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Divrei Yoel Parashas Eikev

1. "The main aspect of the Jewish People's inheritance of the Land will arise only in the future (in the time of Moshiach), when Hashem will fulfill His promise to return us to our borders...for the main assurance of our inheritance in Eretz Yisroel promised at the bris bein habesarim will only come to fruition after one thousand generations, which are at the end of 2000 years (the “two thousand years of Torah” mentioned in the Gemara Sanhedrin 97b, which divides the history of the world into three periods: 2000 years of emptiness, 2000 years of Torah, and 2000 years of the days of Moshiach; the Bahag in his Hakdama proposes that a “generation” could equal 2 years so that the verse “the word that He commanded to a thousand generations” could be fulfilled with the giving of the Torah after 2000 years). This will be the end goal of the days of Moshiach. The promise of the Land will not take hold before this time, even if the Jewish People ascend there beforehand. Rather, the true and real inheritance of the Land will only come with the complete settlement in the generation of Moshiach. At that time all the Jewish People will be spiritually fit, tzaddikim and shomrei Torah u'mitzvos." (Divrei Yoel Parashas Eikev, p. 80)

The Rebbe is explaining here that in the time of Moshiach all the Jewish People will be tzaddikim, worthy of inheriting Eretz Yisroel. At first glance, it seems as though the Rebbe is saying that it does not matter how wicked people are a moment before the arrival of Moshiach. Once Moshiach comes, everyone will be tzaddikim. Can this actually be what the Rebbe is saying? Perhaps we can explain as follows. The Kabbalists (in particular, Rabbi Avraham Azulai, Chesed L’avraham Mayan 3 Nahar 22) teach that at the time of Moshiach's arrival, there will be 7,000 Jews in Eretz Yisroel. This is, in truth, a much smaller number than the several million Jews who currently reside in Eretz Yisroel. What will happen to all the Jews other than the 7,000 mentioned by Chazal? It is possible that Chazal are telling us that when Moshiach comes, there will only be 7,000 Jews who continue to act fully as Jews should, standing with uncompromising strength against the flood of heresy, that, due to our many sins, engulfs our Holy Land today.

These 7,000 Yidden are the tzaddikim who hold firm and will not budge one iota in the face of the Zionists and all their cohorts. These pious Jews have reached a very high level of service to Hashem and when Moshiach comes, two changes will happen in regard to these people: firstly, they themselves will rise to the greatest spiritual levels imaginable, which they could not attain while in galus, and secondly, they will pull all the other Jews along with the power of this newly-granted holiness and purity, bringing them to understand the terrible damage caused by compromise with the Zionists. All the Yidden will then be raised to the level of tzaddikim and kesheirim, through the 7,000 holy Jews who refused to compromise.

Therefore, it is imperative that the Torah-true Jews in Eretz Yisroel strengthen themselves so as not to fall prey to the Zionists. We also must do all that we can to give chizuk to the Yidden living in Eretz Yisroel who do not take the defiled Zionist money and who refuse to participate in the grievous sin of voting in the Israeli elections. We must actively support these Yidden by giving them money, encouraging them with words of chizuk, spreading the truth about Zionism to the world, and davening to Hashem on behalf of these righteous people.
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The Midrash relates some interesting details regarding Mordechai Hatzaddik's reaction to the genocidal decree of the wicked Haman. The Midrash tells us that after leaving Esther's first banquet, Haman imprisoned the little Jewish children who learned from Mordechai. When the children's mothers came with food, the children placed their hands on their seforim and swore by Mordechai that they would continue to fast. The cry of the children rose up to Shamayim, and Hashem tore up the decree against His People. The next morning, when Mordechai was teaching the laws of kemitzah, Haman suddenly appeared on the scene and informed Mordechai that he had come by order of the king, to dress Mordechai in the royal robes and lead him through the streets with great honor. Acknowledging that his decree was beginning to unravel, Haman said, "Your handful of flour has pushed away my 10,000 kikar of silver."

Several questions can be asked on this Midrash:

1. What is the significance of the fact that the children were in prison?
2. Why did Mordechai want to learn together with the children specifically?
3. What is the deeper significance of the fact that Mordechai was teaching the halachos of the kemitza when Haman came to fulfill the king's order?
4. Why did the children refuse food and then immediately place their hands on their seforim?
5. What did Haman mean when he said, "Your handful of flour has pushed away my 10,000 kikar of kesef?
6. Why did the children pledge allegiance?
7. Why did the cry of the imprisoned children cause the decree of destruction to be torn up, while nothing else could?

