פרי צדיק ל"ג בעומר מאמר ראשון

Hopefully בעז"ה we will have a shiur on this amazing teaching!

יום זה נקרא הלולא דרשב"י מפני שבו ביום נסתלק. אף שמצינו שקבעו תענית ביום מיתת צדיקים כמו בז' אדר פטירת משה רבינו ע"ה, וכן ר"ח אב דאף שהוא ר"ח מותר להתענות בו מפני שהוא יום פטירת אהרן הכהן (כדאיתא במג"ת וטוש"ע או"ח סי' תק"פ) ולמה בפטירת רשב"י עשו יום טוב, אך מה שקבעו תענית ביום מיתת צדיקים דוקא בצדיקים שהיו משורש תורה שבכתב, ומה שמצינו תענית צדיקים במיתת הרוגי מלכות, הוא מפני שנהרגו ולא מתו על מטתן. ומשה רבינו ע"ה היה שורש תורה שבכתב. ור"ע היה שורש תורה שבעל פה (כדאיתא בכתבי האריז"ל) ואיתא במדרש (במדרש רבה פ' י"ד) ובעלי אסיפות אימתי הם נטיעים ד"ת באדם בזמן שבעליהם נאספין מהם כ"ז שרבו קיים כו' וביום שנסתלק אז נקבעו הד"ת בלבב ישראל תלמודיו, ורשב"י היה תלמוד ר"ע ואמר (גיטין סז.) שנו מדותי שמדותי תרומות מתרומות מדותיו של ר"ע. והיינו שורש למודי ר"ע. והיה זה בל"ג בעומר בספירת הוד שבהוד. דהוד הוא מדת אהרן הכהן. דז' רועים נגד ז' מדות (כמו שחשב בזה"ח תולדות) והוא היה גם כן שורש תורה שבעל פה. דמשה רבינו ע"ה היה שורש תורה שבכתב. ואהרן שורש תורה שבעל פה כמש"נ כי שפתי כהן וגו' ותורה יבקשו מפיהו. וכמש"נ והוא יהיה לך לפה. וספירת הוד שבהוד הוא שורש תורה שבעל פה כמו תרומות מתרומות מדותיו של ר"ע, וביום הסתלקותו נקרא הילולא דרשב"י דכל ישראל שבדורו קבלו ונקבע בלבם אז הד"ת שלו, כמ"ש במדרש בזמן שבעליהם נאספין מהם. ובי"ד באייר פסח שני מתחיל ספירת הוד, דאיתא בזוהר הקדוש (ח"ג קנ"ב ב) פסח ראשון מימינא פסח שני משמאלא וכו' ובימינא דתמן תורה שבכתב כו', ואחר כך בל"ג בעומר שהיא הוד שבהוד הוא שורש מדת אהרן שהוא אוהב את הבריות ומקרבן לתורה, ובר"ע שהיה שורש תורה שבעל פה שהיה דורש כתרי אותיות (כדאיתא מנחות כט:) ואיתא במדרש (ת' חוקת ח') דברים שלא נגלו למשה נגלו לר"ע וחביריו, וכל יקר ראתה עינו זה ר"ע וחביריו, והיינו כתר דדרשו בגמרא (מגילה טז:) יקר אלו תפילין שבראש שהם למעלה כמו כתר. ולא יכלו לקבוע יום הלולא ביום פטירת ר"ע מפני שנהרג. ועל זה אמרו (מנחות שם) כך עלה במחשבה לפני דהיינו שהיה משורש מחשבה, והיה נקרא עקיבא בן יוסף שהיה כמו משיח בן יוסף דאיתא בגמרא (סוכה נב.) שיהרג, ומהס"ת היה נצרך להיות כן לטובת ישראל, וכן היה נצרך בר"ע, ולכן קבעו ההלולא ביום פטירת רשב"י שהיה בו תרומות מתרומות מדותיו של ר"ע, ומהס"ת נולד רשב"י גם כן ביום זה כמו שהוכיחו בגמרא (קידושין לח.) ומנין שבז' באדר נולד משה כו' שהקב"ה יושב וממלא שנותיהן של צדיקים מיום ליום וכו' ולכן ביום זה ירדה נפש זה שהיה שורש תורה שבעל פה ולכן איתא בירושלמי (פ"א דסנהדרין) דא"ל ר"ע לרשב"י דייך שאני ובוראך מכירין כחך, שלא היה שום אדם מכיר כחו רק הקב"ה ור"ע שהיה שורש תורה שבעל פה, ובכל שנה כשבא יום זה יכול כל אדם לזכות לפי כחו להשיג קביעת הד"ת שירד ביום זה בתורה שבעל פה ולכן קבעוהו למועד:

