An Honest Conversation on How To Deal With Amalek Today

Okay brothers, let's get the show on the road. Chodesh Sivan is sponsored by the Silver Family

in memory of Basya Atiga bas Yisrael, anonymously in memory of all the holy Chayalim that gave their

lives, and the ones who are working tirelessly to protect us and Eretz HaKodesh. By the Vizels for

the Refuah Shleimah of Etel Sarah bas Chana and Yaakov Shlomo ben Beila, and for a zivug hagun for

Ester bas Rochel, by the Finns, for the hatzlachah for Am Yisrael, and shmirah on all

the soldiers, and a full Refuah Shleimah for the wounded soldiers: David Netanel ben Ein El Ahuv, Eliav ben Chavah,

Uri Chaim ben Meirav, David ben Ziv, Avraham Yaakov ben Devorah Feiga, and besoros tovos for all Yisrael.

For all Yisrael.

The week is sponsored by Chana Serzler, in memory of Avraham David Zeller, David ben Mordechai,

zichrono livrachah.

Okay, let's open up, please, the sefer and the pages that you have in front

of you, to page 70 please, page 70. Needless to say, last week's, not last week, Monday's

shiur stirred up a ton of feedback and comments that I've been receiving the last two, three

days from the chevra here and many of our chevra learning with us online. Understandably, these are

very, this is a very, I don't want to say, it's actually not a complicated situation,

it's a very hard situation; but complicated, that we're trying to remove, we're trying to remove

this focus about this whole inyan that we're in. We'll try to address as much as possible.

I just want to remind us a few things before we go back inside. When did Amalek first attack us?

On our way to Eretz Yisrael. Okay, so the context of Amalek, what they always try to do

is a milchamah on the land.

Amalek's greatest...

I know that in Chassidus,

I know that in Chassidus,

what we've done

is that we've taken so much

of the concept of Amalek,

and because of the gematria of

safek, so we make

Amalek this entity

which is there to doubt us and to put

sfeikos in our emunah, in our belief in

hashgachah and all these things,

which is of course also very true.

Perhaps that became so much more of what Amalek has become for us in our

generation, because Sancheriv came and mixed up the nations, and it makes it impossible to say, this nation is Amalek.

So for years and years, the focus with Amalek had to do with Avodas Hashem,

emunah things. Why are we saying on the land? Amalek can't stand, it'll do anything in

its power to stop showing a Kiddush Hashem in the world. What's the greatest Kiddush Hashem

that we could show the whole world? Eretz Yisrael coming back to Am Yisrael, Am Yisrael

coming back to Eretz Yisrael. So the second that we show that it's possible

that we're going to get to the place where there'll be the greatest Kiddush Hashem, where

Elokei Yisrael, the God of Israel, is bringing His people, Am Yisrael, to Eretz Yisrael, they freak out.

So,

today as well,

as much as of course there are these things

of safek Amalek,

across the whole world,

what is it all about?

What is the whole

inyan today all about?

Zionism,

about Eretz Yisrael, about the land.

We're going to see

today as well, as we continue forward,

how this is really the framework

of everything that we've been speaking about.

So having said all that, Baruch Atah Hashem Elokeinu Melech ha'olam shehakol nihyeh bidvaro.

The last thing we spoke about

was trying to understand Rav Soloveitchik's

shita,

and even though Rav Soloveitchik

wasn't alive in the time

of certain enemies that we're speaking

about now, that have emerged more

in public, the way that Rav Shmuel Eliyahu

has shown us

the whole

unfolding of this

entity, we see that

it's the same thing, haynu hach, it's the same line, it's the same

focus. As we see in the second-to-bottom paragraph,

according to Rav Soloveitchik's words,

din Hamas b'Aza v'Hezbollah hu k'din Amalek, v'tzrichim l'kayem bahem mitzvas mechiyas Amalek, without even any

sfeikos or shailos. And we've seen how much we've struggled with wiping them out.

Wiping out, not hitting them hard, not setting them back, but a wiping out, which is different

than hitting them hard or setting them back. That's not what we're here for.

Or disarming, which is a very, very important thing. Very good what you're saying. Disarming

is not mechiyas Amalek.

That's not wiping out Amalek.

You think that if you take Amalek's weapons away,

they're like, oh, we don't have weapons,

let's go, I don't know,

let's try to find a good kumbaya now.

Let's go fishing.

No, they lose it.

So he continues today

on the bottom of page 70.

ha'ideologiyah shel haHamas,

kamoha k'ideologiyah shel Daesh,

v'shel Nasrallah,

shel Iran v'shel Al-Qaeda.

The same ideology that Iran has is the same as ISIS, as Nasrallah yimach shemo, as Iran, as Al-Qaeda.

Of the rioters who made lynches against Yidden in Lod, Akko, Ramle and Yaffo, and in Mivtza Shomer HaChomos, all the different things we've seen where Yidden are attacked in Eretz Yisrael for being

Yidden that are living in Eretz Yisrael and that are trying to hold on to the land, it's

all the same din.

And he even goes back and he says, v'gam kein shel por'ei Tarpat, now this is very important.

Por'ei Tarpat, we all know, is the 1929 massacre that happened in Chevron, but it was happening

throughout the country.

There were a lot of murders that were taking place back in that time.

What was bothering the Arabs in Eretz Yisrael in 1929?

Was it the '67 lines?

I'm asking a rhetorical question, obviously.

I'm asking you a rhetorical question, obviously.

And in fact, of all the Islamic terrorism in the world, in every place in the world.

Now really this has to do with all of Islamic terror in the whole world.

