25 January 2015

Every Israelite is a "Jew"

5 Shevat 5775
Shavua Tov

Why are the Jewish people called "Yehudim"? 
by Rabbi Yosef Mizrachi

When our matriarch Leah gave birth to her fourth child she called him "Yehuda" to give thanks to the Almighty that He had given her more than her share. Jacob had 4 wives and there was a prophecy that he would have 12 sons - so Leah gave thanks that the Almighty gave her more than her share (4 sons and not just 3 sons). Likewise, the Jewish people are grateful to the Almighty for giving us abundant blessings.
One has a choice in life to choose his attitude. How we view events depends on our past experiences and how we have trained ourselves to view what happens to us. One can see the glass half full or half empty - and that does not have to depend on whether one is pouring the water or drinking the water! Some people might even look at the glass as being too big for the amount of water...
The Torah strongly emphasizes the character trait of gratitude both in the examples of our forefathers and in the commandments set forth for us to fulfill. When the Jews crossed the Yam Suf (the Sea of Reeds often mistakenly called the Red Sea) the first thing they did was to sing a song of thanks to the Almighty for saving them from the Egyptians. Farmers are instructed to bring up to Jerusalem the first fruits that their trees produce (when they would spot the buds they would tie a ribbon around the branch to remember which one). (For more examples, please ... read the Torah!)
The Sages of the Talmud set forth a practical daily program - our own personal training program - to develop the character trait of gratitude. The first words we utter in the morning are the "Modeh Ani":
"I give thanks before You, ever living and eternal King, that You have returned to me my soul in compassion. Great is Your faithfulness."
Three times a day - the morning, the afternoon, the night - a Jew stops his activity to focus on the Almighty to give thanks and to make requests. Three times a day we train on bringing a spiritual element into how to view life.
In the morning prayer service we start out with a series of blessings thanking the Almighty for: our eyes, that we can see, that we can move our bodies, that we have clothes and shoes, that we have another opportunity to do the Almighty's will and fulfil His commandments to perfect ourselves and His world.
In Pirkei Avos (Ethics of the Fathers) 4:1, Ben Zoma asks, "Who is the rich person?" and he answers, "One who is happy in his portion." If you want to be happy in your portion then you have to focus on your portion. Make a list of all that you have to be grateful for: that you can breathe, that you can see, that you can hear, that you can think. Constantly review and add to the list. And thank the Almighty for what you have.
I have a friend who has a serious life threatening medical situation. Any moment he could die (then again, any moment ANY of us could die!). When I ask him, "How are you?" He always replies with a happy laugh, "It's a great day to be alive! Every day you look at the grass from the top down is a great day!"
Life is filled with difficulties, but it is also filled with joys. If we focus that each second is good then we have minutes of good seconds. And if we focus on each minute being good we have hours of good minutes. And if we focus on the good hours we have days of good hours - and eventually we have a great life!
When I visited the Holocaust Memorial in Washington, D.C. I was most moved by an audio testimony. A man spoke: "One day I saw my friend Chaim praying. It was too late for the morning service and too early for the afternoon service. I asked him, 'Chaim, what are you praying?' He responded, 'I am thanking God.' I asked him, 'Chaim, look around you, you're in a death camp, people are being tortured and dying. What do you possibly have to thank God for?' Replies Chaim, 'I am thanking God I am one of us and not one of them.' "
It's your choice and in your power how you view life.

22 January 2015

Parshat Bo - 5775

3 Shevat 5775
Erev Shabbat Kodesh

Arguing Against Redemption, Then and Now
by Daniel Pinner

“The Children of Israel’s habitation of Egypt, which they dwelt in Egypt, was four hundred and thirty years. And it happened at the end of four hundred and thirty years, on that very day, all the Legions of Hashem went out from the land of Egypt” (Exodus 12:40-41).

The most obvious problem with this is that the Children of Israel were definitely not in Egypt for 430 years!

G-d had promised Abraham: “Know for a surety that your seed will be strangers in a land not theirs, and they will serve them, and they will oppress them for four hundred years” (Genesis 15:13). These “four hundred years” began with the birth of Isaac: though Isaac was born and lived his entire life in Canaan, he was already “a stranger in a land not his”, because though the Land had already been promised to Abraham’s descendents, they had not yet actually taken possession of it. As proof of this, when Abraham (who described himself as “an alien and a sojourner” – Genesis 23:4) wanted a plot of land to bury his wife Sarah, he had to buy it from the Hittite (Genesis 23:9-20).