Ownership vs. Stewardship: The Secret of the "Forgotten" Grain

“Abundance is not something we acquire. It is something we tune into.”

In the middle of describing the glorious Festivals (the Moadim), the Torah abruptly shifts gears to the laws of charity: “When you reap the harvest of your land, you shall not remove completely the corners of your field... for the poor and the proselyte shall you leave them.” (Vayikra 23:22).

Rashi, citing the Midrash, asks: Why repeat these laws here? They were already taught in Parshas Kedoshim! Furthermore, what do the laws of the harvest have to do with the Festivals?

The Midrash provides a startling answer: One who leaves Leket (dropped stalks), Shikecha (forgotten bundles), and Pe’ah (the corner of the field) for the poor is considered as if they built the Beis HaMikdash and offered sacrifices within it.

The Ego of the Giver

In the world of psychology and self-help, there is a phenomenon known as the "Giver’s Glow." While giving is noble, it often carries a hidden trap: the ego. When we "give," we feel powerful, magnanimous, and superior. We feel like the owners of our wealth, choosing to bestow it upon the "lesser."

However, Leket, Shikecha, and Pe’ah are unique. The landowner doesn't "give" these items; he is simply forbidden from taking them. He must walk away and leave them for whoever needs them. He doesn't even get to choose the recipient.

This is the connection to the Beis HaMikdash. When we brought a sacrifice (Korban), we weren't "giving" a gift to G-d. We were acknowledging that the animal, the land, and our very lives belong to Him. We were shifting from Ownership to Stewardship.

By leaving the corner of the field, the farmer internalizes the ultimate truth: "I am not the source of this wealth; I am merely the conduit through which Hashem redistributes His world." Fulfilling these difficult mitzvos—where the "ego-boost" of giving is removed—is the highest form of service.

The Human Link: Why Respect is the Foundation of Truth

“Leadership is not about being in charge. It is about taking care of those in your charge.” — 

The period we are in now—the Counting of the Omer—is marked by a historical tragedy: the death of 24,000 students of Rabbi Akiva. The Talmud tells us they died because “they did not show respect to one another.”

Why was this lack of respect so fatal, particularly during the weeks leading up to Shavuos (the Revelation at Sinai)?

The "Shabbos" Mystery

The Torah says we start counting the Omer “from the morrow of the rest day (Shabbos)” (23:15). This led to a famous dispute. The Tzedukim (who only followed the literal text) insisted it meant the Sunday after Pesach. Our Sages, through the Oral Tradition, knew that "Shabbos" here referred to the first day of Pesach itself.

Why would the Torah use such ambiguous language, practically inviting a dispute?

To teach us a fundamental lesson: The Torah cannot exist without the Scholar. The Written Word is a closed book without the Oral Tradition passed down through human beings.

“The single biggest problem in communication is the illusion that it has taken place.” 

The Talmud notes the irony of people who stand up for a Torah Scroll but not for a Torah Scholar. The scroll is just parchment; the scholar is the living link. If the scholars—the "links" in the chain—do not respect one another, they undermine the integrity of the message they carry.

When Rabbi Akiva’s students treated each other disparagingly, they weren't just being "unkind"; they were breaking the chain of transmission. If the messenger is flawed, the world begins to doubt the message. Their deaths occurred during the Omer to remind us that before we can receive the Torah at Sinai, we must first master the art of Kavod—viewing our peers as essential partners in the truth.

