1. The Satmar Rebbe, ZY"A, in Divrei Yoel (Parashas Beha'aloscha, p. 317-318) explains the pesukim in Yechezkel 36:33-36, “So says Hashem G-d: On the day that I purify you from all your sins, I will settle the cities and the ruins will be rebuilt... And the nation that remain around you will know that I am Hashem, who built the destroyed places, and planted the desolate land; I am Hashem who spoke and acted.” Why does the Navi single out the building of the cities as the thing the nations will witness? And why will it be only through this detail that the nations will know that Hashem is acting? The answer is that it is clear that all everything built by the heretics in the Holy Land will be destroyed by Moshiach. If a Sefer Torah written by a heretic must be burnt, even if written precisely according to halacha, so that nothing should be left by which to remember the heretics, as the Rambam say – all the more so must the buildings built by the heretics for the sake of spreading heresy be destroyed. Thus the Navi says that at first, after Moshiach demolishes the buildings, the land will appear empty, and then Hashem, through Moshiach, will build new buildings of holiness. Then it will be manifest to all the nations that these new buildings have a pure source and are built by Hashem, not like those that were demolished before.
From the above section of Divrei Yoel, it is abundantly clear that contrary to the Zionist propaganda that the establishment of the State of Israel is the beginning of the era of Moshiach, the truth is that the Zionists are delaying the Moshiach, R"L, by defiling Eretz Yisroel and especially Yerushalayim. Their "Knesset" is a perfect example of what the Rebbe is discussing here: houses of idolatry that are the source of tumah. We must understand that the fact that the Knesset stands in Yerushalayim is a terrible disgrace to the holiness of the city. This building symbolizes the heresy of an independent Jewish reign in Eretz Yisroel before the coming of Moshiach.
Often ant-Zionist Jews are thought of as being self-hating, or haters of Zion. The fact of the matter is that the truth is precisely the opposite. We, who are Torah-true Jews, are anti-Zionist specifically because we love all other Jews. We see the terrible destruction Zionism causes. It endangers all the Jews the world over both spiritually and physically. We love Eretz Yisroel, and it precisely for that reason that we are anti-Zionist. We are pained by the fact that evil sinners go to our Holy Land and defile it with the worst sins imaginable. It is, in fact, because of a great love for the Jewish People and Eretz Yisroel that we cry out against the Zionists. While the anti-Zionist Jews are truly the ones who care for other Jews and for the Land of Israel, the Zionists are just the opposite. Despite their claims of love for the Jewish People and Eretz Yisroel, we must look at how they have truly acted over time. It is well known that the Zionists did not help many Yidden escape from the clutches of the Nazis during WWII although it was within their power to help save many Jewish lives. (Details regarding this can be found in the writing of R' Michoel Dov Weissmandl, the Nitra Rav.) Additionally, the Zionists have reduced the standing of Eretz Yisroel in the eyes of the world to that of a country of nationalism and Jewish pride, sacrificing many innocent Jewish lives needlessly in the process.
When we analyze the facts of history, we find the clear truth that it is Torah-true Jews who genuinely care for other Jews and for Eretz Yisroel, while the Zionists care for no one but themselves and will sacrifice anything and anyone to reach the goal of being in power. This is truly and completely against the Torah way, and we must cry out against this repulsive misrepresentation of authentic Torah Judaism.
Someone once visited the Satmar Rebbe, ZY"A, and commented to him that he had great difficulty finding the Rebbe's house. The Rebbe responded with a quip: "You should have asked where the house of the hater of Zion was, then everyone would have immediately pointed you to my house."
2. The Satmar Rebbe, ZY"A, explains the differences, in concept, between Moshe Rabbeinu and his brother Aharon HaKohein. The Rebbe explains that Aharon's main task was the service in the Beis Hamikdash, while Moshe's task was to learn and to teach Torah. One of the fundamental differences between these two types of service was that Aharon was not permitted to deviate from his task in the slightest detail, whereas Moshe Rabbeinu was permitted to innovate new ideas in Torah. This was the advantage Moshe Rabbeinu had over Aharon HaKohein. (Divrei Yoel Parashas Beha'aloscha, p. 233)
Throughout the generations, our great Torah leaders have always, just like Moshe Rabbeinu, had the power to explain and innovate within the boundaries of the Torah. It is our task to follow the Torah leaders and have faith in them as great people who know more than we ourselves do. We must follow their words with uncompromising trust. Additionally, we must fight against all those who seek to belittle and mock the tzaddikim and talmidei chachamim, chas v'shalom.