The Targum Yonatan renders Exodus 12:40: “The days that the Children of Israel dwelt in Egypt were thirty Shmitta-year cycles, which equal 210 years; and a total of 430 years passed from when Hashem had spoken to Abraham, from the time He had spoken to him on the 15th of Nisan in [the Covenant] between the Parts, until the day that they left Egypt”.

The result is that even though the Jews had known ever since that they were doomed to 400 years of exile and slavery, in the event the oppression lasted far less than four centuries. We were in Canaan for the first 190 years of that 400-year period, and in Egypt for a total of 210 years; the slavery only began after the last of Jacob’s sons died – that is, when Levi died in the year 2331, ninety-three years after the descent to Egypt (following Seder Olam Zuta, Chapter 4 and Midrash Rabbeinu Bechayye, Exodus 1:6); and the hideously harsh oppression began when Miriam was born, eighty-six years before the redemption (Shir ha-Shirim Rabbah 2:1 [11] and Yalkut Shimoni, Song of Songs 986).

And so, when Moshe announced to the Hebrews that the redemption was at hand, “they said to him: Moshe Rabbeinu [our Master], how can we be redeemed? Did G-d not tell Abraham that ‘they will serve them, and they will oppress them for four hundred years’ (Genesis 15:13)?! And we have only been here for two hundred and ten years!” (Shir ha-Shirim Rabbah 2:1 [8]).

Moshe’s response was simple: “Since He delights in your redemption, He does not look at your calculations, but ‘skips over the mountains’ (Song of Songs 2:8), and the ‘mountains’ here are the calculations of when the end time will come; so you will be redeemed in this month” (Shir ha-Shirim Rabbah ibid.).

We had been in Egypt for 210 years, and G-d had started the 400-year countdown 190 years before Jacob and his ten sons went down to Egypt.

This Midrash teaches us a simple yet crucial lesson: it is not for us to decide when G-d sends His nation’s redemption. When Moshe came to redeem Israel, it was not the secularists of his day who rejected the redemption – it was the tzaddikim, the most devout and pious of Jews, the Satmar Hassidim and the Neturei Kharta of that generation, who gave halakhic arguments for staying in Egyptian exile and rejecting the return to Zion: the time has not yet come, and it is forbidden for us to hasten the redemption ahead of its time!

But G-d punished these devout heretics and pious sinners in Egypt harshly: “Why did G-d bring the Plague of Darkness?... Because there were sinners among the Israelites who had Egyptian patrons; they had wealth and honour, and did not want to leave Egypt. G-d said: If I smite them publicly and they die, then the Egyptians will say: Just as the Plagues came upon us, they also came upon them. Therefore, He brought the three-day darkness upon the Egyptians, so that the Jews could bury their dead without their enemies seeing” (Sh’mot Rabbah 14:3).

Thus when the Torah tells us that the Children of Israel left Egypt “armed” (Exodus 13:18), the Midrash homiletically relates the word chamushim (armed) to the word chamesh (five) – that is, only one Jew in five left Egypt alive, the other four-fifths having died in the Plague of Darkness (Mekhilta de-Rabbi Yishma’el, Pis’cha 13; Tanhuma, Beshallach 1; Yalkut Shimoni, Bo 208 et al).

Jews living in slavery in Egypt, finding halakhic arguments for staying in exile, enjoying their crumbs of prestige, preferring the known hardships of exile to the as-yet-unseen glories of redemption…how depressingly familiar all of this sounds to us today…

This is the paradigm for every return to Israel.

A year and four months after the Exodus came the sin of the spies who incited the entire nation to reject the Land of Israel. The punishment that G-d decreed upon the nation was an extra generation of exile in the Sinai Desert: “As the number of days that you spied out the Land, forty days – a day for a year, a day for a year – you will bear your iniquities for forty years” (Numbers 14:34).

It may have seemed from this that we would be condemned to wander in the desert for an extra forty years – but no: the forty-year countdown was retroactively backdated to have begun from the day of the Exodus, not the day of the sin.

And more than this, we were in the Sinai Desert for less than forty years: the Exodus occurred on the 15th of Nisan, and Joshua led us across the River Jordan into the Land of Israel just under forty years later on the 10th of Nisan (Joshua 4:19), five days before the 40-year punishment should have finished.

