Below is the third shiur by Rabbi Moshe Weinberger on Yisrael and Yishmael along with rough notes. In it, he explains from Torah how each of us is being called upon to maintain and grow in the holiness of the briss, in kedushas habriss, and why and where it says so in Torah.
The reality that is in front of us is not ruach hakodesh. Everything we are learning is unfolding befofe our eyes. There is so much to talk about, I have to be careful not to run ahead. I have to figure out how to do it piece by peace.
From Chaim Vital; we have to familiarize ourselves to understand Yisrael and Yishmael. There are books being written about it, people are trying to understand it, but we turn to the Torah.
Two weeks we learned in tehillim from Chaim Vital: the chiddush of Yishmael and why Yishmael is so dangerous is that he is not on the list of chayis or galeus in Daniel. We have never had such a war, an enemy infiltrated in our lives that we ourselves have been providing for in our own country. It is para adom, part adom, part human from the koach from Avraham aveinu and the koach of the briss, that means there is something adomdik about it, there is something there. It is something that makes it dangerous which is the para. That has the name aleph lamed, name of Hashem. Deeply attached to the inyan of chesed, distored and defiled, but the midda of chesed comes from avraham aveinu.
Chanukah is darkness, greek, chamor shor and kelev, chamor is Ysroel, shor is Esav and the kelev is amalek. At the end of galus is the chamor and shor. Yosef fights against chamor and shor not allowed to be together, esav and Ishmael, the marriage in their families. The western world and the world of Yishmael does not make sense. It is beyond our understanding. Yishmaelim is against everything modern man stands for and fights for. But the shor, Esav and the chamor Yishmael are together against us. Europe has teamed up, chamor and shor are against.
Immorality, promiscuity is the root. Yishmale is in the sugyia of briss, but it is imperfect. It is an imitation, an incomplete briss. The struggle we are having is with shmiras habriss. Technology, pscyhocolgy , spiritually, the infiltration of the shor and chamor, the tuma of esav and Yishmael together.
The Aish haKodesh, the zohar says shin lamed vav: Rabbi Shimon says: at the time Yishmael was born, because sara imeinu was delayed iin having Yitzchok, Sara invited and brought Hagar, and the tuma of mitzrayim into our home. Something happened when Hagar came to our home. She brought the ugliness ofYishmael into our home and because of that Yishmael was born. And because of this Hagar had the opportunity to take over, to take the place, to be able to stand in for Sara.
And she had a son, the daughter of Paro Hagar has a child with Avrom. Avraham Aveinu participated in this, that Yishmael should be able to survive and live. There was an impatience here, they were old people with a promise they would build a nation. Hashem had promised a nation for Yitzchok, despite the fact that Hashem reassured Avraham that there would be a Yitzchok. Avraham loved Yishmael as his son. Hashem tells avraham aveinu, he will be the father of many. It is a bracha.
Rabbi Shimon ben Yochai says that Yishmael enters into the briss, before Yitzchok came into the world, at age 13. He was born, avraham and sara didn’t wait for Yitzchok, and he was entered into the briss.
For 400 years, the malach of Yishmael, the koach of Yishmael, is begging Hashem, it has a complaint, the one who has a briss has a hailic in Your Name. Hashem says yes. The Emunah says, Yishmael has a briss why shouldn’t he have the same share that Yitzchok has, the same hailik.
Yitzchok had a proper briss, a complete briss, cutting a peeling away of the foreskin. Yishmael had the cut, but they don’t peel away the orla. The shoresh of the tuma is Paro the osios of peria. The briss of Yishmael is incomplete, it was not peria. Yitzchok has the briss on the 8th day, the correct way. But Yishmael get it at age 13. with all of that Yishmael gets a briss – don’t they get a special reward for that?
Rabbi Yechis says from Rebbe Shimon, on that day, because of that day, the tzaros we have because Yishmael was born and had a cut for a briss. What did Hashem offer Yishmael? There is something in middos hadin, a demand, that Yishmael has a hailic in the name of Hashem. He is the child of Avraham Aveinu but the briss is not complete. What did Hashem do to make a reconciliation with this koach of Yishmael?