One of the tell-tale signs that the Zionist movement is completely illegitimate is the fact that they habitually mock the tzaddikim who stand up against them. The truth is that the Zionists have absolutely no right to insert their input regarding what tzaddikim say. The Zionists have no understanding of Torah. They have no comprehension of what the Torah is actually telling us. Just because some Zionist has the title of rabbi, wears a blue and white knitted yarmulke, and went to a Zionist "yeshiva," it does not mean that he has any comprehension of Torah at all. Rather, these so-called "rabbis" are the worst of the worst, since believing themselves to be brilliant, they feel free to criticize Gedolim with whom they do not agree. Additionally, these misguided "rabbis" usually attract many followers, leading many people astray, as did the wicked king Yeravam, regarding whom the Sages say, "Choteh u'machateh us harabbim (he sinned and caused others to sin)."
It is incumbent upon us to recognize the difference between the true Torah leaders and fringe, semi-orthodox "rabbis." Our true Gedolim are great and holy people. They are not simply ordinary people with more knowledge. Everything that they say or do is based solely on the Torah and the will of Hashem. A palpable kedushah is felt around a true talmid chacham and tzaddik. The respect we must have for the greatness of our Torah scholars is demonstrated clearly by the Gemara in Meseches Sanhedrin 100a, which teaches that one is considered an apikoros if he as much as refers to the chachamim as "those rabbis" since this is not a respectful way of addressing the true chachamim. By contrast, the "religious" Zionist rabbis make every motion and articulate every word only for their own political benefit. They believe themselves to be tzaddikim and gedolim despite their blatant disregard for the Torah and its authentic scholars. The choice that is set before us is abundantly clear: will we choose the true tzaddikim, or political pawns who will hurt anyone who stands in their way? Let us rise to the occasion and make the right choice.
3. "We see that this is the way of a tzaddik: to observe the mitzvos of Hashem with a broken heart. [The reason a tzaddik serves Hashem in this manner] is because he fears greatly for his soul, lest he stumble, chas v'shalom, into the trap of the Yetzer Hara...." (Divrei Yoel Parashas Beha'aloscha, p. 259)
This teaching of the Divrei Yoel is a fundamentally important concept to remember. As Torah-true Jews, it is our responsibility to truly understand what it means to be anti-Zionist. Simply to protest Zionism for the thrill of protesting or for some other personal motive is the most destructive step possible for us to take. It would be best that anyone who is inclined to act this way, knowing within himself that he is mainly decrying Zionism for ulterior motives should stay home and not say anything on the issue, rather than go out to protest and very possibly cause a terrible chillul Hashem, chas v'shalom. It is imperative that we try as much as we can to understand that, in truth, even as we are fighting against heresy, we are unworthy in every regard, and we must do teshuvah to be able to properly defend the honor of the Torah. With this broken-hearted outlook, we will be successful.
If we would like our hearts to be purified, we must look into the writings of the tzaddikim. All the truly great fighters against Zionism based their views solely on Torah. The more we learn of their teachings, the more our hearts will be purified, and the more we will be able to act l'sheym shomayim and bring about a kiddush Hashem.
4. "Through this, we can explain the words of Rashi. Regarding the war of Gog and Magog, Rashi says that all the nations will gather in Yerushalayim to wage war over the city. Behold! The main aspect of the war of Gog and Magog is after the coming of Moshiach, as explained in the words of Chazal and the Zohar HaKadosh in many places. In truth, the preparation for this great war will occur during the beginning of the time period shortly before Moshiach when the army of Gog and Magog will be found in the world. This army will consist of the eirev rav, and they will fight against the Jewish People." (Divrei Yoel Parashas Beha'aloscha, p. 319; Al Hageulah V'al Hatemurah, Siman 71) (It would seem clear from the fact that the Rebbe says that the army of Gog and Magog will consist of the eirev rav that the Rebbe is making a veiled reference to the IDF, since elsewhere in Al Hageulah V'al Hatemurah, the Rebbe explains that the Zionists have the neshamos, and even the bodies, of the eirev rav. Additionally, in Al Hageulah V'al Hatemurah, Siman 71, the Rebbe states explicitly that this army of Gog and Magog will be the army of the Samech Mem, a term he reserves for the IDF. In that passage, the Rebbe explains that this heretical army will join with the evil non-Jews and fight against Moshiach.)
Although every Torah-true Jew recognizes clearly the falsehood of the claim that the Zionist state is the beginning of the era of Moshiach, this mischaracterization is false only as it is common understood. The Rebbe makes it clear here that the Zionist state and its army will play a major role in the time before Moshiach; however, not in the way that the Zionists like to claim. Here, the Rebbe tells us plainly that the Zionists will be on the side of the Satan, against the Jewish People and against Moshiach.
