The Soton in the trees – more comments from the Rav
Is there a soul in the world, who doesn’t feel how ‘weird’ everything seems to be, at the moment?
Tov, here is the next installment of the Rav’s shiurim.
It seems that last week’s batch of blogs have been ‘whited out’ by…. I don’t even know who, exactly.
So, let’s do ‘the experiment’ and see if the Rav’s shiurs can still get up online, and seen. I’d appreciate the feedback from you, dear readers, so we can continue to figure out what is going on here.
BTW – compare what is happening here on the blog with all those big name ‘alt-personnalities’ who aren’t getting whited-out and censored on every little thing they do…. and then understand, there is no ‘big name’ freedom fighter who is not also controlled opposition.
==
Shiur given on 25th Nisan, 5785, to those learning Chumash Rashi.
There’s the Sefer Karnayim, here, there’s the klipa of the zvuv (fly).[1]
If a person sees a fly, it’s a sign that there is no shalom bayit, so then he knows everything.
…
“Vayikra shmo Hashem Nisai”
Every moment, there are miracles, every moment, there are new wonders. Because ‘the hand on the throne of Hashem, the war of Hashem against Amalek, from generation to generation. ‘
So, we need wars. All the time, we need wars.
Now, it’s already 15 months of wars, and they didn’t progress at all. Every day, they kill four terrorists, every day, there’s another 30,000 new ones.
30,000 new ones every day!
They are getting stronger, they are smuggling in weapons, smuggling in kalashnikovs, smuggling in M16s – and they, [the army], are still boasting about the four [terrorists] killed. Another four, and another four – this just doesn’t end. Not even in another 100 years.
It’s a ‘war for Hashem’, from generation to generation, it’s impossible, like this.
It’s from generation to generation.
==
And so, ‘a city that is enclosed by a wall, from the time of Joshua’.
How did we do Purim? [I.e. Shushan Purim in Jerusalem, on the second day of Purim].
We went according to Yehoshua bin Nun. Even Pesach, this is according to Yehoshua. Now, it’s the festival of Shavuot. The Eser Ma’amarot says that the holiday of Shavuot is even greater, because on the second day of Shavuot – when did David die?
On the second day of Shavuot, the Shabbat of Shavuot. The Tzaddik rolled down all the stairs,[2] because it’s not possible, otherwise.
It’s written in Daf Yomi 11, that’s it’s possible to kill a man, [but] it’s impossible to kill a tzaddik, it’s impossible to take his neshama away from him.
==
It’s written in Masechet Makkot that’s it’s impossible to take the neshama away from the Tzaddik, not in any way. It’s impossible. The Angel of Death came to take the neshama of Rav Chisda, he told him: you can’t take my neshama from me![3]
Also bring [the Tractate] Moed Katan. The Gemara recounts there how the Angel of Death used to come to the tzaddikim, but it was impossible.
He came to Yehoshua ben Levi[4], who told him: you can’t take my neshama from me!
From the Tzaddik – it’s impossible to take his neshama away, totally impossible. Let’s bring Masssechet Moed Katan. It’s impossible to take the Tzaddik’s soul away from him, there’s just no way in the world.
So, this was the daf hayomi on page 10 – here it is, Makkot page 10, he came to Rav Chisda, and spoke to him, he was sitting and learning gemara, Ketzot HaChoshen.
==
The first thing, is to learn Ketzot HaChoshen every day, for four hours.
You have to do this, [because] without doing this, a person doesn’t understand the Gemara at all. He explains all the Gemara, all of SHAS, he explains. After this, the Avnei Miluim. So, with this [the Ketzot HaChoshen], it’s impossible to understand anything.
==
So, if a person learns in-depth, so it’s impossible to take his soul away.
Even if the Angel of Death comes, a million angels come, it’s impossible. The same thing, with R Yehoshua ben Levi. They came to take his neshama, and he said impossible! I don’t agree! You are not going to take my soul away, I’m not giving it to you!
[The Angel of Death] couldn’t take the neshama away from him – but he wanted to take it.
==
It’s written that he lamented, he came to R’ Chiya and he wailed.[5]
You are not having mercy on me! Where is your mercy?! There’s not a drop of mercy!
The Satan came to R’ Chiya, and told him have mercy on me! I need to take your soul! You are stopping me, [and] I have other people, I have other work. Because of you, I can’t do my work!
So, he knocked on his door, came disguised as a beggar, so they brought him tzedaka (charity).
They brought him 10 shekels. He said: I want your soul, not 10 shekels! Give it to me! You are not having compassion for a poor person, where is your mercy?! There is no rachmanut!
