Iran, Hormuz & The Final War? A Torah Perspective You Can’t Ignore - Living Inspired

[music] >> If Israel exists, it is a theological problem for Islam and Christendom. >> When you see these influencers on social media, they're getting millions of views on what they say and the kind of concept of flash mob and flash program has to be ingrained in a person's psyche. It's a plan that they use, uh you know, nonviolent jihad. Islam is what I would call a curse of humanity. So, Rabbi Telle, what could you tell us is the significance of this moment that we're about to enter? Thank you for inviting me on, first of all. Uh second of all, to answer the question, uh the month of Nissan is known as the month of Geulah. And what we're experiencing right now is this tremendous feeling here in Eretz Israel that the Geulah is unfolding. And one of the things that Nissan represents itself is it's the springtime, of course. And it's also a time where Klal Israel we remember that Klal Israel was redeemed from Mitzrayim. One of the questions that I had that was bothering me about this time period, looking back, was why did Bnei Israel not leave Mitzrayim at night? Let me explain what that means. The redemption, the the spiritual redemption occurred at night. They were freed from Paroh at night. When you are free from such a place like Mitzrayim, for example, if someone is a hostage or chos v'shalom or they are in a very filthy place. They're They're now told, you can now leave. And they've been there for how 210 years. They've been there a very, very long time. My question is, at night, why didn't they leave? So, in order to understand or develop the question, I have to go into various sources, and one of them is the Gemara in Brachos, Daf Abba says that everyone agrees that they were redeemed from Mitzrayim at night. Because there's a verse that says uh Hotzi'acha Hashem Elokecha miMitzrayim laylah. Which means that Hashem took us out of Mitzrayim at night. Now, this verse, by the way, uh strengthens the question, right? We were redeemed, we were taken out at night. And this is this is basically uh leading us to the next question, which wait a minute. It says "Uk'she yatzu, lo yatzu ela b'yom." So, the Gemara addresses this. And the Gemara says they only went out during the day. So, we have a a problem here. Why? "Sh'neimar mi macharatz Pesach yatzu Bnei Israel b'yad ramah." That the next day after the Pesach, the meaning after the 14th, they left on the day of the 15th. So, in order to understand the uh kind of develop the answer to this, I'm going to have to go through pesukim. And these pesukim, hopefully, as we develop and dive deeper into them, we'll get a better understanding of what happened in these times and why we left when we did. The pasuk in Bamidbar lamed gimmel gimmel states, "Vayisu miRamses b'chodesh ha rishon b'chamishah asar yom l'chodesh ha rishon mi macharatz Pesach yatzu Bnei Israel b'yad ramah l'einei kol Mitzrayim." Now, let me translate the pasuk. It says that uh we traveled from Ramses, the place in Mitzrayim where we were, on the first month, on the 15th of that month. After the korban Pesach, "Yatzu Bnei Israel b'yad ramah." Okay? Now, b'yad ramah, there's a couple of ideas. One of them is is that we were armed, another is that we were uh wealthy. And another idea, according to the Ben Ish Chai in the Sefer Aderes Eliyahu, states meaning osos u'mofsim, that we left with great miracles. Now, to understand what this great miracle was, we can go and look uh the Kli Yakar explains on this verse that uh actually in the next verse in in Dalet over there, which is Sorry, we're at uh Bamidbar lamed gimmel, and in the verse of Dalet, it says that they buried the Mitzrim were burying their firstborn at the time we left Mitzrayim. The pasuk in Tehillim in kuf lamed vav, pasuk yud, this is 136:10 in Psalms. It says "L'makeh Mitzrayim bivchoreihem." "Ki l'olam chasdo." Which, if you translate, says "And the plague of Egypt with the firstborn because forever is His kindness." So, this is uh something we say every Shabbos. We praise Hashem for the makah of the firstborn as we left Mitzrayim. We thank Hashem for this great miracle. So, to understand like the background here, uh we have to understand something about the firstborn of Mitzrayim. They were not the tzaddikei hador, they were not righteous, they were assigned to the idol worship of the taleh. And they were the sheep priests, if you want to call it that. They were in charge of a very important idol worship, avodah zarah, in Mitzrayim, which was the worshipping of the sheep. So, it turns out that when Mosha told Klal Israel to turn to tie the seh to the mitah, he said, "Take the seh and go tie it to the bed." The firstborn all of Mitzrayim, they went around