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Divrei Yoel Parashas Pinchas

1. "We see what is taught by Chazal in the Sifri. The Torah says: 'L'eileh teichaleik haaretz'. The meaning of this is that Eretz Yisroel is divided up and given over to tzaddikim and worthy individuals. We indeed find that Eretz Yisroel was apportioned only to those who would follow the Torah's way, but not to those who would not follow the Torah. These sinners -- and certainly the heretics and deniers of the Torah, R"L -- do not have any place in Eretz Yisroel, for they were not given a portion in the Holy Land." (Divrei Yoel Parashas Pinchas p. 151)

2. The Satmar Rebbe, ZY"A, in Divrei Yoel (Parashas Shemini p. 225)explains how all the Yidden in the times of Mordechai and Ester were convinced to attend the feast of Achashveirosh, a feast of depravity and idol worship. The Rebbe quotes the Medrash, which teaches that the evil Haman made the feast "a seudah of the fruits of Eretz Yisroel." This was the tactic used by the arch-enemy of the Jewish People to trick them into attending a feast of idol worship. Once at the feast, the Jewish People came closer to avodah zarah, and Hashem punished them with a threat of extermination, R"L.

We can ask a question on this teaching: How can it be that the Jewish People were deluded into coming to a feast of avodah zarah simply because it was advertised as "a feast of Eretz Yisroel"? In order to answer this question, we can simply look around at the world today. Surrounding Eretz Yisroel is a great cloud of confusion. The heretics have wielded tremendous influence, deluding people into believing that Eretz Yisroel is nothing more than a nationalistic country and symbol of secular Zionist pride. How is it possible that so many ehrliche Yidden have fallen into the trap of believing this nonsense?

The Rebbe in Al Hageulah V'al Hatemurah (Hakdamah) explains that sometimes the Satan has the power to perform miracles for the wicked and influence the minds of the masses toward heresy. When the middas hadin is given free reign, the Satan is able to cloud our vision with misguided philosophies and Satanic miracles, fooling even well-intentioned, ehrliche Yidden. In order to be saved from these terrible winds of heresy and evil, we must attach ourselves to tzaddikim and work our hardest to learn as much Torah as we can, lishmah, for its own sake.

The Satmar Rebbe, ZY"A, in Divrei Yoel (Parashas Emor pp. 184-185) decries the false ideas surrounding Eretz Yisroel and explains clearly the concept of Eretz Yisroel. The Rebbe teaches that Eretz Yisroel was given to the Jewish People solely in order that they should learn Torah, do mitzvos, and raise ehrliche Yiddishe generations there, bringing glory and honor to the holy Name of Hashem and spreading knowledge of the truth of Hashem throughout the world. When we fail in this endeavor, drifting from this ideal state of existence in Eretz Yisroel, we cause, chas v'shalom, a desecration of Hashem's holy Name.

It is clearly apparent today how the Zionists have completely contorted and misrepresented the concept of Eretz Yisroel. This ideology has crept into the minds and hearts of many people, causing terrible destructon amongst Klal Yisroel. It is imperative that we distance ourselves from the evil government of heretics that dares to call itself a "Jewish government." Every MK, even the chareidi ones, play a significant role in furthering this terrible chilul Hashem, R"L. There can be no compromise with the heretics; we must instead seek to distance ourselves more and more from them lest we be influenced by their base and evil ways.
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Those of us who are already self-declared anti-Zionists must also work hard to remove from ourselves all traces of the terrible poison of Zionism so that we should be uncompromisingly anti-heresy. What does this mean? We can gain a deeper understanding of what it truly means to be unwavering in our commitment against heresy through analyzing the following story:

The holy Satmar Rebbe, ZY"A, once asked a visitor from Eretz Yisroel for his impression of Yiddishkeit in America. The visitor responded, "Before I came to America, I thought that Yiddishkeit was dead in America, but know I see otherwse. 'Ashrei ha'am She'kacha lo!'" When saying the sentence, the visitor pronounced the word "she'kacha" with a pasach, in the style of modern Hebrew, rather than with the proper pronunciation -- a kamatz. Without missing a beat, the Rebbe responded: "'Kach (with a pasach, as is proper) umanuso shel Yeitzer Hara: hayom omer lo asei kach ul'machar omer lo asei kach, This the way of the Yeitzer Hara: Today he tells a person to do this and tommorow he tells him to do this.... (Meseches Shabbos 105b)'" (The Rebbe, by R' Dovid Meisels p. 171)

