Bitachon 208 - Israel's Real Iron Dome

We continue our study of the famous passuk in Tehillim perek 115 passuk 9, which says that the people of Israel trust in Hashem because He is the one who helps them and shields them from their enemies. In this exploration we discover the idea that when a person has Bitachon and recognizes that Hashem is the only real Power there is, the result is that the person becomes more like Hashem, and that person himself can make guarantees, because Hashem stands behind the guarantee

 

i searched for this yesterday May 18 and could not find it. Surprise, today May 19 it shows up but was recorded MAY !3. 

IMPORTANT For Men

KOSHER HAIRCUTS {Sefiras HaOmer}

40,000 At Israel Day Parade

 That’s a “possible” 40,000 Returnees?

A whole bunch of pics and vid’s at https://vinnews.com/2025/05/18/watch-live-thousands-are-lining-up-on-fifth-avenue-this-hour-for-israel-day-parade-amid-heightened-security/

Waiting For Anyone or Anything From Overseas…….

 

JERUSALEM  – Despite signs of normalization, most major international airlines have yet to resume flights to and from Israel. Several carriers have recently extended their suspensions, with many not expected to return until late May or even into the summer.

Courtesy of https://vinnews.com/2025/05/18/most-major-airlines-still-avoiding-israel-amid-ongoing-unrest/

Wizz Air is one of the few exceptions, planning to resume service on Thursday, May 15.

Here’s where things stand as of Sunday:

• Aegean Airlines – Suspended through May 19

• LOT Polish Airlines – Through May 25

  • United Airlines – Through June 12

  • Lufthansa Group (Lufthansa, Swiss, Austrian, Brussels, Eurowings) – Through May 25

  • ITA Airways – Through May 19 (including cancellations on May 19 flights AZ809, AZ815)

  • Delta Air Lines – Through May 19

  • Air France – Through May 20

  • Transavia – Through May 20

  • AirBaltic – Through May 20

  • Ryanair – Through June 4

  • Iberia Express – Through May 31

  • British Airways – Through June 14

    • Air Canada – Not returning until September 8

    Israel’s aviation sector continues to feel the impact of the Gaza war, with security concerns keeping major carriers away for now.

  
  

Rabbi Weissman: Molech Then and Now Part Four: The Shidduch World

Plus a tall tale from the Shin Bet about October 7, and much more

• How could Gog Umagog be so foolish to wage war on Hashem? What are they really thinking?
• What is their most essential strategy, and how does it affect us today?
• What lessons can we learn from the "extremist" lifestyles of the Kohen Gadol and children raised in special courtyards in Jerusalem?
• Why were Nevuchadnetzar and Titus initially unable to conquer Jerusalem?
• What cunning strategy did they employ to overcome this, which is being used by the Erev Rav and our other enemies today?

This week's Torah class, Beware the Unsharpened Sword, is available on my Rumble channel here

Molech Then and Now Part Four: The Shidduch World

As we've seen, one of the underlying axioms of many forms of idolatry, especially Molech, is the requirement to actively sacrifice people for the presumed greater good. This is the response to all crises real and imagined; problems can only be solved or prevented with some form of human sacrifice.

The Torah consistently emphasizes just the opposite. Societal problems such as plagues, famine, wars, and even slight inflation are the direct result of sins. The appropriate response is therefore repentance, prayer, and good deeds. Material efforts to solve a problem, to the extent that they are necessary at all, will only be effective when the spiritual cause is addressed.

Human sacrifice is thus forbidden not only as a form of worship, but as a strategy for alleviating or preventing crises. This is clearly expressed in the halachic principle “אין דוחין נפש מפני נפש”, we do not push aside one life in favor of another, or even for a group — even if the entire group is endangered as a result (see Mishna Ohalos 7:5 and Terumos 8:12).

