Rav Kahane Kahane Codes - Bereshit Shmot

Geula Instantly (said at a farbrengen 2015)The story of Yoseph holds within it the greatest secrets of all time. The whole process of redemptionand the quintessential example of Moshiach is understood through this story. We learn about theprocess leading up to Moshiach as well as the revelation itself which in our story has two time frames.The first time frame is approximately 24 hours from the time that Yoseph was in the dungeons of Egyptto the time he became the Prime Minister of Egypt. The second time frame was about 10 seconds whenYoseph said 'Ani Yoseph, I am Yoseph, is my father still alive?'I had two questions about the Parsha and two possible answers, the second answer being a little deeperthan the first one. The first question is why does the Torah give us the example of Moshiach in theGalut and not in Israel? The second question is why do the brothers say in Parsha Miketz our brother ismissing (anenu), but here as they stand seconds before the revelation they describe him as beingcompletely torn apart by wild beasts. It seems that at this point only seconds before the ultimaterevelation Yoseph was completely non-existent even as he stood right in front of them.The first question of location I believe can be understood in the same way that we understand that thename Israel itself was a name that was first given to us by the angel of Esav and then later confirmedby Hashem. The beginning of the age of Moshiach that we are living in today had many battles thatpreceded it however within 24 hours it was revealed. That first 24 hour period happened in 1948 whenthe angels of Esav counted their votes.In 1948 a prophecy became a reality within about the same time frame that Yoseph went from thedungeon to the Prime Minister of Egypt. The internal battles between the Palmach and the Irgun, theArabs and the British that led up to this historic event culminated in a new reality that suddenlyemerged officially within this 24 hour time frame. What preceded this new revelation were bitterbattles between the majority of Jews which supported the Palmach and a minority that were thedespised brother called the Irgun. Just as Yoseph recognized his brothers and loved them despite theircruelty towards him, the brothers did not recognize him and his way was not relevant to their vision ofco-existence and appeasement. It mattered little that the Irgun were the relevant factor that chased theBritish from Israel, they were still considered the black sheep of the family. The Future in ReverseBefore I discuss the second revelation of 10 seconds let me digress a minute. It seems to me that thefuture happens in reverse order. There is an allusion to this in the monthly prayer of the moon whichhas passages that are read backwards. There is also a concept of Yacov being the first born however hecame out in reverse order.The first to be exiled were the ten tribes and only later were Yehuda and Binyamin also exiled. Todaywe see the return in reverse order. We see the return of the Jewish people from every type of tribeimaginable however have yet to see the kingdom of Yehuda restored. It seems that the concept of thein-gathering of the lost tribes has occurred, and now we are waiting for the great kingdom of Yehuda toreturn. Of course the Jewish people are made up of all the tribes of Israel however with all of the greatachievements Israel has made our leaders are Prime Ministers and not Kings.As we approach the second 10 second revelation in this age of Moshiach the same internal battles areoccurring. That which will save not only Binyamin, but the whole family and destiny of the Jewish 201

people hinges on something that is despised and completely irrelevant, yet it stands in front of them andthey cannot see it. The despised brother that reluctantly brought them Israel is the only one that cansave them today while they continue to do everything they can to destroy him. The essential motif ofthese Parshiot is a simple word that we have discussed 'HaKerna' (do you recognize?). In 1948 Israelwas 'recognized' as what it is today. There was 'recognition' in the world for the nation of Israel.Today the new wave of antisemitism has to do with delegitimizing Israel and not 'recognizing' thisentity. The greatest hatred is focused on the territory of Binyamin. It is Binyamin most of all that isdespised and must be defended now by Yehuda. The current boycott and labeling of products from theterritory of Yesha (much of Binyamin's territory), as 'settlement produce' is being fought by the Israeligovernment. As in our story Yehuda is now the guardian of Binyamin for the fate of the future of Israelhinges on this younger half-brother. If he is allowed to be labeled then we all will eventually be labeled.And of course as the situation grows worse and all of Israel is labeled it is precisely Binyamin whoholds the solution for us. There is only a small problem. The soldiers of Binyamin are being persecutedand disappearing in administrative detention. Binyamins way, like the Irgun is despised and fearedbecause his way will anger the Gentiles who are already losing their 'recognition' for us.The second 10 second revelation will come only when the Torah of Rav Kahane which has inspiredmuch of the settlement movement will be 'recognized' as the viable option which essentially is theTorah option that Yehoshua offered when he conquered the Land of Israel. Those three options were,relocation, peace only with pledging allegiance to Israel, or war. The final revelation of Moshiach mustcome from Yehuda either allowing or empowering the new State of Judea, or inviting the shepherdkings of Judea to govern the Land of Israel. As Israel increasingly becomes delegitimized only themost legitimate will rise to the top to defend and destroy our accusers once and for all.As it says in our Haftorah:I shall make them into a single nation in the land upon Israel's hills and a single king shall be for themall as a king; and they shall no longer be two nations, no longer divided into two kingdoms again.(Yechezkel 37:22)From the 'hilltop' youth that today linger in prison will come the salvation that Yehuda will claim as ashis own. In the same way Israel claimed victory in 1948 and the Irgun joined forces, preferring peacebetween brothers than ideological differences. This next battle will be a more internal one and willcause us to search our past and reconcile our ideological differences. Will it be a State or Province ofJudea that will liberate Israel from the internal enemies within and without? Or will Israel come to theaid of Binyamin and in doing so realize that he is now acting like Yoseph? What will be that secondrevelation that lasts only 10 seconds? Will it be an Atom bomb from Iran? I think it will be a fewsentences that will be pronounced when the first King of modern day Israel is anointed. United ChasidimAs I said earlier there is a second answer to my questions regarding Yoseph and this second answer is alittle deeper. You may think I am discussing politics but I am not. I am discussing Chassidut. Whenyou effect something internally it has much greater results externally. Chabbad chassidim understandthat the Torah they study and brings them life, was once in prison and banned. A chassid understandsthat his Torah was banned precisely because it was the cure for that generation. That remedy continuesto cure souls today. Today however the Tanya is not banned in fact it is welcomed in most places.There is a new disease and a new cure coming from the same Torah and a new ban. 202

You who understand the suffering that Rebbes went through in order to bring this light into the worldshould feel the pain of other chassids who sit in jail today because of their chassidut. They may nothave the same Rebbe but they have the same love of Israel, a great love of the Land and of Hashem andHis Torah. The silence and lack of protest from our Nation is deafening regarding these young boysthrown into administrative detention without any communication or lawyers or due process of law. Thehatred and fear of this Chassidut seems to be shared by the indifference of the masses who don't seemto care whether these boys are innocent or not.The beginning of redemption will occur when Chassids like yourselves begin to feel a little of the painthat they feel right now. When the Chassidim of Yehuda begin the feel the pain of the Chassidim ofYoseph this will open the hearts of all Israel. When this occurs then together we will save not onlyIsrael but the entire world from a disease they have no control over. Together we have the cure just asas Yoseph who fed all of Egypt and saved them from a great plague. The result will be that not onlywill we be 'recognized' but the world will pledge allegiance to Israel for saving them. As one fifthbelonged to Pharoah through Yoseph so will the world be acquired by Israel and truma will be senteach year to our liberated Temple. 203

204

Kahane in the Parsha Vayechi 205

VayechiThe famous gematria of Vayechi (34), defines for us the times when Yacov truly lived. The number 34can be divided into 2 times 17. The 1st 17 years with Yoseph and the last 17 years with Yoseph. Thisnumber is both a sad number and a hopeful one. Just as Yacov said ‘od yoseph chai’(yoseph stilllives?), so in our day, we said Kahane Chai. We believe that the Torah of Rav Kahane has not beenmurdered, it grows and sprouts roots and branches. There is another very deep connection to thenumber 34. This was the age of Binyamin when he was killed. His father was 58, also connected toYoseph. If we add them up they come to 92 the gematria of Gedolim. (see Bereshit). Yacov thought theglory and essence of Israel had been destroyed but it was reborn. In our time we thought the hope ofIsrael was destroyed but Binyamin carried the torch. He proved that after death the Rabbi's Torah liveson and he brought his ideas into the yeshivas and bet knessets and street corners, where a fire was lit inthe hearts of the people. And so it goes, Binyamin was also taken and now each of us holds the torchand must be reborn as a Nation – Vayechi.‫קב יני נע ילי נת;שמ הט הרף‬‫ימי‬ ,‫יה קיהו נדה‬,‫ט גור א קר ת‬ 9 Judah is a lion's whelp; from the prey, my son, ,‫יה ו קכ נל יביא‬,‫נכ מרע נר מבץ קכא קר ת‬ thou art gone up. He stooped down, he couched as ‫קי יקי למנו‬ a lion, and as a lioness; who shall rouse him up?(Bereshit 49:9)A lion cub is Judah; from the prey, my son, you elevated yourself. (Bereshit 49:8) (MiTeref)‫ מח ניה נר נעה‬,‫ לג מו מי יכי נרה מו םיא למר קכ םת לנת קב יני‬33 And he knew it, and said: 'It is my son's coat; an evil beast hath devoured him; Joseph is without ‫תסףאט לרף לט תרף‬, ‫ י םו‬, ;‫נא נכ נל קתהו‬ doubt torn in pieces.'Bereshit (37:33)The gematria of Meteref = 329Meir Kahane= 327 +2=329The two extra allude to the double phrase Teref, Teref (37:33) that Yacov cried when he was presentedwith the torn tunic; also the two Kahane’s father and son which is the gematria Moshiach ben Yoseph.Yacov had suspected Yehuda of responsibility for Yoseph’s murder, a deed he described with the word.Teref, literally tearing apart. Thus Rashi perceives our passage to say; ‘You, my son, had risen abovethe act of tearing your prey, of which I had suspected you; to the contrary you were instrumental insparing him (Rashi).If we go with this idea from Rashi, it implies for us that the Tikun of Yehuda will be, when heacknowledges the sins against Moshiach ben Yoseph and takes up his cause. Yehuda in our day, may besome of the religious communities, who did not ‘ban’ Kahane, and conspire against him, butnevertheless did not support him. Lenny Goldberg writes in The Wit and Wisdom of Rabbi MeirKahane (Pg. 127):Before Rabbi Kahane was banned for the 1988 elections by the Israeli Supreme Court, greatefforts were made by supporters to gather signatures of prestigious rabbis throughout Israel, inthe hope that this may sway the Supreme Court decision. If enough signatures were garnished, 206

perhaps the Supreme Court would think twice about disqualifying Rabbi Kahane's party. These rabbis were not asked to sign a letter of support for Rabbi Kahane's platform, but rather to simply state that intermarriage between Jew and gentile negates the Jewish halacha. Since Rabbi Kahane's party was being deemed as racist and anti-Democratic for its stance on intermarriage between a Jew and Gentile, signatures from these world renowned Orthodox rabbis stating that the Torah is against intermarriage, may have influenced the court. Unfortunately, not one rabbi signed. Each one was afraid to be the first to sign, and stipulated that his signature was dependent upon other signatures preceding his. Since none of them agreed to be the first to sign no signatures could be gathered. Following this series of events Rabbi Kahane's party was promptly banned by the Supreme Court for its “racist” views, his political career utterly destroyed The banning of Rabbi Kahane's Kach party was the hot news story in Israel that day. For the first time in Israels proud democratic history, a party had been disqualified from running for Parliament. During the course of the day, the media interviewed the Chief Rabbi of Israel, the same one who did not sign the letter (and who also happened to be Rabbi Kahane's personal rabbi). The Chief Rabbi proclaimed on Israel radio for all to hear: “Rabbi Kahane is a great Torah scholar and everything he says is according to Jewish law.” Upon hearing this in his car radio, Rabbi Kahane said with quiet disappointment but without bitterness: “I needed a signature not a eulogy”.Only when the Torah world acknowledges the greatness of Rav Kahane will the Tikun of Moshiach becorrected. 207

Vayechi 2006-‫ימי‬ ,‫מו םיא למר‬ ;‫תסף‬, ‫ני י םו‬,‫ קב ת‬-‫אלת‬ ,‫אל‬,‫יי קש נר ת‬ ‫ח מו מי קרא‬ 8 And Israel beheld Joseph's sons, and said: 'Who .‫א ללה‬,‫ת‬ are these?' ,‫תהם‬, ‫נב מני‬ ,‫א יביו‬-‫לאל‬ ,‫סף‬,‫י םו ת‬ ‫ט‬ 9 And Joseph said unto his father: 'They are my‫זהה‬-‫אנשלר‬ ‫מו םיא למר‬ sons, whom God hath given me here.' And he‫תא מלי‬, ‫ ננא‬-‫ נק לחם‬,‫ ילי לאל יהים נב ; מו םיא ממר‬-‫ ננ מתן‬said: 'Bring them, I pray thee, unto me, and I will .‫כם‬,‫ מו נא נב קר ת‬bless them.'(Bereshit 48:8)‫זהה‬,‫קש למך‬ 30 And Jacob asked him, and said: 'Tell me, I pray ‫ ננא‬-‫מה יגי נדה‬ ‫מו םיא למר‬ ,‫מיענ םקב‬ ‫מו יישקאל‬ ‫ל‬ thee, thy name.' And he said: 'Wherefore is it that ‫ נל נמה ית קשאל יל קש ימי; מו קי נב לרך‬,‫ מו םיא למר‬thou dost ask after my name?' And he blessed him .‫ נשם‬,‫ םאת םו‬there.(Bereshit 32:30)The Shla in Shney Luchot Habrit writes that (ze) is reference to masculine torah as opposed to (zot). Itis a torah that he acquired through suffering; like Itzchak. It is a torah he earned and that also preservedthe nation. Just like the angel that his father wrestled with and acquired a blessing that was rightfullyhis (b-ze), the torah he acquires here is through (midat din). Just as the torah Yoseph acquires wasthrough din as well; through all his suffering.On the other hand is mi eleh (who are these?). Yakov didn’t recognize them, because he saw futurereshaim coming from these two, and Yoseph answered, it is Hashem’s ‘din’ that they were born here, inthis. The galut would influence their progeny in a ‘strange’ or ‘foreign’ way. On the opposite side, thefire of a Baal Teshuva, who returns to Israel and transforms the klippa into light is a strange fire, in a‘unique’ way. Just as Yakov is able to meet the malach of Esav face to face and defeat him on his ownground, Yoseph by extension succeeds in singlehandedly transforming all of Egypt into a circumcisedNation, and preserving the Torah despite all that he went through, and, as well passed it to his children,despite their surroundings. 208

