Kahane in the Parsha Ki Sisa 301
Ki SisaIn Parsha KiSissa there are two Hebrew letters written in a large font; (Nun) and (Resh) – together theyspell (Ner – Candle)., קיה נוה קיה נוה, מו יי קק נרא, נפ נניו- ו מו מי נע םבר קיה נוה מעל6 And the LORD passed by before him, and לח לסד- קו מרב, לא לרך מא מפ יים--אל מרחום קו מחנון, תproclaimed: 'The LORD, the LORD, God, merciful and gracious, long-suffering, and ול לאמלת abundant in goodness and truth;שא נע םון נו לפ משעלנ, םנ ת,תצר לח לסד נל נא נל יפים, ז 7 keeping mercy unto the thousandth generation, forgiving iniquity and transgression and sin; andקד נע םון אב םות, םפ ת-- לא קי מנ לקה,קה, קו מח נטאה; קו מנ תthat will by no means clear the guilty; visiting the-תל ישים קו מעל, יש- מעל,תני נב ינים, קב- נב ינים קו מעל- מעלiniquity of the fathers upon the children, and upon תב יעים, ירthe children's children, unto the third and unto the fourth generation.'(Shmot 34:6-7) יכי קיה נוהר: ח,א ת אל,קל ת ,ית קש מת נח לוה לא יכי יד 14 For thou shalt bow down to no other god; for the LORD, whose name is Jealous, is a jealous תאל מק ננא הוא, , מק ננא קשמ םוGod;(Shmot 34:14)Nun of NerThe neighboring words shed light on the power of these two letters that combined spell Ner (candle).The first letter (nun) is the center piece of Emet Notzer Chesed. The Emet, Nozer, Chesed, are part ofa passage called the thirteen attributes. These thirteen attributes define Hashem's patience andendurance and is a formula recited each day to remind Hashem of the great secret He revealed to us.This great secret of the thirteen attributes was given to Moshe in this weeks Parsha and reminds us thatif it was not for His great patience our measure of sin would be filled long ago and our lives would beforfeit. Connecting two passages of the thirteen attributes are these three words Emet, Nozer, Chessed.Hashem’s original intention was for the world to stand on Truth. This was not possible because manwas fallible. Alternatively if the world was governed simply by Chesed (kindness/charity), then wewould be like infants and would lack the true good of earning reward which is higher than Chesed.Notzer, represents the Tzadik, the Holy man who is able to live up to Hashem’s original standard. It ison his merit, that the world exists, and it is also on his merit that Chesed is given to others who are notable to live up to this standard. We see this idea played out a few lines earlier in the very same Parshawhere Moshe requests to be blotted out for the sake of Israel.Resh of AcherThe Resh represents Rasha, the evil of those who serve ‘other’ gods (acher). Contrast to this Bereshit ב שיתר רor שית-( בread: for the sake of His firstborn). Hashem created the world for the sake ofHis 'Raishit' His 'firstborn'. The jealousy and anger that Hashem feels towards those who worship 302
foreign gods, is parallel to the jealousy that the brothers had towards Yoseph. They were moved to anact of violence because they felt their very essence and power was threatened. Hashem is moved to actsof violence when His essence is threatened; which is our knowledge and recognition of Him. Thespecial love that Israel had towards Yoseph is the same love that Hashem has towards His Tzadikim.Hashem may be lenient when we violate laws toward Him, however when His special love is violated,this brings out jealousy and retribution. As we saw with Yacov, as long as Yoseph was suffering in exilethe divine presence left him. His light was extinguished for twenty two years as he mourned hisfavorite son.The Ner in each GenerationIn every generation there is a Yoseph. In every generation there is a Nun that represents ‘Notzer’. Inevery generation there are forces that seek to uproot this ‘Notzer’ because his essence represents thetrue divine command and ideal. His ‘Notzer’ can destroy their ‘Acher’ and so they must destroy himfirst. It is this interplay that orchestrates destiny. Yoseph understood this interplay and was able toorchestrate destiny himself as he manipulated his brothers in the chapters that follow. The Tzadik isable to orchestrate destiny because he is Hashem’s favored pupil. Just as Yoseph was Israel’s favoritepupil, the Tzadik is able to fulfill the truest intention of Hashem. Through the suffering of the Tzadik aswell as the through the persecution of the Tzadik the original light of creation continues and isrenewed. Whether the Tzadik survives, whether he is imprisoned, or whether he is assassinated, hispurpose is to cling to the truest light and through him this light continues.The Ner in our ParshaIt seems to me the struggle of Acher and Notzer is seen in our Parsha and alludes to the Moshiach BenYoseph of our day and our future (b’h). In the same way that the Israelite Nation is elected as a signpostto the world, Tzadikim are also selected as examples. There is a famous answer that Napoleon oncegave when someone questioned him if there was a G-d or not. How can you prove there is a G-d he wasasked. The answer is simple he said ‘The Jews’. Simply naming our Nation was enough to recognizethe true light of Hashem. Now one might say there are many kinds of Jews and they all have manyopinions. Who among them demonstrates the truest light of Hashem? Hashem answers us in His Torah.The thirteen attributes that delay and diffuse Hashems anger where brought down into the world byMoshe. The basis of these attributes is the large (Nun) of 'Notzer'. It is the Tzaddik who acts like apendulum, giving freedom and flexibility to others while he bears the strain and pressure as the pivotalrole that 'preserves' a world built upon true justice.Yehoshua Ben Nun alludes to this idea. He was like a son of the (Nun/Notzer) which was his teacherMoshe. He continued to wear the mantle of Torah, like the coat of Yoseph, that ensures the continuityand authenticity of what Hashem truly demands. He was the son of 'Nun' which also alludes to himbeing a disciple of Moshe who was the great 'Nun' of 'Notzer'. Yehoshua continued to wage the war ofconquest of the Land of Israel and his self-sacrifice allowed for the greater freedom of generations tocome. The 'Notzer' battling the 'Resh' of 'Rasha' or 'Acher' is the friction that creates light or 'Ner'. It isthe 'Ner' of sacrifice, as well as the 'Ner' of remembrance for those who have been sacrificed as well asthe fire that inspires us to continue to enlighten the world through sacrifice. 303
Ki Sissa and Rabbi GreenKi sissa is one of the deepest and most profound Parshiot in the Torah. We read it three times a year;once in its time, and twice on Shabbat Chol Hamoed Pesach, and Shabbat Chol Hamoed Succot. Inaddition we read sections every morning in our prayers. What is so essential about this Parsha?First of all it contains the 13 attributes with which Hashem judges His people. On Chol Hamoed wealso read the background of how these 13 attributes were extracted from heaven. They are a secret thatMoshe revealed to us and that describes the extent of G-ds patience to the rebelliousness of our nation.Hashem revealed this knowledge when Moshe realized that this was a time of 'favor' from Hashem andso he used this special time to get a commitment from G-d so to speak and explain to the Nation thenature of G-ds benevolence. This knowledge of G-ds patience and this special formula only becameknown to us through the unique efforts of the Tzadik - Moshe.In 2004 just after I had made Aliya I was in the old city of Jerusalem on Shabbat Chol Hamoed Succot.I had a simple question about this Parsha but I could not find a satisfactory answer. I went to 3-4yeshivas and asked both students and Rosh Yeshivas and was not able to find an answer to the simplequestion I had until I arrived at Rabbi Greens Yeshiva. They say that most people use only 7% of theirmental capacity if this is so then rabbi green uses 10%. I saw his super-computer mind spinning and in5 minutes he gave me a simple answer to my question that I didn't find in the previous few hoursvisiting various other yeshivas. So what was the question?Moshe says in the above passage 'you told me - u have known me by name and I have found grace inyour eyes' But if you search through all of the book of Shmot this quote is not found. My question wasvery simple Moshe wants to verify what he meant when he said 'x' yet no where do we see that in facthe said 'x' to complicate things further, the only place we do see that Hashem says this is a few linesafter this passage. How do we explain this? מר,תאה מא נתה םא ת, קר, קיה נוה- יב מו םיא למר םמ לשה לאל12 Moshe said to Hashem, “See you say to me,, קו מא נתה לא ה םו מד קע מת יני, נה נעם מה לזה-תא מלי מה מעל לאת, 'Take this people onward,' but you did not inform me whom You will send with me; and You had ית קש מלח יע ימי; קו מא נתה א ממ קר נת-את נא לשר, תsaid, 'I shall know you by name, and you have אמ אצא את לחן- רו תגם, רי תד רע שתיך רב לשםalso found favor in My eyes.' רב לעי אניע יני, ה םו יד ת,תעי לניך, חן קב, ננא נמ נצא יתי ת- יג קו מע נתה יאם13 And now, if I have indeed found favor in Yourחן, ת- קל ממ מען לא קמ נצא,תא נד נעך, קו, קד נר לכך- ננא לאתeyes, make Your ways known to me, so that I may comprehend Your 'you have found favor in My יכי מע קמך מהג םוי מה לזה,אה,עי לניך; ו קר ת,קב ת eyes.' But see that this nation is Your people. .(Shmot 33:12-13) 304
עי לניך,תחן קב ת, נמ נצא יתי- יכי,אפ םוא, טז ו מב למה יי נו מדע ת16 How, then will it be known that I have found נא יני, קב לל קכ קתך יע נמנו; קו ינ קפ ילינו, נהל םוא-- נא יני קו מע למךfavor in Your eyes – I and Your people – unless You accompany us, and I and Your people will beני נה נא נד נמה, קפ ת- נא לשר מעל, נה נעם- ימ נכל, קו מע קמך. made distinct from every people on the face of the earth!' מה נד נבר מה לזה- מגם לאת, םמ לשה- יז מו םיא למר קיה נוה לאל17 Hashem said to Moshe: “Even this thing of which you spoke I shall do, for you have found אמ אצא את לחן- שכי:לא לע לשה יד מב קר נת נא לשר favor in My eyes, and I have known you by או לא אד נעך רב לשם, רב לעי תניname.”(Shmot 33:16-17)I asked one Rosh Yeshiva and he said to me that not everything is recorded in the Torah at the time ithappens. For example maybe Hashem said this to Moshe when he was on the mountain and only nowis he putting these passages into the text of the Torah. This answer to me seemed too abstract andambiguous. First of all there is no such Midrash that I am aware of and secondly this is not aclarification or addition to something said earlier which is often the case, this is something that comesout of nowhere.Another Rosh Yeshiva showed me the Rashi which says that this line refers to when Moshe wasstanding on Har Sinai when the ten commandments were given and the whole Nation heard his voiceamplified as he spoke to G-d and he was 'great' in their eyes. Well this is very nice, but it still does notanswer my simple question. Moshe says 'What did You mean when You said 'x' but He didn't say 'x'.The only time He does say 'x' is a paragraph afterward in the 'present' tense.So what was Rabbi Greens answer? From what I remember he said something like this. The Torah isinterpreted in three basic ways, like a court case. Sometimes the case is clear, like the district attorney,the law is the law, the judgment is strict. Sometimes like the defense attorney, we must take intoconsideration the background of the individual, other motivating factors and find room for leniency tostretch the law in such cases. Then there is a third way that is employed most regularly and that is'deduction'. For example if case 'A' ruled thus, and case 'B' ruled thus, then should we not set a newprecedent with case 'C' which doesn't completely fit 'A' or 'B'? This is what Moshe was doing and thisexplains the Rashi.Moshe was twisting Hashems arms, so to speak. Read the passage as follows: When I was standing onHar Sinai and you made me great in front of the Nation, what was the purpose? What were trying toachieve? Did you not want the Nation to know that I found grace in Your eyes and that You haveknown me by name? I will not go on unless you clarify this to me and if this is indeed so, then I insistthat You, Yourself guide us and not an Angel. You must distinguish us from all other nations with Yourdirect supervision, if indeed I have found grace in Your eyes.Now the quote that confuses us by appearing in the future when it should have appeared in the pastmakes perfect sense on a simple (Pshat) level. Hashem answers, 'Yes' 'You win', I will admit and clarifythat I have known you by name, and that you have found grace in my eyes, and because of this I willalso commit myself to your request of my direct supervision. And now at this point when Moshe seesit is a time of favor he asks further to see G-ds glory and this is when Hashem reveals the secret of the13 attributes.In our prayers, after making an accounting of our sins, we remind Him of the commitment He made to 305