They all draw out the murder and cruelty that they have from Islamic values based on their

peirush, based on their peirush of Islamic values; this is what they're saying. This

is their Torah, lehavdil.

bishmo hem rotzim laharog es kol haYehudim ba'olam u'lehitpotzetz al kol eileh shelo mityashrim

lefi erchei haIslam ham'toraf shelahem. In their name, they want to kill all the Yidden in the

world, and they want to blow themselves up upon all those that don't basically adhere to Sharia law,

which we all have been very, we've heard that said out loud without any busha, just like in our

faces like no one's business. These are the things that are going on right now in the world. This is not

a symptom, this is not like a line, a strand. This is mamash the whole story that we have over here.

Their charter, top of 71 now. Now he says something that when we hear these words we have to realize, don't get

startled from it. This is pashut, this is Rav Eliyahu's words saying something that pashut

needs to be said, ein mah lehagid.

ha'ideologiyah haratzchanis shelahem to'emes l'zo shel Haman v'Hitler; they're no different between Haman or Hitler.

lehashmid laharog ul'abed es kol haYehudim, mina'ar v'ad zakein, taf v'nashim. Now anyone that opens up the charter today

of all these people we're speaking about

will see this.

So then if you ask them,

what do you have to say about it?

What do you think we can do?

We can't; our hands are tied.

International law, all these different things,

we can't just go about and take care of business.

So okay, so what do you propose?

So let's say this is before 1993, when the accords were signed in Washington.

So what would you say then?

All we are saying is give peace a chance, right?

That's what we're saying.

Now, can you argue with that person?

Yes, because you don't make peace with Amalek, you have to wipe them out.

But let's say that you're saying it's not so clear, you can't say they're Amalek.

So I would say to someone, okay, it's 1993, let's give it. How about for you, is 20 years enough

to see what would develop, or let's go with 30? Okay, so now we're 33 years after all we are saying is

give peace a chance, and this Torah is not yet embedded within the pulse of Am Yisrael, and I'll give

you a very unfortunate example that took place this week in, I think it was Kfar Aza, or one of the

one of the moshavim around the Otef Aza. I don't know if you saw, but there was some kind of a

gathering of a bunch of older people, younger people from that chevra, and they blew, they

were mafrichei yonim, they took doves and they sent them up into the sky, proclaiming we're still people

that believe and want peace, and they threw them up in the air as if to say, we're not giving

up on that dream; no matter what they do to us, our victory is that we don't stop dreaming

about peace. It's funny, my, I don't know, my victory is also not giving up on dreaming about peace.

Two different things. So I saw that one of the comments, someone there wrote a comment and

said, I despise each and every one of you because my brother that got killed while trying to free

some of the hostages that were there, he didn't get killed to free you for you to go back and

live in this bubble that you're now showing still is chai v'kayam in you.

The thing is, we don't really know how to offer a version and an image of peace

in the right way. We don't have that yet either. Yeah. Just one very quick comment: you're talking

about the charter. Within their charter, within Islam's charter, in the Quran, you can deceive

anybody in order to achieve your final goal. Right, that's one of their halachos, yeah, that's one of

their halachos. All right, Yasser Arafat yimach shemo said this clearly. You can't; there never will be. Now

Rav Eliyahu quotes someone here that we've never quoted in the shiur,

kach korei lahem Berel Katznelson.

Okay,

who's Berel Katznelson? I mean, you've probably seen a street

in Israel, in a city, called Katznelson.

Does anyone know who Berel Katznelson was?

Early Zionist,

secular Zionist.

He was from mekimei Mifleget Tnuat HaAvodah,

he passed away in 1944;

he wasn't even around

to see them really go crazy.

So look what he says:

Natzim haPalestina'im,

shehitzlichu l'rakez kan ba'aretz

es ha'antishemiut hazoologit shel Europa im ta'avat hapigyon shebaMizrach. Look what they did.

They took all that hatred of Eisav

that was happening in Europe

and they were able to rebrand it

and to centralize it

all here in Eretz Yisrael.

And then he quotes someone else

we never really learned from.

When I say Naomi Shemer,

what comes to mind?

avir harim tzalul kayayin. So you should know,

if she was around today, Naomi Shemer,

she'd get blasted.

They would never play her anywhere.

Why?

She was unapologetic

about her views,

and her views stem very much

with this sefer,

very much.

So what did she say?

ha'Aravim ohavim es haratzach shelahem cham, the Arabs love their murder

hot,

hot and disgusting, lach u'mavchil,

they, this is like

fire words.

She said, Arabs like their murder

hot,

right?

lach, how do you say lach? Moist.

I think it should be mavchil, frightening, disgusting.

mavhil and

frightening.

And if they ever have—

if they're ever granted the liberty to actually

materialize all those thoughts

that they have,

we'll miss the gas chambers,

the good and sterile ones

of the Germans.

She said, if they ever have their way,

we'll miss the gas chambers.

It's the reality of Oct. 7. It's exactly Oct. 7. This is the ideology of Amalek.

And Amalek needs to be wiped out.

האידיאולוגיה הרצחנית הזאת, this murderous ideology,

עלולה להיות כמו מחלה מדבקת, could be like a contagious disease.

This sick ideology could be

mamish contagious, as

we're seeing in front of our eyes.

כך היה באירופה מימי haShoah.

This is what it was like in Europe during the Holocaust.

the Holocaust. לא כל

אירופה הייתה נאצית. Not all of

Europe was Nazi.

