Kahane Codes - Bereshit Shmot

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 151

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 = 376 152

,‫ 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. 153

‫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. 154

His Torah caused a hysterical reaction because it directly effected our weakness which ultimately is our greatest strength and our crown of glory. His Torah was outside the realm of thought to Jewish leadership that is based upon the Gid Hanashe. ,‫לינו‬,‫ נה נמלך ית קֹמלך נע ת‬,‫לא נחיו‬- ,‫םא קֹמרו לו‬, ‫ ח מוי‬8 And his brothers said to him, 'Would you then ‫םאאמשול‬, ‫קֹשנ‬ reign over us? Would you then dominate us? And ‫עוד‬ ‫של נבנו; מויו יספו‬,‫ית ֹקמ ם‬ -‫יאם‬ they hated him even more – because of his dreams ‫ ֹקד נב נריו‬-‫םמ נתיו קֹו מעל‬, ‫ נחל‬-‫מעל‬ ,‫אתו‬,‫ ם‬. and because of his talk. (Bereshit: 37:8) ‫ = אמשול‬dominate = 376 +1 = 377 ‫ = שגיד תה אנ השה‬Gid Hanashe = 377 The Rav began a revolution of thought. His support was growing among the people and it threatened the Jewish leadership because it was completely foreign to the appeasement policy of a nation that is partially independent and partially dependent on the support of foreign governments. ‫םאש‬, ‫ר‬-‫שת מעל‬-‫ ֹקי ימינו מו ני ל‬-‫את‬-‫תאל ל‬, ‫ יד מו יי קֹש מלח יי קֹש נר‬14 But Israel stretched out his right hand, and laid it upon Ephraim's head, who was the younger, and ‫רשמ לאלו‬-‫מעל‬ -‫לאת‬- ‫ ֹקו‬,‫ קֹוהוא מה נצ יעיר‬,‫לא קֹפ מר יים‬- , ‫יכי‬ his left hand upon Manasseh's head, He ,‫שה‬-‫קֹמ מנ ל‬ ,‫ ני נדיו‬-‫את‬-‫ ל‬,‫כל‬,‫ יש ת‬:‫לשה‬- ‫םאש ֹקמ מנ‬, ‫ר‬ ‫מה קֹבכור‬ maneuvered his hands; for Manasseh was the first- born. (Bereshit: 48:14) ‫ = רשמ לאלו‬his left hand = 377 ‫ = שגיד תה אנ השה‬Gid Hanashe = 377 I have a theory that the Har Habayit will be liberated one day not by the chardim who long for it but by secular people. When the British outlawed the blowing of the shofar at the Kotel the religious leadership was non-confrontational and rationalized their fears by saying the shofar was only traditional and could be foregone under the circumstances. It was the Irgun that placed posters warning the British officers to stay away from the Kotel on Yom Kippur that resulted in the beginning of the liberation of the Har Habayit at that time. In 1967 it was the army of Israel that liberated the Kotel as we know it today. I believe that in the future as the Rav's Torah grows within the Nation it will be the very ones that were once considered left wingers that will bring the redemption. I personally have friends that were once adamant left wingers who supported the expulsion of Gush Katif who now realize that caving in to our enemies has only made the situation worse. The left will cross over into the right as Ephraim and Menasheh. Although Israel began as a secular Zionist State the younger brother of religious Zionism whose home is in the Binyamin region, will have greater influence. The Gid Hanashe school of Rav Kahane will help us to transform from Yacov's running to Israel that stands on two feet. 155

Esav the Divine 2016 -‫ יכי‬:‫אל‬,‫ ֹקפ יני ת‬,‫שם מה נמקום‬,‫םקב ת‬, ‫ לא מו יי ֹקק נרא מי נע‬31 And Jacob called the name of the place Peniel: ‫ תו שת אנ לצל‬,‫ אפ שנים‬-‫' אר שאי שתי לאל שהים אפ שנים האל‬for I have seen the Divine face to face, yet ‫ תנ רפ ששי‬my life was spared.' (Bereshit: 32:31) ‫תחן‬, ‫ ננא נמ נצא יתי‬-‫ ננא יאם‬-‫ מאל‬,‫םקב‬, ‫למר מי נע‬- ‫א‬,‫ י מוי ם‬10 And Jacob said: 'No, I beg of you! If I have ‫כן‬,‫ ת‬-‫ יכי מעל‬:‫ ימ ני ידי‬,‫ ֹקו נל מק ֹקח נת ימ קֹנ נח יתי‬,‫ניך‬-‫תעי ל‬, ‫ ֹקב‬now found favor in your eyes, which is like ‫תצ יני‬, ‫ מו ית ֹקר‬--‫ שכ רר לאת רפ לני לאל שהים‬,‫לניך‬- ‫ נר יאי יתי נפ‬seeing the face of a Divine being, and you were appeased by me. (Bereshit: 33:10) Yacov spoke to Hashem a number of times and he never said 'I have seen the Divine face to face, yet my life was spared.' Only when he speaks to the angel of Esav does he say this and when he meets Esav in person he placates him by saying [it is] 'like seeing the face of a Divine being.' Why is this? It seems to me that the Torah does not mince words. It tells it like it is. We often see Esav as a Divine being, more so than speaking directly to Hashem. Because we fear Esav and we have much less fear of Hashem. This whole Parsha deals with issues of living in the exile and appeasing Esav. So much of our history we have been guests in Esavs lands. Even now that we are a free people in our own Land we still continue to look at Esav as if he were a Divine being. So much of our actions are determined by 'What will the world say', 'Will America be with us or against us? If only we feared God as much as we fear Esav the Moshiach would have been here long ago. On the other hand when we do stand up to Esav it is a little bit like seeing God face to face and yet surviving. Precisely when we confront Esav because of our spiritual mission do we really see the authentic Torah. Precisely then do we feel we saw the divine and yet we still live. We faced annihilation in 1948 and Israel was born, we saw the divine and yet we still live. We faced annihilation in 1967 and we liberated the Temple Mount. We saw the divine and yet we still live. The greatest spiritual revelations are political. Today in the Bet Knesset the Chabbad Rabbi spoke about Yud Tet Kislev (The Rosh Hoshanna of Chassidut). The Alter Rebbe was released from prison on this day which was a sign that chassidut was also released from the Heavens. Why was he put in prison? He was denounced by the Jewish establishment to the government as a treasonous enemy. Why would Jews do such a thing? The Rebbe was the first Rebbe to put Chassidic thought into a book called the Tanya and disseminate it among the people. To the Jewish Rabbinic establishment his book which revealed mysticism of the Kabbalah was forbidden for mass consumption, as well as dangerous to the Jewish community for with this new found Jewish pride could come anti-Semitic backlashes from the government. Therefore to prove their loyalty to a government whom they feared and because of their animosity towards this internal Jewish revolution a spiritual activity became a political one. Just as the confrontation in St Petersberg prison three hundred years ago brought a significant new light of Torah in the world, today with every protest and birth pain of settling Israel and dealing with the political world, we see the Divine revealed in a much more concrete way. 156

