Rav Kahane Kahane Codes - Bereshit Shmot

Dvar Torah – Vayera (2005) In the Parsha Vaerya Avraham is visited by three men, who looked like idol worshipers, but werereally angels. They tell him Sarah will give birth a year later (at age 90), and Sarah laughs, eventhough she sees with her eyes an open miracle. Rashi explains that at the moment they arrived herbody became young again like a 20-year old woman. She also began to menstruate. Still afterwitnessing this open miracle she says to herself how can an old man like Avraham give birth to a son,and who are these men, that I should believe them? Later Sarah is reprimanded by Hashem and by herhusband for laughing out of disbelief. Ramban comments that Sarah should have disregarded the looksof these men and said ‘may it be so’. I have heard many rabbis discuss this episode and conclude with the moral lesson that we shouldnever scoff at the bearer of blessings but rather we should say ‘amen’. This may be a nice drasha butwhat do these events really mean? As I sat on a bus on the way to Yerushalayim, I thought about these mysterious verses and tried tounravel the mystery hidden inside. Then it came to me, as I looked at the countryside unfolding beforemy eyes. As I gazed upon the skyline, and the cities, and the farms and the orchards that are once againfertile and full of life I was looking at an open miracle; like a 90 year old woman becoming 20 again.Now I understood the reprimand to Sarah. And I saw within it a reprimand to the secular Jews as wellas the religious Jews. How could a Jew witness the rebirth of Israel and see with his own eyes the in-gathering of theexiles, the building up of the land, the protection of the clouds of glory, and yet not believe that there isa G-d and prophecy and Moshiach? How could one not see the open miracle as they till the land and ityields so much more than their efforts? How does one not notice as they protect the Land withinadequate arms, that somehow additional protection comes from above? How can one not see themiracles as their building below returns a hundred fold from above? How is it possible to see such openmiracles and at the same time see the religion as old, outdated and disconnected from this? On the other hand, how could religious Jews scoff at angels? The Zionists were considered idolworshipers just like our story and Sarah laughed. She scoffed at these idol worshipers and didn’t reallybelieve in her heart what she saw with her own eyes. She believed in the promise that G-d had made toAvraham, but could not see what was happening in front of her. If Hashem decided to bring the return to Zion from secular Zionists who demonstrated a love of theland, the religious world should have said ‘may it be so’ and gave them a blessing instead of scoffing.They could have had much more influence in the forming of the nation and could have saved manylives had they also encouraged Aliyah long before the war. To this day there are those who scoff at theZionists while living in glatt kosher America waiting for a prophecy that is unfolding without them. Itis this lack of faith within the heart of the faithful, and the lack of wonder from those who see openmiracles that is laughable. And so the birth of Isaac, whose name means ‘laughter’, is the product of this scoffing. Itzchak whois the ‘sacrifice’ and we who scoff at one side of a two sided story and wonder why we always suffer? 51

More on this Subject - 2010Maybe one can say she was laughing at Avraham because he was old. The Charedim also seethemselves as being weak and needing of the protection of the nations – this weakness is seen by thesecular side as well. Other Midrashim say that 'he is old' refers to the angels – they don’t even know ifthey will live tomorrow and they are making promises that they will return in a year – as if to say thatthe Zionists are also a temporary thing – why should we follow a philosophy that is weak and canhardly stand like an old man and like the angels who prophesy. These foolish men don't know whatthey are talking about – yet how can she explain her own body becoming young? Can it be thatHashem sent Geula through these messengers? Instead of scoffing, say 'may it be so'. The secular alsolaugh – we are like old and weak people – we need protection – how do these religious people think wecan overtake the world? Look at what your own hands have done. Do you not see the blessing youinitiated when you built this land, do you not see the God that is protecting you and guiding you andmaking you great? Do you not see the miracle of your young body?Israel – The Arm of HashemLet us look at a few other midrashim. It is also written that because she denied her laughter the torahtells us that women are not allowed to be witnesses, because if the greatest of women could lie thenhow could we rely on others? After Avraham confronts her and she denies, the next pasuk says that hewent off with the angels towards Sodom. How does this tie in to the previous verse?Admonishment of CharedimWhen Israel came into being again in our times, retribution once again returned to the world, evil canno longer have its way against the Jews without a response from the Jewish army – the arm of Hashem.Their may be some connection to Sara and future women that have no say in court procedures, to manyof the Chredim today who are not active participants and witnesses to the great mitzvah of retribution.In the later days they will say this isn’t so, when they eventually participate, but in the beginning it wasso, they were too busy scoffing to participate in the rejuvenation of the strong arm of Hashem, and sothey were not relevant in this great undertaking.It is Avraham alone that deals with international matters of Sodom and asks his wife why were you ofall people laughing? The relevance that Sarah does take part in is in the internal conflict, just as theChardim do today – who is a Jew and in the end she is the driving force in driving Ishmael out. Thename Itzchak alludes to the fact that he himself is a tikkun of this matter of laughter. When Itzchak isborn the matter of laughter becomes real and not scoffing anymore. It leads to the judgment againstIshmael. Through Itzchak there is also a tikkun of Avraham who prayed for the success of Ishmael andopposed Sarah's insistence that the two cannot live together. Avraham's chessed is tempered withjudgment when through Itzchak he must make the ultimate sacrifice at the Akeida. 52

Admonishment of the SecularAs stated above regarding women and trials – Israel in the National perspective is judged harshly andcannot defend itself. Like a woman it's legitimacy was reliant on the sympathy of the nations and notthe justice of cause or faith in Hashem who had promised this Land. Sympathy and charity only go sofar in the eyes of the world and as a result of the vacuum of faith, the strong arm of Israel is outlawedand generals of the IDF face the risk of war crimes trials when they travel abroad. The only solution isthe combined efforts of Sarah and Avraham that correct the attitudes of scoffing, cleanse our house ofenemies from within and recognize the miracles that are in front of our eyes and go forward beyondritual to true faith.The Rav often said that the problem today is we are one legged Jews as opposed to two legged Jews.Judaism was never meant to be a religion without a State nor was Israel ever meant to be a Nationwithout a soul; a 'Hebrew speaking Scandinavia' as the Rav put it. The Torah is the constitution of aNation. We are intended to be a religious Nation. As we evolve and the Jewish haters of Zionparticipate more in its building, while the Jewish haters of religion participate more in laws that reflecta higher authority, we will find ourselves more balanced and able to withstand the physical andspiritual enemies that are created by our own shortcomings. Good Chesed and Bad Chesed (2015)Parsha Vayera is the ultimate example of chesed as well as the example of the misuse of chesed. Theperfect example of chesed is described to us in the opening of the Parsha as Avraham who is in painafter performing the Brit Mila is concerned that because of his pain he will not be in a good conditionto welcome guests. He is pleased to find guests and rushes to invite them even though they see he is inpain and do not wish to disturb him. He makes a lavish feast for them and afterward they bless him andinform him of the great prophecy that his wife will give birth at ninety years old.Lot who had grown up in this household also understood chesed and it was second nature to him aswell. When the angels came to Sodom he offered them a place to stay. When the sodomites protestedhowever Lot was willing to give them chesed with his daughters. This type of chesed he was lessconcerned about. This did not appease the Sodomites and they responded 'This fellow (Lot) came tosojourn and would act as a judge?(Bereshit 19:9).There is a midrash that I was told once by Rabbi Wolkenstein (z'tl) of Toronto. When the Jewish peoplewere banished from Israel Hashem told the ministering angels of the 70 nations to watch over Hispeople the Israelite Nation. They answered to Him we will do so only on one condition. Tell them notto tell us how to run our countries.We see this pattern occur from the time of Lot, to Egypt, to Nazi Germany to even America today. TheJewish people intermarry and share their chesed and their morality. They are less concerned about theBrit Mila which separates the Jewish people and much more concerned with fitting in and being thebest Egyptians, Germans, and Sodomites. In the end [despite their chesed or because of it], their hostcountries rise up against the Jews and blame them for destroying the fabric of their countries byimporting this foreign morality. We see it festering again today when Jews are accused of controllingHollywood and the Press and economic conspiracies that are as old as Sodom.Avraham also uses a type of chesed with his wife Sarah by having her pretend to be his sister. As wehave explained before we talk about Jerusalem like she is a sister of other equal religions. We are 53

committed to her like we are committed to other religions that share the same space. We are not thatserious about her.The isolation that Hashem required of Avraham by the Brit Mila was a very difficult commandmentthat even today we cannot live by. Either we rebel against it completely as the Lots of the past andpresent do. Or we pretend that we are not that separate and tolerant of others who also wish to marryour wife and only when her position as sister is threatened does she become our wife.The conflict between Ishmael and Itzchak will bring out our opposite side of self-sacrifice andjudgment when we are forced to conquer or be conquered. We will be forced into saying she is not oursister, she is our wife. This will also affect the Lot's of the world who are desperately trying to leadanonymous lives.As a people of chesed its not only terrifying to be alone in a sea of hatred against us, but our verynature desires the love and affection of others. Our isolation however, is actually a blessing thatHashem gave us, though it goes against our very nature. This isolation in the end will bring oursalvation as well as the proper harmony between our people and other nations in the world. Twenty Two YearsRabbi Halperin in the Chabbad Bet Knesset I go to mentioned an idea. He said that it was around thistime twenty two years ago that the Rebbe appeared for the last time. He hoped that now after twentytwo years the Rebbe would return as Yoseph returned to Yacov after twenty two years. In that storyYacov did not believe the news until he saw the Torah of Yoseph come alive. He saw a message thatYoseph sent him that only he would know. The message that Yoseph sent his father had to do with thelast Torah discussion they had. When Yacov saw this he understood that Yoseph was truly alive and hisTorah was alive. The times had changed and Yoseph had returned. The rabbi hoped that now we wouldalso see the Torah of the Lubavitch Rebbe actualized.I told the Rabbi that I had the same idea. This idea came to me on the night of November 5th, 1990when Rabbi Kahane was gunned down in New York. When 2012 came and went I realized that I waswrong in my calculations and I thought about maybe another bookmark the Hebrew year 5776 which isthis year. Seventy six is the gematria of Kahane and again I was expecting an epic year and this time itseems to be somewhat correct. As soon as Rosh Hoshanna appeared a new wave of terror began. Thisterror was the exact terror that the Rabbi warned about more than twenty two years ago. He warned thatif we did not expel the Arabs from Israel we would face a Northern Ireland of hatchets and knives.These are the words he used and today we see this new wave has begun. It is frightening to see thisprophecy [or deduction] becoming a reality however he also gave us the antidote and solution. Missilesone could hide from in shelters and could be shot down, but now everywhere one looks, one neverknows who may come charging at him with a knife. With all of our clever ideas (including the new appthat sends a signal of an attack to the police) there is no sophisticated weapon that can stop the enemiesthat live among us. It is interesting to note that this year is both the gematria of Kahane as well astwenty two years since the Rebbe of Lubavitch departed.There is a positive side to the story. The very lies that incited the Arabs to these recent attacks I believewere put into their mouths from Hashem so that these liars will create a new reality; the very truth theyhad feared. It seems to me that from above Hashem was not happy with the status quo. We havebecome too satisfied with visiting a remnant of an outer wall of the Bet Hamigdash rather than building 54

the Bet Hamigdash that is required of us. I have a feeling that after meeting with the angels in Heavenon Rosh Hashanna and conferring with the Rebbe and Rav Kahane it was decided that now is the time.Right after Rosh Hoshanna the Arab leaders began inciting their people and saying the status quo haschanged on the Temple mount. The Jewish leaders adamantly denied such an accusation. They have nointention of building their Holy Temple (chas v'sholem). The Arabs however are convinced this is aholy war. Again reluctantly we must become conquerors or else be conquered. I hope however that thistime the battle will bring the beginning of the building of that very temple and the expelling of ourenemies once and for all.Gift or Sacrifice?Parsha Vayera is a very perplexing Parsha on one hand the greatest miracle occurred. A child is born toAvraham at 100 years old and his wife at 90 years old. Such a great miracle. In the same Parshahowever Hashem takes this very miracle and offers it as a sacrifice. What kind of God gives such amiracle and then takes it away? How can we understand such a God? Unless there was something thatwe did along the way for this to happen. What could we have done?In the beginning of the Parsha Avraham sits in the plains of Mamre. Why do we remember the placewhere he sat? The Midrash tells us that Avraham was concerned when he received the commandmentof the Brit Mila that this would hinder his efforts to bring people closer to God as he had been doing allhis life. Two friends reacted as he had feared and said it was a mistake and that this strange ritual woulddrive people away. One friend called Mamre however said to Avraham you must do whatever your Godhas commanded you to do. This is why Mamre is honored in the Torah by having his name mentionedhere.Avraham who was a man of Chesed was concerned for he wanted to share the attribute of Gods chesedto the world and influence people. We see that even when he was in pain following the Brit Mila he ranto bring guests into his home. Imagine Avraham's joy when he was informed about the great miracleabout to come to his wife Sarah. The child they had wished for would finally arrive in such amiraculous fashion. Ishmael however was not happy and had animosity towards Itzchak. AlthoughAvraham loved Ishmael when this son proved to be a danger to Itzchak, his wife Sarah convinced himto throw this son out along with his mother.It is interesting to note the passage that is written right after Ishmael is thrown out. Avimelech and hisgeneral tell Avraham 'Hashem is with you in everything you do'. For many years the Jewish response tothose who suggest transferring the Arab population has been, but what would the world say? Here theTorah gives us a clear indication. Avimelech is remembered here, just like Mamre. There is a catchhowever. Avimelech wishes to make a political alliance with Avraham and Avraham agrees. TheMidrash tells us that because of this political alliance and the seven sheep that were offered, sevenshepherds of Israel would also be slaughtered in the future including Shimshon (Samson).When discussing the Akeida which begins with the words 'after all these things' many commentatorsexplain that this passage refers to a Midrash of a discussion that Ishmael had with Itzchak. Ishmael saidI am greater than you because I did the Brit Mila when I was 13 and you were only 8 days old. Itzchaksaid your wrong, you think your greater because you did what you understood to be correct while myvery being belongs to Hashem regardless of my understand even if he asked my whole life I would giveit. ''After these things', Hashem then asks him to be brought as a sacrifice. 55

Rabbi Kahane on the other hand says the Pshat, the simple meaning of the text, refers to the precedingchapter. What preceded the Akeida? The story of Avimelech. It was after 'these' things.Hashem had promised Avraham that he would make a great Nation from Avraham and give him theLand of Cannan. He also told him that his wife Sarah would give birth to a son and here Avraham sawthis with his own eyes, the revelation of this prophecy. The world also saw this miracle and Avrahamand Sarah were famous because of it. If Hashem has promised to give Avraham the Land of Canaanand he proves his future prophecy by the miraculous birth of Itzchak, why then does Avraham makepolitical alliances?This was the problem then and the problem today. This is why in the same Parsha we have such a greatmiracle and such a great catastrophe. For Israel to dwell alone is a blessing for Israel and for the world.Mamre supported Avraham as well as Avimelech before any agreement was made.In our own day the six day war was seen as a miracle from God and many people applauded Israel andbecame closer to Israel and the God of Israel because of it. What did we do in response? We based oursecurity and future on man made agreements and compromises that completely defy Godscommandments and so Itzchak and his children are sacrificed each day.The miraculous and catastrophe occur not because our God is unstable but rather we are. Who is blindbut my servant Israel (Isaiah 42:18)? Open miracles occur to the body of Israel yet we lack faith tocontinue in the direction we are commanded. The root of the problem is the attribute of chesed that theNation of Israel has and its lack of faith. The lovely attribute of chesed must be tempered with Itzchak'sattribute of Strength and Judgement. Due to lack of faith the miracles we receive turn into catastrophesthat we could have prevented.Lot and NoachBecause Noah survived the flood we have the world as we know it today. Because Lot survived Sodomwe have the kingdom of David Hamelech as we know it today. Both Noach and Lot almost didn't makeit out. They had to be pushed into the ark and pulled out of SodomLike survivors today they were lucky to be alive. Noach and Lot were both survivors. They werespared on their merits as well as the prayers of future generations; generations that will build bettersocieties then they were able to build.Survivors of the past like survivors today carry the scars of the past. Things happened to both Noachand Lot because they were both drunk and apparently unaware. The children of survivors are alsoaffected by what transpired. Cham did something to Noach for fear of the next generations and thedaughters of Lot did something to him also for fear of the next generationsBoth Cham and Lot's daughters did not receive a blessing for what they did and the nations theycreated were also not blessed. From the children of Cham however would come Mitzrayim from wherethe Nation of Israel would be born. From Lots daughters would come the seed of David from which ourMonarchy would be bornYou might ask: How is Hashems glory built upon worlds that were corrupted,destroyed and cursed?You may ask why is a seed placed into the darkness of the earth and from this place it disintegrates intonothingness and yet from here a shoot also springs forth. From the shoot becomes a great tree; A treethat bears fruit. A fruit that has also seeds to bear more fruit. The secret things belong to Hashem, weall however have a choice. To be attached to the fruit or to live in the underground. 56