It is quite easy to imagine that day, as Joshua began to lead the nation across the River Jordan, some of the tzaddikim began protesting: Joshua, Joshua, the time to enter the Land of Israel has not come yet! There are another five days still to go! We are obligated to stay here in exile! You are rebelling against G-d by trying to hasten the redemption…

Fast-forward 835 years. King Yehoyakim (Jehoiakim) has been on the throne of Judea for four years, and 800 km (500 miles) to the east Nebuchadnezzar has just ascended to the throne of Babylon. The Middle East is in turmoil, with Babylon (Iraq), Persia (Iran), Assyria (Turkey) and Egypt all flexing their military muscles, trying to impose their hegemony over the entire region.

Moab and Ammon (Jordan) and Aram (Syria) are carrying out periodic border-raids against Judea. Judea’s future is insecure at best, in the midst of all these hostile powers.

Sound familiar?

And in the midst of all this, the prophet Jeremiah is speaking “to the entire nation of Judea and all the inhabitants of Jerusalem” (Jeremiah 25:2), telling them of the impending Babylonian invasion: “This entire Land will be a desolate wasteland, and these nations will serve the king of Babylon for seventy years” (v. 11). And about sixteen years later, after Babylon had already conquered Judea and carted off most of the Jews into exile, Jeremiah sent a letter to the Jewish exiles in Babylon: “Thus says Hashem: When seventy years will have been completed for Babylon, I will remember you and I will fulfil for you My good word, to return you to this place” (Jeremiah 29:10).

This sounds unequivocal: the exile in Babylon is predestined to last seventy years, not a day less. Yet Koresh (Cyrus), king of Persia, who had inherited the Median Empire when Daryavesh (Darius) the Mede died, proclaimed the Jews’ right to return to the Land of Israel just 52 years after Nebuchadnezzar had exiled them.

Only in retrospect did they realise that G-d had set the 70-year countdown ticking from Nebuchadnezzar’s first invasion of Judea. (Judea was subsequently a semi-autonomous vassal-state of Babylon for three years, before rebelling and reasserting their independence. The second Babylonian invasion happened some seven years later, and the destruction of the Holy Temple and the mass exile to Babylon was ten years after that.)

The same paradigm still held: the return to Zion happened earlier than it appeared to have been prophesied, even though the 70-year prophecy would have seemed unequivocal to the Jews of the generation.

This has direct practical implications for the third and final redemption, the opening phases of which we are currently living through. Of course, as happened before, there is no shortage of pious and devout heretics who fulminate that the time has not yet come, that it is forbidden for us to hasten the redemption ahead of its time, that the Jewish nation today is not worthy of redemption.

Of course, as before, there are many – all too many – devout and pious Jews who give halakhic arguments for staying in exile and reject the return to Zion, preferring the opulence and physical comforts of Flatbush, Golders Green, and Strasbourg to the as-yet-unseen glories of redemption. Moshe heard all these spurious claims more than thirty-three centuries ago – and answered them all decisively.

The Midrash (Shir ha-Shirim Rabbah 2:1 [8], cited above) continues: “When Moshe told Israel, ‘You will be redeemed in this month’, they said to him: ‘Moshe Rabbeinu, how can we be redeemed? After all, we have no good deeds to our merit!’ He responded to them: ‘Since He delights in your redemption, He does not look at your bad deeds. At whom does He look? – At the [genuine] tzaddikim among you and at their deeds, such as Amram and his household’”.

When Moshe came to redeem us from Egyptian slavery 3,327 years ago, he taught us some of the great principles which apply eternally: that when G-d desires to redeem us, He does so in His time and for His reasons; that it is not for us to decide that the time has not yet come, or that the nation of Israel is not worthy; that in the time of redemption, there will be Jews who will bring seemingly honest arguments against returning to Zion; but that however sincere they might be in their mistaken beliefs, they will not succeed in delaying the redemption.

When will the redemption come? “Today, if you will listen to His voice” (Psalms 95:7).

20 January 2015

Curious Connections

1 Shevat 5775
Rosh Chodesh

From An Anthology of the Gaon by Rabbi Moshe Tzuriel:

"The purpose in our bringing about the ingathering of the exiles is to set up faithful people for the sake of the unification of the two moshiachs (i.e., Moshiach Ben Yosef and Moshiach Ben Dovid) in the gates of Jerusalem."

