Kahane Codes - Bereshit Shmot

Toldot Today (2011) If there is a common thread in my learning it is the following question. What does it mean today? I am always looking at the Parsha not as history but as a puzzle to understand the times we live in now. With this 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. Now all of a sudden thousands of Muslims are worshiping here and everyone is making threats about the future 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 was cooking 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 League of Nations in the beginning of the century offered this sliver of land for the Jewish people to return. It was also good business for them, as the Jews would make a better partner to deal with the Arabs of the Middle East. We have in fact been a stabilizing force in the Middle East as well as a trusted ally on many fronts. The hospitality that we offer Esav and his friends at our perpetual Shiva is ratified and documented and made into various treaties and laws that may or may not be honored depending on the leanings of the next President and the climate in the United Nations. One thing is certain that as we become closer to realizing our claim to the birthright Esav and his friends will throw the bowl of lentils in our face and 101

demand that we cease and desist. In this final war Hashem will make it clear to whom the birthright belongs. The second question regarding Itzchak and his relationship to Esav, seems to me to be a more internal description of our own claims to the birthright. The mothers of the Nation are continually steering our destiny 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 throw out Ishmael and command Yacov against his will, that determine the direction of our Nation. Let us look 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 how it has affected Jewish leadership. The Charedi leadership from the beginning of last century until today has been opposed to the State of Israel. Their view is to pray for the well being of the foreign governments where they reside with the hope that they may peacefully study the Torah. When God decides 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 but not a place for Yacov the man who dwelled in tents. Because of this attitude many were forbidden to make aliya and died in the Holocaust. Today much of this attitude still remains and the process of teshuva is slow. What is the basis of this attitude? Much has to do with the bribery of Galut. A Charedi Rav (and well know writer) once mentioned to me that he lived in Israel only because of his wife. I asked why? ‘It’s easier and more comfortable to live a Torah lifestyle in the Galut’, he answered me. The idolatry in the form of money and comforts and the ‘fresh game’ that Esav serves affects the spiritual vision. The heavenly vision of striving for higher levels of sensitivity blinds one upon the alter of Torah that is not rooted in ‘this’ world. The opening of the gates of Israel and the desire for Nationhood that so many sacrificed for was rejected by the Charedi leadership for it wasn’t holy and pure enough. Rivka pointed out to Itzchak that the ‘new Jew’ is the same Yacov simply wearing the hairy skins of Esav. When he realizes his mistake he trembles, in a very similar way that the brothers will tremble before Yoseph years later. Yoseph is the flame and Yacov is the fire that will destroy Esav but first it will consume erroneous views within our own people. Only then will we be unified. Esav may scream but it will be too late for the temple will have been rebuilt. 102

Kahane in the Parsha: Rav Meir David Kahane ben Yecheskel Shraga is alluded to in these Parshas from Vayera/Chaya Sarah when he was murdered and Toledot which continues with the story of Rivka. Meir David can be translated as ‘to illuminate David’ and Yecheskel is the same gematria of Yoseph. Moshiach ben Yospeh illuminates the way for Moshiach ben David as Yacov and Yoseph were also part of an ongoing process 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 the 3rd aliya of Chaia Sara which was the 18th of Chesvan this year (the day of the yortzeit). ‫ רו שה לנה‬,‫בר‬,‫ֹקל מד ת‬ ‫יכ נלה‬ ‫רם‬-‫ט ל‬-‫ל‬ ,‫הוא‬-‫מו ֹקי יהי‬ ‫טו‬ 15 And it came to pass, before he had done speaking, that, behold, Rebekah came out, who ‫שר רב אקה לי לצאת‬-‫בן‬-‫אל ל‬,‫שר יכ קֹל נדה יל ֹקבתו ת‬-‫נא ל‬ was born to Bethuel the son of Milcah, the wife of -‫ מעל‬,‫שת ננחור נא יחי מא ֹקב נר נהם; ֹקו מכ נדה‬-‫א ל‬,‫ ת‬,‫ ימ קֹל נכה‬Nahor, Abraham's brother, with her pitcher upon ‫ שיכֹק 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, for he 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 both directing the Jewish people and forcing it’s leadership to raise itself to its divine calling. Those who follow the teachings of Rabbi Kahane who opens the blind eyes of the Charedi world as well as the secular 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 are the flame and the fire of Moshiach. To the outside non-Jewish world they are called by our government sisters and not wives, and to the internal 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 tells Yacov let the curse be upon me, just do as I command. In our own day as well Rivka is prepared to be cursed in order that Itzchak will do teshuva. -‫למר יאם‬- ‫א‬,‫ מות ם‬,‫ קֹב יק ֹקר נבה‬,‫םר קֹצצו מה נב ינים‬, ‫ כב מו יי קֹת‬22 And the children struggled together within her; and she said: 'If it be so, wherefore do I live?' And ‫יה אא לנ שכ‬ ‫ז‬-‫ל‬ ‫נל נמה‬ ,‫ן‬,‫כת‬ she went to inquire of the LORD. (Bereshit 25:22) 103

Rivka didn’t realize how terribly painful it would be to carry the destiny of the Nation of Israel. Rav Kahane also understood this pain. His name is associated with this passage as well as the following one. ‫ֹקב יני; אמךשק רל אל רתך‬ ‫ ענ מלי‬,‫מר לו יאמו‬-‫א ל‬,‫יג מות ם‬ 13 And his mother said unto him: 'Upon me be thy ‫ ילי‬-‫תלך קמח‬, ‫ קֹו‬,‫ק ילי‬,‫קֹש ממע ֹקב ם‬ 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 Parsha alludes to him in many ways. As we already pointed out the Rav Kahane spirit associated with Rivka that causes Itzchak to do teshuva and realize his mistake. She forces Yacov against his will to be blessed. The secrets of Torah are not in the heavens where the angels tears blind our eyes. The secrets are 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 the idol worshipers; Nimrod. He possessed a great ability in fighting evil if he had not allowed himself to be 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 to incorporate some of the Torah of Esav into the Israelite mission. How is it that Itzchak was blind and could not see what was transpiring? The battle between Esav and Yacov has raged over thousands of years. The physical world with all of its beauty and spiritual world of the Torah have been in an ongoing war as well as influencing each other in many ways. As Esavs glory diminishes in the end of days and Israel takes on a leadership role we can see how the Torah of Rivka and that of Itzchak were at odds. The birth of Zionism came about using the tools of Esav. It was condemned by many in the Charedi world as being exactly that; the Torah of Esav and not the Torah of Israel. Although the Zionist Torah uses the tools of Esav it is something borrowed as Rivka originally orchestrated, like the goat hair she placed on Yacovs arms. The tools that the Nation of Israel uses do not represent its soul. Why were many in the yeshiva world opposed to Zionism then and continue to oppose it today? The Midrash tells us 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 so however on the other hand they were prepared to be sacrifices to Hashem. If we say the issues were were purely physical then maybe it was more satisfying to enjoy the physical comforts of the world of Esav and his fresh game whereas the Torah of Rivka required a physical sacrifice they were not prepared to do. Perhaps the bribery of the physical comforts of the exile leads to a type of idolatry where Torah concepts become twisted. It seems to me that although the Charedi world is raised on the concepts of self-sacrifice its is a more personal one. The Torah of Rivka which seems to me the continuation of the Torah of Sarah is one that demands of the collective to make political changes. 104

Herein lies the power of the Torah of Esav which when directed by Yacov becomes the ultimate spiritual rectification as it manifests in the world below. The Inner Workings of Rivkas Torah When Yehuda gives birth to twins in Parshat Vayeshev the word for twins is spelled fully where in our Parsha it is missing the 'vav' and the 'alef'. ‫ = רתאו שמים‬twins (Bereshit 38:27) ‫נה תו שמם‬,‫קֹו יה ת‬ ;‫לדת‬- ‫לל‬- ‫נל‬ ,‫מי נה‬-‫ני ל‬ ‫כד מו יי קֹמ קֹלאו‬ 24 And when her days to be delivered were .‫קֹב יב קֹט ננה‬ fulfilled, behold, there were twins in her womb. Bereshit::(25:24) The gematria of the missing letters adds up to eleven. What happened to this missing eleven and how do we see it enter the body of Israel in a future time? The world is built upon ten sfirot and the ultimate level of service to Hashem is with the ten powers of the soul (eser kochot hanephesh), so that we then become 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 that is on the highest level of service in this world and this is the incense service made of eleven spices that is performed by the Cohen Gadol inside the Holy of Holies. Where do we see that the eleven can be included 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 of eleven 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 because not all of the incense has a nice scent however each ingredient is equal in value and if one is missing the whole mixture is not valid. There are many prayers that cannot be said without a Minyan which implies that the collective is higher than the Torah of the individual. The Minyan is the basic building block of the Jewish people. Each Minyan is the beginning of a political entity that collectively opens the doors of Heaven. What Sarah did by causing the field to rise into the hands of Avraham was the beginning of the revelation of Torah here on earth below – politically. Rivka continues the mission of Israel through something that appears like the political world of Esav but is not contrary to Itzchak. In fact Itzchak later realizes she was right that it is through the hands of Esav and the voice of Yacov that the torah will be truly revealed. Esav and Israel Coming of Age I submit that within this passage is a prophecy for the end of days. ,‫תו שמם‬ ‫נה‬,‫דת;וֹק שה ת‬-‫אל הל ל‬ , ‫למ יהנ‬- ‫אי‬ ‫כד תו יימקֹ ֹקלאו‬ 24 And when her term to bear grew full, behold, .‫רב שב קֹט ננה‬ there were twins in her womb. (Bereshit: 25:24) 105

The unusual twin letters is not by coincidence. If we look closer we can see that all of the twin letters are actually contained within the first word. ‫ות שי רמלר‬,‫נה תומים‬,‫דת;וֹק יה ת‬-‫לל ל‬- ‫ נל‬,‫למי נה‬- ‫או ני‬ 24 And when her term to bear grew full, behold, ‫כד‬ there were twins in her womb. .‫ֹקב יב קֹט 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 קֹל‬. More on this later. What is revealed are the letters that spell Vayimol (to circumcise). What is the connection with giving birth to the twins Yacov and Esav and circumcision? Most of our history has been intertwined with Esav and through our sojourns together the mission of Israel has spread throughout the world and shaped the world through a Judeo Christian influence. In the end of days after Esav reaches his zenith of glory he must begin to fall as Israel rises to 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 of Esav is full and the time of Yacov is also at the point of a new reality. We see these same letters from Parsha Toldot in Parsha Netzavim. ‫ קֹל מבב‬-‫לת‬-‫ קֹוא‬,‫לֹק אב רבך‬-‫לאת‬- ‫להיך‬- ‫ ו ו אמל ירה נוה לאל‬6 And the LORD thy God will circumcise thy ‫ ֹקל נב קֹבך‬-‫ ֹקב נכל‬,‫היך‬-‫ קֹיה נוה לאל ל‬-‫לאת‬- ‫ קֹל מא נה נבה‬:‫לך‬-‫ מזרקֹע‬heart, and the heart of thy seed, to love the .‫ייך‬-‫מח ל‬ ‫ קֹל ממ מען‬--‫ מנ ֹקפ קֹשך‬-‫ו קֹב נכל‬ LORD thy God with all thy heart, and with all thy soul, 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. The animal soul must serve the godly soul. Netzavim talks about a time when the days are full and the declining world of Esav will coincide with the internal brit of Israel. This Parsha was read during September 11 when the planes crashed into another set of twins; namely the twin towers. The eleven powers of Esav as well as September 11th are alluded to here with eleven dots above a well known passage in Netzavim. ‫תהינו;והנגלותל˙נ˙ו˙ ו˙ל˙ב˙נ˙י˙נ˙ו˙ע˙ד‬, ‫לאל‬ 28 The secret things belong unto the LORD ,‫ מליה נוה‬--‫רת‬,‫כח מה ינ ֹקס נת ם‬ our God; but the things that are revealed ‫עולם לעשות‬ belong unto us and to our children for ‫את‬,‫ את כל דברי התורה מהז ם‬ever, 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 the the Nation of Israel leading up to Tisha B'Av. It is a point in time that marks the beginning of the downfall of Esav as well as the times leading up to a new brit that will take place in the Jewish heart. In fact 9/11 is the same date of Tisha Bav on the Jewish calender (ninth day of Av) if you count the year from Rosh Hoshanna. Just as Zecharia was assassinated in the temple as he warned of the impending doom, so was Rav Kahane assassinated not far from Ground Zero eleven years earlier on his speaking tour named Project 106

Zero (Zionist Emergency Rescue Operation). The 'secret things are for Hashem' however what is revealed and known he spoke about and he warned about. The twin towers of Esav came crashing down and we are now beginning to see the real differences between us. As he said on every speaking engagement - Its time to come home. Similar to Yetziat Mitzrayim the best of Israel has begun to escape 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 Letters We mentioned that there are two letters that are hidden within the Gematria of the alef and vav of Yimalehu. They are the Hey of Hineh (behold) and the Bet of Bebitnah (in her womb). How do we see the Torah of Rivka taking effect? ‫ות שי רמלר‬,‫תנה תו ימם‬, ‫דת;וקֹ יה‬-‫ל ל‬-‫ נל ל‬,‫מי נה‬-‫או ני ל‬ 24 And when her term to bear grew full, behold, ‫כד‬ there were twins in her womb. .‫קֹב יב ֹקט ננה‬ (Bereshit: 25:24) From what we have written above regarding Esav we can see and behold that from within his womb that 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 of September 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 (‫)א‬ ‫או‬that we see in the word ‫ מו יי ֹקמ קֹל‬and place them together we see they connect to some very interesting passages. ‫לד‬-‫י ל‬-‫ קֹו ל‬,‫קן‬,‫ נלנו נאב נז ת‬-‫יש‬-‫ ל‬,‫ד יני‬,‫ נא ם‬-‫לאל‬- ,‫למר‬- ‫א‬,‫ כ מונ ם‬20 And we said unto my lord: We have a father, an ‫תתר הוא קֹל מבדו‬, ‫ מו יי נו‬,‫מת‬,‫ קֹז כק ינים נק נטן; ֹקו נא יחיו ת‬old man, and a child of his old age, a little one; and his brother is dead, and he alone is left of his ‫ֹקו נא יביו נִא להבו‬ ‫קֹל יאמו‬ mother, and his father loves him. (Bereshit: 44:20) ‫יה קֹס יגיררו תה אבא‬ 46 And he that goes into the house all the while ,‫מי‬,‫ קֹי ת‬-‫ נכל‬,‫ מה מב יית‬-‫אל‬-‫ ל‬, ‫מו‬ that it is shut up shall be unclean until the evening. .‫לרב‬- ‫ נה נע‬-‫ מעד‬,‫ יי ֹקט נמא‬--‫םאתו‬, (Vayikra: 14:46) --‫שר יי ֹקש מכב נע נליו התזאב‬-‫ נא ל‬,‫ 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,‫שב נע נליו‬,‫י ת‬,‫ ת‬-‫לשר‬- ‫ מה ֹקכ ילי נא‬-‫ יי קֹט נמא; ֹקו נכל‬. shall be unclean. (Vayikra: 15:4) 107