to Klal Israel and asked, "What are you doing?" Now, can you imagine? This is kind of like basically setting up dynamite around the Al-Aqsa Mosque. This is the equivalent of what happened in Mitzrayim. So, they're going around and they're tying all this all these sheep to the bed, and they said, "Well, oh, this this is going to be a korban. We're going to sacrifice this sheep." And already the shock waves hit, and it says after that, all the firstborn in Mitzrayim are going to die. So, you can imagine the shock and the tremendous, you know, shock waves going through Mitzrayim. The firstborn are absolutely just speechless. They're in They're in awe, right? I mean, how how how much of a shock wave would it put through the world if we started blady laying dynamite with our cameras on it, so the whole world can see we're laying dynamite all around the Al-Aqsa Mosque and the Dome of the Rock? We're We're all taken to, you know, knock out the pimple, as they say, right? So, we're popping the pimple. And and now the firstborn basically hear that Mosha told Paroh in the palace that all the firstborn will die at midnight of the 14th. This caused a complete wave of panic among the firstborn of Mitzrayim. They went to their fathers. And this is all, by the way, the Midrash Tehillim 136 and also the Pesikta Rabbati of Derech Kahana in Zion. So, it's basically the same Midrash with only slight variations. And this Midrash says that when the Mitzrim went, the firstborn, they went over to their fathers, they said, "Please, get the Ivrim, get the Jews out of Mitzrayim quickly, as fast as possible. Otherwise, we're all dead. Everything that Mosha ever said came true. We cannot test this. We have to get the Jews out now." So, the fathers, in their great expression of fatherly love, said that all Mitzrim will die before these Jews leave. So, they they they They said, "Okay, we're going to go We're even more desperate. We're going right to Paroh now." And we said they went to Paroh and begged Paroh. They said, "Paroh, you you are firstborn, we're firstborn. Get rid of the Jews before we all die. We're all dead unless you get rid of the Jews." Paroh said, he says, "I will die before I let Klal Israel leave. And you come to me, and you ask me that I should go and free the Jews?" So, he tells his servants to go take their kneecaps and cut off their legs at the kneecaps. And And as soon as he does that, the they take out their swords, the firstborn of Mitzrayim, and they go to their fathers, and they kill their fathers. And it the Midrash says they killed 600,000 of their fathers. Now, the interesting thing about this is that it says "L'makeh Mitzrayim bivchoreihem." Which means with their firstborn. So, now the firstborn are actually taking out 600,000 fathers when they themselves are killed on the night of Pesach. It turns out that we're talking about at least 1.2 million fathers and sons dead on the night of Pesach. So, Rav Avin adds in the name of Rav Yehudah ben Pazi and says "Paroh bas She was the daughter of Paroh, Bithiah bas Paroh, was also a firstborn. And she was saved because of Mosha's tefillah. And Mosha's tefillah was uh "Tamah ki tov sachrah, lo yichbeh baleylah neirah." That how great and and wonderful is this pearl, and its flame should never be extinguished at night. So, the Siftei Kohen of Gana adds that at night meaning leil shimurim hu la Shem that this night of protection Moshe davens that Basya, the the daughter of Paroh is saved. This teaches us that not only we would think the bechorim were the males, but it means the firstborn of females. So, now we understand why throughout Mitzrayim there was not one family spared from this great makah, the worst of all the makos, that every single family firstborn mother, firstborn daughter, anyone who was a firstborn female, male, even if they weren't there, even if they weren't in Mitzrayim, they were still uh Hashem killed them. And also that the fathers were killed by the sons. So, we're talking about every single family being somehow somehow some way losing a son, a father, a mother, a sister. And the next morning they're burying them. So, the question keeps it is still there. Basically, the question still remains, why did they not leave at that moment? Paroh goes around and screams to Moshe, "Get me Moshe and Aaron." And he says, "So, go leave. Leave Mitzrayim immediately. You've We're all dead unless you you just leave." So, he's pushing them out of Mitzrayim. It says they're desperate. The Mitzrim are desperate to get rid of the Jews. The pasuk in Devarim explains that uh in Tesayin Aleph, "Shamor es chodesh ha'aviv va'asisa Pesach la'Shem Elohecha ki vechodesh ha'aviv hotzi'acha Hashem Elohecha mimitzrayim laylah." Again, we're dealing with the concept of night that