A Lecture of Rabbi Eliezer Berland, shlit"a, given
Shalem, Thursday, the 25th of Cheshvan (23rd November), 5761.
“And with this Torah that one
draws down, one becomes worthy of Eretz Yisrael. As the verse says, ‘…and
gave them the lands of the nations, and they seized the labor of the peoples’
(Tehillim 105:44)” (Likutei Moharan I, 20:6).
Eretz Yisrael is one of the things that one can
only achieve through suffering. As we have recently seen, there were two
funerals, one in Chadera and the other in Givat Olga. That is already five
funerals this week. This suffering is because of the wicked ones, who want
the “partner” [Arafat] to win. What a sweet partner—they’ve never had one
like him before in their lives. They’ve never had such a dear, beloved
friend—such a lovely man. So what if he wins? They think they are playing
a game of chess. Once he was a child and he used to play chess against
his friend. He always won, so he decided one time that he would let his
friend win too. They think that we are playing a game of chess here, and
they let one soldier after another fall, just like men on a chessboard.
They are the wicked ones. They go out and slander
Eretz Yisrael throughout the entire world. They say that the Land isn’t
ours—that the Land belongs to the gentiles, to the Arabs. They slander
the Land! It is necessary to deny those wicked people who say that the
Land belongs to the gentiles, that the Land belongs to the Arabs. They
say that Eretz Yisrael doesn’t belong to us at all!
During the coming week, he is going to meet with
this partner, and he will offer him half of Eretz Yisrael. What, exactly,
are we supposed to do with them? [Only by denying their claims] will it
be possible to go to Eretz Yisrael. “This power
to punish the wicked can only be received from Edom, for it is his power.
“You will live by your sword” (Bereishis 27:40). Edom gets his spiritual
energy from the planet Mars,” and Mars is the force that destroys all
of the demons and evil spirits. This is the reason that when Mars is in
ascendance on Shabbos—exactly at sundown Erev Shabbos—all of the demons
and evil spirits are destroyed.
Whenever a man goes with a strange woman, he creates
demons and evil spirits. It is from these demons and spirits that a person
gets the power to kill us. A man has to be extremely careful to guard the
sanctity of the covenant and to never touch any strange woman. For that
is what creates these demons and evil spirits, and that is what allows
us to be killed afterward.
“And understand, that through spiritual forces,
created through the letters of the Torah that one learns—which forces are
actual angels—power is received from Edom in order to punish the wicked.”
If, on the contrary, a man concentrates only on learning Torah, if he has
nothing but the study of the Torah, then he merits creating holy angels
with every letter that he learns. “For He shall give His angels charge
over you, to protect you in all your ways” (Tehillim 91:11).
Anyone who learns Torah all day long has nothing
to worry about. We see now that it is already impossible to travel by bus.
Anyone who does drive has to keep a distance of two hundred meters from
any bus on the road—this is where we’ve come to. Anyone who learns Torah,
though, has nothing to fear. Anyone who learns Torah does not need to fear,
because tens, hundreds…myriads of angels are created with every letter
that he learns. Thus, the word “Gemara” is an acronym for the names of
the angels Gavriel, Michael, Refael, and Uriel. The primary thing is to
learn much Gemara.
We opened a kollel so that they would learn
a lot of Gemara—eight hours of Gemara a day. After learning for eight hours,
a person should then go out to strengthen Torah observance and be involved
in chessed and charity projects. A person has to learn Gemara for
eight hours, from eight in the morning until four in the afternoon. After
that, he has to raise money from four until ten in the evening, and while
he collects, he can bring people back to Judaism. By going out to collect
in Eilat alone, thirty thousand people have already become newly observant
there. That is how it is in every place. They went to collect in Bat Yam,
and people also became observant in Bat Yam. They went to collect in Cholon,
and people became observant in Cholon. Hashem arranges things [that the
Torah institutions are always lacking money], so that people will be forced
to go out to collect. Through this, others are brought back to Jewish observance.
Today, people are waiting—they’ve already given
up completely. People hear the politicians saying, “We never had such a
friend like this in our lives, we never met such a good man in our lives.
He’ll sober up in another few days. What we are seeing now is just a passing
fancy that will only last another day or two. Tomorrow, it will already
be possible to quiet him down by giving him half of Eretz Yisrael.” This
is all they talk about day and night. You don’t know whom you’re conferring
with here—with crazy people, with demons! What a partner! There never was
such a sweet man! Just yesterday—they said just yesterday— “What a friend.
We never had a friend like this in our lives! Such a sweet and wonderful
friend!” And he’ll keep on being our friend! Don’t give up, it’s forbidden
The Gemara in Eruvin 100b says, “Had the Torah not been given
to the Jewish people, what would we have done?” If there had not been Torah,
it would have been the opposite of what Darwin and all of the heretics
say. It would have been precisely the opposite. We would have learned the
entire Torah from the animals. We would have learned the mitzvos
from the animals. We would have learned not to steal from the ant. If an
ant so much as touches a seed, another ant won’t touch it. We would have
learned about theft from the ant, and about marital harmony from the doves.
If one dove dies, its mate will also die—it loses its will to go on living.
What is a man’s wife? “The wife of one’s youth—can
she be cast off?” (Yeshayahu 54:6). “She is your companion and the
wife of your covenant” (Malachi 2:14). If, G–d forbid, a man betrays
his wife, if he looks at another woman, it is the biggest tragedy in the
world. Afterward, no prayer can ascend, and no prayer is accepted.
This is similar to what we find in the second chapter
of Malachi where the women cried as they walked. They walked all the way
from Bavel for three months, and all of them were tanned by the sun. So
the husbands said, “What do we need black wives for? We want fair-skinned
wives!” So the prophet came to rebuke them. “They became black because
of you. They carried all of the packages for you, and they carried the
children for you.” The woman bears all of the parcels, the children, and
the burdens. She goes to the store and comes home with heavy baskets. The
man is smoking a cigarette or something—he’s wandering around—floating
around in the upper worlds. And the woman takes on the burden, until her
husband sees her hunched over [and does not want her any more]. So
Malachi the prophet says, “How do you have the nerve to betray your wives?
After they’ve gone all this way from Bavel to Eretz Yisrael, and borne
the entire burden, with the children on their own shoulders. They suffered
from the journey far more than the men did, and that was why they are hunched
over and blackened by the sun. And now, you want to betray your wives,
G–d forbid! You caused them to be hunched over and crushed, blackened by
the sun!” If a man betrays his wife, G–d forbid, then none of his
prayers are accepted. If he has a thought about another woman, then none
of his prayers are accepted.
“And this is the second thing you do. You cover
the altar of Hashem with tears, with weeping, and with sighing, because
He will not regard the offering any more, or receive it with good will
at your hand” (Malachi 2:13). I don’t want to see your offering;
don’t bring me your sacrifices. Don’t enter the Sanctuary. I don’t want
to see you at the Kotel. If you look at another woman, if you gaze
at another woman, I don’t want to see you—not at the Kotel, and not anywhere
else. I don’t want your offering or your sacrifice. And you say, “Why is
this? What have we done?” “And you say, “Why is this?” It is because Hashem
has been witness between you and the wife of your youth, against whom you
have dealt treacherously. Yet she is your companion, and the wife of your
covenant.” You betrayed her. A man has no better friend than his wife.
What does he need to know other women for? They should get engaged at sixteen
and a half, and married at seventeen. “And has He not ordained one flesh,
so that one should have a spiritual kin? What does that one flesh seek?
A G-dly seed. Therefore, take heed to your spirits, and let none deal treacherously
against the wife of his youth.”
Malachi lived at the beginning of the second Temple
period. It was then that everyone returned to Eretz Yisrael from Bavel.
The prophet was angry with them. He said, “You should know that none of
your prayers will be accepted, no sacrifice will be accepted, and no Torah
study will ascend if a man forgets about his wife for even a moment.” “For
to put away is hateful, says Hashem the G–d of Yisrael, and violence will
cover his garment, says the L–rd of hosts. Therefore, take heed to your
spirit, that you do not deal treacherously.” Violence! [Chamas in
Hebrew.] This is why Chamas [the Palestinian terrorist organization] is
ruling over us. If a man is violent or deceitful with his wife, then Chamas
rules over us.
This is why we learn about marital harmony from
the doves. A dove will die if its mate dies. It jumps into the sea or some
body of water right away and kills itself. “Who teaches us by the beasts
of the earth, and makes us wiser by the birds of the sky?” (Iyov
35:11). It is possible to learn from the beasts, and from the birds of
the sky. “’Who teaches us by the beasts?’ This is the mule. ‘And makes
us wiser by the birds of the sky?’ This is the rooster.” The Gemara is
missing something here. The Sages left something out—they left out that
one could learn faith from Barak. Faith from Barak! There never was a man
with such faith before. We have never seen anything like it. The world
has existed for 5761 years, and we have never seen a man of faith like
He says, “Don’t worry. Chamas will repent. He [Arafat]
will cancel everything as from tomorrow. I’m traveling to meet with
him tomorrow. I’ll give him everything except for my seat in the Knesset
and my villa.” Aside from his villa and his seat, he’ll give him everything.
The main thing is that there should be peace. There never was such a good
friend before; there never was such a sweet, dear man. He’s never seen
anyone like him before. The entire governmental cabinet says the same thing.
This is a cabinet? They appointed a state cabinet who decided not to do
anything at all. When the morning comes, they’ll say that they’re not going
to do anything at all. The Arabs can now shoot as much as they like, and
they won’t do anything about it.
So it’s possible to learn faith from Barak. Anyone
who is lacking faith can go learn from Barak. What kind of faith does he
have? Such faith! We are billions of light years behind him!
Rabbi Nachman teaches that we can only be victorious
over the gentile nations through the study of the Gemara. Every letter
learned of the holy Gemara creates angels. Every letter creates angels,
and these angels will go before us. “For He will give His angels charge
over you, to protect you in all your ways.” “They receive the power
from Edom that is needed to punish the wicked by the sword, with death.”
The moment that we will start to learn Gemara, the angels will go before
us. The truth is that it is impossible to do anything through human force.
Human power is not really power at all, and human intelligence is not really
intelligence. If, however, we will rely on the angels, if we will create
angels through the letters of the learning of Gemara, then these angels
will punish the wicked with the sword and with death. “They are created
in the aspect of, “Hashem gives the word; great is the company of those
who bear the tidings” (Tehillim 68:12).” From every utterance,
from every word, myriads upon myriads of angels are created. Gemara is
an acronym of the names of the angels Gavriel, Michael, Refael, and Uriel.
