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After the prayer you told me that in the shofar sounds you blew you meant the sound of war, and I to

Rabbi Moshe Bleicher

Rosh Yeshiva Shavei Hebron


Rabbi Eli and Dina, "The beloved and pleasant in their lives and in their deaths did not part with eagles light from their lions" (Shmuel 2: 1-22) to make a willful and grumpy desire, God our God will remember with the rest of the righteous world and avenge the blood of his servants shed With him that the blood of his servants will rise and revenge will return to his affliction and the village of his land with him "(Deuteronomy Lev Meg).


Rabbi Eli! "The right pillar, the strong hammer" (Brachot 22: 2). The "right pillar" of this beit midrash, the pillar of faith, the pillar of the Torah, the pillar of devotion, the pillar of heroism. The "strong hammer" is always full of power, always full of exaltation Spirit, Rabbi Eli who radiates on all his surroundings, that everyone who sees him can not help but be projected from him.


The lovers and the pleasant. Rabbi Eli and Dina, who together are both full of such nobility, people who all suck from a world of pure nobility, from a world that is all sacred, all complete faith, all love of goodness, love of mankind. This place - the place of our fathers and mothers, how pleasant it is for you, how did you tell me R. Eli how happy you are to live in this place, this place was suitable for the depth of your soul. You brought us the spirit of Jerusalem, you R. Eli, you were all a doula and a drink from the source of our Rabbi Rabbi Zvi Yehuda and will be separated to a good and long life, gentlemen in Jerusalem, you were all a clear, pure and holy language.


On Holy Saturday night, after we sang "A Psalm for Shabbat" (Psalms 1: 1), cursed murderers came who wanted to harm the people of Israel, wanted to harm the holiness of the people of Israel, wanted to harm the soul of the State of Israel and the Land of Israel. And you ascended in the heavenly storm from "It is good to thank the Lord and the singer for your supreme name."


"A Psalm of Song for Shabbat" brought us together with the greatness of your souls, with the same greatness, the same holiness that to this day has walked among us and we won and won all the residents of Kiryat Arba and won these walls of Beit Midrash that will have Rabbi Eli's teachings . The residents of Kiryat Arba, who will radiate to all the women of Kiryat Arba, are smart students, educated, simple women, of all kinds. Everyone you hosted and everyone you raised.


On the night of Shabbat Kodesh, you ascended in a storm out of the sanctity of Shabbat to a higher place, to a place where no creature can stand, to the same inner root of the generalities of Klal Yisrael, to meet, to discover "how great are your deeds.


"A hymn of a song for the Sabbath day" brings us together with the same reality that "all my works will spring up because here is your enemy D.", brings us together with a situation that exists in reality "your enemy D." There are enemies of the people of Israel, but the enemies of the people of Israel are enemies of Gd, "the kings of the earth shall stand, and counts shall be established together upon God and his Messiah" (Psalm 2: 2). And Moses also says to Gd (according to Midrash Rabbah Per Matot 22: 2) that all the reason that the nations of the world hate us is because we keep the commandments, because we are with Gd, that we "with whom I have created my praise I will tell" (Isaiah 21:21), we The people whose thought preceded the world, the people who belong to the "very depths of your thoughts."


"For here is your enemy D." - here we meet with such a terrible state, a state of such wickedness that tries to harm the saints of the world, tries to harm the pure righteous of the world, righteous who belong so to the pure world, to the upper world. "For here are your enemies D. For here your enemies will be lost" - the reason all Owen workers, these wicked ones, appear in all the depths of their impurity and hatred - because here in the land of life, a complete holiness is revealed, a holiness that appears from the depths of the soul of the Knesset of Israel. Such, to such a degree of a red cow purifies and atones for dead impurity. Against such supreme holiness appears such utter impurity. But all this in order to "destroy them forever and ever," all this so as not to be left to rest and remnant. Conviction is absolute and therefore the war in it is absolute, and therefore the war appears from the depths of the soul of Israel, appears from the depths of the soul of the State of Israel, of the Israel Defense Forces, of the Israeli government, which is all sucking from the depths of its growing soul.