The baton of activism of three hundred years ago has been passed today to the chassidim of Rav Kahane and the people of Yesha. Rav Kahane was imprisoned countless times for his books and the dissemination of 'authentic' Torah. The people of Yesha simply by loving the Land of Israel and settling in their homeland cause many within the Jewish world to gnash their teeth. They then denounce these Jews to the world because of their fears of isolation and in perfect irony the world puts all of Israel on trial, including them. Rabbi Kahane was scheduled to speak at a Bet Knesset soon after one of his prison releases. There was controversy among congregants regarding having an ex-convict speak at their temple. When the Rabbi spoke he silenced them by saying 'I have never been in prison. I am a free man.' He pointed to the congregants and said 'you are in prison.' The battle of Esav is mostly an internal one. It is the Esav within that hysterically destroys the lives of its own people in its desperate longing to be loved by the external Esav. When this panic is cured by faith then the political world will become much more spiritual. When we stand up to Esav and settle our Lands; we will see the Divine and yet we still will live. [This is a good point to bring in an article by Shifra Hoffman. I was at Shifra Hoffman's home. She is the founder of Victims of Arab Terror. She is now in her 80's and still fighting as she did alongside Rabbi Kahane for many many years. She paused while she served me dinner to do her regular radio talk show on Arutz Sheva. Today the government is planning another eviction and destruction. This time the settlement of Amona. Here is the article she sent out to the news and Knesset members.] The Supreme Court or The Supreme Being? It is not only the IDF Chief Rabbi's appointment that the Supreme Court sees itself authorized to postpone, it is also ready to destroy Eretz Yisrael and ruin the lives of Jewish families. Israel must make a choice It seems surreal, to say the least, that after the traumatic expulsion of thousands of Jews from their homes in Gush Katif, that Israel, the Jewish homeland, has been ordered by the Supreme Court to destroy Amona, a so-called 'settlement' in Eretz Yisrael and to expel the brave and devoted Jewish families who have lived there for decades from their homes . Never mind that each new expulsion emboldens the implacable Arab enemies, whose raison d'etre is to destroy Israel entirely, to continue their nefarious terrorist attacks against innocent Israeli Jewish men women and children! Never mind that countless Arabs who claim Jewish homes were built on \"their property\"(sic) are squatters who migrated to Israel seeking employment after the Jewish State was reborn, in 1948. Never mind that no one has come forward to claim the land, except for 1 or 2 dunams out of 500 and that the granting of it to Jordanians by King Hussein was illegal. Never mind that more than a few Arabs and the Palestinian Authority media have publicly declared that Tel Aviv, Haifa, Jaffa and Jerusalem re also \"occupied territory\" which belong to them, as do areas where some of the judges in Israel's High Court of Justice who ordered the destruction of Amona now reside. Should Arabs making such claims decide to seek legal action- will Israel's Supreme Court also rule in their favor? 157

The Government of Israel's past ill-fated decision to destroy Yamit, Gush Katif and other similar outrageous expulsions of idealistic Jews who built their homes and their lives in good faith in Medinat Yisrael did not bring 'peace'. Ironically, instead it launched a marked increase in Arab terrorist attacks. But the 'learned' justices of Israel's Supreme Court, in their present odious decision to destroy Amona, have not absorbed the lesson of the wise adage \"He who does not learn from history, is doomed to repeat it.” To my mind, there exits a much deeper and more significant aspect to the recent ruling concerningAmona as well as many other detrimental decisions handed down by Israel's Supreme Court which are in direct conflict with Torah-true Judaism. The Tanach the Bible upon which Israel bases its claim for sovereignty in our one Jewish country, unequivocally teaches that G-D commanded Jews to settle everywhere in the holy land whch He deeded to the Jewish people as an eternal inheritance. We are admonished to \"drive out the enemy before he becomes pricks in your eyes and thorns in your sides and will vex you in the land in which you live\". This deep seated problem which has never been resolved since the establishment of the State of Yisrael, namely whether Israel should be governed according to secular law or Torah Law, now threatens to pit Jew against Jew and brings us closer to a dangerous civil war. In rendering their contemporary decisions, the Government of Israel should remember the long and painful history of the Jewish people! It is not the secular laws such as those espoused by Israel's Supreme Court, but rather obedience to the time honored and wise Torah Laws of the Supreme Being which ultimately insure Jewish survival. The Crown of Glory When a person visits an analyst and discusses their phobia ideally by the end of the treatment that which was a weakness should become the greatest strength. They say a broken bone grows back stronger than before and a person's greatest fear can become their crowning glory, if they overcome it. Hanukkah is a time when the moon is waning and the Jewish people who are represented by the moon are receding in strength. It was in the darkness of this time that the Hanukkah miracle happened. Imagine a time when every bride had to submit to the governor to be raped before her wedding night. This was the state of this emasculated generation aided by Jewish kapos that had assimilated into the Hellenistic culture. And then it happened that one family could not take this anymore and started a revolution. Their inner flame lit others who joined the impossible uprising until many others followed and eventually destroyed their tormentors and returned the Temple to the holy people who fought for her. What is our collective Jewish phobia? What is our greatest weakness? It is described in the Torah as the Gid Hanashe, the sinew vein which we are forbidden to eat. The Gid Hanashe alludes to running from confrontation. This is something we do well and only when we are pushed to the wall and many of our people have been sacrificed do we sometimes revolt and find an inner courage that we had subdued. Why does Rabbi Kahane's name cause so much emotional reaction among the Jewish people? Why is 158

he hated and despised by some and looked down by others as not the Jewish way? Why was he on one side of a balance scale and the entire people from secular to religious on the other side? What frightened and repulsed people about Rabbi Kahane? On the other hand what made him Moshiach ben Yoseph? How is it that he reached many Jewish souls with 'truth' that others could not reach with 'hypocrisy'? In one word his Torah was the Torah of the Gid Hanashe. By focusing on our achilles heel and mending it this would be the shortcut to a complete redemption without suffering. However who wants to face their phobias and fears? It may be better to kill the messenger and keep your head in the sand praying that catastrophe will not befall you as it did some other poor Jew. The gematria of Gid Hanshe = Esav. It also equals = Shalom. There are two kinds of peace. One that is made 'because' of the Gid Hanashe which will soon collapse; and one that is made after overcoming the Gid Hanashe. The second peace will last a long time. When we confront Esav and continue with our mission he will bless us. If we shrink from our responsibilities and run from confrontation he will wound us in this very spot. Rav Kahanes Torah went right to the heart by addressing our weaknesses and mending them with the faith that we lack whether we keep mitzvot or we dont keep mitzvot. The Chassidut that he brought down to the Jewish people is the cure for the Gid Hanashe and if given a chance to flourish would turn our weakness into our crown of glory. The Wedding (2018) (from the wedding of Rav Halperens daughter)* I would like to bless you on the wedding of weddings; the mother of all weddings. I'll explain to you what I mean but first a little introduction. As you know ninety nine percent of the world are non-jews. We make up half of one percent of the population. Yet in the future the whole world will come to help Israel and we will bless the whole world. How will this come about? When there is unity in Israel and peace among the tribes it will automatically be reflected in the outward condition. What happens inside is reflected outside. In fact we can see that with the makeup of the Jewish people. Ninety nine percent of the Jewish people were born outside of Israel - in the home of Lavan. There was only one percent (Binyamin) who was born here in the land of Israel. Now maybe that ninety percent is gathering all of the sparks of holiness of Esav to return them to the source in Israel but if you look you will see that the whole book of Bereshit leads up to the story of Binyamin. All of Israel comes to help Binyamin and thereby is blessed. If you look at Binyamin today you'll see it's much the same. The territory of Binyamin encompasses much of Yehuda and Shomron as well as the Temple Mount. The dynamic that goes on within Israel between brothers, especially in these areas, is reflected in the way the world treats Israel. There is a certain group within the family that hates Yehuda and Shomron and the whole idea of a Temple. There's a much larger group that is indifferent to Yesha and the Temple. And I'm not talking about people that don't study Torah. I'm talking also about those who do study and are religious and eat kosher food but are indifferent to what goes on in Yesha and the Temple Mount. Of course they believe 159