;‫תה מפר‬, ‫ ימ קֹצ נותו‬-‫לאת‬- ‫ קֹו‬,‫ קֹיה נוה אב אזה‬-‫ לא יכי קֹד מבר‬31 Because he has despised the word of the .‫נעו ננה נבה‬ ,‫לפש מה יהוא‬- ‫נ‬-‫מה ל‬ ‫תרת‬, ‫ית נכ‬ ‫רת‬,‫יה נכ ת‬ LORD, and has broken His commandment; that 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 the point of Esavs downfall as well as his redemption. Simultaneously of Esavs transition is the point of the 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 despised by our non-Jewish enemies as well as our own people. They are thrown into jail without trial. They are looked at as a type of leper to be despised and distanced from. Every house that is built in Yesha is already contaminated and cannot be entered. This is the place that Hashem waits for us. Much of the the territory of Yesha today is in the land of Binyamin. Hashem waits for us to feel love for Binyamin and 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 between Yehuda and Binyamin. Why is it that a youth with a can of paint in the territory of Binyamin is treated as a terrorist? Why was all democratic principle put aside when it came to banning Rav Kahane and his Torah? What is significantly different about the children that have grown up in these settlements where the Torah of Rav Kahane is common place? Binyamin had no connection whatsoever to Esav. Yoseph stood in front of his mother to protect her from Esav. Rav Kahane in our day, like Yoseph fought against the policies of the external and internal Esav. He destroyed the argument of Esav and defeated all of his provocations in debate. Binyamin on the 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 that part of Esav is redeemed in the form of support that comes from the people of Esav for Israel and for Yesha. In addition among the people of Israel there is an evolving understanding that there really is no green line anymore between us and them. We are all Yesha. We are all targets. We must embrace Yesha as 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 of Rav Kahane but rather love and concern for Binyamin, then the very Esav they feared will come to serve them. The brit of our heart will reflexively cause the giant Esav to come to our support. The twin towers were a signpost of twin downfalls and tikkuns. 11 and 614 We spoke about the power of eleven within the power of ten. There is another power of Esav directly related to our own shortcomings. 108

‫םבד; ֹקו נה ניה‬, ‫ נא יחיך מת נע‬-‫לאת‬- ‫ קֹו‬,‫ליה‬- ‫ מח ֹקר קֹבך ית ֹקח‬-‫ מ ֹקו מעל‬40 And by thy sword shall you live, but your ‫את שריד‬.‫רך‬-‫תמ מעל מצ נוא ל‬, ‫ ו נפ מר ֹקק נת כעלו‬, brother you shall serve; yet it shall be that when ‫לשר‬- ‫מכ נא‬ off his yoke you are aggrieved, you may cast from upon your neck. (Bereshit 27:40) ‫ = את שריד‬Aggrieved= 614 The gematria of the word 'aggrieved' is 614 which is one more than the '613' mitzvot of the Torah. It seems there are times when all of the Torah will not shelter us when the tides have turned like in the Shoa. 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 of Egypt until today. There is a saying that when the Jews stop making Havdala the nations start making it. Other nations assimilate and are forgotten, the Jews however are rudely awoken each time they try to assimilate. 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 again as 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 Ishmael for 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 be politically incorrect by separating ourselves from our Ishmaelite cousins. Then we will bring peace not only to ourselves but also to the world. Esav on the other hand, in his attempt to usurp the role of Israel brings on his own downfall. We see in the end of this weeks Parsha that Esav tries to appease his father by 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 world after the Shoa have created a new religion of tolerance and acceptance that in their mind surpasses and rivals the so called primitive and oppressive people of Israel who are blamed for their intolerance to their 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 and prosperity and only asked to be accepted as guests. As the world of Esav embraces their new wife Machla they will see indeed what type of guest they exchanged for the Jews. Machla sucks dry their welfare states and seeks to destroy her infidel hosts and convert them to Islam. Esav in his attempt to be Israel brings about his own downfall. Ishmael in his attempt to be Israel by claiming the Land of Israel as its home will also bring about his own destruction. The tikkun and resolution will come from Israel 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 part of Esav in order to preserve the internal Yacov and bring about a political change that results in a new spiritual reality in the world. 109

The Inside Story (2016) My friend Yacov pointed out to me that the inside letters in this passage have the Gematria of 327 which equals Meir Kahane. This underlies even more so what we have written earlier. ,‫תו שמם‬ ‫נה‬,‫לדת;וֹק שה ת‬- ‫אל הל‬ , ‫למ י נה‬- ‫אי‬ ‫כדות יימֹק ֹלקאו‬ 24 And when her term to bear grew full, behold, .‫רב שב קֹט ננה‬ there were twins in her womb. (Bereshit: 25:24) ,‫ם‬ ‫תו שמ‬ ‫ נל הל הדת;וֹק שהנלה‬,‫ני המי נה‬ ‫כד ומ שי רמ רלאו‬ 24 And when her term to bear grew full, behold, .‫ֹקבבש רטנאה‬ 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 ‫ קלֹ ךו אמל ריה אב רב‬-‫את‬-‫להיך ל‬- ‫נוה לאל‬ which is found in Netzavim. We also mentioned that the ‫ נוה‬of the ‫ נוהרב שב שה ה ריה‬is a type of hidden continuation of the ‫תנ‬, ‫ ֹקו‬and ‫ קֹט ננה‬that is still evolving after the lives of Rav Meir and Rav Binyamin were cut short. However what do we learn from seeing the Gematria Meir 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 affect the world within Israel and around the world from the seeds that he planted. If we look deeper we see that the inside story that links the downfall of Esav and his consequent tikkun is directly linked with the spiritual 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 this truth because of its pinpoint accuracy. Yacov, the forefather that represents 'truth', himself was placed in a position of 'deception' that seems quite the opposite and hence the original quarrel between Esav and Yacov. Esav eternally despises Yacov for his deception yet through this deception Esav understood his true 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 who continually switches between our ally and our worst enemy? How is it that we are constantly confused by our 'brother' Esav who tries to stab us in the back as we continually seek to lean on him for our salvation? The monumental points that the Rabbi made through words and actions are the foundation stone despised by the builders. Yet this is the foundation stone that the future house of Israel will be built upon - truth. His lonely voice reverberated throughout the world and caused cracks within empires where millions of persecuted escaped and confused could suddenly see clearly. Listen to these words from an article in 1980. Worse, far worse than falsehood, evil darkness – is confusion. At least when one knows what falsehood 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 we shall conquer it. Let falsehood be isolated and, then, be it the most powerful of untruths, we can devise ways to defeat it. But how does one fight a fog of confusion and deception? How does 110

one 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 agree too late. I weep because people still do not understand everything, and if you do not understand all of what I say, you understand nothing of what I say. And most of all I weep because we have undone 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, pp13,37 The Rabbi was famous for telling uncomfortable truths. One of his books is titled 'Uncomfortable Questions for Comfortable Jews'. He was able to unmask and reveal not only those who deceive us but our own self-deceptions. The new heart that the Rabbi gave to the Jewish people he also gave to supporters of Israel within Esav's domain. By setting the record straight and standing before giants without 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 Israel however as the Rabbi has demonstrated to us in the past, it is 'we' who must decide our fate. The nations 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 Yehuda and Shomron then America will follow and there will be a great tikkun. If we continue to destroy the builders and make them criminals and fugitives then once again we will turn blessing into a curse. The Rabbi planted the seeds but it is we who must continue and give birth to the truth inside of truth; Israel and 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's blindness and the birthright by any means necessary. And now that he has cleared the path we are left alone to see our little orphaned half-brother Binyamin waiting to be embraced. Fearless Faith and Politics ‫מב מל קֹי נלה‬ ‫א נליו‬,‫ת‬ ‫תי נרא‬, ‫כד מו‬ 24 And the LORD appeared unto him the same ‫ אא לנ שכי לאל להי תא רב אר אהם‬,‫תוי לא המר‬,‫מההוא‬,‫ֹקיה נוה‬ night, and said: 'I am the God of Abraham thy father. Fear not, for I am with thee, and will bless ‫ב מר קֹכ יתיך‬,‫ ו ת‬,‫נ יכי‬,‫ יא ֹקתך נא ם‬-‫ יכי‬,‫ יתי נרא‬-‫ נא יביך; מאל‬thee, and multiply thy seed for My servant ‫ מב נעבור מא קֹב נר נהם מע קֹב ידי‬,‫ מז קֹר נעך‬-‫לאת‬- ‫בי יתי‬,‫ קֹו יה קֹר ת‬Abraham's sake.' Bereshit: 25:24) My friend Yacov pointed out that ‫ אא לנ שכי‬,‫ תוי לא המר‬equals the Gematria of Meir Kahane (with the letters and kollel), as well as ‫ לאל להי תא 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 did not build an alter then, because he did not wish to inflame his neighbors by publicizing such a promise. Now, however, the promise that he would be blessed and fruitful was no threat to them.” (Meshech Chochmah) It is interesting to note that right after Itzchak publicized this promise now, in the very next passage Abimelech and his general Phicol come to visit him and say “We have indeed seen that Hashem has been with you.” (Bereshit 26:28) The same people who had earlier thrown Itzchak out are now coming to 111

apologize to him. These are the same two who came to Avraham precisely after the passage where Avraham threw out Ishmael and said “God is with you in all that you do.” (Bereshit 21:22). What is the lesson? When we demonstrate our faith by doing what we are commanded despite our fears of alienation or animosity from other nations, the opposite occurs. We are suddenly blessed and the hearts of our enemies change. The actions of our forefathers foreshadow our own actions. Today the Regulation Bill to legalize settlements 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 of what the gentiles will say. In the end Avimelech is upset at Itzchak for not telling him the truth. In addition 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 are fearless in our faith suddenly the political climate changes. Fear not – Hashem is with us (if we are with Him). The Lost Generation 2020 (from the Kiddish Table) We spoke about the twin letters (‫ רב שב קֹט ננה‬,‫תה תו שמם‬,‫דת; קֹו שה נ‬-‫ אל הל ל‬,‫ל י נה‬-‫כד תו שי רמ רלאוּ יאמ‬.) that allude to a passage in Parsha Netzavim concerning a new generation with a new heart (‫לֹק אבבר ך‬-‫לאת‬- ‫היך‬-‫)ו ו אמל ריה נוה לאל ל‬. We spoke about the missing letters in the word 'twins' (‫ )תאו ימים‬that add up to eleven and their connection to the destruction of the twin towers on September 11 that occurred in that very Parsha - Netzavim. We spoke about Rav Kahane murdered by ground zero eleven years preceding September 11 and by his death pronouncing this new chapter in the world. We spoke about the eleven dots in Parsha Netzavim and how they relate to what is revealed and what is hidden (‫)ל˙נ˙ו˙ ו˙ל˙ב˙נ˙י˙נ˙ו˙ ע˙ד עולם לעשות‬. As I pondered these numbers and why the number eleven, the local drunkard, referred to by some as Golem, spoke up and was promptly shushed by the rabbi's. I heard what he was trying to say and rushed over understanding that Eliyahu appears in many forms. He related to me something he heard regarding the number eleven. He said that the 'Yud' and 'Aleph' were missing in the word twins because Rivka was supposed to have the twelve births but she only had one. Now it seems to be tied together. Regarding Rav Meir Kahane, I have said often that Moshiach came and we killed him and now I see it clearly written that this generation lost the opportunity and must wait for the next generation. The questions of Rivka's 'if so why this', and Avrahamas , 'by what sign' are related. The Chofez Chaim said that Gog and Magog will come in three stages. The second war will make the first look like child's play and the third (seventy five years later-2020) will make the second look like child's play. I noticed this year that armistice day in the USA is November 11; a remembrance of the day the first war ended on November 11 at 11am. I pray that our brothers and sisters in the USA come home as soon a possible. A dark cloud hovers as Biden claims victory and no one yet realizes that civil war is about to break out. As always the Jew will be caught on the wrong side of the tracks and blamed for all of the ills of the nation. 112

Kahane in the Parsha Vayeitzei 113

Vayeitzei The Light of the 3rd Temple ‫תש‬,‫ן י‬,‫ אנכת‬,‫למר‬- ‫יא‬,‫ מו ם‬,‫ מי ֹשקננתו‬,‫קב‬,‫ טז מו ייי מקץ מי נע ם‬16. Yacov awoke from his sleep and said, “Surely Hashem is present in this place and I did not ‫תה הזה‬.‫א ני נד קֹע יתי‬,‫ ל ם‬,‫םנ יכי‬, ‫; קֹו נא‬ ‫קֹיה נוה מב נמקום‬ know!” ‫תה הזה‬: ‫מה נמקום‬ ,‫נו נרא‬-‫ממה‬ ,‫א ממר‬,‫ומ םי‬ ,‫מו ייי נרא‬ ‫יז‬ 17. And he became frightened and said, “How awesome is this place! This is none other than the ‫ שמ מערזהה רו הזה‬, ,‫בית לאל יהים‬,‫ ת‬-‫ יכי יאם‬, ‫אין‬,‫ ת‬abode of G-d and this is the gate of the heavens!” .‫המ נשמניים‬ (Bereshit 28:16-17) The Shla (in Shnei Luchot Habrit-Vayetzei) quotes a Midrash that says G-d showed Yacov the Temple built, 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 have explained as building of the last letter of the ‘Yud’ Hey’ Vav’ ‘Hey’ of Hashem’s name. The restoring of the ‘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. 114

‫יש‬,‫כן ת‬,‫ נא ת‬,‫למר‬- ‫םא‬, ‫ מוי‬,‫ ימ ֹקש ננתו‬,‫םקב‬, ‫ טז מו ייי מקץ מי נע‬16 And Jacob awaked out of his sleep, and he ‫םא נידנעֹק יתיה אאנלכש‬,‫ ל‬,‫י‬ said: 'Surely the LORD is in this place; and I ֹ‫; וק‬ ‫לז‬- ‫מה‬ ‫מב נמקום‬ ‫ֹקיה נוה‬ knew it not.' (Bereshit 28:16) The Shla brings other examples of the five manifestations of G-d’s presence that were missing during the time of the Second Temple. In Chagai the word glorified is missing the letter ‫ה‬. The hidden letters of Kahane in these passages that express the ultimate glory of Hashem are hidden in the same way that the original light of creation is hidden. The fact that his name can be seen associated with these passages hints that his Torah stands out as being connected to that original light and that he carried this unadulterated light in our generation. In the same way that Yacov inherited this light from Itzchak and was persecuted for it, Yoseph inheirtied this light from Yacov and was also persecuted for it. Even the rosh yeshiva’s of their day (the 10 tribes) could not see the light of Yoseph, and had to wait until the process of teshuva took hold of them before this ‘glory’ was revealed to them. It is this small light held by few, that threatens the powerful Meraglim today, their Egyptian taskmasters in Washington and even brought the giant Edom (red) - Russia to its knees when it opened the doors to millions of Russian Jews. One man defeated empires and continues to spread his light despite his suffering, his assassination, and his son’s assassination. This indestructible light of Creation is the thread of Moshiach and is painfully delayed in each generation. Just as Rivka had the merit to give birth to the Nation of Israel but that birth was delayed until the next generation, so too did Rav Kahane have the merit to be the Moshiach, or at the very least to herald the Moshiach. One can almost hear Rav Kahane asking Hashem, ‘If I am worthy, why am I suffering so much? Why are you destroying the destroyer of your enemies?’ a similar question that Yacov must have asked when he thought Yoseph was killed. When Dreamers Awake (2016) ‫ש‬,‫ אאכלן תי‬,‫ תוי לא המר‬,‫ מישֹק ננתו‬,‫קב‬,‫ טז מו ייי מקץ מי נע ם‬16. Yacov awoke from his sleep and said, ‫ני נד ֹקע יתי‬ ‫םא‬, ‫ל‬ ,‫םנ יכי‬, ‫ֹקו נא‬ ;‫לזה‬- ‫מה‬ ‫מב נמקום‬ ‫ֹקיה נוה‬ “Surely Hashem is present in this place and I did not know!” (Bereshit 28:16-17) ‫ אא לכן‬,‫ = ות ליאמהר‬Gematria Meir Kahane (with kollel) My friend Yacov pointed this Gematria out to me. I suppose when the new heart of the Jew spreads across the Land we will say the same thing. 115