(The exception is with a rodef, one who is actively pursuing another to kill him, and must be prevented from carrying out the act. Corrupt rabbis during the Covid era broadly applied the term rodef to anyone who didn't submit to Molech ideology, arguing that a theoretical danger to unidentified people based on highly questionable “science”, combined with a statistical thesis and a speculative series of future events, rendered one who dissented an active shooter — a deliberate, psychopathic falsification of what rodef actually means.)

The belief that we must inject the masses with a pharmaceutical product that we know will harm some of them in order to end a plague is fundamentally heretical and idolatrous. As we noted in part two, that is not medicine; it is Molech.

Similarly, knowingly sacrificing some Jews — whether civilians or soldiers — for the sake of geopolitical maneuvers and world opinion, arguing that this will save more lives in the long run, is not a morally difficult decision that responsible leaders must make; it is Molech.

What does this have to do with the shidduch world?

Plenty.

In recent months there has been a concerted effort to resurrect a terrible idea that seemed to have died a slow death: the age gap theory.

In brief, promoters of this theory argued that the cause of the so-called shidduch crisis (not merely one contributing factor of many) was demographic in nature; there were not enough eligible men for all the single women, leaving older single women without opportunities. There is much to challenge about this theory, but it is their “solutions” that should concern us more. As is typically the case, these “solutions” cause far greater harm than good — far greater harm than even the problem itself.

Initially they urged matchmakers to introduce singles not to the most suitable matches on an individual level — which is the job description of matchmakers — but to prioritize this presumed demographic crisis and introduce men to women close to their age or older. Matchmakers were subsequently offered thousands of dollars in additional financial incentives (bribes) for matches that met this artificial criteria.

I wrote about this at length in 2011, when it first became a thing, and revisited it several times over the years. I will include links to relevant material at the end of this article.

To make a long story short, despite many years of intense propaganda in the “religious” media and millions of charity dollars grifted from the community, the age gap theory flopped and should have died a quiet death. Unfortunately, however, bad ideas can have remarkable staying power, especially when they are well funded and relentlessly promoted in the corrupt media.

Look at what they’re pushing now:

Dozens Of Rabbanim Gather In Lakewood to Confront The Shidduch Crisis

The proposed solution, carefully crafted by Rav Moshe Hillel [Hirsch], centers around closing the age gap—a well-documented factor contributing to the crisis. Under this new approach, bochurim would begin learning in Eretz Yisroel earlier, by Pesach of their third year in beis medrash, while girls would only begin shidduchim approximately a year after completing seminary. This shift, it is hoped, will naturally create a more balanced dynamic, increasing the number of available young men for shidduchim and relieving the unbearable wait so many bnos yisroel endure.

The propaganda piece, filled with melodramatic language, attempts to portray Hirsch, a member of Gedolim, Inc. as the architect of this “solution” (which is a lie) and the assembled rabbis as heroes worthy of awe, reverence, and — most importantly — blind obedience.

Stripped of the platitudes, this is the proposal: a dubious demographic issue based on a generally discredited theory will be solved by controlling when grown men and women with a mitzvah to get married and have children are allowed to begin dating.

The problem of older single women having a shortage of prospects will be solved by preventing younger single women from dating. We will save older single women by turning younger single women into at least slightly older single women.

Chew on that.

By definition, women will get married later and have fewer children. Even if they lose “only” a few months of prime fertility, by what right can anyone take this away from them for the presumed “greater good”? How many childless women and mothers alike wish they had a few more of these irreplaceable months and years?

This horrific scheme further robs young women of irreplaceable early opportunities to get married, before life and dating become more complicated, and merging one’s life with a spouse becomes far more difficult. Simultaneously, it forces them to needlessly endure the anxiety, pain, and challenges of remaining single after they are ready to marry and wish to do so.

Also left unspoken is the reality that younger singles who are prevented from dating and getting married have no healthy, permissible outlet for natural desires, and zero possibility of changing that.