From every letter of Gemara, myriads of angels are created. For Gavriel,
Michael, Refael, and Uriel already exist. But we create myriads more, and
they join together with the camps of the others. There is Gavriel's camp,
and Michael's camp, Refael’s camp, and Uriel’s camp. Every single letter
of Gemara that is learned creates these myriads of angels. Now we are learning
Likutei Moharan with Sha’ar HaKavanos, and the Tikkunei Zohar with the
“From every single letter that we learn, myriad
upon myriad of angels are created. “Hashem gives the word; great is the
company of those who bear the tidings.” And we must learn for the sake
of heaven, so that the letters will be connected to Torah study which is
for the sake of heaven, which will then be connected to G–d’s Name. As
long as a person has G–d’s Name before his eyes, the letters that he speaks
in learning are connected with G–d’s Name. That is how myriad upon myriad
of angels are created from every letter and how they become a part of the
camps of Gavriel, Michael, Refael, Uriel, and Or Peniel. There are other
angels that are immortal, and the angels that we create can join with their
camps as well. They go and fight for us—they protect us. They make it possible
for a person to travel on a bus and have nothing happen to him. They make
it possible for him to travel in front of, or next to a bus, without anything
happening to him. He has nothing to fear.
The simplest solution today is to live in the Moslem
Quarter. There are no buses there. Anyone who wants to feel secure should
move to the Moslem Quarter! No bus can get in there [i.e. no bombs are
being set off in the Arab areas]. All the Jewish people should go to live
in the Moslem Quarter. We’ll build a few skyscrapers. It’s very simple.
I think that we should start signing people up after the lecture—all those
who want to move to the Moslem Quarter. There are no buses there; there’s
no problem. You can travel all the way up until Damascus Gate, but from
there you can’t go further. We’ll build a few skyscrapers for all of the
Jews, and that’s it. Everyone will pray in Shuvu Bonim from now on. This
yeshiva will move there, everything will move there. It’s the most secure!
Otherwise, you don’t know what will happen a second
from now. They’ve already gotten to [a bomb exploded in] Chadera, and tomorrow
they’ll get to Tel Aviv, Yerushalayim, and Netanya, G–d forbid, may Hashem
protect us. Who can protect us? Only the angels that are created by the
letters of the Gemara can protect us. The government already admits that
they can’t protect anyone. They’ve already announced, “It’s over.” They
want to let [the Arabs] win. What a partner! Why should we want to beat
such a good partner? It’s just like playing chess. A person who knows how
to play chess really well will win a few times. Then he decides that he’ll
let the other person win to give him some respect, so he makes a deliberate
mistake. That is what they’re doing now.
Only the angels that are created through learning
the letters of the Gemara can punish the wicked with the sword and with
death. We absolutely cannot beat them. We can only do it through the letters
of the holy Gemara. That is why we’ve said that this kollel was
opened so that the Gemara would be learned from eight in the morning until
four in the afternoon. One can also study Likutei Moharan, Likutei Halachos,
and say Likutei Tefillos during the time. There are lectures, and there
will be tests. Without learning Gemara, nothing will change. The study
of Gemara is like bread. A person eats bread and only afterward he eats
fruit and other things. First and foremost, he has to eat bread. Afterward,
it is possible to go out from four in the afternoon until ten at night,
six hours, to bring people back to Jewish observance. When you go, it is
forbidden to think about the money. You are going because the immediate
reason is the money, but it is only the immediate reason. You have to think
about how this will serve as an opportunity to bring the entire Jewish
people back to Torah observance.
Now, just about all of the Jewish people, 99.99%
want to return to Jewish observance. Aside from a handful of orthodox “believers”—I
don’t know what to call them—fanatics…I don’t know what else to call them.
There have never been such fanatics among the Jewish people. No matter
how much that they think that the Religious are fanatics, they don’t compare
with the fanaticism of the people who believe the nonsense that our “true
believers” in the “peace process” do. The Jewish people sees that it is
under the thumb of a few fanatics, a few “Diaspora Jews” who are terrified
of the gentile nations. They are the true “Diaspora Jews”—and the Jewish
people want to be free of them. They just don’t know how to get rid of
Now is really the time to go from house to house.
“Come, let’s learn Gemara.” It’s the time to study Pirkei Avos with people,
to teach them a chapter of Chumash with some of the commentaries. You can
give them an inspiring and encouraging cassette to listen to. People are
waiting to hear encouraging words right now. They see how lost they are.
The natural order of things is that, if they've gotten to Chadera, we’re
really finished. We’re lost. But we believe in that which transcends nature.
We believe that there will be miracles. We believe that Hashem is protecting
us, not Barak. Hashem is protecting us. If Barak is protecting us, then
woe to us! Now is the time to go throughout all of Tel Aviv, to bring all
of Tel Aviv back to Jewish observance. You should go out even more than
six hours a day. Now is such a time when you must go out for even eight
or ten hours a day. Now everyone opens his door.
They are going now to Gilo. During Sukkos, there
was a lecture where I said that we should go to Gilo. The people there
received us with open arms in every home. If you had gone there two weeks
earlier, they would have thrown you down the stairs. Since the shooting
began, though, they are looking for the biggest yarmulkes. They aren’t
interested in those bottle-cap-sized yarmulkes—they’re looking for yarmulkes
like their grandfathers had. Like their grandmothers had—as long as they
are as big as they can be. They’re better than helmets, better than concrete
barricades. A yarmulke is the best thing. Everyone believes now that the
yarmulkes can protect him, and that nothing else can—not helmets, not helicopters,
and not tanks! Nothing can assure a person of protection today.
A group from the yeshiva went to Gilo. They came
back and said, “What faith these people have! We need to learn about faith
from them now!” Last week, everyone was stretched out on the ground there.
They were firing on them, so the people of Gilo had to lay low on the ground.
They had to crawl on the floor.
When a man goes in the street, he needs to know
that he’s being shot at. It is forbidden to look at any strange woman.
You have a woman? Then marry her. You have a girlfriend? Then marry her.
What are you waiting for? What are you looking for? By sixteen and a half,
kids ought to get engaged. In this generation, they ought to get engaged
at sixteen and a half, and married at seventeen.
The angel of death is in the streets. The angel
of death is in the streets. It’s impossible to go out to the street today.
The explosions are products of this angel of death. If a person sees something
that is forbidden, then that is what produces the explosions. That is the
real explosion. They went out to fight against Midyan, and they threw soot
over the bodies. The ones who were the biggest Tzaddikim poured
soot on the bodies because they didn’t want to see anything [before taking
the women captive they covered them in soot so that they would not see
“If we will learn Gemara in holiness and purity,
then every letter of the Gemara will produce protecting angels. “Hashem
gives the word; great is the company of those who bear the tidings.” “For
He has commanded His angels to protect you in all your ways.” These
are the angels that are created by every letter of the Gemara. These angels
are created to the degree that a person feels freshness in his Torah study,
and a person feels this freshness in accordance with his personal sanctity.
We must learn Torah in holiness and purity. Hashem arranged things so that
you go from your home to the yeshiva. Unmarried young men are privileged
that their dormitory is close to the yeshiva. Or, perhaps, there are two
separate buildings in an enclosed compound. Or, perhaps, the same building
serves as a dormitory and a yeshiva. They only have to walk ten paces to
get from the dormitory to the yeshiva.
Afterward, after the wedding, everyone has his own
home. One man has a fifteen-minute walk; another has to walk half an hour
to yeshiva. Another man might have to even travel for an hour. That is
when the toughest battle really begins, for when a person closes his eyes,
he subdues all of the negativity that is in the streets. All of the negativity
that is in the streets is a product of the sin of the tree of knowledge.
All of this wantonness is a product of the sin of the tree of knowledge,
which is what produced all of these klippot. When a man walks through
the streets with his eyes closed, he burns up all of the negativity that
is out in the streets. When he goes out into the street, he is entering
a battle that is fiercer than the study of the Torah. A person should never
say, “What, am I a Tzaddik? How can I possibly guard my eyes?” No!
“Do not stray after your hearts and after your eyes” (Bamidbar 15:39).
The Rambam [Hilchos Teshuva] says that this is one of the twenty-four things
that keep a person from repenting, and if a person doesn’t repent… “Do
not stray after your hearts and after your eyes” is one of the twenty-four
things that block a person’s repentance. None of his repentance is accepted.
He simply thinks that there isn’t really anything wrong with straying after
his eyes. “So I went out in the street? What of it? What happened? Did
I do anything so terrible?”
He doesn’t know that every single glimpse is a grave
sin. It is a terrible, awful, sin. The Torah says this. We say this twice
a day when we recite the Shema. In a little while, we will say it
again. In another half-hour, we’ll already recite the Shema. Then
we will once again say, “Do not stray after your hearts and after your
eyes.” We announce this in every synagogue—the entire congregation cries
it aloud. Anyone who puts on Rabbeinu Tam tefillin says it three
times a day. Together with the bedtime Shema that’s four times a
day. We scream, “Do not stray after your hearts and after your eyes” four
times a day. It isn’t without reason! This verse wasn’t written in the
Torah for no reason! This is the most difficult verse of all the verses
in the Torah. This is the most difficult commandment to fulfill of all
of the commandments. Everything depends on this commandment! “Where is
the holiness (“kadeisha”)? She is in the eyes.” [This is an alternative
reading of the exchange in Bereishis 38:21.]
A person’s entire self, all of his success, depends
on this matter. Angels are only created if he learns in holiness and purity.
If, on the other hand, he comes to yeshiva and on the way he blemished
his eyes—he saw a thousand forbidden sights—then he has created millions
of demons, millions of evil spirits. With every forbidden sight, he creates
a million demons, and it is these demons that are fighting against us.
They aren’t Arabs—they’re demons that are fighting against us! They come
from the forbidden sights. All of this is a product of seeing that which
If one thinks that serving G-d only means in yeshiva
and that when he walks through the streets serving G-d doesn’t apply, then
he is lacking in faith. Hashem has to be included in our every movement;
Hashem is in the street just as He is in the yeshiva. The whole world is
filled with His glory. We have to purify the streets and sanctify them
by not looking. Travel with your eyes closed. Drive your car with your
eyes closed, and when you get to a stoplight, keep your eyes closed. Walk
through the street with your eyes closed. Go everywhere with your eyes
closed. If people don’t fulfill the command, “Do not stray after your hearts
and after your eyes,” then they are doing one of the twenty-four things
that the Rambam says blocks the path of a person’s repentance. And this
thing blocks a person’s repentance more than the other twenty-three, because
it is the kind of sin where a person may not even know that he has what
to repent about. A person gets so used to it—it happens every second—that
he doesn’t even know that it is something about which he has to repent.