Vayetze 2008 What did Rachel gain from the Dudaim? Not only did she not gain but she lost. 1 – Rachel conceived after we hear the story of Leach giving birth to Issachar and Zevulon, which is approx 2 years later. So what is the connection with the dudaim and Yoseph? 2 –It is because of the sale that Leah bought the night with Yacov and gave birth to Isachar. 3 – It was her trading her night with the tzaddim that the Midrash sats earned her the early death penalty. So what did she buy? She didn’t buy a son, she gave Leah more sons, and she bought herself an early grave. What exactly was the transaction? The answer is found in the Hebrew word. As my friend Ruben pointed out to me once. ‫ל נאה‬,‫צא ת‬,‫תת ת‬, ‫ מו‬,‫רב‬-‫ע ל‬-‫ נב ל‬,‫לדה‬- ‫ מה נש‬-‫םקב ימן‬, ‫םא מי נע‬, ‫ טז מו ניב‬16 And Jacob came from the field in the evening, ‫םכר‬, ‫ יכי נש‬,‫תא מלי נתבוא‬, ‫מר‬-‫םא ל‬, ‫ יל ֹקק נראתו מות‬and Leah went out to meet him, and said: 'Thou must come in unto me; for I have surely hired thee ‫דו אד רבנש‬,‫אי י; מו יי קֹש מכב יע נמה‬,‫ת‬ ‫ֹקב‬ ‫קֹש מכ קֹר יתיך‬ with my son's mandrakes.' And he lay with her ‫ מב מל ֹקי נלה הוא‬that night. (Bereshit 30:16) Within the word for mandrakes dudaim alludes to Moshiach Ben David. Rachel wanted to be part of Moshiach that was destined for Leah. And so Leah agreed and sold her part of Moshiach and she indeed paid for this privilege and gave birth to Moshiach ben Yoseph. Moshiach ben Yoseph chazal tells us precedes Moshiach ben David. Some say Moshiach ben David and Moshiach ben Yoseph are one and the same. Some say Moshiach ben Dovid completes what Yoseph began. Yoseph is the beginning of the physical redemption while David establishes it for eternity. Rachel was the original intention even though Leah became the might of Israel and the majority of its tribes. The mother of Moshiah ben Yoseph paid with her early death, as her son paid with his suffering and the future Moshiach ben Yoseph in every generation pays. Much more must be contemplated regarding this concept, but suffice to say that this explains the suffering that she was willing to purchase for in her eyes it was worth it’s value. 116

Vayetze 2010 Leah was always known for her tears. She cried because she didn’t want to be married to Esav and then she cried because Yacov loved Rachel more than her. Yet Leah had most of the children. Rachel suffered but was the loved one. It seems to me that Rachel was the one who suffered more than Leah. She paid the price for the Dudaim, which means she paid the price of suffering to be part of Moshiach (see Vayetze 2008). Why did she want to be part of the Moshiach (Moshiach ben Yoseph)? I think because she had the strength for this mission. She was stoic like Sarah; she was able to give her sister her love, she was able to suffer and be happy, knowing that there was a bigger picture. How often was the Rav disappointed and hurt but he knew that whether he finished the job or not he was doing his part and he was certain that the truth would win out, despite the suffering. Just like Yacov who could not rest because he was certain that Yoseph must live on. Rachel understood this. She was happy because she could see the future. She had the strength to be buried along the road, like the Rav; he was a happy and fulfilled man. Every breath of his was accomplishment, even though the job was not finished. It is giants like these that fit the verse: …“And the foundation that your right hand has planted and the son whom You strengthened for Yourself.” - (see Chaia Sarah p.45) If Leah is the sad one maybe this is like Zionist Israel who makes up the main part of the family and suffers for it the many sons and daughters lost in war. Rachel however fulfills the mission when from her comes Yoseph who suffers the most and eventually unites the whole family. Rachels time is coming from the tears of Gush Katif to the future Kingdom of Judea that will surprise the world even more than the birth of Israel. 117

Kahane and Chanuka Rav Kahane interpreted the miracle of Chanuka differently from all other commentators. The light of the spirit that lasted and increased over the eight days was not the miracle, but that it even began. This was the miracle! That there was even one man willing to stand up against all odds, and then his family who joined him, and then a minority of a corrupt Nation who single-handedly overthrew empires, this was the miracle. Rav Horowitz in Shnei Luchot Habrit writes about the Caf of Yacov’s thigh and how the letters were reversed to spell the Pach of oil on Chanuka. What is the connection? Yacov’s weakness was in his ‘running’ from Esav. This is where the angel of Esav inflicts him. This place is also close to the Brit. The Chashmonaim did the opposite. They went to war against all odds, with a pure faith and zealousness that was kindled by the perversions they had been subjugated to. One of the differences between Shamai, who was of the view that we should light 8 candles and diminish them one by one each day, and Hillel who said the opposite is a philosophic idea. Shamai saw that the open miracles of the past were diminishing, while Hillel saw the maturity of our light increasing. Both arrive at the same point, which is the refinement and maturity of Israel. When a baby first walks the father stands close by to catch him. When the baby grows, the father stands back, because he wants the child to walk on his own. The simple faith that Hashem waits for us to develop, is that faith that the Hashmonaim had. The knowledge that when the Jewish people are united, even a small number of them, and they are fighting Hashem’s war, then it matters little how large the enemy is. Even today, as the whole world rattles their sabers at the tiny group of Jewish settlers, and try to evict them. These giants would vanish tomorrow, if we conquered our Land and evicted our persecutors. The Torah of Rav Kahane is the Torah of the Hashmonaim, and of Rabbi Akiva and those of pure faith who not only practice ritual, but truly believe that their G-d is stronger than any power, even America. Chanuka is a celebration of that hidden light, like the letters of Kahane which are hidden throughout the Torah in every passage that has to do with the light of Moshiah which is the light of redemption created before the world began. This pure light that is handed down in every generation only needs to be kindled, and then is indestructible, for it is the true light of the Children of the Living G-d. 118

More Kahane and Chanuka We insert a special prayer pertaining to Chanuka in our daily prayers during the week of Chanuka. The beginning passage tells of Matisyahu, the son of the Cohen Gadol who began the revolution of Chanuka. It is written ‫כהן גדול חשמונאי‬ ‫כהן גדול חשמונאי‬ ‫כהן גדול חשמונאי‬ Read as above: 119

The secret fire of Chanuka ‫חנ ו כה‬ ‫בר אש 'ת‬ ‫והסנה איננו אכל‬ There is a fire that does not consume, but rather flows like a river from the beginning of time. It is a fire that is passed like a torch to those worthy of grasping its light. It is also a fire that is hidden in the hearts of every Jew; a fire that is brought out in the darkest part of the year. When the Chanuka candles are seen from every window sill it is a sign that even the lowest among the Jewish people can be a Cohen Gadol. Can the Cohanim however become Yehuda? In the strict sense, neither is really true, but on a practical level both are true and help each other to reach their individual greatness. Yoseph never wanted the position of Yehuda, however he raised Yehuda to his rightful place. There are times that the Cohanim must lead and there are times when Yehuda must lead. ‘Yehuda’ ha Macabee, seems like an oxymoran because he was a Cohen, but this was a time when the ‘Cohanim’ put on the gloves of Yehuda. On Chanuka Yehuda puts on the gloves of the Cohanim as every Jew lights his or her Menorah. The common thread is – the fire. It is the ‘fire’ that must be maintained, by whomever has the merit to maintain it. The centre letter of Chanuka looks like a candle, flanked on both sides by Chen (the attribute of Yoseph) and Chaf, Hey – the 25th of Kislev. The Chanuka light is the ‘inner light’ of the ‘Brit Esh’ (Bereshit 15:17) that forms the covenant of the Nation of Israel, and all of Creation. Rabbi Kahane clarified the true meaning of Chanuka and inspired many with the purity of its light (see p. 72). He refined and rekindled the original ‘fire’ of the covenant. It is the same fire that burns inside of Moshe, a fire that is not consumed, but revealed. It is a fire that is returned from the past, rejuvenates the Nation, and rekindles their spirit. It is the original light that is evolving through time, like the single piece of gold that is hammered into the shape of the Menorah over time. ‫( חנ‬charm) is related to Yoseph. “Yoseph found favor [chen] in his eyes.” (Bereshit 39:4). Yoseph also represents the Yesod [the covenant]. He protects it from harm, and guards the purity of this fire that he inherited from Yacov. Chen is also the gematria 58 which are the years of Rabbi Kahane's life. He was murdered at the age of 58. Through Yoseph this fire remained undiluted. Through the Moshiach ben Yoseph the fire is rekindled. It is the Tzaddik who suffers by not compromising the undiluted light that ensures the continuance of that light. Even though he dies and the world is plunged into darkness, it is the Tzaddik in the end that will ensure the covenant of Esh on his shoulders, for the sake of the Nation. 120

Down with Chanuka – December 15, 1972 From Rabbi Meir Kahane Writings – (5732-33) (1971-73) If I were a Reform rabbi; if I were a leader of the Establishment whose money and prestige have succeeded in capturing for him the leadership and voice of American Jewry; if I were one of the members of the Israeli Government’s ruling group; if I were an enlightened sophisticated, modern Jewish intellectual, I would climb the barricades and join in battle against the most dangerous of all Jewish holidays – Chanukah. It is a measure of the total ignorance of the world Jewish community that there is no holiday that is more universally celebrated than the “Feast of Lights”, and it is an equal measure of the intellectual dishonesty and of Jewish leadership that it plays along with the lie. For if ever there was a holiday that stands for everything that the mass of world Jewry and their leadership has rejected – it is this one. If one would find an event that is truly rooted in everything that Jews of our times and their leaders have rejected and, indeed, attacked – it is this one. If there is any holiday that is more “unJewish” in the sense of our modern beliefs and practices – I do not know of it. The Chanukah that has erupted unto the world Jewish scene in all its childishness, asininity, shallowness, ignorance and fraud – is not the Chanukah of reality. The Chanukah that came into vogue because of Jewish parents – in their vapidness – needed something to counteract Christmas; that exploded in a show of “we-can-have-lights-just-as-our-goyish-neighbors” and in an effort to reward our spoiled children with eight gifts instead of the poor Christian one; the Chanukah that the Temple, under its captive rabbi, turned into a school pageant so that the beaming parents might think that the Religious School is really successful instead of the tragic joke and waste that it really is; the Chanukah that speaks of Jewish Patrick Henrys giving-me-liberty-or death and the pictures of Maccabees as great liberal saviors who fought so that the kibbutzim might continue to be free to preach their Marx and eat their ham, that the split-level dwellers of suburbia might be allowed to violate their Sabbath in perfect freedom and the Reform and Conservative Temples continue the fight for civil rights for Blacks, Puerto Ricans and Jane Fonda, is not remotely connected with reality. This is NOT the Chanukah of our ancestors, of the generations of Jews of Eastern Europe and Yemen and Morocco and the crusades and Spain and Babylon. It is surely not the Chanukah for which the Maccabees themselves died. Truly, could those whom we honor so munificently, return and see what Chanukah has become, they might very well begin a second Maccabean revolt. For the life that we Jews lead today was the very cause, the REAL reason for the revolt of the Jews “in those days in our times.” What happened in that era more than 2000 years ago? What led a handful of Jews to rise up in violence against the enemy? And precisely who WAS the enemy? What were they fighting FOR and who were they fighting AGAINST? For years, the people of Judea had been the vassals of Greece. True independence as a state had been unknown for all those decades and, yet, the Jews did not rise up in revolt. It was only when the Greek policy shifted from mere political control to one that attempted to suppress the Jewish religion that the revolt erupted in all its bloodiness. It was not mere liberty that led to the Maccabean uprising that we so passionately applaud. What we are really cheering is a brave group of Jews who fought and plunged 121

Judea into a bloodbath for the right to observe the Sabbath, to follow the laws of kashruth, to obey the laws of the Torah. IN A WORD EVERYTHING ABOUT CHANUKAH THAT WE COMMEMORATE AND TEACH OUR CHILDREN TO COMMEMORATE ARE THINGS WE CONSIDER TO BE OUTMODED, MEDIEVAL AND CHILDISH! At best, then, those who fought and died for Chanukah were naïve and obscurantist. Had we lived in those days we would certainly not have done what they did for everyone knows that the laws of the Torah are not really Divine but only the products of evolution and men (do not the Reform, Reconstructionist and large parts of the Conservative movements write this daily?) Surely we would not have fought for that which we violate every day of our lives! No, at best Chanukah emerges as a needless holiday if not a foolish one. Poor Hannah and her seven children; poor Mattathias and Judah; poor well meaning chaps all but hopelessly backward and utterly unnecessary sacrifices. But there is more. Not only is Chanukah really a foolish and unnecessary holiday, it is also one that is dangerously fanatical and illiberal. The first act of rebellion, the first enemy who fell at the hands of the brave Jewish heroes whom our delightful children portray so cleverly in their Sunday and religious school pageants, was NOT a Greek. He was a Jew. When the enemy sent its troops into the town of Modin to set up an idol and demand its worship, it was a Jew who decided to exercise his freedom of pagan worship and who approached the altar to worship Zeus (after all, what business was it of anyone what this fellow worshipped?) And it was this Jew, this apostate, this religious traitor who was struck down by the brave, glorious, courageous (are these not the words all our Sunday schools use to describe him?) Mattathias, as he shouted: “Whoever is for G-d, follow me!” What have we here? What kind of religious intolerance and bigotry? What kind of a man is this for the anti-religious of Hashomer Hatzair, the graceful temples of suburbia, the sophisticated intellectuals, the liberal open-minded Jews and all the drones who have wearied us unto death with the concept of Judaism as a humanistic, open-minded, undogmatic, liberal, universalistic (if not Marxist) religion, to honor? What kind of nationalism is this for David-Ben-Gurion (he who rejects the Galut and speaks of the proud, free Jew of ancient Judea and Israel)? And to crush us even more (we who know that Judaism is a faith of peace which deplores violence), what kind of Jews were these who reacted to oppression with FORCE? Surely we who so properly have deplored Jewish violence as fascistic, immoral and (above all!) UN-JEWISH, stand in horror as we contemplate Jews who declined to picket the Syrian Greeks to death and who rejected quiet diplomacy for the sword, spear and arrow (had there been bombs in those days, who can tell what they might have done?) and “descended to the level of evil,” thus rejecting the ethical and moral concepts of Judaism. Is this the kind of a holiday we wish to propagate? Are these the kinds of men we want our moral and humanistic children to honor? Is this the kind of Judaism that we wish to observe and pass on to our children? Where shall we find the man of courage the one voice, in the wilderness to cry out against Chanukah and the Judaism that it represents-the Judaism of our grandparents and ancestors? Where shall we find the man of honesty and integrity to attack the Judaism of Medievalism and outdated foolishness; the 122

Judaism of bigotry that strikes down Jews who refuse to observe the law; the Judaism of violence that calls for Jewish force and might against the enemy? When shall we find the courage to proudly eat our Chinese food and violate our Sabbaths and reject all the separateness, nationalism and religious maximalism that Chanukah so ignobly represents? …Down with Chanukah! It is a regressive holiday that merely symbolizes the Judaism that always was; the Judaism that was handed down to us from Sinai; the Judaism that made our ancestors ready to give their lives for the L-rd; the Judaism that young people instinctively know is true and great and real. Such Judaism is dangerous for us and our leaders. We must do all in our power to bury it. 123