Moshe and of His patience towards sinners that He revealed to us. It is interesting to note that I have'known you by name' is the same gematria of Moshe = רב לשםby name = 342 + 3 for each letter = 345 = משהMoshe = 345Read: You Moshe, have I known by name and you have found grace in my eyes.It is also interesting to note that Rav Kahane in the fullest sense of the gematria also finds grace inHashem's eyes. אמ אצא את לחן רב לעי תני- = שכיbecause you have found grace in my eyes = 761 = כהנאKahane = 76 x 10 = 760 +1 (kollel) = 761This seems to imply that Rav Kahane was the Moshe of our generation. I have known you by 'name',the name of Moshe. For those who say this was not the 'Jewish' way, Hashem seems to differ and onthe contrary says he was the 'apple of My eye'. Then why did Hashem allow him to be assassinated?One could ask why was Moshe not allowed to enter the Land of Israel which no one more than hedesired. It is the job of the Moshes of each generation to demonstrate the way for us, despite theJewish people who cause him to be a fugitive (Shmot 2:14-15), or Jewish leadership that condemnshim (Shmot 5:21). Even alone as Moshe went into the Palace of Pharoah and was laughed at andmocked, he continues unbroken. Eventually this man who began a one man revolution led a wholeNation out of darkness. It is the job of the Moshe of each generation to 'clarify' what is demanded ofus, to show what is possible and to awaken us to the 'time' so that we read the signs and escape andcome home. The 40 year trek could have been a three day journey, but this has to do not with theshortcomings of Moshe but with the sins and maturity of the Jewish people.Absence and PresenceIt is interesting to note that the Parsha in which Moshe is absent, usually occurs around the time of theanniversary of his death. In addition this time occurs every year around Purim. There is also anoticeable absence in the Megilla of Hashem Himself. The Midrash tells us that at this time Bnei Israelwillingly accepted the Torah without the duress that occurred in the first giving of the Torah. How dowe understand this willingness to accept the Torah at this time when both the Rebbe and the Creatorseem to be absent? What was the motivation?One of the ways to understand the spiritual renewal that occurred at this time is with an anecdote of theRav's father. He used to explain that the meaning of the prayer in our prayer book 'Sh Lo Asani Goy'(Blessing that I was not born a Gentile), has a few different meanings. He explained that it should beread not ' that i was not made a Gentile', but rather 'that a Gentile didn't make me'. In other words oneshould be Jewish not because of anti-semitsm but because of the beauty of Judaism. 306
Although Jewishness as a response to anti-semitism is a lower level, compared to choosing to beJewish from love and desire, it is still a very significant action. Israel came into being largely due to aresponse to anti-semitism, from the time of Hertzel to the time of the Shoa. Returning to the Purimstory, there was a great victory in the time of Purim against our arch enemy Amalek who tried toannihilate our Nation. This unifying force that united our Nation through adversity brought about are-acceptance of our Torah and our belief in God which was dissipating with the onslaught of the exile.Chanuka and PurimThere is a dispute in the Talmud between Hillel and Shamai regarding the order of lighting the Menora.According to Shamai we should light eight candles on the first night and diminish the candles eachnight so that the last night there is only one candle. According to Hillel we should begin with onecandle and add another candle each day until we have eight candles on the last night. This is the rule wecurrently follow.One Chanuka I heard a mystical interpretation of the above mentioned dispute. The lecturer explainedthat the candles represented Hashems open miracles. As we move through history the open miracles arediminished and more responsibility is expected of us based on our experience and understanding ofevents. For example a father stands close to his young child as he learns to walk. As he begins to walkby himself the father steps back. In a similar fashion Hashem expects us to draw proper conclusionsbased on our national history and Torah constitution. Accordingly then Shamai was focusing on thereceding of Divine intervention while Hillel was focusing on our growth and maturity.Purim and Chanuka are both rabbinic holidays which reflect our maturity as a Nation. The sudden turnof events from imminent disaster to victory and crushing blow to our arch-enemy Amalek (Haman),gave a new found hope to our nation. We understood that Hashem is still with us. The period precedingPurim there were great doubts that Hashem had disengaged Himself from our Nation.The month of Adar is joined to the month of Nissan; the month of redemption and birth of our Nation.The seeds of the first redemption bore the fruits of the latter ones. Disillusionment, lack of merit,imminent destruction and then a sudden reversal of events; these are similar themes throughout ourhistory. We had little merit in Egypt and also in Shushan. The actions we took, by crossing the sea, thefast in Shushan and the war against Amalek were not only merits but National experiences that made usmore spiritually mature. The child learns to walk by himself knowing that the father is nearby yetbeing forced to walk on his own. At that point the child is not the same child he was when he wascrawling on his knees.The Rebbe that lifted us on his shoulders was Moshe. Hashem, Himself went down to Mitzrayim topersonally carry us out and divide the sea. As we reach the climax of our historical experience ourfathers are less present as we are occupied with our new ability to walk on our own. We recognize thatit was on their merit but we are too overwhelmed by the full eight candles of our national glory or theone candle that we can light on our own. 307
A Jewish Leader (2018)My friend Yacov pointed out an unusual response by Moshe. After requesting that Hashem’s presencewill stay among the Nation of Israel Hashem answers Moshe ‘My presence will go and provide yourest (Shmot 33:14). Moshe responds with ‘ If your presence does not go along, do not bring us forwardfrom here (Shmot 33:14). Why does he respond this way when Hashem has already told him that He willgo with him? My friend Yacov suggested that Moshe was essentially saying ‘We want Moshiach now!’He wanted to see it now not in some future time. Rav Lipsker added that Moshe was not interested inhis own benefit. If this special relationship was not actualized towards ‘Israel’ he did not want tocontinue.Both of these ideas are contained within what I have written previously (see KiSissa and Rabi Green). IfHashem admits to Moshe that indeed he found favor in His eyes, Moshes requests that this favor beused to benefit Israel and not for his own personal glory.It's fascinating to read Rav Kahane in Perush HaMaccabee describing Moshes encounters withHashem. He writes that a prerequisite for a prophet or Jewish leader is their tremendous concern forIsrael. Hashem turns to Moshe measure for measure as Moshe turns from his sheltered and affluent lifein Pharaoh’s palace to protest the suffering of his people. Only one who is overcome with concern forhis people to such a degree that he becomes a target and must flee for safety merits that Hashem willturn to him. One who lives the uncomfortable life of a fugitive because of his love of truth and justiceis in a position to alter Heavenly judgements that supersede the human court. It is no coincidence thatKi Motze Chen b’Enai alludes to the gematria of Kahane. אמ אצא את לחן רב לעי תני- = שכיbecause you have found grace in my eyes = 761 = כהנאKahane = 76 x 10 = 760 +1 (kollel) = 761Rav Kahane also had this prerequisite of every great Jewish leader. I wonder sometimes how muchjudgement was transformed into mercy on his account. From the example that he set, from thesuffering imprisonment and torment he went through, from his prayers and his pleading for Am Israel, Iwonder how often an angry God was appeased and how often judgement was delayed and patienceextended. 308
Kahane in the Parsha Vayechel/Pekudei 309
Vayechel/Pekudei and Parsha Para (2011/12)Most years when Yayechel/Pekudei coincides with Parsh Para we read the Maftir which explains thedetails of Para Aduma that Moshe gave Israel then we read the haftorah from yechezkel. The Maftirexplains the details of the strange ceremony of the Para Aduma. The Kohen Gadol takes the bull that ispure red and never pulled a yoke and slaughters it outside the camp. The Cohen Gadol becomes impureas well as the slaughterer and he goes to a mikva and also must immerse his clothes in the mikva. Thenanother clean man can take these ashes and sprinkle them.The Maftir explains the ritual from ancient times and the Haftorah explains its significance in moderntimes. I was told once by Rabbi Matisyahu Glazerson that the Para Aduma is Israel from the dung tothe head it is completely burned; the lowest and highest places. On one hand the cow is pure and on theother hand it has never pulled a yoke. Israel is compared to a bull that must be harnessed to the yoke ofHashem. It seems on one hand the bull seems to be alluding to a sinner who is disconnected to Hashemand on the other it is a very unique cow with not even one discolored hair. The Rav was one of the fewwho dared to explain the Holocaust and more than that criticized those who do not explain it for addingto the Chilul Hashem.Every Jewish soul is holy because this is their essence regardless whether they pull the yoke or not. Thesages with long beards and the Jew married to a gentile all suffered the same fate. It is the Cohen Gadolwho leads the bull out to be slaughtered and becomes contaminated. I suggest that this may allude ourown Jewish leadership that has misled us and been contaminated as well. Then comes a pure man thatsprinkles these ashes and and administers the solution while again becoming contaminated. I suggestthat this second man alludes to the passage from the Haftorah which tells us Hashem will be sanctifiedagain in the eyes of the world and will bring us a new heart.The leader who went down with the cow cannot be the same leader who explains the new Torah, whichis the original Torah. In order to do this he makes himself a target by saying things that are politicallyincorrect. He becomes persecuted and chased away like something unclean. The Cohen who sprinklesthe cleanliness becomes unclean, as the contemporary sage who is sacrificed in order to revive theTorah. He becomes unclean and eventually sacrificed because of our sins. However it is only throughhim that Hashem is glorified and we learn to feel with a new heart. The Torah of Yoseph was closer tohis father than any of the other Rosh Yeshivas. Instead of learning from the Rav he was despised likeYoseph because he was like a mirror that reflected our inaction and apathy.The elixir of Torah that the Rav sprinkled us with is the faith that we can and must do things that seemimpossible. Judaism is not just a practice of rituals done in the privacy of ones home but is a Nationalexpression of Hashems will. He single-handedly expressed that will and by repetition made it part of adialogue that eventually became a new reality. This reality is still evolving from his footsteps.When I see his name in this weeks Parsha this is how I understand it. (see below) יצ נוה קיה נוה- אנשלר, ב םזאת כח מקת מהת םו נרה2 This is the statute of the law which the LORDתא לליך, קו יי קקחו,תאל, ני יי קש נר, קב ת-בר לאל, מד ת:א םמר, תלhath commanded, saying: Speak unto the children of Israel, that they bring thee a red heifer,נא לשר ,מום בנה-אין,ת נא לשר נפ נרה נא כד נמה קת ימי נמה faultless, wherein is no blemish, and upon which . םעל, נע נלה נע ללי נה-לא never came yoke. 310
הן; קוה םו יציא, לא קל נע נזר מה םכ ת- אלל, ג ו קנ מת לתם םא נתה3 And ye shall give her unto Eleazar the priest,. קו נש מחט םא נתה קל נפ נניו, ימחוץ מל ממ נח לנה- םא נתה לאלand she shall be brought forth without the camp, and she shall be slain before his face. ; קב לא קצ נבע םו-- ימ נד נמה,תהן, ד קו נל מקח לא קל נע נזר מה םכ4 And Eleazar the priest shall take of her blood לש מבע-- ימ נדמנה,ד,מום תע-ני םא להל, םנ מכח קפ ת- קו יה נזה לאלwith his finger, and sprinkle of her blood toward . קפ נע ימיםthe front of the tent of meeting seven times.- םע נרה קו לאת- אלת:עי נניו, קל ת, מה נפ נרה- ה קו נש מרף לאת5 And the heifer shall be burnt in his sight; her . יפ קר נשה יי קש םרף- מעל, נד נמה- קב נש נרה קו לאתskin, and her flesh, and her blood, with her dung, shall be burnt.;ו קש יני ת םו נל מעת--אז םוב,עץ לא לרז קו ת, ת,תהן, ו קו נל מקח מה םכ6 And the priest shall take cedar-wood, and .תר מפת מה נפ נרה, ת םוך קש- אלל, קו יה קש יליךhyssop, and scarlet, and cast it into the midst of the burning of the heifer., קו נר מחץ קב נשר םו מב ממ יים,הן, ז קו יכ לבס קב נג נדיו מה םכ ת7 Then the priest shall wash his clothes, and he- מעד,תהן, מא מה םכ, מה ממ נח לנה; קו נט ת- ני םבא לאל, קוא מחרshall bathe his flesh in water, and afterward he may come into the camp, and the priest shall be .נה נע לרב unclean until the even. וקרנחמץ,תבס קב נג נדיו מב ממ יים, קי מכ--תרף םא נתה, ח קו מהשם8 And he that burneth her shall wash his clothes in . נה נע לרב- עמד,מא, קב נשר םו מב נמ יים; קו נט תwater, and bathe his flesh in water, and shall be unclean until the even.קו יה יני מח ,מה נפ נרה א לפר,את ת, ת,ט קוא מסף יאיש נטה םור 9 And a man that is clean shall gather up theמל נע מדת קו נה קי נתה ; קב נמק םום נטה םור,ימחוץ מל ממ נח לנה ashes of the heifer, and lay them up without the camp in a clean place, and it shall be kept for theחמ נטאת--ינדנה מי,קל ת ,קל ימ קש למ לרת תאל, יי קש נר-תני, קב congregation of the children of Israel for a water .יהוא of sprinkling; it is a purification from sin., קב נג נדיו- אלת,תא לפר מה נפ נרה, -תסף לאת, י קו יכ לבס נה םא10 And he that gathereth the ashes of the heiferגר, קו מל ת,אל,ני יי קש נר ת, נה נע לרב; קו נה קי נתה יל קב ת- מעד,מא, קו נט תshall wash his clothes, and be unclean until the even; and it shall be unto the children of Israel, .ע םו נלם קל כח מקת--קבת םו נכם מה נגר and unto the stranger that sojourneth among them, for a statute for ever.Bamidbar (19:2-10) When Parsha Parah coincides with Vayechel/Pekudei the regular Maftir is replaced by the passagesabove. When Parsha Parah coincides with Vayechel/Pekudei the regular Haftorah is replaced by a section from Yeheskel.Below I have highlighted some of these passages. 311