He doesn’t know that the harder it is—that if he does indeed close his
eyes—then the holiness will rise higher and higher. It will save the Jewish
people. He won’t create any demons or evil spirits. It will then follow
that there won’t be anyone to kill Jews. There won’t be anyone to kill
our children and parents.
So many families were orphaned this week. One family
with six children, someone else left ten children. Children were orphaned!
Who is going to raise them? Who will protect them? Even when there are
two parents, it is so hard to protect children nowadays. How much more
so with only one! Who will protect these children? The children are even
more unfortunate. The parents will go to Gan Eden—when a person sanctifies
Hashem’s Name by being martyred, he ascends straight to Gan Eden—but what
will happen to the children? What will happen with the orphans?
Who kills them? I am the one who kills them! Because
I opened my eyes, I was the one who killed them. I am the murderer! I am
the murderer! I slaughtered all of these children, all of these mothers
and fathers. By opening my eyes, I caused a person to be killed! Every
time that a person opens his eyes and sees that which is forbidden, a person
This is what the Gemara in Makos 11 says.
A lion ravaged a person in an area that was three parsangs away from Rav
Yehoshua ben Levi’s town. Rabbi Yehoshua ben Levi was in Lod, and three
parsangs from there is about where Tel Aviv is. Kfar Shalem [where the
lesson was being given] is fifteen kilometers from Lod. So Rabbi Yehoshua
ben Levi was in Lod, and someone was killed in, let’s say, Kfar Shalem.
An Arab killed a man, a lion ravaged a man, and the Gemara says that Eliyahu
the prophet didn’t come to visit Rabbi Yehoshua ben Levi for three whole
days. Rabbi Yehoshua ben Levi usually experienced a revelation of Eliyahu
the prophet every day, but after a man was killed three parsangs away from
Lod, Eliyahu stopped coming to him.
When a Jew is killed, all of the G–dly awareness
goes into hiding. A person loses all of his G–dly understanding. All G–dly
awareness is hidden! Sometimes a person loses all of his G–dly awareness
because a Jew has been killed! He just can’t learn anymore, because his
G–dly awareness is gone. It’s because I am guilty of this Jew’s death,
because I didn’t guard my eyes. That is why this Jew was killed. I created
the terrorists, the terrorists that killed a Jew.
Because a Jew was ravaged by a lion three parsangs
away from Lod, Eliyahu the prophet didn’t come to Rabbi Yehoshua ben Levi
for three full days. We learn from this that every Tzaddik—everyone
who learns Gemara—is really responsible for the whole country! It isn’t
Barak who is responsible. Barak isn’t at all at fault. He really isn’t
at fault. He goes according to his understanding, but it does not really
make any difference. It doesn’t really matter what he does. The ones who
are responsible are the ones who study Torah. The ones who pray are responsible
for everything that happens in the country. Their every thought can potentially
save the whole situation. Every time that they close their eyes, they destroy
another million terrorists. Every time a person closes his eyes, he destroys
another million terrorists. Each time a person closes his eyes, he destroys
millions of terrorists, millions of murderers—millions of murderers! A
man has to know that his main task is when he goes out in the street. This
is where his main task lies. If a person really believed this completely,
that his study of the Torah in yeshiva is only a preparation for going
out in the street…The street is the place where all the klippot
are found; all of the filth is in the street. Yet one act of closing one’s
eyes can finish it all. If a person closes his eyes when he walks in the
street, if he does not look, then he burns up all of the klippot
on the way. Then everyone will repent instead of having all of these tragedies
happen, G–d forbid.
The moment that a person closes his eyes, the klippot
lose their nourishment. Then the wantonness, all of the spirits of impurity
that wander around the street, lose their source of nourishment. They derive
their sustenance from our looking at them. Our looking at them nourishes
them, which is where they get their vitality. Then they can live another
day, another year, and another ten years. When we close our eyes, they
lose their vitality, and they die immediately. Either they die, or they
repent, or something else happens to them, G–d forbid, until they do repent.
A person ought to know that the key to solving the
problem of the security situation here in the country is only to be found
among us—it is in our hands. We have to close our eyes at any price. You
go to people’s homes to influence them, to collect money, then close your
eyes. If you knock on the door and a person isn’t dressed properly, then
you say, “Just one minute. Go get dressed, and we will come in another
five minutes. We’ll wait. We can’t come in to your home like this. We want
to come in.” People are waiting for men with peyos to come and speak
with them in their homes.
On Pesach, they went to Gush Katif. We didn’t know
then what was going to happen. They got to some settlement of Meretz and
went from house to house. They argued and had an impact; they convinced
people, and people ultimately signed standing bank orders for donations.
At the end of the day, a car came to pick them up. Children ran out of
about ten different homes after them and cried, “You weren’t in our house!
We are waiting for you. Why didn’t you come to us? Why should we lose out?
Why should we be any different than anyone else on the moshav?” The children
ran! Children of Meretz who were completely secular, wearing only undershirts
and barefoot, ran after them shouting, “Why don’t you also come to us?”
Stolin [one of the students] was in the Galil, on
a moshav of people who were living according to some Far Eastern
culture, and they said to him, “Now you come? You should have come twenty–five
years ago!” They didn’t let him leave. Everyone came, and everyone literally
wept at his lecture.
The Jewish nation wants to repent. The Jewish people
want the Torah. The Jewish people and the Torah are one interconnected
unit. There just happen to be a few crazy fanatics that decided to substitute
the Torah with Arafat—with Pharaoh—the one who wants to behead us all.
[Arafat, Pharaoh, and “Oref” (decapitate) are formed from the same
3 base letters, Ayin, Peh and Resh.] And they believe
in him with such spiritual attachment, with such faith—if only they believed
in Hashem the way they believe in Arafat! Hashem should only have mercy,
how far they’ve gone.
People see this and they go crazy. The Jewish people
see that they are lost, to where they have come. The truth is that we aren’t
lost. We have Hashem. But the Jewish people wants to see now those men
with the peyos, with the beards, who walk around with the Likutei
Moharan in their hands. They want people like that to knock on their doors,
to come and tell them that there is a G–d in the world, that there is nothing
When people walk in the street and guard their eyes,
when they guard their eyes, properly, then they destroy all of the klippot
in the world. They destroy all of the klippot in the world and don’t
leave a single one, not a single one. All those who go in the streets and
pass close to the klippot must know that not looking at them causes
these klippot to lose their vitality. Then they will either die
or some tragedy will befall them, G–d forbid, or, they will truly repent.
Rabbi Nachman says, “For then, I will convert the peoples to a purer
language” (Zefania 3:9). Praying with proper concentration, says
the Rebbe, can bring the entire world back to Hashem. It can be done with
concentrated prayer alone, says the Rebbe in Likutei Moharan I:62.
With concentrated prayer alone, we could bring the entire world back to
Hashem. If we say each word letter by letter, word by word, then every
letter draws all of the vitality right out of the other side. They [the
politicians] derive their vitality from the Arabs—they haven’t got the
Torah. Today we have “Rabin’s legacy.” They shouted, “What will happen
to the legacy? What will happen to the legacy?” Dear G–d, two buses exploded.
They want the legacy, Rabin’s legacy. So they were privileged to receive
it. Thank G–d, Rabin’s legacy goes on. Buses blow up, heaven help us. Jews
are killed, and who knows how long this legacy will keep on going. They
left us a legacy! A wonderful legacy! And they believe in this legacy—they
believe that it will bring peace. They believe that this is the path to
peace. They believe this with every fiber of their beings.
Recently there was a demonstration in Rabin Square—I
don’t know how many people were there. Some say one hundred thousand, some
fifty thousand—if you believe the reports. People come and believe and
demonstrate that this is the only way. The way to peace is that many buses
should explode, and peace will come in the end. And they believe this absolutely.
If only they had such faith in our Torah, the way that they believe that
exploding buses are the path to peace. What have people come to? When a
person doesn’t believe in the Torah, he believes in every kind of nonsense.
The Rebbe says that when we pray word by word, then
it becomes possible to explain things to them. As it stands now, it is
impossible to explain anything to them. Go and start reasoning with them.
It is impossible to get into debates and to convince them. The Rebbe says
that this can only be successful through praying with proper concentration.
The Rebbe says that every single letter is like a magnet, and that it draws
the pus right out. It’s as if a person is filled with pus from top to toe.
There are those that are convinced believers in
Arafat. Such a person isn’t even a Jew. They are simply convinced believers
in Arafat. They only believe in Arafat, Arafat, Arafat. “Tomorrow he’ll
get wise. Tomorrow we’ll meet with him. We’ll sit down at the negotiating
table with him. Tomorrow, we’ll give him half of Eretz Yisrael, three quarters
of Eretz Yisrael.” Everyone will give everything but his own house, and
that will be it.
They believe this with every fiber of their being,
and they convince one another of its truth. They work on convincing one
another. If only we could become as convinced of the true faith in Hashem’s
existence the way that they convince themselves of this falsehood. How
do we do this? People are filled with pus from top to toe—the putrescence
is devouring them—and it has to be drawn out. The pus needs to be drawn
out. How do we do this? With the letters of the Torah and with the letters
of the prayers! They will take the heresies out of them; they will remove
all of the nonsense from their heads.
“To make faith whole and draw close those who
are distant, we need the letters of holy speech. When the letters of speech
will be purified, then speech itself is transformed and it goes and gathers
up the holy sparks that are among the klippot. Then the klippot
are left without any animating force within them (Likutei Moharan
I, 62:4).” If we pray with the proper concentration, “Then I will convert
all of the peoples to a purer language.” With every letter, more nonsense
will be drawn out of them. Every letter is a powerful magnet that works
on the entire world, on all of the heretics in the world, on all of the
fanatics in the world who believe fanatically in their nonsense, that Arafat
will bring them peace. They believe in this, and they repeat it over and
over again, and speak about it twenty-four hours a day on the radio. Tomorrow,
everything will be fine. It’s just a flight of fancy; he just happened
to take LSD or something, I don’t know what. It will wear off in another
minute and everything will be fine.
How do we bring them out of this nonsense? How do
we get them out of it? A billion convincing arguments won’t help now! Only
the letters of the prayers will help! The letters of the prayers have the
power. Every letter that we pray with proper focus, slowly, with a melody,
with fear of heaven, with attachment to G–d, every letter then has the
power to draw out this pus, this venom that is seething inside of them!