The Takeaway

This week, let’s look for our own "corners of the field." Can we do an act of kindness where we get no credit? Can we shift our mindset from "This is mine" to "I am a steward of G-d’s gifts"?

And as we continue counting the days to Shavuos, let’s remember that the Torah is only as strong as the respect we show to those who carry it. Success isn't just about how much we know; it's about how we treat those who know as much—or as little—as we do.

Good Shabbos!

The War for Our Children’s Hearts: The Parent vs. The Street

“You are the average of the five people you spend the most time with.”

Parshas Emor opens with a linguistic redundancy: “Say (Emor) to the Kohanim… and you shall say (v’Amarta) to them.” (Vayikra 21:1). Rashi explains that this extra "saying" is a command for adults to warn their children.

Usually, the Torah teaches the obligation of Chinuch (education) through subtle hints or variations in spelling. Why, specifically regarding the laws of Tumas Kohanim (priestly purity), does the Torah need a glaring "double-speak"?

The Law of Competing Influences

Rav Zalman Sorotzkin, in his work Oznaim La’Torah, offers a brilliant psychological insight. In the self-help world, we often talk about the "Environment vs. Willpower." Most of the time, the environment wins.

When a parent tells a child to keep Shabbos or eat Kosher, the "street" (the Jewish community and peers) usually reinforces that message. But the Kohen has a unique challenge. When all the other kids are playing ball near a cemetery, the young Kohen is told, "You can't go there."

In this instance, the home and the street are at war. The peers are providing a powerful counter-narrative to the father's instructions.

“Repetition is the mother of learning, the father of action, which makes it the architect of accomplishment.” 

When the street isn’t reinforcing your values, you cannot simply say it once. You need Emor AND v’Amarta. You need to redouble your efforts, offer deeper explanations, and provide constant, gentle reinforcement. When the external world pulls one way, the home must pull twice as hard—not with more force, but with more consistency.

The "Invisible Curriculum" of the Home

This theme—that a child’s behavior is a mirror of their surroundings—takes a darker turn in the story of Miriam, the daughter of the priestly family of Bilgah.

The Talmud (Succah 56b) relates that Miriam became an apostate, married a Greek officer, and eventually entered the Holy Temple to kick the Altar. She screamed, "Lukas, Lukas! (Wolf, Wolf!) How much longer will you consume the money of Israel without helping them?" Because of her actions, her entire family was penalized.

The Sages explain: "What a child speaks in the street, he heard at home from his father or mother."

“Children have never been very good at listening to their elders, but they have never failed to imitate them.” 

The family wasn't punished because Miriam married a Greek—sometimes children fall under the spell of the "street" despite a parent's best efforts. The family was punished for her cynicism. The idea that the Temple was a "waste of money" wasn't something she learned in the Greek streets; it was an attitude she likely absorbed at her own dinner table.

The Modern "Street" is Everywhere

Rav Yaakov Kamenetsky notes that in Biblical times, daughters were mostly influenced by the home, while sons were influenced by the street. Today, that "hermetically sealed" home environment no longer exists.

The Mishna Berura points out that we no longer penalize a father for the choices of his children, because the "street" (now amplified by social media and the digital world) is an omnipresent force.

“The way we talk to our children becomes their inner voice.”

However, the lesson of Miriam bas Bilgah remains a warning for us all. While we cannot control every influence our children encounter, we can control the "background noise" of our homes. Do they hear us complaining about the cost of tuition? Do they hear us mocking communal leaders? Do they hear us treating our religious obligations as a "burden"?

If the "street" is going to be loud, our homes must be warm, consistent, and—above all—sincere.

The Takeaway

In a world where the "street" is constantly shouting at our children, one "Saying" is not enough. We need the Emor of clear instruction and the v’Amarta of a lived, positive example. Our children may eventually walk the street, but they should always carry the melody of a loving, sincere home in their hearts.

Good Shabbos!

The "Kohen" Identity: Who We Are vs. Who People Think We Are

“Identity is a self-fulfilling prophecy.” 

