mind the י-ה. Amalek doesn't mind to have the חכמה and בינה. Amalek represents such a philosophy that in your mind if you have the understanding, fine, go ahead and have the understanding. What he doesn't want is the ו' and the ה', the ו' which is the coming down into your feelings, and the ה' which is the דבור, speech, and the מעשה, the action, that's what Amalek fights. And that type of Amalek, we could relate to. We can't relate to an Amalek that is מכוון למרוד בו, wants to go against Hashem, because none of us want to do that. But the Amalek that is the level of having it in your mind, in your brains, and not being able to bring it down into action, that is the Amalek that we could relate to, because we had it a lot of times. The מלק את ראשו, and this is the mitzvah of זכירת עמלק, to remember Amalek. To remember Amalek not from the past, but to remember Amalek that's with in us that is the Amalek that doesn't allow us to bring our resolutions and our understanding into ma'aseh.

And this is why when we look in history, when did Amalek come? It is came after they went out of Mitzrayim, before they went to receive the Torah. As as if saying Amalek wanted to block the Yidden from receiving the Torah. That's what it seems like. Why did he want to block from receiving the Torah? What was accomplished? What was done when Hashem gave us the Torah? So we know what Chassidus says always that when Hashem gave us the Torah, He wanted that the high, lofty ideas of רוחניות and holiness should come down into this physical world and unite itself with this physical world. The famous Midrash, which everyone knows, but I'll repeat it again, the Midrash gives the משל of the king who had two countries. He gives it a name, let's say, the country of Romi, the country of Suriya. And the king made a decree: the people from Romi should not come down to Suriya, the people from Suriya should not come up to Romi. He didn't want them to communicate, to have any connection. Then one day the king got up and he said, \"No, I nullify the decree. From now on, from Romi could come to Suriya, from Suriya come to Romi.\" So the Midrash says the same thing it happened by us. First, it was a decree that רוחניות and גשמיות, the שמים, the heaven, and the earth, the physicality, don't mix. It even quotes a pasuk: השמים שמים להשם, the heaven is for השם, והארץ נתן לבני אדם, and the earth is for people. They don't mix. So Hashem made like a decree that עליונים לא ירדו לתחתונים, the ones from above, the רוחניות, should not come down. תחתונים, the ones from down, should not go up. One day the king got up and ביטל הגזירה, השם nullified the decree, and He says from now on we could combine the two. And that happened by Matan Torah when Hashem said, וירד השם על הר סיני, השם came down from up there down here, and He told Moshe, \"You go from down here up.\" And that made the combination. So basically, what happened at Matan Torah? At Matan Torah, the lofty ideas of spirituality was now connected to the physicality. And that's why when Hashem gave us the Torah, He gave us Torah which has מצות מעשיות, מצות that we have to do במעשה, that we have to do in action. Amalek, what he didn't like was this idea. I guess he understood what's going to happen by Matan Torah. Hashem is going to give a Torah, and He's going to bring down spirituality should come down into physicality, into action. And this is the opposite of what Amalek wants. Amalek's philosophy is the cutting, the separation between the head and the body, not to come down, it shouldn't be able to come down into action. And that's why he came to stop the Yidden from being able to receive the Torah. This is what Amalek is, and therefore, remembering Amalek in itself is the destruction of Amalek that's within us. And we have to understand there are many, many levels in this Amalek. Many levels in this Amalek. You have a level on a very low level. You have if you have a person in a higher level, and he has Amalek in his level, and in his level his great ideas don't come down. All right, someone once told me he remembers he was by the Frierdiker Rebbe once on Purim. This was, I think, in the year פ״ג, פ״ד, which is 1923 or '24, I think, then. And שבת זכור, שבת פרשת זכור, the Frierdiker Rebbe said a maamar, and in the maamar he described four levels of Amalek in a person's service of Hashem, the possibility of the klipah of Amalek. For Purim came one of the chasidim. For Purim, he wasn't there Shabbos. And the Frierdiker Rebbe took a bottle of mashke, turned around to him on Purim and said, \"It's a shame you weren't here שבת פרשת זכור. Had you been here, I would have had a fifth level of Amalek in the maamar.