Riots Rock France: Prophecy Unfolding?

We are witness to a disease that is passing through all the European nations, starting of course from the source in France, where Macron welcomed all the Arabs with open arms, saying that we can be friendly with them. As long as you're good to them, they'll be good to us. All you have to do is open a Palestinian nation, give them whatever they demand, and everything is going to be nice and friendly. And slowly but surely, the disease is spreading and the riots that are going crazy, burning buses, looting stores, destroying shuls and every other thing that's around over there, is moving on to Italy and the rest of Europe is slowly receiving what they thought was going to be kind a kind gesture. What they thought that they were doing a kind gesture ends up being a slap in the face in return to them. But little do they realize and should have they known that the answer was already written 3,000 years ago. And by no coincidence, it's in this week's parsha parsha Lech Lecha. When we refer to Ishmael, the man who was born to Avraham Avinu, he's referred to as a pera adam yado bakol v'yado kol bo. What's yado bakol? His hand is in everyone. V'yado kol bo, don't think it's limited and stops at the Jews. That's only the beginning. Yado bakol, until he gets to all everybody underneath his his whims, until he gets what he wants. Yado kol bo, he will do anything that he can to get it. Kol bo, and everybody will try to attack and it'll go back. And that's why he's referred to as a pera adam. Says Rav Shimshon Raphael Hirsch, the idea of a pera is something that the translates loosely translated savage, wild, uncontrollable. Someone who is out of control, someone that you try to put some type of limitation, and it doesn't seem to succeed. What a interesting definition for someone of such a nature. But I think we have to understand more specifically the gaonut the gadlut of the Chofetz Chaim. And it really comes before that from from Yeshaya Diskin from that they explained a very important syntax, a very important understanding in the language of Hebrew. When you want to refer to someone in the Hebrew language, you start with the noun and afterwards with the adjective. You would say he's an Adam he's a person that is smart. Adam Asher Isha Asher you refer to the person and then you say he's also rich. You first describe the name you please describe the noun that the person or for what it is and then afterwards the adjective that follow follows suit. So the proper wording in the possuk should not pera Adam. It should have been Adam pera. He is an Adam who's wild. He's an Adam he's a person who's savage who's a little bit overdone of himself. And instead what does it say? Pera Adam. The word pera comes before the word Adam. Why is it so? The answer is says the Hafetz Chaim because the pera is the noun. The wildness is the description of the person. The Adam the word Adam is just his form. He looks like a person he smells like a person he has the image of a person that's what it is. That's the adjective. He's also a person. But the the essence when we speak about the mahut the intrinsic being behind it is pera. Says the Hafetz Chaim very strongly and therefore even though all the nations will try and these are the words of the Hafetz Chaim will try to civilize him and calm him down and say to be like that yet as we called may tarbut be olam everybody in the world will accept him into their land and you're to and they'll be they'll take him as as one of them. They shall give him that he'll be relaxed and one of us they'll put a tie and a suit on him and they'll say but it can't be the Torah already is made it testifies upon us that it can't be. He says it could be he'll be a doctor and a lawyer and a professor but he'll be a doctor and a lawyer and a professor who's a pera who's still wild who's still uncontrolled who's still unbridled. You can't control him. His way of thinking is independent and therefore he's not interested in having to hear justice or what's right or the truth for what the truth stands for. It's more interested in doing what I want because it needs to be done because that's what I feel for. And he is incredible deek, he says, "Yee hee yet." He says he will be a para Adam. He doesn't say he is, he says he will be. Because as the Reb Chaim, he will be also in the present, in the past, in the present, and also in the future. And it will last until the days of Messiah comes. It will not be something that will be able to be controlled. An incredible An incredible [clears throat] navua literally spoken by the Reb Chaim in the early 1900s when all of this was not really present. But we of course are witness to it and we can see it and I'm not trying to be facetious or trying to be even negative. I'm speaking about the facts. If you look in the early days, you should know in the first millennium from until the year 1000 or so, the the nation from from the east had tremendous amount of technological advances that were even beyond the European nations. They were way beyond. In the past 1000 years, not one thing has come out of them. Not one Nobel Prize, not one scientific discovery, nothing. Bombs, destruction, killing, and just mass murders, just trying to take all of technology and to use it against everyone who is not on their side. That's the description of a para Adam. And we have to be you have to have a certain honesty to yourself in order to realize it. It's not written in the Quran that you're supposed to go ahead and destroy everything that stands in your way. That's not exactly what the religion is, but you know what that