Yishmael has been rejected and driven away from devekus ilyona. They have no hailic above in the higher world; however, Yishmael received a hailic, here in this world, in Israel. Because of their briss they have a connection to Eretz Yisrael. From the zohar hakodesh, bnei Yisrael will have control over Israel. Only when eretz yisrael will be empty. Eretz Yisrael will not give forth her fruit for Yishmaelim, they can occupy th eland but the land will not agree or accept. Wherever they occupy wherever they take a place like gaza, that which we took the midbar to be a gan eden and then it became a desert again. It was not just empty. Snakes and scorpions. Whatever they occupy in Israel it is an empty, like the briss of Yishmael is empty with just the cut and no peeling away. So too the control Yishmael has over eretz Yisrael but it is desolate and empty.
The same way their briss is incomplete, without the peria, the cutting away of the filth, the tuma. Since the briss is incomplete, an empty briss, their connection to the land is there but it is an incomplete connection and the land does not respond to them.
Yishmael has the power of preventing the Jews from returning to their place. Until that payment is complete, for the briss that Yishmael has, that they have a koach over Eretz Yisrael, when the zechus of the briss is done, they wont have any power in Israel. What we will see is together with that, whatever effort a Jew makes in kedushas Habris, before we came into Israel, everyone had to have a briss. The struggle in the land is over this nekuda. Everything revolves around this nekuda. This is what all the kids are going through what they are suffering with. It affects the women too. It is avoda of the generation at the end of time to correct this inyan.
The Shla writes that in the zechus of briss they have a hold over the land. The land is in the state of korbon as long as they are there. Yishmael is called para adom, since the peria didn’t happen, then pera. Instead of the peria, Yishmael is perah, peh raish, instead of peria there is pera. The word pera is connected to anaph, a branch. In Yeshaya it says Hashem will cut off the branch of tyranny. It is spelled peh aleph raish hai, the branch will cut off, the one who cuts will be cut off. The Shla ends and says Yishmael is para adom, an outgrowth of the house of avraham, a zechus of briss, but without peria it is pera, a branch that will be cut from the tree, sliced away and cut from the tree, Yisrael, adom. We have this koach that is a branch of the tree of Avraham and as long as it is attached it causes tzaros. When the zechus is finished the branch will be cut from the Adom. Yisroel is adom before the chait.
Rabbi chaim vital: the galus of yishmael is not mentioned in the dream of Daniel. Daniel saw the malchius as animals, yishmael is not there. Yishmael is not a chaya, but rather the bechina of adom, a branch of Yisrael, para adom, in between adom and chaya, in between adom and chaya. After the four malchios, before moshiach, we have the kelipa of para adom, eretz Yisrael and kedushas habriss. There are plenty of explanations, but it is a war over Israel and the briss that Hashem has with Adom. The zechus of the briss of Yishmael, the tuma of the chamor, donkey, a struggle for kedusha of a Jew. The ikar milchama is not for survival. It is not a war we should survive, an inyan of genocide. It is playing it out in Israel but everywhere the war is a kedushas habrss, the holiness of a Jew, to take away the kedusha of being a Jew. All of this that is in the media, it is a milchama of kedushas Habriss.
The connection between Ishmael and water: the Arizal, Yishmael is called filthy polluted water. Lekutai hashas pirke avos first perek: the Arizal ideintifes the origin as in the clear water of Avraham, the water of Avraham that became filthy. The sod of what Dovid was speaking : the waters of haughtiness, gaiva. The word zedim means arrogance and haughtiness, the obsession with kavod, a very self destructive bizarre obsession with kavod. The Arizal says Yishmael is the filthy water that comes from the pure waters of Avraham that Dovid was asking to be saved from. If Yishmael had died of thirst when there was no water, but he was not yet a rasha or he would have died of thirst.
The whole tehillim is about water. Dovid is saying the waters are drowning us. The current, the powerful river of Yishmael, is flooding over our souls, surfing the web. We are drowning in it.
Rabbi Chaim Vital learned from the Arizal, Yishmael is filthy water drowning us that comes from the pure water that came filthy because of the partial briss. That tehilim is about adom, the para adom comes upon us everywhere, we have so much suffering. The tehilim is about water. If not for Hashem’s help we would have drowned in the arrogant waters of Yishmael.
