"Amalek" Within Us: Coldness and Doubt

Motek

Mon, Mar 14 2005, 6:59 pm

Though the name Amalek refers to a nation that actually existed, it also describes a character trait within ourselves.

Just as Amalek stood in direct opposition to the Jewish people, the trait symbolized by Amalek defies the very foundations of our divine service.

Amalek represents the cold rationality which makes us question everything we do or experience.

... We can understand the numerical equivalence between Amalek and the word safek, the Hebrew word for "doubt".

Amalek causes doubt and hesitation which cools the ardor of our divine service. Victory in our inner war with Amalek means devoting ourselves to G-d's service without reservations, observing Torah with diligence and enthusiasm that are not confined by our reason

We, too, live in exile, and our commitment to Torah and mitzvos is challenged by discordant voices from without, and a smoothly- spoken "Amalek" from within, which insinuates doubt and hesitation into our lives.

Through kabbalas ol, however, we can overcome these obstacles and further sensitize our service of G-d. And just as in the time of Purim, kabbalas ol brought "light and joy, gladness and honor" [19] to the Jewish people, so too, in our time, it will bring success and blessing, and enhance our status in the world.

for the full article:

http://www.sichosinenglish.org.....13309

gryp

Mon, Mar 14 2005, 9:54 pm

(lchaimweekly.org)

Living with the Rebbe
This week we read two Torah portions, Chukat and Balak. Balak, the king of Moab, hired Bilaam, a gentile prophet, to curse the Jewish people. Earlier in the Torah we read of another another nation who was also a sworn enemy of the Children of Israel, Amalek.
Mystical texts state that there in an inherent connection between Bilaam and Amalek. An illusion to this is seen when writing their names in Hebrew: when combining the first two letters of Bilaam (bet-lamed) with the first two letters of Amalek (ayin-mem), it spells Bilaam; and when combining the remaining two letters of Bilaam (ayin-mem) with the remaining two letters of Amalek (lamed-kof), it spells Amalek.

Amalek's basic ability to confront the Jews was derived from his family relationship with them; Amalek was the descendant of Esau. "I too am the great-grandchild of Abraham and Isaac," Bilaam claimed. "I have the same right to voice my opinion in matters of Torah and holiness!"

The argument that was propounded by Bilaam was similar. Bilaam was a descendant of Laban, who insisted to Jacob that "the daughters are my daughters" - I.e., that the Matriarchs through whom the Jewish people would be established were his kin. With these words Laban claimed the right to have a say in Jewish affairs. Bilaam, a member of the same family, continued his forefather's argument and demanded that his opinion be given weight when it came to Torah and mitzvot.

From this we learn an important lesson that is valid in every generation: If someone comes along and makes an assertion that is contrary to Torah, it doesn't matter if he is the grandchild of Abraham and Isaac, or if the Matriarchs of the Jewish people are on his family tree. We are forbidden to heed his word.

"We have none but our Father in heaven upon Whom to rely!" we must respond to his argument. As Jews, there is only one yardstick by which we measure all things: the Torah. Nothing else, not even the most prestigious lineage, may enter the equation. The holy Torah is our sole criterion.

By definition, if a statement or directive is in accordance with the Torah it is good; if not, it doesn't matter who is saying it. If a Bilaam or an Amalek's words run counter to the Torah, they do not concern us in the least.

The best advice to a Jew who seeks to free himself from an Amalek or a Bilaam is yira (fear and awe) and ahava (love) of G-d, in that order. The Hebrew words themselves reveal this deep interconnection: combining the first two letter of yira (yud-resh) with the first two letters of ahava (alef-hei) spells yira; and combining the remaining two letters of yira (alef-hei) with the remaining two letters of ahava (bet-hei) spells ahava.

When a Jew possesses fear of G-d and love of G-d, there is nothing to be afraid of. Amalek and Bilaam will never succeed in defeating him.