םכה א ממר נא םד נני,תאל, יי קש נר-תבית, כן לא םמר קל,כב נל ת 22 Therefore say unto the house of Israel: Thus:תאל, בית יי קש נר, ת, לא קל ממ מע קנ לכם נא יני םע לשה,קיה יוה saith the Lord GOD: I do not this for your sake, O house of Israel, but for My holy name, which yeמבג םו יים , נק קד ישי נא לשר יח מל קל לתם-שם, קל ת-יכי יאם have profaned among the nations, whither ye . נבא לתם נשם-אנשלר came.כש,מבג םו ייםמה קמ כח נלל ,מה נגד םול קש ימי-לאת קו יק מד קש יתי כג 23 And I will sanctify My great name, which hath been profaned among the nations, which ye have- קבת םוכנם; קו ני קדעו מהג םו יים י, נא לשר יח מל קל לתםprofaned in the midst of them; and the nations shall know that I am the LORD, saith the Lord קב יה נק קד ישינא שנ ה, קנ כאם נא םד נני קיה יוה,י קי נוה GOD, when I shall be sanctified in you before .תני להם, עי, קל ת, נב לכםtheir eyes. קו יק מב קצ יתי, מהג םו יים- כד קו נל מק קח יתי לא קת לכם ימן24 For I will take you from among the nations,- לאל,תבא יתי לא קת לכם, ה, נה נא נרצ םות; קו ת- לא קת לכם ימ נכלand gather you out of all the countries, and will . א קד ממ קת לכםbring you into your own land.: ו קט מה קר לתם,תלי לכם ממ יים קטה םו ירים, כה קו נז מר קק יתי נע25 And I will sprinkle clean water upon you, and תהר, נא מט,לי לכם, יגלו ת-תי לכם ו ימ נכל, ימ םכל כט קמא םו תye shall be clean; from all your uncleannesses, and . לא קת לכםfrom all your idols, will I cleanse you. תן, קורו מח נח נד נשה לא ת,לב נח נדש,כו קו ננ מת יתי נל לכם ת 26 A new heart also will I give you, and a new, ימ קב מש קר לכם,תב הנ לאבלן,ל-קב יק קר קב לכם; מו נה יס םר יתי לאת spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give .לב נב נשר, ת, קו ננ מת יתי נל לכםyou a heart of flesh.When I see the letters Kahane hidden inside 'I am the Lord' (Ki Ani Hashem) it means to me thatthrough Hashems disciples He is sanctified. How is God sanctified before our eyes? When the Ravwas on radio talk shows there were often non-Jews who called in and said 'Why aren't there more Jewslike you?' By daring to stand against the majority to do Hashems will and fight for Jewish causes theRav sanctified God before the eyes of the world and the Jewish people.It was Mordechai who refused to bow to idolatry that started the whole Purim story rolling. It wasMoshe who brought more suffering on the Jews by his defiance to Pharaoh that eventually led to ourliberation. And in our time it is Meir Kahane who rocked the boat and refused to bow to worldpressure or Israeli pressure and wake up comfortable Jews with uncomfortable questions. He and hisson suffered countless imprisonments for the Jewish people. It is now the Jewish people who areimprisoned and his Torah is the key that will set us free. These keys are now in the hands of leaders likeDr. Michael Ben Ari and Moshe Feiglin.Rabbi Kahane and his son Binyamin paid the price with constant harassment and martyrdom so thatnow a new generation of Moshe Feiglin's and Ben Ari's even Leiberman's can be given positions toinfluence without the same hatred. The reason is that by forging Hashem's path and paying the ultimate 312
price, the Rav gave us a new heart. He demonstrated for us how to be a real Jew. He gave us a heartless doubtful and less fearful and showed us the path to freedom. He was the freest person ever to be ina jail. His courage inspired thousands of Jews to be a little bit like him. The Kohen who sprinkles thelife giving mixture becomes contaminated himself as he gives life to others. He becomes unclean andabandoned and then sacrificed. But through him Hashem is glorified and we learn to feel with a newheart. (see also Parsha Chukat) Bezalel, son of Uri, son of Chur (Shmot 38:22)Bezalel as a young boy understood the deepest secrets of how to craft the utensils in the Mishkan.Rashi explains to us that the unusual addition of the grandfathers name (Chur) indicates that Betzalelsdivine spiritual gift was the special reward for the self-sacrifice of Chur .I often ask the question why is Chur given such a small remez (hint) in the Torah? During the ChetHaegel Aaron fearing that soon he will be stoned, tries to manipulate the people to buy time for Moshesreturn. Aaron is criticized for this by Moshe. 'What did this people do to you that that you brought agrievous sin upon it? (Shmot 32:21). Chur on the other hand did not play games. He told the peoplestraight that they were sinning and must stop. He was stoned. This story, however is not written in theTorah. You will only find this in the Midrash. I once asked Yekutiel, one of the leaders of themovement, how this works. How does a grandson inherit Torah secrets because the grandfather died amartyrs death? He said to me that if I am alluding to the Rav's death I should understand that it is notsimply the way he died a martyrs death that was important but that his whole life was one of self-sacrifice. He did not seek a martyrs death yet every day he went out to do and say what had to be doneand said without fear knowing that one day he may pay the ultimate price for his actions, but he couldnot stand idly by. This is the definition of a Tzadik.Why is Chur not mentioned but his grandson Betzalel shows us the details of the inner Temple? Onemight ask why there is so much written about Avraham and Yacov but less about Itzchak who was theperfect sacrifice. One might ask why the secrets of the Zohar was received by a student of Rabbi Akivawho also died a martyrs death. He continued to follow in the path of his Rav and because of thisbecame a fugitive. In his isolation he wrote the Zohar. I will remain with the question. It seems to me,however that those who sacrifice every day for the Jewish people like a Rabbi Kahane are on adifferent level that than the rest of us, even though they demonstrate to the rest of us what is humanelypossible. The later generations that attach themselves to these great leaders attach themselves to thegreatness and are rewarded in their way for continuing the work of Creation. Better to be the tail of alion than the head of a fox. 313
Chuk Parah and Chuk Pesach (2018)Why does Chuck Parah come before Chuck Pesach? Is Chuck Parah more important than ChuckPesach or is Chuck Parah a prerequisite for Chuck Pesach? On a simple level one who is sprinkled bythe ashes of the Parah Aduma becomes ritually pure so that he may approach the Bet Hamigdash andpartake of the Pesach sacrifice. On a more mystical level we need first our body and our life breathbefore we can attain higher spiritual levels. What however do these ashes really do?Our Maftir reads: נימות-מת קב לנ לפש נהא נדם נא לשר,ג מע קב ת, מה םנ ת- יג נכל13 Whoever touches the dead, even the body of--תמא, ימ קש מכן קיה נוה יט- לאת, קולא יי קת מח נטאany man that is dead, and does not purify himself- he has defiled the tabernacle of the LORD--that שכי למי:תאל, ימ יי קש נר ,מה יהוא מה לנ לפש קו ינ קכ קר נתה soul shall be cut off from Israel; because the אט למא, לז תרק אע אליו- שנ אדה לאwater of sprinkling was not been thrown upon him, he shall remain contaminated; his הט רמאתול בול,עולד--שי רה היה contamination is still upon him.(Bamidbar 19:13)How do we understand our impurity and purity that is thrown upon us from the blood and ashes of thiscow? Many years ago I asked Rabbi Glazerson about the meaning of the Parah Aduma. He explainedthat it represents all of Israel - from the head to the dung - that is all burned on the altar. This seems tobe reminiscent of the Shoa. In the Shoa all of the Jewish people went up in smoke regardless of theirphysical position or spiritual level.On the other hand the passage says this cow is a temima (without blemish) alluding to Israel as alsobeing all temumim. How can we be both as low as dung and also without blemish? In addition how dowe understand this impurity (caused by being in contact with death) and purity that is thrown upon usfrom the blood and ashes of this cow ?If the Parah Aduma alludes to the Shoa and the Shoa was instrumental in bringing about the ModernState of Israel then I suggest there is another way of understanding the connection between Chuk Parahand Chuk Pesach.Pesach is the time of the birth of our Nation. It is a time of Malchut (Kingship). Does Malchut appearout of nowhere or is it a transformation? I suggest that Kingship is something that evolves from anation state. First we need our own country and Prime Minister. Eventually that Prime Minister makesway for a King. That first king may be a shepherd grazing his sheep today in Yehuda or Shomron.The Mai Nida (water of sprinkling) is 'thrown' upon us. I suggest that in the same way the State ofIsrael is thrown upon us. Within this State you have tremendous growth and beautiful things along withugly things; from the head to the dung, just like the Parah. On the other hand there is somethingwithout blemish. The very fact of being part of an independent nation state is a purifying factor. A Jewliving in the Land of Israel is less contaminated, even though there is every level of contaminationwithin it.The word Mai Nida is in fact the same letters that spell Medina (nation state). It seems to me that justas the Mai Nida and Chuk Parah prepares one for the Chuk Pesach so does the Medina prepare us forKingship and Malchut. Now that the Nation has prospered and grown physically its time to arrive at thenext stage with the addition of a Sanhedrin and Jewish King. The Medina was thrown upon us and ithas purified us, and now it’s time to ascend to the Har Habayit with our King and Cohenim. 314
The Temple and the EvedThe Art Scroll Chumas writes: “The Torah's frequent repetition of the parts of the Tabernacle and mention of the nation’s role in its construction indicates Gods love of Israel and His regard for its activities to serve Him. Similarly God's respect for such loyalty is indicated by the attention the Torah lavishes on Eliezer's diligent search for a wife for Isaac (Or Hachaim; see Rashi to Genesis 24:12).” 1What is the connection between Eliezer and the manner in which we donated our belongings to buildthe Temple? Eliezer selflessly served Avraham and did his bidding without question. Despite hissecret desire that Itzchak would marry his own daughter he swallowed his pride and sought the wifethat Avraham had requested. In the same manner, the Israelites who were not Cohanim and would notbe serving in the Temple accepted their role and secondary position knowing full well that thisacceptance would in fact bring them blessing, as it did Eliezer. Eventually the world will also wish toserve Israel for the blessing that it brings. But first Israel must serve God. Serving God does not justmean keeping Jewish rituals, it means a Jewish response in every level.The greatest leaders of Israel were true servants. They served a higher authority despite theconsequences. They taught us how to lead by how to serve. Moshe walked out one day and saw a Jewbeing beaten to death by an Egyptian and asked how this can be? He slew the Egyptian. The Jewishleadership instead of thanking him denounced him to the authorities. David saw Goliath and askedhow can this be? He got up and slew Goliath. He also became an outcast and fugitive from the Jewishgovernment. And in our own time Rabbi Kahane. “As editor of the Jewish Press, the Rabbi began receiving numerous letters from American Jews lamenting the often unbearable levels of antisemitism, and the lack of any official help or even acknowledgment of the problem. The Rabbi heard many “horror stories” of beatings, muggings, extortion, threats and vandalism, and was appalled at the lack of any response by the relevant authorities. He turned to the major Jewish organizations to inform them of these incidents, and found to his chagrin that they were “aware of the problem,” but preferred to either react “quietly,” or – more often than not – deny the problem altogether. The answer he was given – that “we know about it,” but “it's better not to react” - brought him to the conclusion that a new Jewish organization must be formed – a grassroots organization, which would really engage with the problem in a way that the “respectables” were too afraid to.” (from 'The Wit and Wisdom of Rabbi Meir Kahane.' Lenny Goldberg) [The JDL was born.] 'In 1969, the JDL received its first major publicity when a black militant named James Forman began demanding compensation from churches and synagogues, for the slavery and other injustices committed against the black people (of course, it didn't matter to Forman that the Jews had historically suffered similar oppression and discrimination, and had nothing whatsoever to do with the slave trade). Foreman contacted Temple Emmanuel, a reform synagogue, and announced that he would be arriving on Friday night to highlight his grievances, and demand compensation (read “extortion”). The reform “rabbis” took these demands seriously and reluctantly prepared for 315