Rabbi Eli. On Rosh Hashanah when you blow the shofar wonderful blasts, blasts that emanate from the depths of your supreme ideal thought, blasting of a simple world, blasts of fragments and cheers of all the details and complications in the world and at the end a simple blast after it, a big blast for a long day, Lag b), for a ten-threaded violin harp that shows all the details into one rule. You blew the shofar and I was a cantor here in the beit midrash below. Then the sounds of war began to be heard in the city of our fathers - the holy city of Hebron, "I will rise up from my shepherds' ears," and the city will be filled with smoke. And you approached me after the prayer and told me that in the sounds of the shofar you blew you meant the sound of war, and I told you that I also directed this in prayer, and it became clear to us that we here with all the people of Israel within Hebron begin that war on Rosh Hashanah. Our Rabbi Rabbi Zvi Yehuda reads the words of Rashi in the Seven Wars - these are the wars of Israel and the nations of the world. We are beginning a new stage of war against the wicked of the world.


How does the war appear? "A righteous man like Tamar will flourish like a cedar in Lebanon."

"Righteous" - he has a job. "Katamar Yifrach" - this is not just a promise, "Katamar Yifrach" is a job, it is a labor to continue as well "I will rise up from my shepherds will hear my ears". And these shepherds are not just bad, they are shepherds, they perform acts of evil, they corrupt.


But what does the righteous do? What does R. Eli do, how does R. Eli speak, what does R. Eli do? Everyone who saw and knew and was close, and we for seventeen years here were very close - R. Eli all firm, all heroism, all courage of war, all labor, all labor of Torah to understand Sabra on its core with great labor, with sacred sweetness, all labor Continue to hold the head, hold the upper gaze. "To sing to your supreme name" even when all reality seems to have fallen, even when "all the verbs will shine", continue to hold your head out of a day that is all Shabbat, in recognition that Shabbat works on reality, in the recognition that Shabbat is "permanent and lasting" and exists from it all days This week and in all the days of the world, to bring "the thought of Israel", to put it into practice, to bring the world to a day that is all Sabbath.


R. Eli! Everyone knew that your and Dina's nobility, the purity of your thought, belongs to a day that is all Shabbat, it belongs entirely to "permanent and lasting", it belongs entirely to "Shtulim in Beit D", to Shtulim in the house of our Rabbi Rabbi Zvi Yehuda ztl. You were planted, from there it was revealed "in the courts of our God will blossom", from there you continued to flourish and grow and stand up straight like a palm tree and not bend your head under any circumstances and stand in all sorts of things, in all kinds of struggles. Full of prayer.Whoever saw you then saw the depth of concern and the depth of faith.Also in everything general you stood constantly on the guard of sublimity, the sublimity of faith, on the guard of the general terrible internal state consciousness from the source of the inner springs of salvation, "the elect of righteousness." Out of humility there is no end, you drew the greatness of the spirit, from the "plants in the fourth house" you appeared like a palm tree and expressed in it the "open the gates and let a righteous gentile keep faithful" (Isaiah 22: 2).


From this greatness, from this purity, there is "to say that Yashar D. Tzuri and did not ascend in it." Out of your inner honesty, out of the honesty of faith, you have seen eye to eye the supreme inner divine honesty that grows and shines from the light of the shining salvation of the appearance of the revealed end in the revelation of his hidden soul.


See me and Dina! You who belong to this greatness of a day that is all Sabbath, so it became clear during a terribly holy Gd, in absolute and supreme Gd expression, that you were sanctified and exalted "in holy and pure virtues" on Holy Saturday. From the exaltations of Shabbat Kodesh you ascended to meet with the saints of Israel, with the saints of Hebron, to meet with Dror in a yeshiva of Ma'aleh, to act at the root of the souls of the entire nation.


R. Eli! You all belonged together with Dina to the same supreme nobility. Out of that supreme nobility you acted within the realities of life, you acted to find out the words of the Torah to hundreds and thousands of students here in the yeshiva and in many places.


R. Eli! It's hard to think we'll be here without you. When I had to enter the beit midrash today, in the morning, I could not enter, how can I enter a beit midrash that lacks the right pillar? A pillar of light of clarification of the doctrine of the faith of Israel and its land and redemption, of such a great education with such exaltation and such clarity. how could? The Beit Midrash now lacks its basic pillar and the whole nation of Israel lacks a great man, a huge man in spirit, huge in faith.


The Beit Midrash lacks the Hasbra in R. Eli's Gemara, the lesson you give in a quick study, as you like. What you have worked so hard for for years, like you told me how to educate, how to teach and learn, how to go through everything and show students what to fix and what to do.


