The Hard Facts (Part 5 - Final)

4 Marcheshvan 5787

[UPDATE @11:18 AM - Please see my additions at the end after the video.]

 (Part 1), (Part 2), (Part 3), (Part 4)

We've come to the place where the obvious next question is:  What do we do?  First, we look to the Torah and Mesorah to find answers.  It's not up to our opinions, it's up to what HKB"H wills.  

Separation is the Key to Redemption
"Mi l'Hashem elai!" (Moshe Rabbeinu)

We have to remove ourselves out of that "middle ground" and choose our side.  Are we 100% with Moshe Rabbeinu's Torah or are we 100% on the side of the Golden Calf embodied in the Zionist State?  

As Eliyahu Hanavi famously said:  "Until when are you hopping between two ideas? If the Lord is God, go after Him, and if the Baal, go after him." (Melachim I 18.21)

This comes to tell us that in HKB"H's eyes, there is no "middle ground."

Furthermore, mixing good and evil together was the first sin and we have quite a few mitzvot regarding illegal mixtures, as well as our historical experience with the worst mixture of all - the Erev Rav.

We are an Am Kadosh - a people set apart for Hashem - separated from the nations.  Those among us who go out and attach themselves to the nations - their ideals, their values, their culture - they have, in essence, returned to the nations and are therefore, by their own will separated from the Am Kadosh.  It is they who have left us, not the other way around.  It is for them to return to us through teshuvah, not our place to join them in their rebellion.

That said, we can't remain passive in this situation, content to maintain our own status quo,  because they are not content to run amuck on their own and take the consequences.  They pursue us and insist we join them in their deadly folly.  Remember, in the midrash, it was Eisav who approached Ya'aqov with the suggestion that they each compromise in order to come together as one.  

This is exactly how we have reached this untenable situation today - by a compromise, by an illegal mixture of Torah combined with Western culture and values.  God forbid!  

There is no scenario in which Eisav and Ya'aqov unite.  Eisav will never accept less.

The Core Blessing (Genesis 27) 

• The Voice of Jacob: When Jacob approaches his blind father, Isaac, to receive the blessing, Isaac famously remarks: "The voice is the voice of Jacob, yet the hands are the hands of Esau" (Genesis 27:22). The "voice" symbolizes Torah study, prayer, and spiritual elevation. 

• The Sword of Esau: When Esau discovers he was bypassed, he receives his own destiny from Isaac: "And by your sword shall you live" (Genesis 27:40). This represents a reliance on material force, hunting, conquest, and military might.

How the Sages View Their Relationship

• Mutual Counterbalance: Midrashic and rabbinic commentary teach that the power of Esau’s sword only prevails when the voice of Jacob falls silent in the study halls and synagogues. Conversely, as long as the voice of Jacob remains strong and active, the destructive power of Esau's sword is neutralized. 

• Archetypes of Nations: In prophetic and rabbinic thought, Esau (also identified with Edom and later Rome) and Jacob (Israel) represent two worldviews: 

• Esau trusts in physical dominance and the material world.

• Jacob trusts in the covenant, moral restraint, and spiritual connection to God. 

• The Danger of Mimicry: Commentators (such as the Ramban and Sforno) warn that... 

Jacob must not attempt to defeat Esau by abandoning the voice for the sword—adopting the "hands of Esau"—because doing so plays into Esau's home turf, where Esau naturally excels.

"By abandoning the voice for the sword" - isn't this exactly what the Religious Zionists are calling the chareidi Torah students to do?  It's self-destructive! 

Can you see now how and why there is this program to promote the "Abraham Accords"?  The Powers That Be insist on taking us back into the relationships with Yishmael and Eisav so as to circumvent the power inherent in Ya'aqov/Yisrael.

Our Sages always warned us to beware getting entangled in a showdown with the two of them aligned together against us.  We are in dire, dire need to disengage, to cease being Eisav's twin ("little America," "the little Satan" - because after all, ths Satan is the ministering angel of Edom) and to strengthen the voice of Ya'aqov.  Instead, those of the "middle ground" are assisting in stifling and even silencing the voice of Ya'aqov.  Hashem yerachem aleinu!

This third war of GoguMagog started on Simchat Torah to clue us in that the destruction of the Torah is the main objective.  And that's why we need to abandon this "Oct 7th" nomenclature and name it what it is - the Simchat Torah War (like the Yom Kippur War).  Every aspect of this war can be traced right back to this ultimate goal. Right now it is the main reason given for the attack on yeshivah students - the needs of the war. It should have been won in a month at most.  Here we are three and half years later and we are treading water, getting nowhere fast.  This is by design.  Never doubt it!

The Heavenly call is going to go out again - "Mi l'Hashem elai!" - and it's going to be the voice of Mashiach we hear.  If you still have not chosen your rightful place by then, it will certainly be your last chance.  There will not be time for hesitation.  Think about it, but don't take too long.  The clock is ticking.  The sun is setting.

~ ~ ~

The Sword of Eisav v.
The Voice of Ya'aqov
(Sh'mu'el Book 1, Chapter 17)

REMINDER:  David eschewed King Saul's armor and sword, but he did not confront Goliath empty-handed.  As I pointed out before, as long as there is a kli - a vessel - by which the power of God enters this realm, only our level of faith in HKB"H dictates how much is enough.  The more faith we put in the weapons, the greater and more physically powerful they must be. In David's case, he had such tremendous faith that one man with one stone and a slingshot was enough.  So why five stones, you may ask if you are unfamiliar with the story...

Babylonian Talmud (Sotah 42b):  The Gemara discusses the verse in 2 Samuel 21:22  ("These four were born to Rapha in Gath") and identifies Goliath as part of a group of five siblings born to a mother named Harafa (or Orpah). According to this rabbinic tradition, Goliath is the middle brother, with two older brothers and two younger brothers.

Rabbinic and traditional commentary sometimes link the idea of Goliath's four brothers to 1 Samuel 17, explaining that King David picked up five smooth stones from the brook because he anticipated needing to face Goliath plus his four giant brothers.