Hashem took us out of Mitzrayim at night. The Gemara in Berachos says the answer, "Melamed she'techilah lahem ge'ulah mebe'erev." That the actual ge'ulah started at night. So, we see redemption at night and leaving by day, yetziah bayom. So, we still we're looking at something now as a spiritual redemption. This time at Pesach when Hashem passes over the houses of the Jews and smites not only the firstborn males, but the firstborn females in Mitzrayim. He kills at least 600,000 of them. We know before that that they killed their fathers. So, now we're dealing with 1.2 million dead. And we see that that ge'ulah started at the time of great darkness. This was a time where four-fifths of Klal Yisrael were wiped out. This was a time of tremendous death and and destruction of the Jewish people. We had, let's say, if we if there was a million that we would have lost 800,000 out of that million were wiped out in Makas Choshech. We were burying our dead just right before that in Makas Choshech. So, it when this And and one of the reasons they say was the choshech in order that the Mitzrim should not uh you know, make fun of the Jews that look how they're they're being killed by their own, you know, their own God. So, we were in a time of great darkness and despair. And that And this point in time in history is nighttime. Nighttime represents in spiritual terms a time of darkness, a time of hester panim, a time of galus, exile. So, this connection is is that when it's nighttime, I can't see. I can only see darkness. I can't see the hand of Hashem working in the background. Yet, we learn that the ge'ulah happened at night. Okay, so if that's the case, we are redeemed. Paroh goes around. Again, the question is begging, why did we stay in such an evil place? Mem tesha'arei tum'ah. This night 49 levels of tum'ah in Mitzrayim. There's idol worship everywhere. And and yet we stay. We do not leave our houses. We do not go out. We stay in our houses until the morning. And then we walk out. But we walk out, interestingly enough, in front of the Mitzrim. The Mitzrim actually, when we walked out, back to the pasuk, the end of the pasuk says we walked out beyad ramah le'einei kol Mitzrayim. So, the Targum Yonasan says on this, we walked out berosh galeh umechei mehon dechol Mitzraye. Means we walked out in in the face of Mitzrim seething with anger and hatred for us. We walked out in broad daylight right in front of their face. What were they doing? They were busy burying over 1 million of their dead. So, this great miracle happened not only during the night, but the next day as well. And that's the Ben Yehoyada comes to answer our question. And he says, "Melamed she's chilah lahem ge'ulah mebe'erev." He's talking about the Gemara in Berachos in Tesam Aleph that we learned the ge'ulah was at night, but the uh leaving was by the day. Rashi says on that ge'ulah by night that we received the reshus of Paroh to leave. As well as the Ibn Ezra says the same thing. And the uh the Rabbeinu Bachya actually strengthens the question and says that we were we left by day. So, what is it? What is going on? How could we not have left at that moment? And he says, "Nireh li bisyata dishmaya that toyim shasa Tam she'osah Kodesh Baruch Hu as cholem min halaylah." Why did Hashem start from the night? Kedei she'Yisrael meshubadin atzman la'Shem Yisborach bayom uvalaylah. So, that we we would be Hashem's servants day and night. "Yan mikoch yetzi'as Mitzrayim kanu Yisrael avadim." It says on account of taking them out of Mitzrayim that we became servants to Paroh, like it says in the Haggadah, "Avadim hayinu la'Paroh b'Mitzrayim." But now come as it it says that we became servants to Paroh, "Ki li benei Yisrael avadim, avadai hem." "Asher hotzeisi osam me'eretz Mitzrayim." That they became my servants. The remez beteis ves li roshei teivos laylos yamim. That in the verse it says the word li, okay, lamed yud. Lamed for laylos for nights and yud for yamim. So, this teaches us two things. One of them is that we became immediately we went from servants of Paroh. Paroh releases us from that service. We didn't have a break. We didn't have a time off. But rather we went immediately into the service of Hakadosh Baruch Hu. Every Jew is automatically by birth a servant of Hakadosh Baruch Hu. You don't need a uniform for that. You are actually born into service. So, this is the service that started at the night of Mitzrayim. And why couldn't we leave at night? Because the next miracle that we're going to leave beyad ramah berosh galeh in front in broad daylight in front of Mitzrim that we just caused somehow, you know, a grum as they say. We were the uh causation of 1.2 million Mitzrim being dead, all of their crops destroyed, all of their food sources destroyed, their