that the Moshiach will come one day and build it but they're happy to sit here and keep their mitzvot and wait for the Moshiach to come and do the job. It won't be done by them; not today. What is the reason for this indifference? I suggest it has to do with the big wedding that happened last week in the Torah. Yaakov loved Rachel but he got Leah. Today we are living inside of Leah; the State of Israel, and we complain. We think about Rachel. When Jews are persecuted in Chevron or in the Har Habayit we say 'Well it's them not me. What can we do? We got Rachel instead of Leah. If I was Prime Minister it would be different.' Even before this wedding there was also a big question as to who was going to marry Esav; Rachel or Leah? In the end, thank God Esav is not part of our family but 90% of our family lived under him and with him and suffered through him and brought him back to Israel in their galut mentality. There is that one percent however; that pure vile of Chanuka oil called Binyamin who never bowed down to Esav because he was born later. We see up to this day the children born in these territories have no connection to Esav and have absolutely no fear. Pachad (fear) and pach (vile) are connected. It was the fearless holy vile of pure oil that was in the heart of Yakov when he wrestled an angel one night and would not let him leave until he blessed him. Yaccov (the heel-Cav) who was always running suddenly struggled like the Macabees (Pach-Cav backwards) to became Israel. Now isn't this a strange occurrence? Abraham was made complete by Hashem himself. Hashem changed his name from Avram to Avraham. The completion of Yaccov however, came from Esav. How can that be that we received the name Israel from him and not from Hashem? Of course Hashem tells Yaakov later that this is his new name but it seems bizarre that it first came from Esav. It seems to me that one way you can understand this is if you look today how in 1948 all of the countries of Esav voted one by one recognizing Israel. On that day there was a big party in Israel and everyone was saying blessed is Esav who gave us our legitimization. He gave us permission to be who we are Now of course there were many Jews at the time who did not accept this and still do not today. I believe however that Hashem does agree just like he agreed in the past after the name was first given by Esav. This may not be the Israel of the Moshiach yet, but it's on the way and it was brought about in the first stages through the angel of Esav. Why am I telling you this whole story? Because I would like to give you a blessing that you should be blessed like our forefathers that gave birth to great tribes and that made great corrections in the world. You are now about to create a new world together and bring about many new worlds God willing among your children. I bless you that you should always have the love that Yakov had of Rachel and if situations arrive that seem in the direction of Leah, you should have the wisdom to know that this is also from Hashem and you should always have that small vile of pure oil and faith to increase the light. By the way, Rabbi Meir Kahane used to say that the great miracle of Chanukah was not that this vile lasted 7 or 8 days but the great miracle was that there was such a vile in itself. The miracle was that there was someone called Matisyahu who said I can't take this humiliation and Chillul Hashem anymore and stood against the darkness to fight it. He made a one-man revolution. The miracle was that another person saw and said 'What a hero is this Matisyahu; what courage. I will join him.' Then others said I will also join and one candle lit another candle and that's why we increase the candles each night. May you be blessed with many children that can be lights and light others and make a great correction in the world and a great Tikkun. L'chaim. 160

Kahane in the Parsha Vayeshev 161

Vayeshev (2009) There are many camps among the Jewish people but if one could divide them into two we can say there is a large religious anti-Zionist group and a large not so religious pro-Zionist group. Of course there are many combinations thereof but the egg and fetus of these two groups has been in the process of pregnancy over many years. Soon there will be a birth that will rectify these two elements. To understand this birth we must examine the sins of the brothers against Yoseph in this weeks Parsha, for these sins can be seen in both camps and their correction is also seen in this Parsha. As written in Bereshit there is a connection with the Haftorah of Bereshit and Miketz of next week. The seeds of the perfection of the world were already sown in this Parsha and in this weeks Haftora the tikun olam. We have learned from our sages that the world was created for the sake of Israel and the Torah (see Berechit). In these Parshiot we see how that Torah is perfected within the Nation so that we can truly become the vessel of Holiness that was designed from the beginning. How does this process unfold? The anti-Zionist canp: The anti-Zionist camp treated the Zionists like Yoseph and shunned him and hated him. He was a child from another mother and the religious camp had animosity to this unlearned Nationalist though secretly jealous. If we recall the earlier Parshiot we see that our forefathers seem to have made a number of mistakes. Avraham had Ishmael and loved him, although Sarah was wiser. Itzchak had Esav and loved him, although Rivka was wiser. And now Yacov had Yoseph. This time the brothers were wiser. They had seen the progression of the past and had learned it’s lessons. This Yoseph who was taking the love of their father was none other than an imposter another Esav or Ishmael, and they were much wiser. In our own time we can empathize with the religious world that studied our history and was well aware of the destruction’s of the 1st and 2nd temple. Our oppressive behavior towards one and other as well as our embracing of idol worship were largely responsible for this destruction. When an anti-religious group came with the news that Israel was being re-born they laughed and scoffed at these dreamers. Shall we bow to these ignoramuses? Their hatred however was tinged with jealousy. They saw the land becoming green and welcoming its children. They saw deserts turning into gardens and cities growing and wars fought and won. Before the Shoa they refused to let their children go to this new Israel and discouraged those who wanted to leave as the winds of destruction were beginning to blow. The Shoa came and left and still they harbored hatred and resentment to this half- brother. The lesson was not learned. In the story of our Parsha Yehuda who is the 1st to begin the teshuva process begins to understand the evil he caused his father when he loses his own two children. He hated Yoseph for accusing him of sexual immorality and what can he say now when his sons die by the hand of G-d for more immoral reasons, and he must admit that he had gone to a prostitute who was really a tzadika? Who was blind and who was wise? The religious world prostitutes itself currently by taking money from this state that they have nothing to do with. In the end will this state be proven to be as evil and corrupt as they say or will the Moshiach come into being by any means necessary, even means that don’t seem kosher on the surface? The Zionist Camp: The sins of the Zionist camp are also many. They who could have saved hundreds of thousands of lives in Hungary (see Perfidy by Ben Hecht) but didn’t because it would have upset the balance of religious Jews in the country. In addition there has been a constant war between the religious Zionists and the 162