When we study in chumash, when we learn the inyan of Yishmael, it is all about water. Bread and a container of water, Hagar puts it on her shoulder and is sent to the desert and the water was finished from the container. Yishmael almost dies, and Hashem sends a malach who tells Hagar, because Hagar had walked away, the mother left him. The malach says pick up the child and hold him, he is going to be a great nation. Hashem opened her eyes and she sees a well of water. She fills the canteen with water and gives the child to drink.
Rashi brings from chazal, the melachim in shemayim could not believe this. Hashem, the one who is going to cause the Jews to die of thirst, let him die of thirst, why give him a well? Where do we find that Yishmael causes Jews to die of thirst? At the galus of Nebuchadnezzar, we passed by arab settlements, descendants of Yishmael, and they asked the Babylonians taking us as prisoners, saying take us to cousins over here, to Yishmael, to have rachmanus as family. The Yishmalim are famous for hospitality. The yishmalim saw the Jews coming dying of hunger and thirst, they brought them meat and salty fish, and they brought them canteens of skin, that looked like it was full but it had air only. The Jews were crazy to grab it to drink after eating the salty fish, and they started to die from the air. It is Ishmael, playing itself out over the inyan of water. Who has control over the water in that part of the world, how is the place of water mitzrayim. In Israel there is always an issue of water. But it is clear there is something going on with water. The inyan of water is obvious to everyone, look at lkutei hamarim
A little background, Avraham Aveinu is chesed. From that which was not yet clear and pure in Avraham Aveinu, there is something that was still there that was not clean, from there comes Yishmael. Mayim is chesed. Chazal explain that very often. Water flows from above to below, water is identified as chesed. Yishmael as aleph lamed, the koach of chesed from Yishmael in a distorted way, water has become dirty that came from avraham that was squeezed out of avraham, but yishmael is polluted water, polluted midda chesed. In the terminology, the capacitiy to love has fallen to disgusting places, waters that are dirty. Water that is dirty has taken chesed and transforms it into a taiva that is disgusting. We find in vayikra regarding incest that it is called chesed. We find the chesed is am yisrael, but when it goes wrong, the desire to connect to something else, becomes polluted and dirty, it takes the form of uncontrollable desires, taiva. This is what the baal hatanya is talking about, in perek tes of Tanya: look on the right side: the job of a Jew is to use our ability our koach of chochma bina and daas to think and contemplate how Hashem is infinite. To use chochma bina and daas to affect our emotions, to inspire us emotionally to fill our middos with love and awe of Gd, we think of elokus, chochma is father, bina is mother to give birth to middos, to have yira in the mind, pachad of Hashem and love of Hashem like a burning fire a firely love of Gd. A Jew should be filled with the deepest longing to be connected to Him, with entire heart and soul, from the right side of the heart, nefesh elokis, the heart should be filled and overflowing with Hashem, other Jews, family, to such a degree that the love can spread to the left side of the heart, the yesod, the headquarters of the disgusting evil polluted waters. It is kelipa noga, this inyan of wanting, all the words we use for wanting Hashem, when the water becomes polluted, it becomes taivas for things fo this world. The tachlis is that the love of Hashem should be so powerful that it should be able to infiltrate and take over the left side from being obsessed with the pleasuers of this world, that even the animal soul is in love which is very powerful, with all our heart and soul and might. The language is so beautiful that a Jew can use our mind to control our heart to come to great powerful love, powerful love like coals on fire, which is called in Shir haShirim, the oneg of ahavas Hashem.
The seichel thinks and delights of Hashem is how it begins, each according to what his mind can comprehend, a behina of water, mayim. It is the seed that is planted in the soul of a Jew, this love of water mayim of the chesed of ahava, pure clean waters, that has the ability to completely transform, to convert the dirty water, to the nefesh habehama, from where all of man’s obsession with the pleasures of this world come from.
The evil can become pure, when the filthy waters are removed of the garments, purify those waters, the filthy waters of the nefesh habehamos.
We now understand mayim in the parsha of Yishmael, what do we do with this mayim. We are drowning in this filthy water of Yishmael, what can we do to save ourselves, Chanukah has a big part in it and we will see it next week.