Vayetze The Birth of Yoseph and the Battle of Esav According to the Midrash, although Yacov’s fourteen years of service for his wives had ended and he was theoretically free to leave at any time, he waited until after the birth of Yoseph, because he knew prophetically that through the merit of the tribe of Yoseph, G-d would enable him to conquer Esav. The Midrash explains that Esav has an eternal complaint against Yacov. When Yacov does not live up to his role as the spiritual leader among men, then enmity rises within Esav towards the brother who cheated him out of his birth right. If Yacov behaves like Esav, and there is no noticeable diference between the two of them, then by natural order Esav was older and the birthright should be his. He remembers his resentment and hatred of Yacov who he sees as a thief and manipulator, and he comes to attack, even his embrace is like a bear hug. Yoseph on the other hand can counter Esav’s argument. While the rest of the Nation have no answer to Esav, and run from him, Yoseph destroys Esav in his own arena. He can respond to his accusations and say, ‘You had a brother that stole a birthright, and now you wish to kill him’. I had ten brothers that tried to ‘murder’ me, and caused my father to suffer for 22 years, and did I seek revenge? No, I forgave them, and saw it as the hand of G-d. Rav Kahane was the only Jew, the only Rabbi, who stood up confidently and clearly without any guilt or shame and said boldly to the world of Esav and Ishmael the simple truth of who the sons of Israel are, and exposed the real face of Esav as well, when Esav tried to appear morally superior to Israel. The connection between Yoseph and Kahane are hidden in the very passage that these Midrashim are derived from. Yacov now had Yoseph who could ‘shatter’ Esav’s armor and because of this was able to begin the process of leaving the exile and returning home. In our time we had Rabbi Kahane whose example inspired thousands to leave the exile and to answer those affected by the arguments of Esav and Ishmael. Below we see the letters Kahane hidden in the passage pertaining to Yoseph. ;‫תסף‬, ‫יו‬-‫את‬-‫תחל ל‬, ‫שר ני קֹל נדה נר‬-‫ מכ נא ל‬,‫ כה מו ֹקי יהי‬25 And it came to pass, when Rachel had borne ‫נש לא אכה‬, Joseph, that Jacob said unto Laban: 'Send me ֹ‫לק‬ ‫קֹו‬ ‫י‬ ‫ח‬,‫מש קֹל ת‬ ,‫ נל נבן‬-‫אל‬-‫ ל‬,‫קב‬,‫למר מי נע ם‬- ‫םא‬, ‫מוי‬ away, that I may go unto mine own place, and ‫ ֹקמקו ימי ו ֹקל מא ֹקר יצי‬-‫לאל‬- to my country. (Bereshit 30:25) ;‫סף‬,‫יו ת‬-‫לאת‬- ‫תחל‬, ‫לשר ני קֹל נדה נר‬- ‫ מכ נא‬,‫ כה מו קֹי יהי‬25 And it came to pass, when Rachel had borne ‫לח י‬-‫אל‬-‫ ל‬,‫א ֹקל נכה‬,‫ֹקו ת‬ Joseph, that Jacob said unto Laban: 'Send me ‫ני‬ ‫מש ֹקל‬ ,‫ נל נבן‬-‫לאל‬- ,‫קב‬,‫למר מי נע ם‬- ‫םא‬, ‫מוי‬ away, that I may go unto mine own place, and to ‫ֹקמקו ימי ו קֹל מא קֹר יצי‬ my country. (Bereshit 30:25) Hidden letters: Kahane Chai ‫כהנא חי‬ Read: Its time for Israel to come home. The protests in America, who is like a cousin that has enriched us and we have enriched them, inspired many Yosephs to heed the call and return; many did. The Rav 124

may have been sent away physically but spiritually we have found our 'own' place. We saw how 33 evil men destroyed the twin towers and changed the shape of our world. The opposite is also true. If there is a small group of very good people the good that they can do can rebuild an entire fallen world. The fire of Yoseph and the fire of Rav Kahane has a purity within its light that can rekindle the Nation and rectify it from the contamination of Esav. ‫מר‬-‫םא ל‬, ‫סף; מוי‬,‫יו ת‬-‫את‬-‫תחל ל‬, ‫שר ני ֹקל נדה נר‬-‫ מכ נא ל‬,‫ כה מו ֹקי יהי‬that Jacob said unto Laban: 'Send me away, that I ‫ ֹקמקו ימי‬-‫ל‬-‫ לא‬,‫תא רלכנה‬, ‫שת רל לח ני י ֹקו‬,‫לנבנן‬-‫אלל‬- ,‫םב‬,‫ ימ נעק‬may go unto mine own place, and to my country. .‫ו קֹל מא קֹר יצי‬ Another allusion in these letters is a response to Parsha Shlach Lecha. In this Parsha Hashem answers Moshes request to send men to spy out the Land, a request that led to the exile. In Parsha Shlach Hashem answers Moshe - Shlach Lecha, send ‘for yourself’. Here in our passage we could read Ve Shlach Li (send for me, Kahane). Hashem says to Moshe, if you like send for yourself these men, but for ‘me’, send Rav Kahane. ‘Shlach Li Kahane’ The birth of one small baby named Yoseph was enough for the newly formed Nation of Israel to return to battle the armies of Esav. In our own time, we can understand this idea better, for it was one man Meir Kahane, who stood alone against the world like a one man army. Despite persecution and even murder, he continues to live on and spread through the stone heart of the Nation, giving it new life and a new heart of purity, clarity, courage and uncompromising faith. There is a hint of this idea in the Haftorah of this weeks Parsha. .‫ רו הא תקח רב הע רב אר שתי‬,‫ רלך המ הלך רב תא שפי‬-‫ יא הא התן‬11 I give thee a king in Mine anger, and take him away in My wrath ‫בר תא שפ י רב תאפש י‬ Peh is the letter for 'mouth' Peh (gematria 80). Aleph and Yud add up to 11. ‫ = רו הא תקח רב הע רב אר שתי‬I take him away in my wrath ( gematria 799+1 kollel = 800) Read: I took my mouth away to increase it 100 fold from Sept 11. 125

The Roots of our Dysfunctional Family Part 1 “Jacob arose early in the morning and took the stone that he placed around his head and set it up as a pillar…he named that place Beth-El; however Luz was the city’s name originally” Bereshit 28: 16-19 In the beginning of the Parsha the sun sets quickly and Yacov arranges stones around his head. In the morning he takes a ‘stone’ (singular). The Midrash explains that all the stones came to life and quarreled who will have the Tzadik lay his head on him. In the end they became one stone. Obviously this is a great miracle, stones coming to life and quarreling and then uniting as one. The quarreling happened as the sun quickly set and Yacov had his dream. Then in the morning he realizes that this was a holy place and he should not have been sleeping here. The stones at this point have become one. The theme here in these first few lines is unraveled in more detail within the Parsha. What is the theme? How can stones with no life in them come alive? How can Yacov be sleeping and dreaming these amazing visions and prophecies yet not see the miraculous things happening around him? Only when he wakes up from his dream and sees the stones as ‘one’ does he realize where he was and then he changes the name. What does the name Luz signify? Written backwards it reads zol (cheap). The letters are lamed vav next to a zayin. One could read them as the lamed vav (36 righteous men) against the zion or Zionism. A hundred years ago the Nation came alive like stones that had no life before and many Tzadikim did not see these miraculous events. They quarreled and forbid their congregants to go to this unholy land. They ‘cheapened’ the miracle in the eyes of their followers. They cast stones against the Zionists and hated its very essence. The miracles they saw were not miracles and they condemned millions that listened to them and died in Europe. It was dark, and the sun set quickly and amid the great dreams and visions no one was prepared to climb the ladder. Only the stones were prepared to come alive and eventually they became one. The Torah of our times did not come from the Torah scholars, but from the stones that became alive and rebuilt the Land of Israel. Walk through the city of Yerushalyaim and you will see these stones. After the dreamers wake up and see what was always before their eyes then it will be time, once again to change the negative name Luz to Bet-El (House of G-d). Part 2 The rest of the Parsha goes into more detail about the origins of our Nation which foreshadow the rebirth of our Nation today. This week is also the Yorzeit of David Ben Gurion. Rabbi Nachman Kahana writes: “ This week was the Yortzeit of David Ben Gurion. In his lifetime he could have been considered an apikoris. He did not believe in the God of the Torah. He was better versed in Buddhism than in the Shulchan Aruch. Yet this man, so far from Torah and mitzvoth was RIGHT, the time for the redemption of the Jewish nation had begun. In contrast the Satmar Rav zt”l, and many who follow his teachings to this day, are God-fearing Jews 126

and scholars. They pray, teach, author Torah books and draw near those who have slipped from the Torah. Yet these people, so steeped in the Torah, were and still are WRONG as they preach that Medinat Yisrael is an act of “satan”. The number 6,000,000 is proof that they are so wrong. For that is the number of Jews who were murdered by staying in the galut of enlightened Europe, and it is also the number of Jews in Eretz Yisrael today. How can any rational person dismiss the presence of six million Jews in Eretz Yisrael and claim that the redemption process has not yet begun! The difference between Ben Gurion and the Satmar Rav and his disciples can be reduced to one word, which is the subject of a Midrash… Yacov is afraid to ascend and remains at the foot of the ladder, and for this reason, the Midrash concludes, we were condemned to the tragic events of Jewish history. The phrase explains that the conduct of Yaakov is “LACK OF COURAGE”; that is fierce, uncompromising, irrational dedication and determination to achieve a goal against all odds……. It was the trait of courage which made Hashem choose David ben Ishai to be the king of Israel and the future Moshiach. David who fought the lion and bear in protection of his flock. The same David who went out against the giant Goliath with no more than a sling shot and five stones. Ben Gurion was all the negative things I stated above. But he was infused with the God-given gift of courage! The United States warned him not to declare a state which would be destroyed by armies of seven Arab nations. And as a means of showing its displeasure, the USA placed an arms embargo on the new-born Jewish state. But Ben Gurion was adamant that the time had come for the return of the Jewish nation to our ancient homeland, and he acted with courage. There were many rabbanim who encouraged the creation of the state, which they believed would survive through the miracles of Hashem. They too were imbued with the courage of David ben Yishai. Religious Jews swelled the ranks of the two underground organizations, the Etzel and Lechi, whose aim was to drive the British from Eretz Yisrael. Datiim served in the Hagana, in every area of the country. The blood of Bar Kochba flowed through their veins.” (With All Your Might – Rav N.Kahana )4 Yacov loved Rachel, but he got Leah. Many Tzadikim who loved Israel and G-d and Torah hated Zionism and felt that a great injustice had been done to them and to their beloved Israel. Yet, just like Rachel, they went along with the plan and allowed it to happen ‘without them’. Later Rachel complains for she wanted to be included. She after all is the one most loved. Yacov answers that Hashem already granted him children so the problem is with her. She does what Sarah did in the past and gives Yacov her concubine. Rachel’s heritage grows inside of the family of Yacov and is almost completed with passages that describe the dudaim. What were these strange flowers? What did Rachel gain by losing her night with the tzadik? It appears that not only did she gain nothing, she acquired more suffering. The dudaim worked for Leah, and not for her, because it seems that it wasn’t until two years later (after the birth of Leahs son and daughter), did Rachel give birth. In addition it was decreed that she would not be buried with Yacov because she gave up this night to Leah. I believe that this mysterious passage alludes to the key that reconciles and unites our family. Within the word ‘dudaim’ is the word Mem David (Moshiach ben David). Rachel wanted to be part of Moshiach. It was her son Yoseph that would enable the process of defeating Esav and returning home possible. With the birth of Dinah from the side of Leah, this would further unite the divided nation. Dinah’s daughter later married Yoseph. Rachel paid a very dear price for this role, as did her son Yoseph. The suffering she acquired with the dudaim was the price she paid to ensure the future of Am Israel. She gave birth to Moshiach ben 127

Yoseph who is part of Moshiach ben David. The two are part of the same mission. Where do we see this unification today? The religious nationalists, who are the most patriotic soldiers in our nation, have earned the respect of secular Israel as they continue to grow and build and influence the nation. It is the national religious group that also embarrasses the anti-Zionist Charedim because they believe and study the same Torah, yet have the courage to fight for their country regardless of which Tzaddik came first. If Leah came before Rachel, it was a decision that Hashem agreed to. Now it is a time to wake up from dreaming and see that all of the stones are alive and unified under one Nation made up of many Tzaddikim. Misnagid, Chassid and Patriot At the shabbat table of Chabbad Chassidim a question was posed by the Rav. Why was Lavan enraged about his idols that Rachel stole? Did he not speak directly to Hashem the night before? What does he want with idols if he already knows Hashem? He went on to explain that sometimes its more comfortable to know Hashem in a ritualistic way rather than a way that demands more commitment and self sacrifice. As an example he explained that a few hundred years ago there was a controversy when Lubavitch chassidim altered the Kedusha prayer to reflect the Sefardic tradition that uses the word Keter (crown) rather than Nakdish (Admire). To admire means there is a distance that separates the one who admires, while the expression to crown the King means to give yourself over as a servant of a King. There is more ego in admiration for there is myself ; the 'I'' and the one whom you admire, who is greater than you. To crown a King implies complete subservience and the 'I' is diminished much more. This alteration in prayer reflected their spiritual differences. The Chabbad chassidim criticize the Misnagdim for thinking too much of their intellect which has the opposite effect of their study and drives them further from connecting with the Creator. They on the other hand strive to be more and more subservient and willing to follow Him joyfully to wherever He sends them. This lack of vision and worship of ones analytic abilities to the Chassidim is Idol Worship. The Misnagdim on the other hand see the devotion Chassidim have towards the Rebbe as bordering on Idol Worship. I listened and then I made the point that today it seems to me that Lavan in this passage is neither a Chassidic nor Misnagid. This passage can be related to 'both' religious camps for both of them lack vision and are divorced from the Nation. Even though they speak directly to Hashem the 'Idol' of religion and its rituals is more important than the vision that is clear and plain to see. Just as Chassidim brought out a new light that was needed in Judaism many years ago, the Nation and Government of Israel brought about a new light in our generation. To live in and build and conquer our national home is the purpose to which our prayers and meditations are directed. If we just direct the meditations on the prayers themselves, then prayer becomes Idol Worship, even if one worships the One G-d. A simple action of taking over the Temple Mount and initiating Jewish prayer which may result in Arab riots but will physically bring us closer to building the actual Temple is worth more than all the Jewish rituals. Certainly it is more comfortable to pass on the responsibility of our destiny to Hashem and let Him bring it about miraculously while we cling to our personal prayers. This however is like a type of Idol Worship while the vision before us goes unnoticed. Of course they disagreed. That's why I always ask for a L'Chaim before I speak. 128