It is ironic that the same people who rail so much about the yetzer hara for immorality, and enact endless layers of extreme stringencies to the point that it has become a religion unto itself, now prevent younger singles from getting married, with no regard for the heightened yetzer hara they are actively imposing upon them.

All this is being imposed on younger singles not for their personal benefit in any way — no one is even attempting to sell it that way — but for older singles to have more opportunities to date men who might otherwise date younger women. Younger singles are literally being sacrificed to presumably save older singles.

All this and more is why the proponents of this insane social engineering program made sure to get lots of brand-name rabbis to endorse it, and took lots of pictures of them in a room together. This circumvents the need to answer difficult questions, and intimidates the peasants from asking them in the first place.

We are not supposed to ask why the Jewish people are facing so many serious problems, with a desperate need for genuine rabbinic leadership, yet it is this of all things that gets them large numbers of rabbis together and taking action.

We are not supposed to ask what went on behind the scenes to get all these rabbis in a room together and supporting this social engineering program. We are supposed to believe this was all organic, pure, a triumphant moment of Jewish leadership . . . not a hijacking of the rabbinic establishment to foist senseless, un-Torah agendas on the public.

We are not supposed to ask if gabbaim and other “handlers” were paid handsomely for access and assistance in obtaining the participation of influential rabbis, like deep state officials getting a senile president or puppet leader to rubber stamp an executive order.

We are not supposed to ask how many rabbis simply piggybacked on the endorsement of those who came before them, or even a single prominent name, without examining the matter for themselves at all, or caring about the ramifications to people’s lives if something is amiss.

After all, the sons and daughters of these rabbis do not suffer from a “shidduch crisis”, nor do they have to worry about an age gap problem. They marry whomever they want, whenever they want, irrespective of demographic considerations. They don’t have shidduch resumes. They don’t go to the same matchmakers you do. They’re in a special club, and, unless you have the right last name or a lot of money, you’re not. Their social engineering decrees apply only to the peasants.

We are also not supposed to ask why rabbis can’t all write their own letter of endorsement, something thoughtful and meaningful, instead of signing a carefully crafted statement that was prepared by who-knows-who.

Why can't they write a proper halachic responsa, addressing all the relevant angles with a clear Torah analysis, as was the norm until very recent times? When did it become acceptable for decrees with widespread life-altering ramifications to be propped up entirely by name-dropping and sound bites?

Why have none of these rabbis addressed the serious contradictions this decree has with many clear Torah sources and well established principles?

For example, Chazal teach that if a man does not get married by the age of 20, Hashem is fed up with him, and he will suffer from the yetzer hara all his days (see Kiddushin 29b for this and more). When did this become obsolete, and on what basis? Is this particular yetzer hara not even more of a danger in our days?

What about the oft-cited concepts of bashert and bitachon, that shidduchim come from Hashem, which obviate the need and right to prevent some people from getting married to give others a better chance?

As one person put it well, “The irony cries to heaven: a community that proclaims its unmitigated faith in Hashem insists on solving its "shidduch crisis" by micro-level social engineering.”

What about the emphatic words of Rav Moshe Feinstein, zt”l (Igros Moshe Even HaEzer 2:1) regarding the now-widespread, utterly perverse “custom” for a younger single to suffer and refrain from dating if they have an unmarried older sibling:

It is obvious, in my humble opinion, that even lechatchila the younger brother may marry a woman even though his older brother did not find a woman to marry, for he is obligated to marry a woman, and how is it appropriate for him not to fulfill his obligation simply because his older brother has not fulfilled his own?

Even if the latter has not done so through no fault of his own, that he has not met one who is suitable for him, nevertheless it is inappropriate that because of this his younger brother should cancel his own mitzvah for an unknown, indefinite amount of time…

…It is unreasonable to forbid someone from doing his affairs and taking care of himself with the claim that someone will be ashamed because of this, that he was not successful like him. Therefore, I see no prohibition, nor even anything inappropriate that the younger one should get married first. On the contrary, he merited the great mitzvah of getting married and having children, which one of twenty years is obligated to do, and he does not need to seek spiritual merits to be saved from punishment [for not getting married young], as Rava said and they taught in the academy of Rabbi Yishmael.