his arrival. Rabbi Kahane, however, realized that Temple Emmanuel was only the beginning, and soon other less wealthy synagogues would be forced to pay up to Forman thugs. The JDL announced that if Forman showed up, they would “break both his legs.” Jewish Defense League members stood in front of Temple Emmanuel with sticks and chains to await Forman's arrival. He never showed up. The media (along with the rest of America) were stunned at such an “un-Jewish” response from a Jewish organization; but although this reputation garnered them much hatred from Jewish Establishment groups, it also gained them the admiration and respect of the Jewish public in general.' (Ibid)Rabbi Kahane was not just another Tzadik who did good deeds and charity. He was not another greatscholar who came out with chidushim. I see his name in the Torah associated with Hashem in manyplaces because, like a prophet he fulfilled Gods desire by fixing that which is broken and leading theway for others. Not only did he correct Jewish leadership locally but globally with Russian Jews andmost importantly in Israel where his Torah is still alive and continuing the battle for Jewish survivaland National redemption.When he arrived in Israel in the 1970's he was persecuted not only by the American authorities, JewishLeaderships in the USA, but also the Government of Israel. He was put on trial behind closed doorsand the Rabbi now began to wake up the entire Nation of Israel. “ In reaction to the denial of his basic democratic right of freedom of expression [The Rav] announced that he would not take part in the trial. His supporters distributed mimeographed sheets in Hebrew and English to the press and to the public headed, 'Rabbi Meir Kahane's Statement to the Court Explaining His Refusal to Participative Further in the Proceedings of his trial.”His statement to the court read: I love and respect the Jewish State of which I am a proud citizen and I would like, too, to respect its laws and courts. But any law and any government must earn the respect of citizens by respecting the rights of those citizens, and a state is not a ruthless master, but rather the servant of its citizens. This unfortunately is not true in Israel today, and my case is a flagrant and frightening example of this tragic fact. I was arrested by the Jewish State and kept in isolation for a month for attempting to fight for Soviet and Iraqi Jewry who both faced physical extermination – as the Israeli government suddenly became Brezhnev's keeper. I attempted to do that which I have done for years, that which the Israeli government both refused to do and also fought, damaged and harmed – the fight for Soviet Jewish freedom to emigrate to Israel. I willingly admitted this and looked forward to a free and open trial in which I could explain the entire background of the Soviet Jewry issue – and the totalitarians demanded that I be silenced and barred from speaking. It is vital that this entire story be told – in order to show that the real motivation of the Israeli government in bringing me to trial was to curry favor with the Nixon administration and not anger the Russians...and – above all – in order not to have the glare of publicity force change in the policy of the leaders of the government. In a free society, A TRULY FREE SOCIETY, this right would have been unquestioned, respected, and I would have been allowed to present my testimony and call my witnesses. If the State differs with those witnesses or that testimony it has the right to challenge, cross-examine and call its own witnesses. This is what is done in a free society. 316
Instead, the prosecutor – a functionary who is at the beck and call of the few, totalitarian-minded who have run Israel for so long that it has become, for them, a private domain – brings into court a pathetic document signed by the prime minister herself, ordering me not to give testimony based on facts, dates, and people; not allowing Soviet Jewish immigrants to testify and commanding the court not to hear all this. ...If there is a problem of security here, it stems only from the threat to it by an arrogant, power-intoxicated clique that has run the government and the people of this country not for 25 years, but for 50 years, and which – thanks to a people that is so apathetic and indifferent to its own fate – believes that there is nothing that it can do which will cause it to lose power. ...I want the Jewish world to remember what happened during the Holocaust period of Kastner and what is happening today with Soviet Jewry, as the Israeli Labor leaders bow to Nixon pressure and attempt to weaken the Jackson amendment...and refuse to aid Soviet Jewish activists. I want the whole world to know this, NOT BECAUSE I WANT TO HURT ISRAEL – I STAND SECOND TO NONE IN MY LOVE FOR THE COUNTRY TO WHICH I CAME TO LIVE FROM A LAND OF COMFORT. I want rather to do this because the State of Israel is being corrupted and destroyed by the signers of totalitarian orders and the destroyers of individual liberties of those who defy them. The totalitarians are not used to genuine opposition in this country. In general, people here are docile, cowed, frightened or bought, and the opposition itself is a pale caricature of the term. Let it be known that there are some who are different. I therefore am respectfully refusing to participate in the proceedings in which I cannot present my case to the world and which, for me, became a mockery and a 'lynch.' I fully expect the government and the court to punish me stiffly and savagely - this is the way of the people who run the State. So be it. But the Jews of Israel and the world must know the truth...[Later at a press conference the Rav's supporters] distributed a three-page 'Declaration to theCourt' in Hebrew and English, which he had written in June 1973 while in Jerusalem CentralPrison. A moving expression of his beliefs, it began: I am a Jew, and I consider that to be the most important thing in the world. I do not say this out of some kind of foolish secular nationalism or chauvinism; I do not repeat what a Bulgarian or a Pakistani or a Frenchman would say about his own nationality; there is nothing sacred about nationalism at all. But to be a Jew is not the same as being a member of any other nation, and it has nothing to do with nationalism. To be a Jew has a special; unique meaning ONLY because there is a G-d and He has chosen us as His special, unique and particular people – over and above, separate from all the others. ..And from this concept comes a sacred commandment, a holy obligation...“Thou shalt not stand idly by they brother's blood.” This is not a request or a call for charity – it is a demand, an obligation. I am charged with writing letters urging the commission of violent acts against the 317
Soviets and Iraqis in an effort to save the Jews of those countries. I admit without hesitation to writing those letters and I have left it to my learned attorneys to argue the legal question of whether letters which never reached their parties for whom they were intended, or even the country to which they were sent, can constitute a crime. What I wish to discuss here is the far more important question of why I wrote those letters, so the world will understand what is at stake here and what must be done in the future so that we not stand someday as those Jews of 30 years ago – the generation of the Holocaust – and be found guilty with them of treason to the Jewish people. [The Rav] spelled out the logic behind JDL acts for Soviet Jewry and the logic behind his actions, and then summed up: I am not a criminal and I believe that there is not one Jew in the street who thinks that I am. I am, however, a Jew who believes in the Divine mission of the Jewish people – the Chosen of G-d – and in the obligation, from which there is no escape, to love and hear the cry of a fellow Jew in distress... ...I do not want to go to jail and I do not seek to be a martyr. Yet I rejoice that I have had the opportunity to love my people even at the risk of jail and I have not proven faithless to the task. (Meir Kahane: His Life and Thought by Libby Kahane p.400-p.401)These are the actions and words of a true Jewish leader who is a true servant of G-d. There was noother leader to compare the Rav to. He stood on one side and the whole world was on the other side.Just like Avraham who angered the authorities for unmasking its idols or Moshe who demandedfreedom not only from the masters but the servants as well. Their example would cause others to liveup to a higher standard. Rabbi Aryeh Julius was arrested for bringing an ad about the [above mentioned] trial to the offices of Ma'Ariv. Incensed at this totalitarian tactic, [the Rav] announced that he would read the 'criminal' ad at the press conference. The arrest of Rabbi Julius aroused [the Rav] to issue an emotional 'Statement to the Press:” I weep for Israel, the people of Israel, and the Jewish people. This is a State that was a dream and is turning to ashes. The leaders who allowed hundreds of boys to fall last Yom Kippur because of their fear of offending the gentile...followed in the footsteps of the totalitarian Soviets...How many crimes have been committed in the name of security!...They arrested our people for placing ads in the newspaper and for handing out leaflets to protest their policies ....I intend to violate the Soviet-type law of Golda Meir in every way. I have handed out literature, I will hand it out. I have told people what the Israeli government has done against Soviet Jews and will do so. A law is not holy simply because it is there. A law can smack of tyranny and this one stinks to high heaven. ...It is a tragedy of Israel that the press is a pale caricature of what a press in a free country should be. There is no initiative, no courage, no drive to expose. All these create the elements of a totalitarian state... [The Rav] feared the worst: ...They can silence me with a bullet (and how many others have gone that way) but short of that, let them know that I am continuing to speak to people here and give them the 318
facts. (Meir Kahane: His Life and Thought by Libby Kahane p.403)[A few moments before he was assassinated in November 1990] in this last lecture, the Rabbi(rather eerily) practically eulogizes himself – uncharacteristically summing up hisaccomplishments, unwittingly hinting to his being shot. Here are some excerpts from his lastspeech: “..and indeed my whole life has been ideas which were eventually adopted by other people and succeeded. For example, today, Jewish defense is an accepted thing. The concept of a patrol in neighborhoods is an accepted thing today. But if you were around in 1968 when I came out with this revolutionary concept of 'Jewish defense” - the attacks against me and the venom... Eventually, it was accepted and it was adopted.” “And of course, Soviet Jews today – it's a pleasure to see how everyone takes credit for it. I saw that big ad of the UJA, 'We Did It'. Today, everybody talks about the Soviet Jewish issue and how they were helped; and that’s fine. But it was only because we came up with the idea at a time when no one wanted it and they attacked us and we never backed off from it. We never backed away. The ADL handed names of JDL members to the FBI. It didn't stop me.” “ And if today the concept of transferring Arabs is accepted today, it's only because from 1971 when I first said it and kept saying it, and there was wall to wall hatred from Left to Right...You keep saying it, you keep saying it, you keep saying it and eventually more and more people start to “get” it...We really have won the war. The idea has won. Now it's our hope to implement it, and in a sense, that's probably easier than having to convince them to accept the idea.” ...Now [ed:back to the subject of emergency aliyah] it has to be spoken about and people will be upset and angry and fight and so on because they don't want to hear it. I remember once speaking in Roslyn, Long Island, and I said that “it” could happen here too, and suddenly someone jumped up and shouted, “It's not true, you're a liar.” He had a thick Jewish accent, and I saw he was a survivor, and then I understood what he was really saying: “I went through that; don't tell me it could happen here. I don't want to hear it”. That's what he was telling me. That's the tragedy. So you shoot the messenger...If you love Jews enough, you say the painful things which will save them. No concern what they will do to you, that's not relevant..” ('The Wit and Wisdom of Rabbi Meir Kahane.' Lenny Goldberg p.226-227) 319
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Notes:Prologue 1. Rabbi Meir Kahane : His Life and Thought Volume One: 1932-1975 by Libby Kahane ( p. 209) 2. Ibid (p.210) 3. Ibid (p. 76) 4. With All Your Might – Rabbi Nachum Kahana – (p. 37) 5. For more details see: The Stone Edition Chumash (ArtScroll) – Numbers (p. 903) 6. AHASHVEROSH, ISRAEL AND THE \"RULE OF LAW\"; THE MOSSAD'S MISTAKE; HOW SHOULD THE JEWISH STATE DEAL WITH THE IRANIAN THREAT? Posted by Moshe Feiglin, February 25, 2010. 7. Binyamin Hagaddah Pg 114 8. Binyamin Hagaddah Pg 114Bereshit 1. 9 Remember the former things of old: that I am God, and there is none else; I am God, and there is none like Me; 10 Declaring the end from the beginning, and from ancient times things that are not yet done; saying: 'My counsel shall stand, and all My pleasure will I do'; (Isaiah 46:9/10) 2. Parashat Noach raises the following question: Why did G-d wipe out all of the beasts, birds, and crawling things in the flood? If man sinned, why should the animals suffer? Rashi explains: \"The entire creation is for man, and when man is wiped out, who needs all these?\" That is, the purpose of the creation is not simply to exist, but rather to actualize the destiny of the Creation. The moment there is no purpose (which is the case after G-d wiped out man, for whom the world was created), then the animals must perish since there is no longer a reason for their existence. (See: Binyamin Kahane commentary on the Chumash – Parsha Noach) 3. The letters of this word can be rearranged to spell (B'Avraham) meaning that God created the world for the sake of Avraham, (Midrash) because he was the epitome of kindness, one of the pillars of the world (Zohar). 4. The Stone Edition Chumash (ArtScroll) – Bereshit (p. 29) 5. Ibid - Miketz (p. 249). See also Ner – Parsha Ki Sissa – Kahane Codes – Volume 1 (p. 207) 6. The Midrash Says – Devarim – (p.258) 7. Rabbi Meir Kahane : His Life and Thought Volume One: 1932-1975 by Libby KahaneChaia Sarah 1. Shla – Shnei Luchot HaBrit 322