אבל כשהנאצים באירופה התחזקו—when the Nazis in Europe got stronger

וכבשו וניצחו, and conquered and won, but when they started

becoming victorious,

היו הרבה שחיקו אותם, many began

to emulate them, to imitate them,

ושיתפו איתם פעולה.

And they also were mashtapim, collaborators.

They collaborated with them. They collaborated with them.

They didn't put up opposition.

More than not opposition, they were with them.

He's going to give an example here.

In Paris, he says, ראיתי בכמה וכמה batei knesses,

I saw a lot of big memorial boards.

He saw in Paris in a number of shuls,

these big—like, you know, I don't know if they have it so much here,

but in America it's in every shul, the memorial boards.

And then, like, when a person's yahrtzeit comes up,

so the candle gets lit, right?

You know what I'm talking about?

Of course, I was in charge of it.

No, it's a kavod, it's a very

coveted thing.

Right, we suppose.

Right.

I think we're going to have that here also.

So he says though, but I looked,

there were a bunch of

names of children,

names of children that French policemen volunteered to gather from the homes and send to their cruel death in Auschwitz, two weeks before the end of World War II. What did he just say over here? Two weeks before the end of the war.

There were a bunch of French police that would kidnap whatever Jewish kids were still around,

sent them to their death

two weeks before the war was over.

Why?

Because that was still the ruach of

ke'ilu,

what's in.

You know, what's in.

If you interview...

if you see in interviews

that you see today around the world

with people that are saying

the meshugana things,

if you ask them any shayla about the roots

of what they're saying, what they're talking about,

about the conflict, what does “from the river

to the sea” mean, all these

different things, ein lahem musag,

but you know what, if you ask

a lot of Yidden today as well,

that even live in Eretz Yisrael,

a lot of basic questions,

gam lahem ein musag.

I just saw a very

nerve-wracking interview

that some guy—

this guy is a knacker—

this actor, he was going around the streets of Tel Aviv

the day before Shavuos,

and he said to everyone there, please, אנא,

איזה עוד שם, Chag HaShavuos הוא גם חג, right?

So he's waiting for like 30 minutes for someone to say Matan Torah.

No, it was Chag Shtilat HaEtzim, what's the big one?

It's Tu B'Shvat.

Asif? No, Asif, what's Chag HaAsif?

Sukkos.

But the Chag HaKatzir,

harvesting, was the only one

that some of them knew,

because of Neil Young—not because of Neil Young.

Chag HaKatzir,

they knew, because

it's a shtickle agriculture;

they knew something agriculture had to do

with the whole inyan,

but Chag Matan Torah

was not. So the guy said,

so he wanted to, like, see if they would

get stirred up by throwing in

other options of what

Chag HaShavuos is. He would say,

זה גם חג ה...

Chag HaMatzos, נכון?

And they had to stop and say,

No, no, no, no.

matzos—at least there's a consciousness

that says that Pesach is matzah, right?

So what am I saying?

What am I trying to point out over here?

We have such a ta'anah on the world,

that they have no idea what they're talking about.

Forget about the world,

they have no idea what they're talking about.

Do we have an idea of what we're talking about?

Do we actually understand

what we're trying to do here?

Do we understand how to deal

with a thing that's purely just evil?

Or are we going to go back into

years of galus mentality,

when we look at it in the face?

Or actually not look at it in the face,

because it's too painful.

And I think what Rav Eliyahu

is showing us up until now

is that we can keep on going with examples after examples after examples after examples.

When will it finally sink in?

And then the call to action would be like Naftali was saying last week.

Okay, well, let's say it sinks in.

Then what's the call to action?

So I have a lot of thoughts about that,

but we still want to continue learning this inside.

We're in this middle of the page of 71.

החשש הגדול של כל מי שמכיר את המפה—the real fear of anyone that knows the map—

is that Islamic terror will succeed in pulling out from their holes all the crazies of Islam who are found in many countries, and also in Europe. He's just calling this straight out.

It's great, we're learning, we're doing chesed,

doing all these beautiful things in Eretz Yisrael,

minyanim, dancing,

it's all great,

but there's something happening in the world.

What's happening in the world?

He's saying the fear is that

some of the meshuganas,

which are—I don't know how to say

anymore, like, I don't know if you could say

some, right? But that

this action, this hatred,

will draw out

from the woodwork,

and have people crawl out of holes, people

that would never show their face in public, never say anything

in public. But this

energy, this fire, this

anger, this hate, will be

able to draw out from anywhere in the

world people that

are just, mamish, hungry

for destruction and for fire.

This koach of magnetism

is a very real thing,

and we're seeing it in front of our own eyes.

It does not stem from nowhere; it's not stam.

Oh, what would it look like?

We are living in it.

We're mamish living in it.

And even though there are,

there have been a few months now

that we don't feel it in our,

maybe in our, you know,

heart rate or whatever,

this is all—the world is filled

with a bunch of sleeping cells

waiting for more and more of this to be right in front of our face.

And the whole war is over Am Yisrael in Eretz Yisrael.

That's what the whole war is.

So what's the obvious question you should have?

If we're saying that the whole war with Amalek is over Am Yisrael and Eretz Yisrael,

then where do we—what's the most recent, besides the current time that we're in right now,

what's the most recent time that we think about, you know, Amalek as a people?

Germany.

Germany.

So was that Amalek?

What did it have to do with Eretz Yisrael?

There are no Jews, there's no...

Because we didn't go there, so they just tried to go.

We didn't, we were—they still—it was almost like,

well, we know about Balfour, we know about Herzl,

we know about the seeds of something,

and if they all go and they fulfill their prophecy,

our tafkid in this world is done.