The Severity of Kindness Gevurah sh B'chesed (a farbrengen Shabbat Vayera 2016)I want to say a l'chaim to Rav Meir David ben Yecheskel Shraga Hacohen (HYD). It's been twenty sixyears today since Hashem took him. I want to explain to you the Chasidut of Rav Kahane and also howit connects with the Chasidut of Chabad. Chabad does unbelievable kindness (chesed) all around theworld. They are famous for going out on the street and putting tefillin on Jews to help them connect totheir Jewish soul. Everywhere they go there are farbrengens and l'chaims and they make Jews dance onSimchat Torah. They show Jews the beauty of Judaism and help them connect to their Jewish soul.They open the doorway to Judaism and make the mitzvot positive and fun and feed your bodies as well.But not every heart beats to the same drummer. To some, no matter what you try and sell them they arenot interested. They have no interest in organized religion. There are some chasids of Rav Kahane whocame to Judaism not because they were offered anything at all, in fact the opposite. The Rav would say'we need you', 'Am Israel needs you'. It doesn't matter if you did tefilin or you did not do tefilin, 'weneed you'. And the Jew would stop and say 'someone needs me? My people need me? I can help savethe Jewish people? And if I don't who will?' His chasidut appealed to Jews in a completely differentway.There is the story I have already mentioned before of how scores of Jews were incarcerated during aprotest in the USA to free Russian Jews and how the Rabbi saw a hippie in a corner crying. He wentover to comfort him and tell him not to worry, they will be released in a few hours, its no big deal. Heanswered that he was not crying because he was scared he didn't care that they were in prison. 'Thenwhy are you crying' asked the Rav, and he answered ' because this is the first time I ever did anythingfor my people.' When the Rabbi heard these words, then he wanted to cry.We can see the two types of chasidut played out in our Parsha. How is it that Avraham who is thefoundation of kindness, in the end of the Parsha does the most severe act of gevurah (strength,severity), by sacrificing his own son? Some will say that it was precisely the ultimate test for Avrahambecause he had to go against his compassionate nature to do this severe commandment of Hashem. Itseems to me that although this may be true it tells us something even deeper. It's possible that there arevarious levels to each trait that are connected to each other. For example the ultimate kindness isactually gevurah; the ultimate gevurah is actually emet, and so on through all of the middot. How dowe see this?If we look at the Parsha we see there is a level of kindness before the brit mila and after. Lot forexample parted from Avraham before the brit mila was given. He did a tremendous amount of chesedand self-sacrifice that he had learned in the house of Avraham. For him to offer hospitality to theangels in Sodom was a heroic act in a place where people were punished for their generosity. Yet hislevel of unlimited kindness also led him to offer his daughters to the people of Sodom, and in the endhe had children with them. There were some negative consequences to his kindness. Avraham howeverhad now arrived at a higher level of kindness precisely because of the limitations of the Brit Mila.The Lubavitcher Rebbe writes volumes on the subject of the Brit Mila. He explains that Avrahamwaited to receive this command so that now he could join the highest place in Heaven to the lowestplace on earth, similar to the receiving of the Torah. The whole purpose of the Torah is to connect theHeavenly with the physical world below. He explains about the direct connection that each Jew hasbecause of this covenant. The intimate connection that the Hebrew people had now with Hashem was 57

something new in the world and bound them to Hashem in a completely different way than the rest ofhumanity. This 'kindness' of Hashem Avraham had waited for but it also troubled him. Now the man ofkindness had a barrier between others. He was different now not only in thought but in body. We see inthe beginning of the Parsha how he ran to offer hospitality even though he was in pain from the BritMila. Greater than his physical pain was this pain of separation and isolation.Rav Kahane writes about a different subject in the Parsha (and not the aliya I was given regarding theexpulsion of Ishmael). Although this (Ishmael's expulsion) may be one of the results the underlyingprinciples of his chasidut is much deeper than this. And this is what people must understand and studywell. The Rav writes about the Akeida. What does it mean 'After all these things?' Many are familiarwith the Midrash regarding the dispute between Ishmael and Itzchak and after Itzchak declares his self-sacrifice to be greater than Ishmael's Hashem then commands the Akeida. The Rav talks about thesimple meaning of the verses, the plain meaning.'After all these things' is normally used when something not good had previously happened. What badthing had previously happened? Avraham had made a pact with Avimelech to have peace between theirfamilies for generations. How is this bad? The Rav explains that after all of Hashems promises, andafter all of Avrahams uncertainties, 'How will I know?' I am old who will inherit this covenant? Andafter all of this Hashem makes his wife young and creates open miracles and at a hundred years old hehas a child.Not only does Avraham see this with his own eyes, but his wife and all the greatest people in thegeneration come to celebrate with him. And now at this point he decides to make a pact with Avimelechwhich will prohibit him from conquering the Land that had previously been promised him forgenerations? At this point after seeing this open miracle and proclaiming it to the world Avrahamdecides to go in reverse? Hashem answers, if so, then I too will go in reverse. Take your son as asacrifice.We see the same thing occurring in every generation especially today. Look how we cannot conquerour Lands because of agreements we create between America or the UN or whomever. Look at thechesed that Hashem gives us and creates open miracles for us in 1967 and gives us the Land of Israeland then we go in reverse and turn that chesed into the gevurah and punishment and the countlessakeidas that didn't have to be, simply because we lacked that small gevurah of faith we needed toaccept this chesed.This is the very fine point of chasidut that Rav Kahane taught us. This is the small key that can openenormous gateways of blessing. If we only understood this tiny flaw which can create a perfect worldor reverse the parting of the Red Sea. What was Avraham supposed to say to Avimelech?My dear friend Avimelech. As you know I am a man of Chesed and it may seem that now after thisCovenant with Hashem I am no longer the same man. And your right I am not. Before I performed thiscommand which would result in a certain separation from humanity, I asked advise of my good friendMamre and he gave me an excellent answer. He told me if this is what your God demands of you , youmust do it.Now My God has also commanded me to build His home here on earth in these Lands. I cannot beprevented from subduing this area for the service of the Creator of the entire world by having any pactthat may compromise the mission of my people. This may appear to you to be harsh and not fitting forthe man of kindness you once knew. You should know however that the kindness I do now by notmaking this pact is a much greater kindness not only for me and my people, but also for you. 58

Now if Avraham would have said these words, the nations would have accepted. If we had let the Arabsflee in 1967 and proclaimed that Hashem in His kindness made miracles for us and now we haveannexed these lands for His service the nations would have accepted this. If we stand even today andproclaim the truth the Nations will accept us and respect us. This is the fine point of the Rav's chasidut.If we added this small measure of gevurah into the mix of our unlimited kindness then we would havethe ultimate kindness. If not, the very kindness that is given to us turns into severity, oppression andtragedyThe chasidut of Chabbad one might say is very personal. Every Jew must understand how his veryessence is connected to Hashem and Hashem wants to elevate the physical world below. The chasidutof Rav Kahane says the same thing, but even more so. His chasidut changes the political world outsideso we are free to develop our internal connection.Once someone asked the Rav why he bothers to protest for Russian Jews in America. Does he reallythink that Russia could care less? Can it really do anything? To this the Rabbi replied if one hurts hisfinger why should he cry out? What does the cry do to the pain he feels in his finger? But if he doesn'tcry, one thing is for certain. He feels no pain.We need to say l'chaim and we also need to cry out. If we cry out all the time and never say l'chaim,something is missing in our understanding. If we say l'chaim all the time and never cry out, somethingis missing in our heart. Those who think that the chasidut of Rav Kahane is the opposite of chesed arewrong. Its a higher chesed that appears to be gevurah because the more that one loves good the moreone hates that which seeks to destroy good. It is a very refined Torah that is revolutionary in itssimplicity. A pinch of gevurah within our kindness will make a world of difference.Behold a different Ram!-‫ מו מי קרא רו שה לנה‬,‫עי נניו‬,‫ ת‬-‫ יג מו יי נשא א קב נר נהם לאת‬13 And Abraham lifted up his eyes, and saw - behold a ram! afterwords, caught in the ‫תי ללךא שיל א תחר‬, ‫ לנ לא מחז מב קס מבך קב מק קר נניו; מו‬, thicket by his horns. And Abraham went and took‫תלהו קל םע נלה מת מחת‬, ‫ מו מי נע‬,‫ נהא ייל‬-‫מו יי מקח לאת‬ the ram, and offered him up for a burnt-offering , instead of his son. ‫א קב נר נהם‬ ‫בקנ םו‬.(Bereshit 22:13)=‫ א תחר‬,‫א שיל‬-‫ רו שה לנה‬behold [a different] ram! = 316+letters and kollel = 327(afterward can also be read Acher, different)My friend Yacov pointed out to me that in addition to the gematria Aye Hasah, behold another ram isalso the same gematria (327). What is the connection? I take this as a positive sign of the Rabbi'ssacrifice tilting the balance scales towards mercy for Am Israel. In addition there is a new chapter in theworld of pre and post Rabbi Kahane. There are many young people who never met the Rabbi orBinyamin and are continuing to forge the path and distribute the Torah of Rav Kahane. Not only did thesacrifice that he paid for cause a different wind to blow for us (acher), but he has also brought downinto the world a new heart for the Jewish people which is also (acher). This continues the theme I spokeabout earlier regarding transforming Din into Mercy. The Rav pushed us to our calling and although wefailed the test, he continues to carry us over the mountain top on his own shoulders. May his Torahcontinue to grow and influence a brighter future for Am Israel. 59

Inside and Outside The planting of the infinite within a finite worldIt seems to me that each of the seven middot evolve and are perfected by the one that follows. We havealready spoken about chesed and gevura and how a pinch of gevurah makes the ultimate chesed. Nowlet's look at the other middot. At the end of Itzchaks journey of gevurah he is suddenly confronted bythe emet (truth) that Yacov reveals to him regarding his lifelong vision of Esau. That vision of Esau wassuddenly altered to arrive at the epiphany of the journey that his Gevurah had now led him to. Emethad now entered his Gevurah and perfected it.Yacov the third of the patriarchs that represents the midda of truth gave birth to the multiple sided truthof the tribes of Israel. Each son was a Rosh Yeshiva and all were united like stones under the head ofYacov yet were divided in regards to Yoseph. The burden of the fragmentation of this truth is resolvedin Netzach (victory,eternity) when the full story is played out.Yacov sees the reunification of this fragmented in the end. The truth of the various sides of disputeleads to a type of victory. Moshe is also related to netzach. He freed the Nation of Israel from Egypt yethe was not able to give himself the same freedom and was denied entry into the Land. His victory istransformed into a type of defeat that leads to a greater glory. One of the reasons for his being deniedentry into Eretz Israel is so that future Jewish souls will be redeemed for his sake by being buriedoutside Israel.The story is told of how a begger dropped a sack of pennies in the sand and no-one came to help untilthe person cried I dropped my gold watch in the sand then people came to help and picked up manypennies as well in their search for the gold watch. The self sacrifice of Moshe was for the glory of theJewish people. Glory goes beyond victory.Aaron who represents glory brought peace between brothers and harmony between Heaven and Earthwith the Temple service. He too was denied entry into the Land of Israel for a greater glory of a thirdtemple. His death similar to Moshe is the beginning of an even greater glory that is not yet revealed.This leads us to the hidden world of Yoseph and all of the permanent fruits of the world that are buriedin the underground roots of the Earth.The long period of exile that contains within it the relative harmony of the tribes reunited is not yetfully actualized. The secrets of all that went before must be born again within the tribes from deep rootsburied within beginning by the transformation of Egypt that coincides with the transformation of Israel.Yesod is already the beginning of malchut.Yoseph embodies the hidden truth (the secret essence of the world itself) that becomes the revealedtruth. Although that revealed truth is connected to the times of Moshiach the unity and revelation thatoccurs is still partly in exile. David unifies this outwardly to continue the transformation of the world asit is perfected in the transformation of Israel. The international Brit mila that Yoseph begins in Egypt iscompleted by Israel under the direction of David HamelechThis last midda of malchut is itself part of something beyond malchut. We see this in the holiday of 60

Sukkot as all of the nation's will be united under Israel and bring their sacrifices to Israel each year. Allof the seven middot will then be perfected. Yet although all of the seven middot are perfected throughIsrael there is even another world beyond these middot that we have a glimpse of in shmini atzeret.There is one day outside of the seven where we stand alone with our Creator.The eighth day of shmini atzeret brings us back full circle to Avraham Avinu and the Brit Mila. We whoperfect the seven can only do so because our source us beyond the seven. The command that Avrahamwas waiting for would separate him from the world and unify it at the same time. The painful cry of aJewish baby from his eighth day in this world is the cry of the Almighty Himself hidden inside theworking of His creation. Through his chosen people who represent the holiest sparks of the physicalworld, the world is transformed and channeled to the Heavenly. 61

62

Kahane in the Parsha Chaia Sarah 63

Chai Sarah‫מאה נש ננה קו לע קש ירים נש ננהתו שי רהיו‬,‫ ת‬,‫יי נש נרה‬,‫מח ת‬ And the life of Sarah was a hundred and seven and twenty years; these were the years of the life .‫יי נש נרה‬,‫ מח ת‬,‫ני‬,‫ קש ת‬--‫ קו לש מבע שנ ינים‬of Sarah. (Bereshit 23:1)(Bereshit 23:1)The Rav was murdered in this Parsha and there is much to say about the connections to Chai Sarah.Sarah teaches us Meisirut Nephesh. She did not live for herself, but for the success of the Israelitemission. Her real ‘life’ was the last 37 years of her life, from the birth of Itzchak to the Akeida, andthis is the reason according to the Zohar, that the Torah includes this passage, in order to tell us this.Viye-hu is the gematria thirty seven alluding to the true ‘life’ of Sarah.There are a few Midrashim that say she died in shock as a result of the Akeida. Some are of the viewthat she died in shock that her precious son was killed, and some say it was the shock that he wasn’tkilled, and didn’t become the perfect sacrifice that she had trained him to be. Whatever the view, allagree her death was connected to the Akeida.Rav Kahane was the perfect example of self-sacrifice in our generation. Of all the other Rabbi’s andJewish leaders, he alone stood up to speak out the Torah truth of our times, and by doing so madehimself a target for evil. We all died of shock when we heard the news, because our precious leader waskilled and taken from us. Of course everyone knew that he was always in danger of assassinationbecause of the politically incorrect ‘truth’ that he spoke.We also died because in a way, we allowed this to happen. We sentenced him to death by isolating himand persecuting him instead of learning from his example. If we had learned from him the lesson ofself-sacrifice, and come to his support and overturned a government that banned him for fear of hisrising popularity, if we had been more like him he would still be here and the days of the Moshiachwould have come.Like the shock of Sarah, the light of the Shechina was blown out, because it was both perfect andimperfect. It was perfect in and of itself, and (it would seem) shockingly imperfect in that it didn’taccomplish what it could have. Moshiach would not be coming today, rather death, and from death thegrowth of life, which we shall further discuss.‫מאה נש ננהליי ורעה רשרשים‬,‫ ת‬,‫נש נרה‬ ‫מח‬ ‫מו יי קהיו‬ And the life of Sarah was a hundred and seven and twenty years; these were the years of the life‫אש אנה‬.‫יי נש נרה‬,‫ מח ת‬,‫י‬,‫שק תנ‬--‫וקשלבמע נש ינים‬ of Sarah. (Bereshit 23:1)(Bereshit 23:1)According to the Shla, the Zohar explains that the various years mentioned above relate to differentlevels of light. The seven years alludes to the original light of creation before the sin, the twenty yearsalludes to the Torah and the hundred years relates to the Temple. The light of the Torah contains withinit the original light of creation, and could have returned that light to the world had it not been for thegolden calf. The Temple provided some degree of rehabilitation for the opportunity lost through thegolden calf. 64