Vayetze 1. With All Your Might – Rav N.Kahana (p. 151)Miketz 1. The Shala – Shnei Luchot Habrit (Parsha Miketz)Vayigash 1. The Shala – Shnei Luchot Habrit (Parsha Miketz) Pg. 315 2. The Shala – Shnei Luchot Habrit (Parsha Miketz) Pg. 317 3. The Shala – Shnei Luchot Habrit (Parsha Miketz) Pg. 323-324Tezaveh 1. The Wit and Wisdom of Rabbi Meir Kahane – by Lenny Goldberg (p.250) * See BelowVayekel 1. The Stone Edition Chumash (ArtScroll) (pg 516) 2. The Wit and Wisdom of Rabbi Meir Kahane (Lenny Goldberg) Pg. 205 3. The Shala – Shnei Luchot Habrit (Parsha Miketz) Pg. 323-324 * “What was most disappointing to the Rabbi was not the ban (he was proud that he stuck to the truth without compromising his ideals), but the abandonment of his movement by so many. Donators suddenly viewed him as a 'loser'. From their perspective, without the Knesset, there was no “agenda,” and funds dried up quickly. In a touching article called “On Victory and Defeat,” the Rabbi described his feelings through a parable. Here are some excerpts: “A tale is told about a Hassidic tzadik, righteous man. As was the custom in the early days of Hassidim, this man chose a life of wandering and poverty so as to experience a life of want and need and thus, understand the suffering of the unfortunate. One Friday the anonymous tzadik happened to be in a small town, and as the Sabbath approached, he came to the home of the towns wealthy Jew,. When the rich man came to the door, the tzadik – who appeared as a typical pauper – asked if he could be granted lodging for the Sabbath. The wealthy Jew 323
scornfully said there was no room and turned the tzadik away.”.“Years passed and the tzadik was now a famous rabbi and teacher, beloved by thousands andfamed throughout the land. And once again on a Friday, the eve of the Sabbath he arrived in thesame town. This time, however, his presence was heralded with much fanfare, as he arrived in amagnificent coach pulled by six white horses. The wealthy Jew – the same one who had drivenaway the “pauper” years ago – hurried to the hotel where the tzadik was staying and begged tohonor him by offering the hospitality of his home for the Sabbath. The tzadik replied that hewould give his answer within the hour and after the rich man left, the tzadik turned to his aideand said: “take the carriage and horses and bring it to the home of the wealthy man.” The richman, looking through his window, saw the carriage and horses coming and was overjoyed. Thetzadik was honoring him by staying at his home! But when he rushed out to greet the tzadik, tohis chagrin, he found the carriage empty. Rushing back to the hotel he asked the tzadik indismay: “Rebbe, why did you send me an empty carriage and horses? I asked you to come for the Sabbath.” And the tzxadik replied: “I sent what you really wanted. Some years ago I cameto your house to stay for the Sabbath and you turned me away. Now, you say you wish to haveme. I asked myself: Am I not the same man I was then? What has changed today, what do Ihave now that I didn't have then? A Carriage and horses. Apparently, that is what you reallywanted..”“I must confess to being surprised. And a bit disturbed. Surprised to see so many good Jewsdepressed and despairing, asking: 'What now? Kach as been banned from the Knesset; what isgoing to be?' Upset to see that so many have turned the means into the end, they have made theKnesset – which was always only a tool – into the goal. Is the banning of Kach from theKnesset the end of the world? More, has it made Kahane a different person and my teachingsany less true? Was the support of Kahane meant for me, or for my carriage and horses – theKnesset...” The Wit and Wisdom of Rabbi Meir Kahane – by Lenny Goldberg (p.250) More Info: [email protected] kahanecodes.com 324
The Banned Torah ofBinyamin Kahane (H'YD) 325
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Bereshit 327
The \"Idea\" Preceded the Creation of the World (1992) Weekly Parsha Commentary by Binyamin Zev Kahane Translated by Lenny GoldbergChazal say that \"Torah\" preceded the creation of the world, as Rav Yehoshua Ben Levy says: Torahpreceded the creation of the world by 2,000 years.\"The same Midrash then compares the creation of the world to the building of a palace, and says: Just asa king of flesh and blood consults with an architect when constructing a palace, Ha Kadosh Baruch Hu,too, looked at the Torah and created the world. What is the idea behind these Midrashim?Being immersed in the mundane matters of our physical and materialistic world, it is easy to forget oneof the fundamental principles of Judaism: The entire array of rituals were given to us by G-d as externalexpressions which symbolize very special inner concepts. If this internal idea is distorted by the Jew,then his act, the \"mitzvah\", loses its significance, for it no longer manifests its true meaning.This is precisely the Jewish problem of today. Our two thousand years of exile amongst the gentiles hasturned us from a nation to a \"religion\". We have become practitioners of Jewish ritual without graspingthe inner concept,and worst of all: Our Judaism has become rote and nothing but lip service. We havebecome the type of people who declare in synagogue how G-d is omnipotent, and immediatelyafterwards ask how can we survive if America won't give us money. This is the tragedy - that thereligious world believes in \"mitzvot\" instead of G-d.For this reason the Sages point out to us that the \"idea\" - that is, the Torah, actually preceeded the act ofcreation. For the \"mitzvot\" are the external, material deeds, and without an understanding of their innersignificance, the mitzvot are left sterile, like a body without a soul. As a result, the Jew fulfilling themitzvot becomes a mere robot and practitioner of ritual. We see this idea again in the building of theTabernacle, which is also compared to a small \"world\". G-d first commands Bezalel to build the ark,for it is the symbol of the Torah, and only afterwards does G-d command him to build the altar, thesymbol of the act or \"mitzvah\", once again proving that if one does not start from the basics, from theTorah, his sacrifices have no significance.For this reason Rabbi Kahane, ZT\"L, HY\"D, chose the name \"The Jewish Idea\" for the special yeshivahe began. He wanted a Yeshiva which did not only learn \"religion\", so to speak, like \"gemara\" and\"halacha\", but one that connected the ritual to the deeper concepts which stand behind the dry halacha.Thus, in addition to the \"regular\" subjects, the Yeshiva also stresses learning Tanach and Midrash, thesources from which the Jew draws authentic Jewish ideas and concepts.Not for nothing did the sages set down for us the following rule: \"Five years old, learn Tanach\". Beforea Jew learns the ritual, he must first learn how to think like a Jew. Only then does the Torah he observesbecome an authentic one. 328
\"Bereshit - Creation or Annihilation\" (1999) Weekly Parsha Commentary by Binyamin Zev Kahane Translated by Lenny GoldbergIN A GIVEN GENERATION, THE ENTIRE CREATION AND EXISTENCE OF THE WORLD MAY BE FOR THE BENEFIT OF A FEW INDIVIDUALS ONLY. WHILE MILLIONS OF OTHERS MAKE ALL THE NOISE AND GRAB ALL THE ATTENTION, THEY ARE IN REALITY INSIGNIFICANT RUBBLE.We begin the book of Bereishit, and we could hope that, at least in the beginning, things would runsmoothly. But no: In Parashat Bereishit, we meet one disaster after another - the snake, the murder ofAbel, the complaint of Lemech; from the very first day of the world's existence, God's plan of a perfectcreation goes awry. Then, to top things off, we conclude the parasha with G-d's decision to destroy theentire world. Evil dominates to such an extent that the Almighty regrets that He created man, anddecrees upon the world total wipeout. One must wonder: We had just read about the creation of theworld and of man, evoking within us feelings of optimism and great promise. And then, behold, beforeeven finishing the very first parasha of the Torah, everything is doomed!There is a GoalWhen God created the world, He created it for a purpose, a specific destiny. Man has free choice tofulfill this destiny or not to, and in any particular generation, there may be many who cling to itsdestiny, or there may be few. Therefore, the moment God reached the conclusion that this evilgeneration has no chance of fulfilling its purpose in the world, He has no other choice, so to speak, thanto destroy it (after giving several grace periods to do \"t'shuva\"). We see a similar idea in our answer tothe following question: Why did G-d wipe out all of the beasts, birds, and crawling things? If mansinned, why should the animals suffer? Rashi explains: \"The entire creation is for man, and when manis wiped out, who needs all these?\" That is, the purpose of the creation is not simply to exist, but ratherto actualize the destiny of the Creation. The moment there is no purpose (which is the case after G-dwiped out man, for whom the world was created), then the animals must perish since there is no longera reason for their existence. Here, too, the moment the deeds of man prove that there is no longer apossibility for him to fulfill his destiny, his existence is no necessary, and he perishes.Noach: The Reason for the WorldBut we are still left wondering: All that creation, just for annihilation? All those generations before theflood (a span of 1,654 years) were for nothing? Do the verses at the end of Parshat Bereishit not conveyto us a bleak message of destruction and high hopes that have gone up in smoke? The answer is no.Harsh though these verses may be, a verse appears at the very end which turns everything around: \"ButNoach found grace in the eyes of the Lord\". In contrast to all the previous verses which give theimpression that the creation had been in vain, this verse proves otherwise. And while this lonely versemay appear to be only a small comfort to a world gone astray, the truth is that this one verse iseverything. Even if we are speaking about one individual - he is the one who counts. Noach is thejustification for the world's continued existence.To understand this deeper, we will bring down what the \"Meshech Chochma\" (Rabbi Meir Simchafrom Dvinsk) says regarding another matter entirely. It is written in Tractate Sanhedrin (111 a): \"RabbiSima'i says: The exodus from Egypt is comparable to the entry into Israel - just as two out of sixhundred thousand entered the land [since out of all the 600,000 who left Egypt, only Yehoshua and 329
Kalev entered the Land of Israel] so, too, did two out of six hundred thousand leave Egypt\".All That Just For Two People?!And the question that begs to be asked is: What does the gemara mean when it says that only two out ofsix hundred thousand left Egypt. Did not all 600,000 leave?! The Meshech Chochma answers asfollows: \"This means that all the signs and miracles wrought against Egypt, the ten plagues, thesplitting of the sea - all was worthwhile so that two out of six hundred thousand would be able to fulfillthe Divine purpose. And just as everything which was done in the desert was done for the benefit oftwo people (out of six hundred thousand), similarly, G-d has no qualms about changing nature andexercising His Power and Providence for His children and the world at large - even if they are notworthy of Divine Providence - for the benefit of a few. And hundreds of thousands of evil people willperish for the benefit of a few righteous individuals who believe in the Blessed One's Providence.\"In other words, since the goal of the exodus from Egypt was entry into the land of Israel, and only twopeople actually entered, it is as if only two people really left Egypt. All the miracles were for themonly! This is what we stated earlier. G-d created the world for the sake of those who will eventuallyfulfill the world's destiny, and He is not deterred by the possibility that there may be just a very few outthere who are willing. All the rest are considered a \"klipa\" (extraneous residue), and sad as it maysound (and we see from the verses that God is, indeed, sorry about it), they can, and will, perish.Ray of LightAnd so we see that though it may appear that the significant people in our world are those who make allthe noise and attract all the attention, it is not they who are the focus of the creation and our reality.What really counts is that small ray of light that sometimes is not paid much attention to, butilluminates the world with the light of the world's true destiny.That same \"But Noach found grace in the eyes of the Lord\" is the ray of light which repels the darknessof his generation. He proves that despite the destruction, the Creation was not labor in vain. 330
Noach 331