So they didn't go yet, they're not moving.

Ah, okay, great, they're making it easy for us to make sure

that what our ancestors tried to begin

to do when we left Mitzrayim

the first time, we'll get it here

before they could actually get home.

Eichmann actually came to Eretz Yisrael

to study the Yidden.

Really? Before the war?

Really? I never heard that.

Wow. Yeah.

I didn't know that. Is that true?

That's crazy.

Crazy.

The timing is that

there's the Balfour Declaration, the pre-planning of the European Jews to come here, and then

it was the San Remo Conference; Nazi Germany happened, significant, and probably, yeah, we didn't— the San Remo

Conference was a world conference, an adoption by the world powers. I mean, yeah, yeah. What year, around?

It was the beginning of the 20th century; I don't know exactly when, early.

The world at that time,

there wasn't a U.N.,

and that conference was

to agree on

assigning the land;

at that point it was both sides of the argument.

The world powers agreed.

And when there is a— where they are...

Yeah, this was happening in the world

before 1930.

That's crazy. I didn't even know that,

but it makes perfect sense.

It makes perfect sense. It's crazy. Now the bottom over here, which is what we're going to really be ending

with today, sinking into and ending with today, is very, very, very important. This terror that we're

speaking about, as much as we say this—I know sometimes Bibi says it to sound politically smart, right?

But he says, you know, us trying to go and take out, and us fighting Iran, is really

a fight over us trying to save who? The world, the West, right? So obviously it's a smart thing to say, right?

Most people in the world don't buy it. It's amazing how there's this whole fragment

of the Republican right that is calling him out and saying, you're just trying to get us

into a war that's yours and not ours. Now, it could be. I don't know. Binyamin ben Tzila should be

strong and

do teshuva and lead

Am Yisrael like a Yid,

just like a Yid,

but in essence,

do you think it stops just by us Yidden?

Now, you could say, I really don't care

about that right now; I'm just worried right now about

us Yidden. But if we do have an inyan

that for Hashem,

to be the one

that is—

that His light is shining throughout the whole world,

it's dependent on

us, Am Yisrael, coming here to Eretz Yisrael,

and doing our thing here in Eretz Yisrael.

So everything is,

everything, ha b'ha talya,

everything is dependent on each other.

But now he's going to take it to a little bit of a different

direction. And it's important for us

to see this as we're learning the origins

and the roots of this, both

based on Halacha, Medrash, and

the Gemaras as well.

So if you have this, look inside, on the bottom.

Ha-teror ha-zeh lo

mugbal laYehudim, this terror isn't

limited just to Yidden.

HaGemara omeret al Germania, the Gemara says about Germany: what did Germany do? They're really the ones that began two

world wars. Amar Rabbi Yitzchak—this is a Gemara in Megillah, daf vav—Amar Rabbi Yitzchak, what does

it mean when Dovid HaMelech says in Tehillim, Al titen Hashem ma'avayei rasha, zemamo

al tafek yaromu selah? Now the poshet pshat of that means: Hashem, please don't give those

evil ones of evil the ability to implement their—don't let them produce

what their, what their schemes of their hearts are trying to do in this world,

that God forbid it should, it should go up.

Amar Yaakov lifnei HaKadosh Baruch Hu, Ribbono Shel Olam, al titen leEsav taavas libo.

Yaakov is saying: listen, it's my twin brother.

So I know him pretty well.

And I'm begging You, Ribbono Shel Olam,

don't let him, don't let him do what he wants to do.

And the same pasuk,

zemamo al tafek yaromu selah,

the Gemara says,

zu Germamya shel Edom.

Tell me something.

How many years before World War I and World War II

were these words said, approximately?

Thirty?

No.

Close to 2,000 years before,

something like that.

zu Germamya shel Edom, this is the Germany of Edom,

because if they get to do

what they want to do,

they're going to destroy

the whole world.

How far did, yimach shemo,

the Third Reich get?

How close were they to here?

They were pretty close.

They would have continued.

And right now, Iran, if they could—we're dealing with people that if they could, they would destroy the whole world.

This is not a Middle East conflict.

Middle East conflict has taken the headlines of it, but it's not.

It's a Middle East conflict, yeah—meaning that's the headline.

As Yaakov was saying before, anybody who reads the Quran knows, or has read the Quran,

their whole mission is to create a worldwide caliphate.

It's not a new thing.

It's really in them; it's all about just making the whole world Islam. That's what it is.

So he says, this is what the Gemara says about Germany, right? They're saying that if they—

if they get what they want, you don't even understand what they want. They want the whole

thing, right? So that the Amalek, the Amalek energy of wanting to destroy the whole world

that was apparent in World War II through Edom has very much transferred itself into

Yishmael of today. One of the—

and the interpretation of the elements of that monster says that if not for the fact that

Germamya and its components were so conflicted among themselves, they would destroy the whole

world, the whole world. And who are we talking about conflicted? Basically all of Europe. England is from Saxon;

they're part of the same mishpacha.

England seems to be the first one that's already gone down this time around. It's so strange, of

Germany, yeah. Such a strange thing. And of course now they've all needed and created the United

States of America. Today, bottom line, Iran and its Islamic terror want to conquer the world.

He's saying it straight out.

We all remember the murderous attack on the Twin Towers, the World Trade Center.

We all remember the World Trade Center.

An attack that took the lives of 2,977 people,

it was an attack that took the lives of nearly 3,000 people.

Many fear that if there is more success to the terror that we see today, tens of millions of Arabs that are already

in Europe—look at what happened on the World Trade Center.

