Rav Kahane Kahane Codes - Bereshit Shmot

‫תיש‬, ‫כן‬,‫ א ת‬,‫ מו םיא למר‬,‫ ימ קש ננת םו‬,‫ טז מו ייי מקץ מי נע םקב‬16 And Jacob awaked out of his sleep, and he said: 'Surely the LORD is in this place; and I‫ לא ני נד קע יתיה א לנ שכ‬,‫י‬‫; קו‬‫מה לז‬‫מב נמק םום‬ ‫קיה נוה‬ knew it not.'(Bereshit 28:16)The Shla brings other examples of the five manifestations of G-d’s presence that were missing duringthe time of the Second Temple. In Chagai the word glorified is missing the letter ‫ה‬.The hidden letters of Kahane in these passages that express the ultimate glory of Hashem are hidden inthe same way that the original light of creation is hidden. The fact that his name can be seen associatedwith these passages hints that his Torah stands out as being connected to that original light and that hecarried this unadulterated light in our generation.In the same way that Yacov inherited this light from Itzchak and was persecuted for it, Yosephinheirtied this light from Yacov and was also persecuted for it. Even the rosh yeshiva’s of their day (the10 tribes) could not see the light of Yoseph, and had to wait until the process of teshuva took hold ofthem before this ‘glory’ was revealed to them.It is this small light held by few, that threatens the powerful Meraglim today, their Egyptian taskmastersin Washington and even brought the giant Edom (red) - Russia to its knees when it opened the doors tomillions of Russian Jews. One man defeated empires and continues to spread his light despite hissuffering, his assassination, and his son’s assassination. This indestructible light of Creation is thethread of Moshiach and is painfully delayed in each generation.Just as Rivka had the merit to give birth to the Nation of Israel but that birth was delayed until the nextgeneration, so too did Rav Kahane have the merit to be the Moshiach, or at the very least to herald theMoshiach. One can almost hear Rav Kahane asking Hashem, ‘If I am worthy, why am I suffering somuch? Why are you destroying the destroyer of your enemies?’ a similar question that Yacov must haveasked when he thought Yoseph was killed. When Dreamers Awake (2016)‫תיש‬, ‫ א לכן‬,‫ ות ליא המר‬,‫ ימ קש ננת םו‬,‫ טז מו ייי מקץ מי נע םקב‬16. Yacov awoke from his sleep and said, “Surely Hashem is present in this place and I did‫לא ני נד קע יתי‬ ,‫קואנםכיי‬ ;‫קיה נוה מב נמק םום מה לזה‬ not know!”(Bereshit 28:16-17)‫ אכלן‬,‫ = תו ליא המר‬Gematria Meir Kahane (with kollel)My friend Yacov pointed this Gematria out to me. I suppose when the new heart of the Jew spreadsacross the Land we will say the same thing. 101

Vayetze 2008What did Rachel gain from the Dudaim? Not only did she not gain but she lost.1 – Rachel conceived after we hear the story of Leach giving birth to Issachar and Zevulon, which isapprox 2 years later. So what is the connection with the dudaim and Yoseph?2 –It is because of the sale that Leah bought the night with Yacov and gave birth to Isachar.3 – It was her trading her night with the tzaddim that the Midrash sats earned her the early deathpenalty.So what did she buy? She didn’t buy a son, she gave Leah more sons, and she bought herself an earlygrave. What exactly was the transaction? The answer is found in the Hebrew word. As my friend Rubenpointed out to me once.‫לאה‬,‫תצא ת‬, ‫תת‬, ‫ מו‬,‫ נב לע לרב‬,‫ מה נש לדה‬-‫ טז מו ני םבא מי נע םקב ימן‬16 And Jacob came from the field in the evening,‫ יכי נש םכר‬,‫תא מלי נתב םוא‬, ‫ יל קק נראת םו מו םתא למר‬and Leah went out to meet him, and said: 'Thou must come in unto me; for I have surely hired thee‫דודא רב שנ‬,‫י י; מו יי קש מכב יע נמה‬,‫את‬ ‫קב‬ ‫קש מכ קר יתיך‬ with my son's mandrakes.' And he lay with her ‫ מב מל קי נלה הוא‬that night.(Bereshit 30:16)Within the word for mandrakes dudaim alludes to Moshiach Ben David. Rachel wanted to be part ofMoshiach that was destined for Leah. And so Leah agreed and sold her part of Moshiach and sheindeed paid for this privilege and gave birth to Moshiach ben Yoseph.Moshiach ben Yoseph chazal tells us precedes Moshiach ben David. Some say Moshiach ben Davidand Moshiach ben Yoseph are one and the same. Some say Moshiach ben Dovid completes whatYoseph began. Yoseph is the beginning of the physical redemption while David establishes it foreternity. Rachel was the original intention even though Leah became the might of Israel and themajority of its tribes.The mother of Moshiah ben Yoseph paid with her early death, as her son paid with his suffering and thefuture Moshiach ben Yoseph in every generation pays. Much more must be contemplated regarding thisconcept, but suffice to say that this explains the suffering that she was willing to purchase for in hereyes it was worth it’s value. 102

Vayetze 2010Leah was always known for her tears. She cried because she didn’t want to be married to Esav and thenshe cried because Yacov loved Rachel more than her. Yet Leah had most of the children. Rachelsuffered but was the loved one. It seems to me that Rachel was the one who suffered more than Leah.She paid the price for the Dudaim, which means she paid the price of suffering to be part of Moshiach(see Vayetze 2008).Why did she want to be part of the Moshiach (Moshiach ben Yoseph)? I think because she had thestrength for this mission. She was stoic like Sarah; she was able to give her sister her love, she wasable to suffer and be happy, knowing that there was a bigger picture. How often was the Ravdisappointed and hurt but he knew that whether he finished the job or not he was doing his part and hewas certain that the truth would win out, despite the suffering. Just like Yacov who could not restbecause he was certain that Yoseph must live on. Rachel understood this. She was happy because shecould see the future. She had the strength to be buried along the road, like the Rav; he was a happy andfulfilled man. Every breath of his was accomplishment, even though the job was not finished. It isgiants like these that fit the verse:…“And the foundation that your right hand has planted and the son whom You strengthened forYourself.” - (see Chaia Sarah p.45)If Leah is the sad one maybe this is like Zionist Israel who makes up the main part of the family andsuffers for it the many sons and daughters lost in war. Rachel however fulfills the mission when fromher comes Yoseph who suffers the most and eventually unites the whole family. Rachels time is comingfrom the tears of Gush Katif to the future Kingdom of Judea that will surprise the world even more thanthe birth of Israel. 103

Kahane and ChanukaRav Kahane interpreted the miracle of Chanuka differently from all other commentators. The light ofthe spirit that lasted and increased over the eight days was not the miracle, but that it even began. Thiswas the miracle! That there was even one man willing to stand up against all odds, and then his familywho joined him, and then a minority of a corrupt Nation who single-handedly overthrew empires, thiswas the miracle.Rav Horowitz in Shnei Luchot Habrit writes about the Caf of Yacov’s thigh and how the letters werereversed to spell the Pach of oil on Chanuka. What is the connection? Yacov’s weakness was in his‘running’ from Esav. This is where the angel of Esav inflicts him. This place is also close to the Brit.The Chashmonaim did the opposite. They went to war against all odds, with a pure faith andzealousness that was kindled by the perversions they had been subjugated to.One of the differences between Shamai, who was of the view that we should light 8 candles anddiminish them one by one each day, and Hillel who said the opposite is a philosophic idea. Shamai sawthat the open miracles of the past were diminishing, while Hillel saw the maturity of our lightincreasing. Both arrive at the same point, which is the refinement and maturity of Israel.When a baby first walks the father stands close by to catch him. When the baby grows, the fatherstands back, because he wants the child to walk on his own. The simple faith that Hashem waits for usto develop, is that faith that the Hashmonaim had. The knowledge that when the Jewish people areunited, even a small number of them, and they are fighting Hashem’s war, then it matters little howlarge the enemy is.Even today, as the whole world rattles their sabers at the tiny group of Jewish settlers, and try to evictthem. These giants would vanish tomorrow, if we conquered our Land and evicted our persecutors.The Torah of Rav Kahane is the Torah of the Hashmonaim, and of Rabbi Akiva and those of pure faithwho not only practice ritual, but truly believe that their G-d is stronger than any power, even America.Chanuka is a celebration of that hidden light, like the letters of Kahane which are hidden throughout theTorah in every passage that has to do with the light of Moshiah which is the light of redemption createdbefore the world began. This pure light that is handed down in every generation only needs to bekindled, and then is indestructible, for it is the true light of the Children of the Living G-d. 104

More Kahane and ChanukaWe insert a special prayer pertaining to Chanuka in our daily prayers during the week of Chanuka. Thebeginning passage tells of Matisyahu, the son of the Cohen Gadol who began the revolution ofChanuka. It is written ‫כהן גדול חשמונאי‬‫כהן גדול חשמונאי‬‫כהן גדול חשמונאי‬Read as above: 105

The secret fire of Chanuka ‫חנ ו כה‬ ‫בר אש 'ת‬ ‫והסנה איננו אכל‬There is a fire that does not consume, but rather flows like a river from the beginning of time. It is a firethat is passed like a torch to those worthy of grasping its light. It is also a fire that is hidden in thehearts of every Jew; a fire that is brought out in the darkest part of the year. When the Chanuka candlesare seen from every window sill it is a sign that even the lowest among the Jewish people can be aCohen Gadol. Can the Cohanim however become Yehuda? In the strict sense, neither is really true, buton a practical level both are true and help each other to reach their individual greatness. Yoseph neverwanted the position of Yehuda, however he raised Yehuda to his rightful place. There are times that theCohanim must lead and there are times when Yehuda must lead.‘Yehuda’ ha Macabee, seems like an oxymoran because he was a Cohen, but this was a time when the‘Cohanim’ put on the gloves of Yehuda. On Chanuka Yehuda puts on the gloves of the Cohanim asevery Jew lights his or her Menorah. The common thread is – the fire. It is the ‘fire’ that must bemaintained, by whomever has the merit to maintain it. The centre letter of Chanuka looks like a candle,flanked on both sides by Chen (the attribute of Yoseph) and Chaf, Hey – the 25th of Kislev.The Chanuka light is the ‘inner light’ of the ‘Brit Esh’ (Bereshit 15:17) that forms the covenant of theNation of Israel, and all of Creation. Rabbi Kahane clarified the true meaning of Chanuka and inspiredmany with the purity of its light (see p. 72). He refined and rekindled the original ‘fire’ of the covenant.It is the same fire that burns inside of Moshe, a fire that is not consumed, but revealed. It is a fire thatis returned from the past, rejuvenates the Nation, and rekindles their spirit. It is the original light that isevolving through time, like the single piece of gold that is hammered into the shape of the Menorahover time.‫( חנ‬charm) is related to Yoseph. “Yoseph found favor [chen] in his eyes.” (Bereshit 39:4). Yoseph alsorepresents the Yesod [the covenant]. He protects it from harm, and guards the purity of this fire that heinherited from Yacov. Chen is also the gematria 58 which are the years of Rabbi Kahane's life. He wasmurdered at the age of 58. Through Yoseph this fire remained undiluted. Through the Moshiach benYoseph the fire is rekindled. It is the Tzaddik who suffers by not compromising the undiluted light thatensures the continuance of that light. Even though he dies and the world is plunged into darkness, it isthe Tzaddik in the end that will ensure the covenant of Esh on his shoulders, for the sake of the Nation. 106

Down with Chanuka – December 15, 1972From Rabbi Meir Kahane Writings – (5732-33) (1971-73)If I were a Reform rabbi; if I were a leader of the Establishment whose money and prestige havesucceeded in capturing for him the leadership and voice of American Jewry; if I were one of themembers of the Israeli Government’s ruling group; if I were an enlightened sophisticated, modernJewish intellectual, I would climb the barricades and join in battle against the most dangerous of allJewish holidays – Chanukah.It is a measure of the total ignorance of the world Jewish community that there is no holiday that ismore universally celebrated than the “Feast of Lights”, and it is an equal measure of the intellectualdishonesty and of Jewish leadership that it plays along with the lie. For if ever there was a holiday thatstands for everything that the mass of world Jewry and their leadership has rejected – it is this one. Ifone would find an event that is truly rooted in everything that Jews of our times and their leaders haverejected and, indeed, attacked – it is this one. If there is any holiday that is more “unJewish” in thesense of our modern beliefs and practices – I do not know of it.The Chanukah that has erupted unto the world Jewish scene in all its childishness, asininity,shallowness, ignorance and fraud – is not the Chanukah of reality. The Chanukah that came into voguebecause of Jewish parents – in their vapidness – needed something to counteract Christmas; thatexploded in a show of “we-can-have-lights-just-as-our-goyish-neighbors” and in an effort to reward ourspoiled children with eight gifts instead of the poor Christian one; the Chanukah that the Temple, underits captive rabbi, turned into a school pageant so that the beaming parents might think that the ReligiousSchool is really successful instead of the tragic joke and waste that it really is; the Chanukah thatspeaks of Jewish Patrick Henrys giving-me-liberty-or death and the pictures of Maccabees as greatliberal saviors who fought so that the kibbutzim might continue to be free to preach their Marx and eattheir ham, that the split-level dwellers of suburbia might be allowed to violate their Sabbath in perfectfreedom and the Reform and Conservative Temples continue the fight for civil rights for Blacks, PuertoRicans and Jane Fonda, is not remotely connected with reality.This is NOT the Chanukah of our ancestors, of the generations of Jews of Eastern Europe and Yemenand Morocco and the crusades and Spain and Babylon. It is surely not the Chanukah for which theMaccabees themselves died. Truly, could those whom we honor so munificently, return and see whatChanukah has become, they might very well begin a second Maccabean revolt. For the life that weJews lead today was the very cause, the REAL reason for the revolt of the Jews “in those days in ourtimes.”What happened in that era more than 2000 years ago? What led a handful of Jews to rise up in violenceagainst the enemy? And precisely who WAS the enemy? What were they fighting FOR and who werethey fighting AGAINST?For years, the people of Judea had been the vassals of Greece. True independence as a state had beenunknown for all those decades and, yet, the Jews did not rise up in revolt. It was only when the Greekpolicy shifted from mere political control to one that attempted to suppress the Jewish religion that therevolt erupted in all its bloodiness. It was not mere liberty that led to the Maccabean uprising that we sopassionately applaud. What we are really cheering is a brave group of Jews who fought and plunged 107