‫נע נלה‬ ‫יכי‬ ,‫תח יני‬, ‫מש קל‬ ‫מו םיא למר‬ ‫כז‬ 27 And he said: 'Let me go, for the day breaketh.'‫מו םיא למרשאם לב תר רכ את שני‬;‫מה נש מחר‬ And he said: 'I will not let thee go, except thou . - ‫ יכי‬,‫תל נחך‬, ‫ לא נא מש‬bless me.'.‫ימענקםב‬ ,‫ומיםא למר‬ ;‫ קש למך‬-‫ממה‬ ,‫א נליו‬,‫ת‬ ‫מו םיא למר‬ ‫כח‬ 28 And he said unto him: 'What is thy name?' And he said: 'Jacob.'(Bereshit 32:27, 28)What we spoke of above can be seen in the torah of Rav Kahane. He also destroys Esav, like Yacovand Yoseph. He is able to beat him with the same arguments and by doing so acquire the torah of 'Ze'.If we divide the ‘yud’ in ‘berechtani’ into two ‘Heys’ then we can read.‫ה( י‬+‫ לב תר רכ את שנ )ה‬-‫( שאם‬Rav Kahane died) = ‫הרב כהנא מת‬ (Unless you bless me)We can read this passage as if to say. Just as Yacov and Yoseph acquire by din their masculine Torah, sotoo Rav Kahane acquired the right to judge Esav and to destroy his hold on Israel. He dies in order thathis Torah would live. My friend Ruben once told me a chidush that Yacov suffered 147 years tocounteract the 147 curses against Israel. Just as Yacov suffered 147 years against the 147 curses ofIsrael, Yoseph continues this work and suffers for the sake of Israel to both defeat Esavs sar (spiritualsource) and to build a segregated community where the light of Israel will begin to shine on the Nationsfrom within them. The Torah of rabbi Kahane gives us both the tools to survive and to return, and thetools to destroy that which is false morality. ‫ ננא‬-‫מה יגי נדה‬ 30 And Jacob asked him, and said: 'Tell me, I pray‫תו ליא המר לאמאה הזה‬,‫קש למך‬ ‫מו םיא למר‬ ,‫ימ נע םקב‬ ‫מו יישקאל‬ ‫ל‬ thee, thy name.' And he said: 'Wherefore is it‫ית קשאל יל קש ימי; מו קי נב לרך‬ , that thou dost ask after my name?' And he blessed .‫ נשם‬,‫ םאת םו‬him there.(Bereshit 32:30)Read: And Yacov asks, who are you that can make me Israel? He answers the Torah of Rabbi Kahane.‫ אל אמה הזה‬,‫ = תו ליא המר‬Kahane’s masculine Torah ‫מאיר‬‫( = אל אמה‬75+1)= ‫מאיר כהנא‬Similar to Moshe who inquired as to his mission in Parsha Ki Sissa, Yacov as well saw Hashem face toface. Hashem would only partially reveal His secrets but through this struggle the Torah of 'Ze' isbrought into the world. 209

Vayechi 2006‫א לנכש ה‬,‫ימ ימ קצ מר יים‬‫ו קנ נשא מת יני‬,‫ נא םב מתי‬-‫יעם‬,‫קו נש מכ קב יתי‬‫ל‬30 But when I sleep with my fathers, thou shalt carry me out of Egypt, and bury me in their‫י לא לע לש‬ ,‫ ו קק מב קר מת יני יב קק כב נר נתם; ומיםאממר‬burying-place.' And he said: 'I will do as thou hast .‫ יכ קד נב לרך‬said.'(Bereshit 47:30)Just as Yoseph did so did Moshiach Ben Yoseph. He would be bound by Yacovs oath despite theconsequences and return us to Israel. ‫ נב לניך מהנ םו נל ידים קלך בק לארלץ‬-‫תני‬, ‫קש‬ ‫ה קו מע נתה‬ 5 And now thy two sons, who were born unto thee:‫תהם‬, -‫ ילי‬--‫א לליך ימ קצ מר קי נמה‬,‫ םב יאי ת‬-‫מעד‬ ,‫ימ קצ מר יים‬ in the land of Egypt before I came unto thee into Egypt, are mine; Ephraim and Manasseh, even as-‫ יי קהיו‬,‫בן קושימקעוםן‬,‫ שכ קראו ת‬--‫ ומק תנשל ה‬,‫ לא קפרמ יים‬Reuben and Simeon, shall be mine. .‫ילי‬(Bereshit 48:5)Like a bridge from exile back to Israel; from the erev rav returning to the shvatim; Rabbi Kahanebridged the gap between the sons of Leah and the sons of Rachel. He rejoined them and connected therift between them.‫קבך‬‫תרךרכ הא‬, ‫קי נב‬,‫תלאמ םור‬, ,‫תכם מבי םום מההוא‬, ‫מו קי נב קר‬ ‫כ‬ 20 And he blessed them that day, saying: 'By thee shall Israel bless, saying: God make thee as‫ קי יש קמך לאל יהים קפ מריים‬,‫לא םמר‬,‫תאל ת‬, ‫ יי קש נר‬Ephraim and as Manasseh.' And he set Ephraim.‫תני קמ מנ לשה‬, ‫ יל קפ‬,‫ לאפקרמיים‬-‫ קו יכ קמ תנשל ה; מו ני לשם לאת‬before Manasseh.(Bereshit 48:20)We bless our children to be like Ephraim and Menashe brothers united even though one was chosenover another (see Bereshit 48:19). In addition brothers that kept Judaism alive in a foreign land. RabbiKahane was born in the exile and fought for Jewish rights and freedom from his residence in America.He made aliya and continued the struggle for Jewish freedom in our sovereign state. There is a famousexpression 'It is easier to take the Jew out of the exile than to take the exile out of the Jew'. Ephraimand Menashe represent a Judaism of mutual concern for one another regardless of position. 210

‫ני נדיו;האבהן‬‫תעי‬, ‫קז םר‬‫מו ני םפזו‬,‫מק קשת םו‬‫אי נתן‬,‫קב ת‬‫תת לשב‬, ‫מו‬ ‫כד‬ 24 But his bow abode firm, and the arms of his hands were made supple, by the hands of the.‫תאל‬, ‫יי קש נר‬ ‫ ימ נשם םר לעה‬,‫די נא יביר מי נע םקב‬,‫ ימי ת‬Mighty One of Jacob, from there, he Shepherded, the Stone of Israel,(Bereshit 49:24)Artscroll Siddur writes: From there – i.e. his God-given position as viceroy, or from his position as victim of slander – Joseph became the shepherd who provided sustenance to Jacob, the stone of Israel. The word stone denotes kingship, the primary personage of the nation, as it is used in Zecharia 4:7. Alternatively, ‫ האבהן‬can be seen as a contraction of the words ‫ אב ובן‬,father and son, thus alluding to Joseph's support of the entire family (Rashi). - from Artscroll Siddur pg 283Rashi's explanation of ‫אב ובבן‬, father and son, may also apply in our own times. “The rock thebuilders despised has become the cornerstone”. (Hallel). Read: The father and son (Meir andBinyamin) that was despised has become the cornerstone. This is the Torah that is the cornerstone ofour redemption today.To add weight to this idea the foundation of Yacov is directly connected to Rav KahaneShoresh Yacov = 982 (the roots of Yacov)Meir David ben Yecheskel Shraga = 977 + 5 for the words = 982“The rock the builders despised has become the cornerstone”. (Hallel). Read: The father and son (Meirand Binyamin) that was despised has become the cornerstone. This is the Torah that is the cornerstoneof our redemption today. When Branches Become Roots (Jan 2017)The torah is a blueprint for both the natural order of the world and that which goes beyond that order.In the natural order of things from the roots of a tree grow its branches. In the Torah however there arecases where the branches become roots. Our Parsha is an example of this phenomena. Menashe andEphraim which are branches of the family are now elevated to the status of roots, sharing in theinheritance of their uncles as equals.I suggest that this unusual process can be defined by three actions and exemplified in three differentplaces in the Torah. The actions can be described as ‘Reward’, ‘Repair’, and ‘Revealed’. We see anexample of reward in our Parsha to Yoseph as his siblings become inheritors along with his brothers. Itis both a reward for the suffering of Yoseph and a truth to his brothers who paid for their crime bylosing part of the inheritance they apparently we're so concerned with.The example of repair is Pinchas who is also a branch that became a root by repairing the breach in AmIsrael. His zealousness corrected a flaw that revitalized, clarified and added a crown to the Torah.Revelation came through the question raised by the daughters of Tzelafhad. Their concern for theirfather's inheritance again clarified the Torah and added another crown. Here the students caused theteacher to bring a new Torah into the world. 211

There are some interesting gematrias to note. When Yacov says li hem (‫תהם‬, -‫ ) ילי‬the Gematria hem 45is related to the 'pesha' (gematria 450) of the brothers - their spiteful deed lost them some of theirinheritance but consequently added to the tree of Israel. Forgive the spiteful deed ‫– נא ננא נשא ננא הפ תשע‬(Bereshit 50:17)Man (Adam) is also Gematria 45. In a similar way on the day man was born it says tov meod Chazalexplain that this is because of the yetzer that was also born then. Just as the yetzer moves the world yetis transformed and slaughtered in the end of days (the leviathan) so in this Parsha do we see a spitefulsin transformed and beautified as a crown to the Torah.Another interesting Gematria is hem (‫הם‬,‫ ) ת‬and Bavel (‫ ) נבבל‬Gematria [44+1=45]Unity itself is not necessarily good. The unity in Bavel meant a rebellion against Hashem. Hashemneeded to come down and disperse this ill served unity. The unity of the brothers also needed to berefined and so Hashem dispersed this unity in order to transform it to serve an even higher purpose andultimately a greater unity.What do these concepts have to do with Rav Kahane? The Rav spoke often of the ‘authentic’ Torah.Healing the roots at a time where the branches have become deformed creates a healthier tree that bearsmore fruit. His Torah will be compensated like Yoseph and enlarged just as Yosephs Torah whichseemed at one point to have been completely non existent. Completing the Cornerstone (Dec 2017) 10th of Tevet and GalutThe 10th of Tevet was the beginning of a chain of events that would lead to the destruction of thetemple. It is in the very beginning that one has the opportunity to repent and alter events or ignore themand by doing so allow further destructive events to follow. This is unfortunately what happened.It is not by coincidence that our Parsha falls out at this time. It is the last Parsha of Bereshit and thebeginning of a long exile that will surely end with a great redemption. Looking into the future asYakov's life came to an end he blessed his children and set up a unique order that would complete thecornerstone of the family and bring about the best possible sum of the various parts to cause the mostfulfilling and balanced chain leading to our eventual redemptionWe mentioned earlier that there is a connection between li ‘hem’ (Gematria:45) and ‘pesha’(Gematria:450). What the brothers feared actually happened, but it was for the good not for the bad.They feared that Yoseph would destroy the family and had to seperate from him as Avraham separatedfrom Ishmael and Itzchak separated from Esav. In fact he did change the makeup of the family as theirinheritance was diminished in a way, as Yoseph’s inheritance was enlarged.This addition to the family however was a blessing not a curse. In fact every Jewish child to this day isblessed with this 'addition'. Every Jewish boy is blessed to be as Ephraim and Menashe. They representthe example of two brothers that did not fight, even though the younger was chosen over the older,there was no jealousy between them.We wrote earlier that the only way to arrive at Moshiach ben David, is through Moshiach ben Yoseph. 212