And this is clear according to the law.

(I wrote about this at length here.)

Why must we simply assume that these rabbis took all of the above and so much more into account, decided in their great wisdom and piety that this decree is still proper, we must obey, and it is forbidden to even question them?

If they did take all this into account, isn’t it their responsibility to publicly, thoughtfully reconcile their position with the relevant Torah sources they seem to contradict, out of respect for the Torah and the public?

When was The Torah World ™ hijacked and transformed into a cult?

You’re not allowed to ask. Da’as Torah has spoken.

It makes absolutely no difference if there is a backlog of older single women, a shortage of eligible men, or a severe demographic imbalance of any kind. Even if it were true — and I dispute it — it makes no difference.

To decree that younger singles must refrain from dating and getting married so that older singles will have a better chance is Molech ideology. Those who support this are actively sacrificing some singles for the presumed greater good.

Indeed, as noted, the only guaranteed outcome of this social engineering is that younger single women will become older before they can get married. Supporters of this are interfering in innocent people’s lives in an unwanted, harmful way, preventing them from getting married, having children, building Jewish homes as they wish to do.

They have no right to do this, not even for a day, for the presumed sake of older singles.

It’s startling how deeply Molech ideology has infiltrated our community, even in areas as seemingly unrelated as the shidduch world.

We are obligated to stridently oppose any semblance of Molech ideology, for it is wicked, perverse, utterly against the Torah, and brings only harm upon us — even if 70 rabbis or 70,000 rabbis endorse it.

אין דוחין נפש מפני נפש. We do not actively sacrifice some people to save others. Period

This just in:

Wild story planted by the Shin Bet, which the fake media dutifully regurgitates without a hint of actual journalism.

So now the Shin Bet wants us to believe that the IDF stood down for 8 hours because they trusted some Arab on their payroll too much, even though lots and lots of solid people were giving extremely credible information well in advance up to the very moments of the infiltration. The Shin Bet (not double agents!) trusted the Arab guy too much (double agent) and ignored everyone else.

If this were the Chinese or Russian media, we'd laugh at how stupid people have to be to believe it, but these are JEWS, and they are PROTECTING US, and we want so very badly to believe it, so we must!

Don't worry, you can believe this tall tale, and ALSO still believe it's a leftist plot to bring down Bibi. So what if they can't both be true?

The main thing is you don't believe it was deliberate, and they're all in on it.

Then you might lose interest in cheering on your own destruction, and we can't have that. 

Then there’s this:

Israeli Judge: ‘Religious Zionists Worse Than Hamas, They’re To Blame For Everything’

Hahaha. Serves them right for the way they blame “haredim” for everything.
"This time the IDF is going to win, right?"
"You bet your life!"
Look on the bright side. Israel will have a great chance to win gold in the Paralympics. 

Here is more material about the age gap racket:

Original letter endorsed by 70 rabbis (memory-holed)

Response To The NASI Project (2011)

Debunking The Age-Gap Theory (2013)

Rav Moshe Feinstein on Waiting for an Older Sibling (2023)

The Shidduch World #1 - Debunking the Age Gap Theory (podcast)

Do Klaus Schwab and the Erev Rav Control Marriage and the Family? (presentation) 

Visit chananyaweissman.com for the mother lode of articles and books.

Visit rumble.com/c/c-782463 for my Torah classes, Amalek and Erev Rav programs, and much more.

Buy my books on Amazon here or contact me directly to purchase in Israel.

Download Sefer Kibbutz Galuyos pdf here or ePUB here, or buy on Amazon here.