Judea into a bloodbath for the right to observe the Sabbath, to follow the laws of kashruth, to obey thelaws of the Torah. IN A WORD EVERYTHING ABOUT CHANUKAH THAT WECOMMEMORATE AND TEACH OUR CHILDREN TO COMMEMORATE ARE THINGS WECONSIDER TO BE OUTMODED, MEDIEVAL AND CHILDISH!At best, then, those who fought and died for Chanukah were naïve and obscurantist. Had we lived inthose days we would certainly not have done what they did for everyone knows that the laws of theTorah are not really Divine but only the products of evolution and men (do not the Reform,Reconstructionist and large parts of the Conservative movements write this daily?) Surely we wouldnot have fought for that which we violate every day of our lives! No, at best Chanukah emerges as aneedless holiday if not a foolish one. Poor Hannah and her seven children; poor Mattathias and Judah;poor well meaning chaps all but hopelessly backward and utterly unnecessary sacrifices.But there is more. Not only is Chanukah really a foolish and unnecessary holiday, it is also one that isdangerously fanatical and illiberal. The first act of rebellion, the first enemy who fell at the hands of thebrave Jewish heroes whom our delightful children portray so cleverly in their Sunday and religiousschool pageants, was NOT a Greek. He was a Jew.When the enemy sent its troops into the town of Modin to set up an idol and demand its worship, it wasa Jew who decided to exercise his freedom of pagan worship and who approached the altar to worshipZeus (after all, what business was it of anyone what this fellow worshipped?) And it was this Jew, thisapostate, this religious traitor who was struck down by the brave, glorious, courageous (are these notthe words all our Sunday schools use to describe him?) Mattathias, as he shouted: “Whoever is for G-d,follow me!”What have we here? What kind of religious intolerance and bigotry? What kind of a man is this for theanti-religious of Hashomer Hatzair, the graceful temples of suburbia, the sophisticated intellectuals, theliberal open-minded Jews and all the drones who have wearied us unto death with the concept ofJudaism as a humanistic, open-minded, undogmatic, liberal, universalistic (if not Marxist) religion, tohonor? What kind of nationalism is this for David-Ben-Gurion (he who rejects the Galut and speaks ofthe proud, free Jew of ancient Judea and Israel)?And to crush us even more (we who know that Judaism is a faith of peace which deplores violence),what kind of Jews were these who reacted to oppression with FORCE? Surely we who so properlyhave deplored Jewish violence as fascistic, immoral and (above all!) UN-JEWISH, stand in horror aswe contemplate Jews who declined to picket the Syrian Greeks to death and who rejected quietdiplomacy for the sword, spear and arrow (had there been bombs in those days, who can tell what theymight have done?) and “descended to the level of evil,” thus rejecting the ethical and moral concepts ofJudaism.Is this the kind of a holiday we wish to propagate? Are these the kinds of men we want our moral andhumanistic children to honor? Is this the kind of Judaism that we wish to observe and pass on to ourchildren?Where shall we find the man of courage the one voice, in the wilderness to cry out against Chanukahand the Judaism that it represents-the Judaism of our grandparents and ancestors? Where shall we findthe man of honesty and integrity to attack the Judaism of Medievalism and outdated foolishness; the 108

Judaism of bigotry that strikes down Jews who refuse to observe the law; the Judaism of violence thatcalls for Jewish force and might against the enemy? When shall we find the courage to proudly eat ourChinese food and violate our Sabbaths and reject all the separateness, nationalism and religiousmaximalism that Chanukah so ignobly represents? …Down with Chanukah! It is a regressive holidaythat merely symbolizes the Judaism that always was; the Judaism that was handed down to us fromSinai; the Judaism that made our ancestors ready to give their lives for the L-rd; the Judaism that youngpeople instinctively know is true and great and real. Such Judaism is dangerous for us and our leaders.We must do all in our power to bury it. 109

VayetzeThe Birth of Yoseph and the Battle of EsavAccording to the Midrash, although Yacov’s fourteen years of service for his wives had ended and hewas theoretically free to leave at any time, he waited until after the birth of Yoseph, because he knewprophetically that through the merit of the tribe of Yoseph, G-d would enable him to conquer Esav.The Midrash explains that Esav has an eternal complaint against Yacov. When Yacov does not live upto his role as the spiritual leader among men, then enmity rises within Esav towards the brother whocheated him out of his birth right.If Yacov behaves like Esav, and there is no noticeable diference between the two of them, then bynatural order Esav was older and the birthright should be his. He remembers his resentment and hatredof Yacov who he sees as a thief and manipulator, and he comes to attack, even his embrace is like abear hug.Yoseph on the other hand can counter Esav’s argument. While the rest of the Nation have no answer toEsav, and run from him, Yoseph destroys Esav in his own arena. He can respond to his accusations andsay, ‘You had a brother that stole a birthright, and now you wish to kill him’. I had ten brothers thattried to ‘murder’ me, and caused my father to suffer for 22 years, and did I seek revenge? No, I forgavethem, and saw it as the hand of G-d.Rav Kahane was the only Jew, the only Rabbi, who stood up confidently and clearly without any guiltor shame and said boldly to the world of Esav and Ishmael the simple truth of who the sons of Israelare, and exposed the real face of Esav as well, when Esav tried to appear morally superior to Israel.The connection between Yoseph and Kahane are hidden in the very passage that these Midrashim arederived from. Yacov now had Yoseph who could ‘shatter’ Esav’s armor and because of this was able tobegin the process of leaving the exile and returning home. In our time we had Rabbi Kahane whoseexample inspired thousands to leave the exile and to answer those affected by the arguments of Esavand Ishmael. Below we see the letters Kahane hidden in the passage pertaining to Yoseph.;‫סף‬,‫י םו ת‬-‫תחל לאת‬, ‫ מכ נא לשר ני קל נדה נר‬,‫ כה מו קי יהי‬25 And it came to pass, when Rachel had borne Joseph, that Jacob said unto Laban: 'Send me‫שנ לא אכה‬,‫קל‬ ‫י קו‬ ‫תח‬, ‫ מש קל‬,‫ נל נבן‬-‫ לאל‬,‫מו םיא למר מי נע םקב‬ away, that I may go unto mine own place, and ‫ קמק םו ימי ו קלא קר יצי‬-‫ לאל‬to my country.(Bereshit 30:25);‫סף‬,‫י םו ת‬-‫חל לאת‬,‫ מכ נא לשר ני קל נדה נר ת‬,‫ כה מו קי יהי‬25 And it came to pass, when Rachel had borne Joseph, that Jacob said unto Laban: 'Send me‫לח י‬-‫ אלל‬,‫תא קל נכה‬, ‫ינ קו‬‫מש קל‬ ,‫ נל נבן‬-‫לאל‬ ,‫מי נע םקב‬ ‫מו םיא למר‬ away, that I may go unto mine own place, and to ‫ קמק םו ימי ו קלא קר יצי‬my country.(Bereshit 30:25)Hidden letters: Kahane Chai ‫כהנא חי‬Read: Its time for Israel to come home. The protests in America, who is like a cousin that has enrichedus and we have enriched them, inspired many Yosephs to heed the call and return; many did. The Rav 110

may have been sent away physically but spiritually we have found our 'own' place.We saw how 33 evil men destroyed the twin towers and changed the shape of our world. The oppositeis also true. If there is a small group of very good people the good that they can do can rebuild an entirefallen world. The fire of Yoseph and the fire of Rav Kahane has a purity within its light that canrekindle the Nation and rectify it from the contamination of Esav.‫תף;תש רל לח י רל‬,‫י םוס‬-‫לאת‬‫תחל‬, ‫נר‬‫ני קל נדה‬‫מכ נא לשר‬,‫מו קי יהי‬ ‫כה‬ that Jacob said unto Laban: 'Send me away, that I may go unto mine own place, and to my country.,‫ת כנה‬,‫ינ וקא‬ ,‫ נל נבן‬-‫ לאל‬,‫מו םיא למר מי נע םקב‬ .‫מקקום ימי ו קלא קר יצי‬-‫לאל‬Another allusion in these letters is a response to Parsha Shlach Lecha. In this Parsha Hashem answersMoshes request to send men to spy out the Land, a request that led to the exile. In Parsha ShlachHashem answers Moshe - Shlach Lecha, send ‘for yourself’. Here in our passage we could read VeShlach Li (send for me, Kahane).Hashem says to Moshe, if you like send for yourself these men, but for ‘me’, send Rav Kahane.‘Shlach Li Kahane’ The birth of one small baby named Yoseph was enough for the newly formedNation of Israel to return to battle the armies of Esav.In our own time, we can understand this idea better, for it was one man Meir Kahane, who stood aloneagainst the world like a one man army. Despite persecution and even murder, he continues to live onand spread through the stone heart of the Nation, giving it new life and a new heart of purity, clarity,courage and uncompromising faith.There is a hint of this idea in the Haftorah of this weeks Parsha. .‫ רו הא תקח רב הע רב אר שתי‬,‫ רלך המ הלך רב תא שפי‬-‫ יא הא התן‬11 I give thee a king in Mine anger, and take him away in My wrath‫בר תא שפי רב תא שפי‬Peh is the letter for 'mouth' Peh (gematria 80). Aleph and Yud add up to 11.‫ = רו הא תקח רב הע רב אר שתי‬I take him away in my wrath ( gematria 799+1 kollel = 800)Read: I took my mouth away to increase it 100 fold from Sept 11. 111

The Roots of our Dysfunctional FamilyPart 1“Jacob arose early in the morning and took the stone that he placed around his head and set it up as apillar…he named that place Beth-El; however Luz was the city’s name originally” Bereshit 28: 16-19In the beginning of the Parsha the sun sets quickly and Yacov arranges stones around his head. In themorning he takes a ‘stone’ (singular). The Midrash explains that all the stones came to life andquarreled who will have the Tzadik lay his head on him. In the end they became one stone.Obviously this is a great miracle, stones coming to life and quarreling and then uniting as one. Thequarreling happened as the sun quickly set and Yacov had his dream. Then in the morning he realizesthat this was a holy place and he should not have been sleeping here. The stones at this point havebecome one.The theme here in these first few lines is unraveled in more detail within the Parsha. What is thetheme? How can stones with no life in them come alive? How can Yacov be sleeping and dreamingthese amazing visions and prophecies yet not see the miraculous things happening around him? Onlywhen he wakes up from his dream and sees the stones as ‘one’ does he realize where he was and thenhe changes the name.What does the name Luz signify? Written backwards it reads zol (cheap). The letters are lamed vavnext to a zayin. One could read them as the lamed vav (36 righteous men) against the zion or Zionism.A hundred years ago the Nation came alive like stones that had no life before and many Tzadikim didnot see these miraculous events. They quarreled and forbid their congregants to go to this unholy land.They ‘cheapened’ the miracle in the eyes of their followers. They cast stones against the Zionists andhated its very essence. The miracles they saw were not miracles and they condemned millions thatlistened to them and died in Europe.It was dark, and the sun set quickly and amid the great dreams and visions no one was prepared toclimb the ladder. Only the stones were prepared to come alive and eventually they became one. TheTorah of our times did not come from the Torah scholars, but from the stones that became alive andrebuilt the Land of Israel. Walk through the city of Yerushalyaim and you will see these stones. Afterthe dreamers wake up and see what was always before their eyes then it will be time, once again tochange the negative name Luz to Bet-El (House of G-d).Part 2The rest of the Parsha goes into more detail about the origins of our Nation which foreshadow therebirth of our Nation today. This week is also the Yorzeit of David Ben Gurion. Rabbi NachmanKahana writes: “ This week was the Yortzeit of David Ben Gurion. In his lifetime he could have been considered an apikoris. He did not believe in the God of the Torah. He was better versed in Buddhism than in the Shulchan Aruch. Yet this man, so far from Torah and mitzvoth was RIGHT, the time for the redemption of the Jewish nation had begun. In contrast the Satmar Rav zt”l, and many who follow his teachings to this day, are God-fearing Jews 112

and scholars. They pray, teach, author Torah books and draw near those who have slipped from the Torah. Yet these people, so steeped in the Torah, were and still are WRONG as they preach that Medinat Yisrael is an act of “satan”. The number 6,000,000 is proof that they are so wrong. For that is the number of Jews who were murdered by staying in the galut of enlightened Europe, and it is also the number of Jews in Eretz Yisrael today. How can any rational person dismiss the presence of six million Jews in Eretz Yisrael and claim that the redemption process has not yet begun! The difference between Ben Gurion and the Satmar Rav and his disciples can be reduced to one word, which is the subject of a Midrash… Yacov is afraid to ascend and remains at the foot of the ladder, and for this reason, the Midrash concludes, we were condemned to the tragic events of Jewish history. The phrase explains that the conduct of Yaakov is “LACK OF COURAGE”; that is fierce, uncompromising, irrational dedication and determination to achieve a goal against all odds……. It was the trait of courage which made Hashem choose David ben Ishai to be the king of Israel and the future Moshiach. David who fought the lion and bear in protection of his flock. The same David who went out against the giant Goliath with no more than a sling shot and five stones. Ben Gurion was all the negative things I stated above. But he was infused with the God-given gift of courage! The United States warned him not to declare a state which would be destroyed by armies of seven Arab nations. And as a means of showing its displeasure, the USA placed an arms embargo on the new-born Jewish state. But Ben Gurion was adamant that the time had come for the return of the Jewish nation to our ancient homeland, and he acted with courage. There were many rabbanim who encouraged the creation of the state, which they believed would survive through the miracles of Hashem. They too were imbued with the courage of David ben Yishai. Religious Jews swelled the ranks of the two underground organizations, the Etzel and Lechi, whose aim was to drive the British from Eretz Yisrael. Datiim served in the Hagana, in every area of the country. The blood of Bar Kochba flowed through their veins.” (With All Your Might – Rav N.Kahana )4Yacov loved Rachel, but he got Leah. Many Tzadikim who loved Israel and G-d and Torah hatedZionism and felt that a great injustice had been done to them and to their beloved Israel. Yet, just likeRachel, they went along with the plan and allowed it to happen ‘without them’. Later Rachelcomplains for she wanted to be included. She after all is the one most loved. Yacov answers thatHashem already granted him children so the problem is with her. She does what Sarah did in the pastand gives Yacov her concubine. Rachel’s heritage grows inside of the family of Yacov and is almostcompleted with passages that describe the dudaim. What were these strange flowers?What did Rachel gain by losing her night with the tzadik? It appears that not only did she gain nothing,she acquired more suffering. The dudaim worked for Leah, and not for her, because it seems that itwasn’t until two years later (after the birth of Leahs son and daughter), did Rachel give birth. Inaddition it was decreed that she would not be buried with Yacov because she gave up this night to Leah.I believe that this mysterious passage alludes to the key that reconciles and unites our family. Withinthe word ‘dudaim’ is the word Mem David (Moshiach ben David). Rachel wanted to be part ofMoshiach. It was her son Yoseph that would enable the process of defeating Esav and returning homepossible. With the birth of Dinah from the side of Leah, this would further unite the divided nation.Dinah’s daughter later married Yoseph.Rachel paid a very dear price for this role, as did her son Yoseph. The suffering she acquired with thedudaim was the price she paid to ensure the future of Am Israel. She gave birth to Moshiach ben 113

Yoseph who is part of Moshiach ben David. The two are part of the same mission.Where do we see this unification today? The religious nationalists, who are the most patriotic soldiersin our nation, have earned the respect of secular Israel as they continue to grow and build and influencethe nation. It is the national religious group that also embarrasses the anti-Zionist Charedim becausethey believe and study the same Torah, yet have the courage to fight for their country regardless ofwhich Tzaddik came first. If Leah came before Rachel, it was a decision that Hashem agreed to. Nowit is a time to wake up from dreaming and see that all of the stones are alive and unified under oneNation made up of many Tzaddikim. Misnagid, Chassid and PatriotAt the shabbat table of Chabbad Chassidim a question was posed by the Rav. Why was Lavan enragedabout his idols that Rachel stole? Did he not speak directly to Hashem the night before? What does hewant with idols if he already knows Hashem? He went on to explain that sometimes its morecomfortable to know Hashem in a ritualistic way rather than a way that demands more commitment andself sacrifice.As an example he explained that a few hundred years ago there was a controversy when Lubavitchchassidim altered the Kedusha prayer to reflect the Sefardic tradition that uses the word Keter (crown)rather than Nakdish (Admire). To admire means there is a distance that separates the one who admires,while the expression to crown the King means to give yourself over as a servant of a King. There ismore ego in admiration for there is myself ; the 'I'' and the one whom you admire, who is greater thanyou. To crown a King implies complete subservience and the 'I' is diminished much more. Thisalteration in prayer reflected their spiritual differences.The Chabbad chassidim criticize the Misnagdim for thinking too much of their intellect which has theopposite effect of their study and drives them further from connecting with the Creator. They on theother hand strive to be more and more subservient and willing to follow Him joyfully to wherever Hesends them. This lack of vision and worship of ones analytic abilities to the Chassidim is Idol Worship.The Misnagdim on the other hand see the devotion Chassidim have towards the Rebbe as bordering onIdol Worship.I listened and then I made the point that today it seems to me that Lavan in this passage is neither aChassidic nor Misnagid. This passage can be related to 'both' religious camps for both of them lackvision and are divorced from the Nation. Even though they speak directly to Hashem the 'Idol' ofreligion and its rituals is more important than the vision that is clear and plain to see. Just as Chassidimbrought out a new light that was needed in Judaism many years ago, the Nation and Government ofIsrael brought about a new light in our generation. To live in and build and conquer our national homeis the purpose to which our prayers and meditations are directed. If we just direct the meditations onthe prayers themselves, then prayer becomes Idol Worship, even if one worships the One G-d.A simple action of taking over the Temple Mount and initiating Jewish prayer which may result in Arabriots but will physically bring us closer to building the actual Temple is worth more than all the Jewishrituals. Certainly it is more comfortable to pass on the responsibility of our destiny to Hashem and letHim bring it about miraculously while we cling to our personal prayers. This however is like a type ofIdol Worship while the vision before us goes unnoticed. Of course they disagreed. That's why I alwaysask for a L'Chaim before I speak. 114