--‫ קב יק קר מית א קר מבע יהוא לח קבר םון‬,‫ ב מו נת נמת נש נרה‬2 And Sarah died in Kiriatharba--the same is ,‫ יל קס םפד קל נש נרה‬,‫ א קב נר נהם‬,‫ קב לא לרץ קכ ננ מען; מו ני םבא‬Hebron--in the land of Canaan; and Abraham ‫ םכקו יל קב נתה‬came to mourn for Sarah, and to weep for her.(Bereshit 23:2)Chazal tells us that the chaf (‫ )כל‬is written small here to indicate that the full extent of weeping wasconcealed. As we mentioned earlier, the true years of Sarah, were the years devoted to the perfectsacrifice Itzchak. The ‫ תח ליי‬of Sarah is the Crown of the Torah that is diminished. The ‫ כ‬that is‫ור של רב אתה‬diminished in the ‫ םכ‬is both the gematria of twenty, and also (according to the Shla)alludes to Keter ‫( כתר‬the 'crown' of the Torah). Her life was devoted to the continuation of theoriginal light that will be manifested in seven, twenty, and one hundred. Her association of these threemanifestations is most noticeable by the Torah, which is now buried and hidden from view. 1When Moshe passed away, the Midrash tells us, the crying was also diminished. There was not thesame emotion that was felt when Aaron passed away. Aaron is associated with ‘love’, while Moshe isassociated with ‘truth’. According to another Midrash, ‘truth’ protested when the world was created,because man would be ‘false’. He lost the court case to ‘mercy’ and was sentenced to be buried so thatproject earth could continue. The idea of this Midrash seems to be that ‘truth’ is hidden and notunderstood. For the world to continue, it must lie buried underneath and cannot be truly appreciated init’s time. ‘Love’ is more tangible and can be felt even if not understood, while truth must beunderstood in order to be felt. It is a higher light that is connected to the ‘crown’ of the king.There is another Midrash that tells us that during the 30 days of mourning for Moshe many details ofthe Torah were lost. The Talmud with all of its leaves and branches is built upon the premise ofretrieving these lost details. Much of the Torah is retrieving what is lost, from the original light of theseven days of Creation to the acquisition of the Land of Israel which was made possible through Sarah.Sarah gives her life in order for the ‘purity’ of the Torah and the original light of creation to continue,this is the essence of her life.She is the Sechina, and the channel of original light emanating from the Crown of the Torah. TheTorah mentions that just as Itzchak looked identical to his father, so was Rebecca identical to Sarah.The two yud’s that make up her life force are identical, just as the purity of the light that is transferredthrough her remains pure. We can see the purity of this transmission in our own time with the fatherand son, Rav Meir and Rav Binyamin, who continued to bear the Crown of the Torah withoutcompromise despite its torturous path and the sacrifice that it entailed. Where there any other Rabbi’sput into prison for their perush on the Torah besides these two? Where there any other rabbis killedbecause of the light that they did not compromise?The Crown of the Torah that is not understood nor appreciated shares company with Kahane (alsobeginning with a ‫ )כ‬who bore this crown and was not appreciated nor understood in his lifetime, yetgave his life in order that the purity of the Torah would be transmitted. Maybe the ‫ כ‬also alludes toChanuka the holiday of the Macabees. The perush of Rav Kahane is called the Perush Maccabi, whichstands for Meir Kahane Ben Yecheskel. Chanuka is the holiday where the multitudes are defeated bythe few. The diminished letters of Truth will sprout forth the light of creation that needed to be buriedand acquired through struggle and death. 65

Chaia Sarah 2009The small chaf we spoke about earlier maybe juxtaposed with the large one in Tehillim 80.‫םזאת‬ :‫ ננא‬-‫שוב‬ ,‫טו לאל יהים קצ נבא םות‬ 15 O God of hosts, return, we beseech Thee; ‫ לגפלן‬,‫ו קפ םקד‬ ;‫אה‬,‫תבט ימ נש ממ יים ו קר ת‬, ‫מה‬ look from heaven, and behold, and be mindful of this vine,‫תכ‬,‫ן‬,‫בת‬-‫וק מעל‬ 16 And the foundation that your right hand has ;‫ ננ קט נעה קי ימי לנך‬-‫ נא לשר‬,‫ננה‬ ‫קו‬ ‫טז‬ planted and the son whom You strengthened for .‫ יא ממ קצ נתה נלך‬Yourself.(Tehillim 80)‫ אנ‬,‫כ אנה‬Re-arranged these same letters spell Kahane ‫שלר‬ ‫ו‬The Psalm speaks of Joseph and the mocking of the Gentiles at our weakness, pleading for Hashem torectify this situation. ;‫סף‬,‫הג מכ םצאן י םו ת‬,‫םנ ת‬ --‫מה נא יזי ננה‬ ,‫אל‬,‫עה יי קש נר ת‬,‫ב םר ת‬ 2 Give ear, O Shepherd of Israel, Thou that leadest Joseph like a flock; Thou that art enthroned upon the cherubim, .‫תשב מה קכרו יבים ה םו יפי נעה‬, ‫ םי‬shine forth.;‫ קגבו נר לתך‬-‫ע םו קר נרה לאת‬ --‫ו יב קנ ני ימן ו קמ מנ לשה‬ ,‫תני לא קפ מר יים‬, ‫ג יל קפ‬ 3 Before Ephraim and Benjamin and Manasseh, stir up Thy might, and come to save us. .‫ו קל נכה ילי כש נע נתה נלנו‬ .‫תש נעה‬, ‫קו ינ נו‬ ,‫תאר נפ לניך‬, ‫קו נה‬ ;‫בנו‬,‫ד לאל יהים נה ישי ת‬ 4 O God, restore us; and cause Thy face to shine, and we shall be saved..‫ יב קת יפ מלת מע למך‬,‫ נמ מתי נע מש קנ נת‬-‫מעד‬ --‫ה קיה נוה לאל יהים קצ נבא םות‬ 5 O LORD God of hosts, how long wilt Thou be angry against the prayer of Thy people?.‫יב קד נמע םות נש יליש‬ ,‫תקמ םו‬, ‫מו מת קש‬ ;‫לל לחם יד קמ נעה‬ ,‫ו לה לא מכ קל נתם‬ 6 Thou hast fed them with the bread of tears, and given them tears to drink in large measure..‫לנמ םו‬-‫יי קל נעגו‬ ,‫בינו‬,‫קו םא קי ת‬ ;‫תנינו‬, ‫כ‬,‫יל קש ת‬ ,‫מנו נמד םון‬,‫ז קת ישי ת‬ 7 Thou makest us a strife unto our neighbours; and our enemies mock as they please..‫ש נעה‬,‫קו ינ נו ת‬ ,‫אר נפ לניך‬,‫קו נה ת‬ ;‫תבנו‬, ‫ח לאל יהים קצ נבא םות נה ישי‬ 8 O God of hosts, restore us; and cause Thy face to shine, and we shall be saved.(Tehillim 80) 66

The verse may imply that Hashem created Kahane for Himself, ‘and the branch that Thou madeststrong for Thyself’ to rectify the small Chaf and the beginning of the acquisition of the Land. With thisacquisition was also the acquisition of the ‘vav’ from bnei Chet.This is the vav from eleh toldot, that will later be given over to eleh toldot Yacov – Yoseph.The small chaf that is not mourned sufficiently will later be understood as the Chaf that restored us toour Land and to our authentic Torah path. Like Yoseph who was persecuted by the majority, the Chaf isdiminished as it is surrounded by the Bnei Chet (literally sons of sin). The small Chaf is like a seed thatis planted, as was the derech of the Rav. He planted thousands and thousands of seeds that will latergrow and become the new face of the Hebrew Nation. The same Rav who explained so many times thepassage of ‘in its time I will hurry it’ will give birth to a generation that understands how to hasten theredemption. .‫ ו קב יש קמך ינ קק נרא‬,‫תינו‬, ‫ננסוםג מימל נך; קת מח‬-‫ יט קולא‬19 So shall we not turn back from Thee; quicken Thou us, and we will call upon Thy name. ,‫אר נפ לניך‬,‫תבנו; נה ת‬, ‫ כ קיה נוה לאל יהים קצ נבא םות נה ישי‬20 O LORD God of hosts, restore us; cause Thy .‫תש נעה‬, ‫ קו ינ נו‬face to shine, and we shall be saved.(Tehillim 80)The Rav’s Torah of ‘activism’ will be well understood. We will understand our responsibility in theplagues and the Shoa’s that we could have prevented and the redemption we could have hastened if wehad protested and not remained silent. Those who lead by example and fearlessly become targetsdemonstrate the possible to what was previously considered impossible. The chaf that will becomeplanted within our hearts will lead us to expend the effort to proclaim and to purchase the ‘vav’ fromthe Bnei Chet and from the ‘sins’ that prefer to see us as settlers instead of the permanent residents of asovereign state.Chaia Sara -2010The Small chaf in the eulogy to Sarah corresponds to large chaf in Psalms 80:16“And the foundation that your right hand has planted and the son whom You strengthened forYourself.”No matter that now the eulogies are small they will grow. As the Rav was being laid to rest, so wasSarah in the Parsha. She caused the greatest of Avraham's trials. Sacrificing his son, was not thegreatest of Avraham's tests, but claiming the Land that had been promised, this was an even greater test.We have been sacrificing our sons for a long time but when we stand before bnei chet (literally'children of sin'), read: 'stand before our sins' and do teshuva and claim this as our land and thereby fixthe sin; then the small eulogy will grow and become the large chaf. People one day will understandthat the Rav was like the son of G-d, not in the Christian sense but in the Jewish sense of the sons anddaughters of G-d that we all must become. He was the example of what is expected from us and what ispossible. Chazal tells us that the reason Nimrod wanted to kill Avraham is because with Avraham inthe world the standard was raised. The Rav knew no fear. He was ready and prepared to fulfill hismission, which is the mission of every Jew. He was quoted once when someone asked him if he was 67

disappointed by those that oppose him. He said \"I am not disappointed with the people who disagreewith me. I am disappointed with the people who agree with me, but are too mired in their apathy andinability to escape their tiny lives.\"Eliezers RepetitionWhy is Eliezer repeated so many times? Because a servant to a king is like a king. The LubavitchRebbe pointed out that the letters of Shaliach and Moshiach are very closely related. A Shaliach hasvery little ego and simply tries his best to continue his teachers work. A good shaliach is like Moshiachbecause he is part of something bigger than himself. He is a small pipe attached to other pipes thatchannel the light from above.All those who attended the 21st anniversary of the Rav's haskara are part of Moshiach. The room of 500that for the first time had to be expanded to 1000 was a room filled with the sparks of the future; theChanuka candles that were now a flame. There was now a critical mass from which major changes willbegin to take shape. It was an amazing sight to see; like seeing the Moshiach. These children; this newgeneration are the extension of the vision of the Rav and his struggle. These are the people that arefollowing on his way with real mesirat nephesh.There is something of the Rav's power in each and every one; like Eliezer. Why? Because maybe theyare not such great orators but cannot be silent. Maybe they cannot continue like the Rav but try. TheRav encompassed so many things. They are simple and quiet people that continue the work. Each onecontinuing one part of his vision and together there is a totality of his increasing vision which isHashems authentic vision.When the branches of the tree try to be like this giant in their own small way which is a huge way;these small ones become giants. They are giants because they stand against adversity and cling to thetruth. This is one of the reasons that Sarah is buried among giants because all who continue in this wayare giants. Eliezer keeps speaking in the name of his master; not in the name of Eliezer. We learn fromthe book of Esther that to speak in someones name (as Esther did regarding Mordecahi), one bringsredemption.This is one of the things that Eliezer accomplished. He caused the Hebrew Nation to be unified, eventhough he was not considered pure and holy enough himself. It was he who kept its continuity. Allthese 'bad boy'Jews who serve their Rav are like giants that serve Hashem on an even higher level thanthe most pure. David himself was called 'impure'; but it was he who Hashem loved most of all; becausehe did what was required. And this is the lesson. The Rav lived and died as an example of how we arerequired to act; to demonstrate ones love of the people of Israel by protesting injustice and fightingagainst evil. The small 'chaf', like the small eulogies and small numbers that the oppressors thoughtwould die like the fliker of a candle continues to grow and spread. Hashem demonstrates His love forthese small lights as He did with Eliezer. At the root of it all we see in Psalm 80 the meaning of theburial of Sarah and the continuation that Eliezer succeeded in bringing…“And the foundation that your right hand has planted and the son whom You strengthened forYourself.” (See also Rachel and dudaim – pg. 64) 68

Seeds of Sacrifice (2011)There is a deep connection to Itzchak and Sarah. Also between Sarah and Rivka who continues Sarah’srole as protector of the Israelite household. According to the Midrash Sara hears from satan that Itzchakis sacrificed. She is upset, and then he tells here hes ok and she dies of shock. There is a peculiarpassage that says Avraham eulogized and wept for Sarah. Usually one weeps first and then eulogizes.Avraham later says to Ephron that I come as a stranger and resident. Rashi tells us that this means ifEphron sells him the field he will act as a stranger and be grateful. If however Ephron refuses, then hewill assert his god given rights and act as a resident. The spiritual promise of the Holy Land begins tomaterialize here in this purchase. Sarah was instrumental in bringing Avraham to this level which as the10th trial is actually higher than the level of sacrificing his own son. How can a real estate deal be ahigher level than this?We mentioned before that Ayeh Hasah (where is the offering), is the gematria of Meir Kahane. He, likeItzchak was a sacrifice. Just as Sarah mourned thinking that her beloved Itzchak had died, she laterunderstood that he was still alive. My guess is that Sarah was comforted in the knowledge that Itzchaklived and now she could pass on with this knowledge. Just as Itzchak lives after this sacrifice so doesKahane Chai. Sarah was a great influence on her son Itzchak, who like her is the symbol of Din(Judgment). It was she who ordered Ishmael out of the house, while Avraham prayed for his sonIshmael. It was Sarah who allowed a slave woman to enter her house with the knowledge that throughher suffering she might tip the scales of justice towards her. Her plan worked and Itzchak was born.Avraham the man of chesed overcomes his chesed to do Hashem’s will towards Itzchak but Chazal tellsus that he was so high on this level he had just achieved that he had to eulogize his wife in order tobring himself to cry. This is why it is written that he eulogized first and then wept. The ways of theforefathers foreshadow events today we are told. Here is the way I read these events.I see that Avraham and Sarah represent various ideas in the world of Israel. Behind every great man is agreat woman, and Sarah influenced Avraham, to do the right thing and force Ishmael out of the house.Later Rivka continued along Sarah’s path and made sure the direction of Israel was protected throughYacov and not Esav.The way I understand Avraham’s actions in these Midrashim is the way I understand those today whoare cold towards Rav Kahane and his Torah. Only after years of eulogizing will we as a nation come tounderstand who he really was and the seeds that he sowed. Only then will we weep. Avraham is able tosacrifice his own son, yet still has a problem with driving Ishmael out and becoming a resident asopposed to a stranger. It is a war of ideas. Itzchak and Sara’s sacrifice become seeds that will maturewithin the nation that is prepared to sacrifice themselves but afraid to still assert their divine claim tothe Land.The eulogy of Sarah was read during the week that Rav Kahane was murderd in 1990 and the Shabbatafter his murder who could not think about the Rav and the lack of weeping. It was Sarah who in factbrought about Avraham’s final trial through her death. He had to assert the Divine claim to thePromised Land. When the transaction is complete, the ‘vav’ in Ephron’s name disappears. This ‘vav’ Isuggest is part of the yud, hey, vav, hey (the divine name) that we must bring down into this world.This ‘vav’ is also traded between Yacov and Eliyau throughout the Torah. Sarah is instrumental inredeeming this ‘vav’ and placing it into the hands of Israel. The seeds that were sown at the akeida andSarah’s burial will live on and take root.Another thing I see through my Kahane glasses is the 100, 20, and 7 years of Sarah. Rav Kahane 69