The Nature of Scorn ‫ ו נפ קֹצ נתה נה נא נד נמה‬,‫ ֹקב ירי נאה יי ֹקב נרא קֹיה נוה‬-‫ ל קֹו יאם‬30 But if the LORD make a new thing, and the ,‫להם‬- ‫שר נל‬-‫ נא ל‬-‫ נכל‬-‫לאת‬- ‫םא נתם קֹו‬, ‫ יפי נה ו נב ֹקל נעה‬-‫את‬-‫ ל‬ground open her mouth, and swallow them up, with all that appertain unto them, and they go ‫יכי שנ ִנאצו‬ ,‫לתם‬- ‫ יוי מד קֹע‬--‫םא נלה‬, ‫קֹש‬ ,‫מח ייים‬ ‫קֹו ני ֹקרדו‬ down alive into the pit, then ye shall understand ‫ ֹקיה נוה‬-‫לאת‬- ‫ללה‬- ‫א‬,‫ נה נא ננ ישים נה ת‬that these men have despised the LORD.' (Bamidbar 16:30) ‫ = שנ ִנאצו‬they have despised = 147 ‫נ מתי‬,‫ מה נבנות ֹקב ם‬,‫םקב‬, ‫ מי נע‬-‫לאל‬- ‫מר‬-‫א ל‬,‫ מג מו מי מען נל נבן מוי ם‬43 And Laban answered and said unto Jacob: 'The ‫ מא נתה‬-‫לשר‬- ‫םכל נא‬, ‫ ֹקו‬,‫א יני‬,‫םאן צ ם‬, ‫ קֹו מה נב ינים נב מני ֹקו מהצ‬daughters are my daughters, and the children are ‫של רב לני ההן‬,‫לה‬-‫תא ל‬, ‫נל‬ ;‫הוא‬-‫ילי‬ ,‫אה‬-‫ר ל‬,‫ם‬ my children, and the flocks are my flocks, and all ‫לשה‬- ‫א לע‬-‫ ל‬-‫נמה‬ ‫םנ מתי‬, ‫ֹקו יל קֹב‬ that thou seest is mine; and what can I do this day ‫לשר ני נלדו‬- ‫ נא‬, ‫ או‬,‫מהיום‬ for these my daughters, or for their children whom they have borne? (Bereshit 30:14) ‫ = של רב לני ההן‬their children = 147 Laban made a pact with Yacov not to harm his children. Of course Yacov would guard his children in fact they would be much safer and loved dearly. What was Lavan really saying? Maybe here is a connection with the word scorn ( ‫) שנ ִנאצו‬. Lavan lived outside of Israel and enjoyed the blessing that Yacov brought him. Yacov had a calling that Lavan did not share. The name Yacov gives to the place where they made their pact is a Hebrew name Galeed. Lavan calles it by its Aramaic name Jegar- sahadutha. The gematria of Jegar-sahadutha 929 has the same gematria as the word 'abhor'. ‫רם‬-‫ח ל‬,‫ קֹו נה ייי נת ת‬,‫תך‬-‫תבי ל‬, -‫לאל‬- ‫ע נבה‬,‫ נת יביא תו ת‬-‫םא‬, ‫ כו ֹקול‬26 And thou shalt not bring an abomination into thy house, and be accursed like unto it; thou shalt ‫רת תת נִע הבנו‬-‫ יכי‬, ‫עב‬,‫ֹקו מת ת‬ ‫לצנו‬- ‫ֹקת מש ֹקק‬ ‫תקץ‬, ‫מהו; מש‬,‫נכ ם‬ ‫רם הוא‬-‫ח ל‬,‫ת‬ utterly detest it, and thou shalt utterly abhor it; for it is a devoted thing. (Devarim 7:26) ;‫ רי תגר אש ִנהדו אתא‬,‫לו נל נבן‬-‫ מז מו יי קֹק נרא‬47 And Laban called it Jegar-sahadutha; but ‫עד‬,‫ נק נרא לו מג קֹל ת‬,‫קב‬,‫ קֹו מי נע ם‬Jacob called it Galeed. 129

‫ = רת תת נִע הבנו‬abhor = 928+1 = 929 ‫ = רי תגר אש ִנהדו אתא‬Jegar-sahadutha = 929 I suggest that maybe there is a hint of the quarrel of modern day Zionism and the traditional religious leadership in these passages. The 'pact' that was made at the beginning of the State with Ben Gurion was to preserve the Bnei Torah with a stipend that allowed them to defer army duties and receive benefits for their Torah study. For many years it was quite a successful arrangement giving the secular State of Israel the great zchut (merit) of being the greatest benefactor of Torah study that there ever has been. Although this pact was established beneath the surface there has been great animosity on both sides. One side calls this pact by a Hebrew name, while some may see it from the other side as an arrangement made with idol worshipers that they abhor. The concern for our children is a noble concern, however the concern for Hashems commandments is of a higher order as was demonstrated by Avraham with Itzchak. We also learn that one must honor their mother or father, however if they command you to break the Shabbat, the Shabbat takes precedence. In the chapter of the Meraglim the pretext for the concern for the children became a punishment. The children were blessed and made aliyah, while their parents were cursed for failing to trust in Hashem's protection. Rabbi Nacham Kahane writes in his book 'With All Your Might' how he personally lived through the miracles of the six day war. He also noted how each day in the weeks preceding the war, he saw Yeshiva students from chul being whisked away in airport taxis to their concerned parents arms demonstrating that faith is not always represented by the religious. 'These men have despised the Lord' says Hashem to a group of men who would not dare see a woman's uncovered hair. (See Midrash regarding On son of Peleth whose wife protected him by sitting with her hair uncovered outside his tent) The Ideal and the Actual (2015) There has always been an ideal and an actual struggling within the Nation of Israel. We want Rachel but we get Leah. The Zionist ideal was not the ideal of Rachel with Torah and Mitzvoth and Bet Mamigdash and Rachel remained aloof. The 'actual' grew, the Ma SheYesh (as we say in Israel), and the glory and might of the Nation became realized in the body of Leah. The ideal of Rachel still remains. Much of the Charedi camp which held the ideal of Rachel influenced on the side but was not in charge of the house. The Torah of Rav Kahane is a Torah of the ideal that seeks to empower and join the body of Leah and Rachel. The Rachel of Rav Kahane sought to lead the Nation to its glory at any cost. The Midrash tells us that when Rachel bought the dudaim she paid for it with her life. She died giving birth to the future salvation of our Nation. She gave up the comfort of a night with the Tzadik which cost her life but gave much more life to others. My friend Ruben Ben Simon once showed me that inside the word Dudaim are the letters David (spelled with a Yud) as well as a Mem that alludes to Moshiach ben David. The gematria of Rav Kahane (327) is also the same gematria as Ben David. 130

Beersheva to Galeed I suggest that when Yacov left Beersheva, he also left the vows of Beersheva behind. He began to build the Nation politically and even though the Rosh Yeshivas he would give birth to would argue and disagree. Eventually each rock would find their common foundation under the head of Yacov. In the end of the Parsha we see that Yacov who broke with the agreements of Beersheva is now making new agreements with Lavan. The agreements here are also made with rocks and stones but hardly the same unity of the original dream/prophecy. Here we have piles of stones and a monument. Maybe these piles of stones represent many former agreements that were made and broken in the past and on the top of these stones is a Monument. Let us discuss this monument and these pile of stones. The name given by our extended family from the outside is a name that shares the same Gematria of abhorrence. Yacov gives it a Hebrew name Gilad, but what does this name symbolize from the Hebrew side? ‫תבי ֹקנך‬, ‫בי יני ו‬,‫תעד ת‬, ‫זה‬-‫ מה מגל מה ל‬,‫מר נל נבן‬-‫םא ל‬, ‫ מח מוי‬48 And Laban said: 'This heap is witness between ‫ תג רל לעד‬,‫ קֹשמו‬-‫כן נק נרא‬,‫ ת‬-‫מהיום; מעל‬ me and you this day.' Therefore was the name of it called Galeed; ‫תבי יני‬, ‫לצף ֹקיה נוה‬- ‫ יי‬,‫שר נא ממר‬-‫ מטוֹק תה שמ רצ אפה נא ל‬49 and Mizpah, for he said: 'The LORD watch between me and you, when we are absent one ‫עהו‬,‫תר ת‬, ‫תמ‬, ‫ יאיש‬,‫תר‬,‫ יכי ינ נס ת‬:‫נך‬-‫תבי ל‬, ‫ו‬ from another. (Bereshit 31:48) The name stands as a witness. The monument built on this mound of broken stones seems to echo a future time when Yiftach the Gladi also stands on the Mitzpeh (watchtower) to defeat an enemy that speaks peacefully but falsely (see Parsha Chukat). Maybe it also alludes to our times today when one monument stands as a witness on the pile of broken treaties. I suggest that it is in fact this monument of Gilead that will cause the other stones to unite under the future head of the Tzaddik. My friend Yacov BenChaim pointed out to me that the Atbash of Gilad is 327 which is the gematria for Meir Kahane. The plain gematria of Gilead is 107 which equals: Sod Yechida – The secret of Isolation. This was another important lesson of Rav Kahane, the blessing of isolation. ,‫ קֹוהוא‬,‫ נה ניה יגבור מח ייל‬,‫ א קֹו יי ֹקפ נתח תה שג רל אע שדי‬1 Now Jephthah the Gileadite was a mighty ‫ יי ֹקפ נתח‬-‫לאת‬- ,‫לד יג ֹקל נעד‬-‫ יא נשה זו ננה; מויו ל‬-‫לבן‬- man of valour, and he was the son of a harlot; and Gilead begot Jephthah. (Judges 11:1) Yiftach who brought peace to Israel was reluctantly chosen to lead by those who had shunned him in the past as someone impure. The one who understands isolation himself can bring Israel the required strength it needs to choose the correct path that may lead to isolation for a time, but in the end will lead to a true and lasting peace. The monument that stands above this pile of broken treaties is Kahane Tzadek, the Torah of Rav Kahane that stands as a testament that will return us to the place where all of the Rosh Yeshivas from the religious as well as secular world will unite under the head of the Tzaddik. If we suffer it is because we despise this Torah and delay it. We caused the Tzaddik to suffer and continue to do so. Unfortunately today public enemy number one is still the Tzaddik and those who carry his Torah. Against the backdrop of a heap of broken vows and treaties is another hill where the 131

hilltop youth reside. They build the Land of Israel in remote places without fear of the State or world reaction or the vicious enemies that surround them. Against a heap of bodies that were sacrificed in the Shoa and continue to be sacrificed today stands a monument that cannot be broken and will outlast all of the vain attempts at peace that is not peace, and vows that ensure our continued persecution. As we approach Chanuka which is related to the story of Schem in next weeks Parsha, we hear more news stories about the hilltop youth. One father whose son was taken away without trial or any rights to inspect or criticize the actions of the investigative authorities considers the State of Israel the most antisemitic state since the third Reich. Another teenager who vanished by administrative detention and was accused with baseless evidence said in the defiant spirit of the hilltop youth \"I don't cooperate with people who fight against the Jewish people and the land of Israel, people who are the representatives of the foreign rule in our country.\" The monument of Gilad is a signpost leading us back to our true spirit which will ultimately unite our Nation. Those who sacrifice for the Jewish people and are therefore isolated will instill some of this Yesod Yechida in our people and give them the courage not to be false. If we continue to blame the messenger rather than heeding the message this will only lead to more suffering. ‫ מב יג קֹל נגל‬,‫ נש קֹוא נהיו‬-‫ון מאך‬-‫גי קלֹענד נא ל‬-‫ יב יאם‬12 If travail befalls Gilead, surely it is because they were false - in Gilgal they sacrificed ‫ מעלרש או שרים שז לבחו‬,‫; מגם ימ ֹקז קֹבחו נתם ֹקכ מג ילים‬ oxen, their altars as well were like stony heaps in ‫מי נש נדי‬,‫מת ֹקל ת‬ the furrows of the field. (Hoshea 12:12) ;‫כם‬-‫בי ל‬,‫א ֹקי ת‬,‫ני ם‬,‫ רו שנ תג רפ התם יל ֹקפ ת‬,‫כם‬-‫ יז ֹקו ננ מת יתי נפ מני נב ל‬17 And I will set My face against you, you will be smitten before enemies; those who hate you ‫לכם‬- ‫א קֹת‬-‫ל‬ ‫תדף‬, ‫םר‬, -‫אין‬,‫קֹו ת‬ ‫לתם‬- ‫ֹקו מנ קֹס‬ ,‫לכם‬- ‫תאי‬, ‫םש קֹנ‬, ‫כם‬-‫נב ל‬ ‫קֹו נרדו‬ flee with no one will subjugate you-you will perusing you. (Vayikra 26:17) ‫ = רש או שרים שז לבחו‬they sacrificed oxen = 579 ‫ = רו שנ תג רפ התם‬you will be smitten = 579 ‫ מב יג ֹקל נגל‬,‫ נש ֹקוא נהיו‬-‫לון מאך‬- ‫ שג רל אעד נא‬-‫ יב יאם‬12 If travail befalls Gilead, surely it is because they were false - in Gilgal they sacrificed oxen, ‫מעל‬ ,‫ֹקכ מג ילים‬ ‫ימ קֹז ֹקבחו נתם‬ ‫מגם‬ ;‫בחו‬,‫קֹש נו ירים יז ת‬ their altars as well were like stony heaps in the ‫מי נש נדי‬,‫מת קֹל ת‬ furrows of the field. (Hoshea 12:12) ‫ = תג רל לעד‬Galeed = 107 Sod Yechida = 107 ‫ = תג רל לעד‬Galeed = 327 (in AtBash) Meir Kahane = 327 132

‫ מב יג ֹקל נגל‬,‫ אש רוא נהיו‬-‫ יגלֹקענד אא הון תאך‬-‫ יב יאם‬12 If travail befalls Gilead, surely it is because ‫מעל‬ ,‫ֹקכ מג ילים‬ ‫ימ קֹז ֹקבחו נתם‬ ‫מגם‬ ;‫תבחו‬, ‫קֹש נו ירים יז‬ they were false - in Gilgal they sacrificed oxen, ‫תמי נש נדי‬, ‫מת ֹקל‬ their altars as well were like stony heaps in the furrows of the field. (Hoshea 12:12) ‫ אש רוא‬-‫ = תאך‬Gematria 327 = Meir Kahane ‫ = אא הון‬Gematria 58 = The age he was murdered Rav Kahane was the single stone that remains as a monument proclaiming the future and direction that will save the Nation. He gave his life like Rachel to unite the Davidic dynasty within the body of Israel. Today we see the Matzevah (monument) everywhere; Kahane Tzadek. Extracting the Power of Heaven (2016) ‫ מו יי קֹמ נצא‬,‫ יח יטים‬-‫תמי ֹקק יציר‬, ‫תבן יבי‬, ‫לך קֹראו‬-‫י ל‬,‫ יד מו ת‬14 And Reuben went in the days of wheat harvest, ;‫ל נאה יאמו‬,‫ ת‬-‫לאל‬- ,‫א נתם‬,‫תבא ם‬, ‫ מו ני‬,‫לדה‬- ‫ דו נד יאים מב נש‬and found mandrakes in the field, and brought ,‫תל נאה‬, -‫אל‬-‫ל‬ them unto his mother Leah. Then Rachel said to ‫תאירבנלך‬, ‫ימדו נד‬ ,‫ילי‬ ‫ ננא‬-‫ֹקת יני‬ ,‫חל‬,‫נר ת‬ ‫מר‬-‫םא ל‬, ‫מות‬ Leah: 'Give me, I pray thee, of thy son's mandrakes.' (Bereshit 30:14) ‫ = ברנלך‬Gematria 76 = Kahane (with letters and kollel) My friend Yacov pointed out this gematria to me. I wondered what is Rav Kahane's name doing inside the hands of Ruvains Dudaim? It seems to me that this describes what the Rabbi has done by putting the Koach of the Medina inside of the Torah world and the Torah world inside of the Medina. We see this through Ruvain. We mentioned before that Yacov loved Rachel but he got Leah. We are living inside of Leah today in Israel. Leah is the strength and might of Zionist Israel and Ruvain is her most loyal son. Rav Kahane took this most loyal son and he bought part of his loyalty through his sacrifice. We see that as Reuvain grows older he plans to save Yoseph but his timing was off. It seems to me that as the Torah of Rabbi Kahane grows inside the Nation even the most loyal anti-Kahanists begin to see the world a little differently. Reuvain cannot lead, however because he impetuously tried to prevent Bilhah from having a share in the family heritage. If there should be a State of Judea it will be remembered that the first born strength of the Nation tried to prevent this from developing. The new leadership will come from Yehuda and Binyamin; the tikkun that began when Leahs family through Dina's daughter marries Yoseph. Although Rabbi Kahane mends this huge rift there is still something missing. Rachel is the catalyst that makes Yacov stand before Lavan and give him mussar, yet through Yacov standing tall she is cursed. When Yoseph gave mussar to his brothers they were also elevated, but their teshuva was not complete. Extracting the power of Heaven is a lonely job and some truths will always remain hidden. 133