In the laws of Jewish marriage and status (Even HaEzer 3:1), the Shulchan Aruch rules that if a stranger enters a synagogue and claims to be a Kohen, we do not believe him without a witness. However, the Rama notes that in our communities, the custom is to believe him. Why the change?

In the past, being a Kohen carried a "monetary incentive"—they were entitled to Terumah (tithes). Where there is a profit motive, we suspect a lie. Today, since that incentive is gone, we take a person at their word.

The Chasam Sofer’s Radical Insight

The Chasam Sofer raises a profound question: The Torah commands us to honor Kohanim (v’Kidashto). If a "doubtful" Kohen walks in, how can we let him take the first Aliyah over a "certain" Kohen who lives in our town? Doesn't "certainty" trump "doubt"?

His answer is a masterpiece of psychology: The mitzvah of honoring a Kohen depends on the giver, not the receiver.

If you show honor to someone because you believe they represent a sacred ideal, you have fulfilled your spiritual obligation—even if that person is an imposter. The liar will answer to Heaven, but your act of respect remains a complete and holy mitzvah.

Imposter Syndrome and the Tzadik

The late sage Rav Pam, zt”l, once shared that this insight provided him with immense comfort. It is a common phenomenon in the self-help world known as Imposter Syndrome—the internal conviction that you aren't as competent or pious as others believe you to be.

Rav Pam, in his legendary humility, felt people gave him far more honor than he deserved. He found relief in the Chasam Sofer: "If the public honors me as a Torah scholar," he reasoned, "at least they are getting a mitzvah, regardless of whether I truly measure up to their expectations."

The Double-Edged Sword of Reputation

However, this idea carries a heavy responsibility. In the world of leadership coaching, we call this the "Expectation Gap."

The Rambam (Yesodei HaTorah 5:11) warns that a great man can desecrate G-d’s Name (Chilul Hashem) even without committing a technical sin. If people perceive you as a person of piety, your standard of behavior must rise to meet that perception. If a scholar is curt, or buys on credit and is late to pay, or fails to greet people with a smile, it reflects poorly on the Torah itself.

You might argue, "I'm not that big of a scholar! Don't hold me to those standards!" But the Chasam Sofer’s logic works both ways: If the world views you as a representative of G-d, then you are one. Your "identity" is partially forged by the community's expectations.

Pink Slippers and Public Sanctity: A Story of Character

“Character is how you treat those who can do nothing for you.” — Anonymous

How do we bridge the gap between our internal struggle and our public responsibility? It usually happens in the moments when things go wrong.

A member of the Baltimore community, Harold Willner, was once flying from Boston to Vermont. At the TSA checkpoint, someone accidentally walked off with his shoes. The only "leftovers" were a pair of size 7 shoes that Harold couldn’t fit into. Facing a flight he couldn't miss, he stood there in his suit and tie—shoeless.

A kind woman in line saw his plight and offered him a pair of slippers from her bag. They were pink, thong-style slippers.

With no other choice, Harold put them on. He walked through the terminal—suit, tie, yarmulke, and bright pink slippers. As he climbed the portable stairs to the commuter plane, a slipper fell off, and he had to descend, retrieve it, and climb back up, all under the watchful eyes of the other passengers.

When he finally took his seat, exasperated and embarrassed, a fellow passenger leaned over. "I've been watching you since the security line," the man said. "I am amazed. You never lost your cool, you never raised your voice, and you never acted indignant. You acted with such civility—it is a credit to your religion."

“Everything can be taken from a man but one thing: the last of the human freedoms—to choose one’s attitude in any given set of circumstances.”

The Takeaway

We may not always feel like the "Kohanim" or "scholars" people take us for. We may even feel like we are walking through life in "pink slippers"—exposed, embarrassed, or out of place.

But Parshas Emor reminds us: People are watching. When we maintain our dignity and our Menschlichkeit under pressure, we don't just fulfill a social grace. We fulfill the highest calling of a Jew: “You are My Servant Israel, through whom I will be glorified.”

Good Shabbos!

Speak Softly and Play Hard: The Secret to Jewish Education

“The way we talk to our children becomes their inner voice.”