appeasers. In the beginning it was the Irgun against the Palmach or the forces of zealotry against the forces of restraint and appeasement. The Palmach won and the forces of appeasement have reined until today. Despite our desire to be loved and to fit in among the world of other Nations wars have been forced upon us and despite ourselves we have become conquerors. It is often our own flesh and blood that we offer as sacrifices due to our polices of appeasement in order to gain favor to the hostile gentile world. These forces of zealotry and appeasement continue to evolve today as the war between religious Zionists and the Nationalists who are being once again forced into war between each other and against the world for the existence of Israel. This again is similar to Yoseph and his brothers. The half brother of the Nationalists are these religious zealots who build inside the land without waiting for a final solution. It is they who are painted as the black sheep, and the one that is rocking the boat for us all. It is they who are thrown into the pit or out of their homes in Gush Katif and expelled for their great love and sacrifice. Secretly there is jealousy here too. Where do these people get their faith from and their power to stand against such odds. On one hand they are labeled as extreme but on another hand they are a wonder to many who feel inside that they are right. The Tikun: Inside both camps there is a hatred for the other half-brother and also a jealousy. Each half brother has something the other lacks. The tikun or correction that will bring the long awaited unity and Moshiach along with it, is coming very soon I have written before of the 22 years after Yoseph and of the 22 years after Rav Kahane which could surprise us with a 22 year old grand son also called Meir Kahane. There maybe a different scenario, even grander than this. It may be that in 2012 a new Nation will arise, like the Macabees and fight against their brothers and against the world. The result will be the birth of the State of Judea. The forefather of this State is Rav Meir Kahane who created the 1st congress of the State of Judea that others laughed at. Herin will be the tikun for both sides of our long controversy. The Nationalists will find their soul and the religious will find their body and the world like the people of Egypt will give us gold and encourage our redemption. As the religious Zionist movement grows the religion is also evolving. There are many who still scoff at the Hallel and special prayers on Yom Haatzmaut, however this practice I believe will grow and become part of our siddur in the State of Judea. When I spoke to a friend at kidush today and remarked that as a citizen he can make a difference here in Israel because among other things he has a vote I was taken to task. Across the table a man said to me Democracy is an invention of the Greeks! We are still fighting the war of Chanuka. I answered that a Democracy among Jews is not a bad thing. He countered it is not a Jewish thing; our fate is made by taking action. Once action is taken others follow. This is how the Macabees began. Our path comes from Hashem, even in the Sanhedrin the ultimate decision was from above. It’s true that even as Moshe Feiglin was elected with numbers. Still Netanyahu managed to steal his seat away. Rav Kahane tried the Knesset and was banned. When a guest arrives you don’t ask him if he is hungry, you put food in front of his face, then he will eat. Once there is action on the ground the rest will follow. The dismantling of Judea is trying to erase this action, and this will result in more action until the State comes into being. 163

Vayeshev Kahane and Yoseph This Parsha is overflowing with the name Kahane in many passages. Of course it seems fitting, for in this Parsha Yoseph is exiled, and the seeds of the Moshiach are planted. The next three Parsha’s have many references to Kahane and in this Parsha alone there are eight that I have written about. The story of Yoseph is reflected in the story of Rav Kahane. Let us begin at the beginning. Below are the following passages that have the letters Kahane hidden within. The Audacity of Yoseph ‘Now Israel loved Yoseph more than all of his sons for he was a child of his old age’ (37:3) ‘Ki Ben Ze Koonim Who’ - ‫שכ‬-‫לבן‬- -‫י‬--‫ נב נניו‬-‫ימ נכל‬ ‫סף‬,‫יו ת‬-‫לאת‬- ‫נא מהב‬ ,‫אל‬,‫ֹקו יי קֹש נר ת‬ ‫ג‬ 3 Now Israel loved Joseph more than all his children, because he was the son of his old age; ‫נש ה א‬.‫נת מפ יסים‬-‫םת ל‬, ‫ קֹכ‬,‫ לו; קֹו נע נשה לו‬, ‫ ֹזק כק ים ו‬and he made him a coat of many colors. (Bereshit 37:3) The Midrash explains ze koonim in two ways. One is that Yoseph was a ‘wise’ son to him, and the Yoseph ‘resembled’ Yacov. The idea here is that Yoseph represented the ‘essence’ of Yacov, and his continuation. I have always said that if our patriarchs were to reappear in our days, the man they would most resemble would be Rav Kahane. He embodied the essence of the Torah transmitted from Gan Eden to Sinai, to our day. His Torah was hated, despised and banned by the Jewish nation, including the Bnei Torah. He broke down the idols of both the secular and the religious leadership. He terrified both segments because he revealed what was fraudulent and he threatened the power of the corrupt. But both segments knew deep down, that his love of Israel and the Jewish people was far greater than theirs and instead of welcoming him they bound him and banned him, and most probably had a hand in his assassination, as well as his son’s. The Nature of Jealousy ‘Are we…to bow down to you to the ground? So his brothers were jealous of him. ‫בו‬-‫ מו יי קֹג מער‬,‫לא נחיו‬- -‫אל‬-‫ ֹקו ל‬,‫ נא יביו‬-‫אל‬-‫פר ל‬,‫ י מו קֹי מס ת‬10 And he told it to his father, and to his brethren; ‫שר‬-‫לזה נא ל‬- ‫למר לו נמה מה נחלום מה‬- ‫םא‬, ‫ מוי‬,‫ נא יביו‬and his father rebuked him, and said unto him: ,‫לחיך‬- ‫ֹקו מא‬ ‫ֹקו יא קֹמך‬ ‫ נא יני‬,‫ נהבוא ננבוא‬:‫נח נל ֹקמ נת‬ 'What is this dream that thou hast dreamed? Shall .‫ נא ֹקר נצה‬,‫ֹקל יה קֹש מת נחות קֹלך‬ I and thy mother and thy brethren indeed come to bow down to thee to the earth?' 164