The Nature of Scorn‫ ו נפ קצ נתה נה נא נד נמה‬,‫ קב יריאה יי קב נרא קיה נוה‬-‫ ל קו יאם‬30 But if the LORD make a new thing, and the,‫ נא לשר נל להם‬-‫ נכל‬-‫ יפי נה ו נב קל נעה םא נתם קו לאת‬-‫ לאת‬ground open her mouth, and swallow them up, with all that appertain unto them, and they go‫יכי שנ נאצו‬ ,‫ יוי מד קע לתם‬--‫קש םא נלה‬ ,‫מח ייים‬ ‫קו ני קרדו‬ down alive into the pit, then ye shall understand ‫ קיה נוה‬-‫א ללה לאת‬,‫ נה נא ננ ישים נה ת‬that these men have despised the LORD.'(Bamidbar 16:30)‫ = שנאנצו‬they have despised = 147‫ מה נבנ םות קב םנ מתי‬,‫ מי נע םקב‬-‫ מג מו מי מען נל נבן מו םיא למר לאל‬43 And Laban answered and said unto Jacob: 'The‫ מא נתה‬-‫ קו םכל נא לשר‬,‫ קו מה נב ינים נב מני קו מה םצאן םצא יני‬daughters are my daughters, and the children are my children, and the flocks are my flocks, and all‫של רב לני ההן‬,‫א ללה‬,‫נל ת‬ ;‫הוא‬-‫ילי‬ ,‫םר לאה‬ that thou seest is mine; and what can I do this day‫ לא לע לשה‬-‫נמה‬ ‫קו יל קב םנ מתי‬‫ נא לשר ני נלדו‬, ‫ א םו‬,‫מהי םום‬ for these my daughters, or for their children whom they have borne?(Bereshit 30:14)‫ = של רב לני ההן‬their children = 147Laban made a pact with Yacov not to harm his children. Of course Yacov would guard his children infact they would be much safer and loved dearly. What was Lavan really saying? Maybe here is aconnection with the word scorn ( ‫) שנ נאצו‬. Lavan lived outside of Israel and enjoyed the blessing thatYacov brought him. Yacov had a calling that Lavan did not share. The name Yacov gives to the placewhere they made their pact is a Hebrew name Galeed. Lavan calles it by its Aramaic name Jegar-sahadutha. The gematria of Jegar-sahadutha 929 has the same gematria as the word 'abhor'.‫תח לרם‬, ‫ קו נה ייי נת‬,‫בי לתך‬,‫ ת‬-‫ע נבה לאל‬,‫ נת יביא ת םו ת‬-‫ כו קולא‬26 And thou shalt not bring an abomination into thy house, and be accursed like unto it; thou shalt‫רת תת נע הבנו‬-‫ יכי‬, ‫תעב‬, ‫קו מת‬ ‫קת מש קק לצנו‬ ‫תקץ‬, ‫נכ םמהו; מש‬ ‫ח לרם הוא‬,‫ת‬ utterly detest it, and thou shalt utterly abhor it; for it is a devoted thing.(Devarim 7:26);‫ רי תגר אש נהדו אתא‬,‫לום לנבנן‬-‫ מז מוייקק נרא‬47 And Laban called it Jegar-sahadutha; but ‫עד‬,‫ נק נרא ל םו מג קל ת‬,‫ קו מי נע םקב‬Jacob called it Galeed. 115

‫ = רת תת נע הבנו‬abhor = 928+1 = 929‫ = רי תגר אש נהדו אתא‬Jegar-sahadutha = 929I suggest that maybe there is a hint of the quarrel of modern day Zionism and the traditional religiousleadership in these passages. The 'pact' that was made at the beginning of the State with Ben Gurionwas to preserve the Bnei Torah with a stipend that allowed them to defer army duties and receivebenefits for their Torah study. For many years it was quite a successful arrangement giving the secularState of Israel the great zchut (merit) of being the greatest benefactor of Torah study that there ever hasbeen. Although this pact was established beneath the surface there has been great animosity on bothsides. One side calls this pact by a Hebrew name, while some may see it from the other side as anarrangement made with idol worshipers that they abhor.The concern for our children is a noble concern, however the concern for Hashems commandments isof a higher order as was demonstrated by Avraham with Itzchak. We also learn that one must honortheir mother or father, however if they command you to break the Shabbat, the Shabbat takesprecedence. In the chapter of the Meraglim the pretext for the concern for the children became apunishment. The children were blessed and made aliyah, while their parents were cursed for failing totrust in Hashem's protection.Rabbi Nacham Kahane writes in his book 'With All Your Might' how he personally lived through themiracles of the six day war. He also noted how each day in the weeks preceding the war, he sawYeshiva students from chul being whisked away in airport taxis to their concerned parents armsdemonstrating that faith is not always represented by the religious.'These men have despised the Lord' says Hashem to a group of men who would not dare see a woman'suncovered hair. (See Midrash regarding On son of Peleth whose wife protected him by sitting with her hair uncovered outside histent) The Ideal and the Actual (2015)There has always been an ideal and an actual struggling within the Nation of Israel. We want Rachelbut we get Leah. The Zionist ideal was not the ideal of Rachel with Torah and Mitzvoth and BetMamigdash and Rachel remained aloof. The 'actual' grew, the Ma SheYesh (as we say in Israel), andthe glory and might of the Nation became realized in the body of Leah. The ideal of Rachel stillremains. Much of the Charedi camp which held the ideal of Rachel influenced on the side but was notin charge of the house. The Torah of Rav Kahane is a Torah of the ideal that seeks to empower and jointhe body of Leah and Rachel.The Rachel of Rav Kahane sought to lead the Nation to its glory at any cost. The Midrash tells us thatwhen Rachel bought the dudaim she paid for it with her life. She died giving birth to the futuresalvation of our Nation. She gave up the comfort of a night with the Tzadik which cost her life but gavemuch more life to others. My friend Ruben Ben Simon once showed me that inside the word Dudaimare the letters David (spelled with a Yud) as well as a Mem that alludes to Moshiach ben David. Thegematria of Rav Kahane (327) is also the same gematria as Ben David. 116

Beersheva to GaleedI suggest that when Yacov left Beersheva, he also left the vows of Beersheva behind. He began to buildthe Nation politically and even though the Rosh Yeshivas he would give birth to would argue anddisagree. Eventually each rock would find their common foundation under the head of Yacov. In theend of the Parsha we see that Yacov who broke with the agreements of Beersheva is now making newagreements with Lavan.The agreements here are also made with rocks and stones but hardly the same unity of the originaldream/prophecy. Here we have piles of stones and a monument. Maybe these piles of stones representmany former agreements that were made and broken in the past and on the top of these stones is aMonument. Let us discuss this monument and these pile of stones.The name given by our extended family from the outside is a name that shares the same Gematria ofabhorrence. Yacov gives it a Hebrew name Gilad, but what does this name symbolize from the Hebrewside?‫תבי קנך‬, ‫בי יני ו‬,‫עד ת‬,‫ מה מגל מה לזה ת‬,‫ מח מו םיא למר נל נבן‬48 And Laban said: 'This heap is witness between me and you this day.' Therefore was the name of it ‫ תג רל לעד‬,‫ קשמ םו‬-‫תכן נק נרא‬, -‫מהי םום; מעל‬ called Galeed;‫בי יני‬,‫ יי לצף קיה נוה ת‬,‫ מט קו תה שמ רצ אפה נא לשר א ממר‬49 and Mizpah, for he said: 'The LORD watch between me and you, when we are absent one ‫תעהו‬, ‫ר‬,‫מ ת‬,‫ יאיש ת‬,‫תר‬,‫ יכי ינ נס ת‬:‫תבי לנך‬, ‫ו‬ from another.(Bereshit 31:48)The name stands as a witness. The monument built on this mound of broken stones seems to echo afuture time when Yiftach the Gladi also stands on the Mitzpeh (watchtower) to defeat an enemy thatspeaks peacefully but falsely (see Parsha Chukat). Maybe it also alludes to our times today when onemonument stands as a witness on the pile of broken treaties. I suggest that it is in fact this monument ofGilead that will cause the other stones to unite under the future head of the Tzaddik.My friend Yacov BenChaim pointed out to me that the Atbash of Gilad is 327 which is the gematria forMeir Kahane. The plain gematria of Gilead is 107 which equals: Sod Yechida – The secret of Isolation.This was another important lesson of Rav Kahane, the blessing of isolation.,‫ קוהוא‬,‫ נה ניה יגב םור מח ייל‬,‫ א קו יי קפ נתח תה שג רל אע שדי‬1 Now Jephthah the Gileadite was a mighty man of valour, and he was the son of a harlot; and‫ יי קפ נתח‬-‫ לאת‬,‫ יא נשה ז םו ננה; מוי םו ללד יג קל נעד‬-‫לבן‬ Gilead begot Jephthah.(Judges 11:1)Yiftach who brought peace to Israel was reluctantly chosen to lead by those who had shunned him inthe past as someone impure. The one who understands isolation himself can bring Israel the requiredstrength it needs to choose the correct path that may lead to isolation for a time, but in the end will leadto a true and lasting peace. The monument that stands above this pile of broken treaties is KahaneTzadek, the Torah of Rav Kahane that stands as a testament that will return us to the place where all ofthe Rosh Yeshivas from the religious as well as secular world will unite under the head of the Tzaddik.If we suffer it is because we despise this Torah and delay it. We caused the Tzaddik to suffer andcontinue to do so. Unfortunately today public enemy number one is still the Tzaddik and those whocarry his Torah. Against the backdrop of a heap of broken vows and treaties is another hill where the 117

hilltop youth reside. They build the Land of Israel in remote places without fear of the State or worldreaction or the vicious enemies that surround them. Against a heap of bodies that were sacrificed in theShoa and continue to be sacrificed today stands a monument that cannot be broken and will outlast allof the vain attempts at peace that is not peace, and vows that ensure our continued persecution.As we approach Chanuka which is related to the story of Schem in next weeks Parsha, we hear morenews stories about the hilltop youth. One father whose son was taken away without trial or any rights toinspect or criticize the actions of the investigative authorities considers the State of Israel the mostantisemitic state since the third Reich. Another teenager who vanished by administrative detention andwas accused with baseless evidence said in the defiant spirit of the hilltop youth \"I don't cooperate withpeople who fight against the Jewish people and the land of Israel, people who are the representatives ofthe foreign rule in our country.\"The monument of Gilad is a signpost leading us back to our true spirit which will ultimately unite ourNation. Those who sacrifice for the Jewish people and are therefore isolated will instill some of thisYesod Yechida in our people and give them the courage not to be false. If we continue to blame themessenger rather than heeding the message this will only lead to more suffering. ‫ מב יג קל נגל‬,‫ נש קוא נהיו‬-‫ יגלק נעד א לון מאך‬-‫ יב אים‬12 If travail befalls Gilead, surely it is because they were false - in Gilgal they sacrificed‫ מעלרש או שרים שז לבחו‬,‫; מגם ימ קז קבח םו נתם קכ מג ילים‬ oxen, their altars as well were like stony heaps in ‫מי נש נדי‬,‫מת קל ת‬ the furrows of the field.(Hoshea 12:12);‫בי לכם‬,‫תני םא קי ת‬, ‫ רו שנ תג רפ התם יל קפ‬,‫ יז קו ננ מת יתי נפ מני נב לכם‬17 And I will set My face against you, you will be smitten before enemies; those who hate you‫לא קת לכם‬ ‫תדף‬, ‫ םר‬-‫תאין‬, ‫קו‬ ‫קו מנ קס לתם‬ ,‫אי לכם‬,‫שם קנ ת‬ ‫נב לכם‬ ‫קו נרדו‬ with no one will subjugate you-you will flee perusing you.(Vayikra 26:17)‫ = רש או שרים שז לבחו‬they sacrificed oxen = 579‫ = רו שנ תג רפ התם‬you will be smitten = 579‫ מב יג קל נגלשג רל אעד‬,‫ נש קוא נהיו‬-‫א לון מאך‬ -‫ יב אים‬12 If travail befalls Gilead, surely it is because they were false - in Gilgal they sacrificed oxen,‫מעל‬ ,‫קכ מג ילים‬ ‫ימ קז קבח םו נתם‬ ‫מגם‬ ;‫בחו‬,‫קש נו ירים יז ת‬ their altars as well were like stony heaps in the ‫מי נש נדי‬,‫מת קל ת‬ furrows of the field.(Hoshea 12:12)‫ = תג רל לעד‬Galeed = 107Sod Yechida = 107‫ = תג רל לעד‬Galeed = 327 (in AtBash)Meir Kahane = 327 118

‫ מב יג קל נגל‬,‫ אש רוא נהיו‬-‫ יגלקענד א הון תאך‬-‫ יב אים‬12 If travail befalls Gilead, surely it is because they were false - in Gilgal they sacrificed oxen,‫מעל‬ ,‫קכ מג ילים‬ ‫ימ קז קבח םו נתם‬ ‫מגם‬ ;‫תבחו‬, ‫קש נו ירים יז‬ their altars as well were like stony heaps in the ‫מי נש נדי‬,‫מת קל ת‬ furrows of the field.(Hoshea 12:12)‫ אש רוא‬-‫ = תאך‬Gematria 327 = Meir Kahane‫ = א הון‬Gematria 58 = The age he was murderedRav Kahane was the single stone that remains as a monument proclaiming the future and direction thatwill save the Nation. He gave his life like Rachel to unite the Davidic dynasty within the body ofIsrael. Today we see the Matzevah (monument) everywhere; Kahane Tzadek. Extracting the Power of Heaven (2016)‫ מו יי קמ נצא‬,‫ יח יטים‬-‫מי קק יציר‬,‫בן יבי ת‬,‫י ללך קראו ת‬,‫ יד מו ת‬14 And Reuben went in the days of wheat harvest,;‫לאה יאמ םו‬,‫ ת‬-‫ לאל‬,‫בא םא נתם‬,‫ מו ני ת‬,‫ דו נד יאים מב נש לדה‬and found mandrakes in the field, and brought them unto his mother Leah. Then Rachel said to ,‫תלאה‬, -‫לאל‬‫אירב לנך‬,‫ימדו נד ת‬ Leah: 'Give me, I pray thee, of thy son's ,‫ילי‬ ‫ ננא‬-‫קת יני‬ ,‫תחל‬, ‫נר‬ ‫מו םתא למר‬ mandrakes.'(Bereshit 30:14)‫ = רב לנך‬Gematria 76 = Kahane (with letters and kollel)My friend Yacov pointed out this gematria to me. I wondered what is Rav Kahane's name doing insidethe hands of Ruvains Dudaim? It seems to me that this describes what the Rabbi has done by puttingthe Koach of the Medina inside of the Torah world and the Torah world inside of the Medina. We seethis through Ruvain. We mentioned before that Yacov loved Rachel but he got Leah. We are livinginside of Leah today in Israel. Leah is the strength and might of Zionist Israel and Ruvain is her mostloyal son.Rav Kahane took this most loyal son and he bought part of his loyalty through his sacrifice. We see thatas Reuvain grows older he plans to save Yoseph but his timing was off. It seems to me that as the Torahof Rabbi Kahane grows inside the Nation even the most loyal anti-Kahanists begin to see the world alittle differently. Reuvain cannot lead, however because he impetuously tried to prevent Bilhah fromhaving a share in the family heritage. If there should be a State of Judea it will be remembered that thefirst born strength of the Nation tried to prevent this from developing. The new leadership will comefrom Yehuda and Binyamin; the tikkun that began when Leahs family through Dina's daughter marriesYoseph.Although Rabbi Kahane mends this huge rift there is still something missing. Rachel is the catalyst thatmakes Yacov stand before Lavan and give him mussar, yet through Yacov standing tall she is cursed.When Yoseph gave mussar to his brothers they were also elevated, but their teshuva was not complete.Extracting the power of Heaven is a lonely job and some truths will always remain hidden. 119