country basically wiped out. And we were the ones who caused it. And we tied their avodah zarah. We blew up the al-Aqsa mosque and the Dome of the Rock right in front of their face. And we just walk out and they don't say a word. This is a great miracle as well. So, when we walk out of Mitzrayim, the secondary miracle that comes after Makas Bechoros is the culmination of miracles by night and miracles by day. So, that we shouldn't just think if we left at night that Hashem saves us at night, but not during the day. But if we left only by day, we wouldn't know that Hashem saves us by night. We don't have at that moment in history a yetzi'as Mitzrayim to look back upon. This is the teachings that Hashem gave us for generations that we should know Hashem is with us in exile. And Hashem is with us at night and day as well. Not only that, but when we're here in Eretz Yisrael and we experience the sirens and explosions and we're so close, we're we're we're literally sitting on the edge between life and death and we see Hashem saves us over and over and over again. It's a lesson of one makah after another makah. And we see our enemies we see our enemies having the same type of civil war that was in Mitzrayim where the civil war occurred. The firstborn go and attack their fathers. Exactly what happened And there's actually a story in Iran that one uh IRGC said his son went out with the resistance against the regime and was murdered by the regime itself. And he put up his uniform and he said, "I'm no longer with the IRGC." We're seeing a civil war in in [clears throat] our worst enemy, our most powerful enemy, being stripped away one layer at a time, one plague after another. We're watching this happen. We're watching the them burn down mosques. We're watching them free themselves from 1,400 years of Islamic slavery, understanding that that also frees us from the terror and the sheep wood of the last exile. The last exile is Golus Ishmael, not Golus Edom. And that's the Golus that we're in and we are redeemed we are experiencing the Geulah it already started. So when you realize that the Geulah already started, it means that when you wait for Mashiach because you're waiting for the Geulah to begin, it has already begun. What we're watching, the redemption from Shia Islam, the destruction of the Shia Islamist regime in Iran, that is a huge sign, a a tremendous miracle unto itself, that they would go and burn down the mosques, free themselves from Islam itself, and watch as that terrible regime gets knocked down one mosque at a time. So now that we're in these times, there is no doubt that these tremendous miracles that are happening are the beginning of the Geulah. So when you wait for Mashiach because you're waiting for the Geulah to begin, it means it has begun and it is time now to ascend Eretz Yisrael. Please uh Reb Shmuel, what are your thoughts on this? Wow. So first of all, Rabbi Peretz, uh teller, thank you very much. Um the message is clear. I think uh the the the prophet sums it up. The nation that walked in darkness saw a great light. Um and but the the you know, the technical part of it was the what I I I guess what you what you described would be more the technical aspect. I mean, we did go out at night and we did go out in the day. There was both those things. But I also I'm also fascinated by the Let let's let let I'll break it up. We start with Makos Bechoros. So you mentioned that Makos Bechoros was 1.2 million of the firstborn uh dying. Uh but before Makos Bechoros, you mentioned there was Choshech and Choshech you said served one point and it really there are two points that it served. Where I'm getting with all this is I want to show how how the process of darkness and light reflect each other and go back and forth the way Haloch V'Shuv, coming back and forth. But ultimately at the end, the destruction of of evil has to happen. So Choshech starts where the Jews are looking for their gold and they're also dying out. You know, there's also a a process of of many Jews dying, but they're also looking for the gold. And in Shamayim, I'll say this as quick as I can, there was a judge there was a question. All the angels came to Hashem and said, "We can't really have Choshech because we can't we can't have a the Mitzrim being punished for something that doesn't really affect them. This is like you know, so that they shouldn't see the Jews or that the Jews should know where their gold is so later when they ask them, they could take it." And all both these things were very very important. Meaning Hashem is framing everything that Pharaoh should send the Jews out, which is why why not just get the Jews out? If it's so bad for them, just get get a big eagle and just have everybody on board and fly out. What