-‫את‬-‫ נש ממר ל‬,‫לא נחיו; ֹקו נא יביו‬- ,‫בו‬-‫ יא מו קֹי מק ֹקנאו‬11 And his brethren envied him; but his father .‫ מה נד נבר‬kept the saying in mind. (Bereshit 37:10-11) Underneath the slander against Rav Kahane who they said was crazy for dreaming of being the next Prime Minister, was a fear that his popularity was growing, and it was this jealousy that was hidden beneath all of their slander. The Legal Precedent I have heard them saying ‘Let us go to Dothan.’ ‫ יכי נש ממ קֹע יתי‬--‫זה‬-‫ ננ קֹסעו ימ ל‬,‫מר נה יאיש‬-‫םא ל‬, ‫ יז מוי‬17 And the man said: 'They are departed hence; ‫מא מחרלאמררשי נל כאה‬ for I heard them say: Let us go to Dothan.' And ‫סף‬,‫יו ת‬ ‫ללך‬- ‫י‬,‫מו ת‬ ;‫םד נת קֹי ננה‬, ‫ לֹק‬,‫ם‬ Joseph went after his brethren, and found them in .‫ד נתן‬,‫ֹקב ם‬ ‫תאם‬, ‫מו יי קֹמ נצ‬ Dothan. ,‫לא נחיו‬- (Bereshit 37:17) The Midrash explains that when the brothers had gone to Dothan, it meant that they were seeking legal grounds to put him to death. In the corrupt leadership of our times, they also met to find a way to ban him from running in the next election, for his support was increasing. Eventually he was banned and left vulnerable, without the normal protection given to an Israeli member of parliament and he was murdered by a wild beast. Although he had been warned many times and threatened with death by the Mossad, still the Jewish leadership had to publicly demonstrate a legal precedent to remove him as a candidate in the election. It appeared that ‘measure for measure’, just as our leadership met in a frenzy to put an end to Kahane, so too, the UN met reflexively, to furiously condemn Israel for some similar non-issue. It was a tragic decision for the Nation of Israel. It was a turning point that could have led to the Moshiach, but instead led to Tisha B’Av. But Moshiach was born in the middle of this darkness, and as Rav Kahane and the hope of Israel was condemned to political and eventually physical death the seeds of Kahane were being planted within the soul of the Nation. Kahane Chai (Kahane lives) continued after his sudden assassination, and 11 years later when Binyamin, the leader of Kahane Chai was assassinated, the twin towers fell and the darkness further increased. Nelka Dotayena – with this interpretation may be read as - though the Nation would meet to try to legally do away with this spiritual opposition, that opposition would only be removed from the physical world, but born into the soul of the nation, which 22 years later would be revealed. ‫ד נת ֹקי ננה‬,‫ נל ֹלקכאה )כהנא( ם‬,‫ יכי נש ממ ֹקע יתי ) מאיר ( לא רמ שרים‬- they went to Dothan ‫םד נת קֹי ננה‬, (‫תנ רל נכה )כהנא‬, ,‫ קמֹריים‬,‫ יכי נש ממ ֹקע יתי ) מאיר ( םא‬- they went to Dothan The inside letters read Mol (Circumcise). Read: They tried to cut off and destroy him but in the end he will destroy them by circumcising their hearts (See Parsha Nitzavim). 165

The Conspiracy ‘They saw him from afar; and when he had not yet approached them they conspired against him to kill him. And they said to one another, “Look! That dreamer is coming! So now, come and let us kill him, and throw him into one of the pits; and we will say, ‘A wild beast devoured him.’ Then we shall see what will become of his dreams.’ (Bereshit 37:18-20) The name Kahane stands out clearly in this above passage, in three places. ‫לרם יי ֹקק מרב‬- ‫ט‬-‫םחק; ו ֹקב ל‬, ‫תמ נר‬, ,‫םאתו‬, ‫ יח מו יי קֹראו‬18 And they saw him afar off, and before he came ‫תנ רכ לא הִנ‬.‫לו תו מל ימיתו‬ near unto them, they conspired against him to ‫מו יי קֹת‬ ,‫הם‬-‫לי ל‬,‫נא ת‬ slay him. (Bereshit 37:18) ‘ve itnaklu oto lehamito’ - ‘they conspired against him to slay him’. ‫ מב מעל‬,‫נה‬,‫ יה ת‬:‫ נא יחיו‬-‫אל‬-‫ יאיש ל‬,‫א ֹקמרו‬,‫ יט מוי ם‬19 And they said one to another: 'Behold, this ‫ נבא‬--‫זה‬-‫ מה נחלמות מה נל ל‬dreamer cometh. ‫ֹקו ֹשק יל ו ֹקב חמדנת לכה תא‬ ,‫גהו‬,‫כ קֹו מע נתה ֹקלכו ֹקו מנ מה ֹקר ת‬ 20 Come now therefore, and let us slay him, and ‫ מח ניה‬,‫ קֹו נא ממ קֹרנו‬,‫םברות‬, ‫מה‬ cast him into one of the pits, and we will say: An ,‫אה‬-‫נר נעה נא נכ נל קֹתהו; ֹקו ינ ֹקר ל‬ evil beast hath devoured him; and we shall see ‫מ נתיו‬,‫ יי ֹקהיו נחל ם‬-‫ממה‬ what will become of his dreams.' (Bereshit 37:19-20) ‘venashlichayhu beechad ha borot’ ‘and cast him into one of the pits’ ‫ יי ֹקהיואכ ה נש הא‬-‫ ממה‬,‫ו; ֹקו ֹקר ה‬ ‫נל ֹקת‬ ‫נא‬ ‫כ מח ניה נר נעה‬ 20 An evil beast hath devoured him; and we shall .‫םמ נתיו‬, ‫נחל‬ see what will become of his dreams.' (Bereshit 37:20) ‘Chaiya ra’ah achalteyhu ve nireh’ ‘A wild beast devoured him..Then we shall see’ The conspiracy of the past and that of the present are one and the same. But the truth is hidden in the letters. And Hashem will see what will become of ‘their’ dreams and devious plots. 166

The Solution ‘What gain will there be if we kill our brother and cover up his blood? Come, let us (at acheinu) sell him to the Ishmaelites’ (Bereshit37:26) And that’s exactly what they did! ‫ יכי‬,‫ב מצע‬-‫ ל‬-‫ ממה‬:‫א נחיו‬-‫ ל‬-‫לאל‬- ,‫למר ֹקיהו נדה‬- ‫א‬,‫ כ מוי ם‬26 And Judah said unto his brethren: 'What profit ‫אא שחינו‬.‫ נדמו‬-‫את‬-‫ ל‬,‫ קֹו יכ יסינו‬, -‫לאת‬- ‫רג‬,‫ מנ נה ם‬is it if we slay our brother and conceal his blood? ‘Ki naharog at acheinu’ (if we kill our brother) – has the letters Kahane hidden within. 75 + 1 (kollel) = 76 (Kahane) ‫ = אא שחינו‬our brother (75+1 = 76) ‫ יכי‬,‫לב מצע‬- -‫ ממה‬:‫לא נחיו‬- -‫אל‬-‫ ל‬,‫מר קֹיהו נדה‬-‫םא ל‬, ‫ כ מוי‬26 And Judah said unto his brethren: 'What profit ‫חשי‬.‫ נדמו‬-‫את‬-‫ ל‬,‫ ֹקו יכ יסינו‬,‫ נא נו‬-‫לאת‬- ‫םרג‬, ‫ מנ נה‬is it if we slay our brother and conceal his blood? ‫ = שחי‬Kahane Chai We will make him a martyr but nevertheless his Torah will spread. Today with anti-semitism rising throughout Europe the JDL has never been bigger. Twenty two years after his assassination the Rabbi's Torah lives on. His torch has been taken up by young teenagers who's freshness of spirit gravitate towards the flame of Yoseph that cannot be destroyed, bartered or sold but only live on and grow. 167

