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Abstract
This lecture provides a profound phenomenological and theological examination of the nation of Amalek. Moving beyond a historical account, the speaker—relying heavily on the Maharal of Prague—defines Amalek not merely as an enemy combatant, but as a metaphysical force representing Mikreh (randomness/chance). This force stands in diametric opposition to the concept of Divine Form (Tzurah) and Purpose (Tachlit). The lecture juxtaposes Amalek against the archetypes of Egypt (Chomer/Matter) and Canaan (Tzurah M’shubedet/Subjugated Form), positioning Israel—specifically through the merit of Avraham’s "dust and ash"—as the bearer of "Divine Form" and the only force capable of neutralizing the entropy of Amalek.
1. The Exegetical Problem: The Definition of Amalek
The lecture begins by interrogating the Midrashic definitions of Amalek found in Midrash Tanchuma.
Etymology: The name Amalek is parsed as Am Yelek (a people like the locust/bruely fly), suggesting a creature that descends rapidly and consumes.
The Canine Metaphor: The Midrash defines Amalek as "a people who come to lick the blood of Israel like a dog."
The Central Question: Why is "licking blood" the defining trait? While Amalek committed genocide and war, the act of killing seems far more significant than the subsequent licking of blood. The speaker argues that the specific imagery of the dog and the act of licking reveals the ontological essence of Amalek. Killing is a means; the gratification derived from the reduction of life (blood) to mere biological matter is the goal.
2. The Philosophical Framework: Matter, Form, and Ash
To understand Amalek’s unique position, the lecture utilizes the Aristotelian dichotomy of Matter (Chomer) and Form (Tzurah), as interpreted by the Maharal. This framework is anchored by the contrasting metaphors of the "Donkey" (Egypt) and the "Ash" (Avraham).
Egypt represents Raw Matter (Chomer):
Egypt is compared to a donkey (Chamor), sharing the root with Chomer.
They represent physical density, stubbornness, and a lack of spiritual refinement. They are the "flesh of donkeys"—matter that resists form, wishing to remain in a state of unshaped potentiality and physical desire.
Canaan represents Subjugated Form (Tzurah M’shubedet):
Canaan is described as "cursed" and a "servant of servants."
A servant has no independent self-definition; his "form" is imposed entirely by his master. This represents a spiritual or intellectual reality that cannot transcend the physical world; it is limited and ultimately trapped by the material.
Israel (Avraham) represents Sublimated Matter (Efer/Ash):
The lecture analyzes Avraham's self-definition: "I am but dust and ash" (Afar va'Efer). Ash is distinct from mere dust. Ash is the byproduct of matter that has been consumed by fire.
If "Fire" represents the spiritual intellect or the Soul, then "Ash" represents physical matter that has been entirely sublimated by the spirit.
Unlike the Chomer of Egypt, which resists the spirit, Avraham’s "Ash" is matter that has lost its stubbornness and independent desire. It is pure essence, having been "burned through" by devotion to God. This state allows Israel to possess Divine Form (Tzurah Elokit)—an independent, intrinsic form that dictates reality rather than being defined by it.
3. The Ontology of Amalek: The Theology of Chance (Mikreh)
Amalek fits neither the category of Egypt (Matter) nor Canaan (Immanent Form). Instead, Amalek represents the void between them.
"On the Way" (Ba’Derech): The Torah emphasizes that Amalek attacked Israel "on the way" out of Egypt. The "way" is a liminal space—Israel had left the domain of Matter (Egypt) but had not yet entered the domain of Holy Form (Eretz Yisrael/Canaan).
The Ideology of Coincidence: The verse states Asher Karcha Ba’derech ("who happened upon you on the way"). The Maharal interprets Karcha as derived from Mikreh (coincidence/chance).
Amalek’s entire worldview is the denial of Divine Providence and purposeful history. They claim that there is no trajectory, no destination, and no higher meaning. Everything is random.
By attacking "on the way," they attempt to prove that the journey has no goal, that Israel is merely wandering in a chaotic universe.
4. The Metaphor of the Dog and Blood
The lecture returns to the initial question regarding the "licking of blood."
The Dog: In Kabbalistic thought (Zohar), the dog is the "insolent one" who cries "Give, Give" (Hav, Hav). It represents a force that takes but never gives—total selfishness and consumption without creation.
Blood as Form: Blood (Dam) is the vessel of the Soul (Nefesh). It represents the vitality and form of the human being.
The Licking: When Amalek licks the blood, they are essentially nullifying the human form. They take the Nefesh, the seat of purpose and form, and consume it as if it were mere food. This is the ultimate degradation: turning the spiritual "Form" of Israel into a meaningless "Event" (Mikreh) to be consumed by a beast. It represents the triumph of chaos over purpose.
5. The "Cut" of the Covenant and Sexual Morality
The lecture touches upon the sexual morality of the nations versus Israel to further illustrate these concepts:
Sexual Immorality (Znut) as Chaos: Znut represents interaction without form, commitment, or definition—a relationship based purely on the moment, on chance (Mikreh). This is the behavior of the "matter" (Egypt) which refuses to be bound by the "form" of marriage and covenant.
Amalek’s Attack on the Covenant: The Midrash states Amalek cut off the Milah (circumcisions) of the Israelites and threw them heavenward. This was an attack on the physical symbol of "Form" imprinted on the body. They sought to return the body to its unformed, natural, "material" state, mocking the idea that the physical body can bear a divine seal.
6. Conclusion: The War of Memory
The command to "Remember Amalek" (Zachor) is a spiritual imperative to uphold Form and Truth against the encroachment of Chaos.
The Merit of Ash: The Midrash states that the command to destroy Amalek is given to the children of Avraham because he said "I am dust and ash." Only a people who have sublimated their own materiality (becoming "Ash") possess the spiritual "Form" strong enough to counter the randomness of Amalek. If Israel were merely "Matter" (like Egypt), they would be subject to the chaos of Amalek.
The Victory: Israel’s victory is the assertion that life is not a random accident (the Amalekite view) nor purely material (the Egyptian view). Rather, it is the imposition of Divine Truth (Emet) onto the world. By remembering, Israel solidifies its "Form" and proves that history is a guided path toward a divine destination.
Key Hebrew Terms Used:
Chomer (חומר) – Matter/Materiality (Linked to Chamor/Donkey).
Tzurah (צורה) – Form/Essence.
Efer (אפר) – Ash (Sublimated Matter).
Mikreh (מקרה) – Chance/Coincidence/Randomness.
Derech (דרך) – The Way/Path/Trajectory.
[עפ"י תורת מו"ר זצ"ל]