Every letter has infinite magnetic force to draw all of the nonsense out
of every person in the world—even from all of the non-Jews! From all of
the non-Jews! The entire world is set against us today, all of the nations.
One could finish all this in a single hour, like Bibi [Netanyahu]. Why
were things quiet when Bibi was in power? It’s because Bibi said to Arafat
when he met with him, “If you do anything at all, I’m going to invade your
territory. It’s simple. If you do even the smallest thing.” He blew up.
“I’m going into Gaza. You won’t have anything left. I don’t care about
America or Russia. I’m not scared of anyone.” It was quiet when Bibi was
This one is leading us on the path to destruction!
According to the natural order of things, he is bringing all of us to our
doom! It just happens that we know that there is a G-d in the world. So
how do we extricate even him from this nonsense, so that even he, too,
will repent? If we pray with the proper concentration, then he will repent;
all of this nonsense will also leave his head. The Rebbe says that if we
pray with the proper concentration, word by word, letter by letter, then
all of the world will repent. Clinton will repent—everyone—just like Nero
the Roman emperor converted. He repented, and Rabbi Meir was one of his
The emperor Nero converted! He set fire to Rome!
Anyone who studied history knows that he set fire to Rome. Jewish historians
explain that he set fire to Rome when he converted. The secular historians
don’t know why he set fire to Rome, but it is written in the annals of
history that he, did, indeed set fire to Rome. Every child learns this.
I don’t know if they still learn this, for today they’ve taken everything
out of the history books. They even wrote Ben Gurion out of history. Today,
they only show how the Arabs get beaten. Today, all of the ninth grade
classes in high school learn only one thing: that there is a political
party called Meretz, and that Jews beat Arabs. They learn that the
Jews are a nation of murderers, and that the Arabs are a good people. They
never murdered and they never conquered. They never conquered North Africa;
they never crossed the straits of Gibraltar. Gibraltar must be the name
of some Jewish general that crossed the straits of Gibraltar in 711 CE.
Some Arab general named Gibraltar crossed the straits. “It must have been
some Jewish general.”
They are going to overturn all of history now. There
was a lot of noise in the Knesset—they don’t even write about Ben Gurion
any more. There isn’t anything. There is only Yosi Sarid and Tommy Lapid,
and that’s all. They took everything out of the curriculum, and replaced
it with the two of them. That’s it. What have we come to?
The emperor Nero burned Rome to the ground; he set
fire to the city! Anyone who learned history knows that. Tzvi Wolf was
the head of the seminary in Bnei Brak after his brother. He says that it
appears as though Nero repented. The Gemara says that he converted, so
it seems as though, at the moment that he decided to convert, he set fire
to the city and disappeared that way. He simply made a huge pyre out of
the entire city, and all of the citizens had to evacuate. Afterward, he
disappeared from view. No one knows what happened. They say that he committed
suicide. The Gemara in Gittin says that he converted. It’s understandable,
then, that since he converted, he decided to set fire to Rome.
In just a little while, Clinton will convert and
set fire to all of New York. He will set it all aflame. It will happen
because there are Tzaddikim who will pray with proper concentration.
That is what made the emperor Nero convert, and that is what allowed him
to have a descendant like Rabbi Meir. It is possible for even an emperor
like Nero to convert. Nevuzaradan converted! Many great people converted
and became Jews. Antoninus! The Gemara in Avodah Zara relates that Antoninus
would lie down before Rebbe. The Roman Caesar made a tunnel that connected
his house with Rebbe’s house. They just discovered this tunnel and the
army sealed it off so that people shouldn’t use it. They discovered this
tunnel. It is a gigantic tunnel that runs between Tiberius and Tzippori.
It is large enough to accommodate a horse, and with the rider holding a
spear he would not reach the roof.
The Gemara in Avodah Zara tells us the story of
Antoninus Caesar who ruled over hundreds of countries. His rule stretched
all the way to England. Julius Caesar conquered England afterward. Either
afterward or at the same time, he conquered England as well. They ruled
from England nearly all the way to India. Antoninus received the entire
empire as an inheritance, and he made a tunnel from his house to the house
of Rebbe. Pompeii conquered England. Afterward, Antoninus inherited
the empire, and he made the tunnel. The Gemara in Avodah Zara 10b
says that Antoninus made a tunnel that ran from his house until Rebbe’s
house. Every day, he would go through the tunnel to learn Torah, and it
was forbidden that anyone should be in Rebbe’s room when he came, so that
no one would tell the tale. Antoninus would cook for Rebbe, would feed
him and give him to drink. He would pour Rebbe’s drinks for him. Antoninus
would make Rebbe’s bed, because they were alone. When Rebbe was ready to
sleep—they slept on high beds in those days—Antoninus would lie down on
the ground and say, “Step up on me. I want you to step on me. Step on me!”
Rebbe would say, “I can’t. You are the emperor of the world. One must show
respect to royalty. There are limits.” Antoninus would say, “If only I
could be laid beneath you in the next world.” Perhaps in the merit of my
letting you use me as a footstool in this world, I will be privileged to
be the dust beneath your feet in the World to Come.” Rebbe said, “Yes,
you will come to the World to Come.”
He made a tunnel, and it was a secret. It was forbidden
for anyone to know that he would go to Rebbe. So we see that Antoninus
Caesar became a Jew. Antoninus Caesar! He was the most famous Caesar. After
Julius, Pompeii, and Octavian—Antoninus was the most famous. He, himself,
converted! Emperors converted! How can it be?
Rabbi Nachman says that when we pray with the proper
concentration, letter by letter, and word by word, then the speech itself
goes and gathers up the holy sparks that are scattered among the klippot.
Then, the klippot are left without any animating spirit. The gentile
nations who derive their spiritual sustenance from the klippot see
that they have no vitality, so they toss away their false faiths and remove
all of the life-force that was left in the klippot. “On that day,
a man will cast away his idols of silver and his idols of gold” (Yeshayahu
2:20). They will throw away the silver and the gold. “And they will cling
to the faith of Yisrael” (Likutei Moharan I, 62:4). This is an aspect
of, “I will then covert the peoples to a purer language.” The moment that
we pray with a purer language, then all of the nations will lose their
sparks of impurity. Everything will be expelled, just like pus is lanced
from the body. They too will merit having pure blood and holy thoughts.
All negativity comes from the fact the blood is not pure. “I will then
convert the people to a purer language,” meaning, the speech that is clarified
out from among them then turns itself toward the nations to gather up from
them the remainders of the holy sparks. Then the verse will be fulfilled,
“That they may all call in the name of Hashem.” They will all attach themselves
to the faith of Yisrael.
To come to this, however—the Rebbe says that to
attain this level of speech, a person needs first to dance very much, to
rejoice a great deal. He has to be incredibly happy. As the Rebbe says,
when you want to be victorious over the enemy, it can only happen through
dancing and hand clapping. No other advice will help here, only dancing
and hand clapping. The Rebbe says (Likutei Moharan I:10) that when
there are heavenly judgments against the Jewish people, we have to dance
a great deal and clap our hands a lot. Thank G–d, we were already privileged
to dance here for twenty minutes before we started. The dancing and hand
clapping will sweeten the judgments.
Hashem wants all of the nations to repent, not only
the Jewish people. He wants all of the gentile nations. “All creatures
of flesh will call in Your Name, all the wicked of the earth will turn
to You. All those who dwell on earth will recognize and know...” They will
recognize and know that there is a G–d who is the authority and who rules.
As it is written in the Zohar, “When Yisro came and said, ‘Now I know that
Hashem is greater than any other god,’ His Name was glorified and uplifted.”
The Rebbe says in Likutei Moharan I:14 that Hashem’s Name was glorified
and uplifted, ascending to the heights.
Hashem’s glory will be manifest when all of Tel
Aviv repents. The light will come out of Kfar Shalem. Kfar Shalem is the
burning coal that will set all of Tel Aviv aflame. All of Tel Aviv will
become like a burning pyre, a pyre of faith, a pyre of Torah. It will become
a fire of Torah. Everyone in Kfar Shalem should go now throughout all of
Tel Aviv. As of tomorrow, they should begin to go throughout all of Tel
Aviv, from house to house. Everyone will receive you now with open arms.
Everyone sees where they are taking us. Everyone sees where they are leading
us now: to Auschwitz! To the crematoria! Where are they taking us? People
see this now with their own eyes.
We know that we have Hashem. We only have words
of faith, that there is Hashem. There is nothing to worry about. There
is nothing to fear. We have Hashem. “Some trust in chariots, and some in
horses, but we will make mention of the Name of Hashem, our G–d” (Tehillim
20:8). The entire world is with them. Barak is with them—everyone is with
them. All of the Left is with them. Half of the Jewish people are convinced
that we have to go with the Arabs, to vote for the Arabs. We give them
a billion and a half dollars. We give them water, and we give them electricity.
We give them everything. Arafat brings in weapons on his plane and everyone
knows it. He brings in anti-tank missiles. They already have anti-tank
missiles. They already have it all. Arafat flies three times a day, bringing
the most advanced weaponry in his plane, and everyone knows it. That is
why we have to learn about Rabin’s legacy. Nothing like this has ever happened
in the history of the world! That a nation is giving guns to its enemy!
When there is no faith, there is nothing! We have
come to such fanaticism, such foolishness. We haven’t got faith in Hashem
the way that they have faith in the Arabs. Planes, weapons, artillery,
it cannot be understood by any mind in the world. So what do we do? The
Rebbe says, [we must fight them] with dancing and hand clapping. We need
to dance very much now. We need to sing, to go to the fields, to get up
for chatzos—to dance and sing in the fields until we remove this
foolishness from their hearts. The only way that we can remove this foolishness
from them is with dancing and hand clapping.
The Rebbe says this in Likutei Moharan I:80:
“It is known that peace is a great thing.” People want peace, and there
is no vessel that holds blessing except for peace. Peace brings two opposites
together. “He makes peace on high.” One angel is of fire and the other
is of water. “Everything came to be by His word.” We make the blessing,
“Everything came to be by His word,” over water. This is because the word
of Hashem is made of fire and water, and so this word produces steam, which
is water. From this act of speech, Hashem created the heavens. “By the
word of Hashem were the heavens made, and all of the host of them by the
breath of His mouth” (Tehillim 33:6). The heavens are made of fire
and water. The water came to be through the word of Hashem. “Everything
came to be by His word.” This is spoken about in the work Raziel HaMalach.