Yacov, Yehuda, and Tamar – The Real Teshuva -‫לאל‬- ‫ מו ני יביאו‬,‫לנת מה מפ יסים‬- ‫ת‬,‫ ֹקכ ם‬-‫לאת‬- ‫ לב מו קֹי מש קֹלחו‬32 and they sent the coat of many colors, and they ‫תה הכ נאא‬, -‫ר‬ brought it to their father; and said: 'This have we :‫את נמ נצאנו‬,‫ ז ם‬,‫א קֹמרו‬,‫ מוי ם‬,‫הם‬-‫אנ יבי ל‬ found. Know now whether it is thy son's coat or .‫םא‬,‫ל‬-‫ יאם‬--‫ת בינֹקך יהוא‬-‫םנל‬,‫המכקֹת‬ not.' -‫אל‬-‫ מו ני יביאו ל‬,‫לנת מה מפ יסים‬- ‫ת‬,‫ קֹכ ם‬-‫לאת‬- ‫ לב מו ֹקי מש קֹלחו‬32 and they sent the coat of many colors, and they brought it to their father; and said: 'This have we ‫ר‬,‫ ננא‬- ‫ל‬-‫ מהכ‬:‫את נמ נצאנו‬,‫ ז ם‬,‫םא קֹמרו‬, ‫ מוי‬,‫הלם‬- ‫אנביי‬ found. Know now whether it is thy son's coat or .‫םא‬,‫ל‬-‫ יאם‬--‫ת יב קנֹך היוא‬-‫ת לנ‬,‫מהכֹק ם‬ not.' (Bereshit 37:32) ‫ = ר‬Stands for 'Rabbi' Kahane ‫ אנא‬- ‫ = רתה הכ‬Do you recognize? Read: Do you recognize Rabbi Kahane? He that was defamed and delegitimized especially because of his growing following which threatened to take away knesset seats, in the end must be recognized as the principle force of redemption. In the same way that Yehuda recognized his sins and corrected them, so will the Torah of Rav Kahane be recognized, understood and implemented within the government that had done everything in their power to destroy him and Hashems authentic Torah. ‫ נח ימי נה‬-‫לאל‬- ‫ ֹקו יהיא נש קֹל נחה‬,‫תצאת‬, ‫ כה יהוא מו‬25 When she was brought forth, she sent to her ;‫נ יכי נה נרה‬,‫ נא ם‬,‫ללה לו‬- ‫תא‬, -‫שר‬-‫ קֹל יאיש נא ל‬,‫מר‬,‫לא ם‬,‫ ת‬father-in-law, saying: 'By the man, whose these ‫מתהת הכ אנא‬-‫ת ל‬-‫ח ל‬,‫ ֹקל ימי מה ם‬-- -‫ר‬ are, am I with child'; and she said: 'Discern, I pray ,‫ר‬-‫םאמל‬,‫ומת‬ thee, whose are these, the signet, and the cords, ‫ללה‬- ‫א‬,‫ נה ת‬,‫לטה‬- ‫ קֹו מה קֹפ יתי ילים ֹקו מה ממ‬and the staff.' (Bereshit 38:25) Ha-Kar na (R’Kahane) et ha katonet – Identify if you please this tunic..(Bereshit 37:32) Ha-Kar na (R’Kahane) Le mi hachotmet? – Identify please this signet…(Bereshit38:25) One can clearly see the name R’Kahane in these two most climactic passages of our Parsha, when Yacov is shown the blood of Yoseph and when Yehuda is shown his tragic mistakes. Tamar echoes Yehuda’s words to his father when she ask him to identify his signet ring and his life flashes before him. He understands the pain he caused his own father and his own children that died as a punishment. He also sees how quickly he was about to put another innocent person to death and his pride is broken and he is humbled. Not only is the birth of Tamars children the beginning of the redemption that precedes the exile, but the beginning of Yehuda’s teshuva, which brings the essential seeds of redemption. This is the beginning of the reparation within the heart of Israel. This reparation that will be fully actualized in the generation when the name Kahane is no longer outlawed, but praised and blessed and welcomed along with the Moshiach.. 168

Vayeshev 2005 ‫מחדכ תה תנ את‬ 20 Come now therefore, and let us slay him, and ‫תכהו קֹב‬, ‫ קֹו קֹש יל‬,‫תגהו‬, ‫ֹקר‬ ‫ו ֹקו מנ‬ ‫ֹקל‬ ‫קֹו מע נתה‬ ‫כ‬ cast him into one of the pits, and we will say: An ‫ מח ניה נר נעה נא נלתקֹ ו;כא ה‬,‫ ֹקו נא ממ ֹקרנו‬,‫ברות‬,‫ מה ם‬evil beast hath devoured him; and we shall see ‫םמ נתיונש אה‬, ‫ יי ֹקהיו נחל‬-‫ ממה‬,‫ וֹק רֹק ה‬what will become of his dreams.' (Bereshit 37:20) ‫םלא אכ נל הה‬ 25 And they sat down to eat bread; and they lifted ‫תעי י‬, ‫ מו יי ֹקשאו‬,‫חם‬-‫לל ל‬- -‫ל‬ ‫ל‬-‫ ל‬,‫תי ֹקשבו‬, ‫כה מו‬ up their eyes and looked, and, behold, a caravan ‫עא ילים נב נאה‬,‫א ֹקר מחת יי קֹש ֹקמ ת‬,‫ם‬ ‫תנה‬, ‫ קֹו יה‬,‫מו יי ֹקראו‬ of Ishmaelites came from Gilead, with their ‫ ֹקנ את ו ֹקצ יריהה לנ שא כ ל‬,‫תלי ם קֹש ים‬, ‫ ימ יג קֹל נעד; ו ֹקג ממ‬camels bearing spicery and balm and ladanum, ‫ ֹקלהו יריד ימ קֹצ נר ֹקי נמה‬,‫הו ֹקל יכים‬--‫ נולט‬going to carry it down to Egypt. ‫יכש‬ ,‫ב מצע‬-‫ ל‬-‫ממה‬ :‫לא נחיו‬- -‫לל‬-‫א‬ ,‫קֹיהו נדה‬ ‫מר‬-‫םא ל‬, ‫מוי‬ ‫כו‬ 26 And Judah said unto his brethren: 'What profit is it if we slay our brother and conceal his blood? ‫נת נהִ הא‬.‫ נדמו‬-‫לת‬-‫ א‬,‫ ֹקו יכ יסינו‬,‫ נא יחינו‬-‫רג ת‬,‫ם‬ -‫דנו מאל‬,‫ ֹקו ני ת‬,‫עא ילים‬,‫לרנו מל יי ֹקש קֹמ ת‬- ‫ כז ֹקלכו ֹקו ינ ֹקמ קֹכ‬27 Come, and let us sell him to the Ishmaelites, ,‫בו‬.-‫לא נחייו‬-ֹ‫ קת‬ubannrodtothlheeirtm, n.oout rouflreshha.n' dAbned upon him; for he is our ‫שה כש אא נ‬,‫ הוא; ומ יי ֹשק קֹמעו‬,‫תרנו‬, ‫יחי ו ֹקב נש‬-‫י‬ his brethren hearkened ‫ מו יי קֹמ ֹקשכו‬,‫סחנ ירים‬,‫ כח מו מי מע קֹברו נא ננ ישים ימ ֹקד ני ינים ם‬28 And there passed by Midianites, merchantmen; ‫סף‬,‫יו ת‬-‫לת‬-‫ מו יי ֹקמ קֹכרו א‬,‫ מהבור‬-‫סף ימן‬,‫יו ת‬-‫לאת‬- ‫ מו מי נעלו‬and they drew and lifted up Joseph out of the pit, and sold Joseph to the Ishmaelites for twenty ‫; מו ני יביאוהע רש שרים אכ הסף‬ ‫קֹב‬ ,‫א ילים‬,‫מל יישֹק קמֹ תע‬ shekels of silver. And they brought Joseph into .‫ ימ קֹצ נר קֹי נמה‬,‫תסף‬, ‫יו‬-‫לת‬-‫ א‬Egypt. (Bereshit 37:25-28) ‫ = הע רש שרים אכ הסף‬twenty shekels – gematria = 780 76 (Kahane) x 10 = 760 plus 20 shekels = 780 ‫ = הע רש שרים אכ הסףרב‬two (2) Alludes to two Kahane’s sold for 20 shekels. 169