There is more than one way in and out of the city of Jerusalem, but everyone who has ever been here can attest to the fact that there is one entrance that is designated as The Entrance to the City. There are even buildings in that area called Sha'arei Yerushalayim - the Gates of Jerusalem. 

In the past, I found it more than a little interesting that Rav Kook set up his yeshivah in this area - in Kiryat Moshe and Givat Sha'ul. It's also where Rav Mordechai Eliyahu lived, where Rav Meir Kahane lived, and a bit further on, in Har Nof, where Maran Ovadiah Yosef lived and established his organization. 

It's also where the Erev Rav regime chose to set up their immense "government complex" including the Knesset, the Supreme Court, Bank of Israel, etc. Not far from there, opposite Har Nof, is Yad Vashem - the place which someone once dubbed the 'Temple' of the secular Zionists.

So, here we have the Erev Rav regime...  and the representatives of authentic Torah, the "faithful people", as if set in opposition to each other - like chess pieces facing off - right in the gates of Jerusalem. 

MK Eli Yishai lives in Har Nof... actually, very near to the beit knesset where the horrible massacre recently took place.  Yesterday, I read a report which mentioned that MK Eli Yishai is about to move from Har Nof into the Mishkenot Ha'Uma complex - practically a stone's throw from the Knesset


Let's hope 'checkmate' won't be far behind.

Chodesh tov~

Important Information Regarding the Erev Rav

29 Tevet 5775
Erev Rosh Chodesh

Excerpted from The End of Days, Vol 1 by Shmuel Raber...
What is the practical way to confront the airev rav?
The truth is that actual warfare should have taken place, but because of the lowliness of their situation, the remnants of the exile will find themselves so enveloped by the weighty peels and thorns of the airev rav, that they will not have the ability to go out to battle as did our forefathers, the Hasmoneans. The numerous "Hellenists" will greatly outnumber the few "Maccabees," so there will be no one able to stand up to try to protect them. Their inability to wage war directly does not testify to the fact that they have lost hope; rather, it forces them to wage a conflict in a circumventive way.
...The key resource that we possess that can light up the darkness of the present is the light of the Torah. ...The goal is to spread Torah and fear of Heaven in public and to teach the Nation of Israel that Hashem is true and His Torah is true....

What is our obligation towards the airev rav?
The reality of the exile under the airev rav obligates us to build a plan truly relating to it, and to uproot from our hearts false ideals that have become imbued because of the lack of understanding of the true opinion and ideals of the Torah. The assumption that we and the airev rav constitute a single nation is patently invalid, because the airev rav disconnected themselves from the Nation of Israel, thereby canceling our obligation towards them as full-fledged Jews. For this reason, we are obligated to view the airev rav as a peel that has cut itself off from the living fruit - to recognize that they are another nation that has usurped the Jewish mannerisms and customs, show them in their true light, and abhor their new values and ideals and their rebellion against the Kingdom of Heaven....
Is there any necessity to be grateful to the airev rav for protecting us?
The rule of the airev rav, their dominant influence in all walks of life, and the feeling they have implanted in us that they look out for our benefit has created in us gratitude to the peel and the thorns that watch over the fruit and the rose. However, knowing that the main goals of the airev rav are to force their values on the Jewish Nation and deny the people the rule of the Torah must make us realize our mistake. We must understand that the airev rav does not guard and protect us, [Hashem does].... [They] are only being used as messengers to implement the will of Heaven.
Are we obligated to separate ourselves from the airev rav?
In the End of Days the task of separating the good people from the evil ones must take place. We must recognize and differentiate between the airev rav, who have removed from themselves the yoke of the Torah and the fear of Heaven, and the good simple people who, in spite of the fact that they have become lax in their fulfillment of the Torah and mitzvot, still retain the title of Israel by honoring and appreciating Torah and Torah learners.
In addition, the external classification must be accompanied by an internal separation from the airev rav. Each one will have to uproot from his heart the influence of the airev rav. Each one will have to acknowledge the despicableness of the culture of the airev rav and abstain from it....
I recommend this book to my readers. It has the haskamot of the following rabbis:

HaGaon HaRav Aharon Feldman, shlita
Member of the Moetses Gedolei HaTorah of America
Rosh Yeshiva of Yeshivas Ner Yisroel, Baltimore, USA

Shmuel Eliezer Stern
Dayan in the Beis Din Tzedek
of Maran HaGaon Rav Shmuel Vozner, shlita
Rosh Yeshiva of Chug Chasam Sofer
and Rav of Western Bnei Brak

HaGaon HaRav Yisroel Ganz, shlita
Rosh Yeshiva at Yeshivas Kol Torah, Jerusalem

19 January 2015

Binyamin: Questions and Answers - Part 3

27 Tevet 5775

[Note that this is my own translation; therefore, any errors are mine alone.]