explained Jewish history especially the last generations before and after the great wars and concludedthat a ‘new Jew’ must be born that will protest and ‘Never Again’ sit quietly while our brothers suffer.He led the example to protest without fear against the enemies of the Jewish people. The twenty year heprotested and was jailed and persecuted climaxed in the last seven years of his life in Israel as memberof Knesset where he fought to implement his ideas within the body of Israel. His ideas and his Torahlive on, including the State of Judea which may soon come about many years after his death.One can look at the same 100, 20, and 7 as the 100 year influence that was planted through his seedsbeginning with the 20 and 7 mentioned above. We are still living in times where the success of our ownfuture is coming about through ideas that the Rav initiated and died for. Many legislators today wereinfluenced by the Rav and have put forth bills to save Israel’s destiny as a Jewish State and eventuallyif there should be another Gush Katif, I believe the State of Judea will come into existence to fight notthe Greek Hellenists, but our own Jewish ones (G-d forbid).The Torah of Rav Kahane was and still is the medicine that we need in these confused times tounderstand our destiny and to bring Moshiach with our own hands, through protest and sacrifice. Theonly thing that delays our building of the Temple is our fear of the Gentiles and this is what we mustlearn to overcome. The promise that our G-d made to us from the very beginning was an impossiblefeat, yet we have accomplished much of it today and tomorrow with G-ds help the seeds that giantssowed in Kiryat Arba and on Har Hamenuchot will flower and we will conquer the Promised Land andclaim it not as strangers but as residents and heirs. Kahane and ChabbadAlthough Rav Kahane and Chabbad come from opposing camps, the Litvish world and the Chassidicworld, there is an interesting connection between them which is best seen in this week’s Parsha. Chazalhas written volumes about the unusual repetition of the story of Eliezer who is simply called HaEved,the 'servant'. They exclaim: The ordinary conversation of the Patriarchs servants is more pleasingbefore God than even the teachings of their children. This servant’s mission and conversation that isrepeated at length is the Gematria of none other than Kahane (76) = Eved (76).It is also at this time that all the Kahane activists meet to recall his memory as this was the time his lifewas cut short. At the same time all the Chabbad emissaries around the world return to the nest of theirspiritual leader. For Chabbad it is a time to rejuvenate the spirit and go out once again as shaliachs(messengers) who sacrifice their own personal interests to follow the commands of their Rebbe. Thereare many differences between the mystic Rebbe world and the ‘activist’ world of Rav Kahane but thereis one place where they both connect and this is as servants who do not seek names for themselves, butfor their spiritual leaders.The common denominator is love of your fellow Jew and self-sacrifice. Both camps have many storiesof how they felt a hand from above assisting them as they jumped into unknown seas on their spiritualand physical missions. A servant to a king is like a king, and there are many intimate stories one hearsin the palace. One camp may be more concerned with ‘religious’ interests while another moreconcerned with ‘national’ interests. But they are really one and the same. 70

Chaia Sara -2012‫אש אנה‬ ‫רו הע רש שרים‬ ‫למאה אש אנה‬ ,‫א תו שי רהיו תח ליי אש ארה‬ 1 And the life of Sarah was a hundred and of .‫תיי נש נרה‬, ‫מח‬ ,‫ני‬,‫ קש ת‬--‫ורשהבתע אש שנים‬ seven and twenty years; these were the years the life of Sarah. --‫ רב שק רר תית א רר תבע שהוא הח רברולן‬,‫ ב תו את אמת אש ארה‬2 And Sarah died in Kiriatharba--the same is ,‫ יל קס םפד קל נש נרה‬,‫ א קב נר נהם‬,‫ קב לא לרץ קכ ננ מען; מו ני םבא‬Hebron--in the land of Canaan; and Abraham ‫ קוליבק םכתנה‬came to mourn for Sarah, and to weep for her.(Bereshit 23:1-:2),‫ נש נרה יא קשת םו‬-‫כן נק מבר א קב נר נהם לאת‬,‫ ת‬-‫תרי‬, ‫ יט קוא נח‬19 And after this, Abraham buried Sarah his wife--‫ רפ לני תמ רמ לרא‬-‫תפ נלה תעל‬, ‫דה מה ממ קכ‬,‫ קמ נע מרת קש ת‬-‫ לאל‬in the cave of the field of Machpelah before Mamre--the same is Hebron--in the land of ‫ קכ ננ מען‬,‫ קב לא לרץ‬:‫שהוא הח רברולן‬ Canaan. ,‫ב םו‬-‫ כ תו אי אקם מה נש לדה קו מה קמ נע נרה נא לשר‬20 And the field, and the cave that is therein, were‫חת‬,‫ ת‬-‫ני‬,‫ קב ת‬,‫תאת‬, ‫מ‬,‫ ת‬:‫ נק לבר‬-‫ מל נא כח מזת‬--‫ קלא קב נר נהם‬made sure unto Abraham for a possession of a burying-place by the children of Heth.(Bereshit 23:19-20)It seems to me that the three times of Sarah's life are describing different eras. The plains of Mamrewhere Avraham once openly circumcised his whole household has now become Kiryat Arbe, the placeonly giants can stand. Both are in the area of Hevron, but the times have changed.The Final TestThere is a view that the last of Avraham's tests was not the Akeida but rather the negotiation for Sarah'sburial. How does one compare the sacrificing of one's son to a real estate deal? Well, think about Israeltoday. We are prepared to sacrifice our sons and daughters in the IDF to protect the Land of Israel. Arewe however prepared to stand up to the world and say 'we are now annexing and repatriating Yehudaand Shomron, our Biblical heartland from the time of Avraham when he purchased Hevron to DavidHamelech who conquered Jerusalem!'There are different times in Sarahs life. The 100 years that symbolize all the dedication that led up tothe birth of Itzchak, the twenty years raising him to be a Tzaddik, and the last seven which broughtabout the final sacrifice which was then planted like a seed in Hevron with Sarah to eventually givebirth to a Nation.One can see this idea mirrored in the life of Rabbi Kahane from the many years in America thatestablished his name, to the move to Israel which further raised and weaned our Nation, to the lastseven years which prepared us for the final sacrifice which he preceded in his death. This finalsacrifice is the test of our ability to stand behind his words and pronounce this real estate deal loud andclear. This is our Land and there is no two state solution. 71

Why would Hevron be described in two different ways if it was not to teach us something? MeirKahane was a giant of a man who expected greatness from the rest of us. Those who dwell today inKiryat Araba are also giants with tremendous faith and dedication to live and build this sacred earthsurrounded by such hostility. When Sarah died the 'plains' of Mamre (where there was support forIsrael's separate identity), had become Kiryat Arba a place surrounded by adversity. Remember thesewere the same giants that brought fear into the hearts of the spies and caused the death of a wholegeneration.Avraham overcomes this fear and proclaims sovereignty. This was his greatest test and this will also beour greatest test when we follow in his footsteps. When we do, the Land itself will rise up and we willbe seen as Kings and masters of our destiny. The four hundred silver shekels is a familiar number.David Hamelech had four hundred men which counters Esav and his four hundred men. Of courseIsrael has billions of enemies, but with four hundred truly faithful and focused or four hundred silvershekels in the right place, we will put the money on the table, stand up for the G-d of Israel and G-dwilling bring Moshiach who is the simple servant in each one of us (like Eliezer) that can forgo his owninterests to further the Divine mission of Israel. The Body and the Soul (2015)There is a sicha from the Lubavitch Rebbe written in 1950 regarding Chaya Sara. In it he mentionsmentions that Sarah was buried in Hevron which has the root Chibur (connection). The Zohar tells usthat the Cave of the Machpela in Hevron is the entrance to Gan Eden and this is the place whereHeaven meets Earth. Through Sarah this connection of Heaven and Earth was created. The Rebbe asksa question. According to the Zohar Avraham represents the soul while Sarah represents the body. If thesoul must guide and influence the body, then why does Hashem tell Avraham 'whatever Sarah tells youheed her voice' (Bereshit 21:11). He explains that the Torah of Sarah refers to a future time, the time ofMoshiach, when the body will influence the soul. How do we understand this?There is often a war between the soul and the body. The soul is happy in Heaven and angry at the bodythat does vile things, while the body is happy with physical pleasures and runs from the soul that seeksto discipline it. Both of them must overcome their animosity and meet. The purpose of the soul is to bespiritual within a body and the purpose of the body is to realize that there is even greater physicalpleasure with a soul directing it. The soul cannot do tefillin for example without the body, so the bodyactually raises the soul to a higher level. The frabrengen (spiritual banquet) is one way in which thebody also is elevated to receiving spiritual concepts while its being physically satisfied through foodand drink. Today the soul directs the body as a husband influences and directs the wife. In the times ofthe Moshiach the wife that is full of Torah and Mitzvot will influence the husband. A virtuous woman isa crown to her husband. Mishlei (Proverbs)12:4. It will be a time when the Torah is revealed more inthe world physically.I thought about this sicha and wondered to myself. We all can understand how the soul directs the body,however where do we see this future time when the body directs the soul? It seems that in some waysthe creation of modern day Israel is the beginning of the physical revelation of the Torah in a physicalsense, but where is this Torah of the body that is even higher than the Torah of the soul?I thought about the funeral of Sarah and twenty six years ago the funeral of Rav Kahane that alwaysoccur together. It seems to me that this future Torah was passed down from Sarah to Rav Kahane wholike Moshe turned a tradition of thought into a political reality. 72

The Torah of Rav Kahane is very simple and can be reduced to two simple principles; throwing outIshmael and building the Bet Hamigdash. Its the most physical Torah in the world coming from thebody of Israel. Yet if we are able to physically be on this level we will create a spiritual reality muchgreater than any beautiful Torah thought.This is the Torah of the times of Moshiach and it must come from the body that will then influence thesoul. This is the influence that Sarah brought to Avraham and was eternally infused and rooted inHevron from where it will grow and transform the body and soul of Israel. When this Torah causes thebody of Israel to rise up (Vayakam Sadeh – Bereshit 23:17), then Heaven and Earth will truly be connectedas one.The Torah is not a religion. It is a blueprint of our world that the Creator commanded and chose us tocreate together. It's time to heed Sarah and bring about the Torah that will heal Israel and the world; aTorah initiated from the body that will raise the soul to a much higher level. The Highest Spirituality is Physical (2013)The Jewish people begin each new day after sunset. Darkness to us is already light. Spiritual thoughtleads to physical realization and new realities. However physical reality also leads to spiritual thought.There was no major conflict when Avraham purchased a burial ground, but that purchase led to a majorspiritual conflict between Esav and Yacov. There was no major conflict when Yacov purchased Schem,yet in Schem was the pit that Yoseph was thrown in and the resulting spiritual conflict within ourNation. There was no major conflict when David purchased the area of Har Habayit, yet from herecame the split between Israel and Yehuda, and the wall that separates us today from the future oftomorrow.Sometimes politics is higher than spirituality. Sara pushed Abraham to becoming a sovereign state. Theman who would muzzle his camels and consulted with Mamre about the brit mila was now lookingback at Mamre and ratifying his position officially.“And Ephrons field, which was in Machpelah, facing Mamre… “ (Bereshit 23:17)The purpose of creation and mission of the Jewish people is to make God known in the world. Whilesome are struggling over the interpretation of the instruction manual, others have already assembled thefurniture and are sitting in it.There is an idea in the Talmud that Abrahams acquisition was another test. I suggest it was higher eventhan the akeida as it was his ‘last’ test. To sacrifice ones son is a most extreme and difficult thing andunfortunately we are tested by this everyday in Israel. However, to claim our sovereignty; this is aneven more difficult test. Just look at Hevron today and you will see.The faith it takes to stand in front of the benei chets of the world (Read: the sinners in the world) andproclaim we are not visitors who will dig up our graves like in Gaza; but rather proclaim this is ourhome and even our capital is greater than the akeida sacrifice we accept today. To claim Hevron, thecity of our forefathers as we claim Yerushalayim is a political statement that will bring a politicalreality of the highest form of ‘faith’. Politics, Nationhood, and physical reality are the highest form offaith. The sinners of the world gnash their teeth every time a new house is built in Israel. This is the‘faith’ that Hashem expects of us. To bring a new reality into the world; His world.The conquest of the Land is compared to the Brit Mila. Hashem created the world incomplete. He gave 73

Avraham and his disciples the mission of perfecting the world beginning from the most physical placeon the body. This ritual is considered unnatural and repulsive by many anti-Semites; many of whomalso cringe at another housing project in Yesha. Our ancestors acquired physical properties knowing theramification of the future spiritual conflicts they would create.Avraham mourning the death of his beloved wife, who had directed him regarding Ishmael, lookedback at the spiritual beginning with his non-Jewish friend Mamre and made the claim to Hevron, hisfinal and ultimate test. No longer was he an unusual tribe wandering from place to place. Just as thistribe had perfected their bodies through Hashems command, they now began to perfect the world bythe physical conquest and perfection of this tiny Land on the body of the world. Sarah and KorachIn the book of Bamidbar we discuss the sin of Korach. The tikkun of korach written in the Haftorah ofKorach I believe is also alluded to here. In the Haftorah the people demand a king and ShmuelHanavi , a descendant of Korach questions their motive. We raised a question in Parshat Korach.Where do we see the punishment of Korah meted out today? What do we learn today about a sin thatswallows up men women and children and covers the ground as if they never had been there. TheTorah tells us this type of punishment comes from machloket (disputes) within Jewish leadership. Isuggest that the Korach principle that we see in the Torah we unfortunately have also seen today whenwe look back at the Shoa. Where else do we see a situation where whole communities disappear as ifthey never had been there? Where else do the souls cry out from the ground today as a remembrance ofthe mistakes of the past? We mention there that although Korach was dressed in all blue techelet therewas one strand of techelet that it was missing. I suggest there that the blue strand of Zionism is that onestrand that causes all the other techelet to be meaningless.One of the arguments of the anti-Zionists that predated the Shoa and continue today was regarding thevows originally taken by Abraham in the previous Parsha. Rabbi Kahane refuted these vows andexplained that once the non-Jews broke these vows the vows were null and void. There is much writtenon this topic in addition to Rabbi Teichtals book Em Habonim Smeicha which he wrote during theShoa. We can see these illusions in the letters.‫ = שא הדה‬Field = 309‫ = קל תרח‬Korach = 308+1 =309‫ = שנ רד לרי ההם‬their vows = 309It appears to me that if the Korach tradition missed the Zionist boat when the desert was beginning toturn into a garden today when the desert is now a field the Torah of Sarah will fix the flaws of the past.Today through tremendous sacrifice the field has been sown and is no longer a desert. It is a fertilefield awaiting to simply rise up from the ground from where the Korach family and the Zionist familyhave grown together. The Torah of Sarah in which the body of the people rise up to throw out itsadversaries and cause the reluctant children of Avraham to claim their inheritance is taking effect. Theinternal Ishmael is the catalyst that will bring out the internal Sarah from the Nation of Israel. As thefield is redeemed the refutation in the eyes of the world can no longer sound like the security needs ofother Nations. We will no longer rely on the kindness and mercy of others. We will claim ourinheritance as owners and subjects of a King who rules in Heaven as well as here below. 74