The beit midrash lacks the one who will guide the grooms, the brides, the boys. Rabbi Eli and Dina who were both constantly surrendering the soul from the depths of the greatness of their souls, to guide, to accompany the people to find out this for people in all the real stages of life, in all the complications and dilemmas. Accompany them with a smile, devotion and out of a nobility that elevated all those people. You wrote in your notebook how to accompany grooms, everything is written, everything is arranged, everything comes from the depths of your great spirit.

Not only in private things did you find out how to bring things to life realities. One of the great inquiries would appear in you these days that we are commanded, according to the words of Chazal and Halacha - "When Adar Rabin enters with joy" (Ta'anit 26: 1). What faith in the people of Israel, what depth of thought.


Rolled into my day from a distance, things you said on Purim more than ten years ago at a yeshiva. One of the students, and there are many students here that R. Eli raised them, came here with the things he wrote down then and many other things. And there you do something that would not normally be acceptable to you - to say the thoughts from the heart without preparation. There you explain in detail that there is no greater lie than death. There you make it clear that we, the people of Israel, belong to a higher life from the source of life. And on Purim we meet with Mor Dror - Mordechai, we meet with the incense. Incense is the drug of life, it is the inner scent, something that the soul enjoys, the inner scent of reality, and from this we come to such a state that we know the lie of death. That is why it is said, "Do not huddle and do not put baldness between your eyes and the dead" for you are sons of the Lord your God "(Deuteronomy 14: 1), therefore the Torah tells us that pain should, regret, , That our reality, from our source of eternity, rises above all inaction.


And out of this comes the holiday of Purim. It turns out on the day of Purim, which is a weekday, of "obliging Inish to Basumi" (Scroll 7: 2), on the day we make the Purim meal, it turns out that the same exaltations of the resurrection, the same exaltations of a world all living from the upper source of life, works and lives and appears within us And purifies reality. And on the holiday of Purim that "the generation received in the days of Ahasuerus" (Shabbat Pach AA), on the holiday of Purim it seemed as if the people of Israel enjoyed the meal of that wicked man and he must be annihilated - it turns out that everything is a mask, everything is just an outer mask. He will kneel and not bow down "(Esther 3: 2), and by the clarification made by Mordecai and Queen Esther, the depth of the upper life that grows in reality also in the depths of the capital lily becomes clear. And it turns out that it is all long, all belonging to the upper life, to the upper life drug.

And this clarification, as you were accustomed to say in the yeshiva, in your special power, appears by Mordechai the Jew that the whole is full of consciousness of holiness, that the whole is "not to kneel and not to bow down." Mordechai is not frightened by what appears to be a people scattered and separated among the nations, Mordechai and Esther know the supreme inner truth, the upper life. After Mordechai fasts, the evil Haman arrives and tells Mordechai to get on the horse, and Mordechai tells him "I am fasting, I have no strength", and then he tells Haman to bend and Haman bends like a step and Mordechai gets on Haman. Then you would say out loud that Mordechai stepped on Haman strongly, as the sages say in the Midrash (Esther Rabba 14: 4) that Haman told him and it is written "In the fall of your enemies do not rejoice" (Proverbs 25:17) ?! Mordechai said to him this was said about the people of Israel, But upon you - on the Gentiles and Hamans it is said "and you on your deathbed will be instructed"! (Deuteronomy 3: 6). We must tread on them, because we really know that in this we burn the impurity and condemnation. Not because we only want to save ourselves, but because we have a mission Great, a great trend "and you are exalted to the world of the world" We hold the "to destroy them forever and ever", "and you will be instructed on the stage" - to begin with. "And you will be guided on the stage" does not start only on the practical side, but begins on the inner side, conscious.


You are Rabbi Eli that your recognition was all of honesty, of faith, of the faith of our time, of faith in the supreme redemption of Israel, of the whole nation, of all its systems, of all its state and public systems, you out of this honesty could find out in full force and fullness This great truth that we have the power to tell the people of Israel, to find out for the people of Israel, out of faith in the people of Israel - the "and you on your deathbed will be briefed." First of all because we step on them and eliminate them and know that all this impurity and condemnation will not be able to hurt the depths of our soul and size and growth, and that whatever they think they are grazing us will turn out to "say that D is right", and not just on Saturday, , In the appearance of the redemption of Israel. On Purim, this clarification of "and you on your deathbed will be briefed" appears out of drinking, knowing that evil has no rest and remnant and right, but all as perishable smoke, because it is all smoke, but this great, inner, deep and difficult clarification, you taught the boys and all of us how to do The same within the kimaa kimaa, within the growth moves of the revealed end. It is a general, great inquiry, which exalts the whole people of Israel to know the greatness of their soul, to put it into practice, and out of it to consume the whole conviction.