do we care what Pharaoh says? And we find this several places. "V'hechita Sagoi V'leisach Meid Ish Es Altzei." It says one of the promises in Deuteronomy is that nobody will covet the land. Let them want it. Let them want to have you know, so this the the side of the Mitzrayim is very important so much so that at the end of times in prophets it says in Yeshayahu, "Boruch Ami Mitzrayim." Blessed is my nation Mitzrayim. And so Mitzrayim in a certain sense needs to bear witness and needs to recognize Hashem. And that's where Bechoros comes in, which is a fascinating topic. I spent a lot of time trying to understand um the concept that's brought in prophecy many times that "Tachas Mitzrayim Hinei" that that the that the Jews and the Egyptians, if the Jew the Egyptians got punished instead of the Jews and the Jews begot holy firstborn. Someone said, "I had a Mitzvah that I did with a rare Mitzvah called Pidyon Peter Pidyon not Peter. Pidyon Haben for my son. My first son needs to be redeemed." And when he had his first son, we also did um this Mitzvah. And the reason we do this Mitzvah is because we left Egypt. So the firstborn is [snorts] um was also when they lost their Kehunah, it had to be transferred to the Levi'im and there was a physical transfer. They did a count and if there was some extra, they had to give some money to make it up. Meaning that there's something essential about being the beginning, the very start of things, which is very powerful, which can't be taken away. You can't you know, like by the Luchos Rishonos, we messed up with the ego. We served an intermediary and that can never go away. That always will be. And when we got to the second Luchos, so that was like I guess the second taking back Hashem taking back his first his first wife in that sense. If we're if we're in a husband-wife relationship that it was, you know, the one of the spouses wasn't faithful and then they took they they separated and then then came back. But the first impressions will always be there. Now, something very very interesting which I was shocked to see and I saw this by Reb Moshe Dovid Volli, the Ramdu who was either Rebbi or a Talmid of the Ramchal. And he writes that I also saw this brought in the Tiferes Zion which was by Reb Yitzchak Zev Yadler Goldberg. He wrote a Pirush on all of Medrash. It was originally 18 volumes. His great-grandson is my neighbor and so he wrote a Pirush on all of Nevi'im and he also says this idea that not all the Bechorim of Mitzrayim died. Those who did Bris Milah and put did Dam Pesach and joined the Erev Rav didn't die. And and this was very important because this fits in with what, you know, the Arizal writes in Shaar HaPesukim by Reb Shmuel Vital. Again, he writes the same idea that we wanted to get the Mitzrim to make a choice. Either you're going to be with the Jews or you're going to be with with Mitzrayim. And you know, without getting into the philosophy, there's a lot of philosophy of the Yetzer Hara of Mitzrayim, all these the the concepts that are being presented over here. Just it also is important to mention that the entire Torah's description of Yetzi'as Mitzrayim was just a a the way Hashem wanted us to understand this for generations. And and this process again, getting back to what you were saying that the night um there's a Geulah in the night and that was the nation that went in the darkness were able to see a great light. And there's also the Geulah in the day. Now, on that I had one thought, which is that there are certain things that are uh the night precedes the day usually in most things like in Rosh Chodesh and Shabbos and but by Kodshim, when you're eating Kodshim, you could eat it for a day and a night. So like Birchas HaTorah that the the there are unholy things um you could even utilize from the light into the darkness. Similar to like after the sin of the golden calf, the Shabbos was Mashpia on the Chol. Well, on the weekdays afterwards was before it was Kamei Shabbos and it was Basa Shabbos. So that means going from the light to the darkness. There's so many great great ideas over here. Um but the message is clear. We are in Yemos HaMashiach and we are wanting to see how this unfolds. We don't know everything, but we have a pretty good picture. The the the finality as you said is that the either um get on board or they will self-destruct. Not in the sense that Hashem will make sure that everybody makes this choice. And it's important that every Gentile has this choice and has the ability to first of all, to make make the choice, has enough information, and also is able to decide what if the word of Hashem is correct. And I think I keep saying this in videos. I said this so many times that it really all all boils down to cuz who are these guys in Iran? These