Between Heaven and EarthThe beginning of the Torah is very mysterious. There are two places that talk about not only the birth ofthe forefathers but things that occured in the womb somewhere between heaven and earth. These placesare in the womb of Rivka where Esav and Yacov fought as their souls were brought down into theworld and the womb of Leah where her prayers transformed a soul from below as it was being formedfrom male to female (Dinah).These celestial battles and transformations occur as the family that will build Hashems kingdom isbeing born. Why do these battles begin in the heavenly spheres in their essence before names andbefore actions below that define a person? Possibly because within these formations are somethingmore than the individuals themselves but what they will represent within this family and within theworld.The stories of the Torah foreshadow future events which will take place not necessarily inchronological order. In the blessing of the moon that is recited each month there are passages that areread forwards and then backwards. This is also alluded to in Parsha Vayikra 'then will I remember Mycovenant with Jacob, and also My covenant with Isaac, and also My covenant with Abraham will Iremember; and I will remember the land. ' (Vayikra 26:42)I suggest that this alludes to the future which will play out like the Torah in reverse. The finale will besimilar to the story of Avraham and the future battle of Gog and Magog alluded to in the battle of thefive kings. This will be preceded by the teshuva of Esav and this will be preceded by the teshuva of thefamily of Israel and its twelve tribes.In the earlier stories of Avraham and Itzchak we spoke about the brit mila and the Torah of Sarah whichunderstood things that Avraham disagreed with. Hashem said that Sarah was correct and Avrahamshould listen to her. She understood that the brit mila was not only a mitzva that completed creation ona man's body but was also a mitzva that completed creation on the body of Israel; which explains whythe promise of Israel was purposefully located in a previously populated area with enemies that wouldneed to be expelled. Sarah understood the mitzava of brit mila on a national level and Hashem agreedwith her as His intention in completing creation.Preceding this in the future is the story of Esav whose double letters we wrote about earlier that alludeto his brit mila in Parsha Nitzavim on Sept 11 his Tisha B'av and the beginning of his downfall as wellas his teshuva. How will these massive events happen in the future where Ishmael relinquishes hisrights to Itzchak and the mighty Esav relinquishes his rights to yacov?It will all occur reflectively from the family of Israel and from the battles within Israel. Rav Kahanesaid many times that the wolrd acts 'reflexively' of the Jewish people. We saw this exemplified with theRav himself. When he would speak in the knesset, the knesset members walked out. At the same timewhen the ambassador of Israel spoke in the UN the UN members walked at as well.Every reflex we do in Israel has a much greater effect in the world. If the massive armies of Esav andpeoples of Ishmael relinquish their rights to Israel this only occurs because within Israel their are rightsthat are being relinquished and so the story of the birth of the twelve tribes.When Hashem remembered Rachel, what did he remember? He remembered the signs that she gave hersister. He remembered that she relinquished her rights so as not to embarass her sister and thereforeHashem remembered her. If this is the case then why did Rachel need the dudaim? What exactly didshe purchase? Leah continued to have children and Rachel seems to have bought herself an early grave 120

because she gave up a night with the tzadik (so says the midrash).We have written previously that within the word dudaim is 'mem daviv' an allusion to Moshiach benDavid. She bought with her life the inclusion to be part of Moshiach and therefore we have a moshiachben Yoseph and a Moshiach ben David. Indeed the Moshiach ben Yoseph suffers for the sake ofMoshiach ben David.In these celestial times where Heaven was being formed on earth Leah also relinquished her rights andprayed that her last child not be a boy so as to leave room for Rachel to have a stake in the twelvetribes. Hashem answers her prayers and Dinah is born. In the future Yoseph will marry the daughter ofDinah and reunite the twelve tribes from the political and spiritual rivalries yet to come.When one relinquishes his right for the other as Jonathan did for David for his love was for the greatergood of Am Israel; and the brothers would also come to see in Yoseph what they failed to see earlier;this is the secret within the family of Israel that reverberates throughout the world. As we are unified inpurpose and relinquish our rights for the benefit of the greater good of Am Israel, so too will the giantsof the world come to serve Israel and the God of Israel for their own benefit and the benefit of theworld. 121

122

Kahane in the Parsha Vayishlach 123

VayishlachThe Zohar based on the Talmud (Makkos 23b) explains that the 365 prohibitions of the Torahcorrespond to the 365 days of the year. Each day reminds us to obey one of the 365 prohibitions of theTorah. The Zohar adds that Tishah B’Av is the day which corresponds to the gid hanasheh.Yacov’s running from Esav and the battle that is forced upon him when he wrestles the angel of Esav, isa victory that comes at the expense of much Jewish suffering. This suffering is synonymous with TishaB’Av and is best explained in our chapter on Tisha B’Av.Our predilection to avoid conflict and delude ourselves has often led us to catastrophe. There is a storytold of the Wise Men of Chelm regarding a bridge. The bridge was old and dilapidated and people oftenfell and were seriously hurt. The Wise Men of Chelm got together and decided that rather than fix thebridge they should build a hospital underneath.I remember a speech where Rabbi Kahane joked about two Jews in front of a firing squad. One raisedhis hand in an insult to the executioner and the other one said 'Shha you'll make it worse for us'!‫תתנוא כר נאה‬, ‫ נאח םו‬-‫ מי נע לשה לאת‬, ‫לא מו םי‬. 31 And they said: 'Should one deal with our sister ‫ז םו‬ ‫המ‬:‫מקרו‬ as with a harlot?'(Bereshit 34:31)And they said. ‘Should he treat our sister like a harlot?’Veamru Ha Ke ZonaThe letters of Kahane can be found in these first two words. Why should he appear in this passage? TheTorah of Rav Kahane, more than anyone else in our day, explained the often misunderstood concepts ofzealotry. His unadulterated Torah reveals the true essence of these passages. I refer the reader to thefollowing articles written by his son Binyamin Kahane. (See Binyamin on Schem )The Haftorah by Ovadia describes the story of Edom's eventual downfall. In Tehillim 137 we read:‫ י םום קירו נש ינלם‬,‫את‬,‫ ת‬--‫תני לאד םום‬, ‫ יל קב‬,‫ז קז םכר קיה נוה‬: 7 Remember, O LORD, against the children of Edom the day of Jerusalem; who said: 'Rase it,‫ מה קיס םוד נבהאערו אערו‬,‫ מעד‬-- ,‫נה םאמק ירים‬ rase it, even to the foundation thereof.'(Tehillim 137)476- Aru, Aru – Esav boasts on Yom Yerushalayim that he will uproot and destroy us but hiddenwithin his threats is the antidote to Esav.‫ י םום קירו נש ינלם‬,‫את‬,‫ ת‬--‫תני לאד םום‬, ‫ יל קב‬,‫ז קז םכר קיה נוה‬: 7 Remember, O LORD, against the children of Edom the day of Jerusalem; who said: 'Rase it,‫ מה קיס םוד נבהאע ו עא ו‬,‫ מעד‬-- ‫ר‬‫ר‬ ,‫נה םא קמ ירים‬ rase it, even to the foundation thereof.'(Tehillim 137)‫ =ר עאו‬gematria Kahane Read: The two Kahane's stand next to your two Resh's = gematria 400. The400 men of Esav are nullified by the 400 men of David Hamelech. 124

Taking the Mother Bird‫רתא‬, ‫ינ‬-‫ כיי‬:‫תע נשו‬, ‫ ימ מיד‬,‫תל יני ננא ימ מיד א יחי‬, ‫יב מה יצי‬ 12 Deliver me, I pray Thee, from the hand of my.‫בנניים‬-‫תאם מעל‬, ,‫ ניב םוא קו יה מכ יני‬-‫ לפן‬--‫ םאת םו‬,‫א םנ יכי‬ brother, from the hand of Esau; for I fear him, lest he come and smite me, the mother with the children.‫קו משמקתיי‬ ;‫תאי יטיב עימנך‬, ‫תטב‬, ‫הי‬,‫ ת‬,‫יג קו מא נתה א ממ קר נת‬ 13 And Thou saidst: I will surely do thee good, .‫תמ םרב‬, ‫פר‬,‫ יי נס ת‬-‫ נא לשר לא‬,‫ מז קר נעך קכח םול מה נים‬-‫אלת‬ and make thy seed as the sand of the sea, which cannot be numbered for multitude.'(Bereshit 32:12)Chazal mentions that Jacov alluded above to the negative mitzvah of not taking the mother bird ‘do nottake the mother together with her young’(Deuteronomy 22:6). In the story above, thankfully, Yacovwas not taken but why use this wording which suggests this negative mitzvah? Could Yacov bealluding to a future time when Hashem does in fact take the mother together with the young? And if so,Hashem would be transgressing His own Torah. Yacov, the man of truth is asking from both the side ofrachamim as well as from din.In the derech of rachamim he requests mercy, but also in the derech of din he holds Hashem to His ownlaws. Hashem doesn’t answer him, He is silent. Yacov continues to remind Hashem of His oath toIsrael. Yacov assures himself, as if Hashem were answering him back and telling him not to worry,because even if I do this, which seems cruel, and also seems to go against my teaching, it is somethingdifficult to understand, but in the end will bring tremendous blessing.In the same way, it is difficult to understand why Yoseph, the most beloved of Yacov, was hated by themajority of the Nation. It is also difficult to understand why Rachel who is the most beloved, loses herhusband to Leah and dies in childbirth. Why is there so much suffering within this part of the family ofIsrael? Chazal tells us that among the forefathers that donated to the years of David Hamelech, Yosephdonated the most years. This is an indication that Yoseph suffered the most, but also was the greatestcontributor of Moschiach.With these ideas in mind, we can look at this passage and see an allusion to Rav Kahane. ‘How can youtake the mother together with the child?’ Yacov asks. Doesn’t this transgress your own Torah? IfYoseph is the antidote to Esav, how can you take him away? How can their be a Moshiach ben Dovid,if there is no Moshiach ben Yoseph?Yacov answers himself by the assurances of the past, as if to say that not only despite this suffering willthey will increase, but rather ‘because’ of this suffering. Lets look again at the passage and we can seehidden in the letters the reference to the mother bird together with her young as Kahane.In addition we can also see that the blessing in the future for the afflicted one, is that his name will nolonger be outlawed but will increase without measure for Hashem rewards goodness with greatergoodness. 125

:‫תע נשו‬, ‫ימ מיד‬ ‫ננא‬ ‫ל יני‬,‫מה יצי ת‬ ‫יב‬ 12 Deliver me, I pray Thee, from the hand of my‫רתאהכנ לא‬, ‫ינ‬-‫יכי‬ ‫מיימד‬ ,‫א יחי‬ brother, from the hand of Esau; for I fear him, lest.‫ נב ינים‬-‫ ם מעל‬, ‫י‬ ‫ ניב םוא‬-‫ לפן‬--‫ םאת םו‬,‫ א םנ יכי‬he come and smite me, the mother with the children.‫קושמ קמתיילרב‬ ;‫יע נמך‬ ‫אי יטיב‬,‫ת‬ ‫טב‬,‫תהי ת‬, ,‫קו מא נתה א ממ קר נת‬ ‫יג‬ 13 And Thou saidst: I will surely do thee good, and make thy seed as the sand of the sea, which. ‫מ‬,‫פר ת‬,‫ יי נס ת‬-‫ נא לשר לא‬,‫ מז קר נעך קכח םול מה נים‬-‫ לאת‬cannot be numbered for multitude.'I see an allusion to Rabbi Kahane in this passage as being the mother together with the child, as well asthe recipient of these blessings- Rav Meir. The letters for Rav, can also spell ‘Rov’, which means themajority. ‘The rock the builders despised will become the cornerstone’. (Hallel)‫א‬,‫ינרת‬-‫ יכי‬:‫ע נשו‬,‫ ימ מיד ת‬,‫תל יני ננא ימ מיד א יחי‬, ‫יב מה יצי‬ 12 Deliver me, I pray Thee, from the hand of my.‫בנניים‬-‫תאם מעל‬, ,‫ ניב םוא קו יה מכ יני‬-‫ לפן‬--‫ םאת םו‬,‫א םנ יכי‬ brother, from the hand of Esau; for I fear him, lest he come and smite me, the mother with the children. ;‫עימנך‬ ‫אי יטיב‬,‫ת‬ ,‫קו מא נתה א ממ קר נת‬ 13 And Thou saidst: I will surely do thee good,‫קו מש קמתייאיש ר‬ ‫תטב‬, ‫תהי‬, ‫יג‬ and make thy seed as the sand of the sea, which ‫תפ‬, ‫ סנ‬- ‫ נא לשר ל‬,‫ מז קר נעך קכח םול מה נים‬-‫ לאת‬cannot be numbered for multitude.' .‫למרםב‬Rav ‘Meir’ is hidden in this blessing, as well as Moshiach ben Yoseph.‫תא‬,‫ ניר‬-‫ כיי‬:‫ע נשו‬,‫ ימימד ת‬,‫ל יני ננא ימ מיד א יחי‬,‫יב מה יצי ת‬ 12 Deliver me, I pray Thee, from the hand of my.‫ נבניים‬-‫אם מעל‬,‫ ת‬,‫ ניב םוא קו יה מכ יני‬-‫ לפן‬--‫ םאת םו‬,‫א םנ יכי‬ brother, from the hand of Esau; for I fear him, lest he come and smite me, the mother with the children.‫וק משמק יתישי אס לפ‬;‫עי נמך‬‫תאי יטיב‬,‫טב‬,‫הי ת‬,‫ת‬ ,‫קו מא נתה א ממ קר נת‬ ‫יג‬ 13 And Thou saidst: I will surely do thee good, and make thy seed as the sand of the sea, which.‫תמ םרב‬, ‫ ר‬-‫ נא לשר לא‬,‫ מז קר נעך קכח םול מה נים‬-‫ אלת‬cannot be numbered for multitude.'Moshiach ben Yoseph will increase. Yasaf, to increase is the root of Yoseph’s original name.The letters above rearranged spell: ‫ – מי על בנניים כהנא‬Who is [oppressing] the children of Kahane?The Rabbi used to say that he had no fear of the Arabs but he was a little concerned about his Jewishenemies. There is an external Esav and an internal one. The real spiritual battle lies with the Esavwithin. My friend Yacov pointed out that ‫ על בנ ינים‬is the Gematria sod (‫ ) ע‬Hageula (‫ )ים‬Lavan(‫)ל נב ינ‬. The secret of the Geula is the tikun of the internal Esav; our cousin Lavan. We see HaGeula(‫ )ים‬three times in these passages. Its all within our power to bring the Geula, this is the secret. 126

