Chasidut su Deuteronomio 11:12

This is the aspect of "And he divided himself against them" (Genesis 14:15) which is said about Abraham at the time he chased after the kings. For Abraham revealed G-d's blessed providence in the world. Therefore, the essence of the fulfillment of the generations of the heavens and earth is through Abraham, as it is written (Genesis 2:4) "These are the generations of the heavens and the earth when they were created, בְּהִבָּרְאָם - meaning, through Abraham בְּאַבְרָהָם (Genesis Rabbah 2:4). Abraham revealed His blessed providence to the world; for the essence of the existence of the world is through this. Therefore, Abraham had the power to divide the night, in other words to break the night, which is the aspect of nullification of nature, the aspect of rising at midnight, as explained above. Then {Abraham} overpowered the four kings, which are the aspect of the four Malchuyot, as brought. The essence of their subjugation is through the nullification of nature, as explained above. Therefore, because he erred {by saying} what was written there (Genesis 15:8) "how will I know that I will inherit it?", the exile was decreed because of this, for it was a blemish in knowledge, which is the aspect of divine providence. The essence of knowledge is the aspect of divine providence. And divine providence, this is the aspect of the Land of Israel, the aspect of (Deuteronomy 11:12) "the eyes of Lord your God are always upon it", as Rebbe Nachman wrote in another place. Therefore, because he blemished the da'at/knowledge and blemished the Land of Israel, which is the aspect of divine providence, (Genesis 15:12) "a deep sleep fell upon Abram, and behold, a fright, a great darkness was falling upon him". Because he saw the strength of the exile, which is the aspect of 'a deep sleep', the aspect of darkness, the essence of their subjugation through the natural sciences, through the blemishing of divine providence, as explained above.

This corresponds to the immersing of vessels: a vessel that is purchased from a non-Jew must be immersed in the ritual bath so that a Jew will be able to eat with it. (Yoreh Deah 120:1). When a vessel is in the possession of a non-Jew, who corresponds to nature, to the essence of impurity, the vessel cannot leave it to enter into the possession of a Jew, into holiness, other than by immersion in a ritual bath, corresponding to providence, to knowledge, as in (Isaiah 11:9) "for the earth will be filled with knowledge as the sea". This is because the food of a Jew must be very holy, and food is sanctified mainly by knowledge, which is a revelation of providence. This corresponds to eating matzo on Passover, because we reveal providence specifically by eating matzo. Adam caused a blemish when he ate from the tree of knowledge of good and evil, which corresponds to natural sciences, which are comprised of good and evil. This knowledge is of the realm of evil, a blemish of holy knowledge. This blemish was caused mainly by eating, for the main rectification of eating is specifically through faith, as in "remain faithful" (Psalms 37:3) as mentioned elsewhere. LM I 62. When a person does not eat with sanctity, knowledge, which corresponds to Providence, is blemished and the person falls into the mistaken belief of natural science, as written, (Deuteronomy 8:12) "lest you eat, be satiated and your heart becomes haughty and you forget G-d your Lord and you say in your heart my power and the might of my hand have accomplished this for me". In other words, the person attributes it to nature, as if his sustenance comes from his own power in the mind of his hand and he does not acknowledge Providence. This is the meaning of 'my power and the might of my hand', a blemish in the hands, in the 28 phalanges of the hands, in the 28 letters of creation. This is the meaning of (Deuteronomy 8:18) "remember G-d your Lord for He gives you power". Indeed, everything is the providence of G-d, who created everything with the 28 letters of creation, who oversees everything at all times, and who gives power, for G-d oversees and sustains the world through the 28 letters of creation. Therefore the Jewish people must greatly sanctify their food and eating. This is represented by many Commandments connected with eating and drinking, for the revelation of providence is mainly dependent upon the sanctity of foods. Thus, 'and be satiated and blessed G-d your Lord over the good land': bless G-d after eating, through knowing that everything is from His providence. And over the good land, for the land of Israel corresponds to Providence, as written (Deuteronomy 11:12) "the eyes of G-d your Lord are always upon it". This corresponds to the eating of the manna, as in (Exodus 16:4), "I will rain down for you bread from heaven", for it came down slowly through Providence each and every day, besides other miracles connected with it. Believing that sustenance comes only from G-d, solely in His providence, without any natural causes at all, for He gives power - this is eating manna, as in, the Torah was only given to those who eat manna. Mekhilta B’Shalach 17:17. Therefore when the Israelites first came near to their Father in heaven during Passover of the Exodus from Egypt, they had to eat matzoh, which represents the mind, knowledge, corresponding to manna for by eating matzoh on Passover great knowledge is evoked and we come to know that everything is only providence. This is the essential closeness of the Jewish people to their Father in heaven. And therefore a vessel that has been in the possession of a non-Jew, who represents the realm of impurity, for they attribute things to nature, which is from where judgments and the forces of evil draw their main power, that vessel is unusable for a Jewish meal unless it has been immersed in a ritual bath. In this way, the vessel leaves the realm of nature and enters the realm of knowledge, of providence, of the world of the future, represented by the ritual bath, as explained above. This corresponds to the purification of vessels (Numbers 31:23) "whatever passes through fire you shall pass through fire, for they emerged from fire and fire will consume them". Since forbidden food, which is impure, has been absorbed into the vessel, corresponding to nature, for all impurities and forbidden things are drawn from heresies, that vessel has no purification other than by fire, which is the source of nature, as said, for they have emerged from fire. But as long as forbidden food has not been absorbed into the vessel but has only left the possession of a non-Jew, thereby also leaving his knowledge, for a person's greatest possession is his knowledge, with which he aquires all of his belongings, as in "if you have acquired knowledge what do you lack"? (Nedarim 41a), therefore when the vessel leaves the possession, the knowledge, of a non-Jew, representing the realm of nature, then immersion in a ritual bath is sufficient. A ritual bath represents the world of the future, from where providence is drawn to break and eliminate the realm of nature, through which we move from impurity to purity, from the possession of a non-Jew to the possession of a Jew, who is above nature.