Parshas Emor begins with a specific instruction: “And Hashem said to Moshe, ‘Speak (Emor) to the Kohanim the sons of Aharon and say (v’amarta) to them: Each of you shall not contaminate himself to a dead person among his people.’” (Vayikra 21:1).

Rashi notes the unusual redundancy of the verbs Emor and v’amarta (say and say). He explains that this serves as an exhortation for adults to "warn" (l’hazhir) the younger generation. According to the Tur, this is the Biblical foundation for the mitzvah of Chinuch—the sacred duty of educating our children.

The Power of "Soft Power"

The Modzitzer Rebbe, in his work Divrei Yisrael, observes that while the Torah often uses the phrase “Daber... v’amarta” (Speak harshly... and say softly), this is the only place it uses a "double dose" of softness: Emor... v’amarta.

In Hebrew, Daber implies an intense, direct form of speech, while Amira is gentle. To reach a child, the Torah suggests that intensity is counterproductive. "Connection is the energy that exists between people when they feel seen, heard, and valued."

By using only soft language, the Torah teaches that the only way to successfully influence children is through excessive gentleness. In previous generations, the "left hand pushing away and the right hand drawing near" might have worked. But today? We need both hands drawing them closer. As the saying goes, "You cannot influence someone you haven't connected with first."

The Wisdom of the "Fool"

There is a fascinating Midrash in Yalkut Shimoni about a man who left a will stating his son could only inherit his estate once he became a shoteh (a fool). Perplexed, the son sought out Rabbi Yehoshua ben Korcha. When he arrived, he looked through the window and saw the great Rabbi crawling on his hands and knees with a pacifier in his mouth, playing with his young son.

The Rabbi explained: To be a parent is to be a "shoteh." It requires an adult—perhaps a prestigious lawyer, a CEO, or a Great Rav—to shed their ego and get down into the sandbox.

“Play is often talked about as if it were a relief from serious learning. But for children, play is serious learning. Play is really the work of childhood.” 

This is the essence of Emor v’amarta. Chinuch isn’t about lecturing from a pedestal; it’s about "becoming a fool"—humbling ourselves to meet our children where they are. It’s about making Yiddishkeit exciting and pleasurable rather than a cold set of demands.

The Dubno Maggid: When the Gift Becomes a Burden

“The danger of rituals is that we begin to value the form over the spirit.” — Unknown

In the second half of the Parsha, we read about the Moadim (the Festivals). These days are described as "Hashem’s appointed festivals"—a "moed" is literally an appointment or a rendezvous with the Divine.

However, by the time of the Prophet Isaiah, the tone changes. Hashem says, “My Soul detests your new moons and your appointed times; they have become a burden upon Me.” (Yeshaya 1:14). How did a "date with God" become a burden to Him?

The Dubno Maggid explains with a parable:

A wealthy man’s children were gravely ill. A doctor moved in and created a life-saving medicine. The children recovered. Later, the illness returned, but the children refused the medicine because it tasted bitter. The doctor, unable to help, eventually left. Whenever the father saw the doctor in the street, he would scowl.

The doctor asked, "Why are you angry? I gave you the cure; they just won't take it." The father replied, "I’m not angry at you. But every time I see you, I am reminded of the opportunity my children are throwing away. You are a walking reminder of what could have been."

“The greatest tragedy in life is not that it ends so soon, but that we wait so long to begin it.” 

The Moadim are like that doctor. They are "appointments" designed to heal our souls, to slow us down, and to reconnect us with our families and our Creator. But when we treat a Yom Tov as merely a "feeding fest" or a logistical headache, we miss the medicine.

The Seforno points out that the Torah calls them My festivals, but Isaiah calls them Your festivals. When we remove the sanctity and the spiritual growth, the holiday stops being a "Meeting with God" and becomes just another day of mundane human pleasure.

The Takeaway:

This week, let us embrace the "double dose of softness" with our children and our students. Let’s be willing to "act the fool" to build a connection. And as we approach our own sacred times, let’s ensure they remain appointments with the Divine, rather than just dates on a calendar.

Good Shabbos!

English In Hebrew

English words that invaded Lashon HaKodesh.