these They they came in 1979. They wanted to have an Islamic Republic. They want to take the Shia Muslim uh the Shiite Muslim religion and make it into ordinance of government, which is no unlike any other country in the world. And their primary purpose was to eradicate Israel. Ever wonder why? Why do they need to eradicate Israel? Well, it's very simple. If if Israel exists, it is a theological problem for Islam and Christendom. And that's why you have the the you know, the I guess replacement theology of all different ideas trying to figure out, how is this all possible? How's it possible that the Jews most Jews returned and rebuilt the country. A good Muslim would actually follow what it says in the in in the in the Quran. And it says that they should go at it head-to-head and create this final battle. And that's what we're witnessing and to and to ignore that and to ignore that the central role of everything is the Jewish people right now. And Har Habayit is the question should we be building the Beit Hamikdash or should we have Islam rule over it? I think that's really the core of it. Even a good Islam in theory is not because they're basically they would be considered as the same halakhically as a idol worshiper. And the reason for that is because since they believe they do not believe in Mosha and the seven mitzvahs that Hashem commanded through the Torah itself and they deny the um the obligation of Torah as a blueprint for the world and they deny that the mitzvahs come from Hashem and that they have to worship him. They are basically like idol worshipers. Even those who believe that without violence. I mean you I can give a list of different poskim that do not express any connection between Islam and uh ger toshav. Let me just explain to the listeners what we're discussing because we we were throwing terms that even from people or religious people might not understand. A ger toshav is a technical halakhic terminology defining a person who goes in front of a bet din accepts upon himself the seven mitzvahs. He gets priority in burial rights in Eretz Yisrael. If he is needy, uh we can need to treat him even more special than another Jew in certain ways because he's a ger. And and in which case he's he halakhically could be considered a convert so he's converting to the um to the faith but not the religion. The main point is is that the there are many levels just like within Judaism. There are many different types of Muslims. There's a billion Muslims I think, you know. Right. Doesn't mean they're violent per se but we can have a non-violent takeover like you see in Texas and a lot of places in Europe without the sword that they're taking over all of the places just by you know infiltrating by infiltrating the school board. It's a plan that they use uh you know non-violent jihad. Islam is uh what I would call a curse of humanity and I'm glad I'm on YouTube not afraid to say it. I'm the type that will say >> On my channel though. >> [laughter] >> And and and this has no future. Islam has no future. And we see that with the falling of Shia Islam, it's actually a gateway for the falling of Sunni Islam as well. And that means because the future is a future where Mashiach will come and the world will recognize that the Torah is the blueprint for creation that only Hakadosh Baruch Hu existed no other prophet other than Mosha and Aaron and Miriam exists. This is all part of the Yud Gimel Midos of the Rambam that all of these things point to only Torah being the blueprint and the blueprint for society and the laws that govern all places will be Torah law. The will want to serve the Jews. They will want to convert. They will want to hang on the hem of of our jackets. That's what it says. Meaning that it's not that we're we're promoting what Sharia law is is we're going to force you to be Jewish and we're going to force you to follow these things. And if not, we're going to What None None of that is going to happen. In fact, it will be so obvious to the world that the Jews represent God and his plan in this world that they will want to serve and the kings will send forth funding and be you know wish that they had a uh opportunity to be a part of it. I think a missile just fell outside. I just heard a loud bang. I hope not. Okay. So that Yes, I mean that that's really the truth that in the future they will want to convert and it will be too late at that point because many nations including Persia among them will come and say, "Well, we protected the Jews. Um you know, we built the second Beit Hamikdash so we should have a chelek in Torah just like the Jewish people." And they will come and say, "We want to be part of this." And Hashem will say, "You had your chance before. Now that the the generation and everyone