This is in stark contrast to the picture many people have of the Israeli Army as a savior of the Jewish People. The fact of the matter is that the IDF is endangering all the Yidden in the entire world by fighting forbidden wars and working with all its strength to violate the oaths sworn by us to Hashem against building an independent Jewish state before Moshiach and against fighting the other nations. The IDF is at least as much of an enemy to the Jewish People as any enemy they have ever had. Perhaps, this is one aspect of what the Rebbe means when he teaches that the IDF will join with the other nations. By violating the Torah and antagonizing the other nations, the Israeli Army is creating a scenario whereby we are in danger of attack from the other nations.
We hope to Hashem that He will redeem us from exile. We, as Torah-true Jews, categorically reject any concept of a Jewish army. Additionally, we completely reject the notion that has arisen today of building a Beis Hamikdash on our own without divine permission. Today, the Zionists want to ascend Har Habayis, a severe prohibition in and of itself, and build a temple. Unfortunately, even supposedly frum Yidden are beginning to fall for this heretical idea.
We must cry out against this terrible atrocity and proclaim to the whole world that real Torah-true Jews have no intention of ascending Har Habayis. The evil heretics, who support the terrible plan to build a "Beis Hamikdash" now, are simply on the side of the Satan and are making a terrible misstep for which they will have to pay dearly, R"L. They are the messengers of the sitra achra, endangering Jews everywhere and creating a terrible chillul Hashem every day, R"L. (It should also be noted that, as per the ruling of the leading halachic authorities of the generation, one is chayev kares for willfully standing or walking on Har HaBayis.)
5. "In a sefer from one of the great men of our generation, a question is posed regarding the bracha enacted by Chazal, wherein we pray for the destruction of the heretics and their removal from the world. How can we explain the phraseology of this bracha when compared to the following incident recorded in the Gemara (Mesechs Berachos 10a)? There were ruffians who lived near R' Meir. R' Meir prayed for mercy that they die. R' Meir's wife, Beruriah, asked him: 'It is stated: "Sins will be removed from the world [not the sinners themselves]." Therefore, you should pray that the sinners do teshuvah and the passuk will be fulfilled. There will be no more sins.'
"It is, hence, clear that it is not proper to pray for the death of the wicked, if so, why did Chazal enact that we should pray: 'and all the heretics should perish in an instant...'? It would have seemed more fitting for Chazal to enact that we pray for the repentance of the heretics. The answer to this question can be found in Rashi’s commentary on the above-quoted gemara. Rashi explains that the ruffians who lived next door to R' Meir were simply empty people driven by desire, but they were not involved with heresy. There is a simple distinction between these two types of reshaim. With ordinary reshaim such as the ruffians, we should pray for their return in teshuvah, and it is not proper to pray that they should perish. However, regarding heretics, this is not so. [...] It is therefore not applicable to pray for the heretics to do teshuvah since the heresy has reached their innermost beings." (Divrei Yoel Parashas Beha'aloscha, pp. 306 - 307)
We learn from the above section of Divrei Yoel, that a heretic's apikorsis permeates his entire being to the very depths of his soul. This statement seems to be in direct contradiction to the well-known principle that no matter how much a Jew sins, he still retains an inner spark of his neshama that remains uncontaminated by sin. Perhaps, the resolution to this puzzle is a statement brought by the Divrei Yoel elsewhere (Parashas Metzora). The Rebbe, explains that one who contorts the Torah so that it appears, chas v'shalom, as though the Torah is speaking heresy, has entered a very, very deep realm of impurity. His G'dly neshama is removed from him and replaced with a soul from the demonic forces of impurity. When such a neshama is placed into a person due to the exceedingly low spiritual level to which he has sunk, then the general rule that the core of a Yiddishe neshama remains uncontaminated would seem to no longer be applicable.
It is worth noting that here, too, we find the repeating pattern that when a person enters into heresy, the dire effects this lifestyle has on his neshama are much severer than the effects of other aveiros, reaching to the very depths of his being. Due to the great severity of the sin of heresy, it would behoove every thinking person to distance himself as much as possible from this terrible pitfall.
In Al Hageulah V’al Hatemurah siman 67 the same question appears, and there the Rebbe answers that in truth, even on regular sinners one cannot pray that they should repent, for Hashem does not take away man’s free will, as the Maharsha asks. However, the commentators in Ein Yaakov answer that Rabbi Meir prayed only for heavenly protection so that the ruffians should not be able to harm him; once they saw that their plans were foiled, they might do teshuva on their own. Now, in the case of heretics, which is a sin in thought only, we cannot say that. Since Hashem does not interfere in free will, the only solution to prevent people from falling prey to the heretics is to pray for their demise.