Vayeshev (2006) Jealousy The Highest Place in heaven and the Lowest place in Hell The perfidious story of how the children of Israel came to destroy their brother and aggrieve their father can be understood much clearer when we view the events surrounding Rav Kahane. This Parsha as we have already seen has the name Kahane all over it. Of course if Rav Kahane is Moshiach ben Yoseph then certainly this Parsha would be one filled with references and allusions to him. We have seen how the letters of the name Kahane appeared at least seven times within the passage dealing with the abduction of Yoseph and in the passage below the name Kahane is revealed even more directly. -‫אל‬-‫ מו ני יביאו ל‬,‫לנת מה מפ יסים‬- ‫םת‬, ‫ ֹקכ‬-‫את‬-‫ לב מו קֹי מש ֹקלחו ל‬32 and they sent the coat of many colours, and they brought it to their father; and said: 'This have ‫ אנא‬- ‫תה הכ‬,‫ר‬ :‫םאת נמ נצאנו‬, ‫ ז‬,‫םא קֹמרו‬, ‫ מוי‬,‫ם‬-‫אנביי לה‬ son's .‫לא‬,‫ ם‬-‫ יאם‬--‫נת יב ֹקנך היוא‬-‫ ל‬,‫מה קֹכ םת‬ we found. Identify please whether it is thy coat or not.' (Bereshit 37:32) This is one of the most perfidious episodes of the Torah. The brothers have so much hatred of Yoseph that even now after they have done away with him, they still cannot even mention his name. By asking Yacov to identify his sons coat it was also adding insult to injury. By this action they were alluding to Yacov that other sons never received a special coat from their father so only he could recognize it. They were also hinting that maybe this was a punishment to Yacov for his behaviour towards Yoseph. The same kind of false morality cloaked the speeches of Rav Kahanes enemies. 'He who lives by the sword dies by the sword',etc, and other such perverse descriptions, when it was really they who abandoned him, disqualified him, and most likely arranged his death. Just as the brothers could not bring themselves to mention Yoseph’s name; so too is it illegal to mention the name Kahane or wear a Kahane T-shirt. The attempt to defame him and erase his memory, is the act of desperate men and ‘jealous’ men. There are two types of Jealousy; one good and one evil. The jealousy Cain had of Hevel is an evil kind that made him lose the greatest good he had and gain nothing but punishment. Korach is a similar story (there is a Midrash that says Korach was in fact a giglul of Cain and received his just punishment from Moshe). The former wandered the earth for generations and was shot dead with an arrow, the other was sent to linger in a kind of purgatory forever claiming that Moshe is true and his torah is true. How can jealousy be a holy thing? When it defines ones love for the Creator, this jealous love is a very holy thing. The love that Pinchas had for Hashem; to kill Zimri, because he felt the shame and humiliation Hashem felt, regardless of the danger was similar to Yoseph who despite his knowledge of his brothers hatred, had to stand up and say the truth, despite whatever consequences there may have been. This type of love which attaches itself to the Creator even when it is not politically correct to do so is the true love that Hashem seeks. 170

-‫אל‬-‫ מו ני יביאו ל‬,‫לנת מה מפ יסים‬- ‫ת‬,‫ ֹקכ ם‬-‫את‬-‫ לב מו קֹי מש ֹקלחו ל‬32 and they sent the coat of many colours, and ‫ר‬,‫ננא‬- they brought it to their father; and said: 'This have ‫מהכ‬ :‫את נמ נצאנו‬,‫ ז ם‬,‫א קֹמרו‬,‫ מוי ם‬,‫להם‬- ‫נא יבי‬ we found. Know now whether it is thy son's coat .‫םלא‬, -‫ יאם‬--‫נלת יבנקֹך יהוא‬- ‫םת‬, ‫מה ֹקכ‬ or not.' (Bereshit 37:32) Inside we see the letters Kahane as well as the letter ‘Reish’. Maybe this ‘Reish’ also alludes to the one place in the Torah where the ‘reish’ is spelled large. ‫ יכי ֹקיה נוהר‬: ‫תח‬, ‫מא‬ ‫ל‬,‫ לֹקאת‬,‫לוה‬- ‫א ית קֹש מת נח‬,‫יד יכי ל ם‬ 14 For thou shalt bow down to no other god; for .‫תאל מק ננא הוא‬, ,‫מק ננא קֹשמו‬ the LORD, whose name is Jealous, is a jealous God; (Shmot 34:14) What is the ‘Acher’ mean? Chazal says this refers to idolatry. The ‘reish’ itself appears to be bowing down. Our Parsha deals with a kind of idolatry, the idolatry of jealousy. The jealousy we are referring to in our Parsha is a jealousy of those who see that Hashem has a special love for someone, and instead of becoming closer to the ‘loved one’ assume that he is using manipulation to gain this love and is threatening their positions. As we have mentioned, we saw a similar psychological circumstance with Cain and with Korach. The relationship between the 70 Nations and the Nation of Israel is also similar and reflects this paradigm. Ironically the passage continues to say that Hashem too is a jealous G-d. What does this mean? ‫ יכי ֹקיה נוה‬:‫חר‬,‫אתל מא ת‬, ‫ ֹקל‬,‫וה‬-‫םא ית ֹקש מת נח ל‬, ‫ יד יכי ל‬14 For thou shalt bow down to no other god; for .‫אתל תקנאא הוא‬, ,‫ תק אנא קֹשמו‬the LORD, whose name is Jealous, is a jealous God; (Shmot 34:14) The traditional interpretation is that just like a father is jealous when his son is drawn away from him by something degrading, he is jealous of that lure that took his son away. In the reverse, one who feels the pain of Hashem and is jealous for his honor and tries to correct the wrong despite endangering himself, this is the definition of one who is jealous (or zealous) for Hashem. This is why the word jealous defines the highest level of love. If Hashem uses this term to define Himself, then one who is jealous for Hashem’s honor and has no thought of what he might lose by expressing this love, we can deduce, that this is one who is loved by Hashem, even more than others. 171