One could explain away this story as merely one more example of the Rebbe's zealotry, or we could do justice to this incident and look a little deeper, in order to perhaps gain a deeper understanding of what the Rebbe was telling his visitor. Perhaps the Rebbe's message was as follows: One might believe that such a seemingly tiny infraction such as pronouncing a kamatz like a pasach once in a while (if done in imitation of the Zionist language) is nothing to be concerned about, but the Torah teaches us differently. If we even occasionally allow ourselves to, for example, use the pronunciation of the Zionist language, this is an indication that we have not fully cleansed ourselves from all traces and stains of avodah zarah. If we possess even such a tiny spot of idolatry, we are in danger of falling prey to full-fledged service of idols, as well as many other sins. With just a tiny opening, the yetzer hara can enter and wreak terrible damage. This is all aside from the fact that even the "dust" of idolatry is in and of itself a full-fledged prohibition.

While we, perhaps, cannot expect to become completely pure of these terrible contaminations instantaneously, we must put forth considerable effort, looking forward to a goal of complete cleanliness from all idolatry and impurity. If we work to attain this lofty goal, Hashem, in His great mercy will help us and bring us close to His service, so that we may be able to serve Him all of our days in purity and holiness, with undivided commitment.

3. The Satmar Rebbe, ZY"A, in Kuntres Chidushei Torah Uderashos (93), states that it is our job to emulate Pinchas and fight the breaches in Yiddishkeit that are so very prevalent today. The Rebbe explains that our efforts toward eradicating evil give Hashem great pleasure, so to speak. We must fight with tireless energy against those who wish to weaken our commitment to Torah and pull us away from our Father in Heaven toward the society that surrounds us, chas v'shalom.

The above statement of the Rebbe was made in 1959. How much more so today, must we strengthen ourselves to fight against all those who wish to draw us away from the Torah. The Zohar explains that there are forces of tumah that are masculine, and others that are feminine. Simply put, these two types of tumah represent the two ways the Yeitzer Hara approaches a person. Sometimes the Yeitzer Hara approaches a person with force, attempting to compel him to commit an aveirah. Other times, the Yeitzer Hara approaches a person in a gentle way, attempting to cajole him into performing aveiros. (Heard from R' Fishel Shachter.)

In whichever manner the Yeitzer Hara approaches us, we must fight him. If he approaches us with force we must fight him with force, but if he comes to us in a soft manner, a fight with obvious force may prove unsuccessful. Therefore, in order to emerge victorious in our battle with the Yeitzer Hara when he comes to us in a peaceful and gentle way, we must instead fill our hearts with a fiery love for Hashem. We must daven to Hashem, pouring out our hearts before Him in prayer. If we fight using both of these methods, we will emerge victorious on all fronts.

Let us gather our strength and fight against all heresy, be it supposedly "religious," or liberal and secular, forceful or gentle. Let us cry out to Hashem for wisdom and insight, and let us connect ourselves to the true tzaddikim, who will show us the way, and guide us in the light of the Torah Hakedosha.

4. The Satmar Rebbe, ZY"A, in Divrei Yoel (Parashas Pinchas p. 143) speaks very powerfully regarding the tests that we face today. The Rebbe explains that the generation before the coming of Moshiach will be a very spiritually weak generation, while the forces of the Sitra Achara will gain strength. We must be very vigilant to guard ourselves from this terrible impurity. The Rebbe explains (See also Kuntres Al Hageulah V'al Hatemurah) that when the Jewish People made the golden calf, they did not make it with intention for idol worship. However, the heretics and the evil people caused the people to stumble into avodah zarah. The Rebbe explains that the apikorsim used the golden calf to cause the Jews to be misled by miracles from the side of the Satan, leading them astray. Therefore, in this very low and spiritually weak generation, let us strengthen ourselves and come close to Hashem. Let us reject all heresy and idol worship. We want to serve only Hashem!

5. "The Seforim Hakedoshim explain that every person has within himself a portion of good and also a portion that inclines toward evil. Within the right side of the heart dwells the Yeitzer Tov while within the left side of the heart dwells the Yeitzer Hara...If a person is worthy in his deeds, the Yeitzer Tov overpowers the Yeitzer Hara. This is the way of the Tzaddikim: they transform their bad inclinations into good. If however, chas v'shalom, the opposite occurs and one walks the path of evil, he causes the Yeitzer Hara to be strengthened over the Yeitzer Tov, and the good is turned to bad." (Divrei Yoel Parashas Pinchas p.154)