1. The Exegetical Problem: The Double Mention of "Baderach"
The lecture begins by analyzing the biblical command regarding Amalek in Deuteronomy 25:17-18: "Remember what Amalek did to you on the way (baderach)... how he met you on the way (baderach)."
The speaker posits that the repetition of the phrase "on the way" is not redundant but signifies the essence of the conflict. Citing the Zohar, the lecture identifies Amalek as a "primordial snake" (Chivia Bisha) that lies in ambush on the path. This ambush is not merely physical or geographical but occurs on two planes:
From Above (Le’ela): An attack on the sanctity of the Divine Sanctuary.
From Below (Le’tata): An attack on the sanctity of Israel.
Amalek’s specific nature is that of an interrupter—an entity that positions itself specifically "on the way" to severe the connection between the traveler and their destination.
2. Philological Analysis: Derech (Way) as Drichah (Treading)
The speaker deconstructs the Hebrew root of "Way" (D-R-Ch). He argues that a path is not a passive existence but an active exertion of force.
Treading (Drichah): To walk is to tread (lidroch). This implies stepping on, subduing, and overcoming the ground beneath.
Tension and Potential: The root is linked to "treading a bow" (dorech keshet). Just as treading a bow creates tension to launch an arrow forward, being "on the way" implies a state of high tension, preparation, and the overcoming of resistance to generate movement.
Extraction: It is also linked to "treading grapes." This suggests that the "Way" is a process of extraction—bringing forth potential that is hidden or resistant.
Therefore, the spiritual concept of "The Way" represents becoming. It is the dynamic process of moving from a state of non-attainment to attainment, overcoming obstacles (michsholim) at every step. This defines the Jewish historical meta-narrative, beginning with the command to Abraham: Lech Lecha ("Go forth").
3. The Theological Conflict: Being vs. Becoming (Esau vs. Jacob)
The lecture contrasts two archetypes of existence:
Esau/Amalek (The Static "Made"): The name Esau is linguistically connected to Asui (fully made/completed). Esau represents a worldview that claims perfection in the present "now." He has no "way" because he believes he has already arrived. Consequently, he seeks to destroy the "way" of others.
Jacob/Israel (The Dynamic "Heel"): Jacob holds the heel (Akev), representing the future and the continuous journey. Israel is defined by the "Way"—the constant movement toward the Divine, moving "from strength to strength" (mechayil el chayil).
Amalek’s attack "on the way" is an attempt to freeze Israel’s dynamic becoming. By attacking the stragglers and cooling the spiritual fervor (karcha), Amalek tries to arrest the movement of history toward its divine telos.
4. Rachel: The Paradox of the House on the Road
A significant portion of the lecture is dedicated to the Matriarch Rachel.
The Foundation of the House: Rachel is called Akeret HaBayit (the mainstay/foundation of the house). She represents the ideal of the settled "House" (Bayit)—stability, intimacy, and arrival.
Burial on the Road: Despite being the essence of the "House," she is buried "on the way" to Efrat. The lecture explains this paradox: Rachel sacrifices her place in the "House" (burial in the Cave of Machpelah) to dwell "on the way."
Intercession for Exiles: She positions herself in the realm of instability (the road) to anchor her children when they are exiled. She transforms the "Way of Exile" into a "Way of Return" (Veshavu banim ligvulam). By being present in the exposure and danger of the road, she ensures that the path eventually leads back to the House.
5. Refidim and the Weakness of Hands
The first war with Amalek occurs at Refidim, which the Sages interpret as Rafu yidayhem (loosening of hands/spiritual weakness).
When Israel’s grip on the "Way"—their commitment to the tension of spiritual progress—weakens, the "Anti-Path" (Amalek) immediately appears.
The antidote is the raising of Moses' hands: re-engaging the tension, re-asserting the "treading" (drichah) over the reality that seeks to subdue them.
6. Conclusion: The Final Destination
The lecture concludes with an eschatological vision. The "Way" is not the final goal; the "House" (Rest/Nachalah) is.
Shabbat is described as the cessation of the "Way"—it is a taste of the destination.
Amalek represents the force that prevents the "Way" from ever becoming a "House." He thrives on chaos and eternal transit.
The erasure of Amalek (Timche et zecher Amalek) is the prerequisite for the arrival. Only when the obstacle on the road is removed can the "Way" conclude, allowing the Divine Name and Throne to be whole (Hashalem), and transforming the entire world from a place of struggle into the House of God.
Summary Statement:
The lecture presents the war against Amalek not as a singular historical event, but as an eternal metaphysical struggle between the dynamic force of spiritual evolution (Israel/The Way/Rachel's intercession) and the static force of spiritual stagnation and nihilism (Amalek/The Obstacle). Victory is achieved by maintaining the "treading" tension of the journey until the Path finally converts into the House. [עפ"י תורת מו"ר זצ"ל]