They look at America then, and they're like, wow, 20 years after the World Trade Center

bombings,

or however you want to

describe the bombings,

the destruction of it,

that same city

elected

a rasha,

a rasha merusha.

So they look;

these people are looking

like, wow,

it looks like

it could really work.

People—

people are really not—

they don't read the sign.

It's amazing.

So he's saying,

they're looking at this,

they're saying,

this is nuts.

God must be on our side,

right?

It must be working.

Yeah. Patient. I just saw an article about how they have an FBI recording from 20 years ago of them planning to embed themselves in universities, and professors in universities.

Twenty years ago.

Twenty years ago.

So this article was talking about an FBI recording from 20 years ago.

It's amazing.

And it's...

it's amazing.

Rav Eliyahu is saying: this type of allowing Amalek to be on the surface, he says, the

more that you allow, the more that you have rachmanus on Agag of today, the more that

that one Agag creates hundreds of thousands of bloodthirsty people.

So you're saying, no, I'm a Jewish heart, I have rachmanus, I can't take them out.

It just shows that you're unwilling to read

the clear and present danger and all the signs

that Hashem has put in front of us.

And it also makes you realize how much

the fact that

we are—the fact that everything that's

going on here is an absolute

miracle.

It doesn't make any sense

at all.

But Rav Eliyahu just said over here,

they see the hatzlachas that they've had.

They're going to have tens of millions

of Arabs that are right now in Europe

and other nations that will take a weapon and kill the Jewish neighbors and their Christians together.

At the end of the day, there's no difference, in truth, for the Yishmaeli,

for the one that we're speaking about, to take out the Christian as well.

They're currently doing it in all the Arab countries.

They're going around and they're killing even the Christian Arabs. They're doing it everywhere.

Look at—nachon, that's why Lebanon is such a peleh to me, that it still even exists.

It's such a strange thing.

Like, the klal, there's even a civilization in Lebanon today, it's shocking to me because of this.

It's nice to be able to do that.

How can we not imbue the fact that we are living the miracle to those individuals in North America and around the world

that don't realize what a miracle Hashem is doing for us on a daily basis?

We have to forget about them for a second.

It's us. We always go to them.

You won't have to even go to them

once we that are here,

our lifestyles

and our choices

are all done through the prism

of this miraculous state

of existence.

Forget about everybody, yeah.

Not forget, meaning, don't—

it's so easy.

It's so easy.

Don't look at them. Huh? Look in the mirror.

I guess my—what about my—

It's a very good point.

Like, what about today?

Wednesday in May, towards the end of May,

a Wednesday in Sivan.

What about the choices I'm going to make about in my life today?

Are really framed within the framework of living in a miraculous nature.

That's the shayla that we have to have.

Back inside, second paragraph.

I know you're not going to like the next topic, so I'm going to make this,

because you see what he says.

HaMilchamah shelanu hi milchamah b'anshei hachoshech; our war is a war with people of darkness.

Who believe in the rape of young girls and women,

that are proud of blood, of spilling blood,

and that are proud of beheading,

shemitpa'arim b'hit'alelut,

b'gufot, in bodies.

They're proud about—how do you say this?

Desecrating bodies.

v'choshevim ki k'chol,

she'adam achzari yoter,

hu shahid elyon yoter.

The more that a person is crueler,

he is a higher

shahid,

which is,

you have,

whatever,

hu yekabel et hasachar,

yoter tov bashamayim hashchorim shelahem.

That person—the crueler you are,

the crueler you are, according to them, the higher Gan Eden you get.

So having said this, first of all, it makes us breathe first and realize, okay,

it's very easy to get depressed over here because we could look and be like,

okay, so post-October 7th, what's changed?

Nothing.

Nothing?

They think they're even higher now.

Oh, well, the ones that are alive.

I mean, look, let's give out, we took out the head, the current head, the most recent head of Hamas last night.

Right? It's great. Has that deterred anyone from becoming Hamas? Yeah, all these things,

these are not—the loser, they have this, there’s a line now—they have the same numbers now of fighters.

It's insane, it's insane. Why? Because we didn't, because we didn't wipe them out, and

wiping them out means removing them from the land, all of them; the sixteen-year-olds two years ago are eighteen this year.

Now what's the problem with this halachically is that halachically the shayla becomes: who has a din Amalek

on them? And that's what's become so confused. That's what Eli Stone was going back and forth

with us. That's what becomes so confusing with the times that we're living in, halachically.

Can we say that every Arab who lives in Eretz Yisrael is an Amalekite? No. But do you have

to, do you have to l'hager otam? Do you need to deport them from the country if they're not

Amalekites? Just common sense. B'diuk, b'diuk. It's not a whole chochmah.

Doesn't the Torah tell us what we should be doing? They have three options. Yeah, but that's a bigger problem

because then if you go like that, then who else do you have to remove from the country?

Anybody who's not following,

who is not

shomer,

at least, the sheva mitzvos,

so what do we do with all the Christians

that set up shop in Yerushalayim?

If you go with that shita, you have a big problem.

Meaning, you actually,

in the emes sheb'emes, you don't have a problem.

That gets up and gives us a—

gives us a birur,

oh, he did—

he didn't treat the—

okay, so now look what he says here.

He does something very interesting over here.

What is the word in Hebrew? The word for Arabs is Aravim, right?

What word does that come from?

Mixture.

Yeah.

It's l'hitarev, l'hitarevev, right?

Ta'arovet.

Ta'arovet.

Ta'arovet.

HaAravim k'shmam ken hem; they are like their name.

Ta'arovet,

they're a mixture of many different peoples and nations.