“Everything came to be by His word.”
“And Yosef brought their evil report” (Bereishis
37:2). They are two opposites. Water extinguishes fire, but Hashem makes
peace between them. “And Yosef” joins two opposites together, the Chassadim
and the Gevurot. That is why the verse says of Yosef, “And Yosef
brought their evil report.” This is the aspect of Gevurot, for it
is the left hand that drives away. “I seek my brothers” (Bereishis
37:16). We need to be this way now. “I seek my brothers.” We need to go
now throughout all of Tel Aviv screaming, “I seek my brothers!” just like
Yosef did. “My brothers, my brothers! I seek my brothers!” This is the
aspect of Chassadim, of the right hand that draws close. We have
to go only with the right, with the right hand that draws close, to bring
the entire world back in repentance. Right now, all of Tel Aviv wants to
return to Jewish observance. They don’t know what the next moment will
bring. In a little while, buses will be exploding in Dizengoff Square.
They’ve already reached Chadera, so what is the big deal about getting
to Dizengoff? No problem. There is no protection today. Finished. Today
there is no more protection. They don’t check vehicles—nothing. A truck
bomb could be traveling, and no one checks it. A truck full of explosives
can becoming to blow up all of Tel Aviv, G-d forbid, and no-one even checks
it. They say that it is for the sake of the peace! What wouldn’t you do
for peace? They’ll even convince you that it’s worth it, for the sake of
the peace! Ultimately, there will be peace. After there won’t be a single
Jew left, there will certainly be peace.
Here you have car bombs riding alongside buses.
They detonate them with a transmitter. They stand a few hundred meters
away with the transmitter, and a bus passes—the number seven bus passes—and…finished!
They’re talking now about a secular revolution. Now, all of the secularists
are experiencing a mental revolution. Just like they called it, a “secular
revolution.” That’s exactly what’s going on. All of the secularists are
now going through a mental revolution.
Now is the time for “I seek my brothers.” Now is
the time for “I seek my brothers.” We have to go out day and night throughout
all of Tel Aviv, throughout the entire country day and night, to bring
the entire Jewish people back to Jewish observance. The Jewish people are
on the verge of repentance.
“I seek my brothers,” is the aspect of Chassadim,
for the right hand draws close. The verse says, “And Yosef was the governor”
(Bereishis 42:6). This is the aspect of Gevurot. “And it
was he that gave sustenance to all the peoples of the land,” for Yosef
brought all of the brothers to repentance. “This is the aspect of Chassadim.
The verse says of him, ‘And they cried before him, “Avreich”’ (Bereishis
41:43). Rashi comments, ‘father (“Av”) in wisdom, young (“rach”)
in years.’” Every single person, without exception, even if he is young,
is obligated to go from house to house while guarding his eyes. If he sees
that people are not dressed properly, then he waits two minutes until they
get dressed and tell him that it’s all right to enter. “I got dressed.
You can come inside now.”
This is “mochin di’gadlus” (expanded spiritual
consciousness). You have to go out with an expanded spiritual consciousness;
you have to bring the Jewish people back to the Torah with mochin di’gadlus.
This sanctifies Hashem’s Name. It sanctifies Hashem’s Name to bring the
entire Jewish people back to Torah observance right now. This will continue
for at least nine months. Now is the time to bring the entire Jewish people
back to Torah. Sanctifying Hashem’s Name is also an aspect of Chassadim.
These nine months are like a pregnancy. The Jewish people are about to
Likutei Moharan I:80 continues: “For, at
first, he is inflamed with the fires of love. This is the aspect of Chassadim.
Afterward, he overcomes his natural inclination and sacrifices his life
to die and sanctify Hashem’s Name. That is the aspect of Gevurot.
This is the aspect of peace, of Yosef. This is why even the sinners among
the Jewish people were able to arouse their souls to die and sanctify Hashem’s
Name.” Even the biggest sinners! Right now, even the biggest sinners want
to repent. They are already on the verge of repentance. If we’ll only start
to go from house to house, “even the sinners among the Jewish people were
able to arouse their souls to die and sanctify Hashem’s Name. For the Jewish
people arose first in His thoughts.” The Jewish people arose first in Hashem’s
thoughts; the Jewish people are higher than all of the worlds. Every Jew
is ready to go and sanctify Hashem’s Name. The Jewish people arose first
in His thoughts. Every single Jew, even the sinners among the Jewish people,
for they are also called Yisrael. They still haven’t become Christians
or Moslems. They are still called Jews, and they want to repent.
“And Hashem has great pleasure from him. As the
verse says, ‘Yisrael, I am glorified in you’ (Yeshayahu 49). And
when they want to sever him from this aspect of Yisrael, which is related
to the letter vav, as, is known—it is impossible to draw him closer
without the second vav, which is the aspect of Yosef—then, immediately,
this aspect of willingness to sacrifice his life to sanctify Hashem’s Name
is awakened within him.” For every Jew, even the sinners among the Jewish
people, as long as they are still called Jews—for they are known as “Jewish
sinners” as in, “He may have sinned, but he is still a Jew” —even the Jew
that has sinned the most, that has transgressed every sin in the world,
billions of sins, will repent.
Even Uri Zohar, who was the lowest of the low, repented.
He is already a Rebbe now. Around the year 5740, he returned to Jewish
observance. Anyone who knows Uri Zohar, what he was once…If he could repent,
then Barak and Lapid and Sarid can all repent too. They haven’t even gotten
to the place where he was. They can all repent.
We are speaking now about sanctifying Hashem’s Name, for, the truth
is, that the five people who were killed this week, who died to sanctify
Hashem’s Name, parallel the five books of the Torah. They exactly correspond
to the five books of the Torah. They merited rising to the highest levels.
Now, they are within Hashem’s own inner precinct in heaven. They are inscribed
on Hashem’s mantle, and Hashem will go with them to take vengeance on the
gentile nations. “Who is this that comes from Edom with crimsoned garments…Why
is Your apparel red?” (Yeshayahu 63:1-2). Hashem will come with
a red garment, which will be inscribed with all of the likenesses; all
of the likenesses will be inscribed on that garment with rivers of blood.
When Hashem comes to do battle with the gentile nations, rivers of blood
will start to flow. The earth will spit forth its blood; it will not cover
up the blood of those who were murdered. There will be rivers of blood,
a sea of blood, that will reach until the throne of glory. All of the gentile
nations will drown in this blood, in all of the Jewish blood that they
spilled. It will all rise and bubble over, just like Zechariah’s blood
rose up and bubbled on the Temple floor until it inspired Nevuzaradan himself
Those who die to sanctify Hashem’s Name are the
highest souls; there is nothing higher than they are. Those who were privileged
to die and sanctify Hashem’s Name have the highest souls of all. This is
what is written in the Sha’ar HaKavanos about martyrdom.
We’ll read here a story told by Rav Zeev (Velvel)
Cheshin. “I saw a man who had returned to Jewish observance; he was an
officer in the army who had repented completely.” Anyone who knew Rav Velvel
Cheshin, anyone who was privileged to know him, knows that he was a true
one of the thirty-six Tzaddikim of the generation. Anyone who was
privileged to know him knows that he brought tens of thousands of people
back to Judaism: officers, scientists…He had an incredible power of influence
over people, of a kind that is not to be found in this generation. Officers,
the highly educated—anyone who so much as saw him repented. People repented
just from seeing him. All they had to do was cross his threshold, and they
would repent straight away.
“I saw an officer who had returned to Jewish observance,
and he would get up for chatzos every night. He would recite all
of Tehillim by the morning; he would spend all day in Torah study
and prayer. He said every single blessing with proper concentration, with
the utmost deliberateness, slowly.” Why? Every Jew has a lofty soul, but
the ba’alei teshuva have the loftiest souls of all. This is why
they were thrown into the deepest depths of the klippot. The loftier
a person’s soul is, the deeper down into the klippot he gets tossed,
as was with David HaMelech. “I found David, My servant” (Tehillim
89:21). “Where have I found him? In Sodom.” David came out of that which
happened in Sodom, from the incident with Tamar. Melech HaMoshiach emerged
from all kinds of strange deeds. The loftier the soul, the deeper it is
thrown into the klippot. You see this with all of the ba’alei
teshuva. When they repent, you see it in their prayers, in their faith,
in their attachment to Hashem. You see it in their joy and their dancing.
Rav Velvel Cheshin says that this is the proof that
teshuva have the loftiest souls in the world. The minute that they
hear a Torah teaching, the minute that they see the glowing face of a Tzaddik,
they are aroused to repent. Their whole problem was that, all along, they
were stuck all by themselves. They never had the opportunity to see a Tzaddik.
Barak has never seen a Tzaddik in his life. He will repent the second
that he sees a Tzaddik—that second. “His arrow will go forth like
the lightning (‘barak’)” (Zechariah 9:14). The ninety-eight
[tza”ch, which has the same letters as arrow “cheitz”] curses
will transform into ninety-eight blessings. They will transform into a
pure (“tzach”) and shining light.
A teaching of the Vilna Gaon’s is told over in the
work, Mayim Adirim. The Gaon speaks about the ninety-eight curses that
we read in Parshas Ki Savo. He says that all of the tragedies in
our history always begin before Rosh Hashanah. For instance, the Second
World War began on the seventeenth of Elul. It says there that people don’t
understand why it was on the seventeenth of Elul. Yet it is written in
the Eitz Chayim, in the name of the Rasha”sh, that the true date of the
Creation was the seventeenth of Elul. That is the date when Melech HaMoshiach
is supposed to arrive. The Eitz Chayim says, “See the introduction of the
Rav Sar Shalom to the Rosh Hashanah Siddur. It is the seventeenth day of
The Second World War broke out on the seventeenth
of Elul. It was the Friday before Parshas Ki Savo, the parsha
that includes the ninety-eight curses. All of them were fulfilled—may they
not happen to us—during the five and a half years that lasted from the
seventeenth of Elul until the twenty-sixth of Iyar. It dragged on for almost
another year, and hundreds of thousands more Jews died. And it all started
exactly on the seventeenth of Elul.