The Mother Bird, The Akeida, and KahaneThe mother bird reference is connected to ‘the sands of the sea’ blessing. The concern with the loss ofthe mother together with the young, is the fear of the loss of the entire species. It is not logical norwithin Hashem’s interest to destroy the very carrier that will bring Him praise. Just as the Akeida is notlogical, taking the mother together with the young is not logical, because it would undermine the veryessence and continuance of what is ‘good’. Yet, this illogical and unnatural process, is the foundationstone from where the 1st circumcised seed was planted, namely Itzcahak.The mother bird reference is also connected to the blessing ‘which cannot be numbered for multitude’for a different reason. This blessing was given to Avraham at the Brit Bein Ha Bitarim, which alludes tothe various exiles that the Nation of Israel will have to go through. From every exile, and everysuffering we bear more fruit. All of what is accumulated by Israel from the converts of these variousexiles will be multiplied in the future by the demise of Esav as a negative force. In addition to theconverts we have accumulated, Esav will eventually pay tribute to Yacov with all of the material andphysical beauty and power that was in his hand. Within these passages is the prayer of a Kahane Jew.On one hand praying for Hashem’s mercy, when there is so much evil seeking to uproot and destroy thevery salvation of Israel. And on the other hand, knowing that even when all seems to be lost,understanding that truth is something that cannot be destroyed but only buried in order to bear greaterfruit in the future.Vayishlach (2009)The prophet in this weeks Haftorah warns the descendants of Esav of what will happen to them in thefuture because of their actions. There is no destruction that does not come without warning. There isno destruction that cannot be averted with taking the proper actions. If we listen to the messenger andchange our ways then tragedy can be averted. Yermiyahu tried but was ridiculed and imprisoned. In ourday Jabotinsky also tried and was ridiculed and banned. The Shoa came and escape was too late. Inrecent times Rav Kahane also came heralding many messages of the path that must be taken for oursalvation and we blamed the messenger instead of heeding the message.We are taught that the ways of the forefathers are signs for the sons; they foreshadow future events. Isee this in a very concrete way with the actions of Hashems messenger Rav Kahane. Rav Kahane actedas a man with his own ideas, but because he was also part of something bigger than himself everyaction he took had ramifications for future events. Let’s look at a few of them; the Knesset, theconferences, and the State of Judea.When he stood up to speak in the Knesset, all the other ministers walked out in protest. Measure formeasure when Israel stood up in the UN many of the other delegates stood up and left in protest. TwiceRabbi Kahane crashed the conference of major Jewish Organizations to speak about Soviet Jewry.Twice he was physically thrown out. Even though Rabbi Kahane did more with a handful of JDLsoldiers than all of the major Jewish Organizations put together he was persona non grata because hedidn’t play by rules of the elite. They claimed the success of his sacrifice and banned the only trueauthentic leader that was beaten and jailed for Soviet Jews.I believe these events were also signs of the future door crashers in Yehuda and Shomron. The Gush 127

Katifs expelled for their patriotism and the Moshe Feiglin’s denied their rightful place amongleadership. Regardless of votes that were cast or lives that were lost establishing Gush Katif andYehuda and Shomron, the gate crashers then and now are not allowed entry into the rulership of theelite. In his last years the Rav created the concept of the State of Judea and had passports made just likeHertzel of the past. Hertzel’s Israel came into being because of non-jewish anti-semitism, whileKahane’s Yehuda will come into being because of Jewish anti-semitism.We learn many lessons from the fact that Yacov and Esav were born twins, I believe there is anotherlesson that needs to be learned. There is also a Yacov and Esav within the Jewish Nation that is fightingfor its identity. This stage in our long history has been brought out in the open now with the destructionof the twin towers. This destruction marks the beginning of a new era; the downfall of America and thebirth of Yehuda. As America crumbles many more Jews will return to Israel. Among them many morereligious Jews who had a previous self-imposed ban on Israel will also return. In addition as Americasinks it will desperately try to blame all of its problems on Israel and pressure Hashem’s Nation to giveup its heart. Esav had merits as well. He honored his mother and father. The Jewish version of Esavlived in the Land of Israel and fought for it while the new comers will have to battle this angel. All ofthese pressures will give birth to Yehuda and Shomron as an official Nation.Who gave Israel its name?Unlike Avraham whose name came from Hashem, the name of Israel was announced from the angel ofEsav first and later given by Hashem. Why should Yacov be informed of his name via an angel ofEsav? It seems to me that the answer is that the wrestling itself between Yacov and the angel of Esavgives birth to the name of Israel. The wrestling of Dreyfus, of Hertzel, of pogroms, of Aushwitz, gavebirth to Israel. After the fact Hashem confirms the name and the holiness associated with it. RabbiKahane's father used to interpret the blessing 'Shelo Asani Goy' (Blessed is Hashem who didn't makeme a Gentile) with a completely different meaning. He would say that it can be read that 'a Gentiledidn't make me!' In other words I am a Jew not because of antisemitism. Still today our Nation iscoming into being because of the Gentiles, and in our time again it will come into being with thestruggle of Yehuda and the complete Nation of Israel will be reconfirmed from above.Exit Esav Enter Yacov 2010Yacov was ready to encounter Esav once Yoseph was born. When the family meet Esav Yacov placedthe family members in a peculiar sequence. He put the weaker ones first; the sons of the handmaid.What merit did they have? In one word – sympathy. Israel in the beginning was founded on sympathyfrom the Holocaust. Sympathy buys only so much time. At the end of the line is Yoseph, who willanswer Esav's provocations. Only Yoseph has an answer to Esav. More below. 128

Reluctant ConquerorsVayishlach (2011)Our lives are continual conquests that we must engage in reluctantly. My brother Bob signs his letters'grow or die'. Its quite true, if one is not growing he is dying, and stagnant periods have a time limit.Once the limit is up earthquakes and revolutions occur in ones life so that growth continues. As it is forthe individual so is it for the Nation of Israel. Dinah the protected becomes Dinah the defiled. Yacovthe fugitive becomes Israel the conqueror.The Parshot of Bereshit explains the roots of our Nation with their inherent conflicts and resolutions.The conflicts between Itzchak and Ishmael, Yacov and Esav, the brothers and Yoseph are all part of theprocess from which the light of Israel is spread throughout the world, developed within a darkroom (soto speak), and finally processed and rectified for all to see clearly.The conflicts of the past are still very present today and when one fills in the dots one can see how thepicture is unraveling. Of course there are many sides and faces to the Torah, but let me continue withthe face of today as I see it reflected from the past.As I wrote earlier, in the Charedi world Rachel was the loved one, but they got Leah. They allowed it tohappen, just like Rachel allowed Leah and complained later to Yacov. The problem was not with Yacov,because Yacov had been blessed. As we see today the beginning of the redemption began from secularZionism and they have a great zchut in bringing the modern state of Israel into being. The Charedicamp may complain all they want to, but they chose not to participate and continue to stand on the sidelines of redemption. Hashem chose Leah over Rachel. The unloved one was given the greatest portionin Israel.As I mentioned last week the beginning of the unification and rectification of Leah and Rachelhappened with the dudaim and the birth of Dinah and Yoseph. Let’s examine this relationship a littledeeper to understand the conflicts and the rectifications. The Midrash tells us that Yacov hid Dinah sothat Esav would not see her. He didn’t want Esav to take her for a wife. Yacov is criticized for this,because Dinah may have had a good influence on Esav and caused him to do Teshuva. In the end as aresult of this over protection Dinah gets raped (more on this soon).Before the meeting with Esav, Yacov struggles with the angel of Esav and after triumphing, he isinformed of his new name Israel. The struggle had to do with Hashem’s vows and the reality that wasunfolding.Rabbi Nachum Kahana suggests that Yacov was actually alone and struggling with his own thoughts.As he writes: “God promised that He would bring me home safely, so why am I terrified at the very thought of meeting my brother? What can Esav do to me or to my family, in the light of Gods promise? But yet the fact is my heart is filled with terror. Does this mean that I do not believe in God’s promise? Who am I? Am I a believing Jew who does not relate to the ‘reality’ of life, but to the reality that God is the master of all things; or am I so superficial that I am unable to overcome the tests that God puts in my path?” (With all Your Might pg. 175).Often when discussing Rav Meir Kahane in a synagogue people would say, ‘don’t talk politics here,this is a place for Torah’. The Torah has become a ‘religion’ while implementing its directives is called 129

‘politics’. The lack of understanding between God’s vows and promises in the Torah and theirimplementation today, separates a man of real faith and courage from one who has manipulated theTorah in order to escape reality and the obligations of our generation.Unlike Avram who became officially Avraham, Yacov continues to have both roles as Yacov and asIsrael. After the struggle with the angel Yacov becomes Israel and no longer afraid he places his familytogether as one unit ready to meet Esav. As soon as he meets Esav he reverts again to Yacov andprostrates himself before him. It is the reluctant conqueror syndrome that is eternally part of Yacov’spsyche. He is both Yacov the soft spoken tent dweller and Israel the man of war.He brings forth the children of his concubines first and then the children of Leah and finally those ofRachel. One could say that the order was also from the weaker to the strongest. Yoseph the last to meetEsav was his nemesis and the only one who could stand alone against the four hundred men of Esav.Yoseph was the only one who could destroy Esav’s claim against his brother Yacov/Israel for stealinghis birthright. Yoseph also had brothers who did not deceive him but worse, tried to kill him. His crywas much greater than Esav’s cry and yet Yoseph forgave his brothers and saw the bigger picture.Esav’s claim was transparent and unjustified next to Yoseph.How does this relate to today? Zionism has a great merit in bringing about the modern state of Israeland making it the leader it is today in science, industry and Esav’s ancient profession –‘warfare’. Esavon the other hand is trying to do battle with us today using our ancient profession – ‘morality’. Let’sexamine this further.It seems to me that the weaker children allude to a weaker argument. As we arrived to Israel thisweaker argument went first and was uncontested. The argument for Israel’s rebirth and justification wasbased on ‘guilt’. Every world leader must visit the Holocaust museum as part of their official visit, inorder to understand the premise for our Nation. The world must feel ‘guilty’ for the crimes theyperpetrated on the Jews and because of this we need our own state and to be masters of our owndestiny. God is not really part of the equation.Esav and Ishmael can counter that now the Jews are perpetrating a Holocaust on the poor Arabs. Withall of the greatness that Zionism has achieved this is where it breaks down and this is where onlyYoseph can continue and build and fight for the soul of the body that the Zionists have given birth to.Let us return now to Dinah and the spiritual evolution of the Reluctant Conquerors. In North Americayou have many Jews, like Dinah who are hidden in a box, so they should not be taken by Esav. There isa Torah world that does not get involved with ‘politics’ and a secular world, that is busy assimilatingand not having any ‘Jewish’ influence. Not all Jews in the exile are like this. Meir Kahane was adifferent type of Jew that shook the world and influenced it. He stood between America and Russia andforced the Soviet Jewish question to page one. He was thrown into prison and changed the laws withinthe prison system; he started Jewish patrols to protect Jewish neighborhoods and today this is anaccepted thing.The result of hiding in a box eventually is defilement; the very thing one is trying to be protected from.The effects of the galut are worsening in the exile in both the religious and non-religious communitiesand soon the box will be sealed in complete silence or emptied and defiled. The gap between Jews ofIsrael and the galut is widening, like those who left Egypt and those who stayed in the darkness.Let’s look at Dinah in Israel; the daughter that goes out to see the other ‘daughters’ of the Land. Dinahwants to be brothers and sisters and in the end gets raped and abused. This perspective we may seetoday in the leftist causes that want to find love from our sworn enemies and find abuse instead. The 130

‘new Jew’ and ‘old Jew’ are battling it out in this Parsha; Dinah, ‘going out’ from the side of thePeacemaker Yacov, and Shimon and Levi the avengers from the side of Israel.Schem alludes to the moral example used by Esav. The circumcised Arabs are poor and defenseless.They have been manipulated into this state and are the victims of genocide. The children of Israel onthe other hand are evolving from the ghetto people who lived in a box to fighters who defendthemselves and bring retribution. The greatest achievement that the Modern State has brought about isretribution and vengeance against evil. In the galut all we could do was say the Shma before beingburned at the stake. Now we say the Shma before we take off in an F-16 to blow up a terrorist cellbefore they have a chance to kill Jews.Although the achievements, daring and courage of the ‘New Jew’ are great the mind is still Yacov andnot Israel. As the old adage goes, ‘It is easier to take the Jew out of the exile, than to take the exile outof the Jew’. Shimon and Levi single handedly destroyed a whole city but they also where the first toseek the death of Yoseph. Hashem prevented that from happening for Yoseph is the remedy that willunify all these internal and external conflicts.The suffering of Dinah gives birth to an orphaned generation. This orphan marries the greatest outcastof them all Yoseph and together they bring Moshiach. The rectification that Yoseph brings to the familyof Israel will have a domino effect on the rest of the world. The conflict that began with the expulsionfrom the Garden of Eden, and given over to Avraham and his children will eventually bear fruit. TheNation that conquers itself and its own ghosts and shadows will eventually conquer the whole worldand lead it back to the Garden of Eden. Esav and the State of Judea (2013)The battle between Esav and Yacov can be summarized in the friendly words they exchange. Esav says‘yesh li rov’ ( I have plenty), and Yacov says ‘Yesh li hacol’ ( I have everything). And so Esav acceptsYacov’s tribute and departs. Underneath the cold friendship there is animosity on the part of Esav. Hehas plenty, but if Yacov has ‘everything’ then Yacov also has his ‘plenty’. Esav knows that Hashemcreated the world for the sake of the Torah and Israel and so all of his physical ‘plenty’ means nothing.He wants the birthright too, even though he has no need or desire for it. He feels like he was cheatedeven though he lost something he didn’t really want to own.The family bows to him, one by one, and at the end of the line is Yoseph, his nemesis. Yoseph is theonly one who can answer Esav and tell him that he too had brothers that did him wrong. They did morethan steal, they tried to kill him, and they sold him. His cry was greater than Esav’s, yet he forgavethem and he saw the bigger picture, as did the brothers. Hashem had intended these events.Eventually Esav will also see the bigger picture and accept the truth that Yacov is deserving of thebirthright. In the end Esav will not only accept that yacov has ‘hacol’ everything, but instead of saying‘yesh li rov’ I have plenty, he will say ‘Yesh li Rav’ (I have a Rabbi). He will willingly give his plentyto Yacov his Rav so that he will continue to be blessed.But how will this happen? Will Esav wake up one morning and see the bigger picture? No. Israel willwake up and do teshuva which will ‘measure for measure’ affect Esav. What is the teshuva we will do?Rav Kahane writes about his father that he had an unusual interpretation of the morning prayer ‘she loasani goy’. It is normally translated ‘Blessed is Hashem who didn’t make me a Gentile.’ The Rav’s 131