Much, very much.

Mushpa'im v'ulai gam me'uravim miYishmael v'haPlishtim,

chelek mehem bevadai meAmalek,

v'chelek lo.

So he's saying like this,

if we're going to go on the line of,

are these from the nation of Amalek?

Not just like, you know,

idealistically.

He's like: chelek ken chelek lo.

Because they're all mixed up together.

Im zot, hashpa'at Amalek nikeret bahem,

but one thing for sure, the hashpa'ah of Amalek is very much clearly seen in them.

Al pi madad haantishemiyut haolamit.

I'm only saying this because it's written in the sefer.

Usually I don't say this word.

HaPalestinim hem sonei Yisrael hagedolim b'yoter ba'olam.

The Arabs that are here and their supporters are the biggest Jew-haters in the world.

Hem metifim b'ofen mesudar l'chol yeled v'yalda mi'gill katan lisno kol Yehudi.

They teach all their kinderlach,

from the moment that they're able

to read or learn anything,

that it's an inyan to hate Jews.

Mehalelim umeshabchim et hamechablim; they praise

and they're in awe of their

terrorists,

especially the shahidim among them, and all those that praise

the terror,

they're part of the terror,

just because they praise it.

They didn't actually go out and shoot; they're just as much accomplices as anyone else that's actually doing anything.

Kach pasak lifnei kama shanim chever mushba'im b'Artzot HaBrit.

Do you remember this? I don't know if he's speaking about the case with Ari Fuld,

but he's saying over here that a few years ago a jury in America

said that the authority, the PA, and the Fatah must pay compensation to victims of terror in hundreds of millions of shekels.

Those that—

terror,

people that were hurt by terror.

Hundreds of millions of shekels. Why?

Because they are responsible for what they do to the terrorists,

because they are responsible for what they do to them.

Because,

I mean, this to me is one of the—

I feel like I lose my mind

when I think about this.

Every family of a

terrorist gets a

salary,

a pension.

I don't understand this.

And we allow it.

We give them the money.

We give them the money; they were complaining that Israel

stopped the money going to the authority

to pay for salaries.

But they're the good Arabs, right?

They're not Hamas.

Taylor Force Act, which stopped that,

and then Biden repealed it,

it's called the Taylor Force Act.

Now, I'm not sure,

I'm not sure; do you know that they also give it to—

those that don't normally

have it, with the paperwork?

Because we are sick.

We are very sick.

We are very sick.

This is very, very sick.

And we,

kal vachomer,

are not allowed to hide

and conceal their bad deeds.

We cannot conceal

their bad actions.

Shelo nikashel pa'am achar pa'am, that we not stumble time after time

like Shaul stumbled.

We can't afford to repeat

the same mistakes that Shaul HaMelech did.

We have to be melachim, we have to be shamo'a, we have to be David HaMelech.

We can't live in illusions.

And sign with them peace agreements that later exploded on our buses. How many of you were here then?

You know, for me, it was my teenage years. I was living throughout the whole time here.

And I used to go

to the scenes of

I think I shared this with you once,

that I was pulling out a box from my house,

my kids saw some wires,

they asked me, what's this?

And it still smells,

and basically I would go to the scenes of bus bombings

late in the day,

like a few hours after,

go on a bus, I'd go to Yerushalayim, I'd go to Tel Aviv,

I'd go to Ramat Gan, wherever,

and I'd actually take from the destruction.

I kept it with me,

and I said,

the world says, never forget this.

There's something sick going on; we forget.

It had such a hashpa'ah on me.

I can't begin to tell you,

it's such an influence on me,

these things.

No, I missed a few bus bombings by minutes, five minutes.

Baruch Hashem,

I missed the bus.

Sometimes it pays off being a chassid.

Shelo yistamu eineinu k'mo lifnei dor—last generation.

When he's saying last generation,

what is he referring to?

Well, what are you talking about?

He's—

Germany, but really,

he's not talking about—

he's speaking about Germany,

because he says,

we didn't see the evil of Germany before the Shoah.

What excuse does a person have

today,

if someone that was alive

in the last ten years,

twenty years, thirty years,

what excuse does someone have today?

So obviously, it's not a matter of an excuse,

it's that there's a piece of us, of Am Yisrael,

that's still very much in galut.

And that galut vibe says, it's a different world today, we have to work smart, not just with your—

That galut vibe says, it's a different world today; we have to work smart, not just with your...

It's like there was this commercial when I was growing up

that was trying to avoid traffic accidents.

It said,

ba'kvish al tihyeh tzodek, tihyeh chacham, which means on the road, don't be right, be smart.

So I don't know,

in the world, don't be right,

be smart? There's no

stira. Being

smart means being right, means

being, what we

call in Hebrew, we say,

lo dofkim cheshbon. ba'al habayis hishtage'a. We lost

that chance, really, already on October 8th, 9th, 10th,

11th and every day since then,

for the current round.

There needs to be a new generation

of thinkers, people that think

like this, people that understand that this type of thinking is the emes of love, and it's the real

wanters of peace, the real wanters of peace. And I've told some of you, I'm working so hard on this

in a written format every day, trying to produce something that will help people that really want

to reconnect, to be davek b'emes, that are bold enough, that are open enough to be, to

respect the previous generation and say, listen, we did the best we could coming out of Auschwitz

and starting this whole country, but it can't, it can't continue like this, because every single

Arab that lives right behind us is the same exact Arab of October 7th. There's no, there's zero

difference, zero difference between them. When the opportunity to kill Yidden comes about, they will

go for it: the ones that you hire, the ones that build your houses, the ones that work in the makolet.