Between Heaven and Earth The beginning of the Torah is very mysterious. There are two places that talk about not only the birth of the forefathers but things that occured in the womb somewhere between heaven and earth. These places are in the womb of Rivka where Esav and Yacov fought as their souls were brought down into the world and the womb of Leah where her prayers transformed a soul from below as it was being formed from male to female (Dinah). These celestial battles and transformations occur as the family that will build Hashems kingdom is being born. Why do these battles begin in the heavenly spheres in their essence before names and before actions below that define a person? Possibly because within these formations are something more than the individuals themselves but what they will represent within this family and within the world. The stories of the Torah foreshadow future events which will take place not necessarily in chronological order. In the blessing of the moon that is recited each month there are passages that are read forwards and then backwards. This is also alluded to in Parsha Vayikra 'then will I remember My covenant with Jacob, and also My covenant with Isaac, and also My covenant with Abraham will I remember; and I will remember the land. ' (Vayikra 26:42) I suggest that this alludes to the future which will play out like the Torah in reverse. The finale will be similar to the story of Avraham and the future battle of Gog and Magog alluded to in the battle of the five kings. This will be preceded by the teshuva of Esav and this will be preceded by the teshuva of the family of Israel and its twelve tribes. In the earlier stories of Avraham and Itzchak we spoke about the brit mila and the Torah of Sarah which understood things that Avraham disagreed with. Hashem said that Sarah was correct and Avraham should listen to her. She understood that the brit mila was not only a mitzva that completed creation on a man's body but was also a mitzva that completed creation on the body of Israel; which explains why the promise of Israel was purposefully located in a previously populated area with enemies that would need to be expelled. Sarah understood the mitzava of brit mila on a national level and Hashem agreed with her as His intention in completing creation. Preceding this in the future is the story of Esav whose double letters we wrote about earlier that allude to his brit mila in Parsha Nitzavim on Sept 11 his Tisha B'av and the beginning of his downfall as well as his teshuva. How will these massive events happen in the future where Ishmael relinquishes his rights to Itzchak and the mighty Esav relinquishes his rights to yacov? It will all occur reflectively from the family of Israel and from the battles within Israel. Rav Kahane said many times that the wolrd acts 'reflexively' of the Jewish people. We saw this exemplified with the Rav himself. When he would speak in the knesset, the knesset members walked out. At the same time when the ambassador of Israel spoke in the UN the UN members walked at as well. Every reflex we do in Israel has a much greater effect in the world. If the massive armies of Esav and peoples of Ishmael relinquish their rights to Israel this only occurs because within Israel their are rights that are being relinquished and so the story of the birth of the twelve tribes. When Hashem remembered Rachel, what did he remember? He remembered the signs that she gave her sister. He remembered that she relinquished her rights so as not to embarass her sister and therefore Hashem remembered her. If this is the case then why did Rachel need the dudaim? What exactly did she purchase? Leah continued to have children and Rachel seems to have bought herself an early grave 134

because she gave up a night with the tzadik (so says the midrash). We have written previously that within the word dudaim is 'mem daviv' an allusion to Moshiach ben David. She bought with her life the inclusion to be part of Moshiach and therefore we have a moshiach ben Yoseph and a Moshiach ben David. Indeed the Moshiach ben Yoseph suffers for the sake of Moshiach ben David. In these celestial times where Heaven was being formed on earth Leah also relinquished her rights and prayed that her last child not be a boy so as to leave room for Rachel to have a stake in the twelve tribes. Hashem answers her prayers and Dinah is born. In the future Yoseph will marry the daughter of Dinah and reunite the twelve tribes from the political and spiritual rivalries yet to come. When one relinquishes his right for the other as Jonathan did for David for his love was for the greater good of Am Israel; and the brothers would also come to see in Yoseph what they failed to see earlier; this is the secret within the family of Israel that reverberates throughout the world. As we are unified in purpose and relinquish our rights for the benefit of the greater good of Am Israel, so too will the giants of the world come to serve Israel and the God of Israel for their own benefit and the benefit of the world. How to Kill the One You Love (2021) In previous Parshas we have seen how there were differences between the Avot that in the end were resolved. Avraham wanted Ishmael to learn from his example however Sarah wanted him out of the family and in the end she was proven correct. Ishmael went on to father the Muslim nation that has a completely different destiny from Israel. Itzchak wanted Esav to provide for Yacov while, Yacov sat in his tent and learned. Rivkah did not want him to share the birthright and she also was proven correct. Esav went on to father the Christian nation that has a completely different destiny from Israel. In this weeks Parsha there is no difference that needs to be resolved between the parents and the children however there is a tragic disconnection between Yacov and Rachel. Why is that? I first heard this question from Rav Spero in Toronto many years ago. How is it that Yacov and Rachel were not on the same wavelength? Wouldn't Yacov know his wife well enough to be careful of the words he said, knowing that she might have taken these trafim? How could Yacov who was so close to Rachel that he kissed her the moment he saw her and cried prophetically seeing their future be also so distant and unaware in this instance? Now one of the differences in this weeks Parasha is that Lavan remains part of our family. No one is thrown out in this weeks Parasha but the idols in our own family are degraded under Rachel like menstrual impurity. In a tragic twist of fate Yacov ends up killing the very woman he loves by swearing that this idol destroyer is not among us and should die. How tragic is this story where Yacov unintentionally kills the very woman he loves more than anything. It is quite clear to see who the descendants of Ishmael and Esav are today, but where do we see the descendants of Lavan and a similar scenario being played out today? I suggest he may be similar in some ways to the Jew in the exile (or exile mentality) that want to have a say in the destiny of Israel with his foreign ideas. In addition who is like Rachel today? Who came among us in our times and destroyed our own internal idols? Who was it who asked uncomfortable questions to comfortable Jews in both the religious and secular world? For example, if we are not worthy to build our Bet Hamigdash 135

and must wait for Moshiach, then what makes us worthy to do other practical mitzvot like tefillin; and kal vechomer if we, on our lower level, are permitted to do all practical mitzvot why is the practical mitzva of building the Bet Migdash forbidden, or undesired or relegated to some future time? Why is there no faith among the faithful?(see Binyamin Kahane on Truma). In addition, who in our own time asked within the secular community who believe in democracy, whether the Arabs have the democratic right to vote Israel out of existence? Who tried to prevent the current dangerous situation of Arab king makers in our Knesset? The one who came and ridiculed the idols that enslave our mentality was proven correct over and over again, and today who does not say Kahane Tzadek - Kahane was right. Of course we should have thrown out our enemies. We should not have let them take over our Knesset and the Har Habayit. We should have removed our enemies long ago and continued to rebuild the Temple that Hashem gave us like a gift falling from Heaven in 1967. Kahane was right and all of the things he wanted of course we want and we love and are close to our heart. Who among us does not want our Jewish destiny to shine and be a light to all the Nations. Why would we want to destroy the very thing that we love so much? Wouldn't that be so tragic? I will tell you now how easy it is to kill that which you love. Simply repeat the words of Yacov. Kahane Tzadek but he is not one of ours. Nothing to do with us. 136

Kahane in the Parsha Vayishlach 137

Vayishlach The Zohar based on the Talmud (Makkos 23b) explains that the 365 prohibitions of the Torah correspond to the 365 days of the year. Each day reminds us to obey one of the 365 prohibitions of the Torah. The Zohar adds that Tishah B’Av is the day which corresponds to the gid hanasheh. Yacov’s running from Esav and the battle that is forced upon him when he wrestles the angel of Esav, is a victory that comes at the expense of much Jewish suffering. This suffering is synonymous with Tisha B’Av and is best explained in our chapter on Tisha B’Av. Our predilection to avoid conflict and delude ourselves has often led us to catastrophe. There is a story told of the Wise Men of Chelm regarding a bridge. The bridge was old and dilapidated and people often fell and were seriously hurt. The Wise Men of Chelm got together and decided that rather than fix the bridge they should build a hospital underneath. I remember a speech where Rabbi Kahane joked about two Jews in front of a firing squad. One raised his hand in an insult to the executioner and the other one said 'Shha you'll make it worse for us'! ‫תתנוא רכ אנה‬, ‫ נאחו‬-‫לאת‬- ‫לשה‬- ‫ מי נע‬,‫זו‬‫ם‬, ‫לא מוי‬. 31 And they said: 'Should one deal with our sister ‫ מה‬:‫קֹמרו‬ as with a harlot?' (Bereshit 34:31) And they said. ‘Should he treat our sister like a harlot?’ Veamru Ha Ke Zona The letters of Kahane can be found in these first two words. Why should he appear in this passage? The Torah of Rav Kahane, more than anyone else in our day, explained the often misunderstood concepts of zealotry. His unadulterated Torah reveals the true essence of these passages. I refer the reader to the following articles written by his son Binyamin Kahane. (See Binyamin on Schem ) The Haftorah by Ovadia describes the story of Edom's eventual downfall. In Tehillim 137 we read: ‫ יום ֹקירו נש נל ים‬,‫את‬,‫ ת‬--‫תני לאדום‬, ‫ יל קֹב‬,‫םכר קֹיה נוה‬, ‫ז ֹקז‬: 7 Remember, O LORD, against the children of ‫ מה ֹקיסוד נבהאערו אערו‬,‫ מעד‬-- Edom the day of Jerusalem; who said: 'Rase it, ,‫םא קֹמ ירים‬, ‫נה‬ rase it, even to the foundation thereof.' (Tehillim 137) 476- Aru, Aru – Esav boasts on Yom Yerushalayim that he will uproot and destroy us but hidden within his threats is the antidote to Esav. ‫ יום ֹקירו נש נל ים‬,‫תאת‬, --‫ני לאדום‬,‫ יל קֹב ת‬,‫כר ֹקיה נוה‬,‫ז ֹקז ם‬: 7 Remember, O LORD, against the children of Edom the day of Jerusalem; who said: 'Rase it, ‫ מה קֹיסוד נבהאע ו אע ו‬,‫ מעד‬-- ‫ר‬‫ר‬ ,‫א קֹמ ירים‬,‫נה ם‬ rase it, even to the foundation thereof.' (Tehillim 137) ‫ =ר אעו‬gematria Kahane Read: The two Kahane's stand next to your two Resh's = gematria 400. The 400 men of Esav are nullified by the 400 men of David Hamelech. 138

Taking the Mother Bird ‫תרא‬, ‫ ני‬-‫ כיי‬:‫תשנו‬,‫ ימ מיד ע‬,‫תל יני ננא ימ מיד נא יחי‬, ‫ יב מה יצי‬12 Deliver me, I pray Thee, from the hand of my .‫ נב ינים‬-‫אם מעל‬,‫ ת‬,‫ ניבוא קֹו יה מכ יני‬-‫פן‬-‫ ל‬--‫םאתו‬, ,‫כיי‬,‫ אננם‬brother, from the hand of Esau; for I fear him, lest he come and smite me, the mother with the children. ‫תאי יטיב עימנך; ֹקו מש ֹקמ יתי‬, ‫טב‬,‫הי ת‬,‫ ת‬,‫ יג קֹו מא נתה נא ממ קֹר נת‬13 And Thou saidst: I will surely do thee good, .‫םרב‬, ‫מ‬,‫פר ת‬,‫ יי נס ת‬-‫םא‬, ‫לשר ל‬- ‫ נא‬,‫ מז ֹקר נעך קֹכחול מה נים‬-‫אלת‬- and make thy seed as the sand of the sea, which cannot be numbered for multitude.' (Bereshit 32:12) Chazal mentions that Jacov alluded above to the negative mitzvah of not taking the mother bird ‘do not take the mother together with her young’(Deuteronomy 22:6). In the story above, thankfully, Yacov was not taken but why use this wording which suggests this negative mitzvah? Could Yacov be alluding to a future time when Hashem does in fact take the mother together with the young? And if so, Hashem would be transgressing His own Torah. Yacov, the man of truth is asking from both the side of rachamim as well as from din. In the derech of rachamim he requests mercy, but also in the derech of din he holds Hashem to His own laws. Hashem doesn’t answer him, He is silent. Yacov continues to remind Hashem of His oath to Israel. Yacov assures himself, as if Hashem were answering him back and telling him not to worry, because even if I do this, which seems cruel, and also seems to go against my teaching, it is something difficult to understand, but in the end will bring tremendous blessing. In the same way, it is difficult to understand why Yoseph, the most beloved of Yacov, was hated by the majority of the Nation. It is also difficult to understand why Rachel who is the most beloved, loses her husband to Leah and dies in childbirth. Why is there so much suffering within this part of the family of Israel? Chazal tells us that among the forefathers that donated to the years of David Hamelech, Yoseph donated the most years. This is an indication that Yoseph suffered the most, but also was the greatest contributor of Moschiach. With these ideas in mind, we can look at this passage and see an allusion to Rav Kahane. ‘How can you take the mother together with the child?’ Yacov asks. Doesn’t this transgress your own Torah? If Yoseph is the antidote to Esav, how can you take him away? How can their be a Moshiach ben Dovid, if there is no Moshiach ben Yoseph? Yacov answers himself by the assurances of the past, as if to say that not only despite this suffering will they will increase, but rather ‘because’ of this suffering. Lets look again at the passage and we can see hidden in the letters the reference to the mother bird together with her young as Kahane. In addition we can also see that the blessing in the future for the afflicted one, is that his name will no longer be outlawed but will increase without measure for Hashem rewards goodness with greater goodness. 139

‫רא‬,‫ ני ת‬-‫ כיי‬:‫ נשו‬,‫ ימ מיד תע‬,‫תל יני ננא ימ מיד נא יחי‬, ‫ יב מה יצי‬12 Deliver me, I pray Thee, from the hand of my ‫הכנ לא‬.‫בנניים‬-‫ ם מעל‬, ‫י‬ brother, from the hand of Esau; for I fear him, lest ‫ ניבוא‬-‫פן‬-‫ ל‬--‫תו‬,‫אם‬ ,‫ם יכי‬,‫נאנ‬ he come and smite me, the mother with the children. ‫תאי יטיב יע נמך; קֹו מש ֹקמ יתי‬, ‫תטב‬, ‫הי‬,‫ ת‬,‫ יג ֹקו מא נתה נא ממ ֹקר נת‬13 And Thou saidst: I will surely do thee good, ‫לרב‬. and make thy seed as the sand of the sea, which ‫מת‬, ‫ר‬,‫ ייסנ תפ‬-‫א‬,‫ל ם‬ ‫שר‬-‫נא ל‬ ,‫מה נים‬ ‫קֹכחול‬ ‫ מז ֹקר נעך‬-‫את‬-‫ל‬ cannot be numbered for multitude.' I see an allusion to Rabbi Kahane in this passage as being the mother together with the child, as well as the recipient of these blessings- Rav Meir. The letters for Rav, can also spell ‘Rov’, which means the majority. ‘The rock the builders despised will become the cornerstone’. (Hallel) ‫רא‬,‫ ני ת‬-‫ יכי‬:‫תעשנו‬, ‫ ימ מיד‬,‫תל יני ננא ימ מיד נא יחי‬, ‫ יב מה יצי‬12 Deliver me, I pray Thee, from the hand of my .‫ נב ינים‬-‫אם מעל‬,‫ ת‬,‫ ניבוא קֹו יה מכ יני‬-‫פן‬-‫ ל‬--‫אםתו‬, ,‫םנכיי‬, ‫ אנ‬brother, from the hand of Esau; for I fear him, lest he come and smite me, the mother with the children. ‫אי יטיב יע נמך; קֹו מש ֹקמ יתי‬,‫טב ת‬,‫הי ת‬,‫ ת‬,‫ יג קֹו מא נתה נא ממ ֹקר נת‬13 And Thou saidst: I will surely do thee good, and make thy seed as the sand of the sea, which ‫א שי ר למ‬.‫רב‬,‫ם‬ ‫ם‬, ‫ל‬ ‫קֹכחול‬ ‫ מז קֹר נעך‬-‫את‬-‫ל‬ cannot be numbered for multitude.' ‫פת‬, ‫ סנ‬- ‫שר‬-‫נא ל‬ ,‫מה נים‬ Rav ‘Meir’ is hidden in this blessing, as well as Moshiach ben Yoseph. ‫רא‬,‫ ני ת‬-‫ יכי‬:‫ נשו‬,‫ ימ מיד עת‬,‫ל יני ננא ימ מיד נא יחי‬,‫ יב מה יצי ת‬12 Deliver me, I pray Thee, from the hand of my .‫ נב ינים‬-‫אם מעל‬,‫ ת‬,‫ ניבוא ֹקו יה מכ יני‬-‫לפן‬- --‫תו‬,‫ םא‬,‫םנ יכי‬, ‫ נא‬brother, from the hand of Esau; for I fear him, lest he come and smite me, the mother with the children. ‫אי יטיב עימנך; ֹקו מש ֹקמ יתי‬,‫טב ת‬,‫הי ת‬,‫ ת‬,‫ יג קֹו מא נתה נא ממ ֹקר נת‬13 And Thou saidst: I will surely do thee good, ‫שי אס לפ‬.‫רב‬,‫תמ ם‬, ‫ר‬ and make thy seed as the sand of the sea, which -‫א‬,‫ל ם‬ ‫לשר‬- ‫נא‬ ,‫מה נים‬ ‫קֹכחול‬ ‫ מז קֹר נעך‬-‫לת‬-‫א‬ cannot be numbered for multitude.' Moshiach ben Yoseph will increase. Yasaf, to increase is the root of Yoseph’s original name. The letters above rearranged spell: ‫ – מי על נב ינים כהנא‬Who is [oppressing] the children of Kahane? The Rabbi used to say that he had no fear of the Arabs but he was a little concerned about his Jewish enemies. There is an external Esav and an internal one. The real spiritual battle lies with the Esav within. My friend Yacov pointed out that ‫ על נב ינים‬is the Gematria sod (‫ ) ע‬Hageula (‫ )ים‬Lavan ( ‫)ל נבני‬. The secret of the Geula is the tikun of the internal Esav; our cousin Lavan. We see HaGeula (‫ )ים‬three times in these passages. Its all within our power to bring the Geula, this is the secret. 140