understands that Hashem is supreme and that the Torah is emes, that now it's too late." So I have one question I have one question for you then we'll end. My question is like this, you know, right now anti-Semitism is on the rise and one of the biggest threats or most dangerous people are on YouTube and they have and they are spewing forth a rabid anti-Semitism and unfortunately the youth of today um listen to that and they are influenced by that and that's why being a presence on YouTube and being able to teach the people who may not be religious or may may be less knowledgeable about what the Torah believes is very important. But I also want to mention that it is important to recognize that Hashem is constantly controlling the levels of humanity by having different players and actors playing the bad guy. We need to have a bad guy in life otherwise there's no good. And that's the like the fundamental of Judaism is that in order for there to be good, there needs to be bad. And God very clearly says in Yeshayahu 46, he says I mean Hashem but yet say all or bore or chesh I mean Hashem I say all God does he makes the dark and the day. Like we talked about before, he makes the dark and then and it's important but Hashem is the creator of darkness and he and it's a bigger chiddush to make darkness than it is to make light. You know, light is it's it's a bigger miracle to be able to in other words to hold back. Gevurah is much much more difficult uh well actually I guess it's meaning to to not be all good and to be able to allow for evil to exist. Uh is much more difficult and but so you know, for people like I don't want to mention their their names but those people everybody knows who they are. So they're playing a role. The Hashem is using them to divide the world and say, "Okay, who you with?" Because right now at this point it there's no prophecy that would indicate that the Jews will return to the land rebuild it and then be exiled. That that that that that doesn't There's no mention of that anywhere in Tanakh. And if we're here and we're almost here, so there's pretty much it's in a certain sense just a matter of time. It's you know, it's it's how quickly you can get this done. Most of the the major things that need to have happened before Mashiach come have happened. Most everything that needs to happen has already happened and it's really just literally up to us how you know, how quickly we could unite and Hashem is using these people like uh you know who and you know who, they're using them to stir things up and to get a lot of likes and a lot of followers so that people can choose on the side and then when Mashiach comes and they say, "Oh, I'm with you." Then you say, "No, you're one of his followers and we know exactly where you stand on this." And so that kind of just just a food for thought. Um And it's not a threat. It's just a a missed opportunity cuz you know, wouldn't you want to be on the right side of the Atlantic when Mashiach comes, you know? Yeah. wants to teshuvah. So if it he can't reach you basically as a Jew. He's looking for the Jews. The whole everything that's happening all of these influencers that are threatening the Jewish people ultimately and believe me it is a very very serious threat. When you see these influencers on social media, they're getting millions of views on what they say and the kind of concept of flash mob and flash pogrom has to be ingrained in a person's psyche. Why? Because you know, when things led up to World War II, there were warning signs for sure. In 1933, they went to the Chofetz Chaim and mentioned this Austrian painter taking over Germany. And he said "Behar Zion The signs are also there with these influencers and how the division that you mentioned and how they're causing division. The division itself is a danger to the Jewish people. We just saw anti-Semitic attacks left and right. You know, this attempt in Detroit to take out a whole entire school of children of Jewish children. That was not an error. That was not a mistaken judgment but rather this was a sign of the times that if you won't come ba'avah, that you can't stir your heart. You're just not interested in the geulah process. Hashem will make it so that you are aware. You become aware. Your heart will be stirred one way either through avah or through yirah through fear. So if you come from love, then you will come closer to the Borei Olam by yourself and that teshuvah will be your gateway to Eretz Yisrael. But if not, he has many messengers. He has many >> Ask Hashem. Ask Hashem. This is what I say when Caleb came into Eretz Yisrael, he knew that he wanted to fall with the meraglim. He wanted to in his heart he he agreed with everything every reason not to come to Eretz Yisrael. And what did he