A Lecture of Rabbi Eliezer Berland, shlit"a, given in Kfar 
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 to despair!
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 this before.
    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 Sifsei Chachamim.
    “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 them.
    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 them (Sifri).]
    “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 is forbidden.
    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 is killed!
    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 to fear.
    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 in office.
    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 descendents.
    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 repent.
    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 to repent.
    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 Tzaddik, 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 ba’alei 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 Elul.” 
    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 molad 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 chalakim [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 chalakim into the year of Tohu. People always start counting from the molad of BaHaRaD, from when the molad was in BaHaRaD, in Tohu. 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 Tzaddik 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 yud 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 yudalefheidaletvavnunheiyud. 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 yudalefheiheivavyudheihei. 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 113:9).
    Malchus is the mother of the souls of the Tzaddikim; 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 Tiferes and Malchus. The children of Malchus are the souls of the Tzaddikim; they are the feminine waters. This is the secret of the yud, which is drawn down from Yesod, which represents the Tzaddik. Everything 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, Tiferes 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 Chochmah. Chochmah 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 Malchus. “Who leave their abundance to their babes” refers to Netzach, Hod, and Yesod, or to the souls of the Tzaddikim who come from Tiferes and Malchus and are their children.
    The upper unification is constant; it is in the aspect of yudalefheiheivavyudheihei. The yud at the beginning represents Chochmah, the hei at the end is the dalet vav, [as previously explained, the letter hei 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 yud at the front represents masculine waters; the yud at the end represents the feminine waters that come from the souls of the Tzaddikim who sacrifice their lives to sanctify Hashem’s Name. Everything is accomplished by those who were killed this week as martyrs, the incredible Tzaddikim 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 yudalefheiheivavyudheihei. 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 together, yudalefheidaletvavnunheiyud, 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 Zohar.
    Now, the upper unification when it joins together and forms the letters yudalefheiheivavyudheihei, the first letters of each grouping spell out the Name, EHYeH. We have to say the opposite here, the exact opposite: alefyudheiheiyudvavheihei. 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 EHYeH overpowers the Name YHVH, the feminine overcomes the masculine, Binah 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 Chochmah 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 hei 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 tallis 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 tallis, through 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 upper world.
    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 chaf, 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 yud–alef–hei–dalet–vav–nun–hei–yud. It is related to the esoteric concept of the “bent over” letter chaf, and the upper unification [alef] which is  related to the simple chaf. 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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Home Lessons given by  the Rav HaRav Levi Itzchak Bender, zt"l.