Communication with Binyamin 
Jerusalem, 13 Tevet 5775

A New World Order

Q. What about the airplanes that fell, three planes fell in recent months... One disappeared, one was shot down, and the last one just suddenly fell with many passengers...

A. I don't know what it is exactly with these planes, but beyond a shadow of a doubt, it's not without purpose. Without a shadow of a doubt, it belongs to whichever plot of the evildoers to drive the world crazy. It's not worthwhile even to think about it. But, whoever goes up in a plane when he isn't forced to - I'm really amazed at him.

Q. And those who are coming now to Israel...

A. Good, they're coming to Eretz Yisrael, so it's more protected when they're coming to Eretz Yisrael.

Q. By the same token, they are also capable of trying to send an atom bomb just for show...

A. Correct. They will, of course, launch missiles with nuclear warheads and it will kill millions,  but what do they care?! They'll sit within their bunkers. There are amazing bunkers in the United States and in all the world, giant bunkers, deep, that it's possible to sit there and see movies, and go swimming, when above everyone is dead. And it's not only this. In the United States, there is for the president and his group, and a few more people, some of the military and etc., in all kinds of cities, bunkers linking them one to the other with actual paved roads underground, two ways!... And it's big enough and wide enough in there to bring in semi-trailers! So, they don't think anything of it. They have entertainment there, they have food there, they're even growing food there below the ground!... And these goyim who live in the United States - they have a great fear, those who understand what's happening. And they're not just a few people.

Q. Their craving is to kill people?...

A. Their craving - it's all the craving in the world, just say which - that's their craving. The absolute lowest craving - these are their cravings. They are people with a lust for 'without limit'. The limit - it's the body, because the body can do until a certain point. But, their imagination is 'aboe and beyond' and that's what will bring them down.

Q. Is the permission that they have from Heaven connected to our sins?

A. All their evilness belongs to every sin that there is in the world.  Every most base, most disgusting thing that's happening in the world - And it's simply hard to believe that such a thing exists in this reality in this generation. After World War II, then we thought, not just the Jews - also, the gentiles thought that we are 'the generation of good ones'... of 'cultured people'... 'civilized'... 'democratic'... it's all nonsense! Everything nonsense. And like today, thirteen years after the fall of the Twin Towers, we saw the spiritual deterioration in all the world, in every group, that never was like this. Maybe in the Generation of the Flood. Actually, no, also the Generation of the Flood wasn't like this despicable one ...

Q. Also, this year, and it's not the first time, they closed the area in Kever Rachel at Christmas, kicked out all the Jews, and brought in the Christians inside the kever. So, here we see clearly how they are taking over here...

A. They're not just taking over, and in a little while, you'll also see the Pope here. He wants very much, he and the people behind him, those above him, see, see how much they so want to sit here, so much aspire to show the world that they are stronger than HKB"H, G-d forbid, and you'll see, Hashem will show everyone, He will raise us up strongly to the top and He will show His power, and it will allow the whole world to understand that this people, even though it is small and 'tiny' - it has HKB"H. And it will frighten the whole world, a 'tiny' people  - against the whole world. But, this power - it's only because they will see that HKB"H is with us, therefore, they will fear. And this will raise up every single Jew in the eyes of the goyim to a level that is impossible to describe.

Q. Here, thus is written 'See, of all the peoples of the earth, Hashem's Name is called upon you, and they will see from you'...

A. Exactly. Exactly. it will be without weapons, without anything, maybe a few weapons, but not like them, but, nevertheless - they'll just look, and they will see that behind each Jew an angel is standing!... And they will be very afraid!