If the family is not concerned first and foremost with Binyamin and safeguards his well being thenthere is no security for all of Israel. Here as we begin the long road of exile Yacov ratifies this conceptby making Menashe and Ephraim equals to their uncles. Even though they are younger and they wereborn in the exile the crown of Israel is placed on their heads. The city of Schem is designated toEphrayimWe learned earlier that the heart of Israel Jerusalem, shared in both Yehuda and Binyamin’s territory,will thrive and be a healthy heart only when Yehuda’s main concern is for his brother from anothermother. Now in this Parsha, Schem is also given to the children of Rachel. According to the KabbalahJerusalem is related to the heart and Schem is related to the liver, which cleans and purifies the blood.Two most important organs that ensure a healthy body.How is it that these children Ephrayim and Menashe who are born in the exile should have such anintegral part in the inner sanctum of Israel? We simply need to open the newspaper today to understandthese questions. The areas of Israel that cannot be disputed, as there is a record of their purchase in theTorah are Hevron, Jerusalem and Shem. Yet these three places are the most invaded and occupied byenemies that seek our destruction.According to the Kabbalah they are the heart, the liver and the mind (Hevron). In Israel the leftistsoften criticize the settlers as being foreign elements. They denounce Rabbi Kahane as an American whocame to interfere with Israeli politics and they are upset at the disproportionate amount of dual citizenIsraelis that settle in Yesha. They are seen as rebellious and extreme as they continue to build and growand settle in the most integral parts of the nation causing friction between the Arab neighbors who wanttheses areas ‘Judenrein’.There will be no Moshiach ben David however, unless we embrace Moshiach ben Yoseph. World peacewill be the result of Jewish peace between brothers. As long as the children of Ephrayim and Binyaminare considered extremists and dangerous there will be a continual rift between brothers and the story ofYoseph will perpetuate.Though many of the original settlers of Yehuda and Shomron came from the exile (like the originalEphrayim and Menashe) their children (like the territory of Binyamin where many settle) have noassociation with the world of Esav and no fear (Binyamin never bowed down to Esav). When the tribesof Israel embrace the hilltop youth that build and settle the most important and spiritual parts of ournation; when their spirit strengthens the other tribes to stand alone with our God and not rely on politicsor allies (read: poli-tricks and all-lies) and do what is best for our nation; we will all dwell securely.When we purify our nation from enemies within that seek to overthrow us physically or confuse ourpurpose spiritually by overturning our Jewish identity and diluting it with christian concepts andhellenistic ideas then there will be a true and lasting peace.The crown of glory was given to Ephrayim and Menashe in the exile so that when they return thoughthey be strangers to the land they will not have the stigmas of their brothers who seek to be loved to thepoint of being degraded, they will come as commanded to build God's Kingdom. They will haveknown only too well of Gentile love in the exile. Whether there is love or there is war they will come tobuild a Jewish Nation. Only then will there be true love of our own people and love and respect fromother nations. 213

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Kahane in the ParshaBook of Shmot 217

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Kahane in the Parsha Shmot 219

Shemot‘And now please let us go on a three day journey’(El-Kana)‫אל‬,‫ני יי קש נר ת‬,‫ קל םק ללך; ו נבא נת מא נתה קו יז קק ת‬,‫ יח קו נש קמעו‬18 And they shall hearken to thy voice. And thou‫תהי‬, ‫א נליו קיה נוה לאל‬,‫ מו נא ממ קר לתם ת‬,‫ למ ללך ימ קצ מר יים‬-‫ לאל‬shalt come, thou and the elders of Israel, unto the king of Egypt, and ye shall say unto him: The‫ אנא‬-‫תנ קל אכה‬, ‫קו מע נתה‬ ,‫תלינו‬, ‫נע‬ ‫ינ קק נרה‬ ‫נה יע קב יר ייים‬ LORD, the God of the Hebrews, hath met with us.‫ קו ינ קז קב נחה מליה נוה‬,‫ לד לרך קשל לשת ני ימים מב ימ קד נבר‬And now let us go, we pray thee, three days' ‫הינו‬,‫ לאל ת‬journey into the wilderness, that we may sacrifice to the LORD our God.(Shmot3:18)The quick way of redemption could have been three days. The Rav pleaded with us to do the rightthings and bring about the redemption in haste with glory. Otherwise redemption will occur but onlyafter terrible tragedy; tragedy that we allowed to foster because of our negligence and lack of faith.Redemption will occur as in the past. It is our choice to leave Egypt and arrive in three days in glory,or to arrive after wandering forty years in the desert with many casualties.Also can be read: Kahane derech shel Shet. Shet was the son born to Adam after the tragedy of Cainand Abel. He was the continuation and rectification of this tragedy. Rav Kahane was a young boyduring the years of the Shoa and his Torah is a rectification of the sins that led to it and potential futuretragedies.‘And now please let us go on a three day journey’ (Shmot3:18)(El-Kana)‘Let me now go back to my brethren’ (Shmot 4:18)(El-Kana)‫ מו םיא למר ל םו‬,‫ לי לתר םח קתנ םו‬-‫תי ללך םמ לשה מו ני נשב לאל‬, ‫ יח מו‬18 And Moses went and returned to Jethro his father-in-law, and said unto him: 'Let me go, I‫אכה אנא‬-‫א מחי נא לשר‬-‫קו נאשו נבה לאל‬ ‫א קל‬,‫ת‬ pray thee, and return unto my brethren that are in‫ מהע םו נדם מח ייים; מו םיא למר‬,‫ קו לא קר לאה‬,‫ קב ימ קצ מר יים‬Egypt, and see whether they be yet alive.' And ‫לך קל נשל םום‬,‫ ת‬,‫ יי קתר םו קל םמ לשה‬Jethro said to Moses: 'Go in peace.'Yoseph followed his fathers orders and went to Schem in search of his brothers knowing full well howmuch they despised him. He had hoped that his brethren had evolved from their fear and hatred ofYoseph to their desire for brotherhood and redemption. He knew very well he was going into the lionsden, but he had no choice. In Egypt the people had matured and desired redemption to some degree, butthere were still informers and persecutors like Datan and Aviham whose provocations caused fortyyears of wandering and much suffering. Nevertheless Moshe, like Yoseph, had no choice but to followhis destiny. Neither did Rabbi Kahane. He knew full well that he was entering the lions den but therewas no one else who had the vision, courage and skills despite his speech impediment. 220

Moshes SupportersThe Midrash tells us that as Moshe went to the palace of Pharoah to demand the release of Israel, theelders of Israel and his supporters went along with him. As they got closer to the palace each onefound a different excuse to leave until only Moshe and Aaron were left. In our times it is much thesame. Rav Kahane understood those who opposed him, but those who supported him were harder tounderstand. The Rav would remark how he had many supporters who would say to him they agreewith him and they were right behind him. When he needed their support he saw that indeed they wereright behind him, very far behind him.He said you are lazy, lazy! (Shemot 5:17)Nirpim,NirpimGematria = 380+380 = 760 Kahane large gematria.The two Kahane’s together were trouble for the establishment because they threatened to defrock andexpose the tyranny and persecution of the Israeli establishment and their American mistress in theWhite House. The cry destroy Kahane whatever it takes, forget democracy, forget the rule of law, justget him! This cry was similar to the frantic and arrogant cry of Pharaoh, destroy these visionaries thatthreaten to bring redemption, for then we would lose our positions. 221

Shmot 2006--‫תלינו‬, ‫ נע‬,‫פט‬,‫יד מו םיא למר ימי נש קמך קל יאיש משר קו םש ת‬ 14 And he said: 'Who made thee a ruler and a -‫ מכ נא לשר נה מר קג נת אלת‬,‫תמר‬, ‫תג יני מא נתה םא‬, ‫מה קל נה קר‬ judge over us? thinkest thou to kill me, as thou didst kill the Egyptian?' And Moses feared, and‫א וםדמעכן נ‬,‫ מה ימ קצ ירי; מו ייי נרא םמ לשה מו םיא ממר‬said: 'Surely the thing is known.' .‫תה נד נבר‬Just as Moshe saw, so did the Rav when he said he was not afraid of the Arabs, but he was worriedabout the Jews. In the end, this is what killed him. First by the banning in the Knesset and quitepossibly the 'wild beast' that destroyed both father and son was discreetly encouraged and set-up. Theproblem of Moshe today was the same as Moshe then – informers.The remaining letters spell -Kahane noda dvar – he knew this thing.There is an eery interview that the Rav made on 60 minutes with Mike Wallace.Wallace: 'people speculate that Meir Kahane could wind up dead. You know that.'Kahane: 'I know that'Wallace: 'and you suggested that it would not be at the hands of an Arab but at the hands of a Jew'Kahane:'yes'Wallace: 'why would they want to murder Meir Kahane'Kahane: 'because they are frustrated, they know of no other way to stop him. Their nightmare is willKahane become Prime Minister?Wallace: 'you don't really believe you'll be Prime Minister, Rabbi Kahane'Kahane: 'I hope I will be Prime Minister to save the Jews from the Arabs and from themselves' 222

Shmot 2009‫בקניי‬ ,‫קיה נוה‬ ‫א ממר‬ ‫ םכה‬:‫ מפ קר םעה‬-‫ לאל‬,‫כב קוא ממ קר נת‬ 22 And thou shalt say unto Pharaoh: Thus saith .‫תאל‬, ‫קב םכ ירי יי קש נר‬ the LORD: Israel is My son, My first-born. ,‫ד יני‬,‫ קב יני קו מי מע קב ת‬-‫אלת‬ ‫ מש מלח‬,‫תא לליך‬, ‫כג נו םא ממר‬ 23 And I have said unto thee: Let My son go, that‫בי קנך‬-‫ אלת‬,‫תרג‬, ‫א םנ יכי םה‬ ‫תנה‬, ‫ יה‬--‫ קל מש קלח םו‬,‫תאן‬, ‫מו קת נמ‬ he may serve Me; and thou hast refused to let him go. Behold, I will slay thy son, thy first-born.'-- .‫קב םכ לרך‬,‫קיה נוה‬ ‫שהו‬,‫מו יי קפ קג ת‬ ;‫תבמאל םון‬ ,‫כד מו קי יהי מב לד לרך‬ 24 And it came to pass on the way at the ‫תקש נה ימית םו‬, ‫מו קי מב‬ the LORD met lodging-place, that him, and sought to kill him.‫ נערק מלת‬-‫ מו ית קכ םרת לאת‬,‫ כה מו ית מקח יצ לפ ארה לצר‬25 Then Zipporah took a flint,‫ נד ימים‬-‫ יכי נח מתן‬,‫ קל מר קג נליו; מו םתא למר‬,‫ מו מת מגע‬,‫ קב ננה‬and cut off the foreskin of her son, and cast it at .‫ מא נתה ילי‬his feet; and she said: 'Surely a bridegroom of blood art thou to me.',‫נח מתן נד ימים‬ ,‫א קמרנה‬ ,‫אז‬ ;‫יממלנו‬ ,‫כו מו יי לרף‬ 26 So He let him alone. Then she said: 'A .‫מלמולת‬ bridegroom of blood in regard of the circumcision.' {P}‫תלך יל קק מראת םמ לשה‬, ,‫א נה םרן‬-‫קיה נוה לאל‬ ‫כז מו םיא למר‬ 27 And the LORD said to Aaron: 'Go into the --‫שהו קב מהר נה לאל יהים‬,‫ מו יי קפ קג ת‬,‫י ללך‬,‫מו ת‬ ;‫מה ימ קד נב נרה‬ wilderness to meet Moses.' And he went, and met him in the mountain of God, and kissed him. .‫ל םו‬-‫מו יי משק‬(Shmot 4:22-27)The passage above is very mysterious indeed. What is the connection between telling Pharoah thatIsrael is my first born, and Tziporra saving Moshe’s life by circumcising their 2nd born son? Often onecan find connections by looking at the passages that border a topic. On one side is Hashem’s commandto Pharoah and on the other side is Aaron approaching. In the middle is this strange story. The Midrashtells us that Moshe was justified in not circumcising his son because of the three-day journey, but faultshim for not doing it the moment they arrived at the Inn. Instead of making preparations for their stay heshould have done the brit right away. For this reason Hashem wanted to kill him and it was only by thecalculations of his wife that he survived. What is this telling us? 223

It seems to me that this story alludes to a premonition of Moshe’s future and Hashem’s first born cause.If we recall earlier in the Parsha Hashem was angry at Moshe and His wrath burned. Why? His wrathburned because Moshe did not want to take on the mantle of leadership. Chazal tells us that at this pointHashem decided to include Aaron as a partner for Moshe. It was not His initial plan and this is why Hiswrath burned. And so He altered His plan.The events of Moshe’s personal life also reflected the events of the Nation. Originally it was Hashem’sintention to take a three day journey to the Land of Israel (Derech Shalosh Yamim). We have spokenabout this elsewhere as the hurried redemption that Rav Kahane often spoke about and tried to bringabout. In the end however, the Nation wandered for forty years. Moshe did not succeed in fulfilling theredemption in his time. His death here alludes to his future death for a similar future sin.Within the word for lodging place is the word Mol (circumcise). One could read the passage as:‫ םוןתב אמל‬,‫ מב לד לרך‬- the journey toward circumcisionOne might read the passage below like this:And it came to pass along the intended three day journey, the journey of circumcision, became insteada resting place an Inn. Because of this failure Moshe did not succeed in circumcising the Nations heartand he was buried there. Not until the converts of the Nation and the receivers, the feminine aspect areable to discern the mitzvah and act upon it will the redemption be complete. Just as Yoseph’s brotherswere forced into the situation of redemption because of the threat of death by famine, Tzipora was alsoforced into making her own calculations without the aid of the Tzadik. She had to take everything shehad learned and put it into practice to save the future mission of Israel.‫ נע קרלמת‬-‫ מו ית קכ םרת לאת‬,‫ כהה מו ית מקח יצ םפ נרה םצר‬25 Then Zipporah took a flint,‫ נד ימים‬-‫ יכי נח מתן‬,‫ קל מר קג נליו; מו םתא למר‬,‫ מו מת מגע‬,‫ קב ננה‬and cut off the foreskin of her son, and cast it at his feet; and she said: 'Surely a bridegroom of.‫ילי‬ ‫מא נתה‬ blood art thou to me.'Her action is the action of all future generations who were the sacrificial lambs (Parah Tzar – ParahAduma of suffering) whose suffering educated the Nation. The Macabees were born out of terriblesuffering and oppression, just as the modern Nation of Israel was born out of the Shoa. It may be anegative statement to say that our relationship to Hashem is a bloody one. On one hand the statement ofTziporra may sound like those who complain that the lot of the Jew is to be chosen for suffering. Onthe other hand her statement may allude to the baal teshuva’s who circumcise their hearts and areprepared to give their life’s blood to Hashem’s cause. In such times we are put in the position that wemust act; we who are not leaders but are forced to become saviors and heroes.Hashem’s first born message and Aaron’s encounter that bookend these passages remind us of theoriginal intention, the second intention (as it transpired), the failure of the religious leadership that lostan opportunity to bring the Nation home (see Parsha Shlach, Chukat), and the eventual redemption thatwill come when the Nation itself will be forced into circumcising their own hearts. 224