The Power of the Small is GreatThe Torah begins with the stories of Tzadikim; the stories of our forefathers and mothers that werelarger than life. We try and emulate the great ones that went before us but who are we really? What isour merit? I think of Rav Kahane in my own time and the orphaned generation that continues to walkon the pathways that he forged without a leader to inspire and carry us on his shoulders. How can wefinish what giants could not finish? This weeks Parsha gives us a little hope.Today's Pasha is unique among all the Parshas because of the tremendous repetition that is so unusual.Chazal tells us that Hashem has a special joy in hearing the conversations of his servants. This dialogueof the servant is actually the essence of the Torah for Hashem is not expecting us to be giants but He isexpecting us to walk in the footsteps of giants.As I have mentioned previously it is not by coincidence that the annual convention of Kahane activistscoincides with the annual Chabbad convention. Chabbad relate to the shaliach message of Eliezer whilethe word eved that is repeated so many times in this parsha is the gematria of Kahane. One might saythat while Chabbad focuses on the internal transformation of a Jewish soul the Ravs chassiduttransforms the political world which is the ultimate goal of that internal transformation.Both students of Rabbi Kahane and those of the Rebbe are similar in that they are simply messengers orservants of a greater Tzadik and have been charged with continuing the mission that the Jewish peopleand the whole world depends upon. This is the essence of the Torah that each one continues withwhatever faculties and talents he may possess or may not posses. The great virtue of the eved isknowing to whom he is attached to. The desire to further the will of one much greater than him becausehe recognizes the truth and does what he can to further it. It is this attachment to quality that makes onesmall in his eyes yet part of something much bigger. A servant to a king is like a king.There is a famous debate that the Rabbi had with Alan Dershowktz in which Alan Dershowiitz assuredthe audience that Rav Kahane does not represent the Jewish people but only represents a very tiny tinygroup. The Rabbi responded by clarifying that truth has never been measured by numbers. He repliedwith Dershowitzs own words and explained that there are billions of Muslim's and Christians in theworld yet the Jewish people carry the truth of the Torah even though compared to the world we are avery tiny tiny group.One of the interpretations of Bereshit is B’Rechit (for the sake of my first born). In other words thewhole world was created for the sake of my first born Israel. The evolution of the world is an evolutionof quality and refinement that the world reflexively experiences through the refinement of the Jewishpeople. Yoseph's suffering brings about the refinement of the tribes of Israel. The suffering of theNation of Israel in Egypt brings about the refinement of the entire world. When one is attached to thepure and the holy he is attached to the source. He has the strength to walk through the darkest places onearth because he sees only light or the potential light.One can see this reflexive action from the fires of terrorism that burned through the Land of Israel thisShabbat. Ynet writes before Shabbat: The Samaria Regional Council Rabbi Elyakim Levanon posited that the dry weather and the fires that have broken out across the country as a partial result are divine punishment for the intended evacuation of West Bank settlements, such as Amona. In his own publication, he 75

wrote, \"Anybody with eyes and brain in his head can see how the country thirsts for water. We're at the end of the month of November according to the Gregorian calendar, and there's still no sign of rain… strong winds… everything is dry, flammable, burning!\" He explained, \"The hand of God is doing this\" because \"the Israeli government is delaying the passage of the Regulation Bill.\" Levanon explained how the curse of conflagrations could be averted: \"Until the shame of the threat of destroying the settlements in the Land of Israel, in Amona, in Ofra and in many other places is not removed, there will be a drought! The day that the decision is taken that can't be gotten around with legal wrangling—that very day the rains of blessing will begin to fall.\"We see that for a tiny group that is persecuted for fulfilling the essential divine command, that is in ourNational power to fulfill, thousands more lose their homes as collective divine punishment. This similarscenario occurred when war broke out soon after Gush Katif and many thousands were evacuated fromHaifa. I remember a Haifa resident who wrote an article in the paper at the time. He said that hebelieved it was divine retribution. He had supported the destruction of Gush Katif and now shortly afterhe felt what it was like to be disengaged and forced into exile.At the same time as Gush Katif America who had supported and pressured Israel into this situation washit with a flood that decimated New Orleans. What is the lesson? The power of the small is great. Whathappens to Israel happens to the world. What happens to the purest and holiest within Israel even more so.Shifra Hoffman invited me for dinner one night. On her kitchen table where Rabbi Kahane sat manytimes was a bottle of Chivas Regal that Jonathan Pollard had given her as a present more than twentyyears ago. It sat on her table and she refused to open it until the day he was released. On the day hewas released she had a few friends over and they made a l'chaim with this bottle. Leaning on theChivas box was a small illustrated Bristol board with and an epigram that said. “ I don't know what thefuture holds...But I know who holds the future.”Rabbi Kahane was Shifras Rabbi and she spoke about him everywhere. Just like Avraham wasEliezer's Rav, Shifra was a shaliach to Rabbi Kahane. She is one of the gedolim like Eliezer who alonewith Avraham fought against five kings and won. She told me once the Rabbi's car broke down in themiddle of the night and he called her. He apologized but he said he didn't know who else to call. Shewoke her husband up at 5am and told him they had to go and rescue the Rabbi. When they got in thecar he asked where are we going? She told him Munroe New York (which was almost a 2 hours driveaway). He said Munroe? She answered, 'Look the Rabbi has gone much further for us. And they wentto get him.The masses are shaped and history is created in the lonely image of a handful of people that shape ourpolitical reality. The world exists for this small pure vial of oil that keeps the true authentic lightburning. The power of the small is great. 76

Chai Cheshvan and Sarah (2017)Chai Cheshvan is a chassidic day that is so big, so huge, so chassidic, that even all of the chasidim don'teven know about it. It is not only the time that Mar Cheshvan is transformed into Chai Cheshvan; it'snot only that Chai Cheshvan always comes around the same time as Chayai Sarah; but it's also the daythat Rav Kahane left this world and who's Torah entered this world on a much deeper level. His Torah,one could say, is essentially very much connected to the Torah of Sarah.There are people who say they've heard of Rav Kahane and they have heard him described as a personwho hated the Arabs and wanted to throw the Arabs out of Israel. People who say that don't really knowRav Kahane nor understand who Rav Kahane was. It's like saying Sarah was someone who hatedIshmael and had a personal argument with Hagar and was jealous of her. Therefore she threw Ishmaelout for personal reasons. If you say this, then you have no idea who Sarah Imaynu was. You have noidea of the Kabbalistic meaning of the schach on Sukkot or the yud of Sarai becoming the first letteryud of Yehoshua. You have no idea who the mother of Itzchak was - and most importantly that hernevuah (prophecy) was greater than Avraham's.I would venture to say it's even more than that. What Sarah had was 'sechel' (the power of deduction)which is on a higher level than nevuah. For example if two and two is four most likely four and fourwill be eight. What was this sechel that she had that Avraham couldn't grasp at the time?Abraham had waited many many years for the commandant of the Brit Mila. What an awesomeCommandment this is. Hashem created the entire world and man and left a small bit undone waiting forAvraham to come along so that he could finish all of creation. It was as if he was responsible for all ofcreation because not only did he complete himself but by doing so he completed all of creation.Avraham was now able to stand in front of Hashem complete. The Brit mila is performed on the themost physical place of a man's body turning it into the most spiritual place. It's a mitzva that connectsthe upper world's to the lower worlds; Heaven and Earth. What an amazing mitzva that gives one ahand in completing creationI imagine Sarah discussing the concept of Brit Mila with Avraham and what it implied. Imagine hertelling Avraham that the implication of the mitzva was even greater than mitzva itself. What could begreater than mitzvot? Faith in God. Now obviously you need faith in God if you're going to be doingmitzvot. I imagine Sarah postulating 'yes but it's possible sometimes that a person could have faith inmitzvot but not have faith in God'. This is what Rabbi Kahane spoke about many many times.It's possible to have faith in Mitzvahs but not have faith in God how do we see this?When the Rabbi Kahane would mention that he wanted to throw out our enemies and build the BetHamigdash people would say 'you're crazy it's not practical' or 'what would the world say?' 'Whatwould America say?' 'Hashem will bring Moshiach in some future time', they would say apologetically.'It's not for us to do. The whole world would go to war against Israel.''Yes but we have Hashem' the Rabbi would answer. 'Yes but America is strong' they would reply inanger. 'Hashem is also strong' The Rabbi would challenge. 'Yes but America is 'really' strong with amassive army! What is the point of Faith, the Rabbi would question if we don't use it when we really 77

need it? When there comes a time when you really need it and that's precisely the time that you don'tuse it and you say let's be practical, then what is it?Now let's take a look at what Sarah did and examine the consequence of her actions. She threw outIshmael and the very next day Avi Melech and General Pichol come and say to her 'now we believe inyour God. God is with you in everything that you do. ' After the six day war many Christians also saidsimilar things. What Sarah did was a huge Kiddish Hashem and it wasn't so complicated and difficult.It was as easy as a Brit Mila.What was the deduction that Sarah made? The Mitzvah of Brit Mila is an awesome mitzvah. Hashemgave us the ability to complete creation but why in such a fashion? Why in this way? And why did hesend us on this mission in such a place? Could He not have sent us to a place where we could be free tostudy Torah and grow spiritually?Why did He put us in a place with enemies and surrounded by evil and violent people? Why would hesend us to a place populated with people before us that we would have to eject? It doesn't make senseunless the Brit Mila is symbolic. What we do to ourselves as an individual Hashem wants us to do tothe body of the world. The place of the Brit Mila on the body of the world is here in the land ofCanaan. If this is the meaning of the Brit Mila from the personal level to the international level then notonly do we perfect our own bodies but we would perfect the entire world in as simple as it takes to dothe Brit Mila.I imagine Hashem looking down and saying 'Yes you got it. Avraham listen to your wife sheunderstands. Listen to what she says and what she does. That's my Torah.Not only did Sarah influence Avraham during her life but even when she left this world the first thinghe had to do was go to the Bnei Chet and say I'm no longer a stranger here. I'm no longer a visitor. I amnow a sovereign nation. I have paid the full price. I am the son of the King and by His command I havepurchased this area as a nation state.In addition as soon as he came home he took his children from his concubines and he sent them withgifts eastward because he understood not only is the body a holy place but the surroundings must beholy. The area of the Yeshiva of Avraham and Itzchak must have the proper surroundings.Chai Cheshvan transforms the bitterness of death from the flood to renewed life. It is not only thesymbol of remaking the world from destruction to life but also for the world to reach its ultimatepurpose. When we bring Holiness not only to ourselves and to our bodies but to the place that we livein this elevates the whole world.There is an expression when we get married we say we build another 'house' in Israel. We don't say addanother family or raise children. We say build a 'house'. Avraham performed the personal Brit Mila andSarah demonstrated the international Brit Mila. Depart from evil and do good. Expel evil and badinfluences and build a holy place in a holy land. This was the legacy of Sarah and of Rav Kahane. 78

Kahane in the Parsha Tolodot 79

TolodotMy Wife My SisterThere is a subterfuge that both Itzchak and his father Avraham engage in, that is most unusual. Whenthey travel they both introduce their wives as their sisters. After their wives are forcibly taken by thekings of Egypt (in Avrahams time) or Avimelech (in Itzchak’s time), they are reprimanded by thesekings for misleading them, and the excuse that is given, is that they were afraid of the lawlessness ofthese lands.If people knew that these women where their wives, they might have killed the husbands and taken thewives. If however they were only sisters, then they would barter with the supposed brothers in order towed the sisters and they could stall for time. What is really going on here?One way to understand this story is to view the exile of our forefathers as alluding to our own exile.Imagine the mothers for a moment as Yerushalayim, the place that keeps the Jewish soul. In a hostileworld our political leaders pretend to be open to the idea of everyone sharing Yerushalayim and all thethree major faiths barter for her.In the same way that our forefathers played a political game in order to safeguard themselves, they alsoran the risk of losing that which they cherished most and having it violated. We all witnessed when thePrime Minister Barak almost sold Yerushalayim to Arafat, how the whole Nation came together andsaid ‘No’.When Yerushalayim was at risk of being betrothed to another and violated, all of a sudden she becameour ‘wife’. Why didn’t we say so before? This is the ghetto mentality that we are still growing out of.Rambam actually says that this lack of faith regarding the wives was a shortcoming. Our forefathersalso demonstrate to us the tikkun for this pattern that repeats itself throughout our history.When Avraham was forced into going to war in order to save Lot, he was practically all alone, yet withHashem’s assistance he managed to drive out armies many times his size. Interestingly enough, ‘Og thegiant’ brought Avraham the news of Lot, and when Avraham marched off to battle, it was a perfectopportunity for Og to take advantage of the woman he had desired all along. Why didn’t he? Becausewhen Avraham was living up to the highest standard that is expected of the Jewish people to be thesmall against the many, to arm ourselves with Torah and weapons, our enemies are afraid of us. Evenwithout Avraham guarding Sarah, this lustful giant was helpless and frightened for he saw the glory ofHashem with Avraham as he battled five kings and their armies with only two men.Rav Kahane was not a politician, he didn’t play games. This is what separated him from all others. Hetold the simple truth to CNN and to the National Press Club and to the Knesset. We are the Jewishpeople and this is our home and it belongs to no one else but us. And we have a G-d that is strongerthan Egypt of the past or Washington of the present. We need not pretend that what belongs to us maybe negotiable, for one does not negotiate with his wife.If this is a dangerous position to take in a lawless world, then so be it, but we have a G-d mightier thanall of the worlds armies and if they were foolish enough to wage a war against us in order to deflowerthe purity of Israel that purity will remain intact while great armies will be vanquished by the few. Thedanger of defilement comes not from these armies but from the leaders of Israel who, lacking faithinstitute a policy of stalling and deception which surrenders the Land to defilement. 80

The Truth behind ‘Slyness’,‫מי נע םקב‬ ‫נק נרא קשמ םו‬ ‫נה יכי‬ And he said: 'Is not he rightly named Jacob? for‫תב יני לזהאק שה לנה‬, ‫מו מי קע קק‬ ‫מו םיא למר‬ he hath supplanted me these two times: he took‫ וק מעתנה‬,‫ קב םכ נר יתי נל ח‬-‫ לאת‬--‫ מפ נע ממ יים‬away my birthright; and, behold, now he hath taken away my blessing.' And he said: 'Hast thou.‫א מצ קל נת ילי קב נר נכה‬-‫הנלא‬ ,‫ומיםא ממר‬ ;‫נל מקח יב קר נכ יתי‬ not reserved a blessing for me?'(Bereshit 26:36)The Shla writes ‘This original serpant has been described in the Torah as ‫ערום‬, sly (Bereshit 3:1).This being so, Yacov had to resort to ‫ ערמה‬, slyness in order to defeat the serpent or its representativeat its own game.’The quick witted Rav overturned the arguments of the Sitra Achra on countless occasions. On Nationalnews programs, and debates, and interviews, he consistently destroyed the ‘sophisticated’ and‘intellectual’ arguments of the detractors of Israel. He made sport with them and destroyed the ‘sly’and 'supposed' moral foundation upon which they stood.One example that comes to mind is when the ‘Affirmative Action’ program which began as an aid tothe ‘underdog’ in America became a detriment to the deserving. Jewish students who excelled in theirstudies were not allowed scholarships to Universities, because there had to be a certain quota of blackstudents enrolled, whether deserving or not. It was reverse discrimination.At the time the Rav wrote an article that called for ‘Affirmative Action’ in the ‘Harlem Globetrotters’basketball team. He said it wasn’t fair that these basketball teams are made up of exclusively blackmembers. There must be a quota of Jewish players on these black basketball teams. If Jewish scholarswere denied an education because of these liberal views, then the same yardstick must be applied onthe other side. He poked fun at every inconsistency and falsehood on many different issues that weremost often politically incorrect and damaging to Jews or Israel.He along with a handful of followers overturned the entire Russian Empire by their intelligent tacticsthat embarrassed the Russian government that at the time, was attempting to make peaceful overtures toanother Empire - the USA. He is responsible almost single-handedly for opening the doors for millionsof Russian Jews who immigrated to Israel. He left us the ‘essential’ Torah as well that will awaken ourhearts and minds so that we can overturn our oppressors and bring the redemption. 81

