"If a person is within desire, he is a Canaanite slave" - Words of the esteemed tzaddik Rabbi Eliezer Berland shlit"a - Holy visions from the home gathering in Rechovot

Yesterday, Tuesday night of Parshat Shoftim 5778, August 15, 2018, the esteemed tzaddik Rabbi Eliezer Berland shlit"a arrived at a home gathering in Rechovot.

Words of the esteemed tzaddik Rabbi Eliezer Berland shlit"a

"If a person is within desire, he is a Canaanite slave" "We spoke about how a person transforms from a slave to a free man, how a person turns from a non-Jew to a Jew, he was a Canaanite, he was in desire. If a person is within desire, he is a Canaanite slave. "Cursed be Canaan; a servant of servants shall he be unto his brethren" (Genesis 9:25), "Cursed be Canaan" is someone who will always be in this terrible desire, he can never be freed from it. The moment a person is freed, he becomes a free man, he exits this desire, this is called becoming a free man, exiting this desire. Therefore, a Canaanite slave is sold, to redeem him, and one needs to give a million dollars to the owner of the slave, and then he turns from a Canaanite slave to a free man. Because in truth, the Canaanite slave has no hand, a Canaanite slave is like an ox and a donkey, he has no hand, he has nothing." "He who finds money in synagogues and study halls, it belongs to the finder" "Like a courtyard that has no hand, a courtyard of consecration does not acquire. What is called a courtyard? Because there is public domain and private domain. For a regular person, the street is public domain, and the courtyard and the house are private domain. But Hashem, His glory fills the entire world. Hashem is the place of the world, not we are His place, therefore, for Hashem, everything is called private domain, if everything is private domain, there is no need to say that consecration has a hand. Therefore, the Gemara rules in Bava Metzia 21b that he who finds money in synagogues and study halls, it belongs to the finder, because consecration has no hand, the synagogue is not a hand for consecration, and therefore, whoever finds a hundred euros there – a hundred dollars, if he merits, he will find even six hundred, he can fly to Uman, it is his." "Deborah was twice the mouth of Moshe Rabbeinu" "Deborah was twice the mouth of Moshe Rabbeinu. With Moshe there were clouds of glory, they walked with clouds of glory, and when they crossed the Red Sea there were clouds of glory, but with Deborah there were no clouds of glory, there were no clouds of glory, "shield or spear was not seen among forty thousand in Israel" (Judges 5:8), and yet they threw dust and it became swords, they threw straw and it became arrows, because "when leaders led in Israel" (there, there in Judges 5:2). Once every woman knew how to circumcise, like Tzipporah circumcised the son of Moshe, and Joshua circumcised all the men when they entered the land because in the desert they did not circumcise, the women circumcised, there was no choice, the women circumcised the children." "In this generation we are reincarnations of previous generations" "A non-Jew who says he circumcised himself for the sake of Hashem, usually we do not believe him, but if we believe him, then the circumcision will be a circumcision. Deborah came and innovated that there needs to be uncovering, no one knew that uncovering was needed. It is written in Joshua "circumcise the children of Israel a second time" (Joshua 5:2), this was uncovering. Deborah said now when you fulfill uncovering, you can go out against Sisera. Sisera twice is exactly Esther, Sisera (331 × 2 = 662) Esther is 661, what Esther the Queen did was to subdue Sisera – Haman, "the stars fought from their courses" (Judges 5:20). "The stars fought from their courses" – twice the initials spell Haman, because Sisera was twice Haman, and therefore Yael reincarnated in Esther, because after Yael subdued Sisera, she needed to come in reincarnation to subdue also Haman who was a reincarnation of Sisera. Because everything that happens in this generation is that we are reincarnations of previous generations, and therefore Rabbi Akiva had to rectify the spark of Zimri, Rabbi Akiva had to turn Sisera into a tzaddik, because in Sisera there was a spark of Rabbi Akiva." "Hashem gives even the greatest wicked a spark of a tzaddik" Hashem gives even the greatest wicked a spark of a tzaddik through which he can always return in teshuvah, even Achashverosh who wore the garments of the High Priest could do teshuvah, to truly be the High Priest. In the end, Yael, even though she was a woman, became the High Priest, because every woman who is a tzaddikah comes in reincarnation and becomes the High Priest. If there is a Holy Temple, there is the High Priest, therefore Yael turned into Eli, and from Eli came Abaye who was a priest. Therefore, the halacha is like Abaye in Ya'al Kegam, because all the halachot are drawn from Yael, therefore it is called Ya'al Kegam, this comes from the neshamah of Yael that impregnated in Abaye, and through this, when he innovated the halachot, the halacha is like him. Because Rava was a spark from Lot, it is written "and they took Lot and his possessions, the son of the brother" (Genesis 14:12), the initials spell Rava, therefore Rava received peace from heaven every Erev Yom Kippur, peace from heaven literally – 'peace upon you Rava', he merited to rectify the spark of Lot, but Abaye received peace every Erev Shabbat, because Abaye was a spark from Yael which is higher." Therefore, "most blessed of women in the tent" (Judges 5:24) – Yael merited to subdue Sisera, she merited to sacrifice herself, because if he – Sisera had awakened for one second, he would have strangled her in that second, if he had strangled her in that second, there would have been no trace left of her, it turns out that Yael sacrificed herself like the binding, that the merit of Isaac is the greatest merit, even though the redemption will be in the merit of Rachel, but the greatest merit is the binding. Whoever says the Parshat Ha'akedah will not have any harm on that day, and therefore Rachel, who now sits at the crossroads, Rachel's Tomb is literally on the road – crossroads, so she can cry literally on the road, cry for the redemption. Thus are the words of the esteemed tzaddik Rabbi Eliezer Berland shlit"a as edited from the leaflet Shivevei Or from a lesson given on Motza'ei Shabbat Parshat Eikev in Cholon Gallery of images from the home gathering of the esteemed tzaddik Rabbi Eliezer Berland shlit"a in Rechovot [gallery link="file" size="full" ids="13287,13290,13292,13294"] Photos courtesy of Shahar Eliyahu