Rabbi Eli! You discovered all this in your private life, if you can call it private at all, in your and Dina's private life, that as Zvi said, Dina who would get up early in the morning and go to bed, like Zvi's expression - 'night bird', in the late and late hours of the night, and she She was constantly engaged in talking to it and helping it, smiling at it and brightening it up, and encouraging and uplifting the depressed. And the two of you together in complete unity have figured out how to elevate reality, how to build from the depths of holiness the joy of life and their pleasantness and serenity and exaltation. So it is with you inside your home and so with the general Israeli understanding, and your home was out of the same universal Israeli understanding.


"Tzaddik Katamar Yifrach", "Shatulim in Beit D." Rabbi Eli, even if from our little understanding it is difficult for us to understand how we will fill this disadvantage at all - and not just us, now hurting with us hundreds, thousands of people, students of you and Dina, who all feel this terrible feeling - who will give us under you ? How do we really fill this spiritual shortcoming, this supreme clarification, this great education of doing through the name, keeping through the name?


But we believe that if you ascended with Dina in the heavenly storm in the degrees of saints, surely such a reality belongs to the general Israeli course of our generation, we have no doubt about it, certainly there, as the rabbi in Orot says about the war (p. 13) on the perished individuals without trial , There surely, from the source of the souls of Israel, from the depths of reality, together with the saints and together with our masters in heaven you will surely work to exalt and illuminate life from the source of life. Certainly public messengers are needed, where in the source of life a trumpet blast of war on our enemies is needed to overthrow the ministers above, surely there the trumpet blasts will continue to find out, to deepen in them.


This spirit, the same size above, is planted here in the house of Hashem, in the house of study, in very, very many hearts, imprinted in them. Because you knew how to drown things, you had a special way of education, you knew how to do it here in the country, abroad. It was impossible not to be influenced by you and it was impossible not to be influenced by your nobility and the nobility of Dina. All of them, all those in whom the same size has been imprinted, carry this planting, this sowing, this general Israeli sowing.


And out of that we are encouraged, out of this recognition, out of what you have taught us, out of that we are encouraged. From this we pray that the family and all the other people will be encouraged. From this it will become clear with the help of the name the virtue of Israel and their holiness. From this it will become clear that you are the Tzaddik, you Tzaddiks clarify "Open the gates and let a righteous gentile keep artists" and from the depth of this truth will appear the resurrection of the whole of Klal Yisrael, from the depth of these torments will appear the depth of heroism. , In the Government of Israel, that we pray and believe and ask that with the help of the name as they act in the corps and heroism will continue to add courage, add heroism with the help of the name out of great courage, as we know them, to bride and eradicate all enemies, to bride and eradicate all who try His voice is against the people of Israel, against his country against his country.


The depth of this purity and this holiness will continue to illuminate us with the help of the name, and we, the friends and students with the help of the name we will continue this palm tree, the uprightness, we will continue with the help of the name to multiply with joy. The constant reality, and also what we went through this Sabbath, out of all the torment and pain, will bring us to it. And all our enemies, these wicked ones, will understand that they do not touch us with our very truth as it is, but rather we will grow and purify, the whole nation builds a new level, The Holy Grade in the resurrection of our resurrection.


All this will be clarified and raised and married and you will be honest advocates for the whole family, for the parents, for the siblings, for the children, for the whole large family, for the whole family of the yeshiva, for all the students everywhere, for Hebron, Kiryat Arba and The whole house of Israel. Pray there that he will be "stuck in a great shofar", in the shofar of the king of the world "and my lord D. in the shofar will be stuck and walked in the storms of Yemen" (Zechariah 9: 7)


May your soul be bundled in the bundle of the saints and the pure with all the souls of the saints and the pure and the souls of our fathers and mothers, and may it take place in us and "swallow up death forever and wipe my lord D. a tear from every face"




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