Shmot 2010Binyamin’s YortzeitSnake + Staff = Bayit (Gematria of Nachash and Mateh is the same as Bayit). What is the connection?‫ = ‘מ ה ט=ה‬Staff 54 + ‫ = נה החש‬Snake 358 = 412‫ = ביה מת‬House 412 ;‫ נה לאל יהים‬-‫ ני קראו מה קמ מי קל םדת לאת‬-‫ יכי‬,‫ כא מו קי יהי‬21 And it came to pass, because the midwives ‫ אב שתים‬,‫ מו מי מעש נל להם‬feared God, that He made them houses.Before we explain the connection please read the following:In one of Binyamins essays he writes of a midnight visit from the Shabak who ruffle through hisbelongings, confiscate his computer and arrest him. As they are ruffling through his belongings he asksthem if they are looking for the bombs or ammunition. They suddenly stop and he leads them to thesecret hiding place. As he reaches up they put their hands on their guns. He tells them to calm down ashe slowly reaches up to produce for them the dangerous terrorist weapons. ‘Here’ he says as he handsthem a Tanach –‘Here are our weapons. It’s all in here!’Those who sit in study halls do not threaten the State of Israel. The State resents them for not serving inthe army and calls them leeches, but they are no threat whatsoever to the power of the State. There isonly one branch of Torah that is harassed by the State, imprisoned, bullied, persecuted and assassinated.This is the authentic branch of Torah brought down by Rav Kahane for Kahane’s Torah confronts theentire world as well as the State of Jews and brings about miraculous change. His Torah is like a snakethat makes people run from it in fear and call it hated and dangerous and bad for the Jews. Howeverone can pick up this dangerous Torah in ones hand and see that it is the staff that we have alwaysleaned on.The Torah of the Rav is not a perversion; rather it is the ‘authentic’ Torah, while others have pervertedit. It is the Torah of action and self-sacrifice commanded to the readers of its dusty texts. Those wholean on it as a passive rod must be thrown down so that the letters awaken to scare evil doers away. It isa Torah that ‘awakens the complacent and arouses the contempt of the arrogant’ (Psalm 123). Why doesthe ‘snake and ‘staff’ spell out bayit (house)? They spell Bayit because the apple does not fall far fromthe tree. Greatness is born from greatness. Just as Yocheved sacrificed for Israel and was miraculouslysaved from the cruel Pharaoh, so she gave birth to the miraculous and the leader of the redemption.*It is interesting to note that Rav Kahane by his very presence sheds light on this Tehillim. “Our soul is fully sated with themockery of the complacent ones, with the contempt of the arrogant.” (Psalm 123)If one places Rav Kahane as the subject we understand that those who would mock him are typically those who aregenerally complacent. Those who despise him with contempt are often reformists who lack humility and are arroganttowards Hashem and His Torah. 225

Shmot 2010‫ ומ םיאמלר ל םו‬,‫ לי לתר םח קתנ םו‬-‫תי ללך םמ לשה מו ני נשב לאל‬, ‫יח מו‬ 18 And Moses went and returned to Jethro his in ,‫ קב ימ קצ מר יים‬-‫א מחי נא לשר‬-‫א קל נכה ננא קו נאשו נבה לאל‬,‫ת‬ father-in-law, and said unto him: 'Let me go, I pray thee, and return unto my brethren that are,‫קל םמ לשה‬ ‫יי קתר םו‬ ‫מו םיא למר‬ ;‫תח שיים‬ ‫ תהעול אדם‬,‫קו לא קר לאה‬ Egypt, and see whether they be yet alive.' And .‫לך קל נשל םום‬,‫ת‬ Jethro said to Moses: 'Go in peace.'There appears to be a rebuke here similar to the rebuke of Yoseph to Yehuda ‘'I am Joseph; is my fatherstill alive?'(Bereshit 45:3) What possible rebuke would there be?Rav Nachum Kahane suggests in his commentary ‘ With All Your Might’ that when Moshe discoveredwho his adopted father really was it was like in our times discovering ones father is the head of theGestapo. He could not bear the emotional conflict between the father he loved and honored and hispeople who were suffering under his hand. His solution was to run away to where Uncle Yitro had runto when he was a child. He now understood the conflict that Yitro had had with his father when he wasa child. Yitro had been in a position to save Am Israel and protested Pharoah’s actions, but hisopposition was not enough and he could see the tides changing. He resigned and left Egypt not wantingto be part of its corruption.According to the Talmud (Nedarim 65a), Yitro insisted that Moses swear to him that he would neverleave without his permission (Artscroll Siddur). Yitro had heard how Yacov made Lavan wealthy andthen ran off. He did not want the same thing to happen so he made Moshe swear.Yitro benefited a great deal from Moshe’s arrival. He was blessed just as Lavan was blessed by offeringshelter to the Tzaddik Moshe. One can imagine the emotional dialogue between the two of them afterMoshe returned from his conversation with Hashem. Yitro was the lonely voice of dissent from theGentile world against the anti-semetic plague. Maybe he could have done more, or maybe he was not inthe position to. Moshe however was in the unique position of being the son Pharaoh loved. Only hecould enter the palace at will and challenge his father. For Yitro to force Moshe to stay for his ownpersonal benefit would betray his own sense of morality. It was that morality that brought him toMidian years ago. Maybe in this passage we see Moshe reminding Yitro of the consequences of hisfailed attempt to persuade Pharaoh. It’s up to Moshe now to carry the torch.'Let me go, I pray thee, and return unto my brethren that are in Egypt, and see whether they be yetalive.'Could Yitro insist on benefiting from Moshe in the exile without seeing the bigger picture of why hewas sent there in the 1st place? I suggest that not only did he allow Moshe to return, I would venture tosay that he inspired and encouraged him to go. The commandment of circumcision, that separates theIsraleite Nation from the rest of the world is associated with a gentile named Mamre (see Vayera). TheTorah that separates Israel from the rest of the Nations is associated with a convert named Yitro (thechapter of giving the Torah is called Yitro). I suspect that one of the reasons that this chapter is namedafter Yitro is because he pushed Moshe to return, despite his loss. 226

Many critics of Rav Kahane often said that the way he acted wasn’t Jewish and was in fact bad for theJews. The opposite was true. Many gentiles were inspired by his frankness and unapologetic mannerand eventually became converts. Moshe inspired Yitro and Yitro inspired Moshe. When Jews rise tothe occasion and act as they are commanded by Hashem, the Gentiles also rise up (see Parsha Yitro). Iheard an amazing midrash that relates that even though the Israelites saw many miracles including HarSinai, they didn't truly believe in Hashem until Yitro came and recognized Him. The approval of thegentile is a huge factor that according to this Midrash seems to bring us to accept our higher calling.Shmot 2010Tziporra and Ruth,‫ נע קר מלת קב ננה‬-‫ מו ית קכ םרת לאת‬,‫ כה מו ית מקח יצ םפ נרה םצר‬24 And it came to pass on the way at the lodging- place, that the LORD met him, and sought to kill‫ נד ימים מא נתהתר תו לת‬-‫ יכי נח מתן‬,‫א למר‬ ,‫מו מת מגע‬ him. ;‫קג נליו‬ ‫קל‬ ‫ ילי‬.‫אר‬,‫ נח מתן נד ימים‬,‫ה‬ ‫א קמ‬ ,‫אז‬ ;‫ימ למנו‬ ,‫מו יי לרף‬ ‫כו‬ 25 Then Zipporah took a flint, and cut off the foreskin of her son, and cast it at his feet; and she ‫ מלמ לו ת‬. said: 'Surely a bridegroom of blood art thou to me.'Consider why the name Ruth is hidden in these passages. Is there any connection? Let me propose anidea. On the eve of Geula, the Geula hung in balance; it might not have happened. What made ithappen? Geula came from a convert who corrected a mistake from torah leadership. What she didsaved Moshe, who then saved the nation. Moshe himself was like a stranger to the Jewish world,almost like a convert. He grew up as an Egyptian and finds out later he is Jewish and has the qualitiesto lead that the other Jewish leaders didn’t have. In addition as Pharaoh’s son he was in a position thatno other leader was in.Strange how Geula came not from the typical Jewish source. What happened at the inn is maybe a hintthat our ultimate kingship also comes from this clarification of Halacha brought about by unusualcircumstances that are far from the mainstream. Tziporra who was a convert corrected a mistake by thegreatest scholar of all time. Ruth brought about a torah revision and clarification that broughtMoshiach. In our day Zionism an outcast to the religious world, will yet bring about a revision andclarification of torah. From the outcasts comes the rectification. 227

Shmot 2012‫כיי‬ ,‫ קלך נהא םות‬-‫ קו לזה‬,‫ לא קה ליה יע נמך‬-‫ כיי‬,‫יב מו םיא למר‬ 12 And He said: “For I shall be with you; and this ,‫ נה נעם‬-‫ קבה םו יצי נאך לאת‬:‫א םנ יכי קש מל קח יתיך‬ is your sign that I have sent you. When you take the people out of Egypt, you will serve God on ‫ מעל נה נהר‬,‫ נה לאל יהים‬-‫ תמעמבקדון אלת‬,‫ ימ ימ קצ מר יים‬this mountain. ‫ מה לזה‬.Shmot 3:12This passage is very unusual. Normally when one is sent on a mission he is given signs to convince thepeople of his authenticity. In this passage it appears that Hashem is telling Moshe that ‘after the fact’there will be a convincing sign. In other words, the sign itself has nothing to do with bringing theNation of Israel out of Mitzraim, but rather, after the fact that they have left Mitzrayim, they will beconvinced that they had done the correct thing, and they will experience something unique by themountain that convinces them.Rashi reveals an amazing concept here. ‘This teaches that people can be judged and even rewarded on the basis of their potential. The very fact that the nation has within it the capacity for growth that will enable them to to listen to God’s word and accept His Torah is sufficient to justify the Exodus.’ Rambam adds ‘True faith is never based merely on miracles, because there is always a lingering doubt that miracles can be fabricated or brought about by means other than Divine intervention. This was the basis of Moses’ fear that the Jews would not believe him – even miracles could not induce perfect belief. To dispel this fear, God assured him that the nation would experience revelation on this mountain when they received the ten commandments. Israel’s faith in Moses and his prophecy was based on its own experience at Sinai, where it became indisputably clear to them that God was speaking to them. (Hil. Yesodei HaTorah 8:2) (Artscroll Siddur Pg 304).‫כשי א לנ שכי אהאולת‬, 12 And He said: “For I shall be with you; and ‫ קלך‬-‫ קו לזה‬,‫ לא קה ליה יע נמך‬-‫יכי‬ ,‫מו םיא למר‬ ‫יב‬ this is your sign that I have sent you. When ,‫הנענם‬-‫ קבה םו יצי נאך לאת‬:‫קש מל קח יתיך‬ you take the people out of Egypt, you will serve ‫ מעל נה נהר‬,‫ נה לאל יהים‬-‫ תמעמ קבדון לאת‬,‫ ימ ימ קצ מר יים‬God on this mountain. ‫מה לזה‬ =For Kahane is my sign ‫שכי כשהאנא אולתי‬These letters can be rearranged to spell ‘For Kahane is my sign’. What is the connection?As Rambam explains to us, real faith does not come from ‘miracles’. How many Israeli’s will tell youthat the six day war was no miracle at all, simply Israeli intelligence and courage. How many Charedimwill tell you that Israel itself is no miracle, and even some who will say that Israel is ‘occupied’ by ananti-Torah Zionist regime. Real faith comes from experience and understanding. One can practice 228

religious rituals and lack much faith. One may not adhere much to religious rituals but have atremendous attachment to the Creator as he bravely accepts many self-sacrificing missions to protecthis people.Rabbi Kahane understood our greatness and our weakness. He pinpointed our ‘Achilles heel’ andforced us to face up to ourselves by asking difficult questions. His Torah was a Torah of fire thatdestroyed the arguments of both the Torah scholars who did not participate in the greatest miraclebefore their eyes and the Zionists whose courage and vision lacked faith in God. He spoon fed thegeneration and explained to them simple ideas that they could not grasp. This is exactly what Moshedid. His sign was simply that he spoke the truth. He was like Avraham who smashed the idols beforehis father.Everyone understood that he spoke the truth but their answer was ‘But who are we?’ or ‘Yes, but this isnot possible’, etc. He demonstrated that everything is possible and that even he alone with a handful ofsupporters could bring down the mighty Pharaohs of Russia and America and force the release of amillion Russian Jews. He left us to finish the job and create a truly Jewish state and liberate Yehuda andShomron. All of the arguments today are the same ones of twenty two years ago and he had the onlytrue answer that cut to the heart of each and every Jew regardless of their positions.Just like our forefathers of the past, he set the path and demonstrated the courage that is required of usand the sensitivity to feel the pain of our brothers, whether they are oppressed by Gentile Nations orour own Nation. He planted the seeds within our Nation to encourage us to stand alone and grasp ourdestiny; to throw out our enemies and to unify our nation. Moshe feared that the Israelites were toospiritually impoverished to merit redemption. Hashem told him that he was wrong. If he speaks thetruth to these people they will hear it, and they will follow, but he must lead and be an example.Today we see the seeds that he planted sprouting and bearing fruit. The hill top youth with their KahaneT-shirts defy the Nation and the whole world and will overturn its order to bring about Judea. Eveninside the government itself Moshe Feiglin and other Kahane sympathizers like Mr Leiberman havepositions of increasing power.Our Haftorah essentially addresses the point that is raised in our above passage. The sign that God sentMoshe comes ‘after the fact’. This was also true of David Hamelech. In his lifetime, even though hehad great success and miraculous victories he was still called a ‘mamzer’. He wasn’t ‘Jewish’ and‘pure’ enough according to many. These accusers were silenced however, ‘after the fact’. When Shlomobuilt the temple the doors would not open. He prayed in the name of Avraham, and Itzchak, and Yacovand nothing happened. He prayed in the name of his father David, and the doors opened. Once and forall it was understood who King David was.Our Haftorah tells us that the root of Yacov will bear fruit. Who is the root of Yacov today? Who showsus the example of ‘real faith’ that our forefathers had? Who is the one that can take the gems of Torahthat have fallen in the mud of exile and make them shine again? Who is the one who spoon feeds thegeneration of heroes and gives them purpose to their missions?‫ ני יציץ ו נפ מרחשר לרש תי נע לקב‬, ‫מי‬ ‫ו מה נב יאים‬ 6 In days to come shall Jacob take root, Israel ‫ו נמ קלאו‬ ;‫תאל‬, ‫ יי קש נר‬. ‫קתנו נבה‬ shall blossom and bud; and the face of the world ,‫בתל‬, ,‫ תת‬-‫תני‬, ‫קפ‬ shall be filled with fruitage.Yeshiyahu 27:6 229