UNFORTUNATELY!!

סלנג וביטויים יומיומיים

היי (Hi) / ביי (Bye): ברכות השלום והפרידה הנפוצות ביותר.

אוקיי (OK): הסכמה.

הנדימן (Handyman).

בייס (as in voter base)

סטיגמה (Stigma).

מנטלי (Mental).

סורי (Sorry): סליחה (משמש בעיקר לתיקון טעויות קלות או כחלק מדיבור יומיומי).

קול (Cool): מגניב.

וואו (Wow): הבעת התפעלות.

פייר (Fair): "אם נהיה פיירים..." (במובן של הוגן).

רלוונטי (Relevant): קשור לעניין.

פנסי (Fancy): יוקרתי, מפואר.

סופר (Super). 

רילוקיישן  - Instead of Yerida [descending], the aveirah of moving away from Israel is now called relocation.

פלואידי (Fluid).

טקסט (Text).

קונטקסט (Context). 

סאבטקסט (subtext)

ביג דיל [!!!]. 

פרייקט (Project).

קבינט (Cabinet).

אג'נדה (Agenda).

רוק (Rock music).

פוקוס (Focus).

פלו (Flow).

אולטרה (Ultra).

אאוטסיידר (Outsider).

סופרסטר (Superstar).

קאמבאק (Comeback).

הפי אנד (Happy ending).

מיינדפולנס (Mindfulness).

קאוצ'ינג  ("Coaching - pronounced "couching).

2. טכנולוגיה ורשתות חברתיות

פוסט (Post): פרסום בפייסבוק/אינסטגרם.

לייק (Like): סימון אהבתי.

לינק (Link): קישור.

מייל (Mail): דואר אלקטרוני.

אפליקציה (Application): יישומון.

טאבלט (Tablet): מחשב לוח.

סמארטפון (Smartphone): טלפון חכם.

לדלג (Skip): לפעמים אומרים "תעשה סקיפ".

לייבסטרים (Livestream). 

3. עבודה, עסקים וקריירה (שפת ההייטק)

דדליין (Deadline): תאריך יעד.

מיטינג (Meeting): פגישה.

פידבק (Feedback): משוב.

נטוורקינג (Networking): יצירת רשת קשרים.

לו"ז (Schedule): אמנם ראשי תיבות בעברית (לוח זמנים), אך המילה סקדיול נכנסת יותר ויותר.

בריף (Brief): תקציר הנחיות.

קז'ואל (Casual): לבוש יומיומי, לא רשמי.

4. אוכל ופנאי

צ'יפס (Chips): (בארה"ב זה French Fries, באנגליה זה Chips).

טוסט (Toast): בעברית הכוונה היא בדרך כלל לכריך גבינה מוקרם, לא סתם לחם קלוי.

המבורגר (Hamburger).

שייק (Shake): משקה פירות/חלב.

סנדוויץ' (Sandwich): כריך.

שופינג (Shopping): קניות.

סטייל (Style): סגנון.

5. פעלים שעברו "עברות" (הפיכה לשורש עברי)

זו הקטגוריה המעניינת ביותר, שבה לקחו מילה באנגלית והכניסו אותה לתבנית של פועל בעברית:

לגגל (To Google): לחפש בגוגל.

לסמס (To SMS): לשלוח הודעה (גם אם זה בוואטסאפ).

לקנצל (To Cancel): לבטל.

לדסקס (To Discuss): לדון, לשוחח.

לטרגת (To Target): להציב יעד (נפוץ מאוד בשיווק).

לדלבר (To Deliver): לספק תוצאות.

לפרמט (To Format): לאתחל מחשב/כונן.

לארכב (To Archive): לתייק בארכיון.

6. תארים ומצבים

הזוי (Delusional/Weird): אמנם מילה עברית, אך השימוש המודרני שלה מזכיר מאוד את המילה "Surreal" או "Crazy".

פדיחה (Fadicha): (מקור ערבי, אך לעיתים קרובות משתמשים ב-Fail באנגלית באותו הקשר).