If the opportunity came up to do it, they would. How do you know that? Um, how do I know?

Why do you want that? I don't want that. No one wants that. We don't want that to be a reality.

But Hashem gave us eyes, and He gave us a brain, and He gave us a Jewish heart; He gave us seichel.

And this is with all the beautiful

gishmak things that we're doing all the time, with all the simchas and the ruchnius and all the projects, and this and that, unless the unless it's not

looked at face value, exactly what it is we're fighting for and why we're working so hard on

all this more and more and more and more. Bottom up, it's going to happen. Yeah, I'm just going through

my head, like, do you have any idea how big this ask is? You're asking us to be bigger than

Shaul HaMelech. You're asking us to wipe out all of... I'm arguing with you. You've made the

case: they're Amalek, made the case, they're going to... there's no difference between

them and Hamas, they're going to kill us, and they will, that's fine, but then to go to the next step

to really try to address, to wipe them out, again, what it takes from either the ideology of this

country or the soul. Like, like, you're not for the guy in Kfar Aza who says, they, my neighbors just

came in here and destroyed the whole city, burned us and raped us and kidnapped us, and I'm now with

a white dove up there. You know what? I'm not that dumb. You're right, they probably

do hate me, but I'd rather live in a world where there's love and I'm not filled with hate. And

until you can offer me something better and different where I can live with myself, considering

the circumstances, this is just the best that I got. And the best that I got right now is this country

that we built. And it's horrible to say, because every Jew is a whole world, and we have to go

ahead and protect them with everything that we have. But, you know, it comes, the best alternative

we have is just a shaving off of a shaving off of a percent of us every single year or two, and

and that's just kind of, which is horrible to say, but that's the reality. That's the way the history

has always been; that's been part of our history, because this issue is so much greater than us

until something supernatural, i.e. Hashem, comes along and fixes it. They have a good idea of how to go ahead

and conquer us. Amalek, they go ahead, shaheeds, they value them, they pay them, it's like in their mahalach,

they take them serious; they have a good, good plan of what they're doing, and if you want to

look like that, is that, is that, is that what you'd rather be? I'm not sure if that's

the alternative, or what does it mean, wipe them out? Like, again, it's like me and you and Nachi

coming and grabbing them and taking them and moving them somewhere, assuming we can even handle

the rest of the world. But I'm talking about ourselves, I'm with people, I'm with a guy just

now on a bike ride, my instructor, like he has such post-trauma. He's just a nice kid,

a nice guy, from everything that it's all around us. So unless you really know what it is you're

fighting for, and then could somehow carry it out, I want to know what that means, carry it out.

Like, this is just the best alternative we got, just to keep trying to show up

and daven. We're going to try to get a little bit, maybe we'll try to educate, you know.

But, but this is, this is the best that we got. No, no, no, Yossi's right. We'll learn again next week.

How do you feel? He's right, actually, yes, Yossi's right. It's the healthiest way to go about.

Yes, he's right. No, no, you can't, you can't disagree in front of me. Yes, he's right.

Let's give it up. Could have been much worse. Are you with me? I mean, that's fine. I'm not...

No, no, chevra, I'm saying something, okay? No, no, no, yes, he's right. Pessimistic? To be realistic,

I mean, it can be.

No, you understand that with that mahalach,

with the way he's thinking,

I give Eretz Yisrael,

I give Am Yisrael and Eretz Yisrael

ten years,

and then we're all dead.

All of us.

With that mahalach.

Yosef, shket.

shum davar.

You're right.

You're right.

b'emes, at face value, you're right,

but you said such an important thing.

Because this is what I'm trying to approach.

You said, until you offer, like that was the key word for me.

So we're working on it.

I'm working on this day and night.

We're working on this day and night.

Until you offer the alternative to be something that is bar hasagah.

How do you say that?

Achievable.

Attainable.

What does that look like?

We do have a military.

We do have a military that can do, you don't think we could,

you don't think that we could do everything we just said right now with our military?

What do you think?

You think we could actually do?

You don't think Shaul HaMelech could have killed Agag?

I'm talking about today.

Of course Shaul could have killed Agag.

What do you mean?

I believe we have the technology to do that.

I do.

I think we have the technology to kill a million people.

Who's talking about killing a million people?

Let's start with the removal of who's going to murder.

I'm talking about, let's remove this entity from the face of Eretz Yisrael.

Let's start with that.

Can we start with that?

Where?

How?

shniyah, shniyah, shniyah, shniyah. Can we? If we actually, the President of America said

three times that that's what we should do. It's us that stopped it. Can we? I'm asking,

can we? Is it possible?

Can we bring in two million citizens in this country?

Citizens?

I'm just telling you what they, I'm not, I'm, I'm.

Wait, now, now they have ezrachut.

Let us talk about.

Wait, Steve, Steve, Steve, I'm sorry. This can go anywhere. I have to just.

Can we do it? In theory, it's doable. In theory, if we all came together and had... I don't see that. The Israel I understand, the people I understand.

You're right. You're 100% right. With the chain of command of today, you're right. It's doable; it's not going to happen. You're 100% right.

So with that train of thinking,

it's like, okay,

so shave it off.

Could have been worse.

We're okay, we're getting here,

there's a new generation

that they're younger than us.

They are younger.

They are younger than us.

They're not yet ripe yet.

They're a younger generation.

They're not going to put up with any of this.

They need the support,

they need the belief in them,

they need the actual texts.