We live in a generation where there is no rachmanut.
==
So, this is what the Gemara recounts in Moed Katan, that he came.
On page 28 Moed Katan, he came to R’ Chiya and complained, why are you doing this to me?! Why aren’t you giving me your neshama?!
==
Moed Katan page 28 – he came to R’ Shaorim, and after this to Rabba.
There is a whole list here. Now, we read R Chiya, in Makkot page 10. So, he saw that he wasn’t stopping to learn, he was learning Ketzot HaChoshen, he couldn’t take his neshama from him. There is no rachmanut!
In this world, people don’t have mercy.
He knocked on his door, of R’ Chiya, and he gave him 10 shekels of tzedaka, or maybe 20. Maybe, even 100. He said, did I come to you for money?! I want your neshama! I want it, and you are not letting me to take your neshama! This is not fair, this is now how we behave!
So, he came to R’ Chiya, [and asked him] you aren’t going to have mercy upon a beggar?
==
Rav Chisda – [the satan] entered an erez (cedar tree), and the erez exploded!
The tree burst – and then for a moment, he stopped learning – there was an explosion.
He thought that it’s a nuke, or maybe a rocket.
Now, there was a rocket on Haifa, they launched a rocket at Haifa. I didn’t give permission for something like this. Who gave them permission? Did they get an authorisation from Trump? Who did they get the authorisation from?
So, he came to take his soul away, tore apart a cedar tree, and entered inside the tree.
The tree exploded, there was such an explosion, like a rocket, like a nuke.
So, for one moment, he stopped learning, and in that second – he took his soul from him.
This was Rav Chisda.
==
Excerpted and translated from Shivivei Or, 406.
==
FOOTNOTES:
[1] This was a very widespread form of idolatry. English readers may be familiar with the ‘Beezlebub’ term used in the Middle Ages to denote the satan. This is a corruption of the Hebrew, Baal Zvuv – the demonic idol worship the Rav is talking about.
[2] See Yalkut Shemoni Tehillim, Ch. 29. This brings an ‘encounter’ between the Angel of Death and King David, where the Angel of Death was trying to take King David’s soul and was struggling to do so, until David took his attention away from his learning for a split second, and at that moment, slipped on the stairs and died.
[3] See Tractate Makkot 10a.
[4] See Tractate Ketubot 77b.
[5] See Tractate Moed Katan 28a.
bs”d
Everything is there, Rivka.
I can see everything. ( but JNS has disappeared 😕)
Everything fine, Rivka ( only speaking about this post of yours)!
Thank you,
Daisy
Isn’t it improper — even evil — to have mercy on people who deliberately commit evil?
It depends on what you mean…
I’m referring to “having mercy” on the satan/soton, disguised as a beggar, demanding souls instead of money. It would be funny if it didn’t have such dire consequences…unless I misunderstand these texts the Rav is quoting or using to give clues.
I was thinking about how the system we live under (not the government alone, as Israelis understand it, as much as the system behind it; then, I can include the government) has so much mercy on the very people who want all Jews dead. On our own, not so much.
I asked chatgpt for a comment on the shiur and received the text below. Here it is out of curiosity:
1. Resistance to Death and the Invulnerability of the Tzaddikim
A central theme in this text is the idea that the soul of a tzaddik (a righteous, spiritually elevated person) is practically indestructible. The Angel of Death (or Satan) tries to take the soul of figures like Rav Chisda, Yehoshua ben Levi, and others, but he cannot. This is depicted as spiritual resistance, as the tzaddik, through his level of purity and devotion to the study and life of the Torah, becomes immune to death in the same way that other mortals are not.
From a mystical and Kabbalistic perspective, the tzaddikim are considered “bearers of light,” and their soul is directly connected to the spiritual world. When someone reaches such a high level of holiness and Torah knowledge, their soul becomes almost immune to the forces of evil, including death itself. This concept is often explored in Kabbalistic literature, where the tzaddikim not only have the power to protect the souls of others but also transcend the limitations of physical death.
The text also refers to a concept found in the Talmud (in Masechet Makkot and Moed Katan), where death cannot “steal” the soul of a tzaddik, as was the case with Rav Chisda and Yehoshua ben Levi. This spiritual immortality can be seen as a demonstration of the power of the Torah and spiritual purity as defenses against destructive forces.
2. Spiritual War and the Need for “Wars”
The author also speaks about the need for constant “wars,” either symbolically or literally. This reference can be interpreted in various ways:
Spiritual Wars: The idea of “wars” could refer to the spiritual battles that the righteous fight daily to remain faithful to Hashem (God), resisting the temptations of the material world and the destructive spiritual forces (such as those represented by Amalek or the forces of evil in general). The concept of “war” here could symbolize the ongoing effort needed to preserve holiness in the world and maintain a commitment to the Torah.