The gematria Shoresh Yacov = Meir David Ben Yecheskel Shraga‫ = מאיר אד שוד בן רי הח רז לקאל רש תר אגא‬Meir David Ben Yecheskel Shraga504 + 156 + 52 +14 + 251 = 977 (plus 5 for each word ) = Shoresh Yacov (982) ‫שרש יעקב‬ ,‫ה קב לט לרם אצורך )אלצנרקך( במ לב לטן קידמעק יתיך‬ 5 Before I formed you in the belly I knew you,‫נא שביא‬:‫מ לר לחם הש רקדתשר שתיך‬,‫צא ת‬,‫תת ת‬, ‫ו קב לט לרם‬ and before you left the womb I sanctified you; I have appointed you a prophet unto the ‫ קנ מת יתיך‬,‫לתג לוישם‬. nations.Yermiyahu 1:5If you add the ‘yud’ for the future tense; ‘In days to come’ Yacov will take root the gematria is 992.The passage above from the same Haftorah is equivalent.YiShoresh Yacov = In days to come Yacov will take root = 992I have sanctified you and set you as a prophet unto the nations = 991 (plus kollel) = 992.Yermiyahu, like Moshe and like Rav Kahane was skeptical of his mission. He was imprisoned by theJewish government because he was a messenger that tried to warn them of the doom that wasapproaching. They preferred to blame the messenger and listen to false prophets. Although his missionfailed he laid the foundations for the future redemption. A prophet does not always succeed, in fact inmost cases they fail. Their purpose is to lead the way, and to demonstrate what is possible.We mostly hear too little, too late, nevertheless the ground that the prophet has cleared for us shows usthe path that we too can follow as a people and walk through the ocean to the other side. It is once weare on the other side that we can look back and understand who we have become and how it was madepossible.The prophet or the Torah scholar or the prince of Egypt, or whomever finds himself with uniquequalities and in unique positions and rises to the occasion will be helped from above. The ten famousmartyrs that were killed by the Romans, led the way for us to keep the Torah despite all odds. The tenrevolutionaries who were martyred by the British because they refused to accept British sovereignty ledthe way for us to build the glory of our new born Nation despite all odds.The Rav connected our heart and soul together and demonstrated how to unify our courage and ourfaith in the direction of Har Sinai. As the Nation follows in these footsteps and arrives on the othershore. We will all be surprised like the brothers were surprised at Yoseph the king who was considereddead, and themselves who are now unified under one purpose. The sign will be ‘after the fact’, just as‘Kahane is My sign’ is hidden in the letters. Our destiny is also hidden until such time as we havematured after having been spoon fed as we read in the Haftorah. 230

--‫ ימי ני יבין קשמו נעה‬-‫ קואלת‬,‫תד נעה‬, ‫ ימי י םו לרה‬-‫ ט לאת‬9 Whom shall one teach knowledge? And whom ‫ ימ נש נד יים‬,‫קי‬,‫ מע יתי ת‬,‫מ נח נלב‬,‫ ת‬,‫לי‬,‫ קגמו ת‬shall one make to understand the message? Them that are weaned from the milk, them that are drawn from the breasts? ' ‫עיר‬,‫ קז ת‬--‫ קמו נלקנו מקו לנקנו‬,‫ י יכי מצו נל נצו מצו נל נצו‬10 For it is precept by precept, precept by precept, ‫תעיר נשם‬, ‫ קז‬,‫ נשם‬. line by line, line by line; here a little, there a little. ,‫בר‬,‫ קי מד ת‬,‫ ו קב נלש םון א לח לרת‬,‫גי נש נפה‬,‫ יא יכי קב מל נע ת‬11 For with stammering lips and with a strange ‫ נה נעם מה לזה‬-‫אלל‬. tongue shall it be spoken to this people;Yeshiyahu 28:9-11There was only one leader who stood out from among all of our Rabbi’s and all of our political leadersand was banned and blamed and imprisoned and assassinated. However, everyone knew, his enemiesincluded, that he spoke the truth. He laid out the map for us to follow. Our following and maturing as aNation is the sign that Hashem sent us a Moshe in our own time. He spoon fed us ‘precept by precept’so that we would become a ‘new Jew’, which is the ‘old Jew’. This is the sign for us ‘after the fact’, aswe slowly become a religion that must leave the ghetto and become a Nation and a Nation that mustleave the United Nations and be a Unique Spiritual Nation called Israel. The Revolution (2015)I was interviewed once for a Canadian TV show. They asked me what it was like moving to Israelfrom Canada and how I managed with all of the wars and intifada here in Israel. How did this affectme? I answered that the Jewish day begins at night. When its dark outside we already see the next day.I recalled this answer to Jews sitting at a Shabbat table and added among our people there are alsothose who live here in Israel and believe we are in the galut. There are others who already live in thetime of Moshiach and are fighting the wars of Moshiach along with David Hamelech. ‫ נא לשר‬:‫לי לכם קו יי קש םפט‬,‫תי לרא קיה נוה נע ת‬, ,‫תל להם‬, ‫ כא מו םיא קמרו נא‬21 and they said to them: 'May Hashem look upon ,‫תני נע נב נדיו‬, ‫תעי‬, ‫ני מפ קר םעה ו קב‬,‫עי ת‬,‫ קב ת‬,‫תחנו‬, ‫תרי‬, -‫ יה קב מא קש לתם לאת‬you, and judge; because ye have made our very ‫גנו‬,‫ קל נה קר ת‬,‫ לח לרב קב ני נדם‬-‫ נל לתת‬. scent abhorrent in the eyes of Pharaoh, and in the eyes of his servants, to place a sword in their hand to murder us.'(Shmot 5:21)The foremen who had worked very hard to secure small favors for the Jewish people were violentlyopposed to Moshe and Aaron who came without experience and undermined all that they had achieved.In addition they were receiving now beatings from the Egyptians because of Moshe and Aaron. Theyhad a valid complaint and Moshe was also distressed by this. His derech however was proven correct.It is interesting to note that the foremen who hated Moshe later became judges under Moshe. RavKahane writes on this Parsha that the revolutionary thinking of Moshe 'was not simply a change in thestatus quo but an establishment of an ideal world. We were not born to be slaves with improvedworking conditions..we were born to be redeemed.' The galut has ended. We no longer need to live withterror from our enemies. David's men are in the hilltops and on the news today. Where are we? 231

The Future is in Our Hands (2018)The Rav writes in Perush Hamacabee about the word 'tikach' (took) that is written four times in seferShmot. Yocheved ‘took’ the baby Moshe to the Nile. Pharaoh's daughter reached out and ‘took’ thebaby. Miriam ‘took’ her tambourine and Tziporra ‘took’ a stone. In the first three examples it seems abit easier to make a connection between them all. The last passage, however seems a bit more difficultto connect.Imagine a mother who can no longer hide her child from the cruel edicts of Pharaoh and must ‘take’ herchild to the river where only a miracle will save him. Her prayers are answered when Pharoahsdaughter reaches out and ‘takes’ the baby Moshe.The theme of faith is also connected to Miriam who inthe face of doom ‘took’ her tambourine in her hand to celebrate victory. How are these explanationsand consequences of faith related to Tzippora?I suggest that the story of Yum Suf may shed some light on our question. According to the Midrash inthe beginning of Creation it was ordained that Yum Sum would split when the Israelites arrived there.So why did it not split when they arrived? Chazal explain that the sea did not recognize the Children ofIsrael. They appeared no different than the Egyptian idolaters who were chasing them. It was not untilNachshon jumped in that it was clear that these were the Israelites.As we have suggested in an earlier commentary the story of Tzipora is a hint of what is to come in thefuture. The gematria of Tziporra is the same as Yehoshua. Be Milon (at the Inn) can be read as MulHageula (standing before the redemption). The 'nun' (Gematria 50) of Milon equals Hageula (Gematria 50).Moshe arrived with the command of Din (judgement) against Pharaoh. Hashem commands Moshe totell Pharaoh to release His first born Israel or he will kill Pharaoh's first born.The angel of judgement may have reacted as Yum Suf. Moshe agreed to give Yitro his firstborn foridolatry. What then is the difference between Pharaoh's firstborn and Moshes firstborn? Just as thesplitting of the Red Sea had to come from the ‘people’ (as Nachson demonstrated) and not only fromthe leader; so too only Tzipora could save the Rebbe as it was because of her that he was being judgedequal to Pharaoh. Only Tzipora the convert could save the Tzadik.In our orphaned generation that has left us without the great leaders that forged the path to Geula; wealone can redeem they who paid the ultimate price for our very existence. We who are like convertsmust circumcise our hearts and teach the next generation so that we may yet bring the Geula. Onemight say that Rav Kahane died because of our sins. Our animosity and apathy put the nail in hiscoffin.It is only we who can bring him back to life by continuing the mission. The stone that we lift from ourheart will one day be used to accomplish the mission the great ones forged for us. As they 'took' infaith, so we must 'take'. They who sacrificed their lives to redeem the Jewish people are waiting silentlyfor the Jewish people to redeem them. The future is in our hands. 232

Kahane in the Parsha Vayera 233

Vayera 2006Throughout the Parsha it is written ‘Now they will know who is Hashem Eleokenu’Shla points out that Pharoah knew Yosephs G-d, and relegated him to another idol in a sense. ButMoshe’s Hashem Elokim he would not acknowledge. There is a Midrash regarding Esav that says,Esav does not mind if we pray, or give Tzedaka, or observe holidays. What angers him is when westudy Torah. We see something similar here. It is Moshiach Ben Yoseph who has the power to destroythe spiritual and physical dominance of Esav on Israel.* Rav Kahane also had this power, for hetouched the Achilles heel of both the external and internal Esav of our own time that affected both ourimage among non-Jews as well as the direction of Jewish leadership. He rocked the boat anddemonstrated a Judaism to the world that destroyed the ghetto image of the timid Jew.‫ישכ נאנש‬ ‫י‬ ,‫תת מדע‬, ‫בקזםאת‬ ,‫קיה נוה‬ ‫א ממר‬ ,‫כםה‬ 17 thus saith the LORD: In this thou shalt know that I am the LORD--behold, I will smite with the‫ה ה א לנ שכ‬,‫ קבינ ידי‬-‫י ממ לכה מב ממ לטה נא לשר‬ ‫תנ‬, ‫ יה‬:‫ קי נוה‬rod that is in my hand upon the waters which are .‫ קו לנ לה קפכו קל נדם‬--‫ מה ממ יים נא לשר מב קי םאר‬-‫ מעל‬in the river, and they shall be turned to blood.(Shmot 7:17)There is a strong connection between Sept 11 and Rav Kahane (see summary page #49 Tolodot). In Parsha Nitzavim theconnection between the plagues of Egypt and the plagues of America are discussed; a topic for another book called “The 10Plagues and September 11th”. The twin towers may allude to our twin brother Esav being both built, designed and profitedby Jews yet the illusion of our brotherhood crumbled into dust as a warning to be taken seriously. Just as we see the nameKahane hidden in the original plagues he underscores our current ones. To summarize what is written in Parsha Nitzavimthe Midrash tells us that within the 1st plague all the other plagues were contained. The destruction of the Twin Towers wassimilar to the destruction of the Nile which served as both the financial center that the Egyptians served as a God. In themiddle of the destruction people saw a thick darkness that they could hardly move in, similar to the 9 th plague. Not onlywere the twin towers related to the Nile by their financial importance and the shock of penetrating and destroying that whichwas thought to be indestructible, but there was another very eery connection. At the time everyone was donating blood,even Mr. Arafat was donating blood to help those who had mostly perished. In the end their blood was of little use. Blood(‫ )דמ‬has a gematria of 44 or 11 x 4. We can read it as September 11 which took the blood of four. All those in the twintowers (September 11 x 2) and the blood of the two Kahane's who might have prevented this bloodshed if instead of beingassassinated as criminals their recommendations by governments would have been followed. H ere in the torah where theoriginal plague of blood begins, we see the two Kahanes, as if to say, the redemption process that began with the blood ofEgypt already had the names of Kahane, for those names would signal the final redemption-in our times. (for more on thistopic see: Parsha Nitzavim, Volume II). 234