6. “Perhaps we can now further explain the statement of Dovid HaMelech: 'I said in my haste, all mankind is deceitful. Even Shmuel Hanavi was deceitful in appointing me king' (Rashi on Tehillim 116:11). Seemingly, how could Dovid have even thought such a thing about Shmuel? And in any case, Dovid spoke these words in his youth, when he was surrounded by enemies, but later, when he became king, he certainly realized that Shmuel’s prophecy was true. Why then are these words recorded in Tanach for posterity? The answer is that these words of Dovid HaMelech were said regarding the time before Moshiach. Chazal tell us (Bamidbar Rabbah, Parashas Lech Lecha) that everything done by the earlier generations was done in order to help the future generations. So it is here --- the above words of Dovid HaMelech were said regarding the time period before Moshiach. The generation before Moshiach will be a generation that is awesomely humble and very broken, with great tests that become stronger and stronger regarding emunah, the complete redemption, and the coming of Moshiach ben Dovid. The world will be filled with thoughts of heresy and denial of Shmuel’s choosing of Dovid. The only source of rescue from all this is teshuvah." (Divrei Yoel Parashas Beha'aloscha, p. 321)
7. "In truth, this is a major principle: At every time that the forces of holiness arise and are strengthened, at the same time, the forces of evil and the forces of the sitra achra rouse themselves. [...] The klipos gather all their strength to act against the forces of holiness to fight against the good forces in every possible way. [The forces of evil and impurity prosecute against the Jewish People, hoping to bring Hashem's anger upon them, R"L.]" (Divrei Yoel Parashas Beha'aloscha, p. 328)
Today, it seems that the forces of evil and impurity have tremendous power, pushing all good things into the background. We must know that this great strengthening of the klipos, although a frightening occurrence, could signal a strengthening in the forces of kedushah. We must search out these positive forces of kedushah and attach ourselves to them. The Satmar Rebbe, ZY"A, in his introduction to Vayoel Moshe, states that Zionism and the Zionist state are the sources of all the tumah in the world. By connecting ourselves to the forces of holiness, in contrast, we are sure to be protected from being infected by the heresy of Zionism.
It is important to take a moment to take a deeper look into the Rebbe's statement that Zionism is the source of all the tumah in the world. After all, how can we understand, at face value, that the Zionist state, as bad as its existence is, is the source of all spiritual contamination in the world? Perhaps, the following points based upon the teachings of the Rebbe can help explain this idea:
• 1. It is well known that all blessings and good emanations from Hashem are channeled through Eretz Yisroel. Eretz Yisroel is an exceedingly holy place. The Jewish People were explicitly commanded by Hashem on several occasions not to defile the land as the nations before them had done. The Jewish People were also commanded by Hashem to remove all idol worship from Eretz Yisroel. A terrible violation of the oaths made by the Jewish People to Hashem not to rebel against the nations occurs by establishing a government in Eretz Yisroel. A sovereign "Jewish" government in Eretz Yisroel also stands in defiance of Hashem's will that we wander in galus until he himself redeems us. The Rebbe explains (in Vayoel Moshe) that the above-mentioned prohibitions involved in creating a state in Eretz Yisroel are in the category of fundamental tenets of Jewish belief and to violate them is akin to idol worship. By committing this idol worship, Eretz Yisroel, the channel through which all blessing flows to the world, is desecrated.
• 2. To engage in idol worship is one of the severest sins possible, and to rejoice in idol worship (such as by celebrating an idolatrous holiday) is exponentially worse, creating a sin of severity beyond comprehension.
• 3. The Rebbe explains in Vayoel Moshe that to commit a sin in Eretz Yisroel is many times worse than to commit a sin in any other country since Eretz Yisroel is likened to Hashem's palace. An offense committed against the reigning monarch in his palace quite obviously is a severer offense than a sin against the king committed in the street. By bringing many secular Jews to Eretz Yisroel and by secularizing many Jews in the Holy Land, the Zionists commit grave sins and cause others to commit grave sins, the severity of which is heightened by the holiness of the ground upon which these terrible aveiros are committed.
• 4. By antagonizing the other nations, the Zionists have caused the deaths of many thousands of innocent Jews, R"L. Most of the Jewish deaths around the world are directly attributable to the Zionists. The Rebbe writes in Al Hageulah V'al Hatemurah that even one Jewish life would have been much too high a price to pay for the Zionist state.
• 5. By acting in obscene and evil ways, while publicly declaring themselves the representatives of the Jewish People, the Zionists create a chillul Hashem of unprecedented proportions. This is one of the main reasons that it is incumbent upon us to let it be known to the entire world that the state of Israel does not represent the Jewish People or the Torah, chas v'shalom.
With the understanding of the above-discussed points, it becomes clear why the Zionist state is the worst tumah and the source of all tumah in the world. The Zionists brought together a demonically unique set of the gravest sins and combined them to form the modern-day "State of Israel." May we all merit being saved from the clutches of the heretics, and may we merit seeing the final redemption wrought by Hashem Himself, speedily and in our days. Amein!