Adapted from Volume 2 of Likutei Sichot

(there is more on this concept I am trying to find)

gryp

Tue, Mar 15 2005, 3:14 pm

I remember learning something very very interesting about amalek when I was in sem, but I cant remember most of it... Confused

it is on the above topic of amalek and bilaam, and I think its from the Reshimos (Rebbe's notes), but im not sure.

if you split up the word amalek, it becomes "ayin melek," "melek" meaning to sever the head from the rest of the body by the neck. (melikah) this is what amalek does to us, with cold logic and rationale it cuts off our brain/sechel/ common sense from our heart/midos/emotions, and leaves us "cold," with no chayus to keep Hashem's Torah and mitzvos.
the ayin has something to do with the 70 nations of the world.... I cant remember what else...
anyone???

gryp

Sun, Mar 05 2006, 9:39 pm

http://www.chabad.org/magazine.....63830

The Kabbalah of the Neck

an excerpt:

Quote:

"Amalek" is the enemy that attacks the soul where it is most vulnerable, in the "narrow passage of the neck."
Amalek is the voice of doubt, the chill of apathy, the self-destructive inclination for sub-rational ennui. The head knows that something is the right thing to; but before this knowledge can translate into passion and action, a little evil voice inside us whispers, "so what?" The head knows that there's a G-d in the world, that there's a purpose to life, that meaningfulness and happiness is achieved by fulfilling one's purpose; to which Amalek responds, "so what?"

Amalek does not attack the head--the head knows the truth and is impervious to Amalek's falsity. Amalek does not attack the body--a body that is joined to its head and follows its lead can resist Amalek's corrupting influence. Instead, Amalek attacks the neck: the juncture itself, the connection of the head's knowledge to the body's wiles and needs. It blocks the "narrow passage of the neck," thereby subverting the soul's "objectivity"--its ability to stand outside of itself to apprehend transcendent truths, so that it can then impart them to the subjective self--and recasting it as an Amalekite indifference.

Amalek is an insidious enemy. The intellect cannot combat it, for Amalek operates under its radar. Feelings cannot be mobilized against it, for Amalek freezes the heart with the chill of its indifference. But the soul has a defense against Amalek: its supra-rational reserves of faith, its primal memory of its bond with G-d.

chavamom

Mon, Mar 06 2006, 1:14 am

Not sure what the point she was trying to bring out, but here it is:

Quote:

The students of the Baal Shem Tov were deeply moved by what they had just learned. The Baal Shem had explained that everything in this world is b'hashgachah protis. Everything a person sees or hears, everything that happens, is not by chance; it is all planned by HaShem.

If HaShem sees fit to make a thing happen, the Baal Shem Tov had explained, then we should try our best to learn something from it. If we see or hear something, we should know that there is a lesson in it, teaching us how to serve HaShem.

The Baal Shem Tov's students left the Beis Medrash and were discussing these ideas enthusiastically as they walked down the road.

Today, many people know about hashgachah protis; even children have heard about it before they get to kindergarten! That's because, ever since the Baal Shem Tov explained these ideas, they have spread far and wide. But in the Baal Shem Tov's time, this was a new and different way of thinking.

As the students walked, they passed a frozen pond. They noticed a non-Jewish peasant carving something out of the ice. Looking closer, they realized that the peasant was carving a cross.

The students were dismayed. "We've just learned how everything is b'hashgachah protis. Everything a person sees or hears is there to teach him a lesson in serving HaShem. Now what could we possibly learn from what we have just seen?"

They decided to return to the Baal Shem Tov and ask him.

"We have a crystal-clear lesson here," explained the Baal Shem Tov. "The Torah is compared to water. A Jew must always be filled with lebedikeit - warm enthusiasm for Torah and mitzvos. When there is no warmth and excitement in doing HaShem's will, it's like taking water and cooling it. Very cold water turns to ice. And look what can be carved in ice...."

The Baal Shem Tov's disciple and successor, the Maggid of Mezeritch, also taught about how important it is to study the Torah and keep the mitzvos with warmth and enthusiasm. He connected this to a pasuk in this week's parshah. Aish tamid tukad al hamizbeach - lo tichbeh. "An everlasting fire should always be burning on the mizbeach - it should never be extinguished."

The Maggid explained: A Jew must have a constant fiery desire to fulfill HaShem's will. That fire will supply the energy needed to burn away anything that is lo - not good in the eyes of HaShem.