father read it differently. ‘A Goy didn’t make me’. In other words, I am a Jew not because of a Gentile.I am a Jew because I am a Jew. Not because of the Shoa is their an Israel but by Hashems promise.The whole scene that takes place in this Parsha has to do with our relationship with Esav and ourbowing to him. Yoseph who can answer Esav’s grudge can be viewed as modern day Israel. What canEsav say to the Shoa that he perpetrated and our right to exist? Israel also shows Esav that we too havea mighty army and can match any of Esav’s men. Since the creation of Israel many converts indeedhave come from Esav, and many Christians have become Christian Zionists, a step in the directiontowards the Torah. However as Esav passes from the sons of the handmaids to the end of the line hisnemesis Yoseph the full tikun has not yet taken place. We are still bowing down to Esav.Our relationship is still we are Jews ‘because of’ Esav. Israel came into being ‘because of the Shoa’. Infact just like the angel of Esav gives Yacov his name, so did this happen in our times. It was the UnitedNations that gave us ‘permission’ to build Israel. It is because of our struggles with Esav throughouthistory that we fought for and built Israel. Although many in the religious world were against it, in theend Hashem tells Yacov it is indeed true, your name is Israel. Although it came from Esav, it was reallyfrom Me. In a similar vain Itzchak admitted to Yacov, although he had been blind, his blessings werenonetheless correct and went to the right person.(Bereshit 28:3-4). This will only be understood in thefuture for the rebuttal of sympathy only goes so far.Esav now begins today to say, there was no Shoa, and even if there was, why are you creating a newShoa to the Palestinians? The ultimate answer will not come from any of those who bow to Esav. It willcome from Binyamin who did not bow down to Esav. The tribe of Binyamin begins on the other side ofthe Western wall, the side that has been exiled, despite its liberation. Binyamins territory goes fromthere into Yehuda and Shomron. It is from Yesha where the answer to Esav will come. The childrenwho live there today, have no connection to Esav and the exile mentality that Israel came from. Theynever bowed down to this Esav, and they do not bow to the Zionist’s who come to uproot their homesbecause of their fear of Esav. In the end the land of Yehuda and Shomron will be truly liberated and tothe shock of the world and the Jewish people the State of Judea will be born. On that day Esav will notsay yesh li rov, he will say ‘yesh li rav. Darkness that is Light and Light that is Darkness 2015The holiday of Chanuka comes at a time unlike most other holy days in the Torah. Pesach and Sukkothfor example come in the middle of the month when the moon is full. The Jewish people are related tothe moon that waxes and wanes and reflects Hashem in this world as the moon reflects the sun. Theultimate reflection comes when the moon is full and one nullifies himself so that the maximum amountof light can be reflected and enter. The period that leads into Chanuka and is also considered the RoshHoshanna of Chassidut, is a period where the moon is waning. If the moon is waning then how do theJewish people reflect the moon which is reflecting the sun?In this period of darkness something unusual happens. In a certain way the sun begins to shine frombelow. There is a light that comes from within the soul of each Jew, within his essence, that wasbrought out then, in this time. The light of Chanuka began with one Jew who could no longer stand thepersecution and torture and desecration of Hashems Holy people and he stood up against unbelievableodds. He made a one man revolution against an empireOne must understand the background and the vicious edicts upon the Jews, effectively destroying theirattachment to the Torah. Antiochus forbade the observance of all religious laws; all vestiges of Judaism 132

were outlawed. The Jewish historian, Rabbi Berel Wein relates this graphically in his Echoes of Glory: Women who allowed their sons to be circumcised were killed with their sons tied around their necks. The scholars of Israel were hounded, hunted down and killed. Jews who refused to eat pork or sacrifice hogs were tortured to death ... Even the smallest hamlet in Judah was not safe from the oppression of the Hellenists. The altars to Zeus and other pagan deities were erected in every village, and Jews of every area were forced to participate in the sacrificial services. (p. 63)In the oppression leading up to the rebellion of Chanuka Holofernes the Syrian-Greek general carriedout prenuptial rape of Jewish women. The people of Israel had been emasculated and beaten intosubmission. One man named Matisyahu and his sons Yehudah had had enough. They stood up against asea of evil and herein lies the miracle. Rav Kahane explains that the pure vile of oil found in theTemple was symbolic of the political struggle that had just taken place. One pure soul stood up andinspired others to stand up. One light lit another light and another light, and this is the deeper meaningof the increasing candles of Chanuka. Rav Kahane himself was reminiscent of Yehuda Hamacabee ofour times and his perush on the Torah is called Perush Hamacabee, an acronym for Meir Kahane BenYecheskel. He set the example of how a Jew must stand against oppressive decrees and struggles in ourown time.It is not by coincidence that the story of Yacov and Esav is told at this time. The light of the sun thatcomes from below is born within darkness. It is this darkness at this time that in the past has given birthto great lights and continues to give birth. What ignites the power of this light and what is its source? Ibelieve it can be found in the very place of our weakness. This indeed is the secret of the Torah of RavKahane, and what separates him from all others making his Torah outlawed and banned.He specifically focused on our Achilles heel and by doing so encouraged us to rise to our expectedgreatness. Every individual has shortcomings and by addressing them and attempting to fix them evenin a small way this brings about the greatest positive effect and change within a person. What applies toan individual certainly applies to a Nation.The name Yacov is related to the word Ekev (heel) as well as deceit. When the angel says you will nolonger be called Yacov the implied meaning is 'It will no longer be said that you deserve the nameYacov because you obtained the blessing deceitfully, rather it would be acknowledged that you receivethe blessing because you prevailed and were superior.'Yacov stands up to the angel of Esav and is victorious however he is wounded and as the dawnapproached he limps back to the camp. There are a number of explanations as to why Yacov wasinjured in the hip-socket. The Rashbam is of the opinion that Hashem sent an angel to prevent Jacob'sescape from Esav. The injury inflicted on Jacob is also specifically intended to slow Jacob down andprevent his flight.The Radak adopts a slightly different approach. Jacob is not attempting to escape, but rather he isovercome with fear. God sends an angel to embolden Jacob and build his confidence before hisconfrontation with Esau. Jacob is nevertheless injured by the angel due to his lack of faith in God andhis complete capitulation before Esau in their encounter (see 33:3).Rav Kahane wrote the book 'Uncomfortable Questions for Comfortable Jews' and this is exactly whathe did. He raised questions that everyone avoided but spoke to the heart of the matter. He targeted ourAchilles heel and by doing so planted the seeds within us for our greatest victory and accomplishmentas a people. The light from within the Nation will shine brighter than the sun however to kindle this fire 133

one must understand our weakness and overcome it.If the Gid Hanashe is the place of our weakness and if this refers to our lack of faith and avoidingconfrontation then this is something to study and overcome. Today we have no longer any place to run.Abandoning Gush Katif did not make our problems go away. The thousands of missiles that hit theheart of Israel brought things much closer to home, however the Iron Dome still left room forcomplacence. Today nobody knows when the next knife wielding terrorist will appear and so we aremore prepared than ever to stand our ground, as we no longer have a choice. It would be a good time tostudy this chapter and understand what we wrestle with and how to overcome our weaknesses.‫ יגיד‬-‫תאל לאת‬, ‫ יי קש נר‬-‫ני‬,‫ םיא קכלו קב ת‬-‫כן לא‬,‫ ת‬-‫ לג מעל‬33 Therefore the children of Israel are not to eat:‫ מהי םום מה לזה‬,‫ מעד‬,‫תרך‬, ‫ מכף מה ני‬-‫ נא לשר מעל‬,‫ מה ננ לשה‬the displaced sinew on the hip-socket to this day, because he struck Yacov's hip-socket on the‫ שגיד תה אנ השה‬.‫ קב‬,‫ לי לרך מי נע םקב‬-‫יכי ננ מגע קב מכף‬ displaced sinew.(Bereshit: 32:33)It is interesting to note that Gid Hanashe has the same Gematria as Esav. Lets look at the subject a littledeeper.‫ = על אשו‬Esav = 376 +1 = 377‫ = שגיד תה אנ השה‬Gid Hanashe = 377 The Hands of my Brother-‫ יכי‬:‫תע נשו‬, ‫ ימ מיד‬,‫תל יני ננא שמ תיד א שחי‬, ‫ יב מה יצי‬12 Rescue me,please,from the hand of my brother, from the hand of Esav, for I fear him,-‫מעל‬ ‫אם‬,‫ת‬ ,‫קו יה מכ יני‬ ‫ ניב םוא‬-‫ לפן‬--‫םאת םו‬ ,‫תרא א םנ יכי‬, ‫ני‬ me down, mother and ‫בנניים‬. lest he come and strike children.(Bereshit: 32:12)Part of the problem in our confrontation with Esav is uncertainty and confusion. We mentioned lastweek that modern Zionism uses the tools of Esav the 'hands' of Esav, however the voice is the voice ofYacov. Esav on the other hand uses the 'hands' of Yacov but inside is Esav. He uses the morality ofYacov to confuse him. An enemy that appears to be a friend is much harder to deal with than one whois clearly your enemy. Esav is always talking about peace and convincing us to make concessions forpeace however does he really want peace? In fact shalom is the same gematria as Esav.‫ = שרל לום‬Shalom =376‫ = עלשאו‬Esav = 376 134

,‫ יכי‬--‫תמר ע םוד יש קמך‬, ‫תיא‬, ‫ לא מי נע םקב‬,‫ כט מו םיא למר‬29 And he said: 'No longer will it be said that you-‫ לאל יהים קו יעם‬-‫ נש ירי נת יעם‬-‫ יכי‬:‫אל‬,‫ יי קש נר ת‬-‫ יאם‬name is Yacov, but Israel, Jacob, for you have striven with the Divine and with man, and have ‫ מותו נכלנא אנששים‬, . overcome.'(Bereshit: 32:29)‫ = נא אנששים‬with people = 401The greatest spiritual glory for Israel is seen below with man. When Israel went to war against all oddsin 1948 and created the State of Israel this brought glory to Hashem for the world saw the prophecy ofIsrael returning. When Israel went to war against all odds in 1967 and brought a great victory thisagain was a spiritual victory for the vindication of Hashem's special love of Israel. This war inspiredmany Christians to begin flocking to Israel every Sukkoth which is the precursor to the prophecywritten in the Torah of the future time when all the nations will flock to Israel every Sukkoth to pay hertribute. Even though Israel is the last one to see the miracles that Hashem performs for us ['who is blindbut My servant, or as deaf as My agent whom I dispatch' (Yishayahu 42:19) ] nevertheless it is thesemiracles that bring glory to Israel. It is the struggle with 'man' that turns Yacov into Israel.,‫תע נשו נבא‬, ‫תנה‬, ‫ מו מי קרא קו יה‬,‫עי נניו‬,‫ א מו יי נשא מי נע םקב ת‬1 And Jacob lifted up his eyes and looked, and, behold, Esau came, and with him four hundred ‫ א רר תבע למאולת שאיש‬,‫קו יעמ םו‬ men.(Bereshit: 33:1)‫ = א רר תבע למאולת שאיש‬four hundred men (400)When we stand against the four hundred men of Esav we become Israel. Although we are outnumberedwhen we stand up to our calling Hashem is with us and we become the Anashim we spoke about above.(401) Gematria.‫תי רש שכילו‬,‫םזאת; ני יבינו‬ ,‫כט לו נח קכמו‬ 29 If they were wise, they would comprehend this, ‫לקאחנרייתנם‬. they would discern it from their end.(Devarim: 32:29)‫ = תי רש שכילו‬comprehend = 376 +1 = 377‫ = שגיד תה אנ השה‬Gid Hanashe = 377Every retreat we make as we did in Gush Katif rather than bringing peace only brings our enemiescloser and destroys the fabric of our people. The betrayal and cold indifference Yacov shows to his alterego Israel for fear of facing Esav does not bring the desired peace. What it does bring is much moresuffering and emboldening our enemies. If only Yacov would discern this from the results but the GidHanashe has a mind of its own. 135

‫יכירוששללם‬ ‫לה ילי ננקנם‬ 35 Vengeance is Mine, and retribution against the‫עת נתמוט מר קג נלם‬,‫קל ת‬ time when their foot shall slip; for the day of their calamity is at hand, and future events are rushing‫ קו נחש נע ית םדת נלמ םו‬,‫תאי נדם‬, ‫ נקר םוב י םום‬. at them.(Devarim: 32:35)‫ = רוששללם‬retribution = 376 +1 = 377‫ = שגיד תה אנ השה‬Gid Hanashe = 377As we wrote above the result of our weakness which leads us to be cruel to our brothers causes muchgreater damage to us and causes Hashem to be angry. In His anger He removes His protective shield.The opposite is also true. When we rise to our calling all those who planned evil against us will fallinto the very pit they dug for us. Hashem Himself will be avenge His people when His people rise totheir calling. Peace and retribution share the same letters. What happened in Schem brought fear to ourenemies which in turn brought peace. ,‫מליה נוה‬ ‫לנ לדר‬ ‫ יי םדר‬-‫יכי‬ ‫ג‬ 3 If a man take a vow to Hashem or swears an‫ יה נש מבעשרבהעאה‬-‫א םו‬ ‫יאיש‬ oath to establish a prohibition upon himself, he,‫חל‬,‫לא מי ת‬--‫ מנ קפש םו‬-‫לל קא םסר יא נסר מעל‬ shall not desecrate his word; according to ‫ מי נע לשה‬,‫צא ימ יפיו‬,‫ מה םי ת‬-‫ קכ נכל‬:‫ קד נבר םו‬whatever comes from his mouth he shall do.(Bamidbar 30:3)‫ = רש הב אעה‬oath = 377‫ = שגיד תה אנ השה‬Gid Hanashe = 377Many of the oaths and agreements that we have made with other nations for the sake of 'peace' had anunderlining motive which was the Gid Hanashe. We are very proud of the cold peace we have madewith Egypt and the many retreats we make for the sake of 'peace' which stems from a philosophy builtupon the Gid Hanashe. Rather than respond as Rav Kahane suggested by saying 'We are now annexingthese territories because you began a war with us and you lost. Let it be a lesson to you for the next waryou start we will take more territory.'‫ קשל םום א לחיך‬-‫אה לאת‬,‫ ננא קר ת‬-‫ ללך‬,‫ יד מו םיא למר ל םו‬14 And he said to him: “Go now, look into the welfare of your brothers and the welfare of the‫ נד נבר;שרלולם‬,‫ב יני‬,‫ מו נה יש ת‬,‫מה םצאן‬ -‫קו לאת‬ flock, and bring me back word.” So he sent him‫ מו ני םבא קש לכ נמה‬,‫ע למק לח קבר םון‬,‫תמ ת‬, ‫תחהו‬, ‫ מו יי קש נל‬from the depth of Hevron and he arrived at Schem.(Bereshit: 37:14)‫ = רשל לום‬welfare = 376 +1 = 377‫ = שגיד תה אנ השה‬Gid Hanashe = 377The Rav's Torah was directed at the Gid Hanashe; at our weak points. He understood that true peacewill only come when we address the issues of 'lack of faith' even among practitioners of religious ritual. 136