Q. Now, they are even disturbing, not allowing the Jews to pray in the holy places, what a war!...

A. That's it. We are feeling it more and more. And you are also really seeing more and more their whole takeover of the health system. You need to be very careful, in this matter, the adults need to be very careful, because they have no problem putting them to death. They're building big hospitals, magnificent, they suddenly have money from all kinds of directions, and it's not from the government, it's from other places, a flow of money 'not without purpose'.

You will begin to see how they are taking over in every place they are going, in every place you need an identity card, and credit card, and they need to see a person, to photograph him, everything 'information', 'information'. And you indeed know that every conversation you have - it's all recorded. They don't just sit and listen to it, but when they want to look for something on a person, they're finding it. They don't need any kind of wireless eavesdropping device, they have systems. They can store millions upon millions upon millions of conversations on some tiny card. They need to know where every person lives, etc., and of course, the cell phones, within the phones themselves they have something that makes it possible to track them. They even have televisions that when they sell them it's written on them that they have a camera inside and also something that's recording, so be careful what you say. And also, there is even a washing machine like this... And in every place, there are cameras, and it was already spoken of many years ago. We are being photographed from all directions. Hashem is showing us what it means that you can't hide, because whether it's hearing or seeing, or seeing as well as hearing... they are 'on us' - really from all directions.

Q. Is it necessary because of concerns about the future to prepare water and food in the house?

A. You need food for two weeks, and if a real-Jew doesn't prepare enough, then Hashem will take care of him.


Q. The hard situation that you're speaking about here - is it in the whole world or in Israel?

A. Now, for example, in the United States, it's going to be a web of horror, something absolutely terrible, and in a very big area in the United States.



19 January 2015
28 Tevet 5775

Today, the whole world understands the concept of "holy war" via the jihad that Muslims are waging against the West. Like many things the goyim do (however, in a distorted way), it was copied from us. Avraham Avinu waged the first holy war when he smashed all of the idols in his father's shop.  He went to holy war when Lot was kidnapped and Avraham went after him, rescuing him along with many other innocent people.

What was the war against Amalek, Midyan, the seven nations of Canaan and the ancient Philistines if not "jihad" or holy war? What was the struggle against the Greeks and the Hellenists if not a holy war?

Today, our holy war is a battle for hearts and minds. We wage it with information and education against the Big Lies of this world and its dominant (Western) culture. We wage it against the Erev Rav by encouraging other Jews to learn how to recognize them and to separate from them.

In 2005, I opened a (now defunct) blog called "Jewish Jihad". It was my way of fighting the Erev Rav. In 2008, I re-posted highlights from it on this blog. Since they are as relevant today as ever, I'm making them available through this archive for those who would like to review. 

Here are the selected re-postings...

JEWISH JIHAD ( 9 Aug 2005)

18 January 2015

Binyamin: Questions and Answers - Part 2

27 Tevet 5775

[Note that this is my own translation; therefore, any errors are mine alone.]


Communication with Binyamin 
Jerusalem, 13 Tevet 5775

The Loyalty Phenomenon

Q. We can see in every situation of power struggles and position, like the elections, etc. - it strengthens the hatred and controversy and then intensifies the phenomenon of loyalty, Hashem protect us and save us...

A. Yes, you're right - this loyalty, it's simply not Jews. A Jew can't give over to another Jew, it's impossible to believe that such a thing can be. It's one of the worst sins. And here they are doing it 'from left and from right' - without any problem. As if in agreement with the rabbis. But, it's one of the worst sins, most severe. And these have to be - have to be - 'Erev Rav' without a doubt. 

Q. In this generation, when there are so many books and lessons on the laws of guarding speech, etc., what not, and davka like today there is so much of this phenomenon...

A. The lessons on guarding speech, it's a very good beginning, but it continues with a direction that is not at all according to the true purpose. They're not differentiating between lashon hara and giving rebuke that must be said. They have no strength, they don't want to hear rebuke, so they're saying: 'Oy, oy, oy! Lashon hara! ' They don't want to hear. It's a confusion of our times.

To be continued iy"H...  

[Still to come: "New World Order", "Religious Persecution", and "Repentance and Strengthening"]

Please see, in addition to this, The Loyalty Phenomenon Indeed, which I believe is addressing the same issue.

"The Loyalty Phenomenon" Indeed

27 Tevet 5775

Reposting from December 2008...

And Meanwhile, the War Continues

"Before the arrival of Moshiach, most of the rabbis will be from the Erev Rav,..."