Download Tovim Ha-Shenayim as a PDF for free!

weissmans@protonmail.com

Rabbi Green: Analysis Part XII

 Part XII: Existential Danger of False Messianism

The Authentic Chabad Position on Zionism

Notwithstanding contemporary Chabad's organizational capitulation to Zionism [1], the true position of Chabad Lubavitch as a movement can only be defined by its Rebbes.

Let's examine their attitude toward Zionism.

Rabbi Sholom Dovber Schneersohn, the fifth Rebbe, opposed the nascent Zionist movement on the basis of the spiritual dangers that statism poses. He saw belief in state as a replacement of belief in G-d, an assault on Judaism, Jewish identity, Torah values and observance [2]. Even worse, he saw "Jewish" nationalism as a subversion of Jewish peoplehood.

His son and successor, Rabbi Yosef Yitzchok Schneersohn, likewise opposed Zionism for the same reasons. He lamented that the creation of a "Jewish" state would tragically delay the true redemption by many years [3]. He was particularly aggrieved that orthodox institutions such as Agudath Israel collaborated with Zionists, a grave betrayal of Jews everywhere.

Both Rebbes expressed their dire concerns in print and vocally rejected Zionism.

However, things changed somewhat in the late 1940s. After the devastation of WWII, there was a dire need for hundreds of thousands of Jews who had survived and had been displaced by the shoah to emigrate. 

These Jews needed a place to go and rightfully sought to join their brethren in the Land of their ancestors. The British were blocking Jewish immigration to the Land. In 1947, the Rebbe Rayatz acknowledged the actions of certain Zionist factions in driving out the British and allowing Jewish immigration [4]. He never formally acknowledged the state, but allegedly viewed the UN declaration allowing for one as a positive development [5]. It was as though he appreciated the state's efforts that benefited or protected Jews but didn't recognize its statehood.

The contemporary Rebbe, Rabbi Menachem M. Schneerson, who assumed leadership after his father-in-law's passing in 1950, was likewise bitterly opposed to all forms of Zionism (i.e. political, religious, ideological, etc.) and never once acknowledged the state. Instead, he referred to the place as the “Land of Israel” and “our holy Land” [6]. 

However, he acknowledged the Zionist government's role as the de facto administrators of the Land, and encouraged its military leaders to do their job in defending Jews from predators. He also cited Torah Law and urged its political leaders not to cede territory to non-Jews [7], let alone hostile neighbors. Furthermore, he encouraged his adherents in Israel to vote for candidates who wouldn't compromise Israel's security for diplomacy.

Nonetheless, not once did he ever verbally acknowledge the state's existence let alone its legitimacy.

In an odd dichotomy, he appreciated the members of Israel's armed forces without recognizing the regime who commanded them. He allowed Chabad institutions to receive state funding without formally recognizing the state that had collected the taxes and disbursed the funds.

When Ben Gurion wished to meet with the Rebbe in the state's early days, the Rebbe refused. On the other hand, when the state later attempted to redefine Jewishness based on non-halachic criteria, the Rebbe corresponded with Ben Gurion in an effort to correct this assault on Torah law and Jewish peoplehood.

The Rebbe saw not only spiritual risk from Zionism but existential physical danger as well. He saw the Zionist enterprise as a false messianic movement [8], the likes of which historically resulted in unfathomable loss of life for our people, Heaven forfend.

In fact, he once expressed in exasperation that the only possible explanation as to why we are still in exile is because some stubborn rabbis still insist on referring to the world's present state -- which in reality is a doubled and multiplied darkness (חושך כפול ומכופל), the darkest exile we've ever experienced as a people -- as the "beginning of the sprouting of our redemption."

Herein lies the Rebbe’s biggest objection to Zionism. It's not just the sinister substitution of our timeless claim to our Holy Land with a cheap flag and soccer team, a man-made state that only exists because of the “kindness of nations” in 1947 [9]. It's not only its insidious assault on Jewish peoplehood and Torah values. 