PARSHAT NOACH SLOW TO ANGER OR ZEALOUS? Weekly Parsha Commentary by Binyamin Zev Kahane Translated by Lenny GoldbergAt such an early stage in the Torah and the history of mankind, the flood pours down and destroys theentire world. One must ask: How does such devastating global annihilation jibe with Hashem'sattributes of mercy, slow to anger, and His desire to bestow good upon His creation? Is there not acontradiction here?It is interesting that while many people have \"problems\" with the commandments of wiping outAmalek and cities of idol worship, war and vengeance, no one gets upset when G-d Himself personallyobliterates the entire world. Is this not food for thought?THE FATE OF THE WORLD WHICH LOSES ITS WAYThere is no doubt that the terrible flood which wiped out the world so early in the history of mankindshould send a message home to all those who believe in G-d and His Supervision over the world. Andthe message is the following: There is a purpose to the world, and without this purpose, there is noreason for man's existence. The world was created for a reason - the crowning of G-d as King by allmankind and observance of His commandments. When mankind strays from this intended path, they ineffect forfeit very existence. At such a point, physical annihilation is not very far off. For after thepeople stray from their intended path, what possible reason is there for the continuation of theirphysical existence?It is true that after the flood, G-d swore He would not bring complete destruction to the world everagain. Nevertheless, the lesson of the flood remains with us for future generations: An entire world,bursting with vitality and vigor, was completely destroyed because it failed to serve it's purpose inservice to it's Creator. It is a lesson taught to us from virtually the very outset of the Torah, for it is sobasic.WHAT PATIENCE!Should one who studies the incident of the flood come away with the impression that Hashem is anangry and zealous G-d? Is this the message of the flood? In order to answer these questions, furtherinvestigation is necessary.Our sages teach us that G-d blessed the generation of the flood with awesome physical abundance, thelikes we have never seen since. G-d wished to provide His new creations with a bounty of sustenance,and bestowed good upon them for 1,500 years. (Let us remember that the flood occurred 1,500 yearsafter the creation of the world.) However, the sad rule, \"And he became fat and rebelled\" became areality in a most extreme fashion. Precisely because of their great strength, wealth and feeling ofindestructibility, the generation of the flood grew arrogant, committing every sin imaginable. In spite ofall this, G-d waited and waited, hoping all the while that His children would do \"tsheuva\". But thesituation only got worse. 332
So G-d turned to Noach, the only righteous person at the time and informed him that He is bringing anend to it all. Well, not exactly yet. What He did was tell Noach to warn mankind that if they don't do\"tsheuva\", He will bring down a flood to destroy the world in...120 years! That's a long time! Whatpatience! Only when this, too, didn't help did it \"grieve Him in His heart\", and He destroyed the world.And so, what do we have here? \"A G-d of vengeance\", or \"abundant mercy\"? The answer is clear: Atthe beginning, G-d reveals Himself as a G-d of compassion and slow to anger. Only after all lines havebeen crossed, does He reveal Himself as an \"angry and jealous G-d\". Is there a contradiction here? Notat all! G-d is merciful, and there is nothing that remotely compares to His level of mercy. But he isn't a\"friar\" (sucker)! That is what our sages in Trachtate Baba Batra (50) tell us: \"He who says that G-dforgoes, shall forego his life\". There is a limit to how much G-d is willing to take, so to speak. G-dbestows upon us an abundance of good, shows us the right way, and is slow to anger. And then Hiscreations rebel against Him? At that point, G-d says: Sorry, (and it grieved Him in his heart - Breishit6:6), but there is a limit. Flood!While G-d may have \"unending patience\", we must realize that even \"unending patience\" ends. If weinsist on rebelling against Him, He will exact punishment. And his \"chesbon\" is precise to the letter - heforgoes nothing, provided we do not do \"tsheuva\".TWO LESSONS FROM THE FLOOD1. G-d desires only to bestow good for his creations, and even turns a blind eye to sinners for longperiods of time, pushing aside His attribute of Judgment which would call for the immediatedestruction of the sinner. Indeed, as the verse goes, \"slow to anger and abundant in mercy\"!2. There is a purpose for man in this world, and without this purpose, there is no reason for man'sexistence. When man strays from the intended path beyond the point of no return, the mercy runs out. A\"G-d of Zealousness\"! This is what the prophet Nachum spoke of (1:2): \"The Lord is a jealous andavenging G-d; The Lord revenges, and is full of wrath; the Lord takes vengeance on His adversaries,and He keeps wrath for His enemies. The Lord is slow to anger, and great in power, and will by nomeans acquit the wicked\". The Nations United - A Danger to Humanity (1991) Weekly Parsha Commentary by Binyamin Zev Kahane Translated by Lenny GoldbergAnd the Lord said: Behold, they are one people, and they have all one language and this is what theybegin to do, and now there will not bewithholden from them anything which they they purpose to do.\"(Bereshit 11- 6)What is G-d \"worried about\" here? Is not the unity of mankind a good thing? Today there is no shortageof people who spend their entire lives attempting to bring international peace and unity to the world.And here in our parsha we are witness to the achievement of this lofty goal - and behold, G-d does notsee the situation in a positive light to say the least.The answer to this question is expressed in the words of our sages in the following Mishnah(Sanhedrin, Ch. 8): \"The coming together of the wicked is bad for them and bad for the world\". When 333
the goyim get together with peace, harmony and understanding prevailing amongst them; when theyshare common goals and aspirations - precisely at such a moment it is bad for them and for the world.For the wicked only gather together for the sake of carrying out evil goals, and unity amongst them canonly help their diabolical schemes to succeed.Naturally, the maliciousness of their intentions is not always obvious for all to see. After all, what didthe generation of the Tower of Bavel in all their unity want, other than to settle the world (\"and theyfound a plain in the land of Shinar, and they dwelt there\"), bring progress and advanced technology(\"Come let us make bricks and burn them thoroughly, and they had brick for stone and slime had theyfor mortar\"), and provide urban planning and development (\"Come let us build a city and a tower...\")?What is so bad about these things? Only in the continuation of the verse do we get our answer: \"... andlet us make us a name\" (Chapter 11, verses 3 and 4). Behind all their deeds and their unity was thebrazen arrogance in their thinking that mankind is omnipotent, as well as a narcissistic aspiration toleave their mark in the annals of history. Such egoism represents a rebellion against The Master of theUniverse, and thus He annulled their evil council. This idea was what Rabbi Shimon Bar Yochai wasexpressing when he heard Rabbi Yehuda praising the evil Roman Empire for their construction of themarketplaces, bridges and public bathhouses: \"Rabbi Shimon Bar Yochai answered him: 'Everythingthat they rebuilt, they rebuilt for their own needs'\". (Trachtate Shabbat 33)The very essence of the Jewish People is the antithesis to that of the goyim. While the goyim aspire tomake a name for themselves in the world, the Nation of Israel aspires to make a name for G-d in theworld. Therefore, what the gentile considers to be evil and destructive, the Jew sees as positive andprogressive, and vice versa. \"The scattering of the wicked is good for them and good for the world, (thescattering) of the righteous is bad for them and bad for the world\". (Mishnah Sanhedrin, Ch. 8) Thescattering of the gentiles is considered a \"tikun\" for the entire world, and thus the generation of theTower of Bavel was punished. In contrast, the scattering or exile of the People of Israel causes damageto the world, and only their reunification and establishment of sovereignty on their soil can rectify thisflawed situation. And so, while unity of the gentiles brings about destruction to the world, theunification of the Jews brings about salvation to the world, for the salvation of the world can only beattained through the Jewish People, because only through us can G-d's Name be sanctified. Therefore,if we want to know when the unification of the gentile will be a positive thing, let us understand thatthis is only when their unity is derived from their subservience and connection to the People of Israel,and their recognition that \"The G-d of Israel is King and His Kingdom Rules All\".In recent years we have been witness to the breaking down of barriers between nations. The east andwest have united, Germany has united, and a united world front stands mobilized at the fingertips of theU.N. Former foes America and Russia have ceased hostilities, and the entire world is uniting under theumbrella of democracy. Let us never live in the sweet illusion that this unity is something that works toour advantage. In an instant this combined front can come and demand from us impossible concessions.This is not some far out vision of doom, for our prophets already spoke about Gog coming upon us -and how can one ignore it! But the fact is that inherent in the unity of the goyim is also the awesomepotential for us to bring redemption gloriously and swiftly - if only we have no fear, trust in G-d, andwillingly become a \"nation that dwells alone\". By doing so we will merit to see the bursting of thebubble of Gog in our gates, and a redemption without needless suffering. 334
\"They Shall Know That There Has Been a Prophet Amongst Them\" (1997) Weekly Parsha Commentary by Binyamin Zev Kahane Translated by Lenny GoldbergFor 120 years, Noach fulfilled G-d's commandment and built the ark, all the while warning the peoplein his generation about the impending flood. When people would pass by his house and ask what hewas doing, he would reply, \"The Almighty said that He is bringing a flood upon the world\". The peoplereacted with vicious mockery.(see Breishit Raba, 30:7)The question that can be asked is the following: For 120 years, Noach warned of the flood. And whatcame out of it? At first glance, absolutely nothing! In the end, the flood wiped out the entire world,except for whom? Except for Noach and his family. Not even one person was convinced to do\"tsheuva\". Not even one! Noach's \"life endeavor\" of 120 years was a waste of time. Or was it?The story of Noach provides us with a concrete illustration as to what the true role of the chastisingprophet is. Certainly, the major goal of the warnings and admonishment are to direct the people ontothe proper path, in the hope that they will do \"tsheuva\" immediately . But in contrast as to what onemight think, if the prophet does not succeed in bringing the people to \"tsheuva\", this does notnecessarily mean that he failed! A deeper look will reveal that the rebuke in itself has value. If we lookat the prophets of Israel, we will notice an amazing fact: Generally speaking, they were a dismalfailure. It seemed as if they influenced no one. The people were not interested in hearing them, and didnot change their evil ways. Does this mean that there was no value in the warnings of the prophets? Ofcourse not. After all, the words of the prophets are inscribed forever in our Holy Bible.The answer to this question can be found in G-d's words to Ezekhiel when He appoints him as prophet(chapter 2): And He said to me, Son of man, I sent thee to the children of Israel ... that have rebelledagainst me... and you shall say to them, Thus says the Lord G-d. And they, whether they will hear, orwhether they will refuse to hear, (for they are a rebellious house,) so they shall know that there hasbeen a prophet amongst them\". And afterwards (3:7): \"But the house of Israel will not hearken toyou...\" Can this be? If G-d knows that they won't listen, why send Ezekhiel out and put him throughsuch humiliation and abuse?And so a new concept is learned here. The saying of truth has value, even if it has no apparentinfluence at that particular moment. What is the value? \"So that they will know that a prophet wasamongst them.\" Even if immediate results are not seen, the value of the warnings are that they manifestthe bringing in of G-d's word into the world. The prophet who expresses G-d's truth is givingexpression to G-d's actual presence in this world. It is showing us that the world is not \"hefker\" (chaos).There is justice in the world. By so doing, the prophet, in essence, sanctifies G-d's Name.We must realize: Even when it seems that the people are not listening, it is still an obligation to say thetruth. Firstly, for the reason given in the Gemorah: \"If before You (before G-d) it is known (that theywon't listen) - for them (the righteous who are supposed to rebuke), who says it is known?! (Shabbat,58 - see in greater detail). In other words, we can never be sure whether or not our words will have aninfluence, and therefore, we must say them. But even more than this, we must realize that the wordsmay have an impact tens or even hundreds of years down the road, as is written about the prophetswhose influence upon the people they spoke to was not apparent, yet: \"Prophecy which is needed forfuture generations is written down\".Our teacher Rabbi Meir Kahane, HY\"D, saw his major role as one of a\"prophet\" who must warn andrebuke the people. That is, to say the truth of G-d; the same truth which no one else dares to express, 335
thanks to 101different excuses (\"it's not practical\", \"it's not realistic\"). And while at a specific point intime it may appear that all efforts are in vain, such is not the case in the long run. For in the long run, itis going with the truth all the way which makes the real impact on the nation and on the course of history. 336
Lech Lecha 337