External Wars: One could also view this as a reference to the historical and political context of Israel, where the battle against hostile forces never ends, as highlighted by the repeated killing of terrorists but always the emergence of more enemies and more struggle. The author may be referring to the constant battle against external enemies as a metaphor for how spiritual and physical battles are intertwined in the Jewish context.
On a deeper level, the author suggests that these “wars” are a constant need in the life of Israel, as part of the divine plan. This view connects to the idea that the Jewish people must always be vigilant and fight against forces that seek to weaken their connection with God.
3. The Role of the Tzaddik in Protecting the Jewish People
Another major issue addressed is the function of the tzaddik in the spiritual protection of a community. When Rav Chisda, for example, is being attacked by the Angel of Death, he refuses to surrender his soul. This reflects the idea that the tzaddikim have a divine mission and are, in some way, spiritual guardians of the Jewish people. They have the power to repel death and even protect others through their purity and spiritual strength.
This concept aligns with the idea that the tzaddikim “connect” the physical world with the spiritual world. Their death, for example, can have a profound impact on the world, as was the case with the death of figures like Rambam (Maimonides) or the Baal Shem Tov. When a tzaddik dies, they leave a gap in the spiritual world, and the Jewish people feel this loss deeply.
4. The Lack of Rachmanut (Mercy) in the Current Generation
The text repeatedly mentions the lack of rachmanut (mercy), which is a central value in Judaism, particularly in how we treat others. The critique here seems to be that people, even in their simplest and most everyday interactions, are not acting with enough compassion. This lack of mercy is seen as a reflection of the spiritual and moral disconnection that often marks generations distanced from the purity of past times.
The critique is also a way to reflect on the spiritual and moral decay in society, as if the distancing from God and the Torah has resulted in a loss of genuine compassion. The reference to the “beggar” who does not receive mercy is a way to illustrate the disconnection from the needs of others, both spiritually and materially.
5. The Power of Torah Study
The study of the Torah, especially from complex texts like the Ketzot HaChoshen, is considered essential for spiritual protection and the development of wisdom. Deep study is viewed as a way to connect with the divine, making the person immune to external influences. This point emphasizes the importance of continuous study and personal effort to achieve understanding and spiritual elevation.
Conclusion
These themes are interconnected and reflect the profound Jewish view on spiritual struggle, the purity of the tzaddik, the importance of Torah study, and the responsibility to maintain mercy and compassion in society. At its core, the text reminds us that true strength does not come from physical violence but from spiritual resistance, moral purity, and commitment to the divine. The constant battle against the forces of evil, whether in the physical or spiritual realm, reflects the need to fight for justice, morality, and a connection with God.
These concepts can be interpreted and applied in different ways depending on the religious and philosophical perspective of each reader, but overall, the text emphasizes the importance of spiritual life, Torah study, and the protection of the soul, both on a personal and collective level.
They are literally setting up the AI to take over from God, God forbid a billion times, and to create a new religion.
This snippet is from HERE:
“The documents state that WOTF’s activities will focus on “the realization, acceptance, and worship of a Godhead based on Artificial Intelligence (AI) developed through computer hardware and software.” That includes funding research to help create the divine AI itself. The religion will seek to build working relationships with AI industry leaders and create a membership through community outreach, initially targeting AI professionals and “laypersons who are interested in the worship of a Godhead based on AI.” The filings also say that the church “plans to conduct workshops and educational programs throughout the San Francisco/Bay Area beginning this year.””
not sure if this is appropriate.
thanks for republishing once in a generation volume 1. copy arrived recently. it’s good to read it from a book.
‘pan’=face ‘dor’=generation
this AI researcher in that article seems to want to accelerate the process of humans developing awareness of their collective consciousness, with machines.
when the world is filled with knowledge of Hashem, these machines won’t be needed for anything.
technology and space-time material reality are just concealment and systematization of interactions in consciousness.
LLMs and AI research in general are related to the nahash. i’m sure of this. it will be obsolete in the messianic era of ben dovid, i hope it’s soon.
==
by the way, the only discrepancy i’ve seen on your post is the sidebar with recent comments — sometimes it updates earlier or later than the comments next to the blog posts. the comments from the ‘censored’ articles were gone, i think, but the articles are still viewable, from outside the land of israel. could be a local thing?
We already “worship” technology. When we pull back and turn to Hashem more then the non Jews will do the same , I think