Why did it begin on the seventeenth of Elul? It
is brought down in the name of the Rasha”sh that the seventeenth of Elul
is the date on which Hashem began to create the Universe. It was then that
the “three first ones” [upper three sefirot] of BaN emanated
forth. This was on Shabbos. When Hashem went to create the Universe, the
seventeenth of Elul was the Shabbos day. Afterward, from Sunday until the
following Shabbos—meaning, until the twenty–fourth of Elul which was the
following Shabbos, the eve of Sunday that Hashem said, “Let there be light”
—Hashem said, “Let there be light,” and then the seven “kings” of BaN
(that later shattered) emanated forth. All of the world’s wars are products
of the seven primordial kings. “And these are the kings that reigned in
the land of Edom, before there reigned any king over the children of Yisrael:
Bela the son of Be’or, Yovav the son of Zerach, Chusham of the land of
the Temani, Hadad the son of Bedad who smote Midyan in the field of Mo’av,
Samla of Masreka, Shaul of Rechovot by the river, Ba’al Chanan the son
of Achbor, and Hadar reigned in his place” (Bereishis 36:32-39).
Hadar is Melech HaMoshiach; he is David HaMelech, and he is Rabbeinu HaKadosh,
who will bring the redemption to the Jewish people.
These verses contain all of
the secrets of all of the holocausts that have happened. The two World
Wars are alluded to there, along with the Intifada, and that which is going
on now—it’s all hinted at there. 5761 is the year that the Vilna Gaon says
that we begin to count. The Gaon of Vilna says that people make a mistake
when they count from the molad [new moon] of BaHaRaD. The
of BaHaRaD is the molad of Tohu, which is the second
day of Creation. That is called the fifth hour plus two hundred and four
[parts]: the year of Tohu. Now, the molad will be on Sunday
at two o’clock in the afternoon, plus twenty–four minutes, plus six chalakim.
That is when we subtract twenty-one minutes from the Cairo horizon. That
is when the molad will be, and then it will be possible to bring
about a great deal of salvation. Everyone should see to it that he says
the three chapters of Tehillim that we’ve instructed everyone to
say [Chapters 80, 83 and 84] during the time of the molad. By saying
those three chapter of Tehillim exactly at the time of the molad
from 2:20 PM to 2:30 PM, it could sweeten so many harsh judgments. We have
a tradition that what you say at the time of the molad can sweeten
the entire coming month. The exact time begins at 2:24pm plus six chalakim.
Previously, though, the molad was in BaHaRaD.
This was the second day during the fifth hour, when Hashem said, “Let there
be a firmament separating between the waters.” It was two hundred and four
into the year of Tohu. People always start counting from the molad
of BaHaRaD, from when the molad was in BaHaRaD, in
That was during the second day, five hours and two hundred and four chalakim
into the second day. But the Gaon of Vilna says that this is an error.
You have to count from when Adam was created, for the creation of Adam
is the determining factor. Adam was created on the sixth day that is called
the second year—the second year was the true first year. [Whenever a particular
year is referred to in the holy books, it also includes the following year,
for the world was created on the 25 Elul, therefore the first year of creation
only lasted five days. Adam was created on Rosh Hashanah, which was therefore
already into the second year, and so on.] That is why everything that was
said about the year 5760 is true of 5761. That is why, as the Imrei Aharon
of Rav Aharon Roth says in his commentary on Parshas Chayei Sarah,
that there are rivers of blood, oceans of blood. All of the blood of all
of the billions of Jews that were killed from the time that Pharaoh began
to slaughter one hundred and fifty children in the morning and another
one hundred and fifty in the evening—the blood that flowed when he had
them put the children into the walls they were building in Egypt—have formed
rivers of blood which flowed throughout the entire period of the Judges
and throughout the entire period of the Kings. Rivers of Jewish blood flowed
during the first and second Temple periods.
They discovered ancient Roman writings that described
the slaughter of the Jews of Alexandria, Egypt. There were more than twice
as many Jews living in Alexandria—several times as many Jews living there—than
there were in Israel. Their blood flowed like a river all the way to Kifus,
as it says in Midrash Eichah. Recently, they found ancient Roman writings
that say that the waters were red, and that they traveled all the way to
Cyprus, Kifus, and they could see that the waters were red with
the blood of the slaughtered Jews. Millions of Jews were killed in Egypt
alone. And from the killings in Beitar, a river of their blood flowed for
forty miles until the Mediterranean. It flowed powerfully enough to toss
up stones the size of forty se’ah. Such a river of blood! It flowed
forty miles until it emptied into the Mediterranean. When they slaughtered
the Jews of Alexandria, Egypt, their blood flowed all the way to Cyprus!
All of this blood will one day rise and bubble up until it reaches
the throne of glory. All of the globe will be filled with the blood of
the Jews, because the blood was never absorbed into the earth. It still
boils in the depths of the earth. The blood was never absorbed! The blood
is still boiling! Every Jew that has been killed as a martyr, his blood
churns twenty-four hours a day! This is the cause of all of the earthquakes
that have been going on. The globe is trembling. Every two months, you
hear about another city that’s been wiped out, another city, and another
city. This is caused by all of the Jewish blood that is bubbling in the
depths of the earth—in the depths of the earth!
“The earth will give up its blood” (Yeshayahu
26:21). All of the Jewish blood that has been spilled will come forth like
a great and terrible sea. This is what Rav Aharon Roth says. He was the
first Rebbe of Toldos Aharon. He was an incredible Tzaddik; he was
completely on fire for Hashem. He reveals to us that we will soon see that
in a little while the blood will come out—a sea of blood is waiting to
come forth. All of the blood that was spilled during the holocaust and
throughout all of the generations is ready to come forth and froth over
and flood the entire globe. All of the gentile nations will drown in this
blood—all those who spilled Jewish blood will drown in this blood. It will
be a great and terrible sea of Jewish blood. This blood will bubble up
and rise until the throne of glory, and then Yitzchak Avinu will awaken.
That is why Sarah wanted Yitzchak to be born [completely pure]. She wanted
him to come from two stones—she wanted Yitzchak to come from the boulders
[i.e. that he should be conceived without the slightest hint of desire.]
“Look to the rock from whence you are hewn, and to the hole of the pit
from which you were dug out” (Yeshayahu 51:1). For everything is
in the merit of Yitzchak—the entire redemption is in Yitzchak’s merit.
Yitzchak is Gevurot.
When a person goes out into the street, he has to
do it with a great deal of gevurah, with strength. Every holy spark
cries out, every holy spark weeps, “Brother! Don’t look at me.” The spark
is crying out, “Brother, don’t look! Don’t defile me. Don’t defile me by
looking at the forbidden.” The spark cries out, “I’ve already been here
for five thousand, seven hundred and sixty-one years, in this corner. No
every passed here. You are passing on this street, in this alleyway. Don’t
look!” “Do me a favor! If you look, you’ll be covering me over with thousands
more veils and coverings. It’s as though you’ll be throwing mountains of
dirt and mountains of sand over me.” The spark cries out, “I can’t move
from this place, I’ve been here for five thousand, seven hundred and sixty-one
years! For all this time, they’ve been smothering me with sand and rocks
and all kinds of klippot, with all kinds of impurity. By closing
your eyes when you pass, you can remove all of these mountains of sand,
all of the veils, right off of me! You can remove all of the impurity that’s
been sitting on me. Just make sure that you don’t look, and it will all
go up in smoke!” This holy spark cries. “I will rise now, and go about
the city in the streets, and in the broad ways I will see him whom my soul
loves” (Shir HaShirim 3:2). What is this that my soul loves? It
is the Divine sparks that are found in the city streets and in the broad
ways. It is these sparks that cry out.
When you go out in the street, it is a harder work
than studying Torah or praying. When you go out in the streets, it is harder
than sitting in the yeshiva learning Torah. Here is where the main work
is; here is where the true work is. Go out in the street with your eyes
closed, and salvation will immediately come to the Jewish people. They
won’t create terrorists or murderers anymore. [Say to yourself] for every
bus that blows up, “I am the one who blew it up. I am the one who is making
the trouble; I sent the terrorists, because I created them with my forbidden
gazing and my forbidden thoughts.”
[Someone interrupted the Rav to tell him that a
Sefer Torah had been written to raise up the soul of one of the Jews that
had been killed as a martyr. The Rav then answered:] Kiddush Hashem. Kiddush
Hashem. The person who has been killed to sanctify Hashem’s Name is the
highest of all. We will read now from Sha’ar HaKavanos about dying as a
martyr, about the holy mystical intention of martyrdom. We will read now
from Sha’ar HaKavanos. All of our Divine service is honoring those who
sacrifice their lives to sanctify Hashem’s Name. It is all about honoring
those who sacrifice their lives to sanctify Hashem’s Name.
The Sha’ar HaKavanos (Nefilas Apayim, drush
5) says that there are two places where we have to particularly focus on
martyrdom: during the “Nefilas Apayim” prayer, and when we recite
the “Shema.” [From here until the end of the lesson all the Kabbala
that the Rav brings is a direct quote from this teaching.] We can prevent
all of the killings if we recite the “Shema” in the morning and
in the evening as if we ourselves are being taken out to be killed as martyrs.
Then, there is the “Nefilas Apayim” in the morning and afternoon
prayers. We have to really fall and be willing to sacrifice our lives.
“To You, Hashem, I bear my soul” (Tehillim 25:1). If we will recite
these prayers with a true spirit of martyrdom, then we will truly
be able to save the entire Jewish people from all of the killings.
This is what is written with regards to a person’s
sacrificing his own life for Hashem. During the prayers, there are two
types of martyrdom, one in the recitation of the “Shema,” and the
other during “Nefilas Apayim.” The matter can be explained this
way. There are two types of unification in Atzilus: the unification
of Chochmah and Binah, and the unification of Tiferes
and Malchus. Both of them can only be achieved if there is a rising
of “feminine waters” so that the “masculine waters” can be received. The
feminine waters within Malchus are the souls of the Tzaddikim—those
who sacrifice their lives to sanctify Hashem’s Name by being killed as
martyrs. The soldier that was killed recently, the woman who was killed
in Chadera, and the man that was killed in Givat Olga are by now in Gan
Eden. They are already with Hashem; they’ve been transformed into angels,
to fiery angels. Hashem will avenge their blood. They protect us now; they
go before us, and they are the souls of the Tzaddikim. When a person
sacrifices himself to die, as he leaves the world and attaches his soul
above, he embodies the mystery of the well. “And they will make a well
of living waters.” These souls become a well of living waters; they become
Miriam’s well. Then the masculine waters come from Tiferes. This
is the holy unification, and this is the secret of, “To You, Hashem, I
bear my soul.”