PARSHAT LECH-LECHA A Fearless Leader - Six Years Since the Murder Rabbi Kahane, HY\"D (1996) Weekly Parsha Commentary by Binyamin Zev Kahane Translated by Lenny GoldbergThe following article was written for the 6th year's Yohrzeit for Rabbi Kahane.When people think of Rabbi Kahane, ZT\"L, HY\"D, they remember a daring and courageous leaderwho did not know the meaning of fear. His many years of standing in the front lines for Jewish causesin Israel and abroad, confronting empires and well-oiled establishment bodies and enduring along theway constant hatred and antagonism which endangered his very life, inspired admiration in the eyes ofmost Jews (even if more often than not their admiration was kept in the closet!)For good reason the Rabbi was perceived in such a way. More than anything else, the Rabbi warned usabout the illness of our generation - FEAR OF THE GENTILE. It wasn't so difficult for the Rabbi tocome up with such a diagnosis. After all, whenever he spoke to Jews (\"religious\" ones as well), he wasalways confronted with the same line: \"You're right, but what will America say?...\" And thus, there wasthe need to stress in a big way the subject of trust (\"Bitachon\") in G-d and the prohibition of fearingmortal man.It is fear that has caused us to constantly give in and surrender, to the point where fear of going to warhas become a legitimate component in our political thinking. But one who studies the Torah outlook onwar (parshat Shoftim) will reveal that the central theme concerning war is the prohibition of beingafraid! The midrash (Tanchuma, Shoftim) even says: \"Your forefathers did not fear them - and theywere victorious!\" In other words, the key to victory is lack of fear, and faith that \"Your G-d is withyou!\" As an example, the midrash brings down the war in our parsha between Avraham against the fourkings: \"Do not fear Avraham, I will protect you\" (and this is the source for the blessing in the silentprayer, \"The shield of Avraham\"). And so, when Avraham went out to war to sanctify the Name of G-dand save Lot who represented at the time the side of Avraham and G-d, he fearlessly went out with only318 men against four powerful kings, and was ready to die in the process - \"I will go out and fall onKiddush Hashem\". (Midrash Raba, Lech Lecha)This concept is also the \"halacha\", as the Rambam brings down in Hilchot Milachim (7:15) \"And whenentering into war, one must lean on the Saver of Israel in time of stress... and one must not fear or beintimidated, nor should one think of his wife and children...and he who starts to ponder these things atwar time and frightens himself - has transgressed a negative commandment!..\" The Rambam continues:\"And if he did not win and did not perform in the war with all his heart and soul, than he is like onewho spills everyone's blood!\"These shocking words apply to the collective no less than they apply to the individual Jew. If anindividual who cannot overcome his natural fears is considered a sinner who has spilled the blood of allJews, what can one say about leaders whose very mindset and national policy is based on fear of war,fear of the gentile, and tie the hands of the soldiers while they are being shot at!? And so, before Succotlast year we saw our soldiers lay bleeding to death before the very eyes of their comrades in battle whosat helplessly by screaming for help, and the help never arrived, because it would have meant having tokill mobs of Arab rioters and murderers - this is all because of the fear of the gentile reaction! If anindividual is considered a spiller of blood, what can one say about LEADERS, other than they are 338
downright murderers!!On the other hand: \"And he who fights with all his heart and all his soul without being afraid, and allhis intention is to sanctify G-d's Name, it is guaranteed that he will not suffer damage nor will badcome unto him...\" Thus is the case for the collective as well. If we fight under the headline of \"KiddushHashem\", \"Emunah\", and a willingness to wipe out the enemy who is desecrating the Jewish G-d andnation, we are guaranteed to win, and the gentile won't dare open his mouth!Rabbi Kahane, HY\"D, predicted all the events that are happening now. One who reads the things hewrote 15-20 years ago could think he was reading words of prophecy. But no. Rabbi Kahane simplydared to open his eyes and see, refusing to be blind like so many others who were afraid to open theireyes, lest they come to conclusions which would make life uncomfortable for them.While others were afraid, Rabbi Kahane was not. He fought - and in the end fell upon the altar of theJewish Nation, with the confidence that his words were not wasted, and in the end the truth will winout.And if the majority of Jews still don't dare to open their eyes and understand, we the few, the studentsof Rabbi Kahane will continue to cling to his way, and to carry the torch of truth until we bring therevolution and the Messiah. 339
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Vayera 341
PARSHAT VAYERA A Forbidden Pact: The Precedent (1997) Weekly Parsha Commentary by Binyamin Zev Kahane Translated by Lenny GoldbergThe following is a \"drasha\" by Rabbi Kahane on Parshat 'Vayera' - \"the words (of the righteous) AREtheir memory\" - for the 7th Yohrzeit.There is a particular Rashbam in \"Parshat Vayira\" which Rabbi Kahane brought down constantly. TheRashbam asks: Why is the story of the pact between Avraham and Avimelech adjacent to the story of\"Akeidat Yitzchak\" which follows immediately thereafter, and opens with the words, \"And it came topass after these things...\" - words that the sages tell us come to express a real connection between thesetwo events?The Rashbam gives the following answer: \"After the pact that Avraham made with Avimelech, (a pact)with Avraham's grandchildren and great grandchildren, he gave him seven lambs. And the Almightybecame enraged by this, for behold, the land of the Philistines had been given to Avraham ... and theAlmighty commanded them, 'thou shalt not allow a soul to live'. Therefore, 'Hashem tested Avraham' -to teach him a lesson... That is, you were proud of the son I gave you, and made a pact between yoursons and their sons (of the Philistines)? - go now and offer him as a sacrifice, and find out how usefulyour pacts are!\"In other words, the Rashbam explains that this pact, including the very impressive ceremony of theseven lambs, was a sin. And why? Because the content of the pact was, \"now therefore swear to mehere by G-d that youwill not deal falsely with me, nor with my son, nor with my son's son\". In otherwords, this was a \"not to attack\" pact between the offspring of Avraham and the offspring ofAvimelech. And what does an agreement \"not to attack\" mean here? It means that the offspring ofAvraham will not be able to attack and conquer the land of the Philistines, which is a part of the land ofIsrael. By making such a commitment, Avraham is relinquishing a part of Eretz Yisrael! (according toTrachtate Sota, (9-10), only after the Philistines broke the original treaty, Israel was able to fight themand take their land from them.)Let us understand what the Rashbam is saying here. After all, the Jewish People had not yet even comeinto the world, and so obviously, the Land of Israel was not in their hands. And what did Avraham do?In order to avoid conflict with the notoriously unpredictable Avimelech, Avraham made an agreementwith him. What is the big deal! Yet, Avraham is chastised nonetheless: You should have taken intoaccount that such an agreement would tie the hands of your children, preventing them from conqueringthe land the G-d promised to your seed in the future!If so, what can one say when the issue under discussion is not an agreement which forbids us toconquer the land of some goy which is presently under his control, (like the agreement with 'Jordan'),but rather what is under discussion is an agreement to turn over parts of the land of Israel which G-dgave us and is already under our control?! Can there be a Hillul Hashem greater than this?Let us go another step further. After all, the principle we have discussed here is, thank G-d, close to thehearts of many Jews who understand the absurdity and the sin in the giving up of parts of Israel to ourenemy. But what other sorts of pacts or agreements with a gentile, that does not include concessions? 342
We have become used to thinking that this is a wonderful thing! What huge efforts our foreign ministrymakes in order to establish ties with the most obscure of countries. What great pleasure is derived whenanother \"Zimbabwe\" or \"Honolulu\" is ready to establish diplomatic relations with Israel...Is it so simple that such a thing is permitted? Here is what the sages think about it in \"Eliyahu Raba\",chapter seven: \"Man must remember in his heart that he must not make partnerships with a goy, and notto make a pact with him, as we found with Avraham Avenu, who made a partnership (withAvimelech) ... and from here they said: there is not a nation in the world which does not enslave andtorture Israel more than a few hundred years, and it is all because Avraham made a pact with a goy.From here it was said: whoever makes a partnership with a goy...\" See in it's entirety. The aboveRashbam also brings down Midrash Tehilim, which mentions several tragedies which struck us,because of the seven lambs that Avraham gave to Avimelech: Israel lost seven wars, seven righteousJews were killed, seven tabernacles were destroyed, and other tragic events.Let us accept upon ourselves this national isolation, not as some evil decree, but rather as RabbiKahane put it at the end of his book, \"On the Emunah, and on the Giula\": \"A nation that shall dwellalone - is it a curse? On the contrary! Inherent in our isolation is the salvation of the Jew and thesanctification of his G-d.\" Who Sees and Who is A Donkey? (1999) Weekly Parsha Commentary by Binyamin Zev Kahane Translated by Lenny Goldberg(the following was broadcasted on Artuz 7 for the ninth Yahrzeit of Rabbi Meir Kahane)The midrash \"Pirke Divre Eliezar\" deals in length with the \"Akeidat Yitzchak\", and relates thefollowing: \"On the third day they arrived at Zofim (Avraham, Yitzhak, and the two boys) When theyarrived at Zofim, (Avraham) saw the \"Schina\" (Divine Presence) on the top of the mountain, as it iswritten, 'on the third day Avraham raised his eyes and saw the place from afar'. What did he see? Hesaw a pillar of fire leading up from the ground to the heavens. He said to Yitzchak his son: My son, doyou see anything on those hills? He said, yes. He said to him: what do you see. He said: I see a pillar offire leading up from the ground to the heavens.And Avraham understood that the boy was desired byHashem to be an offering. He said to Yishamel and Eliezar: Do you see anything up in thosemountains? They said: no. He considered them donkeys and said to them, 'sit here with the donkey'. Hesaid to them: Just like a donkey doesn't see anything, you don't see anything either.\"A tremendous lesson is learned here. After all, why is Yitzchak so special for seeing the pillar of fire?Why is this in itself enough to make him worthy of being a pure offering to God? By the same token,why are Eliezar and Yishamel at fault for not seeing the pillar of fire? Perhaps they have poor eyesight?Is it not a bit harsh to call them donkeys for this? Obviously, we are not talking about ordinaryseeing.Avraham is determining who has the power of sight, who has the eternal spark - and who is thedonkey, static and transient, here today and gone tomorrow.And Avraham discovers that indeed, Yitzhak is the one who sees, the man of vision. He sees thingswhich the pragmatic, myopic, \"now\" people do not. Yitzhak is not frightened by the pillar of fire which 343
seems so distant, apparently unattached to the realities of the day. This is why Avraham tells Eliezarand Yishamel to sit in their places. He considers them donkeys, the sages tell us. The donkey sees thefood two feet in front of his face, and no further. Anything beyond that does not exist for him. It is onlyhe who has elevated himself above donkey status who sees the TRUE reality.My father and teacher, Rabbi Meir Kahane, z\"tl, H\"yd, -- saw. He did not see things which others couldnot see, but rather what they did not WANT to see, because it simply scared them. For it is always morepleasant to look at the here and now, the practical, the immediate benefits.The tragedy is that there was no Avraham who was able to appreciate and recognize the fact that, yes,here is a man who sees. And so, all those immersed in their donkeyism shouted at the extremist whosaw so many strange things. They so opposed him that they simply decided to take the pillar of firewhich he saw, and make it illegal.Today we live in a time when pragmatism dominates our thinking. He who is not practical, who doesn'tface \"realities\", who isn't willing to compromise on his ideals and forego Kiddush Hashem here andthere - HE is told to sit on the side, because he doesn't understand \"politics\". A severe sin indeed. If youdon't understand \"politics\", you are guilty of the crime of seeing the pillar of fire. You are guilty of notallowing people to live in their illusions and with their compromises. The \"seers\" are supposed to puttheir pillars of fire and their visions on the side.Let us learn this lesson today, on the Yahrzeit of my father, H\"yd, the man who was ready to pay theprice for seeing the pillar of fire - the price of the walk to the Akeida. Let us finally see the pillar offire, and not succumb to the plague of pragmatism which threatens to turn us all into donkeys who onlysee the straw in front of their noses. Let us remember that we are not the descendants of the donkeyYishmael and Eliezar, but rather the descendants of the seers - Avraham, Yitzhak and Yaakov. 344
Chaye Sarah 345