‫ נםגה א לנ שכ‬,‫י‬ ‫נ‬,‫ יה ת‬:‫ל מח‬,‫ קל מש ת‬,‫אן מא נתה‬,‫ נמ ת‬-‫וקאים‬ 27 And if thou refuse to let them go, behold, I will smite all thy borders with frogs. .‫ מב קצפמ קר קדעיים‬--‫גקבו קלך‬-‫כנל‬-‫לאת‬(Shmot 7:27)Rav Kahane is seen here as well, for he like Moshe had the nerve to threaten kings and giants withHashem’s truth. The Midrash tells us that there was originally one large frog. As this frog was struck itmultiplied, and each frog that was struck continued to multiply. I suggest this sounds similar toterrorists. After September 11 the war on terror went full force attacking terrorists with pinpoint hits.The alkeidas and the terrorists in Israels backyard are not destroyed by pinpoint hits but continue toincrease, just like the frogs. Meir like Moshe warned of these plagues and like Moshe the solution isonly to be found through Hashem. Hashem tells us clearly how to deal with terrorists and terror states.Commenting on how many Arabs have been killed in the conflagration between the Arabs and theJews, Kahane wrote, 'I wonder how many mourned and protested the killing of German civilians duringthe World War II bombings of Berlin, Hamburg, and Dresden?'Kahane's article dealt with guilt. 'Guilt is a powerful weapon,' he wrote, 'Jews have a difficult timecoping with it. A people that has been most debased as losers for 2,000 years finds it difficult to copewith victory. It begins to believe its enemies slanders. It loses its self-respect and longs for the love ofa hating world. It is important that those who have retained their self-esteem and sense of Jewishsurvival speak out against the disease of guilt and moral insecurity.'Again we see the name Kahane. It is only with the authentic Torah directives and attitudes that bringPharaohs of the past and present to capitulate. 'Let my people go' and 'Never Again' are both messagesthat transform servants of Pharaoh to servants of God.‫י נא מש מלח לא קת לכםה אנל שכ‬ , ‫מפ קר םע‬ ‫מו םיא למר‬ ‫כד‬ 24 And Pharaoh said: 'I will let you go, that ye may sacrifice to the LORD your God in the‫חק‬,‫רמק מה קר ת‬--‫הי לכם מב ימ קד נבר‬,‫ ו קז מב קח לתם מליה נוה לאל ת‬wilderness; only ye shall not go very far away; .‫ במענ ידי‬,‫ נל לל לכת; מה קע יתירו‬,‫ מת קר יחיקו‬-‫ לא‬entreat for me.'‫ יע נמךה א לנ שכ‬,‫צא תמ‬,‫י י םו ת‬ ‫תנ‬, ‫יה‬ ,‫םמ לשה‬ ‫מו םיא למר‬ ‫כה‬ 25 And Moses said: 'Behold, I go out from thee, and I will entreat the LORD that the swarms of‫ קו נסר לה נע םרב ימ מפ קר םעה‬,‫ קיה נוה‬-‫ קו מה קע מת קר יתי לאל‬flies may depart from Pharaoh, from his servants, and from his people, tomorrow; only let not‫מפ קר םעה‬ ‫סף‬,‫ םי ת‬-‫אל‬ ,‫מרק‬ :‫נמ נחר‬ ,‫מ מעמ םו‬,‫ו ת‬ ‫תמ נע נב נדיו‬, Pharaoh deal deceitfully any more in not letting.‫ יל קז םב מח מליה נוה‬,‫ נה נעם‬-‫ קל יב קל יתי מש מלח לאת‬,‫תתל‬, ‫ נה‬the people go to sacrifice to the LORD.' 235

(‫) תח שחים‬,‫יב קל נח לייך‬ ‫ד קו ננ מת יתי חחיים‬ 4 And I will put hooks in thy jaws, and I will ‫ קי םא לריך‬-‫קו יה קד מב קק יתי קד מגת‬ cause the fish of thy rivers to stick unto thy scales;;‫קב מק קש קקשם לתיך‬ and I will bring thee up out of the midst of thy‫ קד מגת‬-‫את נכל‬,‫ קו ת‬,‫ ימת םוך קי םא לריך‬,‫ קו מה נע ילי יתיך‬rivers, and all the fish of thy rivers shall stick unto.‫ קב מק קש קקשם לתיך ית קד נבק‬,‫ קי םא לריך‬thy scales.(Yechezkel 29:4) ‫ = כהנא‬Kahane = 76(‫ = ) תח שחים‬76Read: The Torah of Kahane is the only answer to the Esavs without and within who persecute theJewish people. His Torah will close the jaws of those who accuse and pull them and their followers outinto the open where they can no longer survive. All those who are attached to the scales of this big fishwill be joined together and the source of their power extinguished. It is this 'Achilles Heel' that theTorah of Rabbi Kahane clarifies and forces us to examine both externally and internally; many ideas ofwhich he discusses in his book 'Uncomfortable Questions for Comfortable Jews'.It took only 33 terrorists to destroy what was thought to be impenetrable. It takes only 2; the Rav andhis son; to destroy the illusion of the towers and rebuild them in the hearts of each Jew and physicallyreplace them with the twin towers that stood in front of the Bet Hamigdash (The Temple). Once oneovercomes their feelings of guilt and understands their purpose as a Nation representing the Divine,which also encompasses the 'Beauty' of Esav then all of our enemies will be easily extracted from theworld as one fish along with all the other fish that are attached to it. The roots of evil can only beextracted by the roots of good; this is where foundations crumble and new ones are built. 236

Vayera 2007 Kill the MessengerBanning Kahane and Moshes speech impediment -‫תני‬, ‫קב‬ ‫תהן‬, :‫תלא םמר‬, ‫ני קיה נוה‬,‫ יל קפ ת‬,‫בר םמ לשה‬,‫יב מו קי מד ת‬ 12 And Moses spoke before the LORD, saying:,‫מפ קר םעה‬ ‫תע יני‬, ‫איך יי קש נמ‬,‫ קו ת‬,‫אלמי‬,‫שנמקעו ת‬-‫ לא‬,‫אל‬,‫יי קש נר ת‬ 'Behold, the children of Israel have not hearkened unto me; how then shall Pharaoh hear me, who .‫ תו נא שני נע תרל רש אפ את שים‬am of uncircumcised lips?' ‫חרם כנסת נגד מאיר כהנא וכח = תו נא שני נע תרל רש אפ את שים‬ 1197 1196 +1 (kollel)Read:Me whose lips are sealed - because of the Knesset ban of Meir Kahane and Kach. 237

Vayera – Vayechi and Chaia Sarah ( 2010) -‫ני‬,‫קב ת‬ ‫תהן‬, :‫תלא םמר‬, ‫ני קיה נוה‬,‫ יל קפ ת‬,‫תבר םמ לשה‬, ‫יב מו קי מד‬ 12 And Moses spoke before the LORD, saying:,‫מפ קר םעה‬ ‫תע יני‬, ‫תאיך יי קש נמ‬, ‫ קו‬,‫תא מלי‬, ‫שנ קמעו‬-‫ לא‬,‫אל‬,‫יי קש נר ת‬ 'Behold, the children of Israel have not hearkened unto me; how then shall Pharaoh hear me, who .‫ תו נא שני נע תרל רש אפ את שים‬am of uncircumcised lips?'(Shmot 6:12)'These are the heads of their fathers' houses'... Shmot 14-26. Between these two repeated passages(Shmot 6:12 and 6:30) are a listing of the genealogy that brought forth Moshe and Aaron.‫ נע תרל‬,‫הן נא שני‬,‫ת‬ :‫תני קיה נוה‬, ‫ יל קפ‬,‫ל מו םיא למר םמ לשה‬ 30 And Moses said before the LORD: 'Behold, I am of uncircumcised lips, and how shall Pharaoh ‫תא מלי מפ קר םעהרש אפ תת שים‬, ‫ יי קש ממע‬,‫תאיך‬, ‫ קו‬, hearken unto me?'(Shmot 6:30)Veyechi often falls out during the Haskara of Binyamin –this year 2010 there was a nice turn out,bigger than the past, held in Yerushalayim. The famous explanation of Vayechi is 17+17 = 34 the yearswhen Yacov was with Yoseph as a boy and the years with Yoseph in Egypt – 34 is also the years ofBinyamins life. No coincidence.The young Yoseph parallels Rav Kahane’s life and dreams and persecution, the royal Yoseph parallelsthe future and the rectification, on a mystical level above life and death, its as if the father is re-unitedwith the son and has the joy of knowing that all is one, and that all his effort was not in vain, it was asuccess, even when it all seemed like failure – he had the faith and knowledge of G-d to see successand see the future, even though physically it was denied him in his lifetime, as Yacov says to pharaoh,my life has been very bitter, but the greatest joy of a tzaddik is to see that all he lived for will continuein his offspring.Binyamin named his children after the suffering of Yoseph and the Binyamin of our time has a childcalled Meir David, like his grandfather – incidentally this year I finally met him and got a Cohenbracha from him. He is not the reincarnation of his grandfather, but rather very shy and soft spoken,more like Binyamin. Like the original Binyamin who carried the torch of his brother, Binyamin carriedthe torch for his father’s Torah and continued Kahane Chai spending much of his energy extrapolatingupon his fathers Torah. He wrote scholarly works on the Parsha each week, bringing out the Kahaneview which is the essential Torah for our times.The most amazing thing that one sees when one goes to these Kahane events, is to see how these littlepeople continue to walk in the footsteps of giants. How sad that our leaders have been cut down,because their Torah was a fire that consumed falsehood and fascism, but how great to see so manyservants and shepherds, so many simple people who know what is true and cling to it, and come likefireflies to sit by the glow of these flames, to be encouraged, to say never again and to make sure thatthe fire continues, for an evil person is soon forgotten but a tzaddik grows more popular many yearsafter his life on earth. 238

This is the greatest feeling when one takes part in these memorial services, to know that these are notmemorial services, but rather affirmations of life, of our future, and our present. Without leaders, wehave become leaders. From one Kahane came 5 leaders, Baruch Marzel, who leads protests againstArab enemies, the Rav of the Kahane Yeshiva, Lenny who leads Tanach studies, Yekutiel who keepsthe shabbatons and voice of Judea, Manhigut Yehudi, and Ben Ami in the Knesset, even Leibermanwho was once a student. Hundreds of grass roots people who do what they can in their way to continuealong the just path and the authentic path of Judaism.Within this crowd one feels the warmth of Hashem like no other place, the hidden light that keeps thewhole world spinning. The light in this room of 1000 people at Rav Kahane memorial or 300 people atBinyamins memorial is the light of the few who fear nothing but G-d and are the leaders of the futurewithout wanting to be leaders, good souls that fear G-d and have a true love of Israel and are notmotivated by power and money and prestige, rather by love, togetherness, Jewish pride, anger at thosewho persecute us and understanding that they are simply brothers like Yosephs brothers, who cancommit evil acts because they are misguided.When one goes to these events he begins to understand why the Torah spends so much time withEliezer in Parsha Chaia Sarah. Chazal tells us that Hashem loves the servant, He devotes so much ofHis Torah to the words of servants. A simple man who wants to continue the work of the Tzadik that heloved. This is what Hashem loves most of all. When Shmuel Sackett (co-founder of Moshe Feiglin'sManhigut Yehudi Party) spoke at Binyamins tekes (ceremony) he said, Obama doesn’t need to feelguilty, the left wing doesn’t need to feel guilty, he went through a whole list of anti-Semites that don’tneed to feel guilty for what they do, there is only one group that needs to feel guilty, and that is us, wewho come to these memorials, we who know the truth and do not do enough. It is we who should bedoing more.I understand what he says. I go to a meshichist Chabbad on Shabbat. I am not one of them, but Iunderstand them. I understand their love for their tzaddik and how they continue his work. We areguilty of not doing enough. Maybe because our torah is a torah that is banned. Our torah comes withmore risks. But we are the children of fearless men, the students of those who stood against adversityand name calling to reveal the truth. If they were small, we are smaller, if they didn’t change the world,what can we do? We can do a lot. Whenever I copy the Torah of the Rav, even if I have only enough tocopy one sheet for three synagogues. It is like a fire that spreads, because it is the water that thirstypeople are searching for.In this weeks Parsha Vayera, I asked myself why is this passage repeated twice? The torah does notrepeat things unless there is an important reason. And why is the repetition a bracket between the list ofthe family members of the nation of Israel? I couldn’t find an answer and so I thought about it myself.It seems to me that what I wrote above is the answer.There is a connection between the great leaders and their students. There is a character trait that theyshare. Moshe was not one who wanted leadership, he was not interested in power and prestige.However, he was the only one in the right position to do something, he was the only one with the gifts,and the understanding, and the Torah that could turn the staff into a snake. The banned torah!! Thewhole Nation was on one side, full of great leaders and spokespeople, like today, and then there wasthis one crazy, lone voice that was equal to his whole nation. A lone voice that was despised by thedatan and avirams, a lone voice that was not even considered among the leaders, a lone voice that wasnot accepted by the Hebrew Nation, and if so certainly not accepted by the Pharaoh's of his time. 239