Since sin causes a distance in the inner world of man’s personality, it fosters distance in the external realm of physical reality.²⁸²The inner spiritual universe of man is a perfect parallel to the external physical universe.
The Talmud in Berachos (17a) records that in truth we all wish to serve God. “What impedes us is the leaven in the bread and the yoke of foreign govern-ments.” Rabbi Tzadok Ha-Cohen of Lublin explained that the two powers mentioned in the Talmud parallel each other. The evil inclination is an internal foreign power, just as oppressive foreign rulers are powers in the external world. If we allow our internal evil urge to be our ruler then the same will occur in the external universe, and foreign governments will overwhelm us and promulgate laws to lower our spirituality. For example, when Adam was first created he resided in God’s garden. After his sin, he was banished from God’s presence. Similarly, the land of Israel is a miniature Garden of Eden. It is the place where Tamid einei Hashem Elokecha bah, “God’s eyes are constantly focused upon it” (Deut. 11:12). Due to national sins the Jewish nation was exiled from the land, and we lost the sense of closeness to the Divine that a life in Israel endows.²⁸³The nation of Amalek is the paragon of evil. They are called reishis goyim, the “first of the multitudes.” They embody the principles and foundations of all the negative ideologies that can be found among the many nations. Since they are so evil, the Torah demands that Jewry wage eternal war against them.
Amalek embodies arrogance and distance from God. The gematria of the name Amalek (240) is the same as the word ram (240), “high and arrogant.” Amalek is arrogant. This consideration of self leads them to create distance between man and God. Amalek also equals safek, “doubt,” for they create alienation and distance between the created and the Creator through raising questions and doubts about His existence. In all the sections about Amalek in the Torah, the words karcha or karahu appear. These terms shares a similarity with the word mikreh, “happenstance.” Ego leads to distance from God to doubts about His supervision to a claim that the indications of His presence are mere coincidences and no more. See further Worldmask, Chapter 17, pgs. 193-205. Entrance to the Land of Israel, the place of closeness to the Divine, also requires that the scourge of Amalek be confronted. “The Jews are commanded in three obligations upon entry to the Land, to appoint a king, to destroy Amalek, and to build the Temple in Jerusalem.” (See further Sanhedrin 20a, Shem Mi-Shmuel, Parashas Shoftim, pg. 113, s.v. Be-Midrash Rabbah).