Tolodot 2006The Painful birth of Truth ,‫קב יקרק נבה‬ ‫מו יי קת םר קצצו‬ 22 And the children struggled together within her;‫זהה‬-‫יאם‬ ‫כב‬ and she said: 'If it be so, wherefore do I live?'‫מו םתא למר‬ ,‫מה נב ינים‬.‫ קיה נוה‬-‫ יל קד םרש לאת‬,‫תת ללך‬, ‫ נל נמה א םנ יכי; מו‬,‫ן‬,‫ כת‬And she went to inquire of the LORD.(Bereshit 25:22)One of the midrashim explains that the ‘ze’ (‫ ) הזה‬is the gematria of 12, for the twelve tribes. She knewthat 12 tribes would come from her, but if it was so painful, how could she do this twelve more times?Hashem heard her pain and changed her destiny, so that the twelve tribes would come in the nextgeneration through Yacov.Another Midrash exaplains that Rivka was perplexed. She knew that Itzchak was conceived in holinessfrom a circumcised Avraham, and that after the Akeida only the holiest of women could have beenchosen. Eliezer had chosen her, and yet there was this terrible battle inside of her. If so (im ken), ifItzchak and I are holy vessels, then lama ze?The midrash says the misspelled goyim (nations) to gayiim (great ones) refers to the friendship ofRabbi Yehuda HaNasi and the Roman leader Antonius. Antonius would serve the rabbi, even thoughthe rabbi said it was unbecoming for a Caesar to bend down and for the Rabbi to step on his back toreach his bed. But he replied that even if he had the merit to be his slave in the next world, he would beforever grateful.‫גל שיים‬,‫נך‬,‫בק יבטק ת‬ ‫תני‬, ‫קש‬ ,‫קיה נוה נלה‬ ‫מו םיא למר‬ ‫כג‬ 23 And the LORD said unto her: Two nations are in thy womb, and two peoples shall be separated‫דו; ו קל םאם ימ קל םאם‬,‫ מעייך יי נפרת‬,‫ מימת‬,‫תני קל כא ימים‬, ‫ ו קש‬from thy bowels; and the one people shall be stronger than the other people; and the elder shall .‫נצ יעיר‬ ‫מי נע םבד‬ ‫קו מרב‬ ,‫לי לא נמץ‬ serve the younger.(Bereshit 25:23)The answer she was given by Hashem (through Shem according to Midrash), was that there were twocelestial forces coming into the world. Even though Esav would become wicked, his spiritual sourcesome say was even higher than Yacov’s. The difference between them was that Esav was controlled byhis impulses, while Yacov mastered himself. Even though Esav failed, the potential within him couldhave been great. This potential would be brought out over time, through great converts who came fromEsav, from prophets Ovadia to Rabbi Akiva. 82

The Twins and Rav KahaneWe see the letters of Kahane twice in this passage.‫שא‬-‫ם‬‫מו םתא למר‬ ,‫קבקי קרבנה‬ ,‫מה נב ינים‬ ‫מו יי קת םר קצצו‬ ‫כב‬ 22 And the children struggled together within her; and she said: 'If it be so, why is it thus?' And she‫לכן ה האנל שכ‬-‫ יל קד םרש לאת‬,‫ת ללך‬,‫םנ י; מו ת‬ ‫ נלמנ לז‬, went to inquire of the LORD. .‫קיה נוה‬On one hand, the pain is so great to have a father murdered, to have a son murdered; the pain of theirfamilies, the pain they suffered for the birth and re-birth of our nation. It is too much for one family toburden and now the destiny has been taken away and passed on to the next generation.On another hand; just as Rivka couldn’t understand how the holy Itzchak who conceived with the britmila could still have this internal war, so is it hard to understand how such tzaddikim came with suchself sacrifice, and began to lead the nation towards moshiach, and yet with all of their success andholiness and truth, they were sacrificed and maligned and buried in falsehood upon falsehood.The one thing, however, that is known about Kahane is that he never compromised the truth, evenwhen it might have saved him his future. To those who suggested that he do things just a littledifferently he replied . 'Then I wouldn’t be Kahane – I would be every other politician..'There is a Midrash that says during the war in the womb all the evil went to Esav and all the good toYacov, therefore even if this Esav and Yacov battle must evolve over time we are aware of who thepure vile is; that always remained pure, and in death was planted as such. Yacov is a pure seed, that willgrow and despite all the falsehood and hatred of Esav will succeed in bringing him down externally andinternally. Now that we have elaborated on these Midrashim let us look again at the missing letters.While the disconnection from Yishmael happened early on, it seems the identity battle between Esavand Israel will continue until the time of Moshiach. It is both an external and internal battle. On onehand we can say he took all the klippa, and Yacov took all the holiness. Still there is a residue in ournation. So much of our history has been intertwined with Esav. We have contributed a great deal to hisflourishing and he has inflicted the greatest persecutions on our Nation. Yet there are still great onesprophets and converts that have come from him.The Midrash expresses this concept by the defective letters of twins. In the passage regarding the birthan aleph is missing. The Midrash mentions the missing aleph alluding to the negative aspect of Esav,( i.e. Yacov took all the Holiness) but it does not mention the missing yud. I will discuss this later on.‫נה תול שמם‬,‫קו יה ת‬ ;‫נל לל לדת‬ ,‫ני למי נה‬ ‫מו יי קמ קלאו‬ ‫כד‬ 24 And when her days to be delivered were fulfilled, behold, there were twins in her womb. .‫קב יב קט ננה‬(Bereshit: 25:24)‫ תאול שמים‬The way it should be written‫ ת ום ימ םא י‬The way it is written here is missing the aleph and the yud.(Aleph and Yud = gematria 11- more on this later) 83

There is an interesting Midrash that points out the twin letters in the passage. Very interesting to note,but what do we learn from this besides being more than coincidental.‫ות ו יא י אל הל שה ה שמם‬, ‫כד‬ 24 And when her days to be delivered were‫תנ ת םו‬, ‫לדת; וק‬ , ‫מל הנ‬ ‫שי רמ רלא‬ fulfilled, behold, there were twins in her womb. ‫רב שב‬.‫קט ננה‬(Bereshit: 25:24)An idea came to me to find a sentence formed by these double letters. I found one in Netzavim. Thedouble Bet in (levavchem) alludes to the earlier double letters from this Parsha.‫ קל מבבו אמל ריה אב רב‬-‫ וקאלת‬,‫לק ך‬-‫נוה לאל להיך לאת‬ ‫ו‬ 6 And the LORD thy God will circumcise thy heart, and the heart of thy seed, to love the LORD‫לק נב קבך‬-‫ בק נכל‬,‫ קיה נוה לאל להיך‬-‫ קלא נה נבה לאת‬:‫ מז קר לעך‬thy God with all thy heart, and with all thy soul, .‫ קל ממ מען מח לייך‬--‫נמפק קשך‬-‫ ו קב נכל‬that thou mayest live.(Devarim 30:6)What do we learn from this? I suggest that there is a rehabilitation of Esav that was intended fromcreation. Maybe Itzchak saw this and mistook who was to be the beneficiary of this blessing. The goodwill be extracted and the rest will be cut off and discarded like the brit mila. This good will be extractedexternally from the nation of Esav (converts) and internally within the tribes of Israel that areinfluenced by the yofi (beauty) of Esav. The bad will be defeated when Israel rules and the destructivepart of Esav will be no more, either like Amalek wiped out, or converted to good.Another ominous note - this appears in Parsha Nitzavim. Nitzavim is the Parsha that was read whenthe Twin Towers came down. Instead of 'When her days to be delivered were fulfilled', Read: The timeto be delivered is ending. The twin towers are the sign. The waiting time has been filled and now it isurgent to come home. This happened right in the heart of the Nation. The womb represents a place of'glory', of 'fertility', of 'pleasure' as well as an 'untouchable' place. In the 'womb' of the Nation the TwinTowers were brought down.In the future the teumim will be full again; the negative will be discarded and the positive will beextracted from the negative. The only twins that will remain will be the double heart - the animal souland the godly soul, and the animal will serve the godly.Missing LettersThe defective teumim were missing the aleph and the yud; together they add up to 11 It was duringParsha Netzavim on September 11 when the ‘twin’ towers fell. It was in the same year that the twinKahane murders (separated by 11 years) were planted as holy seeds. It was from the same place –ground zero- where the last holy words of truth were spoken. In addition, even though Kahane waspainted as crazy, insignificant, extremist, any bad name you can think of it was his words that willspiritually destroy Esav (both the external and internal). The twin towers were a sign of the beginningof that destruction. What stunned the world on that day with its physical destruction was preceded 11years earlier with the murder of Meir Kahane also in Manhatten. Truth cannot be destroyed and theTorah of a Tzadik lives more than his years (as we learn from Chaia Sarah – the Parsha which he alsowas buried in). 84

A week after September 11th I was in New York and I met a woman who told me that she and her friendboth witnessed the cloud of ash above the twin towers that hovered for days and they both noticed ahuge cloud in the form of 'Yud' 'Hey' (‫) ירה‬‫ קל מבבו אמל ריה אב רב‬-‫ קואלת‬,‫ קל ך‬-‫נוה לאל להיך לאת‬ ‫ו‬ 6 And the LORD thy God will circumcise thy heart, and the heart of thy seed, to love the LORD‫לקבנבקך‬-‫ קב נכל‬,‫ קיה נוה לאל להיך‬-‫ קלא נה נבה לאת‬:‫ מז קר לעך‬thy God with all thy heart, and with all thy soul, .‫ קל ממ מען מח לייך‬--‫ מנפקשקך‬-‫ ו קב נכל‬that thou mayest live.(Devarim 30:6)‫ =ו אמל‬Circumcise = 76Kahane = 76‫ = ריה‬a name of G-dRead: Hashem with His messenger Rav Kahane came to awaken the people. Both hearts were broken,that of Meir and his son Binyamin. Now September 11 came to shatter our hearts and warn us to comehome. Our hearts will continue to be shattered until we awaken before its too late.His words and debates that were recorded were the only words of pure Judaism and Zionism thatrepresented the true sons of Israel, and shattered the allure of Esav and his disgruntled partner Ishmael.His words of purity also brought many converts from the disenfranchised nations as well as many Jewswho saw the true light of truth in his words. His son continued to expand on his teachings until he toowas murdered by the conspiracy against the only truth that really destroy Esav's false claims. Butdespite his murder, in that year 11 years after the murder of his father, on September 11th, the beginningof the downfall of 'twin' began.Of course you might say that this downfall came from Ishmael. This is true. But it was perpetrated bythe same people Kahane warned about 11 years earlier, the same people that took his short life. There isa Midrash about Esav that after Yacov took the blessing, he conspired with Ishmael. He wanted Ishmaelto kill his rival Itzchak, and then he would kill Yacov and afterwords he would kill Ishmael to avengehis father and be left with everything. Today we see, that the tides are turning and soon enough Esavwill join with Ishmael to seek the destruction of Israel.It is not Israels last days, but on the contrary as the Rav used to say. 'We don’t need America, Americaneeds us. Everyone is asked in heaven one day, what did you do for my people Israel?' It is Esav’s lastdays. The last holy sparks that wish to join Israel still have the option and the reward to receive. TheEsav within, the anti-Jewish protesters and Jewish politicians who collaborate with forces that harmIsrael are also on the way out. September 11th was a signpost that the time of rehabilitation is coming toan end. The twin that is difficult to distinguish, will become more and more apparent. The choicebetween real good and real evil will also become more apparent. The last holy sparks will be squeezedout of Esav and will join Israel, and what will be left will be only evil that will join with the worst partof Ishamel. 85

As the pasuk says I will make a new heart. The evil will be discarded like the end of a brit mila. Allthat will remain will be the two hearts that will be joined as one. These words are also echoed in thehaftorah.Toledot – Haftorah‫ קות םו נרה קי מב קקשוכל להן‬,‫ מדעמת‬-‫יי קש קמרו‬ ‫תתי‬, ‫ יש קפ‬-‫כיי‬ For the lips of a Cohen should safeguard knowledge, and they should seek teaching from‫תא‬.‫ הוא‬,‫ קצ נבא םות‬-‫ יכי ממ קל ך קיה נוה‬:‫ ימ יפיהו‬his mouth; for he is an agent of Hashem, Master of Legions (Malachi 2:7)(Malachi 2:7)‫ = לכהלן‬Cohen = 75 +1 (kollel) = 76‫ = לכהלנאת‬Kahane = 76Toldot 2010It is the knowledge that Rivka received from Shem that gives her the ability to make the switch in thebracha between Yacov and Esav and save the nation. Rivka continued the work of Sarah who threw outIshmael against an Avraham who tried to educate him. It is this essential knowledge or understandingof the Torah that preserves the Nation. Breaking away from the influence of other nations is likebreaking away from our own children. It is not an easy task, nor one that is easily understood.The tikun comes later in Vayigash. All of the work Yacov did for Laban was for Rachel, and all of thework the brothers do for Yoseph is for the sake of Binyamin and the unity of their fathers mission. AsMoshe Feiglin explains; Yoseph who was considered dead and irrelevant to the destiny of the Nationmust first become its leader. Once we awaken to this surprise the next stage is mending the unity of thebrotherhood who had caused such cruelty to both Yoseph and Yacov. 86

Toldot Today (2011)If there is a common thread in my learning it is the following question. What does it mean today? I amalways looking at the Parsha not as history but as a puzzle to understand the times we live in now. Withthis in mind there are a few interesting questions regarding this Parsha. 1. If Esav sells his birthright for a bowl of soup, why does he cry later? Obviously he didn’t care about it? 2. The Torah tells us that Esav married woman that his parents didn’t approve of and caused a spiritual rebellion against them. The very next line his father calls him to confer upon him his spiritual legacy. What is happening here?Moshe Feiglin asks the first question and gives an amazing answer. Remember Jerusalem before 1967?It was abandoned and of no interest. Where the Western wall stands today was a garbage dump. Nowall of a sudden thousands of Muslims are worshiping here and everyone is making threats about thefuture of Jerusalem!As Moshe Feiglin writes: As long as the Temple Mount was not in the hands of the Jews and abandoned, it interested no one. Even today, Arab children still play soccer on the Mount. And when the Arabs gather to pray, they face Mecca, with their hindquarters facing the site of the Holy Temple on the Temple Mount. Just one thing is important to them: that the Jews should not pray there. In other words, as long as the birthright and blessing is in their hands, it is meaningless to them. But from the moment that Israel has the birthright, it becomes very desirable and its loss evokes an exceedingly bitter cry.According to the Midrash Esav also joked with Yacov along with his band of thieves. Yacov wascooking lentil soup for the Shiva of his grandfather Avraham. Meam Loez writes: Esau brought together a gang of outlaws and made an oath, as if he were seriously selling the birthright. Winking at them, he said, ‘Let’s eat Jacob’s food and have some fun at his expense.’ They set a table and ate heartily, laughing at Jacob for giving them a free meal. Esau thought that he would make a fool of Jacob. “I shall be silent. I will not say a word, and will let Jacob think that I agree to the deal. Later I will tell him ‘ Just because I remained silent you assumed that I agreed to sell my birthright. I never had any such intention.’ Meanwhile I will have a good meal, and later I will tell him that the deal is off.” However, two angels Michael and Gabriel, sealed the deed, with which the birthright was sold, and God also gave His consent.(Meom Loez Genesis II, p. 471)It seems to me that this Midrash further explains the idea that Moshe Feiglin writes about. The Leagueof Nations in the beginning of the century offered this sliver of land for the Jewish people to return. Itwas also good business for them, as the Jews would make a better partner to deal with the Arabs of theMiddle East. We have in fact been a stabilizing force in the Middle East as well as a trusted ally onmany fronts.The hospitality that we offer Esav and his friends at our perpetual Shiva is ratified and documented andmade into various treaties and laws that may or may not be honored depending on the leanings of thenext President and the climate in the United Nations. One thing is certain that as we become closer torealizing our claim to the birthright Esav and his friends will throw the bowl of lentils in our face and 87

demand that we cease and desist. In this final war Hashem will make it clear to whom the birthrightbelongs.The second question regarding Itzchak and his relationship to Esav, seems to me to be a more internaldescription of our own claims to the birthright. The mothers of the Nation are continually steering ourdestiny in the right direction. The fathers pretend that they are not married to these extreme elements.They call them sisters so that their lives will be spared. Yet it is these self-sacrificing women that throwout Ishmael and command Yacov against his will, that determine the direction of our Nation. Let uslook at some of the Midrashim regarding Itzchak and the blessing.Some of the reasons given for Itzchaks blindness are.1 – He was bribed by the fresh game his son served him. This affected his reasoning.2 – The incense that Esavs wives burned to their idols affected his eyes.3 – When he was on the alter the heavenly experience caused blindness later in life. Sforno explains that it was for Jacob’s benefit that Isaac blessed Esau with mastery. Isaac did not want Jacob to be encumbered by material responsibilities which would hinder his spiritual development, nor did he want him to have too much material wealth and power, lest he become corrupted by it. Thus Jacob would have inherited Eretz Israel and been free to serve God, while Esau would rule the land and provide for its inhabitants. That Isaac meant for Jacob to inherit the Land and have the spiritual blessings of Abraham is clear from 28:4. There, when he knew he was blessing Jacob, he specified both the blessing and the Land. (Artscroll Siddur pg 142)What do all these ideas have in common? They describe the corrupting influence of the Exile and howit has affected Jewish leadership. The Charedi leadership from the beginning of last century until todayhas been opposed to the State of Israel. Their view is to pray for the well being of the foreigngovernments where they reside with the hope that they may peacefully study the Torah. When Goddecides he will simply whisk them to the Holy Land one day and the Moshiach will rule the world.From various ends of the scale the secular state was either to be cursed, reviled, or merely tolerated butnot a place for Yacov the man who dwelled in tents. Because of this attitude many were forbidden tomake aliya and died in the Holocaust. Today much of this attitude still remains and the process ofteshuva is slow.What is the basis of this attitude? Much has to do with the bribery of Galut. A Charedi Rav (and wellknow writer) once mentioned to me that he lived in Israel only because of his wife. I asked why? ‘It’seasier and more comfortable to live a Torah lifestyle in the Galut’, he answered me. The idolatry in theform of money and comforts and the ‘fresh game’ that Esav serves affects the spiritual vision. Theheavenly vision of striving for higher levels of sensitivity blinds one upon the alter of Torah that is notrooted in ‘this’ world.The opening of the gates of Israel and the desire for Nationhood that so many sacrificed for wasrejected by the Charedi leadership for it wasn’t holy and pure enough. Rivka pointed out to Itzchak thatthe ‘new Jew’ is the same Yacov simply wearing the hairy skins of Esav. When he realizes his mistakehe trembles, in a very similar way that the brothers will tremble before Yoseph years later. Yoseph isthe flame and Yacov is the fire that will destroy Esav but first it will consume erroneous views withinour own people. Only then will we be unified. Esav may scream but it will be too late for the templewill have been rebuilt. 88