\" And this was a big chasid, because you could have in all kinds of levels the inyan of Amalek. But we don't have to go to the higher levels. We could relate to it in this level that we're speaking about, that we make resolutions and we decide and it just doesn't come down. And to a certain degree, this is connected to Bilam. It says a very interesting thing that Bilam, if you write Amalek on top and Bilam right under it, and you separate, you make a separation between the two, and you'll read it, you'll read again Bilam and Amalek. If you have Bilam on top, ב' ל' ע' מ', and on the bottom you have Amalek, so the first two letters of Bilam and the first two letters of Amalek make up Bilam. And the second letters of Bilam and the second letters of Amalek make up Amalek. Because Bilam and Amalek go together. And this is the says the klipah of Bilam. The same thing it says With ahavah and yirah, you write ahavah on top, and, no, yirah on top and ahavah on the bottom, and you separate in between, you'll have the same thing: יוד ריש and אלף הא, and then you'll have אלף הא and בית הא. You'll have ahavah because it shows the connection. So Bilam and Amalek are connected. So to us, we shall have to know that this idea of not being able to bring down our resolutions into maaseh, that is Amalek. And that's what we have to work on. How do we do it? How do we fight? Cuz I told somebody before the class, they asked what's the class about? I said about fighting Amalek. So, you're waiting how are we how do we fight Amalek? What do we do? Remembering Amalek, that is the fight itself. The fact that we know that this is a problem, this itself gives us courage to fight. Whenever we make a resolution, we know in our minds that you know, it's very possible I'm not going to do it. Let me make my resolution stronger, then we fight Amalek. And when we fight Amalek in our own lives, then Hashem says, \"You fight your Amalek, I'll fight my Amalek and I will destroy Amalek in the world.\" And that will bring us to Mashiach when Amalek will be destroyed completely, and we hope it'll be bimheirah veyameinu. Yashar koach. Amen. Never too late. Never too late, we can still do it. I know, in one of the six remembrances, Amalek comes in between מתן תורה and the עגל. Because if you have doubts It brings to the עגל. Yeah. Exactly, exactly. So here is my question: after Mashiach comes, is there still a collective mitzvah to destroy Amalek? Will they be identified? Yes, yes. Yes, yes. Yes, definitely. There were great rabbis that said that the Nazis were Amalek. That the Nazis, ימח שמם, were Amalek. There were some great rabbis that said that. The Gra said that, he has a mesorah About Germany. Yeah. The mesorah, R'' Chaim Zonnenfeld, when the Kaiser came to Jerusalem in 1898, he refused to go out there to say the blessing on malchut. So they asked him, \"Why? We never have a chance to say a blessing on malchut. This is an opportunity to say a blessing on malchut.\" He says, \"No,\" he said, \"I have a mesorah from the Vilna Gaon that Germany is Amalek.\" In 189 1898. And we know that the Baal Shem Tov, the Baal Shem Tov sent shluchim all over, except to Germany. Except to Germany. And the story goes, people who were there, that the the Rebbe Rashab once was in Germany with his son, the Frierdiker Rebbe. And there was supposed to be some kind of performance in some kind of big stadium. And the King Wilhelm himself, Kaiser Wilhelm, was supposed to be there. So the Rebbe Rashab tells his son, no one knew who they were, \"Let's buy tickets, I want to go to be there.\" So he went with his son and they sat down in a certain place right across, big stadium, across across where the king was sitting. And as they're sitting there, they see the king calls someone over and says something to him quietly. And they didn't know what it they couldn't hear it all the way across, but one thing they saw that he was pointing to them. And a few moments later, a guard came over and said, \"We're asking you to leave.\" And they left. There was, I mean some kind of, you know, the feeling of the kelipah, that's the evil there, that there they couldn't stand kedushah all along.