His Torah caused a hysterical reaction because it directly effected our weakness which ultimately is ourgreatest strength and our crown of glory. His Torah was outside the realm of thought to Jewishleadership that is based upon the Gid Hanashe.,‫תלינו‬, ‫ נה נמלך ית קמלך נע‬,‫ לא נחיו‬,‫ ח מו םיא קמרו ל םו‬8 And his brothers said to him, 'Would you then reign over us? Would you then dominate us? And‫ית קמ םשל נבנו; מוי םו יספו ע םוד קש םנאאמשולל‬ -‫אים‬ they hated him even more – because of his dreams ‫ קד נב נריו‬-‫ נחל םמ נתיו קו מעל‬-‫ מעל‬,‫ םאת םו‬. and because of his talk.(Bereshit: 37:8)‫ = אמש לול‬dominate = 376 +1 = 377‫ = שגיד תה אנ השה‬Gid Hanashe = 377The Rav began a revolution of thought. His support was growing among the people and it threatenedthe Jewish leadership because it was completely foreign to the appeasement policy of a nation that ispartially independent and partially dependent on the support of foreign governments.‫ םראש‬-‫ קי ימינ םו מו ני לשת מעל‬-‫תאל לאת‬, ‫ יד מו יי קש מלח יי קש נר‬14 But Israel stretched out his right hand, and laid it upon Ephraim's head, who was the younger, and‫שרמלאלול‬-‫מעל‬ -‫ קו לאת‬,‫ קוהוא מה נצ יעיר‬,‫לא קפ מר יים‬, ,‫ ני נדיו‬-‫ לאת‬,‫תכל‬, ‫ יש‬:‫םראש קמ מנ לשה‬ his left hand upon Manasseh's head, He,‫קמ מנ לשה‬ ‫יכי‬ maneuvered his hands; for Manasseh was the first- ‫ מה קבכוםר‬born.(Bereshit: 48:14)‫ = רש למאלול‬his left hand = 377‫ = שגיד תה אנ השה‬Gid Hanashe = 377I have a theory that the Har Habayit will be liberated one day not by the chardim who long for it but bysecular people. When the British outlawed the blowing of the shofar at the Kotel the religiousleadership was non-confrontational and rationalized their fears by saying the shofar was onlytraditional and could be foregone under the circumstances. It was the Irgun that placed posters warningthe British officers to stay away from the Kotel on Yom Kippur that resulted in the beginning of theliberation of the Har Habayit at that time. In 1967 it was the army of Israel that liberated the Kotel aswe know it today.I believe that in the future as the Rav's Torah grows within the Nation it will be the very ones that wereonce considered left wingers that will bring the redemption. I personally have friends that were onceadamant left wingers who supported the expulsion of Gush Katif who now realize that caving in to ourenemies has only made the situation worse. The left will cross over into the right as Ephraim andMenasheh. Although Israel began as a secular Zionist State the younger brother of religious Zionismwhose home is in the Binyamin region, will have greater influence. The Gid Hanashe school of RavKahane will help us to transform from Yacov's running to Israel that stands on two feet. 137

Esav the Divine 2016 -‫ יכי‬:‫תאל‬, ‫ קפ יני‬,‫תשם מה נמק םום‬, ‫ לא מו יי קק נרא מי נע םקב‬31 And Jacob called the name of the place Peniel: ‫ תו שת אנ לצל‬,‫ אפ שנים‬-‫' אר שאי שתי לאל שהים אפ שנים האל‬for I have seen the Divine face to face, yet ‫ תנ רפ ששי‬my life was spared.'(Bereshit: 32:31) ‫תחן‬, ‫ ננא נמ נצא יתי‬-‫ ננא יאם‬-‫ אל‬,‫ י מו םיא למר מי נע םקב‬10 And Jacob said: 'No, I beg of you! If I have ‫תכן‬, -‫ יכי מעל‬:‫ ימ ני ידי‬,‫ קו נל מק קח נת ימ קנ נח יתי‬,‫עי לניך‬,‫ קב ת‬now found favor in your eyes, which is like ‫תצ יני‬, ‫ מו ית קר‬--‫ שכ רר לאת רפ לני לאל שהים‬,‫ נר יאי יתי נפ לניך‬seeing the face of a Divine being, and you were appeased by me.(Bereshit: 33:10)Yacov spoke to Hashem a number of times and he never said 'I have seen the Divine face to face, yetmy life was spared.' Only when he speaks to the angel of Esav does he say this and when he meets Esavin person he placates him by saying [it is] 'like seeing the face of a Divine being.'Why is this? It seems to me that the Torah does not mince words. It tells it like it is. We often see Esavas a Divine being, more so than speaking directly to Hashem. Because we fear Esav and we have muchless fear of Hashem. This whole Parsha deals with issues of living in the exile and appeasing Esav. Somuch of our history we have been guests in Esavs lands.Even now that we are a free people in our own Land we still continue to look at Esav as if he were aDivine being. So much of our actions are determined by 'What will the world say', 'Will America bewith us or against us? If only we feared God as much as we fear Esav the Moshiach would have beenhere long ago. On the other hand when we do stand up to Esav it is a little bit like seeing God face toface and yet surviving.Precisely when we confront Esav because of our spiritual mission do we really see the authentic Torah.Precisely then do we feel we saw the divine and yet we still live. We faced annihilation in 1948 andIsrael was born, we saw the divine and yet we still live. We faced annihilation in 1967 and we liberatedthe Temple Mount. We saw the divine and yet we still live. The greatest spiritual revelations arepolitical.Today in the Bet Knesset the Chabbad Rabbi spoke about Yud Tet Kislev (The Rosh Hoshanna ofChassidut). The Alter Rebbe was released from prison on this day which was a sign that chassidut wasalso released from the Heavens. Why was he put in prison? He was denounced by the Jewishestablishment to the government as a treasonous enemy. Why would Jews do such a thing? The Rebbewas the first Rebbe to put Chassidic thought into a book called the Tanya and disseminate it among thepeople.To the Jewish Rabbinic establishment his book which revealed mysticism of the Kabbalah wasforbidden for mass consumption, as well as dangerous to the Jewish community for with this newfound Jewish pride could come anti-Semitic backlashes from the government. Therefore to prove theirloyalty to a government whom they feared and because of their animosity towards this internal Jewishrevolution a spiritual activity became a political one.Just as the confrontation in St Petersberg prison three hundred years ago brought a significant new lightof Torah in the world, today with every protest and birth pain of settling Israel and dealing with thepolitical world, we see the Divine revealed in a much more concrete way. 138

The baton of activism of three hundred years ago has been passed today to the chassidim of RavKahane and the people of Yesha. Rav Kahane was imprisoned countless times for his books and thedissemination of 'authentic' Torah. The people of Yesha simply by loving the Land of Israel andsettling in their homeland cause many within the Jewish world to gnash their teeth. They thendenounce these Jews to the world because of their fears of isolation and in perfect irony the world putsall of Israel on trial, including them.Rabbi Kahane was scheduled to speak at a Bet Knesset soon after one of his prison releases. There wascontroversy among congregants regarding having an ex-convict speak at their temple. When the Rabbispoke he silenced them by saying 'I have never been in prison. I am a free man.' He pointed to thecongregants and said 'you are in prison.'The battle of Esav is mostly an internal one. It is the Esav within that hysterically destroys the lives ofits own people in its desperate longing to be loved by the external Esav. When this panic is cured byfaith then the political world will become much more spiritual. When we stand up to Esav and settleour Lands; we will see the Divine and yet we still will live.[This is a good point to bring in an article by Shifra Hoffman. I was at Shifra Hoffman's home. She isthe founder of Victims of Arab Terror. She is now in her 80's and still fighting as she did alongsideRabbi Kahane for many many years. She paused while she served me dinner to do her regular radiotalk show on Arutz Sheva. Today the government is planning another eviction and destruction. Thistime the settlement of Amona. Here is the article she sent out to the news and Knesset members.] The Supreme Court or The Supreme Being?It is not only the IDF Chief Rabbi's appointment that the Supreme Court sees itself authorized topostpone, it is also ready to destroy Eretz Yisrael and ruin the lives of Jewish families. Israel mustmake a choiceIt seems surreal, to say the least, that after the traumatic expulsion of thousands of Jews from theirhomes in Gush Katif, that Israel, the Jewish homeland, has been ordered by the Supreme Court todestroy Amona, a so-called 'settlement' in Eretz Yisrael and to expel the brave and devoted Jewishfamilies who have lived there for decades from their homes .Never mind that each new expulsion emboldens the implacable Arab enemies, whose raison d'etre is todestroy Israel entirely, to continue their nefarious terrorist attacks against innocent Israeli Jewish menwomen and children!Never mind that countless Arabs who claim Jewish homes were built on \"their property\"(sic) aresquatters who migrated to Israel seeking employment after the Jewish State was reborn, in 1948.Never mind that no one has come forward to claim the land, except for 1 or 2 dunams out of 500 andthat the granting of it to Jordanians by King Hussein was illegal.Never mind that more than a few Arabs and the Palestinian Authority media have publicly declared thatTel Aviv, Haifa, Jaffa and Jerusalem re also \"occupied territory\" which belong to them, as do areaswhere some of the judges in Israel's High Court of Justice who ordered the destruction of Amona nowreside.Should Arabs making such claims decide to seek legal action- will Israel's Supreme Court also rule intheir favor? 139

The Government of Israel's past ill-fated decision to destroy Yamit, Gush Katif and other similaroutrageous expulsions of idealistic Jews who built their homes and their lives in good faith in MedinatYisrael did not bring 'peace'.Ironically, instead it launched a marked increase in Arab terrorist attacks.But the 'learned' justices of Israel's Supreme Court, in their present odious decision to destroy Amona,have not absorbed the lesson of the wise adage \"He who does not learn from history, is doomed torepeat it.”To my mind, there exits a much deeper and more significant aspect to the recent rulingconcerningAmona as well as many other detrimental decisions handed down by Israel's Supreme Courtwhich are in direct conflict with Torah-true Judaism.The Tanach the Bible upon which Israel bases its claim for sovereignty in our one Jewish country,unequivocally teaches that G-D commanded Jews to settle everywhere in the holy land whch Hedeeded to the Jewish people as an eternal inheritance.We are admonished to \"drive out the enemy before he becomes pricks in your eyes and thorns in yoursides and will vex you in the land in which you live\".This deep seated problem which has never been resolved since the establishment of the State of Yisrael,namely whether Israel should be governed according to secular law or Torah Law, now threatens to pitJew against Jew and brings us closer to a dangerous civil war.In rendering their contemporary decisions, the Government of Israel should remember the long andpainful history of the Jewish people!It is not the secular laws such as those espoused by Israel's Supreme Court, but rather obedience to thetime honored and wise Torah Laws of the Supreme Being which ultimately insure Jewish survival. The Crown of GloryWhen a person visits an analyst and discusses their phobia ideally by the end of the treatment thatwhich was a weakness should become the greatest strength. They say a broken bone grows backstronger than before and a person's greatest fear can become their crowning glory, if they overcome it.Hanukkah is a time when the moon is waning and the Jewish people who are represented by the moonare receding in strength. It was in the darkness of this time that the Hanukkah miracle happened.Imagine a time when every bride had to submit to the governor to be raped before her wedding night.This was the state of this emasculated generation aided by Jewish kapos that had assimilated into theHellenistic culture. And then it happened that one family could not take this anymore and started arevolution. Their inner flame lit others who joined the impossible uprising until many others followedand eventually destroyed their tormentors and returned the Temple to the holy people who fought forher.What is our collective Jewish phobia? What is our greatest weakness? It is described in the Torah as theGid Hanashe, the sinew vein which we are forbidden to eat. The Gid Hanashe alludes to running fromconfrontation. This is something we do well and only when we are pushed to the wall and many of ourpeople have been sacrificed do we sometimes revolt and find an inner courage that we had subdued.Why does Rabbi Kahane's name cause so much emotional reaction among the Jewish people? Why is 140

he hated and despised by some and looked down by others as not the Jewish way? Why was he on oneside of a balance scale and the entire people from secular to religious on the other side? Whatfrightened and repulsed people about Rabbi Kahane? On the other hand what made him Moshiach benYoseph? How is it that he reached many Jewish souls with 'truth' that others could not reach with'hypocrisy'?In one word his Torah was the Torah of the Gid Hanashe. By focusing on our achilles heel and mendingit this would be the shortcut to a complete redemption without suffering. However who wants to facetheir phobias and fears? It may be better to kill the messenger and keep your head in the sand prayingthat catastrophe will not befall you as it did some other poor Jew.The gematria of Gid Hanshe = Esav. It also equals = Shalom. There are two kinds of peace. One that ismade 'because' of the Gid Hanashe which will soon collapse; and one that is made after overcoming theGid Hanashe. The second peace will last a long time. When we confront Esav and continue with ourmission he will bless us. If we shrink from our responsibilities and run from confrontation he willwound us in this very spot.Rav Kahanes Torah went right to the heart by addressing our weaknesses and mending them with thefaith that we lack whether we keep mitzvot or we dont keep mitzvot. The Chassidut that he broughtdown to the Jewish people is the cure for the Gid Hanashe and if given a chance to flourish would turnour weakness into our crown of glory. 141

142

Kahane in the Parsha Vayeshev 143

Vayeshev (2009)There are many camps among the Jewish people but if one could divide them into two we can say thereis a large religious anti-Zionist group and a large not so religious pro-Zionist group. Of course there aremany combinations thereof but the egg and fetus of these two groups has been in the process ofpregnancy over many years. Soon there will be a birth that will rectify these two elements. Tounderstand this birth we must examine the sins of the brothers against Yoseph in this weeks Parsha, forthese sins can be seen in both camps and their correction is also seen in this Parsha. As written inBereshit there is a connection with the Haftorah of Bereshit and Miketz of next week. The seeds of theperfection of the world were already sown in this Parsha and in this weeks Haftora the tikun olam. Wehave learned from our sages that the world was created for the sake of Israel and the Torah (seeBerechit). In these Parshiot we see how that Torah is perfected within the Nation so that we can trulybecome the vessel of Holiness that was designed from the beginning. How does this process unfold?The anti-Zionist canp:The anti-Zionist camp treated the Zionists like Yoseph and shunned him and hated him. He was a childfrom another mother and the religious camp had animosity to this unlearned Nationalist though secretlyjealous. If we recall the earlier Parshiot we see that our forefathers seem to have made a number ofmistakes. Avraham had Ishmael and loved him, although Sarah was wiser. Itzchak had Esav and lovedhim, although Rivka was wiser. And now Yacov had Yoseph. This time the brothers were wiser. Theyhad seen the progression of the past and had learned it’s lessons. This Yoseph who was taking the loveof their father was none other than an imposter another Esav or Ishmael, and they were much wiser. Inour own time we can empathize with the religious world that studied our history and was well aware ofthe destruction’s of the 1st and 2nd temple. Our oppressive behavior towards one and other as well asour embracing of idol worship were largely responsible for this destruction.When an anti-religious group came with the news that Israel was being re-born they laughed andscoffed at these dreamers. Shall we bow to these ignoramuses? Their hatred however was tinged withjealousy. They saw the land becoming green and welcoming its children. They saw deserts turning intogardens and cities growing and wars fought and won. Before the Shoa they refused to let their childrengo to this new Israel and discouraged those who wanted to leave as the winds of destruction werebeginning to blow. The Shoa came and left and still they harbored hatred and resentment to this half-brother. The lesson was not learned.In the story of our Parsha Yehuda who is the 1st to begin the teshuva process begins to understand theevil he caused his father when he loses his own two children. He hated Yoseph for accusing him ofsexual immorality and what can he say now when his sons die by the hand of G-d for more immoralreasons, and he must admit that he had gone to a prostitute who was really a tzadika? Who was blindand who was wise? The religious world prostitutes itself currently by taking money from this state thatthey have nothing to do with. In the end will this state be proven to be as evil and corrupt as they say orwill the Moshiach come into being by any means necessary, even means that don’t seem kosher on thesurface?The Zionist Camp:The sins of the Zionist camp are also many. They who could have saved hundreds of thousands of livesin Hungary (see Perfidy by Ben Hecht) but didn’t because it would have upset the balance of religiousJews in the country. In addition there has been a constant war between the religious Zionists and the 144

appeasers. In the beginning it was the Irgun against the Palmach or the forces of zealotry against theforces of restraint and appeasement. The Palmach won and the forces of appeasement have reined untiltoday. Despite our desire to be loved and to fit in among the world of other Nations wars have beenforced upon us and despite ourselves we have become conquerors.It is often our own flesh and blood that we offer as sacrifices due to our polices of appeasement in orderto gain favor to the hostile gentile world. These forces of zealotry and appeasement continue to evolvetoday as the war between religious Zionists and the Nationalists who are being once again forced intowar between each other and against the world for the existence of Israel. This again is similar to Yosephand his brothers.The half brother of the Nationalists are these religious zealots who build inside the land without waitingfor a final solution. It is they who are painted as the black sheep, and the one that is rocking the boat forus all. It is they who are thrown into the pit or out of their homes in Gush Katif and expelled for theirgreat love and sacrifice. Secretly there is jealousy here too. Where do these people get their faith fromand their power to stand against such odds. On one hand they are labeled as extreme but on anotherhand they are a wonder to many who feel inside that they are right.The Tikun:Inside both camps there is a hatred for the other half-brother and also a jealousy. Each half brother hassomething the other lacks. The tikun or correction that will bring the long awaited unity and Moshiachalong with it, is coming very soon I have written before of the 22 years after Yoseph and of the 22 yearsafter Rav Kahane which could surprise us with a 22 year old grand son also called Meir Kahane. Theremaybe a different scenario, even grander than this. It may be that in 2012 a new Nation will arise, likethe Macabees and fight against their brothers and against the world. The result will be the birth of theState of Judea. The forefather of this State is Rav Meir Kahane who created the 1st congress of theState of Judea that others laughed at.Herin will be the tikun for both sides of our long controversy. The Nationalists will find their soul andthe religious will find their body and the world like the people of Egypt will give us gold andencourage our redemption. As the religious Zionist movement grows the religion is also evolving.There are many who still scoff at the Hallel and special prayers on Yom Haatzmaut, however thispractice I believe will grow and become part of our siddur in the State of Judea.When I spoke to a friend at kidush today and remarked that as a citizen he can make a difference herein Israel because among other things he has a vote I was taken to task. Across the table a man said tome Democracy is an invention of the Greeks! We are still fighting the war of Chanuka. I answered thata Democracy among Jews is not a bad thing. He countered it is not a Jewish thing; our fate is made bytaking action. Once action is taken others follow. This is how the Macabees began.Our path comes from Hashem, even in the Sanhedrin the ultimate decision was from above. It’s truethat even as Moshe Feiglin was elected with numbers. Still Netanyahu managed to steal his seat away.Rav Kahane tried the Knesset and was banned. When a guest arrives you don’t ask him if he is hungry,you put food in front of his face, then he will eat. Once there is action on the ground the rest willfollow. The dismantling of Judea is trying to erase this action, and this will result in more action untilthe State comes into being. 145