To the Rebbe, the most unforgivable aspect of Zionist creed is its cynical subversion of our destiny, the exploitation of our millennia-long yearning for redemption. Zionism seeks to substitute and replace our long-awaited geulah, the true and complete redemption, with an empty and meaningless state that perpetuates and exacerbates the darkness of exile in the most egregious of ways.

It is this lethal false messianism that has struck at the heart of our purpose in this world and threatens our very existence .

When referring to Israeli presidents, the Rebbe refused to address them with the title “president.” He decried the outrage of Israel’s chief rabbis whose rabbinic decisions are biased by deference to a government that “believes not in the Torah of Moshe but in the ‘Torah of Marx’” [10].

The Rebbe once bemoaned the fact that the state’s architects were “disciples of Hitler” in their zeal to bring a spiritual destruction upon our people and eliminate the Jewish faith [11].

Nevertheless, the Rebbe never suspected the state of deliberately democidal designs, or at least he never articulated such suspicions, that is, not until the winter of 1992 [see below].

He viewed the government as traitorous in their suicidally pacifist attitude to hostile Arabs and the UN and their readiness to expose their people to mortal risk, whether by recklessly jeopardizing young military men or by ceding territory that was vitally necessary to secure Israel’s borders. He urged prime ministers to stand strong and resist the pressure to submit to perilous, foolhardy, and irresponsible concessions.

Obviously, we now understand that those prime ministers had no independent authority to make their own decisions, but were puppets of their Amalekite overlords. However, the evils of statism wasn't revealed at that time. The Rebbe was doing what a Torah-observant Jew was required to do given the ostensible circumstances [12].

It seems that the Rebbe finally began to perceive the shocking reality in the winter of 1992 when supposedly-conservative Prime Minister Itshak Shamir began to capitulate to the “land for peace” agenda. Moreover, not coincidentally, it was at that time that Shamir was preparing to sign on to the UN's depopulation agenda [13].

On the tenth of Shevat 5752 [14], Israel’s defense secretary Moshe Katzav visited the Rebbe asking for a blessing. The Rebbe spoke in uncharacteristically harsh terms to Katzav and instructed him to convey the stern message to Shamir. The Rebbe cautioned that if Shamir wouldn't cease and desist from proceeding down this self-destructive path, the Rebbe would personally do all he could to bring down the government. 

Moreover, the Rebbe declared that if the government were to proceed with its unspeakable plans, it would be preferable for Jews of the Holy Land to live under non-Jewish administration. If anyone were to sign an agreement that exposes our people to such extraordinary and unprecedented existential harm, then let it be non-Jews and not Jews doing it to their own. [15]

No one had ever heard such harsh terms from the Rebbe before, let alone in public [16].

It was only a few short weeks later that the Rebbe suffered his first debilitating stroke. It's conceivable that this traumatic realization contributed to his massive stroke. I refer to the realization that the entire regime, including alleged “good guys” like Itshak Shamir, were shills for a dark democidal agenda.

Indeed, this was the extraordinary mortal risk precipitated by false-messianic movements that he had feared years before.

In retrospect, the Rebbe understood that Zionism, like Sabbateanism and Frankism, would lead to disastrous consequences for our people. We now understand that these false-messianic deviants were all part of one continuum of subversion. [17]

When we consider the horrific events of October 7th, 2023, we can now understand Rebbe's impassioned words.

Considering the above, it's incorrect to define the Rebbe’s policy vis-a-vis the Zionist state based on his attitude towards it in the 60s, 70s, and 80s, without acknowledging the new revelations that began in 1992 and became ever more obvious in the ensuing decades.

In fact, we can glean much wisdom from the Rebbe's statements at that time that we ought to apply to the present.

There is nothing inherently redemptive by living under a nominally-Jewish regime, especially not one that sacrifices the lives of its citizens and military as fodder for political expediency or some other nefarious objective. It's just the opposite. It's the very epitome of exile.

In fact, a democidal non-Jewish administration would have been preferable to the democidal supposedly-Jewish one. Or at least the lesser of two evils.