Kahane in the Parsha:Rav Meir David Kahane ben Yecheskel Shraga is alluded to in these Parshas from Vayera/Chaya Sarahwhen he was murdered and Toledot which continues with the story of Rivka. Meir David can betranslated as ‘to illuminate David’ and Yecheskel is the same gematria of Yoseph. Moshiach benYospeh illuminates the way for Moshiach ben David as Yacov and Yoseph were also part of an ongoingprocess of rectification. They both mirrored many events that revealed the hidden Torah.The full name Meir David ben Yecheskel Shraga is hidden in the passage that introduces Rivka on the3rd aliya of Chaia Sara which was the 18th of Chesvan this year (the day of the yortzeit).‫ רו שה לנה‬,‫תבר‬, ‫קל מד‬ ‫יכ נלה‬ ‫לט לרם‬ ,‫הוא‬-‫מו קי יהי‬ ‫טו‬ 15 And it came to pass, before he had done speaking, that, behold, Rebekah came out, who‫שר רב אקה לי לצאת‬-‫תאל לבן‬, ‫נא לשר יכ קל נדה יל קבתו‬ was born to Bethuel the son of Milcah, the wife of-‫ מעל‬,‫א לשת ננח םור נא יחי א קב נר נהם; קו מכ נדה‬,‫ ת‬,‫ ימ קל נכה‬Nahor, Abraham's brother, with her pitcher upon ‫ יש קכ נמה‬her shoulder.(Bereshit 25:15)‫ = רו שה לנה שר רב אקה לי לצאת‬and behold Rivka came out = 977‫ = מאיר אד שוד בן רי הח רז לקאל רש תר אגא‬Meir david ben yecheskel shraga= 976 + 1= 977 (kollel)In our Haftorah this week we read:For the lips of a Kohen should safeguard knowledge, and they should seek teaching from his mouth, forhe is an agent of Hashem, Masterof Legions’. (Malachai 2:7)Sara and Rivka, both the weaker sex, both very beautiful to those who gazed upon them and bothdirecting the Jewish people and forcing it’s leadership to raise itself to its divine calling. Those whofollow the teachings of Rabbi Kahane who opens the blind eyes of the Charedi world as well as thesecular world to the ‘beauty’ of the authentic Torah are often persecuted and labeled as was Yoseph.They are the settler Jews, inspired by the Rav, labeled the obstacles to peace, when in reality they arethe flame and the fire of Moshiach.To the outside non-Jewish world they are called by our government sisters and not wives, and to theinternal Jewish world they are to be cursed not blessed, or sold as a slave to be banished.In the beginning of the Parsha Rivka complains why is it such a painful birth? In the end she tellsYacov let the curse be upon me, just do as I command. In our own day as well Rivka is prepared to becursed in order that Itzchak will do teshuva.-‫ מו םתא למר יאם‬,‫ בק יקרקבנה‬,‫ כב מו יי קת םר קצצו מה נב ינים‬22 And the children struggled together within her; and she said: 'If it be so, wherefore do I live?' And ‫יה א לנ שכ‬ ‫לנמנה זל‬ ,‫כתן‬, she went to inquire of the LORD.(Bereshit 25:22) 89

Rivka didn’t realize how terribly painful it would be to carry the destiny of the Nation of Israel. RavKahane also understood this pain. His name is associated with this passage as well as the followingone.‫בק יני; מאךשק רל אל רתך‬ ‫ נע מלי‬,‫יג מו םתא למר ל םו יאמ םו‬ 13 And his mother said unto him: 'Upon me be thy ‫ליי‬-‫לך מקח‬,‫ קו ת‬,‫קש ממע קב םק ילי‬ curse, my son; only hearken to my voice, and go fetch me them.'The Rav was 58 when he was murdered. The gematria of the curse is 580 (10 times 58). Our Parshaalludes to him in many ways. As we already pointed out the Rav Kahane spirit associated with Rivkathat causes Itzchak to do teshuva and realize his mistake. She forces Yacov against his will to beblessed. The secrets of Torah are not in the heavens where the angels tears blind our eyes. The secretsare here with the skins of Esav and the voice of Yacov. Yacov the Zionist (2015)Chazal tells us that Esavs potential was even greater than Yacov. Esav actually killed the leader of theidol worshipers; Nimrod. He possessed a great ability in fighting evil if he had not allowed himself tobe overcome by the immorality that he encountered and degenerated into an evildoer of the worst kind.Rivka understood that the method in which Yacov would best fulfill his mission would be toincorporate some of the Torah of Esav into the Israelite mission. How is it that Itzchak was blind andcould not see what was transpiring? The battle between Esav and Yacov has raged over thousands ofyears. The physical world with all of its beauty and spiritual world of the Torah have been in anongoing war as well as influencing each other in many ways. As Esavs glory diminishes in the end ofdays and Israel takes on a leadership role we can see how the Torah of Rivka and that of Itzchak wereat odds.The birth of Zionism came about using the tools of Esav. It was condemned by many in the Charediworld as being exactly that; the Torah of Esav and not the Torah of Israel. Although the Zionist Torahuses the tools of Esav it is something borrowed as Rivka originally orchestrated, like the goat hair sheplaced on Yacovs arms. The tools that the Nation of Israel uses do not represent its soul. Why weremany in the yeshiva world opposed to Zionism then and continue to oppose it today? The Midrash tellsus that Itzchak was blind for a number of reasons.1 – He was bribed by the fresh game his son served him. This affected his reasoning.2 – The incense that Esavs wives burned to their idols affected his eyes.3 – When he was on the alter the heavenly experience caused blindness later in life.If we argue that many in the Charedi world were too divorced from the physical world this may be sohowever on the other hand they were prepared to be sacrifices to Hashem. If we say the issues werewere purely physical then maybe it was more satisfying to enjoy the physical comforts of the world ofEsav and his fresh game whereas the Torah of Rivka required a physical sacrifice they were notprepared to do. Perhaps the bribery of the physical comforts of the exile leads to a type of idolatrywhere Torah concepts become twisted. It seems to me that although the Charedi world is raised on theconcepts of self-sacrifice its is a more personal one. The Torah of Rivka which seems to me thecontinuation of the Torah of Sarah is one that demands of the collective to make political changes. 90

Herein lies the power of the Torah of Esav which when directed by Yacov becomes the ultimatespiritual rectification as it manifests in the world below. The Inner Workings of Rivkas TorahWhen Yehuda gives birth to twins in Parshat Vayeshev the word for twins is spelled fully where in ourParsha it is missing the 'vav' and the 'alef'.‫ = רתאול שמים‬twins (Bereshit 38:27)‫תנה תול שמם‬, ‫קו יה‬ ;‫נלללדלת‬ ,‫ני למי נה‬ ‫מו יי קמ קלאו‬ ‫כד‬ 24 And when her days to be delivered were fulfilled, behold, there were twins in her womb. .‫קב יב קט ננה‬Bereshit::(25:24)The gematria of the missing letters adds up to eleven. What happened to this missing eleven and howdo we see it enter the body of Israel in a future time? The world is built upon ten sfirot and the ultimatelevel of service to Hashem is with the ten powers of the soul (eser kochot hanephesh), so that we thenbecome nullified and become a proper channel to reveal Godliness in the world.What can be beyond this? Nothing really because all ten become one. There is something however thatis on the highest level of service in this world and this is the incense service made of eleven spices thatis performed by the Cohen Gadol inside the Holy of Holies. Where do we see that the eleven can beincluded within the ten? We see this concept in the Minyan.One of the examples used for the importance of the Minyan is the incense mixture which is made ofeleven spices some of which have a very bad odor, yet together they are a sweet smelling incense.Psychologically if one feels that he is not worthy to be in the Minyan, even then he is needed becausenot all of the incense has a nice scent however each ingredient is equal in value and if one is missingthe whole mixture is not valid.There are many prayers that cannot be said without a Minyan which implies that the collective is higherthan the Torah of the individual. The Minyan is the basic building block of the Jewish people. EachMinyan is the beginning of a political entity that collectively opens the doors of Heaven. What Sarahdid by causing the field to rise into the hands of Avraham was the beginning of the revelation of Torahhere on earth below – politically. Rivka continues the mission of Israel through something that appearslike the political world of Esav but is not contrary to Itzchak. In fact Itzchak later realizes she was rightthat it is through the hands of Esav and the voice of Yacov that the torah will be truly revealed. Esav and Israel Coming of AgeI submit that within this passage is a prophecy for the end of days.,‫ת םו שמם‬ ‫נתה‬, ‫קוהש‬ ;‫אל הל לדת‬ ,‫יא למ י נה‬ ‫יי קמ קלאוות‬ ‫כד‬ 24 And when her term to bear grew full, behold, there were twins in her womb. ‫ברבש‬.‫קט ננה‬(Bereshit: 25:24) 91

The unusual twin letters is not by coincidence. If we look closer we can see that all of the twin lettersare actually contained within the first word.‫תו שי רמ רל‬,‫תנה תוםמים‬, ‫ נל לל לדת; קו יה‬,‫או ני למי נה‬ ‫כד‬ 24 And when her term to bear grew full, behold, there were twins in her womb. .‫קב יב קט ננה‬(Bereshit: 25:24)The double 'Bet' and the double 'Hey' are represented in the Gematria of seven (alef + vav = 7,‫או‬bet+hey=7), however are hidden ‫ מו יי קמ קל‬. More on this later. What is revealed are the letters that spellVayimol (to circumcise). What is the connection with giving birth to the twins Yacov and Esav andcircumcision? Most of our history has been intertwined with Esav and through our sojourns togetherthe mission of Israel has spread throughout the world and shaped the world through a Judeo Christianinfluence. In the end of days after Esav reaches his zenith of glory he must begin to fall as Israel risesto her calling and begins to lead the world.Here within the passage that describes the birth of Esav also alludes to this future when the time ofEsav is full and the time of Yacov is also at the point of a new reality. We see these same letters fromParsha Toldot in Parsha Netzavim.‫ קל מבבו אמל ריה אב רב‬-‫ וקאלת‬,‫ קל ך‬-‫נוה לאל להיך לאת‬ ‫ו‬ 6 And the LORD thy God will circumcise thy :‫מז קר לעך‬ heart, and the heart of thy seed, to love the‫ קל נב קבך‬-‫ קב נכל‬,‫ קיה נוה לאל להיך‬-‫קלא נה נבה לאת‬ LORD thy God with all thy heart, and with all thy .‫ קל ממ מען מח לייך‬--‫נמ קפשקך‬-‫ ו קב נכל‬soul, that thou mayest live.(Devarim 30:6)The plural term for heart refers to the two souls inside of a Jew; the animal soul and the godly soul. Theanimal soul must serve the godly soul. Netzavim talks about a time when the days are full and thedeclining world of Esav will coincide with the internal brit of Israel. This Parsha was read duringSeptember 11 when the planes crashed into another set of twins; namely the twin towers. The elevenpowers of Esav as well as September 11th are alluded to here with eleven dots above a well knownpassage in Netzavim.˙‫תהינו;והנגלות ל˙נ˙ו‬, ‫לאל‬ ,‫ מליה נוה‬--‫כח מה ינ קס נת םרת‬ 28 The secret things belong unto the LORD our God; but the things that are revealed‫עולם לעשות את כל דבריו˙ל˙ב˙נ˙י˙נ˙ו˙ ע˙ד‬ belong unto us and to our children for ‫ התורה מה םזאת‬ever, that we may do all the words of this law.(Devarim 29:28)I believe that September 11th to the world of Esav was similar to the breach in the wall that shocked thethe Nation of Israel leading up to Tisha B'Av. It is a point in time that marks the beginning of thedownfall of Esav as well as the times leading up to a new brit that will take place in the Jewish heart. Infact 9/11 is the same date of Tisha Bav on the Jewish calender (ninth day of Av) if you count the yearfrom Rosh Hoshanna.Just as Zecharia was assassinated in the temple as he warned of the impending doom, so was Rav 92

Kahane assassinated not far from Ground Zero eleven years earlier on his speaking tour named ProjectZero (Zionist Emergency Rescue Operation). The 'secret things are for Hashem' however what isrevealed and known he spoke about and he warned about. The twin towers of Esav came crashingdown and we are now beginning to see the real differences between us. As he said on every speakingengagement - Its time to come home. Similar to Yetziat Mitzrayim the best of Israel has begun toescape along with the best of Esav. The worst of Esav is left behind exposed as he joins with Ishmael(more on this later). The Hidden LettersWe mentioned that there are two letters that are hidden within the Gematria of the alef and vav ofYimalehu. They are the Hey of Hineh (behold) and the Bet of Bebitnah (in her womb). How do we seethe Torah of Rivka taking effect?‫ות שי רמ רל‬,‫נה תום ימם‬,‫ נל לל לדת; קו יה ת‬,‫או ני למי נה‬ ‫כד‬ 24 And when her term to bear grew full, behold, there were twins in her womb. .‫בקבי קט ננה‬(Bereshit: 25:24)From what we have written above regarding Esav we can see and behold that from within his wombthat place which is most sacred and sensitive and most guarded comes the beginning of his downfall.Where do we see behold the womb of Esav/Israel? Of course as we have already written the attack ofSeptember 11th occurred in the most sensitive and guarded place of Esav – Behold/the Womb.If we take the double letters of Bet (‫ ) יב‬and Hey (‫ )ה‬plus their hidden value of Vav (‫ )ו‬and Alef (‫)א‬‫או‬that we see in the word ‫ מו יי קמ קל‬and place them together we see they connect to some veryinteresting passages.‫ קו לי ללד‬,‫תקן‬, ‫ נלנו אב נז‬-‫ ליש‬,‫ נא םד יני‬-‫ לאל‬,‫ כ מו םנא למר‬20 And we said unto my lord: We have a father, an‫תר הוא קל מבד םו‬,‫ מו יי נו ת‬,‫מת‬,‫ קז כק ינים נק נטן; קוא יחיו ת‬old man, and a child of his old age, a little one; ‫ אנהלב לו‬and his brother is dead, and he alone is left of his ‫ קל יאמ םו קוא יביו‬mother, and his father loves him.(Bereshit: 44:20)‫יה קס יגיררו תה אבא‬ 46 And he that goes into the house all the while ,‫תמי‬, ‫ קי‬-‫ נכל‬,‫ מה מב יית‬-‫ לאל‬, ‫מו‬ that it is shut up shall be unclean until the evening. .‫ נה נע לרב‬-‫ מעד‬,‫ יי קט נמא‬--‫םאת םו‬(Vayikra: 14:46)--‫ נא לשר יי קש מכב נע נליו תה אזב‬,‫ מה ימ קש נכב‬-‫ ד נכל‬4 Every bed where he that has the issue lies shall be unclean; and every thing whereon he sits‫ יי קט נמא‬,‫תשב נע נליו‬, ‫י‬,‫ ת‬-‫ מה קכ ילי נא לשר‬-‫ יי קט נמא; קו נכל‬. shall be unclean.(Vayikra: 15:4) 93