VayeshevKahane and YosephThis Parsha is overflowing with the name Kahane in many passages. Of course it seems fitting, for inthis Parsha Yoseph is exiled, and the seeds of the Moshiach are planted. The next three Parsha’s havemany references to Kahane and in this Parsha alone there are eight that I have written about.The story of Yoseph is reflected in the story of Rav Kahane. Let us begin at the beginning. Below arethe following passages that have the letters Kahane hidden within.The Audacity of Yoseph‘Now Israel loved Yoseph more than all of his sons for he was a child of his old age’ (37:3)‘Ki Ben Ze Koonim Who’ -‫שכ‬-‫ לבן‬-‫י‬ --‫ נב נניו‬-‫ימ נכל‬ ‫תסף‬, ‫י םו‬-‫לאת‬ ‫א מהב‬ ,‫אל‬,‫קו יי קש נר ת‬ ‫ג‬ 3 Now Israel loved Joseph more than all his children, because he was the son of his old age;‫נש ה א‬.‫ קכ םת לנת מפ יסים‬,‫ ל םו; קו נע נשה ל םו‬, ‫ קז כק ים ו‬and he made him a coat of many colors.(Bereshit 37:3)The Midrash explains ze koonim in two ways. One is that Yoseph was a ‘wise’ son to him, and theYoseph ‘resembled’ Yacov. The idea here is that Yoseph represented the ‘essence’ of Yacov, and hiscontinuation. I have always said that if our patriarchs were to reappear in our days, the man they wouldmost resemble would be Rav Kahane. He embodied the essence of the Torah transmitted from GanEden to Sinai, to our day. His Torah was hated, despised and banned by the Jewish nation, including theBnei Torah.He broke down the idols of both the secular and the religious leadership. He terrified both segmentsbecause he revealed what was fraudulent and he threatened the power of the corrupt. But both segmentsknew deep down, that his love of Israel and the Jewish people was far greater than theirs and instead ofwelcoming him they bound him and banned him, and most probably had a hand in his assassination, aswell as his son’s.The Nature of Jealousy‘Are we…to bow down to you to the ground? So his brothers were jealous of him.‫ב םו‬-‫ מו יי קג מער‬,‫ לא נחיו‬-‫ קו לאל‬,‫א יביו‬-‫פר לאל‬,‫ י מו קי מס ת‬10 And he told it to his father, and to his brethren;‫ מו םיא למר ל םו נמה מה נחל םום מה לזה נא לשר‬,‫ א יביו‬and his father rebuked him, and said unto him: 'What is this dream that thou hast dreamed? Shall ,‫קוא לחיך‬ ‫קו יא קמך‬ ‫ נא יני‬,‫ נהב םוא ננב םוא‬:‫נח נל קמ נת‬ I and thy mother and thy brethren indeed come .‫ א קר נצה‬,‫קל יה קש מת נחוםת קלך‬ to bow down to thee to the earth?' 146

-‫ נש ממר לאת‬,‫ לא נחיו; קוא יביו‬,‫ב םו‬-‫ יא מו קי מק קנאו‬11 And his brethren envied him; but his father .‫ מה נד נבר‬kept the saying in mind.(Bereshit 37:10-11)Underneath the slander against Rav Kahane who they said was crazy for dreaming of being the nextPrime Minister, was a fear that his popularity was growing, and it was this jealousy that was hiddenbeneath all of their slander.The Legal PrecedentI have heard them saying ‘Let us go to Dothan.’‫ יכי נש ממ קע יתי‬--‫ ננ קסעו ימ לזה‬,‫ יז מו םיא למר נה יאיש‬17 And the man said: 'They are departed hence; for I heard them say: Let us go to Dothan.' And‫סף א מחרלא רמ שרי לנ כאה‬,‫י ללך י םו ת‬,‫ לק םד נת קי ננה; מו ת‬,‫ם‬ Joseph went after his brethren, and found them in .‫אם קב םד נתן‬,‫ מו יי קמ נצ ת‬,‫ לא נחיו‬Dothan.(Bereshit 37:17)The Midrash explains that when the brothers had gone to Dothan, it meant that they were seeking legalgrounds to put him to death. In the corrupt leadership of our times, they also met to find a way to banhim from running in the next election, for his support was increasing. Eventually he was banned andleft vulnerable, without the normal protection given to an Israeli member of parliament and he wasmurdered by a wild beast.Although he had been warned many times and threatened with death by the Mossad, still the Jewishleadership had to publicly demonstrate a legal precedent to remove him as a candidate in the election.It appeared that ‘measure for measure’, just as our leadership met in a frenzy to put an end to Kahane,so too, the UN met reflexively, to furiously condemn Israel for some similar non-issue.It was a tragic decision for the Nation of Israel. It was a turning point that could have led to theMoshiach, but instead led to Tisha B’Av. But Moshiach was born in the middle of this darkness, and asRav Kahane and the hope of Israel was condemned to political and eventually physical death the seedsof Kahane were being planted within the soul of the Nation. Kahane Chai (Kahane lives) continuedafter his sudden assassination, and 11 years later when Binyamin, the leader of Kahane Chai wasassassinated, the twin towers fell and the darkness further increased.Nelka Dotayena – with this interpretation may be read as - though the Nation would meet to try tolegally do away with this spiritual opposition, that opposition would only be removed from the physicalworld, but born into the soul of the nation, which 22 years later would be revealed.‫ לנלק כאה )כהנא( םד נת קי ננה‬,‫ יכי נש ממ קע יתי ) מאיר ( אלמררשים‬- they went to Dothan‫נ רל כנה )כהנא( םד נת קי ננה‬,‫ ת‬,‫ יכי נש ממ קע יתי ) מאיר ( םא קמ ירים‬- they went to DothanThe inside letters read Mol (Circumcise). Read: They tried to cut off and destroy him but in the end hewill destroy them by circumcising their hearts (See Parsha Nitzavim). 147

The Conspiracy‘They saw him from afar; and when he had not yet approached them they conspired against him to killhim. And they said to one another, “Look! That dreamer is coming! So now, come and let us kill him,and throw him into one of the pits; and we will say, ‘A wild beast devoured him.’ Then we shall seewhat will become of his dreams.’ (Bereshit 37:18-20)The name Kahane stands out clearly in this above passage, in three places.‫מ נר םחק; ו קב לט לרם יי קק מרב‬,‫ ת‬,‫ יח מו יי קראו םאת םו‬18 And they saw him afar off, and before he came near unto them, they conspired against him to‫תנכר לא נה‬.‫ת םו מל ימית םו‬ ‫לו‬ ‫מו יי קת‬ ,‫תלי להם‬, ‫נא‬ slay him.(Bereshit 37:18)‘ve itnaklu oto lehamito’ - ‘they conspired against him to slay him’.‫ מב מעל‬,‫נה‬,‫ יה ת‬:‫א יחיו‬-‫ יאיש לאל‬,‫ יט מו םיא קמרו‬19 And they said one to another: 'Behold, this ‫ נבא‬--‫ מה נחלמ םות מה נל לזה‬dreamer cometh. ‫קו קש יל ו קב מחדתנ כלה א‬ ,‫תגהו‬, ‫קלכו קו מנ מה קר‬ ‫כ קו מע נתה‬ 20 Come now therefore, and let us slay him, and ‫ מח ניה‬,‫קוא ממ קרנו‬ ,‫מה םבר םות‬ cast him into one of the pits, and we will say: An,‫נר נעה נא נכ נל קתהו; קו ינ קר לאה‬ evil beast hath devoured him; and we shall see ‫ יי קהיו נחל םמ נתיו‬-‫ ממה‬what will become of his dreams.'(Bereshit 37:19-20)‘venashlichayhu beechad ha borot’ ‘and cast him into one of the pits’‫ יי קהיוכא ה שנ הא‬-‫ ממה‬,‫ה‬ ‫לנתק‬ ‫כ מח ניה נר נעה‬ 20 An evil beast hath devoured him; and we shall ‫ו; וק קר‬ ‫נא‬ .‫נחל םמ נתיו‬ see what will become of his dreams.'(Bereshit 37:20)‘Chaiya ra’ah achalteyhu ve nireh’ ‘A wild beast devoured him..Then we shall see’The conspiracy of the past and that of the present are one and the same. But the truth is hidden in theletters. And Hashem will see what will become of ‘their’ dreams and devious plots. 148

The Solution‘What gain will there be if we kill our brother and cover up his blood? Come, let us (at acheinu)sell him to the Ishmaelites’ (Bereshit37:26)And that’s exactly what they did!‫ יכי‬,‫ לב מצע‬-‫ ממה‬:‫ לא נחיו‬-‫ לאל‬,‫ כ מו םיא למר קיהו נדה‬26 And Judah said unto his brethren: 'What profit -‫ מנ נה םרג לאת‬is it if we slay our brother and conceal his blood?‫א שחינו‬.‫ נדמ םו‬-‫ לאת‬,‫ קו יכ יסינו‬,‘Ki naharog at acheinu’ (if we kill our brother) – has the letters Kahane hidden within.75 + 1 (kollel) = 76 (Kahane)‫ = א שחינו‬our brother (75+1 = 76) ‫ יכי‬,‫ לב מצע‬-‫ ממה‬:‫ לא נחיו‬-‫ לאל‬,‫ כ מו םיא למר קיהו נדה‬26 And Judah said unto his brethren: 'What profit ‫שחי‬.‫ נדמ םו‬-‫ לאת‬,‫ קו יכ יסינו‬,‫א נו‬-‫ מנ נה םרג לאת‬is it if we slay our brother and conceal his blood?‫ = שחי‬Kahane ChaiWe will make him a martyr but nevertheless his Torah will spread. Today with anti-semitism risingthroughout Europe the JDL has never been bigger. Twenty two years after his assassination the Rabbi'sTorah lives on. His torch has been taken up by young teenagers who's freshness of spirit gravitatetowards the flame of Yoseph that cannot be destroyed, bartered or sold but only live on and grow. 149

Yacov, Yehuda, and Tamar – The Real Teshuva‫תה הכ אנא‬-‫לאל‬‫מו ני יביאו‬,‫מה מפ יסים‬‫ קכ םת לנת‬-‫מו קי מש קלחו לאת‬‫לב‬32 and they sent the coat of many colors, and they brought it to their father; and said: 'This have we, -‫ ר‬:‫ םזאת נמ נצאנו‬,‫ ומ םיא קמרו‬,‫ נא יבי להם‬found. Know now whether it is thy son's coat or .‫לא‬-‫אים‬--‫ מה קכ םת לנת יב קנך יהוא‬not.'‫ר‬-‫לאל‬‫מו ני יביאו‬ ,‫מה מפ יסים‬ ‫ קכ םת לנת‬-‫מו קי מש קלחו לאת‬ ‫לב‬ 32 and they sent the coat of many colors, and they brought it to their father; and said: 'This have we,‫ ננא‬- ‫ מה לכ‬:‫ םזאת נמ נצאנו‬,‫ ומ םיאמקרו‬,‫ נא יבי להם‬found. Know now whether it is thy son's coat or .‫לא‬-‫אים‬--‫ מה קכ םת לנת יב קנך יהוא‬not.'(Bereshit 37:32)‫ = ר‬Stands for 'Rabbi' Kahane‫ אנא‬- ‫ = רתה הכ‬Do you recognize? Read: Do you recognize Rabbi Kahane?He that was defamed and delegitimized especially because of his growing following which threatenedto take away knesset seats, in the end must be recognized as the principle force of redemption. In thesame way that Yehuda recognized his sins and corrected them, so will the Torah of Rav Kahane berecognized, understood and implemented within the government that had done everything in theirpower to destroy him and Hashems authentic Torah.‫ נח ימי נה‬-‫ קו יהיא נש קל נחה לאל‬,‫צאת‬,‫ כה יהוא מו ת‬25 When she was brought forth, she sent to her;‫ א םנ יכי נה נרה‬,‫תא ללה ל םו‬, -‫ קל יאיש נא לשר‬,‫לא םמר‬,‫ ת‬father-in-law, saying: 'By the man, whose these are, am I with child'; and she said: 'Discern, I pray ‫ קל ימי מה םח לת למתתה הכ אנא‬-- -‫ר‬ ,‫מו םתא למר‬ thee, whose are these, the signet, and the cords, ‫תא ללה‬, ‫ נה‬,‫ קו מה קפ יתי ילים קו מה ממ לטה‬and the staff.'(Bereshit 38:25)Ha-Kar na (R’Kahane) et ha katonet – Identify if you please this tunic..(Bereshit 37:32)Ha-Kar na (R’Kahane) Le mi hachotmet? – Identify please this signet…(Bereshit38:25)One can clearly see the name R’Kahane in these two most climactic passages of our Parsha, whenYacov is shown the blood of Yoseph and when Yehuda is shown his tragic mistakes. Tamar echoesYehuda’s words to his father when she ask him to identify his signet ring and his life flashes beforehim. He understands the pain he caused his own father and his own children that died as a punishment.He also sees how quickly he was about to put another innocent person to death and his pride is brokenand he is humbled.Not only is the birth of Tamars children the beginning of the redemption that precedes the exile, but thebeginning of Yehuda’s teshuva, which brings the essential seeds of redemption. This is the beginning ofthe reparation within the heart of Israel. This reparation that will be fully actualized in the generationwhen the name Kahane is no longer outlawed, but praised and blessed and welcomed along with theMoshiach.. 150