Beware a false-messianic movement that calls the greatest darkness of all times “light”... השמים לאור חושך וחושך אור. Woe to those who call darkness light and light darkness [18].

In conclusion, it is abundantly evident that if the Rebbe were able to communicate with us today, he would oppose the democidal regime with every fiber of his being. Not just the democidal Zionist state, but every democidal state, i.e. all of them, the US first and foremost.

It's clear that he would categorically prohibit any young Jewish man or woman from serving in its military or from working for its government in any capacity.

There's no doubt in my mind that he would urge all Jews and human beings of sound moral conscience worldwide to ignore these illegitimate dictators and take back their freedoms and essential human liberties.

Notes:

[1] See Part X.

[2] Igroth Kodesh of the Rebbe Rashab, letter 130, volume 1 page 290, volume 6 letter 180, also printed in the preface to Kuntres Umaayon page 45, and in Ohr Layeshorim.

[3] As of this writing, I haven't found a printed source for this statement but it's widely accepted as true in Chabad circles. Recently I discovered a similar statement by the Rebbe (i.e. Rabbi Menachem M Schneerson, his successor and son-in-law) expressing the same idea in 5711 (1951) printed in the musaf addition to Kfar Chabad Magazine issue 1137 page 75 concerning 5 Iyar: “Not only is it neither a holiday (yom tov) or a day of salvation (yom yeshua), but it delayed the true geulah for many decades.”

[4] Specifically Etzel (Irgun tzvai leumi) and Lechi. As of this writing, I haven't found a printed source for this claim but I've been told it appears in Sefer Hasichos 5706-5710. See Likutei Diburim volume 3 26 Adar 5705 p. 940. See also Sichos Kodesh 5752 volume 2 page 833.

[5] Related by Zalman Shazar in 1960. https://jsoundbites.podbean.com/e/chabad-zionism-part-ii/

[6] Igroth Kodesh volume 16 letter 5992.

[7] Shulchan Aruch Orach Chayim 329:6. See When Silence is a Sin: The Obligation to Protest, Kehot Publication Society 1993.

[8] Igroth Kodesh, volume 27, letter 9,613, dated 17 Kislev 5729.

[9] “The kindness of nations is sin,” Mishlei 14:34. See Sefer Hasichos 5752 volume 1 page 53.

[10] Toras Menachem 5733 volume 2, page 203, Shabbos Parshas Shekalim, and the transcript printed in Dvar Malchus Parshas Vayakhel 5784.

[11] Still trying to locate the printed source for this. I'll add it here soon. For more sharp words from the Rebbe concerning Zionism, see See Sichos Kodesh 5715 2nd day of shavuos s’if 17, Kfar Chabad Magazine issue 169 page 22-23, issue 672 page 22, issue 685 page 28.

[12] The same might be said about his cautious support for the polio vaccine in the 1950s, given the information that was presented to him at that time, even though we now understand that it was misinformation.

See “The Rebbe’s View on Vaccines” https://westbororabbi.substack.com/p/the-rebbes-view-on-vaccines

[13] Agenda 21, signed in 1992 by one hundred eighty-seven world leaders including Itshak Shamir and George H. W. Bush.

[14] January 15, 1992

[15] Sichos Kodesh 5752 volume 2 page 832.

[16] In private, the Rebbe came close to expressing himself in such terms. For example, he once remarked that he was shocked that there had been no revolution in Israel following the Yom Kippur War. He referred to the government’s shocking inaction in advance of the Arabs’ “surprise” attack that resulted in thousands of unnecessarily slain Israeli soldiers. Apostrophes used because the government had been fully aware that war was imminent and the attack was coming. Golda Meir refused to allow the IDF to strike preemptively so as not to be labeled the aggressor by the United Nations.

[17] This will be addressed in a future installment.

[18] Isaiah 5:20

False messiah Shabbetai Tzvi circa 1665