;‫ה מפר‬,‫ ימ קצ נות םו ת‬-‫ קו לאת‬,‫ קיה נוה אבזאה‬-‫ לא יכי קד מבר‬31 Because he has despised the word of the LORD, and has broken His commandment; that.‫נע םו ננה נבה‬ ,‫מה יהוא‬ ‫מה לנ לפש‬ ‫תרת‬, ‫ית נכ‬ ‫רת‬,‫יה נכ ת‬ soul shall utterly be cut off, his iniquity shall be upon him.(Bamidbar: 15:31)What do these ideas have in common; contamination, scorn and love of Binyamin? Herein lies thepoint of Esavs downfall as well as his redemption. Simultaneously of Esavs transition is the point ofthe painful birth of Israels new heart. What do I mean?The future kings and queens of Israel today are called the hilltop youth. They are collectively despisedby our non-Jewish enemies as well as our own people. They are thrown into jail without trial. They arelooked at as a type of leper to be despised and distanced from. Every house that is built in Yesha isalready contaminated and cannot be entered. This is the place that Hashem waits for us. Much of thethe territory of Yesha today is in the land of Binyamin. Hashem waits for us to feel love for Binyaminand to unite as brothers over his safety and security.In this territory of Binyamin is the place where the Bet Hamigdash is built along the borders betweenYehuda and Binyamin. Why is it that a youth with a can of paint in the territory of Binyamin is treatedas a terrorist? Why was all democratic principle put aside when it came to banning Rav Kahane and hisTorah? What is significantly different about the children that have grown up in these settlements wherethe Torah of Rav Kahane is common place?Binyamin had no connection whatsoever to Esav. Yoseph stood in front of his mother to protect herfrom Esav. Rav Kahane in our day, like Yoseph fought against the policies of the external and internalEsav. He destroyed the argument of Esav and defeated all of his provocations in debate. Binyamin onthe other hand has no idea who this Esav is and they have no fear of him. They are completely fearless.There is no internal Esav in the land of Binyamin.The purity of the souls in the Land of Binyamin is both feared and despised. It is from this purity thatpart of Esav is redeemed in the form of support that comes from the people of Esav for Israel and forYesha. In addition among the people of Israel there is an evolving understanding that there really is nogreen line anymore between us and them. We are all Yesha. We are all targets. We must embrace Yeshaas part of the family. In fact it is his Torah that will save all of us but first we must unite.When Israels actions are not based on fear of Esav which leads to hatred of Binyamin and the Torah ofRav Kahane but rather love and concern for Binyamin, then the very Esav they feared will come toserve them. The brit of our heart will reflexively cause the giant Esav to come to our support. The twintowers were a signpost of twin downfalls and tikkuns. 11 and 614We spoke about the power of eleven within the power of ten. There is another power of Esav directlyrelated to our own shortcomings. 94

‫א יחיך מת נע םבד; קו נה ניה‬-‫ קו לאת‬,‫ מח קר קבך ית קח ליה‬-‫ מ קו מעל‬40 And by thy sword shall you live, but your brother you shall serve; yet it shall be that when‫את שריד‬.‫תמ מעל מצ נוא לרך‬, ‫ ו נפ מר קק נת כעל םו‬, ‫מכ נא לשר‬ off his yoke you are aggrieved, you may cast from upon your neck.(Bereshit 27:40)‫ = את שריד‬Aggrieved= 614The gematria of the word 'aggrieved' is 614 which is one more than the '613' mitzvot of the Torah. Itseems there are times when all of the Torah will not shelter us when the tides have turned like in theShoa. Our prayers are not sufficient when Esav is aggrieved. What is it though that aggrieves him?The patterns of Jewish suffering can be calculated from the beginning of time; from the Empire ofEgypt until today. There is a saying that when the Jews stop making Havdala the nations start makingit. Other nations assimilate and are forgotten, the Jews however are rudely awoken each time they try toassimilate. We see the same principle applied today.If one has not heeded the wake up call on September 11th he must certainly hear the bells tolling againas 150 people were murdered in Paris and President Obama states that the enemy is not radical Islam.It is time to come home as the battle between Ishmael and Esav grows. Rather than blaming Ishmaelfor the increasing terror more and more voices begin to blame Israel and the Jews for the Arabs anger.The solution to this next world war will come from Israel when we rise to our calling and begin to bepolitically incorrect by separating ourselves from our Ishmaelite cousins. Then we will bring peace notonly to ourselves but also to the world. Esav on the other hand, in his attempt to usurp the role of Israelbrings on his own downfall. We see in the end of this weeks Parsha that Esav tries to appease his fatherby not marrying a Canaanite woman however he marries a daughter of Ishmael called Machla.Machla with the addition of an alef is Machala (disease, plague). We see today that the gentile worldafter the Shoa have created a new religion of tolerance and acceptance that in their mind surpasses andrivals the so called primitive and oppressive people of Israel who are blamed for their intolerance totheir Arab cousins. We will soon see the results of their new found morality.Esav in Europe is being rewarded for destroying its Jews that brought them culture, wealth andprosperity and only asked to be accepted as guests. As the world of Esav embraces their new wifeMachla they will see indeed what type of guest they exchanged for the Jews. Machla sucks dry theirwelfare states and seeks to destroy her infidel hosts and convert them to Islam. Esav in his attempt tobe Israel brings about his own downfall. Ishmael in his attempt to be Israel by claiming the Land ofIsrael as its home will also bring about his own destruction. The tikkun and resolution will come fromIsrael who will be forced to become politically incorrect so that they can correct the world politically.This is the Torah of the body which Sarah inspired and Rivka continued by harnessing an external partof Esav in order to preserve the internal Yacov and bring about a political change that results in a newspiritual reality in the world. 95

The Inside Story (2016)My friend Yacov pointed out to me that the inside letters in this passage have the Gematria of 327which equals Meir Kahane. This underlies even more so what we have written earlier.,‫ת םו שמם‬ ‫תנה‬, ‫קוהש‬ ;‫אל הל לדת‬ ,‫יא למ י נה‬ ‫יי קמ קלאוות‬ ‫כד‬ 24 And when her term to bear grew full, behold, there were twins in her womb. ‫רבבש‬.‫קט ננה‬(Bereshit: 25:24)‫נלה‬ ‫קו שה‬ ;‫ת‬ ‫לנ הלדה‬ , ‫כד מו שי רמלראו ני המ יהנ‬ 24 And when her term to bear grew full, behold, .‫ בק שבטר אנה‬,‫תול שמם‬ there were twins in her womb.(Bereshit: 25:24)We have already written about the strong connection between the twin letters in the passage above and‫ קל ךו אמל ריה אב רב‬-‫נוה לאל להיך לאת‬ which is found in Netzavim. We also mentioned that the ‫ נוה‬of the‫ נוהרבבש שה ה ירה‬is a type of hidden continuation of the ‫תנ‬, ‫ וק‬and ‫ קט ננה‬that is still evolving after the livesof Rav Meir and Rav Binyamin were cut short. However what do we learn from seeing the GematriaMeir Kahane hidden inside the womb so to speak?Here is my suggestion. Every year we see how the Torah of Rabbi Kahane continues to grow and affectthe world within Israel and around the world from the seeds that he planted. If we look deeper we seethat the inside story that links the downfall of Esav and his consequent tikkun is directly linked with thespiritual revolution within Israel and its consequent tikkun.When one mentions the name Meir Kahane many warmhearted Israel's will respond Kahane Tzadek(Kahane was right). His name is associated with 'truth'. There are many enemies who also despise thistruth because of its pinpoint accuracy. Yacov, the forefather that represents 'truth', himself was placed ina position of 'deception' that seems quite the opposite and hence the original quarrel between Esav andYacov. Esav eternally despises Yacov for his deception yet through this deception Esav understood histrue colors and Itzchak understood his mistake.Why is it that so much of our history has evolved in the backdrop of our twin brother Esav whocontinually switches between our ally and our worst enemy? How is it that we are constantly confusedby our 'brother' Esav who tries to stab us in the back as we continually seek to lean on him for oursalvation? The monumental points that the Rabbi made through words and actions are the foundationstone despised by the builders. Yet this is the foundation stone that the future house of Israel will bebuilt upon - truth. His lonely voice reverberated throughout the world and caused cracks within empireswhere millions of persecuted escaped and confused could suddenly see clearly. Listen to these wordsfrom an article in 1980.Worse, far worse than falsehood, evil darkness – is confusion. At least when one knows whatfalsehood is, he knows what to fight. But how can one fight a thing that is confused in his mind,disguised and unclear? Let there be the worst of evil – but let us perceive it clearly – then weshall conquer it. Let falsehood be isolated and, then, be it the most powerful of untruths, we can 96

devise ways to defeat it. But how does one fight a fog of confusion and deception? How doesone fight a naked emperor whose subjects persist on praising his non-existent clothing?I weep because of all the things that I said which are proven true. I weep because people agreetoo late. I weep because people still do not understand everything, and if you do not understandall of what I say, you understand nothing of what I say. And most of all I weep because we haveundone the Almighty’s creation,. We have rejoined light and darkness and created confusion,and in the end, we undo the heavens and earth.From 'Beyond Words' Volume Three - “Prime Ministers's Clothing,” J.P., April 11, 1980, pp13,37The Rabbi was famous for telling uncomfortable truths. One of his books is titled 'UncomfortableQuestions for Comfortable Jews'. He was able to unmask and reveal not only those who deceive us butour own self-deceptions. The new heart that the Rabbi gave to the Jewish people he also gave tosupporters of Israel within Esav's domain. By setting the record straight and standing before giantswithout fear and leading them he pointed out the way for us all.On the horizon is the new American revolution led by Trump that many expect will support Israelhowever as the Rabbi has demonstrated to us in the past, it is 'we' who must decide our fate. Thenations will act only reflexively of our actions.The inside story is within the womb of Israel. If we build proudly and freely within the heart of Yehudaand Shomron then America will follow and there will be a great tikkun. If we continue to destroy thebuilders and make them criminals and fugitives then once again we will turn blessing into a curse. TheRabbi planted the seeds but it is we who must continue and give birth to the truth inside of truth; Israeland Yehuda and Shomron within Israel.The Rabbi blew the fog away so that we can see clearly now. He pointed out the mistakes of Itzchak'sblindness and the birthright by any means necessary. And now that he has cleared the path we are leftalone to see our little orphaned half-brother Binyamin waiting to be embraced. Fearless Faith and Politics‫ א לנ שכי לאל להי א רב אר אהם‬,‫תו ליא המר‬,‫מההוא‬‫א נליו‬,‫ת‬ 24 And the LORD appeared unto him the same ‫מב מל קי נלה‬ ,‫קיה נוה‬ ‫תי נרא‬, ‫כד מו‬ night, and said: 'I am the God of Abraham thy father. Fear not, for I am with thee, and will bless‫ב מר קכ יתיך‬,‫ ו ת‬,‫ יא קתך א םנ יכי‬-‫ יכי‬,‫ יתי נרא‬-‫ א יביך; אל‬thee, and multiply thy seed for My servant‫ מב נעבור א קב נר נהם מע קב ידי‬,‫ מז קר נעך‬-‫בי יתי לאת‬,‫ קו יה קר ת‬Abraham's sake.'Bereshit: 25:24)My friend Yacov pointed out that ‫ א לנ שכי‬,‫ תו ליא המר‬equals the Gematria of Meir Kahane (with the lettersand kollel), as well as ‫ לאל להי א רב אר אהם‬which is also 327. What is the connection?“In verse 3, Hashem had promised Itzchak that he would inherit all parts of the Land, but he didnot build an alter then, because he did not wish to inflame his neighbors by publicizing such apromise. Now, however, the promise that he would be blessed and fruitful was no threat tothem.” (Meshech Chochmah)It is interesting to note that right after Itzchak publicized this promise now, in the very next passage 97

Abimelech and his general Phicol come to visit him and say “We have indeed seen that Hashem hasbeen with you.” (Bereshit 26:28) The same people who had earlier thrown Itzchak out are now coming toapologize to him. These are the same two who came to Avraham precisely after the passage whereAvraham threw out Ishmael and said “God is with you in all that you do.” (Bereshit 21:22). What is thelesson? When we demonstrate our faith by doing what we are commanded despite our fears ofalienation or animosity from other nations, the opposite occurs. We are suddenly blessed and the heartsof our enemies change.The actions of our forefathers foreshadow our own actions. Today the Regulation Bill to legalizesettlements is continually being delayed for fear of the current or new administration in Washington.Just as Itzchak introduces Rivkah as his sister, we also are not married to the settlements for fear ofwhat the gentiles will say. In the end Avimelech is upset at Itzchak for not telling him the truth. Inaddition because he now proclaims her his wife he is given protection and he becomes very wealthy.When we compromise our faith for the sake of politics, the political situation gets worse. When we arefearless in our faith suddenly the political climate changes. Fear not – Hashem is with us (if we are withHim). 98

Kahane in the Parsha Vayeitzei 99

VayeitzeiThe Light of the 3rd Temple‫תשהתזהה‬,‫י‬‫כתן‬, ‫א‬ ,‫מו ייי מקץ מי נע םקב‬ ‫טז‬ 16. Yacov awoke from his sleep and said, “Surely ,‫מו םיא למר‬ ,‫ימ קש ננת םו‬ Hashem is present in this place and I did not.‫ לא ני נד קע יתי‬,‫ קיה נוה מב נמק םום ; וקאנםכיי‬know!”‫תה הזה‬: ‫מה נמק םום‬ ,‫נ םו נרא‬-‫ממה‬ ,‫מו םיא ממר‬ ,‫מו ייי נרא‬ ‫יז‬ 17. And he became frightened and said, “How awesome is this place! This is none other than the‫ מש מערהזה ורזהה‬, ,‫בית לאל יהים‬,‫ ת‬-‫ יכי יאם‬, ‫תאין‬, abode of G-d and this is the gate of the heavens!” .‫מה נש נמ יים‬(Bereshit 28:16-17)The Shla (in Shnei Luchot Habrit-Vayetzei) quotes a Midrash that says G-d showed Yacov the Templebuilt, destroyed, and rebuilt. This is alluded to in passage 17:hamakom haze (1st Temple) ein ze (2nd Temple) ve ze shaar hashamayim (3rd Temple)He goes on to add that the Midrash does not include the 1st passage that also has the word haze:(passage 16)He explains the deeper significance of this passage. ‘There are five family-sources, which have to be viewed as ‘above’ the concept of land distribution. They are the three patriarchs, to whom the land was promised, but who never took possession of it even though they pined for it and were buried in it. Then there was Yoseph, who is described as the direct continuation of Yacov (Bereshit 37:2). There is also Levi, whose descendants did not share in the land…We must realize that these five people (or groups of people) were on a spiritual level where they did not need their share of land on earth in order to have their share of the land of Israel in the Celestial Domain The letter ‘Hey’=5 in the words ‘Bamakom Ha-ze” alludes to these five categories of people who spiritually outranked the other twelve, i.e. ‘Ze’=12. There is also a special significance in the number five when we consider the five manifestations of G-d’s presence that were missing during the time of the Second Temple….In the future (third Temple) these five manifestations of G-d’s Shechina (Divine Presence) will be restored. Not only will they be restored, but such a future will herald new spiritual heights when the original light that permeated the universe immediately after the Creation will also be restored.’Throughout all of my writings on Rav Kahane there is this thread of the letter ‘Hey’, which I haveexplained as building of the last letter of the ‘Yud’ Hey’ Vav’ ‘Hey’ of Hashem’s name. The restoring ofthe ‘original light’ that the Shla mentions we spoke about in Parsha Bereshit (see The Great Lights).There is a connection with Rav Kahane and these concepts that the Shla discusses. Next to the 'Haze'that is not mentioned in the Midrash, are the letters that spell Kahane. 100