do? He went to Chevron. He went to the only place he knew was holy. He didn't know about Yerushalayim yet. It wasn't revealed. And he goes there and Rashi says that he he prayed to Hashem, "Hashem, change my heart. I don't want to fall like the meraglim. I want you to take it." So you know, that's that's clearly uh something that we have been doing throughout the ages. We've been praying to come. But to pray to do something when you can do it is definitely is definitely a false prayer. It's for sure a false prayer. It's impossible to to ask Hashem for help with something that you could do on yourself. Hashem doesn't want to you know, to if you could do it yourself. In fact, there were four kings, David, Asa, Yehoshafat, and Chizkiyahu. David went out to fight. Asa just went out, he didn't fight, and Yehoshafat laid in bed, and Chizkiyahu No, sorry, Yehoshafat danced, and Chizkiyahu laid in bed. And each one, Hashem fought their wars. But we want to be like David Hamelech, who who gets up before the dark, before the light. It says that he he he woke up before the sun. He woke up in the darkness, because once the sun shines, then it's it's so obvious that of course everybody will do it. But when we're in the darkness, that was David Hamelech who said, "I want to go and wake up before it's obvious, so that I can prove to Hashem and be beloved by Hashem." And that's what he wanted. He wanted Hashem to love him. So he wanted to love what Hashem loves. He knew that Hashem loves uh the Jewish people, and he and he loves He wanted make Hashem a place where he could be res- he could rest. He looked and he said, "I'm sitting in a house made of cedar trees, and Hashem's Aron is under underneath, you know, cloth." And Hashem He went to Nosson, and Nosson said, "Yes." And then Hashem told Nosson, "Tomorrow, go tell him that your son will build the Beis Hamikdash, not you." And you see that a godol can make a mistake, you know, sometimes. Nosson Hanavi, he didn't say prophecy when he told David to build. But you know, Hashem is teaching us a lesson here. That if, you know, some the the rabbaim of 50 years ago or 80 years ago were were to witness what was today, I don't see a reason why a a person should not be able to be matzliach in Eretz Yisrael. Rabbi Rabbi Peretz Teller, thank you so much for joining us. Uh maybe lead us out with a short bracha. So, uh b'ezras Hashem, we should be able to look around in the world. First of all, the bracha is just to even look around in the world. Many people uh have many difficulties b'zman hazeh, with parnassah, with family, with all kinds of issues, with health. And just to even look around outside of your own dalet amos, of your own, you know, eight feet around you, in your immediate circles. To The first bracha is that we should be zocheh to look around outside of our own lives. And to look at what's happening to the Jewish people all around the world, and and connect everything together. And the second part of that bracha is that after we look around, we're zocheh, we merit to look around past our own lives, and see what's happening to Klal Yisrael in Eretz Yisrael, and the future of the Jewish people, that we Hashem is me'orer our hearts to do teshuvah, and we answer that teshuvah, that times we pray three times a day to to gather ourselves to Yisrael. We say "L'shanah haba'ah b'Yerushalayim" at the end of the Seder, that we no longer put that uneasy feeling, and kind of put like, I don't know, just put, I don't know, something over it. We cover it over it. But instead, we dig deep into our hearts, and when we say the words "L'shanah haba'ah b'Yerushalayim habenuya", we actually say, "That's it. I'm leaving the exile. I'm going to Yerushalayim. I'm going to Eretz Yisrael." And that means that when we start davening again, over and over, Chazal repeat the words "Kabtzenu yachad me'arba kanfos ha'aretz v'sachazirenu l'Yerushalayim b'simcha rabah", we ask that Hashem make gives us the merit to see the geulah with our own eyes in Eretz Yisrael. When we talk about gathering from the four corners, we're talking about gathering to Eretz Yisrael, that Hashem gives us that light and the hisorerus of teshuvah, so we can say, "Enough with the exile. We're done now. The geulah has begun. We're on our way. This year, we're going to make aliyah. We're going to come to Eretz Yisrael. Citizen, no citizen, just we're going to live in the land that was chosen by Hakadosh Baruch Hu, and set aside for the Jewish people. This is where we're going to be. We're going to make it here, one way or another." That is the second part of the bracha, that Hashem should give us that teshuvah, that hisorerus, and we should wake up, see what's going on, and come home to Eretz Yisrael to rebuild the Mikdash. >> [music]