Our teacher, the holy Tzaddik Rabbi Eliezer shlit"a, in words of holiness — 22 Cheshvan 5784

With Hashem’s help, everyone should learn Bava Kamma—“the ox, the pit, the tooth, and the fire.” Anyone can learn it—even together with his wife, even with his sister. These are the simplest things in the world. If an ox causes damage, if an ox gores. It is written, “If an ox strikes” (ki yigof shor)—regarding an animal it says “yigof,” but regarding a person it says “yigach.” “Yigach”—because a person has mazal, so it takes a stronger goring; for an ox to gore a person it has to be more “sophisticated.” We are speaking about “sophisticated” oxen. The Gemara says he is only liable for a shor shoteh—an “irrational ox”—at night. In the daytime, even an irrational ox sees the pit; an ox has instincts, it also sees the pit, and it doesn’t go in—it goes around. An animal is more cautious than a human being. It is written that a child puts his hand into fire—a small child—but an animal won’t; a wild animal won’t; a cat will never put its paw into fire.

The little child tries to test whether this fire burns or doesn’t burn, because he learned the Midrash about Avraham Avinu—that they threw him into the fire and the fire did not burn him. That wasn’t a “regular” fire; it was a fire that doesn’t burn. Because then they told him: Do you know why the fire didn’t burn you? Because your brother Haran did sorcery. In earlier generations they knew how to do sorcery so that fire would not burn. Haran was a great sorcerer; he was a priest of the idols of fire. So they said: Haran did this spell for you. Now let’s throw Haran in. So they asked Haran: Who are you with? “I am with Avraham Avinu.” If Avraham would burn, he would say he belongs to Nimrod; if Avraham would not burn—because not every fire burns—the fire does not burn Tzaddikim.

Chananyah, Mishael, and Azaryah were inside the fire, and it did not burn them. Nevuchadnetzar said to them: Maybe the fire will burn you. They said: We are going in in order to be burned! Like Haran—Haran merited that Rivkah came from him, and Sarah his daughter, and Rivkah his granddaughter, and Rachel and Leah his great-granddaughters—daughters of a great-grandchild. Since he jumped into the fire, he merited that all his daughters entered into the people of Israel. Because Rashi says in Chayei Sarah that there was not a single kosher daughter in Charan. Today Charan is Turkey; once it was Syria; every time it changes—it’s impossible to know what will be in another year.

In Gaza, everything is already blown up, so they don’t know if there will be any place left. There are forty thousand houses completely blown up there, and another two hundred thousand houses half blown up. So anyone can choose himself an apartment there, because everyone already left—there is nobody there; they’re only blowing up empty houses. There’s nothing to blow up there. The main bunker is under Shifa. There are already about four thousand terrorists in Shifa; all the terrorists fled to Shifa—Biden won’t allow them to blow up Shifa. So that’s where the main bunker is; that’s where there is food. Instead of blowing up Shifa, they blow up the empty houses—of course, it’s all an illusion. Be’eri is an hour away from Jerusalem; whoever drives the slowest, it’s an hour and a half. At 6:30 they already announced that five thousand terrorists had arrived. All the commanders “fulfilled” v’samachta b’chagecha—they slaughtered all the officers in the army bases like ducks, like chickens.

So Rashi says there was not a single kosher daughter. You can travel to Charan to see Rivkah’s house, Leah’s house. Anyone can travel to Charan today—it’s legitimate, it’s permitted. Maybe we’ll move to live in Charan if they evacuate us from here—because they evacuated Kiryat Shmona, they evacuated Sderot, they evacuated Shlomi. They already told them there will be shiurim—everyone will go to the Kings Hotel to give shiurim there.

All the girls need to be strengthened; they want to do teshuvah. Everyone now wants to do teshuvah. Everyone understands that they made demonstrations against the religious— from the first of November until the first of November, twelve months. So they demonstrated. All the demonstrations were against religion, against the religious. Now they say: We received our blow. They thought there is no judgment and no Judge. Now they see there is judgment and there is a Judge! You can’t demonstrate every Motzaei Shabbos, bring a hundred thousand people, scream “democracy” while the intention is a dictatorship—to eliminate the religious, to evacuate the religious—which was the entire goal of the demonstrations: a dictatorship the likes of which the world has never seen.

Charan is after Istanbul; there is Rivkah’s apartment there, Lavan’s apartment, Betuel’s apartment—so we will make sure we receive all the apartments. Because they know the first Rashi—“You are robbers.” One must learn the parashah with Rashi now; otherwise it remains only stories. Every girl needs to learn the parashah. All the girls must be in seminaries, to become teachers. It is forbidden to be even a minute late. They must honor the teachers and not think they are wiser than the teachers—the teachers are still wiser than them. And with Hashem’s help, all the girls here will become principals of seminaries, and from every seminary they will receive a thousand girls.

Now there are, right here alone, about a hundred thousand girls in Jerusalem who arrived from all the towns. They want Torah classes; they want to do teshuvah; to go with long dresses. The moment one girl does not lengthen her dress, another ten soldiers are killed. Every day ten soldiers are killed, today it already reached thirty-five. From Sunday—thirty-five. We are already entering the second week of the war, and this whole war is a lie—they are simply deceiving people. They are not blowing up the main bunker; they are leaving that for Moshiach. Because they believe in Moshiach more than we do. We only want empty houses, sand dunes, empty tunnels—that’s what they blow up, so they won’t fire them.

Because everyone wants to fire all the commanders, because all the commanders didn’t come—they only came after they slaughtered all the kibbutzim. They slaughtered them in the most cruel way—worse than the Nazis—things that have not existed since the creation of the world. It is worse than demons! Worse than monsters! It is the Satan himself!! And the Xiaomi is the Satan.

Every bochur who watches Xiaomi must know that now a thousand soldiers are being killed. Every bochur who holds a Xiaomi and looks at a Xiaomi —it is such a blemish; it burns the brain; it is already impossible to sleep at night. The scenes rise up, the terrible descriptions rise up—worse than slaughter, worse than murder. And whoever holds a Xiaomi has no share in the World to Come—let a person know—and even in Gehinnom they won’t accept him. Maybe they will accept him in the last compartment—Abaddon—from where one never leaves, not even at Techiyas HaMeisim. All the bochurim will blow up the Xiaomi now, at this very moment—take a hammer and break the Xiaomi.

And all the girls should lengthen their dresses until the ankle. With Hashem’s help, we will merit the complete Geulah speedily in our days, amen!