People used to say this verse during “Nefilas
Apayim,” and people still do it today, to raise their souls up above
and to make a well of flowing waters, waters that flow from below and waters
that flow from above. The waters that flow from above are the masculine
waters and the delicate feminine waters of Binah. The waters that
flow from below are the souls of the Tzaddikim. They are the Tzaddikim
that sacrifice their lives to sanctify Hashem’s Name. These are the five
who were killed this week. They are the angels, the fiery angels that are
now within Hashem’s inner precinct in heaven, and they protect us. They
give up their lives to sanctify Hashem’s Name. This is Binah, which
is called, “The great and holy Name.” “And what will You do for Your great
Name?” (Yehoshua 7:9). Sanctifying Hashem’s Name is the rising up
from below to above, which is an aspect of the mystery of Kiddush,
which is Chochmah. But those who give themselves up as martyrs,
those who gave up their lives this week as martyrs, they are part of the
mystery of Malchus, which is the place of death as well as Kiddush
Hashem in the upper world.
This is what the verse says: “For we were killed
over You all the day” (Tehillim 44:23). “Over You,” literally, we
were killed, for the martyrs are above Malchus, and they rise higher
and higher. They are in the upper Gan Eden, and they are together with
Hashem in the very same inner precinct. They are learning Torah right now
from the mouth of Hashem, even if they never were privileged to study Torah
during their own lifetimes. They are now learning Torah from the mouth
of Hashem. These five martyrs are now learning Torah with Hashem.
Regarding one who gives up his life, the verse says,
“To You, Hashem, I bear my soul.” “To You,” for they are below, in Malchus.
This is the Kabbalistic meaning of the Sages’ statement, “Even if He takes
your soul.” Who? He! Who is He? Atika. Just as the verse says, “But
he, the Levi, shall do the service” (Bamidbar 18:23), meaning Binah,
the rising to Binah. [Binah is aligned with the left side,
the side of Levi.] Malchus ascends to Binah. By sanctifying
Hashem’s name, those souls of the Tzaddikim rise to Binah
and ascend within her to the level of supernal thought.
This is the inner meaning of that which Hashem said to Moshe Rabbeinu,
“Be silent. So it has arisen in My thought.” Moshe had asked, “This is
the Torah, and this is its reward?” He saw Rabbi Akiva’s flesh being combed
with iron rakes. “This is Torah, and this is its reward?” “Be silent! You
don’t know what levels he will attain, because you, yourself, will be manifest
within Rabbi Akiva when he is martyred.” It is written in the Biur HaLikutim,
Torah 27, that Rabbi Akiva was a reincarnation of Moshe Rabbeinu himself.
“Your soul will descend back into the lower world and you will merit to
sanctify Hashem’s Name with the iron combs. You will be the one to cry
out, ‘Hear oh Israel, Hashem our G–d, Hashem is one!’”
Know that the complete unification is constant,
and it is the aspect of “pure marble stones.” Rabbi Akiva said to his students,
“When you reach the pure marble stones, don’t say ‘Water, water!’” The
above and the yud below and the vav, which is in the middle,
are an aspect of the supernal knowledge, and this expresses the unification
of Chochmah and Binah. The lower unification is part
of the mystery of yud–alef–hei–dalet–vav–nun–hei–yud.
There is the yud at the beginning that implies masculine waters
and the yud at the end that implies feminine waters. The six
letters between them allude to Tiferes. The upper unification also
has another aspect, called an incomplete unification. It, however, is constant
and is expressed in the Kabbalistic Name yud–alef–hei–hei–vav–yud–hei–hei.
There is a yud at the beginning and a hei at the end, and
this alludes to the Divine Name “Y–aH”. The yud at the beginning
represents the masculine waters, and the hei at the end represents
the feminine waters, yet they don’t have the power to rise from below to
above into Binah. Binah is the “mother of children.” Binah
parallels “the joyful mother of children, Halleluyah” (Tehillim
Malchus is the mother of the souls of the
they are called “the children of Binah” [from the liturgical poem, “Ma’oz
Tzur,” of Chanukah]. They are the dalet vav [the letter hei
is made up of two letters, a dalet and a vav] which expresses
the secret of the hei. They are the feminine waters, and they are
and Malchus. The children of Malchus are the souls of the
they are the feminine waters. This is the secret of the
is drawn down from
Yesod, which represents the
comes from the Tzaddik!
Each and every soul is comprised of ten levels.
That is why there is a yud [gematria ten] at the end. The
feminine waters of Binah never stop, for Binah’s children,
and Malchus, are always with her. This is why the upper unification
is constant; it doesn’t stop. Yet, it is only when the souls of the Tzaddikim
who give up their lives to sanctify Hashem’s Name ascend that this upper
unification is complete and ideal. Through these souls, Tiferes
and Malchus give off an amazing light, and the strength of that
light influences the quality of the upper unification, making it truly
complete and ideal. Then the children inherit two hidden crowns, and bring
light to the King’s face, as is discussed in the Idra Zuta.
Then a river flows out of Eden to water the garden.
“Eden” refers to Chochmah and “to water the garden” refers
to Tiferes. The river is Binah. “And from there,” meaning,
from Binah, “it split and became four headwaters.” Zeir Anpin
then gets four mochin, and they are the four compartments of the
head tefillin, as is discussed in the Idra Zuta. “And from there
it split,” because they separate between Rachamim and Din,
which isn’t the case in the upper world where all is one, as is discussed
in the Zohar, Parshas Chayei Sarah.
All of this could be prevented. All of the killing
could be prevented, if a person would cry “Shema Yisrael” with power
and the proper concentration. In a little while, it will be time for Ma’ariv.
We will scream “Shema Yisrael” with all our strength to save the
Jewish people from all of the killing. The moment that a person sacrifices
his life to sanctify Hashem’s Name when he recites the Shema, then
the ten martyrs of the kingdom are not necessary. Just now, we had five
martyrs of the kingdom.
The unification is incomplete for the purpose of
pouring down limitless blessing on the children, Tiferes and Malchus.
It is only allows through the minimal amount of blessing, just enough to
give them life and allow them to hold their own. Then the mother is called,
“The one who abandoned the children,” as is known.
Until the time of the ten martyrs, Tiferes
and Malchus gave off their own light, and that was sufficient. As
long as the Temple still stood, Tiferes and Malchus were
connected and could raise up feminine waters to Binah from below
to above with just a little help from the Tzaddikim who would recite
the Shema with complete self-sacrifice. While the Temple was still
built, it was enough to cry out, “Hashem our G-d, Hashem is one,” but after
it was destroyed, we already have to follow the path of actual martyrdom.
During the time of the ten martyrs, there was no
one who would recite the Shema and achieve a unification. The word
“Shema” is written with a large letter ayin [gematria
seventy], which alludes to the fact that all of the seventy nations of
the world will ultimately repent. During the time of the ten martyrs, the
sun and moon were darkened because of the sins of the generation. No one
was left who had the strength to focus properly when reciting the Shema.
They didn’t have the strength to raise up the feminine waters, so then
the ten martyrs were actually killed. Then their souls shone into Tiferes
and Malchus and provided the necessary power to raise up the feminine
waters, so that they could receive the masculine waters that come from
is called “thought.” That is why Hashem said, “So did it arise in thought.”
About these Tzaddikim who are killed to sanctify Hashem’s Name,
the verse says, “So did it first arise in thought.” They arose in thought.
They arose first in thought.
This is the meaning of the verse, “From the dead,
by Your hand, Hashem, from the dead whose portion in life is of the world”
(Tehillim 17:14). The verse mentions two types of death. One, to
sacrifice his life for the sake of Malchus, is called “the hand
of Hashem.” The other refers to sacrificing one’s life to sanctify Hashem’s
Name. That is the meaning of “the dead whose portion...” The “portion”
(cheled) refers to the supernal mother (Binah), which is
hidden and secreted away like a weasel (chuldah) that burrows and
is not revealed, like Chuldah, the prophetess. “Their portion is in life”
means that they ascend to supernal life.
So too, the Sages (Tanna Di’Vei Eliyahu Rabbah,
chapter 9) said of Devorah the prophetess, “I call heaven and earth as
my witness, whether man or woman, whether Jew or gentile, anyone can become
worthy of receiving the Holy Spirit!” Also a gentile can become worthy
of receiving the Holy Spirit. “Their portion is in life,” means they ascend
to supernal life, for the life of the king is Binah. “Your treasure,”
refers to the mystery of, “There is a path which no bird of prey knows”
(Iyov 28:7). It is a path that is constricted, hidden, and secreted
away. Then, “They will be satisfied with children,” Tiferes and
“Who leave their abundance to their babes” refers to Netzach, Hod,
and Yesod, or to the souls of the Tzaddikim who come from
and Malchus and are their children.
The upper unification is constant; it is in the
aspect of yud–alef–hei–hei–vav–yud–hei–hei.
The yud at the beginning represents Chochmah, the hei
at the end is the dalet vav, [as previously explained, the letter
is made up of the letters dalet and vav. Those two letters
together spell out the word “du.” “Du” in Aramit means “twice.”
This refers to the] two faces, the two children, just as there will be
through the souls of the Tzaddikim who sacrifice their lives to
sanctify Hashem’s Name. Everything—all of the rectifications—is now accomplished
through those who are killed as martyrs. They protect us. The rectifications
are only accomplished through them.
Then it will be in the aspect of alef. The
at the front represents masculine waters; the yud at the end represents
the feminine waters that come from the souls of the
sacrifice their lives to sanctify Hashem’s Name. Everything is accomplished
by those who were killed this week as martyrs, the incredible
who were killed as martyrs this week. The six (vavim) in the middle
represent the supernal knowledge.
Little children had to have their legs amputated.
What has become of us? What has become of us? They are making a free-for-all
of us! A free-for-all! A free-for-all! They think that this is a chessboard.
Another soldier went down. They relate to us as if we were pawns on a chessboard,
as if we were pieces on a checkerboard.
The supernal knowledge. The Divine Name that joins
the upper unification is yud–alef–hei–hei–vav–yud–hei–hei.
It is the Divine Name BaN written out with yudim. That is
their inner soul, for the name YHVH written out with yudim
expresses internality, which is called “Mazla.” Their joining together
is contingent on Mazla. The Divine Name that joins the lower unification
is the Divine Name BaN written out with alephs, which comes
out to be MaH (45). That is the mystery of sound, speech, and thought,
and it is like the branches of the tree, as is discussed in the Tikkunei
Now, the upper unification when it joins together
and forms the letters yud–alef–hei–hei–vav–yud–hei–hei,
the first letters of each grouping spell out the Name, EHYeH. We
have to say the opposite here, the exact opposite: alef–yud–hei–hei–yud–vav–hei–hei.
Then the first letters of each grouping spell out the Name EHYeH.