Yet, this was the voice Hashem chose. Despite his being a lone voice against unbelievable odds, he wasthe only chance, and Hashem told him so. You are not you, you are My messenger. I suggest the reasonthis is repeated twice is to emphasize Moshe's humility and Hashem's love for him. Regardless of hisinability to speak or the Nation to 'listen' or Pharoah's negative response the future of all thesegenerations listed here that gave birth to Moshe the Tzaddik were dependent on him for their verysurvival. He carried the whole Nation on his shoulders and was equivalent to them as Hashem wasprepared to make a new Nation from Moshe We also see in Perkey Avot how one leader can beequivalent to all the others (see Perkey Avot 2:12)Rav Kahane in our time was the only one who had the real faith and love of Hashem to speak theauthentic Torah and so by default he was equal to the whole generation – the quality of the leader ispassed on to their students – they share the same humility – the humility of Moshe was that he was notmotivated at all by power and prestige, only by love of his people and he had no choice Hashemovertook him. And like his students, we have no choice but to continue in our own way, whether viaspreading the Torah, participating in protests, making music and films, spreading the light of Israel tothe world and freeing our people from mental slavery.In this Parsha G-d reveals Himself as Hashem (‫ )יהוה‬when the Patriarchs formerly knew Him as KelShadai. Chazal explain that one of the differences of this name is that Moshe saw things that othersonly dreamed. The rabbis tell us that Moshes experience of Hashem is different from the patriarchsbecause what they only believed in, he would actually see take place.We who follow the teachings of the Rabbi like Moshe can see this type of revelation today. One manalone with a handful of people won a war against the Russian super power and brought a million Jewsto Israel. One man alone without the help of the Jewish establishment and despite their harassmentsucceeded in inspiring the whole Nation. The same small group will yet succeed in driving out ourenemies from the land of Israel, our vision of Hashem is not one of Moshiach that will come in anothertime and another place, ours is not we want Moshiach now but don’t do anything political about it; oursis we will bring Moshiach in every way now, with protests, with disobedience, with JDL with a Torahthat wakes people up and shakes them out of their apathy before its too late.As I rode home one day from a memorial one year ago, I sat next to Baruch Kahane - Meirs son. I toldhim the story of what I heard regarding a Mekubal who said the reason Sharon is still in his coma isbecause the ground doesn't want him. This is the punishment for desecrating the graves of Jewishheroes and destroying communities in Israel. Measure for measure the ground itself expels him fromresting in a grave.Baruch answered that his father was against this type of mysticism – ' its not for us to know Hashemschesbon, this is the torah of lazy people his father would say, our is to do, to protest injustice, do whatwe are commanded, improve the world and not to sit idle and make some mystic explanation of whythings are the way they are' he went on and told me in the Shma it says you do what u are supposed toand it will rain in it's proper time, etc..this is what we are supposed to do. Hashems cheshbon is His –the Torah of Rav Kahane is one of prayer, study and action – protest and do not sit idly by the blood ofyour brother - this is his Torah; same as Moshe Rabbeinu who long before the JDL saved a Jewishslave by killing the taskmaster who was beating him to death. 240

Vayera 2011 ,‫מההוא‬ 21 On that day will I cause the strength of the‫שפ רתחולן הפה כש‬,‫אל‬,‫יי קש נר ת‬‫בית‬,‫קל ת‬‫לק לרן‬ ‫כא‬ house of Israel to flower, and to you I will grant a ‫א קצ ימי מח‬ ‫מבי םום‬-‫ י‬,‫ קבת םו נכם; קו ני קדעו‬, - ‫תן‬,‫ ו קלך לא ת‬vindication in their midst; and they shall know ‫ נא שני יק ה נוה‬that I am Hashem.'(Yechezkel 29:21)As I have mentioned before. The name Kahane is associated with Hashem’s name not because he is agod, precisely the opposite, because he clearly represents and explains what God desires. In the sameway that Moshe went to Pharaoh and Pharaoh said I do not know this God, Moshe explained it to himthrough ten plagues. The Rav explained Gods Torah through protest, disruption, activism, courage andrevolt. Moshe disrupted the entire Egyptian empire in order to free the Israelites. This is what Rav Meirdid in our time to free the Russian Jews and free Israel from the spiritual and physical enemies within.Those who say that his was not the Torah way will be shown in the end that they were wrong. The rootcause of the unwillingness to accept the Torah is the same root cause of the unwillingness to accept theState of Israel and that is – responsibility! By accepting what one knows to be true, then one is alsobound by demands and responsibilities. If one accepts the God of Israel then he knows he will bebound by the laws of His Torah. If one admits to himself that the in-gathering of the exiles and the birthof the modern state is a great miracle from God then he is obligated to participate and defend thisNation. It is easier to sit in kollel and say the State of Israel is not the hand of God in order to preserveones lifestyle without National responsibilities. It is also easier to say there is no God to avoidaccountability and preserve ones unrestricted lifestyle even though he knows he is lying to himself.The Rav who stood up to empires alone, just like Moshe proved to both the religious practitioner aswell as the non believer what is demanded of him. Chazal explains that the main point of our Haftorahis that huge empires went to war only for the vindication of Gods words, which is the vindication of theprophet. The prophets taught us through their actions what God truly demands of us. A Torah scholar iseven on a higher level than a prophet for he arrives at his conclusions through study and properconclusions and not through dreams that are not in his control. Many prophets were not vindicated intheir time but only long after their time.I have asked myself why do we need these long records in the Tanach of battles between other Nationslike Egypt and Babylon. These battles seem to have little to do with Israel and many centuries after theoriginal story of the Hebrews in ancient Egypt. It seems to me that the stories are ongoing and theconcepts continue just as they occurred in the original story of Exodus. To truly understand the originalExodus we need a Rabbi Kahane to exist in our time to act like Moshe acted. Even though he isphysically not here, he gave us the remedy and put the responsibility on our shoulders.The vindication of the Rav will come when not only the Pharaohs know who is Hashem, but also Hisvery children who have become estranged from Him. The Rav’s most famous actions were outward tothe world, but reflexively they caused the Jewish people to be re-acquainted with our true God andunderstand the authentic Torah. This is precisely what Moshe did in his time; first the vindication of 241

Pharaoh and then the vindication of the Jews. One would think quite the opposite but this is not true.Jews are 'stiff necked' but more than that 'Authentic Torah' is to understand world events that we and G-d bring about; not only through religious practice but 'political' will. The same scenario occurred withthe prophets who were examples to the Nation and whose vindication later on built our faith andunderstanding of what Hashem really wants from us.The Preconditions of GeulaThere is a heavenly undercurrent that touches each Jewish soul and gives shape to a Nationalexpression. This undercurrent is the precondition to Geula. We see it outlined in the passage below: ,‫ נא יני קיה נוה‬,‫תאל‬, ‫ יי קש נר‬-‫תני‬, ‫כן לא םמר יל קב‬,‫ ו נל ת‬6 Wherefore say unto the children of Israel: I am,‫צא יתי לא קת לכם ימ מת מחת יס קבלת ימ קצ מר יים‬,‫ קוה םו ת‬the LORD, and I will bring you out from under the burdens of the Egyptians, and I will deliver‫לא קת לכם‬ ‫מ נע םב נד נתם; קו נגא קל יתי‬,‫קו יה מצ קל יתי לא קת לכם ת‬ you from their bondage, and I will redeem you ‫ ו שב רש אפ שטים רג לד שלים‬,‫שב רזרול תע רנטו איה‬ with an outstretched arm, and with great judgments;(Shmot 6:6)Binyamin Kahane writes in his Pesach Haggada (Pg 38-39):Through the episode of the plagues and the Exodus, the concept of the yad chazakah (“mightyhand”) recurs consistently. The phrase Yad Chazakah, mighty hand, occurs four times in thiscontext (Ex 3:19, 6:1, 13:9). In recounting the Exodus to the Israelites forty years later, Mosesuses the term no fewer than six times (Deut. 4:34, 5:14, 6:21, 7:8, 26:8).The Vilna Ga'on explains that the phrase with a mighty hand means: against the Egyptians will,via the plagues with which they were smitten. And with an outstretched arm – this means inpublic, for all to see, as the Torah says: “On that very day Hashem brought out the children ofIsrael” (Ex. 12:51)These are two conditions for Kiddush Hashem: (a) against their will - so that the Egyptianscould not claim to have released the Israelites of their [the Egyptians]own free will, for had theydone so, God's mastery over them would not have been proven. And (b) in public – for there canbe no Kiddush Hashem in secret. In the words of the Midrash: God said to [Pharaoh]: You want to take out My children at night?! You will not take My children out at night! They will go out openly at midday. (Exodus Rabbah 18:10)Not only does He repay our enemies in the same currency as they persecuted us with; physical forcebut the concept equally applies to us . Four-fifths of our Nation were killed in Egypt because they didnot want to leave. Those who did leave mostly left against their will. Noahs Ark and the tragic floodhappen simultaneously.I personally felt the outstretched arm that took me to Israel eighteen months after the September 11thtragedy. I felt the clock was ticking and I escaped just at the last moment which was for me cholhamoed Pesach. A similar feeling I had when finishing this book before the end of 2012. I am certainmany in Europe felt dark clouds rising in the 1930's and made aliya when Israel's doors were beginningto open. Of course making aliya to Israel is not always an escape from a perceived physical or spiritual 242

danger but a joyful graduation to a higher calling.The outstretch hand to me is the feeling of the end of a chapter both personally and globally that takesyou against your will hurriedly to where you must be. This personal mission I kept secret until it wasofficial and then publicly announced it to my friends. The undercurrent that had taken hold of me wasnow the embodiment of a new person. Most olim that set out for these distant shores have gonethrough similar hurdles and transformations to make this their new homeland.In the same way that the world went against its will to declare their support for the creation of Israel itwill one day declare their support of Judea or the right of Jews to live and settle in all of their Land andwill assist it in doing so. This public affirmation set 'against the will' of the world will be activated'measure for measure' by our own sensitivity to the outstretched arm from above that twists our armbelow into being what we were born to become. An Insight Into the Parsha By Rabbi Tuvia BoltonI want to include a story that Rabbi Tuvia Bolton sent me. It appears like a simple tale however theconcepts in it are quite deep. In this week’s portion we see two unusual things. Firstly, in the beginning (6:12) Moses tries to quit his job as leader of the Jews (although, at the burning bush, G-d spent seven days trying to convince him to do it (Rashi 4:6). And secondly, G-d repeatedly hardens Pharaoh’s heart causing him to refuse to release the Jews (despite seven plagues that G-d sends to convince him otherwise). Why did Moses want to refuse G-d’s wishes and why did G-d ‘force’ Pharaoh to refuse them? To understand this here is a story. Fival was almost weeping as he entered the Tzemach Tzedek’s (the third Rebbe of Chabad some 150 years ago in Russia) office to beg for help. He was unexplainably being evicted from the inn he’d been running for over twenty years. He couldn’t understand it; he always paid his rent to the Poritz (landowner) on time, and never made trouble. But suddenly a week ago the Poritz gave him one month’s notice to leave. All his pleas and reasoning didn’t help, and now with nine mouths to feed and such short notice he had no other recourse than to travel to the Rebbe for help. The Tzemach Tzedek was more than just a great leader. There was no branch of knowledge mundane or spiritual that he was not acquainted with, and his miraculous powers could only be described as divine. Many considered him to be the embodiment of what the Zohar (Jewish Mystical book) explains that every generation there must be a Moses whose sole purpose is to help each and every Jew. Fival entered the Rebbe’s study in trepidation as one would enter the Holy of Holies. He closed the door behind him, and poured out his heart. When he was finished the Rebbe took out a piece of paper and a pen, wrote a short letter, put it in an envelope, addressed it told him to deliver it as swiftly as possible, and gave him a blessing for success. 243

He thanked the Rebbe profusely, backed out of the room and as soon as he closed the door tooka quick glance at the name on the envelope and his heart sank; the Rebbe had made a mistake!There was clearly written ‘Shmuel HaKatan’ (Samuel the Small) an old retired woodcutter thatlived with his wife in his run-down cottage in the woods!! One word was wrong; instead ofKatan he should have written ‘Godol’ (The Great).The Rebbe was known to be infallible but here it was obvious…he should have written ShmuelHaGodol who was a rich, influential Jew that had close connections with all the landlords andperhaps even the Czar himself! If anyone could help it would be him! But Fival was stuck. Toenter the Rebbe’s office again was out of the question. Suddenly he had an idea; the Rebbe hadseven sons, he went to one of them and asked for advice.But the Rebbe’s son only assured him that as strange as it might seem, just as a Jewish prophetnever errs, so also the Rebbe never makes mistakes.So with a heavy heart, Fival made his way to Shmuel HaKatan’s hut deep in the forest andknocked on the door. The old man answered, and when he heard the reason for the visit and readthe Rebbe’s letter he invited Fival to be his guest for a few days and see what would happen.But a week passed and still nothing. Fival began to become depressed. What would become ofhim? In another two weeks he would have to vacate his home and his job. Winter wasbeginning; the weather outside was already cold and miserable which added to his melancholy.Where would he go? What would he do? What would be with his children and wife? Night fell,the wind and rain were pounding on the roof and the walls. He went to his room, sat on the bed,put his head in his hands and wept.Suddenly the front door rattled and thundered; someone was pounding and shouting outside.“Help! Help! Let me in!!” Shmuel ran to the door and opened it as Fival looked on through hisslightly open door. It was the Poritz, the one that was evicting him, drenched to the bone,shivering blue with cold. He had been on his way home when the storm caught himunexpectedly and night fell. Now he had been wandering in the cold for almost an hour and wason the verge of death.Shmuel brought him a change of clothes some warm blankets, a glass of vodka and a bowl ofhot soup, moved him near the stove and in no time the Poritz was showering him with praisesand promises.“You saved my life!! I owe you my life!” He exclaimed still shivering, sipping his soup. “Youare sent from G-d! Tell me how to repay you!“Listen” Shmuel answered. “If you really want to reward me then you can do me a big favor.”“Anything! I swear! I almost died!! You are my savior! Just ask!”“Well,” Shmuel gave a glance at Fival peeking from behind his door, “I have a good friend. Hisname is Fival, he’s the one that runs the inn on your property. I’m sure you know him. Well afew days ago you gave him a month’s notice for eviction. You told him to vacate with his wifeand family. Well, I want you to let him stay.”“So it shall be!! Your friend can stay! He can stay forever if he wants! You saved my life!!”Shouted the Poritz. “It just so happens that he is here in the other room” Continued Shmuel. 244