The Mother Bird, The Akeida, and Kahane The mother bird reference is connected to ‘the sands of the sea’ blessing. The concern with the loss of the mother together with the young, is the fear of the loss of the entire species. It is not logical nor within Hashem’s interest to destroy the very carrier that will bring Him praise. Just as the Akeida is not logical, taking the mother together with the young is not logical, because it would undermine the very essence and continuance of what is ‘good’. Yet, this illogical and unnatural process, is the foundation stone from where the 1st circumcised seed was planted, namely Itzcahak. The mother bird reference is also connected to the blessing ‘which cannot be numbered for multitude’ for a different reason. This blessing was given to Avraham at the Brit Bein Ha Bitarim, which alludes to the various exiles that the Nation of Israel will have to go through. From every exile, and every suffering we bear more fruit. All of what is accumulated by Israel from the converts of these various exiles will be multiplied in the future by the demise of Esav as a negative force. In addition to the converts we have accumulated, Esav will eventually pay tribute to Yacov with all of the material and physical beauty and power that was in his hand. Within these passages is the prayer of a Kahane Jew. On one hand praying for Hashem’s mercy, when there is so much evil seeking to uproot and destroy the very salvation of Israel. And on the other hand, knowing that even when all seems to be lost, understanding that truth is something that cannot be destroyed but only buried in order to bear greater fruit in the future. Vayishlach (2009) The prophet in this weeks Haftorah warns the descendants of Esav of what will happen to them in the future because of their actions. There is no destruction that does not come without warning. There is no destruction that cannot be averted with taking the proper actions. If we listen to the messenger and change our ways then tragedy can be averted. Yermiyahu tried but was ridiculed and imprisoned. In our day Jabotinsky also tried and was ridiculed and banned. The Shoa came and escape was too late. In recent times Rav Kahane also came heralding many messages of the path that must be taken for our salvation and we blamed the messenger instead of heeding the message. We are taught that the ways of the forefathers are signs for the sons; they foreshadow future events. I see this in a very concrete way with the actions of Hashems messenger Rav Kahane. Rav Kahane acted as a man with his own ideas, but because he was also part of something bigger than himself every action he took had ramifications for future events. Let’s look at a few of them; the Knesset, the conferences, and the State of Judea. When he stood up to speak in the Knesset, all the other ministers walked out in protest. Measure for measure when Israel stood up in the UN many of the other delegates stood up and left in protest. Twice Rabbi Kahane crashed the conference of major Jewish Organizations to speak about Soviet Jewry. Twice he was physically thrown out. Even though Rabbi Kahane did more with a handful of JDL soldiers than all of the major Jewish Organizations put together he was persona non grata because he didn’t play by rules of the elite. They claimed the success of his sacrifice and banned the only true authentic leader that was beaten and jailed for Soviet Jews. I believe these events were also signs of the future door crashers in Yehuda and Shomron. The Gush 141

Katifs expelled for their patriotism and the Moshe Feiglin’s denied their rightful place among leadership. Regardless of votes that were cast or lives that were lost establishing Gush Katif and Yehuda and Shomron, the gate crashers then and now are not allowed entry into the rulership of the elite. In his last years the Rav created the concept of the State of Judea and had passports made just like Hertzel of the past. Hertzel’s Israel came into being because of non-jewish anti-semitism, while Kahane’s Yehuda will come into being because of Jewish anti-semitism. We learn many lessons from the fact that Yacov and Esav were born twins, I believe there is another lesson that needs to be learned. There is also a Yacov and Esav within the Jewish Nation that is fighting for its identity. This stage in our long history has been brought out in the open now with the destruction of the twin towers. This destruction marks the beginning of a new era; the downfall of America and the birth of Yehuda. As America crumbles many more Jews will return to Israel. Among them many more religious Jews who had a previous self-imposed ban on Israel will also return. In addition as America sinks it will desperately try to blame all of its problems on Israel and pressure Hashem’s Nation to give up its heart. Esav had merits as well. He honored his mother and father. The Jewish version of Esav lived in the Land of Israel and fought for it while the new comers will have to battle this angel. All of these pressures will give birth to Yehuda and Shomron as an official Nation. Who gave Israel its name? Unlike Avraham whose name came from Hashem, the name of Israel was announced from the angel of Esav first and later given by Hashem. Why should Yacov be informed of his name via an angel of Esav? It seems to me that the answer is that the wrestling itself between Yacov and the angel of Esav gives birth to the name of Israel. The wrestling of Dreyfus, of Hertzel, of pogroms, of Aushwitz, gave birth to Israel. After the fact Hashem confirms the name and the holiness associated with it. Rabbi Kahane's father used to interpret the blessing 'Shelo Asani Goy' (Blessed is Hashem who didn't make me a Gentile) with a completely different meaning. He would say that it can be read that 'a Gentile didn't make me!' In other words I am a Jew not because of antisemitism. Still today our Nation is coming into being because of the Gentiles, and in our time again it will come into being with the struggle of Yehuda and the complete Nation of Israel will be reconfirmed from above. Exit Esav Enter Yacov 2010 Yacov was ready to encounter Esav once Yoseph was born. When the family meet Esav Yacov placed the family members in a peculiar sequence. He put the weaker ones first; the sons of the handmaid. What merit did they have? In one word – sympathy. Israel in the beginning was founded on sympathy from the Holocaust. Sympathy buys only so much time. At the end of the line is Yoseph, who will answer Esav's provocations. Only Yoseph has an answer to Esav. More below. 142

Reluctant Conquerors Vayishlach (2011) Our lives are continual conquests that we must engage in reluctantly. My brother Bob signs his letters 'grow or die'. Its quite true, if one is not growing he is dying, and stagnant periods have a time limit. Once the limit is up earthquakes and revolutions occur in ones life so that growth continues. As it is for the individual so is it for the Nation of Israel. Dinah the protected becomes Dinah the defiled. Yacov the fugitive becomes Israel the conqueror. The Parshot of Bereshit explains the roots of our Nation with their inherent conflicts and resolutions. The conflicts between Itzchak and Ishmael, Yacov and Esav, the brothers and Yoseph are all part of the process from which the light of Israel is spread throughout the world, developed within a darkroom (so to speak), and finally processed and rectified for all to see clearly. The conflicts of the past are still very present today and when one fills in the dots one can see how the picture is unraveling. Of course there are many sides and faces to the Torah, but let me continue with the face of today as I see it reflected from the past. As I wrote earlier, in the Charedi world Rachel was the loved one, but they got Leah. They allowed it to happen, just like Rachel allowed Leah and complained later to Yacov. The problem was not with Yacov, because Yacov had been blessed. As we see today the beginning of the redemption began from secular Zionism and they have a great zchut in bringing the modern state of Israel into being. The Charedi camp may complain all they want to, but they chose not to participate and continue to stand on the side lines of redemption. Hashem chose Leah over Rachel. The unloved one was given the greatest portion in Israel. As I mentioned last week the beginning of the unification and rectification of Leah and Rachel happened with the dudaim and the birth of Dinah and Yoseph. Let’s examine this relationship a little deeper to understand the conflicts and the rectifications. The Midrash tells us that Yacov hid Dinah so that Esav would not see her. He didn’t want Esav to take her for a wife. Yacov is criticized for this, because Dinah may have had a good influence on Esav and caused him to do Teshuva. In the end as a result of this over protection Dinah gets raped (more on this soon). Before the meeting with Esav, Yacov struggles with the angel of Esav and after triumphing, he is informed of his new name Israel. The struggle had to do with Hashem’s vows and the reality that was unfolding. Rabbi Nachum Kahana suggests that Yacov was actually alone and struggling with his own thoughts. As he writes: “God promised that He would bring me home safely, so why am I terrified at the very thought of meeting my brother? What can Esav do to me or to my family, in the light of Gods promise? But yet the fact is my heart is filled with terror. Does this mean that I do not believe in God’s promise? Who am I? Am I a believing Jew who does not relate to the ‘reality’ of life, but to the reality that God is the master of all things; or am I so superficial that I am unable to overcome the tests that God puts in my path?” (With all Your Might pg. 175). Often when discussing Rav Meir Kahane in a synagogue people would say, ‘don’t talk politics here, this is a place for Torah’. The Torah has become a ‘religion’ while implementing its directives is called 143

‘politics’. The lack of understanding between God’s vows and promises in the Torah and their implementation today, separates a man of real faith and courage from one who has manipulated the Torah in order to escape reality and the obligations of our generation. Unlike Avram who became officially Avraham, Yacov continues to have both roles as Yacov and as Israel. After the struggle with the angel Yacov becomes Israel and no longer afraid he places his family together as one unit ready to meet Esav. As soon as he meets Esav he reverts again to Yacov and prostrates himself before him. It is the reluctant conqueror syndrome that is eternally part of Yacov’s psyche. He is both Yacov the soft spoken tent dweller and Israel the man of war. He brings forth the children of his concubines first and then the children of Leah and finally those of Rachel. One could say that the order was also from the weaker to the strongest. Yoseph the last to meet Esav was his nemesis and the only one who could stand alone against the four hundred men of Esav. Yoseph was the only one who could destroy Esav’s claim against his brother Yacov/Israel for stealing his birthright. Yoseph also had brothers who did not deceive him but worse, tried to kill him. His cry was much greater than Esav’s cry and yet Yoseph forgave his brothers and saw the bigger picture. Esav’s claim was transparent and unjustified next to Yoseph. How does this relate to today? Zionism has a great merit in bringing about the modern state of Israel and making it the leader it is today in science, industry and Esav’s ancient profession –‘warfare’. Esav on the other hand is trying to do battle with us today using our ancient profession – ‘morality’. Let’s examine this further. It seems to me that the weaker children allude to a weaker argument. As we arrived to Israel this weaker argument went first and was uncontested. The argument for Israel’s rebirth and justification was based on ‘guilt’. Every world leader must visit the Holocaust museum as part of their official visit, in order to understand the premise for our Nation. The world must feel ‘guilty’ for the crimes they perpetrated on the Jews and because of this we need our own state and to be masters of our own destiny. God is not really part of the equation. Esav and Ishmael can counter that now the Jews are perpetrating a Holocaust on the poor Arabs. With all of the greatness that Zionism has achieved this is where it breaks down and this is where only Yoseph can continue and build and fight for the soul of the body that the Zionists have given birth to. Let us return now to Dinah and the spiritual evolution of the Reluctant Conquerors. In North America you have many Jews, like Dinah who are hidden in a box, so they should not be taken by Esav. There is a Torah world that does not get involved with ‘politics’ and a secular world, that is busy assimilating and not having any ‘Jewish’ influence. Not all Jews in the exile are like this. Meir Kahane was a different type of Jew that shook the world and influenced it. He stood between America and Russia and forced the Soviet Jewish question to page one. He was thrown into prison and changed the laws within the prison system; he started Jewish patrols to protect Jewish neighborhoods and today this is an accepted thing. The result of hiding in a box eventually is defilement; the very thing one is trying to be protected from. The effects of the galut are worsening in the exile in both the religious and non-religious communities and soon the box will be sealed in complete silence or emptied and defiled. The gap between Jews of Israel and the galut is widening, like those who left Egypt and those who stayed in the darkness. Let’s look at Dinah in Israel; the daughter that goes out to see the other ‘daughters’ of the Land. Dinah wants to be brothers and sisters and in the end gets raped and abused. This perspective we may see today in the leftist causes that want to find love from our sworn enemies and find abuse instead. The 144

‘new Jew’ and ‘old Jew’ are battling it out in this Parsha; Dinah, ‘going out’ from the side of the Peacemaker Yacov, and Shimon and Levi the avengers from the side of Israel. Schem alludes to the moral example used by Esav. The circumcised Arabs are poor and defenseless. They have been manipulated into this state and are the victims of genocide. The children of Israel on the other hand are evolving from the ghetto people who lived in a box to fighters who defend themselves and bring retribution. The greatest achievement that the Modern State has brought about is retribution and vengeance against evil. In the galut all we could do was say the Shma before being burned at the stake. Now we say the Shma before we take off in an F-16 to blow up a terrorist cell before they have a chance to kill Jews. Although the achievements, daring and courage of the ‘New Jew’ are great the mind is still Yacov and not Israel. As the old adage goes, ‘It is easier to take the Jew out of the exile, than to take the exile out of the Jew’. Shimon and Levi single handedly destroyed a whole city but they also where the first to seek the death of Yoseph. Hashem prevented that from happening for Yoseph is the remedy that will unify all these internal and external conflicts. The suffering of Dinah gives birth to an orphaned generation. This orphan marries the greatest outcast of them all Yoseph and together they bring Moshiach. The rectification that Yoseph brings to the family of Israel will have a domino effect on the rest of the world. The conflict that began with the expulsion from the Garden of Eden, and given over to Avraham and his children will eventually bear fruit. The Nation that conquers itself and its own ghosts and shadows will eventually conquer the whole world and lead it back to the Garden of Eden. Esav and the State of Judea (2013) The battle between Esav and Yacov can be summarized in the friendly words they exchange. Esav says ‘yesh li rov’ ( I have plenty), and Yacov says ‘Yesh li hacol’ ( I have everything). And so Esav accepts Yacov’s tribute and departs. Underneath the cold friendship there is animosity on the part of Esav. He has plenty, but if Yacov has ‘everything’ then Yacov also has his ‘plenty’. Esav knows that Hashem created the world for the sake of the Torah and Israel and so all of his physical ‘plenty’ means nothing. He wants the birthright too, even though he has no need or desire for it. He feels like he was cheated even though he lost something he didn’t really want to own. The family bows to him, one by one, and at the end of the line is Yoseph, his nemesis. Yoseph is the only one who can answer Esav and tell him that he too had brothers that did him wrong. They did more than steal, they tried to kill him, and they sold him. His cry was greater than Esav’s, yet he forgave them and he saw the bigger picture, as did the brothers. Hashem had intended these events. Eventually Esav will also see the bigger picture and accept the truth that Yacov is deserving of the birthright. In the end Esav will not only accept that yacov has ‘hacol’ everything, but instead of saying ‘yesh li rov’ I have plenty, he will say ‘Yesh li Rav’ (I have a Rabbi). He will willingly give his plenty to Yacov his Rav so that he will continue to be blessed. But how will this happen? Will Esav wake up one morning and see the bigger picture? No. Israel will wake up and do teshuva which will ‘measure for measure’ affect Esav. What is the teshuva we will do? Rav Kahane writes about his father that he had an unusual interpretation of the morning prayer ‘she lo asani goy’. It is normally translated ‘Blessed is Hashem who didn’t make me a Gentile.’ The Rav’s 145