The final letters spell YHVH. It comes out that Binah has
overpowered Chochmah. The reason for this is because their unification
is the Name of Hashem written out with yudim, the hei being
above the yud. The feminine (hei) is above the masculine
(yud), as is discussed in the Tikkunei Zohar. That is why the Name
overpowers the Name YHVH, the feminine overcomes the masculine,
overcomes Chochmah, and she rises to become “a crown to her husband”
(Mishlei 12:4). For the woman is much higher than the man, and she
merits to be a crown to her husband.
Rav Pinchas Koretzer said that the women are closer
to Hashem than the men are, and that is why they wear more clothing, more
garments. Clothing represents the outer encircling spiritual lights (makifim),
for woman has nine times the power of speech that man has. They just did
a study in Britain that shows that women have nine times the power of speech
that men have. Her voice has more tone variability than a man’s does. The
man can’t speak; he wants to speak. The woman has a higher voice. The man
has to work internally, on a deep level of cognition. Her work is in the
area of speech. Hashem gave women a greater power of speech than he did
to men. She can raise everything up higher. A three-year-old girl has twice
the vocabulary of a three-year-old boy. Hashem gave this power of speech
to woman so that she would pray, recite Tehillim, and go to the
Kotel. That is why she has the power of speech.
Rabbi Nachman says that when a man gets married,
he receives the ten measures of speech from his wife. Hashem didn’t give
the power of speech to woman so that she would use it to speak nonsense.
He created her with such a faculty of speech, such a power of prayer, to
praise…Hashem gave her such incredible abilities that a man doesn’t have,
so that she would be able to sweeten all the judgments. That is why Devorah
was able to sweeten all of the judgments that had been on the Jewish people
“in times of tumultuous strife in Yisrael” (Shoftim 5:2).
They just did a study and saw that she has nine
times the power of speech. They now see that which the Sages saw thousands
of years ago. They did studies recently and saw that women have incredible
powers of speech, persuasion and clarification. Her speech has more variability
of tone. If a man wants to raise his voice, if he wants to speak at a higher
tone, he just chokes up—he can’t do it. He has to speak more quietly, in
a more inner-directed way, more deeply.
This is the inner meaning of the verse, “A woman
of valor is the crown of her husband.” Hashem gave women the power of speech,
the power of prayer, the power to say Tehillim. She can sweeten
judgments endlessly, endlessly. She can cancel the harsh decrees that can
affect the Jewish people. Now is the time when the decrees need to be cancelled.
This will last for nine months—we really are lost. What will be here? What
will be here? Jews are getting killed every day. What will be here? They
can’t see that Jews are getting killed every day? True, they are dying
as martyrs; they are going straight to Gan Eden. But we want them to stay
here and live among us! We want them to stay alive!
The truth is that those who give up their lives
to sanctify Hashem’s Name are the ones who are protecting us—they are the
ones who are guarding us. We are living by virtue of their merit. And it
is the women, in particular, who can mitigate everything, for they were
given nine times the power of speech that men were given. They can pray
nine times as much as a man. They can say Tehillim nine times as
much as a man. This is the meaning of the hei over the yud.
The feminine over the masculine. That is why the Name EHYeH overcomes
the Name YHVH. Feminine over masculine, Binah over Chochmah.
She rises to be the crown of her supernal husband. The explanation of the
matter is that Chochmah is hidden from the eyes of all. Chochmah
is hidden from the eyes of all living things! Chochmah is something
which is completely hidden.
The woman possesses three hundred and seventy myriad
spiritual lights, but the man has only one hundred and fifty myriad. All
of the revelation of the spectrum of holiness is within Malchus.
That is why Chochmah—and the man is Chochmah—is something
which is completely hidden. Chochmah is hidden from the eyes of
every living thing, and it has no ability to receive the downward flow
of abundance, even from Mazla, unless Chochmah first bestows
abundance upon Binah. The revelation of this bestowal only begins
to be revealed within Binah. Binah then bestows from the
abundance that Chochmah showered upon her, through the light of
that is enclothed within her. That is why Binah takes precedence
so that the sweet children can receive this flow from her. That is why
she is the called the mother of children, the mother of Shlomo. This is
why she raises the child—she is the mother of Shlomo.
Moreover, this flow of abundance that descends originates within Chochmah
because judgments are awakened within the side of Binah. That is
why the Name BaN that alludes to Chochmah is, ultimately,
closer to the children, so that they can receive the abundance of Rachamim
from the Chochmah that is within Binah, and not the Dinim
that are aligned with the essence of Binah itself. For the Dinim
(judgments) come from Binah.
The supernal feminine principle is the source of
all abundance. The Arizal says this about the supernal feminine principle
in Sha’ar HaKavanos. From this supernal feminine principle, the woman who
is the crown of her husband comes all of the abundance to the generation.
This is what happened when Devorah the prophetess lived. The verse in Shoftim,
“In times of tumultuous strife in Yisrael,” can also be read, “When the
wanton sins of Yisrael were paid back.” She bestowed all of the abundance;
all of their sins were paid back. She, with her prayers, achieved forgiveness
for all of their sins. She aroused all of the people to pray and sing to
Hashem. “Devorah sang...” She began to sing, so naturally all of their
sins were forgiven. Through song, through making melody, all sin is forgiven.
We are about to bring a new Sefer Torah in, we will sing and make music,
and all of our sins will be forgiven.
Therefore, “And Devorah sang…” (Shoftim 5:1,
and see Rashi on 6:1). “In times of tumultuous strife”—“when the wanton
sins were paid back.” All of the sins were transformed into merits. The
more a person has sinned, the more brokenhearted and contrite he becomes.
Then he repents from the depths of his heart, and then he is more able
to receive knowledge of Hashem. That is why her letters (the feminine)
precede the letters of the supernal masculine principle. Within her letters,
the masculine precede—for the yud and the alef come before
the two feminine hei’s. So too, within the masculine combination
of letters, the yud and vav come before the two hei’s.
That is why she “births” a male first. This is Tiferes, the “firstborn
son.” Then she “births” the daughter, Malchus. And also the abundance
descends, and she derives sustenance from it. This is the secret of the
which is above the vav, for the vav represents the “firstborn
son,” the one who is revealed first. It is only afterward that she is revealed
from within the chest, as is mentioned in the Idra Zuta. That is where
the root of Malchus is, within the chest, from behind. It comes
out that the supernal unification is for the purpose of the groom and the
bride, for the main thing is the groom and the bride. Moshe is epitome
of the groom, and the Torah is the epitome of the bride.
We are now about to bring in a new Sefer Torah.
This is part of the mystery of the groom and the bride, for Moshe is the
true groom, and the bride is the holy Torah. The Megaleh Amukos
(ofan 99), reveals that Moshe is the groom. The verse says, “Moshe
finished (“kallas”) to hint to us that the Torah is the bride (“kallah.”)
“And he goes out from his bridal canopy like a groom” (Tehillim
19:6) alludes to Moshe.
There are high heavens that are called, “Shechakim.”
The gematria of Shechakim is equal to the word “chassan”
(groom). The words for high heavens and groom have the same numerical value
(458). The groom is in the high heavens. That is why all of the sins are
forgiven, because there are four hundred and fifty-eight encampments of
angels there. There are thousands of myriads of encampments of angels.
Hashem rejoices with the groom, the groom is in the high heavens.
Right now, we have a lot of weddings coming up in
the month of Kislev. There are a lot of weddings right now. At every wedding,
we are actually marrying the holy Torah. At every wedding, you can actually
hear the Ten Commandments. You can hear the Ten Commandments at each and
every wedding. You can hear the sounds of the giving of the Torah. This
is the secret of the groom and the bride. That is why the bride buys a
for the groom. For the women have to give the Gevurot, “Ascribe
(give strength) to Elokim; His majesty is over Yisrael and His strength
is in the clouds” (Tehillim 68:35). Through the
the Gevurot which are represented by the techeiles—you need
a string of techeiles, for the techeiles is the Gevurot…Then
he gives double the Gevurot back to her.
“Give strength to Elokim” —the groom is called
“Elokim ”— and “strength and power to the people” (Tehillim
68:36) —the bride is called “the people.” The flow of abundance comes from
the supernal masculine principle down to the groom, and the female derives
her sustenance from him. The lower unification, which is for the purpose
of the lower souls, has the souls of the masculine and the feminine coming
out together. It is only afterward that they separate, each one to their
own way below. After that, they go back into obscurity.
After the Adam HaRishon’s sin, all of them went
into hiding. If Adam hadn’t sinned, they would have been born together.
Just like the doves. After the sin, they became hidden. Therefore, in the
unification of Tiferes and Malchus, which is expressed in
the Divine permutation of yud–alef–hei–dalet–vav–nun–hei–yud, they
are entwined with one another. The masculine letters are interspersed with
the feminine letters. Then they are called, “one flesh,” and it is then
that they give birth to souls that are like them. If the man is a Tzaddik,
and the woman is a Tzaddekes, then they can bring Melech HaMoshiach.
Then there is one unification, a yud above and a yud below,
and that is part of the mystery of the “kisses” that are hidden in the
The Tzaddikim who sacrifice their lives to
sanctify Hashem’s Name ascend until Malchus, and they are the feminine
waters of Malchus. They continue to rise until Binah, and
when they rise until Binah, “‘Who is this who rises?’ (Shir HaShirim
8:5)—Who is this rising with her?” “This,” meaning Malchus, will
rise until Binah, and then the redemption will come. The moment
that Malchus reaches Binah, the redemption will come. Melech
HaMoshiach will immediately be revealed. The killing will stop, for then
her feminine waters rise until the level of thought. The feminine waters
and the masculine waters are related to the esoteric concept of the letter
which equals twenty, ten that rise from below to above, and ten that descend
from above to below.
This is the meaning of the pure marble stones. and
this is the lower unification that is expressed in the Divine permutation
It is related to the esoteric concept of the “bent over” letter chaf,
and the upper unification [alef] which is related to the simple
Two “kapayim,” two hands.
That is why Hashem said to Moshe Rabbeinu regarding
Rabbi Akiva, “So it did arise.” [“So” is the translation of the word “kach”—the
two letter chafs.] What does “So it did arise,” mean? Hashem was
really telling him, a bent over chaf and a simple chaf—the
two forms of the letter chaf. One is masculine and the other is
feminine. The simple chaf parallels the supernal mother (Binah).
This is the inner meaning of that which was said of Rabbi Akiva. “He entered
in peace and came out in peace,” two levels of peace—above and below.
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