These questions can be answered as follows. Often, the Yidden who refuse to accept impure Zionist money suffer from poverty and hunger specifically because they turn down these government funds. The parents in these holy families understand why they do not take this money and therefore can summon the strength to bear the discomfort. Additionally, a father of such a family can throw himself into Torah study, distracting himself from the pain of hunger. The little children, however, do not truly understand why they must go hungry. All they know is that their parents and teachers are bringing them the pure and untainted Mesorah and sometimes this involves mesirus nefesh. Therefore, these little children shun food and figuratively place their hands upon their seforim, swearing allegiance to the Mesorah brought to them by their parents and teachers. This is surely something greatly appreciated by Hashem, and who knows how many evil decrees have been torn up because of this great and pure mesirus nefesh, a greater sacrifice than that of the adults. This mesirus nefesh gives these children such a tremendous power of tefillah that few others merit. With this type of chinuch, these children will grow up to have the commitment to even go to jail rather than twist Yiddishkeit. This is all represented by the kometz, a mere small handful of flour, a bare minimum of sustenance. This mesirus nefesh has the power to push away the terrible gezeiros that could be generated by the impurity and klipos surrounding the Zionist money and everything it represents.

Those who hold fast to the Torah and mitzvos must strengthen themselves continually in order to avoid falling into the trap that so many Yidden have unfortunately fallen into. It will not be the MKs, no matter how heimish they may look, who will bring Moshiach. To the contrary, they are the ones slowing the arrival of Moshiach by compromising with and befriending the wicked, introducing heretical secular studies into Yeshivos and seminaries, and drawing religious boys into the IDF, R"L. They further delay Moshiach by stumbling into the misguided and idolatrous belief that they control the political scene and the future of Klal Yisroel. We must stand up and protest this terrible chillul Hashem, declaring that we believe only in Hashem. The wicked will fall, while the righteous will rise!

2. The Gemara in Meseches Taanis (7a) teaches: "Greater is a day of rain than the day of the giving of the Torah, as it says, (Devarim 32:2): 'My teaching will drop like the rain.'" The Satmar Rebbe, ZY"A, in Divrei Yoel (Parashas Eikev, p. 79) explains this baffling statement of Chazal. The Torah only benefits the tzaddikim, but not the wicked, who have no connection to the Torah, while the rains benefit the righteous and wicked alike. The day of rain referred to here by Chazal will come in the future, at the time of the coming of Moshiach. At that time all of the Jewish People will be tzaddikim, for the spirit of wickedness will have been removed from the earth and the rain that descends at that time will be from the very source of taharah. It will infuse a great holiness and purity into all the foods that are growing. Everyone will benefit from this rain.

Perhaps we can gain a deeper insight into this teaching of the Divrei Yoel, explaining as follows. Unlike America, Eretz Yisroel depends heavily on rainfall for the growth of food. When a drought ensues in Eretz Yisroel, chas v'shalom, there is severe danger. Often times, many different rabbinical organizations will declare periodical fast days as a result of the drought. Even questionable and political organizations will call for a ta'anis. These fasts, however, are surely not so pleasing to Hashem. We see clearly today with our own eyes that these fasts are not effective in bringing rain. The ta'anaisim that are answered with much greater speed are those declared by the true gedolei Torah and tzaddikim. The ehrliche Yidden and tzaddikim cry out to Hashem, and their ta'anis is based upon true da'as Torah.

When the rains come and benefit all, it becomes clear to everyone that Hashem listens to the true tzaddikim, not to political, Zionist organizations. This brings a certain level of knowledge of Hashem to the world. However, the true and permanent level of da'as Hashem will only be attained by the world with the coming of Moshiach. May we merit to witness his imminent arrival speedily, Amein!
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Another interesting point mentioned here by the Rebbe is the fact that the food that will grow from the special rains in the time of Moshiach will infuse purity and kedushah into those who eat them. This is a fundamentally important lesson. We must be sure that the foods we eat come from a pure source. We should avoid foods that have been used by the Zionists in a nationalistic attempt to promote "Israeli culture." Foods like falafel, bisli, and bamba have all been advertised by the heretics constantly, as ways of feeling connected to "Israel." The truth is that eating these foods is a way to feel connected to avodah zarah. Surely we must take great care to avoid such foods, which will only damage our neshamos.

3. The Gemara in Meseches Berachos (32b) teaches that ever since the day the Beis Hamikdash was destroyed, the gates of tefillah are closed; however, the gates of tears are not closed. The Satmar Rebbe, ZY"A, in Divrei Yoel (Parashas Eikev, p. 67) explains that we learn from this Gemara that it is necessary to shed genuine tears during prayer. We must cry with heartfelt sincerity in order that our tefillos should reach the Kisei Hakavod.
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One of the greatest ways to fight heresy, and specifically Zionism, is through tefillah. We must cry out to Hashem for our true return to Yerushalayim with the coming of Moshiach. We must shed tears over the terrible desecration of our Holy Land that has occurred at the hands of the Zionists. We must beg Hashem for mercy. Every year on Rosh Hashanah, the Rebbe, ZY"A, would speak passionately regarding our current generation's challenges. He would explain that the only way to come close to Hashem and to "wash away the rust from our hearts" is through tears. We must plead for the final geulah with as much feeling as we can muster, and in this merit, may we be speedily redeemed through the true and final redemption, Amein.

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Someone once asked the Satmar Rebbe, ZY"A, how one can come to tears during tefillah. The Rebbe responded, "Simply think about the meaning of the words." (The Satmar Rebbe, by R' Chaim Moshe Stauber, p. 203)