"In the holy book Toldot Yakov Joseph (Parshat Nasso) written by Rav Yaakov Joseph of Polnoye, of blessed memory, says that now in the years of the coming of Mashiach the evil inclination concentrates on the leaders and Rabbis and not on each individual, because if the leaders fall into the net of the evil inclination thereby straying from the right path, then they will bring down with them the masses that follow those leaders.

How convenient for the Erev Rav that by assuming leadership, they've placed themselves above question and above reproach. Should anyone dare to question a 'holy' rabbi, he will immediately be silenced by being struck with one of three stout sticks:

1. The "lashon hara" stick - evil speech/gossip
2. The "sinat chinam" stick - baseless hatred
3. The "achdut" stick - unity of the Jewish people

As the Erev Rav rabbi wields the stick, his faithful followers call out the blows in absolute agreement. And Truth is trampled in the dust by those stampeding to redeem the honor of The Rabbi.

I was taught that a rabbi is not in and of himself worthy of any special honor. It is the Torah that he embodies through his years of learning which earns him his kavod. It is the honor of Torah which we lavish upon our rabbis, not the men themselves, G-d forbid. One Jew is superior to another only by virtue of his learning.

I was also taught that since true smicha was lost, the title of "rabbi" is a courtesy only. No one today can command by the authority of Moshe Rabbeinu. This kind of authority is conferred by agreement of the people who choose to accept it upon themselves. It has not been passed down from Sinai.

Answer to Stick #1: The Chofetz Chaim's codification of the laws of lashon hara specifically detail in what situations and under what circumstances it is allowed, and even required to speak lashon hara.

Interestingly, we find in Tanakh, Yirmiyahu, chapter 40-41, where the failure to listen to 'lashon hara' resulted in the end of Jewish life in Judea in the wake of the Babylonian exile.

Answer to Stick #2: The term "baseless hatred" consists of two words. Hatred we know, but what don't we understand about the word "baseless?" It means without any good reason. There are many examples of Jews separating from fellow Jews based on clothing style. That is "baseless" hatred.

King Solomon, the wisest man who ever lived and son of King David whom Hashem called "a man after my own heart" said this about "hate:"

Koheleth 3:8 --- "[There is] A time to love and a time to hate; a time for war and a time for peace."

From Tehillim ---

(5:5) "...You hate all workers of iniquity."
(11:5) "His [Hashem's] soul hates the wicked and the one who loves violence."
(26:5) "... I [David] hated the congregation of the evildoers,...."
(31:7) "I [David] hated those who await worthless vanities,...."
(45:8) "You loved righteousness and you hated wickedness; therefore God, your God, anointed you with oil of joy from among your peers."
(97:10) " You who love the Lord, hate evil; ...."
(119:104) "From Your precepts I shall gain understanding; therefore, I hate all ways of falsehood."
(119:113) " I hate those who harbor iniquitous thoughts, but Your Torah I love."
(139:21-22) "Did I not hate Your enemies, O Lord? With those who rise up against You, I quarrel. hate them with utmost hatred; they have become my enemies."

Answer to stick #3: What brotherhood do we have with those who willfully rebel and ally themselves with our enemies? What unity does righteousness have with unrighteousness? What common cause can Truth find amidst lies and deception?


The main aspect of the sin of Adam ha Rishon was that he wanted to bring close to him all the admixture of Chametz, the Erev rav and the 70 nations and this was also the sin of Moshe Rabbeinu when he took with him the Erev Rav, and they made things worse when they made the Golden Calf. And we are still in exile, for the redeemer will not come until we will purify and separate ourselves from them. And this was also the sin of King Shlomo when he received converts. (Sefer ha Likuttim Tehillim )


In the end, when and as long as the Erev Rav are mixed within Israel, there is no proximity and union in the letters of YUD KE VAV KE. And immediately when they will be erased from the world it is said regarding the letters of Ha Kaddosh Baruch Hu (YUD KE VAV KE) (Zecharia 14) “On that day YUD KE VAV KE will be one as His name one”. And because of this ADAM who is indeed ISRAEL they have union with the Torah which is a Tree of life to those who hold fast by it… (Zohar ha Kaddosh I 27b)

It requires a zealot, someone whose love for HKB"H and His honor outweighs any fear of punishment or retribution, to take on the battle with the Erev Rav. Threats are useless against such a person.