is? I'll end with this. The moral says, "The word Adam, a person, is interesting that that's the only galut, the only people that we refer to as Adam." It's interesting because all the four galut, all the four exiles that we were surrounded by when it came to Bavel, Babylon, or when it came to the Romans, or when it came to Egypt and all the other things that they're referred to as the chiyut, they're referred to as is is pictured in Daniel and Daniel as a animal. And here, by Yishmael, says the Maharal, it's described as a person. Why? He says because there's one difference. They all worshipped Avodah Zarah, some type of idolatry. Even the Christians have a certain type of shidduch. They believe in God, but together with some other types of gods. But they are the ones who believe in one God, which has an imagery of a person. They have a certain status of a person because they believe in one God, what they refer to as Allah, the same God as the Jewish people. Of course, they kind of took it from us, but it doesn't matter. And therefore, he says an incredible thing though. Pera Adam says that the pera comes before the Adam. Yes, they're an Adam. Yes, they believe in God. But what comes first? My wildness. God doesn't describe how I will act. I don't check in 100% to make sure that what I'm doing is properly religious act. First, I come from my intrinsic nature to act wild, to act a little bit savage, to act a little bit horrific. And then with that, I will tag on to it the Adam. I'll connect I'll I'll tag on to it Allah. I'll tag on to it God. I'll say that this is all called a religious act. In other words, some people decide how they want to act, and in order to justify, to qualify the act that I'm doing, they'll say that it's religious act. That's how it works. That's called a pera, acting pera, and then with that, you add the Adam to it. You act like a You act like a person. I'm doing it with a tie. I'm going in and destroying you with a with an impression. Of course, with the 70 virgins and all the other fancy stuff that they're promised to get upstairs. Is that coming from an act of real religiosity, l'shem shamayim? The first thing that happened when the three Arabs walked into um to Lot's tent, when they walked into Lot's house, Avraham Avinu at first, and then afterwards to Lot. When they walked into Avraham Avinu, what did he do? He washed their feet. You know why he washed their feet, Avraham Avinu? So, says the uh Chazal, Chazal tell us and Rashi already explains brings it. He says the reason why is cuz they worship the feet. They wash up the dirt on top of their feet. What does it mean? Why on their feet? Why not on their head? Because they step on top of their God. We're in charge and we tell God what it's all about. We're the ones who are going to decide what our religion is about and it's about our personal interests. If we want to act savage and horrific, is this really a religious act that they're doing right now? Burning buses, destroying, and injuring as many people as they can on the way. For I don't know, tag along any reason. You can't People aren't even sure what the protests are really about. But, when it comes to that, that's the excuse that happens to go ahead and rape women on October 7th. Everything that they did, that was a religious act. Is that really permitted? Muhammad says that that's a permitted thing to do. Double check cuz I don't think Hamas is a very religious organization. It's actually the opposite of religion, everything they do. If you look into the Quran, it even says when you have a hostage, you have to treat him like a king. Just like we say when you have a slave, when you have an eved, you have to treat him properly. That when you have a hostage, you have to treat him appropriately. You have to give him your pillow first and all that. I don't know. I didn't double check, but the last I checked with the hostages, they didn't say I'm like that. Exactly was the was the comfort situation where they were. The answer is that we decide our essence. A pera before the Adam. A decision to be wild before this. We're not surprised by what we're seeing with our eyes. We not We have no type of excitement about what's going on. It's something we've known. We saw Europe just opening their arms and accepting them like another brother and like everything's going to be okay. And of course, we are quite familiar with the fact that this was going to happen and they're being held by surprise. But, I'll end with just a point of appeasement and just to make us know because the Baal HaTurim writes in the end of Parshas Chayei Sarah, so look it up. Right in the end of Chayei Sarah, he writes when the pasuk says >> Al pene kol achiv nofol, after it describes all the nesiem of Yishmael, it says al pene kol achiv nofol. He fell in front of all of his brothers. He finally reached his fall. When? The next parsha, the ele toldos Yitzchak. When we have Yitzchak, you know Yitzchak is from went through a lot of difficulties. He had to go out and be mekarev the world. But Yitzchak is the idea of tzochok, as yimale tzochok pinu. When we refer to the geulah, the final redemption, Yitzchak is the man. He's the one that's the idea of tzochok, of lamalame in the teva, things that are above. As yimale ele toldos Yitzchak, when the time comes for ekvesa d'meshicha, when we're at the end of the boat, when we're at the heel, we've gone through the four levels of the chayot, the four different levels of the animal, and now we're at the heel of the animal, when you're there, Yishmael is going to appear, and on that we say al pene kol achiv nofol. A man can hear a son.