father read it differently. ‘A Goy didn’t make me’. In other words, I am a Jew not because of a Gentile. I am a Jew because I am a Jew. Not because of the Shoa is their an Israel but by Hashems promise. The whole scene that takes place in this Parsha has to do with our relationship with Esav and our bowing to him. Yoseph who can answer Esav’s grudge can be viewed as modern day Israel. What can Esav say to the Shoa that he perpetrated and our right to exist? Israel also shows Esav that we too have a mighty army and can match any of Esav’s men. Since the creation of Israel many converts indeed have come from Esav, and many Christians have become Christian Zionists, a step in the direction towards the Torah. However as Esav passes from the sons of the handmaids to the end of the line his nemesis Yoseph the full tikun has not yet taken place. We are still bowing down to Esav. Our relationship is still we are Jews ‘because of’ Esav. Israel came into being ‘because of the Shoa’. In fact just like the angel of Esav gives Yacov his name, so did this happen in our times. It was the United Nations that gave us ‘permission’ to build Israel. It is because of our struggles with Esav throughout history that we fought for and built Israel. Although many in the religious world were against it, in the end Hashem tells Yacov it is indeed true, your name is Israel. Although it came from Esav, it was really from Me. In a similar vain Itzchak admitted to Yacov, although he had been blind, his blessings were nonetheless correct and went to the right person.(Bereshit 28:3-4). This will only be understood in the future for the rebuttal of sympathy only goes so far. Esav now begins today to say, there was no Shoa, and even if there was, why are you creating a new Shoa to the Palestinians? The ultimate answer will not come from any of those who bow to Esav. It will come from Binyamin who did not bow down to Esav. The tribe of Binyamin begins on the other side of the Western wall, the side that has been exiled, despite its liberation. Binyamins territory goes from there into Yehuda and Shomron. It is from Yesha where the answer to Esav will come. The children who live there today, have no connection to Esav and the exile mentality that Israel came from. They never bowed down to this Esav, and they do not bow to the Zionist’s who come to uproot their homes because of their fear of Esav. In the end the land of Yehuda and Shomron will be truly liberated and to the shock of the world and the Jewish people the State of Judea will be born. On that day Esav will not say yesh li rov, he will say ‘yesh li rav. Darkness that is Light and Light that is Darkness 2015 The holiday of Chanuka comes at a time unlike most other holy days in the Torah. Pesach and Sukkoth for example come in the middle of the month when the moon is full. The Jewish people are related to the moon that waxes and wanes and reflects Hashem in this world as the moon reflects the sun. The ultimate reflection comes when the moon is full and one nullifies himself so that the maximum amount of light can be reflected and enter. The period that leads into Chanuka and is also considered the Rosh Hoshanna of Chassidut, is a period where the moon is waning. If the moon is waning then how do the Jewish people reflect the moon which is reflecting the sun? In this period of darkness something unusual happens. In a certain way the sun begins to shine from below. There is a light that comes from within the soul of each Jew, within his essence, that was brought out then, in this time. The light of Chanuka began with one Jew who could no longer stand the persecution and torture and desecration of Hashems Holy people and he stood up against unbelievable odds. He made a one man revolution against an empire One must understand the background and the vicious edicts upon the Jews, effectively destroying their attachment to the Torah. Antiochus forbade the observance of all religious laws; all vestiges of Judaism 146

were outlawed. The Jewish historian, Rabbi Berel Wein relates this graphically in his Echoes of Glory: Women who allowed their sons to be circumcised were killed with their sons tied around their necks. The scholars of Israel were hounded, hunted down and killed. Jews who refused to eat pork or sacrifice hogs were tortured to death ... Even the smallest hamlet in Judah was not safe from the oppression of the Hellenists. The altars to Zeus and other pagan deities were erected in every village, and Jews of every area were forced to participate in the sacrificial services. (p. 63) In the oppression leading up to the rebellion of Chanuka Holofernes the Syrian-Greek general carried out prenuptial rape of Jewish women. The people of Israel had been emasculated and beaten into submission. One man named Matisyahu and his sons Yehudah had had enough. They stood up against a sea of evil and herein lies the miracle. Rav Kahane explains that the pure vile of oil found in the Temple was symbolic of the political struggle that had just taken place. One pure soul stood up and inspired others to stand up. One light lit another light and another light, and this is the deeper meaning of the increasing candles of Chanuka. Rav Kahane himself was reminiscent of Yehuda Hamacabee of our times and his perush on the Torah is called Perush Hamacabee, an acronym for Meir Kahane Ben Yecheskel. He set the example of how a Jew must stand against oppressive decrees and struggles in our own time. It is not by coincidence that the story of Yacov and Esav is told at this time. The light of the sun that comes from below is born within darkness. It is this darkness at this time that in the past has given birth to great lights and continues to give birth. What ignites the power of this light and what is its source? I believe it can be found in the very place of our weakness. This indeed is the secret of the Torah of Rav Kahane, and what separates him from all others making his Torah outlawed and banned. He specifically focused on our Achilles heel and by doing so encouraged us to rise to our expected greatness. Every individual has shortcomings and by addressing them and attempting to fix them even in a small way this brings about the greatest positive effect and change within a person. What applies to an individual certainly applies to a Nation. The name Yacov is related to the word Ekev (heel) as well as deceit. When the angel says you will no longer be called Yacov the implied meaning is 'It will no longer be said that you deserve the name Yacov because you obtained the blessing deceitfully, rather it would be acknowledged that you receive the blessing because you prevailed and were superior.' Yacov stands up to the angel of Esav and is victorious however he is wounded and as the dawn approached he limps back to the camp. There are a number of explanations as to why Yacov was injured in the hip-socket. The Rashbam is of the opinion that Hashem sent an angel to prevent Jacob's escape from Esav. The injury inflicted on Jacob is also specifically intended to slow Jacob down and prevent his flight. The Radak adopts a slightly different approach. Jacob is not attempting to escape, but rather he is overcome with fear. God sends an angel to embolden Jacob and build his confidence before his confrontation with Esau. Jacob is nevertheless injured by the angel due to his lack of faith in God and his complete capitulation before Esau in their encounter (see 33:3). Rav Kahane wrote the book 'Uncomfortable Questions for Comfortable Jews' and this is exactly what he did. He raised questions that everyone avoided but spoke to the heart of the matter. He targeted our Achilles heel and by doing so planted the seeds within us for our greatest victory and accomplishment as a people. The light from within the Nation will shine brighter than the sun however to kindle this fire 147

one must understand our weakness and overcome it. If the Gid Hanashe is the place of our weakness and if this refers to our lack of faith and avoiding confrontation then this is something to study and overcome. Today we have no longer any place to run. Abandoning Gush Katif did not make our problems go away. The thousands of missiles that hit the heart of Israel brought things much closer to home, however the Iron Dome still left room for complacence. Today nobody knows when the next knife wielding terrorist will appear and so we are more prepared than ever to stand our ground, as we no longer have a choice. It would be a good time to study this chapter and understand what we wrestle with and how to overcome our weaknesses. ‫ יגיד‬-‫לאת‬- ‫אל‬,‫ יי ֹקש נר ת‬-‫תני‬, ‫םא קֹכלו ֹקב‬, ‫י‬-‫א‬,‫כן ל ם‬,‫ ת‬-‫ לג מעל‬33 Therefore the children of Israel are not to eat :‫זה‬-‫ מהיום מה ל‬,‫ מעד‬,‫רך‬,‫ מכף מה ני ת‬-‫שר מעל‬-‫ נא ל‬,‫שה‬-‫ מה ננ ל‬the displaced sinew on the hip-socket to this day, because he struck Yacov's hip-socket on the ‫ שגיד תה אנ השה‬.‫ קֹב‬,‫קב‬,‫לרך מי נע ם‬- ‫י‬-‫ ל‬-‫יכי ננ מגע ֹקב מכף‬ displaced sinew. (Bereshit: 32:33) It is interesting to note that Gid Hanashe has the same Gematria as Esav. Lets look at the subject a little deeper. ‫ = לע אשו‬Esav = 376 +1 = 377 ‫ = שגיד תה אנ השה‬Gid Hanashe = 377 The Hands of my Brother -‫ יכי‬:‫תע נשו‬, ‫ ימ מיד‬,‫תל יני ננא שמ תיד אא שחי‬, ‫ יב מה יצי‬12 Rescue me,please,from the hand of my -‫תאם מעל‬, ,‫ ניבוא קֹו יה מכ יני‬-‫פן‬-‫ ל‬--‫אתו‬,‫ ם‬,‫םנ יכי‬, ‫רא נא‬,‫ ני ת‬brother, from the hand of Esav, for I fear him, ‫ נב ינים‬. lest he come and strike me down, mother and children. (Bereshit: 32:12) Part of the problem in our confrontation with Esav is uncertainty and confusion. We mentioned last week that modern Zionism uses the tools of Esav the 'hands' of Esav, however the voice is the voice of Yacov. Esav on the other hand uses the 'hands' of Yacov but inside is Esav. He uses the morality of Yacov to confuse him. An enemy that appears to be a friend is much harder to deal with than one who is clearly your enemy. Esav is always talking about peace and convincing us to make concessions for peace however does he really want peace? In fact shalom is the same gematria as Esav. ‫ = רשלום‬Shalom =376 ‫ = לע אשו‬Esav = 376 148

,‫ יכי‬--‫תמר עוד יש קֹמך‬, ‫י נא‬,‫קב ת‬,‫םא מי נע ם‬, ‫ ל‬,‫למר‬- ‫א‬,‫ כט מוי ם‬29 And he said: 'No longer will it be said that you -‫ לאל יהים קֹו יעם‬-‫ נש ירי נת יעם‬-‫ יכי‬:‫אל‬,‫ יי קֹש נר ת‬-‫ יאם‬name is Yacov, but Israel, Jacob, for you have ‫ מותו נכלנִא אנ ששים‬, striven with the Divine and with man, and have . overcome.' (Bereshit: 32:29) ‫ = ִנא אנ ששים‬with people = 401 The greatest spiritual glory for Israel is seen below with man. When Israel went to war against all odds in 1948 and created the State of Israel this brought glory to Hashem for the world saw the prophecy of Israel returning. When Israel went to war against all odds in 1967 and brought a great victory this again was a spiritual victory for the vindication of Hashem's special love of Israel. This war inspired many Christians to begin flocking to Israel every Sukkoth which is the precursor to the prophecy written in the Torah of the future time when all the nations will flock to Israel every Sukkoth to pay her tribute. Even though Israel is the last one to see the miracles that Hashem performs for us ['who is blind but My servant, or as deaf as My agent whom I dispatch' (Yishayahu 42:19) ] nevertheless it is these miracles that bring glory to Israel. It is the struggle with 'man' that turns Yacov into Israel. ,‫ע נשו נבא‬,‫נה ת‬,‫ מו מי קֹרא קֹו יה ת‬,‫תעי נניו‬, ‫םקב‬, ‫ א מו יי נשא מי נע‬1 And Jacob lifted up his eyes and looked, and, behold, Esau came, and with him four hundred ‫ תא רר תבע למאות שאיש‬,‫ֹקו יעמו‬ men. (Bereshit: 33:1) ‫ = תא רר תבע למאות שאיש‬four hundred men (400) When we stand against the four hundred men of Esav we become Israel. Although we are outnumbered when we stand up to our calling Hashem is with us and we become the Anashim we spoke about above. (401) Gematria. ‫תישר שכילו‬,‫את; ני יבינו‬,‫ז ם‬ ,‫כט לו נח קֹכמו‬ 29 If they were wise, they would comprehend this, ‫ ֹקל מא נח ירי נתם‬. they would discern it from their end. (Devarim: 32:29) ‫ = יתשרכשילו‬comprehend = 376 +1 = 377 ‫ = שגיד תה אנ השה‬Gid Hanashe = 377 Every retreat we make as we did in Gush Katif rather than bringing peace only brings our enemies closer and destroys the fabric of our people. The betrayal and cold indifference Yacov shows to his alter ego Israel for fear of facing Esav does not bring the desired peace. What it does bring is much more suffering and emboldening our enemies. If only Yacov would discern this from the results but the Gid Hanashe has a mind of its own. 149

‫יכירו שש ללם‬ ‫לה ילי ננ נקם‬ 35 Vengeance is Mine, and retribution against the ‫תעת נתמוט מר ֹקג נלם‬, ‫קֹל‬ time when their foot shall slip; for the day of their calamity is at hand, and future events are rushing ‫םדת נלמו‬, ‫ קֹו נחש נע ית‬,‫תאי נדם‬, ‫ נקרוב יום‬. at them. (Devarim: 32:35) ‫ = רו שש ללם‬retribution = 376 +1 = 377 ‫ = שגיד תה אנ השה‬Gid Hanashe = 377 As we wrote above the result of our weakness which leads us to be cruel to our brothers causes much greater damage to us and causes Hashem to be angry. In His anger He removes His protective shield. The opposite is also true. When we rise to our calling all those who planned evil against us will fall into the very pit they dug for us. Hashem Himself will be avenge His people when His people rise to their calling. Peace and retribution share the same letters. What happened in Schem brought fear to our enemies which in turn brought peace. ‫דר‬-‫נ ל‬-‫ל‬ ‫דר‬,‫ יי ם‬-‫יכי‬ ‫יאיש‬ ‫ג‬ 3 If a man take a vow to Hashem or swears an ‫ יה נש מבערש הב אעה‬-‫או‬,‫מליה נוה‬ oath to establish a prohibition upon himself, he ,‫חל‬,‫םא מי ת‬, ‫ל‬--‫ מנ קֹפשו‬-‫םסר יא נסר מעל‬, ‫לל קֹא‬- shall not desecrate his word; according to ‫לשה‬- ‫ מי נע‬,‫תצא ימ יפיו‬, ‫םי‬, ‫ מה‬-‫ קֹכ נכל‬:‫ ֹקד נברו‬whatever comes from his mouth he shall do. (Bamidbar 30:3) ‫ = שר הב אעה‬oath = 377 ‫ = שגיד תה אנ השה‬Gid Hanashe = 377 Many of the oaths and agreements that we have made with other nations for the sake of 'peace' had an underlining motive which was the Gid Hanashe. We are very proud of the cold peace we have made with Egypt and the many retreats we make for the sake of 'peace' which stems from a philosophy built upon the Gid Hanashe. Rather than respond as Rav Kahane suggested by saying 'We are now annexing these territories because you began a war with us and you lost. Let it be a lesson to you for the next war you start we will take more territory.' ‫לחיך‬- ‫ ֹקשלום מא‬-‫את‬-‫אה ל‬,‫ ננא ֹקר ת‬-‫לך‬-‫ ל‬,‫למר לו‬- ‫א‬,‫ יד מוי ם‬14 And he said to him: “Go now, look into the ‫ נד נבר;רשלום‬,‫ב יני‬,‫ מו נה יש ת‬,‫םאן‬, ‫מהצ‬ welfare of your brothers and the welfare of the -‫ת‬-‫קוֹ לא‬ flock, and bring me back word.” So he sent him ‫כ נמה‬-‫א קֹש ל‬,‫ מו ניב ם‬,‫ח ֹקברון‬-‫למק ל‬- ‫ע‬,‫תמ ת‬,‫חהו‬,‫מו יי ֹקש נל ת‬ from the depth of Hevron and he arrived at Schem. (Bereshit: 37:14) ‫ = רשלום‬welfare = 376 +1 = 377 ‫ = שגיד תה אנ השה‬Gid Hanashe = 377 The Rav's Torah was directed at the Gid Hanashe; at our weak points. He understood that true peace will only come when we address the issues of 'lack of faith' even among practitioners of religious ritual. 150