They need to learn inside what they're fighting for, why they're fighting, and what will happen

if they keep on doing the tactics that we've been doing for the last, God knows, 78 years

of sheket tmurat sheket, all these horrible things.

I believe this.

They're even younger than your current children that are serving.

It's not, they're younger.

I'll give you that, but then what disappoints me on that is, where's that discussion?

Where's that even, oh, there's like a new party or a new idea?

Where are some of these guys coming out, these chevras? Forget about how you'd be tattooed,

forget, yeah, yeah. No, no, nothing, right, right, I know. I could go to any beis medrash,

I'll take him as a leader all day long. And where is that? I don't even see a discussion about it. I

don't see any sort of like, you know, ground swelling. I don't. So because you

don't see it, does that mean that what you offered should be what should be, just because you don't

see it yet? What's idealism? What is the whole concept of idealism? Because you don't see it,

so therefore what you said before should be the best, it's the best route?

So because I don't see it, therefore I should, I should go to that? chas v'shalom.

Anyone that's ever done anything big in the world didn't look around and say, is anyone else doing

this? Oh, I guess not, so maybe that's not meant to be. Anyone that's done anything has come from

a place of makom she'ein ish. So it's true. Are there other chaburas or shuls or schools that

are learning like this during the week? Very little. And when you try to learn this in the

army, they don't let you. So does that mean that it shouldn't be because it's not yet done?

No.

It means,

if you believe it,

it means Hashem,

please,

open the gates

for this to be

the way

that people understand

what needs to be done,

and halevai,

I should have the zechus,

we should have the zechus,

that it's done through us.

There are plenty of people

in America

that are waiting,

I believe this,

they're waiting for this

to be the voice

that welcomes them

when they come back home,

and I want our voice

to be the voice.

I do.

And I feel like we're still young.

I do, I feel like there's still so much work to be done.

So I can't be pessimistic,

because the reason of pessimism that comes up,

trust me, I'm more pessimistic than you,

I just pretend that I'm not.

But I have a chiyuv to not be pessimistic.

I have a chiyuv, I have an obligation.

I feel like it's a

Torah way of living,

believing that yesterday should not be

today's slave driver.

I have to live like that.

Everything you said is true,

meaning everything anyone's brought up in here about the current situation and everything that's

happened before that, all that are factually true, but how could that determine what tomorrow should

look like? I can't. Now, is there anyone today that is speaking like this, that's running for office?

There's one, he's not going to pass though, unfortunately.

I wish he would, you know, I wish he would, he probably won't. But b'seder, that means there's still a load of work that needs to

be done. And we have to

continue to get to work.

But I don't want

us to go, to resort

to the other way of saying,

listen, it's not going to happen in our

lifetime, let's just give it the best shot and try

to have a good time while we're at it.

I don't know, I wasn't

raised like that, and I don't think it's a Jewish way of living.

I don't think it's a

Yiddish way of living. I don't think any gibor

that ever did anything for Am Yisrael lived like that.

We have to be giborim.

We set up, like in the Tikkun HaMedina classes, we set up a way of understanding that the gift of the Medina and the gift of the Tzava are keilim that are still waiting for the proper light to go into.

The Medina, the state, is a kli. The army is a kli. The light still has to go in in the proper places, but it's not going to be from the chain of command, it's all going to be bottom up.

So let's invest in that next generation that thinks that, that, that understands

that mah shehayah lo yachol lehamsheich. But with that headspace that you shared, someone said, twenty years, at the rate

that things are going now, I give us ten years, mamish, ten years, ten years, and we're

not going to go there because it is going to be good. It is going to be good.

I believe that b'emunah sheleimah,

not because we're going to save the world,

but our cheilek will be part of saving the world,

and another person's cheilek

will be part of saving the world,

and then you'll have the right calling

that's coming out of Tzion,

that'll really bring in the ingathering

of the exiles, of conscious people

that want to be here

for real,

and they'll make shalom with all those

that were here until now,

that did their best post-Auschwitz,

and there'll be shalom amongst us

once we are clear as to

what we're actually trying to do here.

And that's our achrayus,

to make it clear what are we trying to do.

You're about to explode.

Yeah, I am.

I feel like I'm watching a figure

that's about to...

No, because yesterday I was talking with Zev,

because Naftali asked this on Monday,

and it seems like the theme,

like what can we actually practically do?

If we want to actually get this consciousness out there,

one thing that we can do right now,

and I can send to the chat: just write a quick review for this shiur, for this podcast, to get

more people to listen to it, to get it up there on the charts, to spread this consciousness, to spread

this awareness. That's how it happens. We can sit in here and then take this in and walk out, and then

come back again, we have the same question. If you want something practical, that's something you could

do. Take five minutes, give a five-star review, write it. It'll boost it up the charts; more people will

see it. I will send the link after the shiur, but that's how we get it out there more, instead of

just walking out of here and being like, okay, that was nice. Well, unless you don't buy this, right?

But I think you do, that's the thing. I know, I know, I guess he's writing a negative.

It's the best, it's the best gig that we got, because I need something to believe in, just like Faraz

with the white gloves needs something, right, right. Until there's an alternative, I get what we're talking about, but until I could...

Right, it's good, what you're saying, it's good. Yeah, you know, I'm gonna, I'm gonna keep doing the

best, we're gonna keep doing this. This is good. Well, that's something, press and showing off, yeah, yeah.

Although we'll probably get shut off, I tell this all the time. I mean,

he thinks, he thinks, he's shocked that I still have an American bank account.

That's why I said to you, it's all going to be okay, you're going to be okay, you're going to be okay, you're going to be okay, you're going to be okay.