PARSHAT CHAYE SARA There is no Placing Trust the Gentile (1992) Weekly Parsha Commentary by Binyamin Zev Kahane Translated by Lenny GoldbergThe negotiations between Avraham Avenu and Efron the Hitite in this week's parsha provide greatinsight regarding how a Jew must approach any negotiation or bargaining situation with the Arabs.There is an old saying: \"You cannot trust the gentile even forty years in the grave.\" Though such asaying might sound somewhat crude, it expresses a healthy and natural understanding that has beenacquired through several thousand years of experience.Through the parsha concerning Efron, the sages teach us about the hypocrisy of the gentile and conveyto us the vital lesson that \"the wicked they promise a lot and even a little do not do.\" For here is Efronpromising the world: \"Listen to me. I have already given you the field. I have also given you the cavethat is there. Here, in the presence of my countrymen, I have given it to you. Bury your dead.\"(Breishit, 23:11) But in the very next verse, Efron takes 400 shekels, a hefty sum, without blinking aneyelash. So much for his generosity.Big Talk, No ActionAs the parsha illustrates, Efron starts out incredibly big-hearted, expressing an unlimited willingness togive. He behaves in such a manner that no one could possibly doubt his sincerity. Or so it appears. ButAvraham is not naive, and he well understands the true nature of Efron and others of his ilk. He knowsthat the greedy Efron has no intention of giving up something without making a profit, and all hissmooth talk and flattery is void of content. Thus, Avraham makes it immediately clear (in the very nextverse) that he is not looking for handouts, and wants to pay full price.The ball is now in Efron's court, and he certainly does not react as one would expect after such initial\"righteousness\" and generosity. He takes the money. Indeed, much, much more than the actual value ofthe cave, and all this without even the slightest guilt or effort to justify his original piousness. Efron'sown words at the conclusion of the bargaining process best express his very special brand of hypocrisyand decadence: \"My lord, listen to me. What's 400 silver shekels worth of land between you and me?Bury your dead.\" On the verse, Rashi comments: \"Between lovers like you and me, what is itimportant...\" Avraham accepts the verdict without a flinch. He never expected any favors or any\"chesed\" from the gentile in the first place. His sole intention was to acquire the cave, withoutdeveloping any \"special relationship\" with his neighbor. With this singluar goal in mind, he gets whathe wants, and ignores all the rhetoric and hollow words of Efron the Hittite.The Moral of the StoryWhat is the lesson for us? The Jew cannot trust and must never expect to build any relationshipbetween himself and the Gentile. Between Jews and Gentiles there is an unbridgeable gap. Noagreements, no \"faith-building\", and no \"normalization\". All the more so when dealing with the Arabs,who are especially endowed with the characteristics exemplified in Efron. Any attempt to be \"nice\" andto make \"peace\" with him will just create illusions that will eventually explode in the Jew's face. Theonly healthy approach is to distance ourselves as much as possible from dialogue and deals. Only thuswill we prosper. Only thus will we avoid dangerous and unnecessary illusions. 346
The Temple Mount, The Cave of the Patriarchs, Joseph's Tomb (1995) Weekly Parsha Commentary by Binyamin Zev Kahane Translated by Lenny Goldberg\"Rabbi Yehuda Bar Simon said: It is one of the three places where the nations of the world would notbe able to deceive Israel by claiming: You are thieves (since it was acquired with money). And theyare: The Cave of the Patriarchs, the Temple Mount, and Joseph's Tomb. The Cave of the Patriarchs, asit is written: 'And Avraham weighed to Ephron the silver...'; The Temple Mount, as it is written, 'SoDavid gave to Ornan for the place six hundred shekels of gold coins by weight'; Joseph'sTomb, as it is written, 'and he (Yaakov) bought the parcel of ground....at the hand of the children ofHamor, the father of Shchem' \". (Breishit Raba, 89)\"Would Not be Able\"?Three questions arise from the above midrash: And on the rest of the Land of Israel the gentiles CANsay that we are robbers? What does it mean, \"they will not be able\"? We see that they are quiteable in undermining our claim to those three places. Indeed, precisely those three places are where theyconcentrate their struggle! On the verse in Psalms (111), \"The power of His works He has declared toHis people in giving them the heritage of the nation\", Rashi writes: \"so that the nations will not be ableto say you are robbers when you conquer the seven nations\". And so, we see that Rashi says that onALL OF ISRAEL \"they cannot say\" that we are thieves! The key to the answer of all the abovequestions is the following: The truth is that it is not really important what the gentiles say - the problemis what the Jews will say! We will now see how this is the exact message that the Torah and our sagesgleaned to us through their words.The Message is Meant for the JewsThe Torah knew that when the gentile would rise up against the Jewish\"thieves\" and \"occupiers\" and\"conquerors\", there was liable to be some guilt feelings that the Jew might have about the justice of hiscause. Perhaps the gentile is right that we stole his land? Perhaps he has anethical argument? And sothe sages come to tell us: Look, there are three places that even according to simple logic the gentilecannot open his mouth about, for they were purchased with money. And in any case, this justified claimmakes no impression on them. On the contrary, it is precisely in these three places where they centertheir struggle against us! What does this teach us? That it isn't justice or ethics which motivates them,nor is it a dispute over property that can be resolved. Rather it is a national - religious struggle!Now the sages come and explain: Just as you know that in these three places their claims are notjustified, by the same token you should not get excited about the rest of their claims on other parts ofthe land of Israel, since \"the entire world belongs to the Holy One, Blessed Be He, He created it andgave it to whomever it was right in his eyes, Of His own will He gave it to them and of His own willHe took it from them and gave it to us!\" (The first Rashi in the Torah)This now explains Rashi in the aforementioned Psalm, that \"the nations of the world WON'T BE ABLEto say you are robbers\". Not that \"they won't be able to say\" it. On the contrary, they'll say it all thetime. But the \"won't be able to\" is not directed to the gentile, but rather to the earsof the Jews! That they must know that G-d gave us the Land, with an obligation to conquer and expel.And so it is said: \"The power of His works He has declared to His people in giving them the heritage ofthe nations\" - the answer is intended for \"His people\". The gentiles are not being addressed here, eitherbecause they will not listen anyway, or perhaps it simply is not important what they think.Our Eyes Are Upon Those Three Places 347
Every year, Parshat Chaye Sarah is \"Shabbat Hebron\". But this year, events have caused a situationwhere we are forced to concentrate on all three places: Hebron, Shchem, and the Temple Mount whichhave become symbols of the Arab-Israeli struggle in the Land of Israel. And there is a goodreason for it. Today, when everything is slipping away, we must hold tight to all the sides, for we havelearned that they are all connected to one another. How is that? Behold, the struggle for theHashmonean tunnel which the Arabs claimed hurt THE TEMPLE MOUNT (\"theirs\"), brought aboutthebattle in Judea and Samaria, concentrating mainly in JOSEPH'S TOMB. All this pressured thegovernment to step up the HEBRON evacuation, and to give in to the Arab construction of anothermosque on the TEMPLE MOUNT!Indeed, the battle for the Land of Israel has reached its climax, and those three locations which the\"gentile won't be able\" to contest are, in fact, the most hotly contested! Everything You Wanted to Know About Ishmael… (1997) Weekly Parsha Commentary by Binyamin Zev Kahane Translated by Daniel PinnerFor some peculiar reason, many regard the Ishmaelites somewhat sympathetically, even fondly. Afterall, what Jew does not have nostalgic memories of the cafes of Jericho, of the hot coffee of the Arabmarket, the spices and colors of the “Arab” sections of the Old City (Jerusalem, Jaffa…)? This is notthe place to psychoanalyze precisely why now, in the midst of a war against the Ishmaelites for ourvery survival, Jews still think of the enemy as “our cousins”. Unfortunately, this is not the first exampleof this in our history.It gets worse when all kinds of self-proclaimed Jewish “religious authorities” paint the pastoral picturethat “we are all sons of Abraham”. In the case of the Machpelah Cave, for example, we hear manygood-natured people (from our side, of course, for no Arab is willing to compromise) who are quitecomfortable with the Machpelah being shared among all of “Abraham’s children”. They are broad-minded enough to recognize that there is sufficient room there for all of us.So let us see what our sources really say, and thus understand how distorted this attitude is.The Ishmaelites: Sons of Abraham?To start at the beginning: the Ishmaelites’ hatred for Israel begins with their progenitor, the Ishmael ofGenesis, and his hatred for his half-brother Isaac, and his jealousy of his being chosen to be God’snation even while Ishmael was disqualified and excluded from “the seed of Abraham”.In Sanhedrin 59b, regarding circumcision, it is written: “It is Abraham whom the Torah originallyadmonishes: ‘You must keep my covenant -- you and your offspring throughout their generations’(Gen. 17:9)… What about obligating the Ishmaelites [in circumcision, since they are Abraham’s seed]?It says, ‘It is through Isaac that your seed will be called’ “ (Gen. 21:12). The Torah states explicitly thatonly Isaac, and not Ishmael, will be called Avraham’s seed. The Midrash Tanchuma (Va-yelech 2) says: “The vineyard” (Isaiah 5:1) is Israel;… “He weeded it”this is Abraham, who threw out the refuse such as Ishmael… And the Mishnah says explicitly: “A Jewwho takes on oath… not to enjoy any benefits from anyone who is descended from Abraham -- theprohibition applies to Israel, but not to other nations” (Nedarim 3:11) The Talmud asks: And what about 348
Ishmael? - and the answer: The prohibition does not apply to Ishmael, because “it is through Isaac thatyour seed will be called” (Genesis 21:12). That is to say, the Ishmaelites are not called the “seed (i.e.descendants) of Abraham”. And when the Ishmaelites stated their claim to the land of Israel, Gevia benPesisah gave a similar reply (see Sandhedrin 91). We see from these sources that Ishamel was at best,the rejected son of Abraham.The Cruelest of Them AllBut more than this: The Ishmaelites’ horrendous treatment of Jews in their lands, throughout themillenia of exile in Arabia, is the diametric opposite of the supposed “tolerance” that so many of ushave been brainwashed into believing was the case. In fact, the Ishmaelites were more vicious thanalmost any other nation. Already a millenium ago, the Rambam in Iggeret Teiman wrote to the Jews ofYemen: You dear brethren, know that God has unfortunately cast us down among this people Ishmael,who plot great evil against us and hate us…; You know that no nation has threatened us, and no nationhas done more to subjugate and to humiliate us… Even King David, when he saw through ruachhakodesh all the troubles slated for Israel, began to wail and lament the wicked Ishamaelite nation:“Woe is me, that I sojourn with Meshech, that I dwell besides the tents of Kedar!” (Ps. 120:5)…The Ohr ha-Chayyim ha-Kadosh (Leviticus 6:2) similarly said: Worse than the Egyptian exile…is theexile among the Ishmaelites; fortunate is he who has not seen it! They enslave the Jews and embittertheir lives…The Jew is robbed of what he has and ordered to pay what he does not have, and he mustdrink this cup until death.And later on (Deuteronomy 13:18) he continues: As we have been told in Ma’amar ha-Melech, theIshmaelites, this gang of murderers, have tremendous lust for killing people, they have totally lost anysemblance of compassion, and they have become cruel.We conclude with two sources that foresaw Ishmael’s evil scheming in the Land of Israel immediatelybefore the Redemption: The time will come when God will heed the scream of the nation, caused bywhat the sons of Ishmael will do in the Land of Israel in the last days; this is why he is called Ishmael[God will hear]… (Pirkei de-Rabbi Eliezer 32).And the Zohar says: In the future, the sons of Ishmael will rule in the Holy Land when it is empty, fora long time… And they will prevent Israel from returning home…and the time will come when thesons of Ishmael will arouse fierce wars throughout the world (Zohar, Genesis 119). But in fact, this entire article has been unnecessary, since you already knew it anyway just from theday-to-day reality of life. Did we really need all these Torah-based sources to prove the hatred andcruelty of the accursed Ishmaelites, and their vicious fight against Israel’s Redemption for more than ahundred years past?!The determination to ignore reality, to “explain” their hatred, is truly incredible. We have offered all theabove to counter the years of propaganda, which is more insidious now than ever before. Listen, O youwho are deliberately blind: We have not quoted “fanatics” from the “extreme right”; we have not evenopened the books of “Kahane” to reach these conclusions. Rather, this is what our sages spoke of,centuries and millenia ago.But tragically, one who refuses to see will not be convinced even by a thousand quotes…or even by athousand murdered Jews. And this is the reason that the Ismaelites do not have to resort to cunning tocamouflage their diabolical plot: what they plan to do, they state openly and we refuse to listen. O deafones, listen; O blind ones, look that you may see: who is blind as My servant [Israel], and deaf as Mymessenger (Isaiah 42:18). 349
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