אאוט (Out) / אין (In): מחוץ לאופנה או בתוך האופנה.

The Awakening: Forces Gather on the Southern Border

A report published this week—almost as a footnote to the primary news cycle—should awaken deep concern and a profound sense of urgency. For the first time on the Gaza border, the Egyptian army has conducted live-fire military exercises a mere one hundred meters from the Israeli frontier.

This drill is not an isolated event; it is part of a systemic military buildup in the Sinai, occurring in direct contradiction to decades-old peace accords. Are our decision-makers once again trapped in a "Seventh-of-October slumber"? This exercise was reportedly carried out with the coordination and approval of the IDF, suggesting that those entrusted with our security remain dangerously complacent.

Even before the tragedies of October Seventh, military leaders insisted that our enemies were deterred. History has shown the folly of relying solely on human strategy. As the Pasuk says:

“If Hashem doesn't guard a city, in vain does the watchman keep watch” (Tehillim 127).

The Divine Plan: The Axis of Nations

Current events are not mere geopolitical shifts; they are the unfolding of a Divine plan within the process of Geulah (Redemption). We are witnessing the formation of the axis of nations—including Turkey, Egypt, and Iran—described in the prophecies of the War of Gog u’Magog.

Egypt claims its military strengthening is meant to prevent Gazan refugees from breaching its borders. However, we understand that this presence on our southern flank is a Heavenly catalyst intended to draw Klal Yisroel closer to Avinu Shebashamayim. History is poised to repeat itself: just as the Egyptians pursued our ancestors during the first Exodus, our current predicament requires a "great cry" from the depths of the heart.

The Unlikely Alliance: Turkey and Egypt

Why does Egypt aspire to become the sixth-largest military power in the world during a time of "peace"? The answer lies in its new alliances. Turkey and Egypt, once hostile rivals, have found common ground in their shared antagonism toward Israel.

Reports indicate weapons deals exceeding $350 million, with Turkey supplying Egypt with advanced drones. Their navies recently conducted the "Sea of Friendship" exercise in the Mediterranean for the first time in thirteen years. Meanwhile, Turkey has established permanent bases in northern Syria, positioning itself on every front—land, air, and sea.

President Erdogan has dropped all pretenses of diplomacy. In July 2024, he declared: “Just as we entered Libya and Karabakh, so too we will enter Israel.” He has compared the Israeli leadership to the greatest villains of history, signaling that he seeks to lead the charge against the Jewish State.

The "Great Fire" and the Nuclear Shadow

It has long been cautioned that the War of Gog u’Magog may involve a "great fire" that consumes the global order. We see the sparks of this today in the standoff between the West and Iran.

The tightening economic chokehold on the Strait of Hormuz has left the Iranian regime with its back against the wall. For a fanatical leadership, surrender is not an option. Like Samson, they may choose the path of "Let my soul perish with the Philistines," potentially unleashing unconventional weapons that would set the world ablaze.

In such a scenario, the nations of the world would likely cast the blame upon Israel, providing the "Axis of Evil" a pretext for an all-out assault. At that moment, events will move with astonishing speed, and the only refuge will be found in Teshuvah (repentance).

The Safety of Tzion

Despite these daunting shadows, we must maintain perfect emunah. The prophets assure us that Eretz Yisroel will become the safest place on earth for the Jewish people. As it is written:

“And upon Har Tzion there shall be refuge, and it shall be holy” (Ovadiah 1:17).

Our inheritance is not shrinking; it is destined to expand to the borders promised to our forefathers, reaching into parts of what are today Lebanon, Syria, and Jordan.

Are We Ready for the Moment of Truth?

The gates of Heaven stand open. The "Yamim Nora’im" of history are upon us, and the Almighty is waiting for the return of His children. We must not look only at the movement of tanks and drones, but inward toward our own hearts. The strengthening of the enemy is a call for the strengthening of our faith.

May we be zocheh to see the Go’el Tzedek (Righteous Redeemer) lead us with mercy and glory. The greater our cry to Hashem today, the sooner our fears will be transformed into eternal blessing.

Bimheirah b’yameinu, Amen!