“Will you put it in writing?” Fival came out of his room and the Poritz immediately shook his hand warmly, asked for pen and paper and wrote a deed giving him and his offspring sole rental rights on the inn for all generations, and for good measure gave him the next three years rent free. “But just one thing is bothering me,” Fival said as he thanked G-d, thanked the Poritz and took the deed lovingly in hand, “Why did you evict me in the first place? After all, I always paid rent and never gave you any trouble. What made you do it?” “Yes,” answered the Poritz as he sat and took another sip of his vodka,“You were the perfect tenant and I would never have even thought of it. But a very influential person came to me and demanded that I rent the inn to his son-in-law. He promised to pay more rent and even threatened to make trouble if I refused. He said he had connections with high officials and even the Czar! It was that Shmuel HaGodol! “I don’t know what got into him and made him so hard-hearted. I even asked him how he could do it to a fellow Jew and he answered he didn’t mix business with friendship. But I’ll take care of him myself. I’ll tell him that you are my personal friend. Just one thing that I would like to ask though,” he continued, “How did you happen to be here exactly on this night?” When Fival told him about how the Rebbe sent him the Poritz asked a few questions, thought for a while and finally exclaimed, “Now I know that G-d is still with the Jewish people!!”This answers our questions: why did Moses refuse to lead the Jews and why did G-d force Pharaoh to refuse. According to the Saadia Gaon, Moses feared his mission was doomed because his prophesy was incomplete; a prophet has to say what he himself heard from G-d and here, because Moses had a speech impediment and Aaron was the spokesman, no one was saying what he heard from G- d. Moses couldn’t speak and Aaron was saying what he heard from Moses, not G-d. But G-d calmed this fear by announcing, “Moses, I have made you G-d to Pharaoh, and Aaron your brother will be your prophet” (7:1) In other words, Aaron WILL be saying what G-d tells him to say because you, Moses, are G-d! (Just as Moses spoke the entire book of Deuteronomy ‘on his own’.) G-d gave Pharaoh self-confidence and courage to overcome all doubts and totally expend all his powers of evil and selfishness to the end. His stubbornness brought another and another plague each highlighting Moses’ G-dly nature until, after the splitting of the sea, the Jews actually believed in Moses and G-d equally! (Ex. 14:31).Similarly with Pharaoh:G-ds name becomes known in the world from the likes of Pharoah to His intimate friends like Moshe.What is interesting is the catalyst in this story that brought about this revelation was Shimon HaGadol.Throughout this book I am writing about the instigators within our family that despite their badintentions; through them the righteous are glorified and made greater than before. It is this sector mostof all, that needs to be shaped and led back to Sinai. 245

The Month of Shvat (2015)The readings during the exodus normally coincide with the month of Shvat. Shvat is the 11th month,which is also related to the 11th son of Yacov, Yoseph. The liberation and redemption of Israel is alsorelated to Moshiach ben Yoseph who begins the conquest of the Land of Israel and changes ourpolitical reality.It is not a coincidence that also Septemebr 11th occurred on the 11th day of the month. We have writtenmuch about this in Parsha Nitzavim. For me it was a day of my personal Exodus. I realized in thatmoment that the world as we had known it had changed and a new chapter had begun. Within 18months I had made Aliya. The first plague of blood occurred in the most coveted and central symbol ofEgypt’s wealth and power. The Nile was both a deity and center of commerce. I could not helpthinking about this first plague as hundreds of people were offering to give blood in the days thatfollowed the tragedy; even Yasser Arafat. The Unanswerable Question ( 2015)Rav Halperin mentioned that Shmot ends with a question from Moshe. He intended to redeem Israelbut in fact he made it worse. He questions Hashem about this and he does not get an answer, rather astatement that now he will see what Hashem will do. Rav Halperin concludes that some questionsregarding the manner in which Hashem brings about the redemption are left as perpetual questions.There is a passage that I contemplate each year that may shed a little light on this subject. I wonderedwhat is the significance of the repetition of the passage below that is interrupted by a list of genealogy? -‫תני‬, ‫קב‬ ‫הן‬,‫ ת‬:‫תלא םמר‬, ‫ני קיה נוה‬,‫ יל קפ ת‬,‫תבר םמ לשה‬, ‫יב מו קי מד‬ 12 And Moses spoke before the LORD, saying:,‫מפ קר םעה‬ ‫ע יני‬,‫תאיך יי קש נמ ת‬, ‫ קו‬,‫אתלמי‬, ‫ נשמקעו‬-‫ לא‬,‫תאל‬, ‫יי קש נר‬ 'Behold, the children of Israel have not hearkened unto me; how then shall Pharaoh hear me, who am .‫ מו נא יני נע מרל קש נפ נת יים‬of uncircumcised lips?'(Shmot 6:12)'These are the heads of their fathers' houses'... Shmot 14-26. Between these two repeated passages(Shmot 6:12 and 6:30) are a listing of the genealogy that brought forth Moshe and Aaron. ;‫ נא יני קיה נוה‬,‫לא םמר‬,‫ םמ לשה ת‬-‫תבר קיה נוה לאל‬, ‫ כט מו קי מד‬29 that the LORD spoke unto Moses, saying: 'I am ‫ נא לשר‬-‫את נכל‬,‫ ת‬,‫ מפ קר םעה למ ללך ימ קצ מר יים‬-‫ לאל‬,‫בר‬,‫ מד ת‬the LORD; speak thou unto Pharaoh king of ‫א לליך‬,‫בר ת‬,‫ םד ת‬,‫ נא יני‬Egypt all that I speak unto thee.' ‫ נע מרל‬,‫תהן נא יני‬, :‫תני קיה נוה‬, ‫ יל קפ‬,‫ ל מו םיא למר םמ לשה‬30 And Moses said before the LORD: 'Behold, I ‫א מלי מפ קר םעה‬,‫ יי קש ממע ת‬,‫איך‬,‫ קו ת‬,‫ קש נפ מת יים‬am of uncircumcised lips, and how shall Pharaoh hearken unto me?'(Shmot 6:30)If we look closer we see in the first passage there are three problems; Israel, Pharaoh, and Moshesspeech impediment. If we look at the second passage there are two problems and the order is reversed;speech impediment and Pharaoh. What was last on the list in the first passage is first on the list in this 246

passage and Israel no longer seems to be the issue. In between these passages is a list of the heads ofthe tribes including Moshe and Aaron as the leaders of the tribe of Levi. It also mentions that Aaronsson married into Moshes in-laws the Yitro family.I submit that this second passage is a partial answer to Moshe of the unanswerable question. What do Imean? Moshe if we recall was a fugitive who had to run for his life and lived many years in Midian.Aaron was part of the Jewish establishment and lived in Goshen free from slavery as was the case forthe tribe of Levi.In last weeks Parsha the fugitive Moshe returns to Egypt and disrupts the status quo causing thetaskmasters to be furious. One can imagine them saying ' look at these adventurous people from Leviwho do not have any idea of the suffering they have now caused for the people of Israel and ourselvespersonally'.In the list of the tribal leaders however it lists Moshe and Aaron as the leaders of Levi. When did thisinexperienced revolutionary become the leader of the tribe of Levi? It seems to me that although therewas a short lived time of additional suffering I suggest that the people on the whole accepted Mosheand Aaron. Of all the other leaders in Egypt no one else had the courage and faith to stand up toPharoah and command him as Moshe did.Moshe earlier implied that it is not logical for Pharaoh to listen to him when Israel itself does notaccept him. I suggest that Hashem replied some time after these events when he reminded Moshe of hisposition with Levi which answers an earlier question he had. Just as you thought Israel would notaccept you because you made it worse for them, and yet they did accept you, now go to Pharaoh andtell him exactly what I say to you. I have made you his master. Moshe no longer mentions Israel butrather his concern of how he will represent Hashem with his speech impediment (a topic for anotherdiscussion).In addition Aaron who is one of the tribal leaders allows his son to marry into the family of Yitro whichfurther signifies the acceptance of Moshe and his revolution within the Jewish establishment.Following Hashems commandments are not always logical from our perspective. There were manyimpediments along the way for Rav Kahane however he never measured his success by what wasaccomplished or not; by what was logical or not; but rather if he had done what was expected to bedone. How Hashems plan unfolds is another matter. The Whole Torah( 2015)I heard a Chabbad Rabbi speaking at a Shabbaton. He spoke at length about the Rebbe. One person atthe table asked if he had a Dvar Torah on the Parsha. 'Yes', he answered. 'And the people believed inHashem and His servant Moshe' (Shmot 14:31). This, the Rabbi continued, is the whole Torah. Four fifthsof the Torah deals with Moshe and the last book was written entirely by Moshe. One cannotunderstand Hashem without His servant. This is what Hashem wants. He wants us to believe in Hisservant. We pray to Hashem but Moshe who is human can understand our problems and tells us whatHashem desires from us. If you don't believe in the servant you cannot understand the Torah.Later I met this Rav and I told him I agree with everything he said. He smiled. I continued 'I couldeven add something to what you said. Someone who despises Moshe, Hashems faithful servant it is as 247

if he despises Hashem'. 'Correct' he agreed. 'There is only one small difference in the way I understandwhat you have said' I continued. 'And the people believed in Hashem and His servant Moshe'. 'When Iread the word servant (eved) I see the gematria of eved which is 76. This is the same gematria ofKahane. There is a Moshe today (his grandson) that is also sitting in prison simply because of hisbeliefs. So one could read the same passage 'and the people despised Hashem and His servant Moshe'.'I feel very lucky that I too understand this Torah. I feel very grateful to Hashem. He gave me a ticket tocome to Israel. I saw something that thousands of others do not see, and I still see it. He opened the seafor me and I walked through. In addition he arranged for me to discover this Bet Knesset and sit hereeach Shabbat next to you and other Rav's who know much more Torah than I do. I am lucky that Hegave me the insight to see what is Holy and to attach myself to it.In addition Hashem arranged for me to spend a Shabbat with all of the Giborim who are chassidim ofRav Kahane. I prayed in a minyan with the people of David Hamelech. The hilltop people who'sfriends were framed and are sitting in prison. The newlyweds from the so called Wedding of Hate inthe news. This was the daughter of my Rav who's words of Torah are like honey and his family andtheir community are filled with people who are like gold. The hilltop people who desire a king and atemple really look like kings and queens. I was lucky to be in their minyan and get a Cohen brachafrom them.How lucky am I to be friends with the men of David Hamelech long before they have been recognized;to see light inside of darkness. Imagine being Yitro's neighbor and meeting Moshe in Midian when hewas public enemy #1. Imagine knowing exactly how great he was while the whole world wascompletely unaware and even hostile. Yes I agree with every word you said. And the people believedin Moshe and His servant. This is the whole Torah. If only people really understood that!' The Unlikely Catalyst Jan 2017A few pages earlier we shared Rav Bolton’s Chassidic story about Shimon Katan and Shimon Gadol.Rav Bolton demonstrated through this story how the actions of the Jewish people cause the non-Jewishworld to proclaim God’s existence. He related this story to our Parsha where Pharaoh is forced toaccept the commandments of Hashem.Binyamin also brings down Rashi who explains the meaning of Hashem’s Yad Chazaka (strong hand),which is mentioned in our Pasha and in many other places throughout the Torah. He describes the YadChazaka concept as Hashem’s will being forced upon the Nation's. This is not a historic concept butone very much present today.I would like to add that the unlikely catalyst in Rav Bolton's story is Shimon Hagadol who had his ownself interest in mind and was cruel and merciless to his fellow Jew. It was through his oppression of afellow Jew that this whole story unraveled; caused the non-Jew to proclaim how great is the God of theJew's; and finally affect the perpetrator in the very end.Throughout this book we see this similar theme from the persecution of Yoseph comes divinerevelation to the world (in Egypt) and ultimately to the Jewish people (among the tribes). Today thishistoric catalyst is very much alive as the Jewish people in Yehuda and Shomron are persecuted by theirown brothers causing a chain reaction that rallies support towards Israel from the non-Jewish world. 248

One might say that this unlikely catalyst began with Cain who killed Hevel. Shet was from the nextgeneration that was able to reflect and repair the sins of the past. As we have mentioned earlier 'Nel KaNa' can also be read Kahane derech Shet (Shmot 3:18). This is the quick three day journey that can betaken when the selfish sin of Cain is rectified.In our Parsha we see Kahane also related to the hooks that pull out evil from its root. His Torah speaksto this unlikely catalyst and brings about the ultimate redemption from within. By addressing theweakest points, asking uncomfortable questions and forcing us to look clearly and truthfully atourselves his Torah will bring about a wholehearted redemption from the most unlikely catalyst. 249

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