Kahane the Antidote to Idolotry The Tzaddik who is jealous for the honor of Hashem and hates that which embarrasses Him rectifies the root cause of Hashems anger. Hashem on the other hand is also jealous at this thing that has taken His children away, but of course He can’t really do anything about it, it must come from his children, He can’t force them to love Him. The one who is jealous for Hashem leads the way in bringing about that return from the children. If we look again at this passage we see that hidden in these words of jealousy that emanate from selection of one over another we can see, like the story of Yoseph, one who is selected above others. This one is Kahane; the one who alleviates Hashems pain, and makes Him proud of His children. If we look at this passage we see that Hashem, the Jealous G-d, associates His name with Kahane, for Kahane too is Jealous for Him. As if to say to all the defamers who claim that his Torah is false and manipulated to serve his ambitions, that they are wrong about him just as they were wrong about Yoseph. Their Torah in fact was self-serving and his ambitions were not coming from ego, but rather from humility. The Rabbi explained the meaning of humility by relating a story of a famous Rebbe who answered a student that questioned why Hashem gave the Torah on Mount Sinai. ‘If Hashem wanted to teach us humility by not giving us the Torah on a big mountain but rather a small one, why didn’t he give it to us in a valley? Wouldn’t that be more appropriate?’ The Rabbi answered that it is to teach two things. #1 Be humble #2 Don’t be too humble.’ In other words don’t be walked over. Rav Kahane fought battles for Hashem because He had the right gifts and qualities and there was no one else, so he had to be Meir Kahane. People often would say ‘if only he had compromised a little, he would have gotten a lot further, and he wouldn’t have been assassinated’. The Rabbi used to answer this criticism by saying that this is precisely what makes him Kahane and not another politician. They know I cannot be bought. This is why I am a threat to them. That pure unadulterated love, self-sacrifice and humility (in the proper sense), is what earned him the special status of having his name associated with Hashem. ‫י ֹקיה נוהשכ‬ :‫חר‬,‫מא ת‬ ‫תל‬,‫קֹלא‬ ,‫וה‬-‫ית קֹש מת נח ל‬ ‫םא‬, ‫ל‬ ‫יכי‬ ‫יד‬ 14 For thou shalt bow down to no other god; for the LORD, whose name is Jealous, is a jealous ‫אנא‬.‫אל מק ננא הוא‬,‫ ת‬,‫ מק ֹקשמו‬God; (Shmot 34:14) To further illustrate the connection between Hashem associating his name with Kahane and our Parsha that deals with the Torah of Jealousy, let us look at one more passage. The same letters that make up the words ‘son of his old age’ can be re-written as ‘they were jealous’ -‫ן‬-‫ לב‬-‫ יכי‬--‫ נבנניו‬-‫סתף מיכנל‬, ‫יו‬-‫לאת‬- ‫ נא מהב‬,‫ל‬,‫ ג וֹקיישקֹ נר תא‬3 Now Israel loved Joseph more than all his ‫ם ה‬.‫ת מפסיים‬-‫ לנ‬,‫ ֹכקתם‬,‫ לו; ֹקו נע נשה לו‬,‫וא‬ children, because he was the son of his old age; ‫קֹז כק יני‬ and he made him a coat of many colors. (Bereshit 37:3) Hem = They 172

-‫ן‬-‫ לב‬-‫כיי‬--‫ נב נניו‬-‫תסף ימ נכל‬, ‫יו‬-‫אלת‬- ‫ נאהמב‬,‫אל‬,‫ ג ֹקו יי ֹקש נר ת‬3 Now Israel loved Joseph more than all his ‫קהנשי וא‬.‫נלת מפ יסים‬- ,‫ ֹכק םת‬,‫ לו; ֹקו נע נשה לו‬, ‫ם ה‬ children, because he was the son of his old age; ‫ֹקז‬ and he made him a coat of many colors. (Bereshit 37:3) Hem Yikanehu = They envied. This is alluded to a few verses later on. ‫רי תק רנאו‬-‫לאת‬- ‫ שנ ממר‬,‫לא נחיו; קֹו נא יביו‬- ,‫בו‬- ‫ יא מו‬11 And his brethren envied him; but his father ‫ מה נד נבר‬kept the saying in mind. (Bereshit 37:11) And who was this person that was hated because Hashem had chosen him, just like Israel chose Yoseph? ‫שכ‬-‫ן‬-‫בל‬-‫י‬ --‫ נבנניו‬-‫מי נכל‬ ‫ף‬,‫יו תס‬-‫את‬-‫ל‬ ‫נא מהב‬ ,‫ל‬,‫וֹק יי קשֹ נר תא‬ ‫ג‬ 3 Now Israel loved Joseph more than all his children, because he was the son of his old age; ‫שנ ה א‬.‫לנת פמ יסים‬- ‫תם‬, ‫ ֹכק‬,‫ לו; ֹקו נע נשה לו‬, ‫ ֹקז כק ים ו‬and he made him a coat of many colors. (Bereshit 37:3) In conclusion, the story of Moshiach ben Yoseph will be similar to the story of the original Yoseph. To understand the concept of Moshiach ben Yoseph we need look no further than Rav Kahane. The same jealousy the brothers had of Yoseph is the jealousy of Moshiach ben Yoseph, who will rectify the sins of the past. The rectification will take place in a similar fashion after 22 years of reflection that end with ‘od yoseph chai’ or Kahane Chai, and Yoseph was right or ‘Kahane Tzadek’. The rectification will be centered around a revelation or clarification of Torah that deals with Jealousy, and Zealotry as well as love and extremism. It will be understood what Hashem holds dear and close, and what is the derech that He expects of us and hopes for in us. It will be clear that the ones who were previously called extreme and fanatic were truly humble and jealous for their G-d while those who persecuted them, were persecuting Hashem and delaying the Moshiach. It will be a clarification and vindication of who the true Tzadik was and who were the rogues cloaked in false morality. The children of the Tzaddik who like him demonstrate their love of their G-d by protesting scandalous leadership, clinging to their Land and settling it despite the beatings from outside and from within. The children like those of Gush Kaif that also become Moshiach ben Yoseph will grow like Binyamin naming each child after their brother. Israel loved Yoseph because he was a son of the Torah, the authentic Torah that Hashem desires. This is why Hashems name is associated with his Torah and desires it more than others. In the same way that gentiles will no longer hate the Jews but will come and learn from them, so will those who despise the very word Kahane come to recognize the true meaning of Kahane which is a man whose love of G-d and his people is unmatched. How can one love those who persecute and destroy him? How can one love those who have brought so much pain and terror? How can one love such fools that have allowed wild beasts to run free and sentenced their own people to death and destruction? How can one love those whose leaders think only 173

of their own selfish desires and have sold their sheep for a shoelace while they sit and dine without hearing their cries. How can one have such a love? Only a father can love in this way, with the understanding that his child is growing and will cause him pain until the day he comes of age. The child who comes of age and feels the hopes and desires of his father and the shame his children cause Him, this is a child of His old age. This is the child that He has been waiting for and that will rectify all of the suffering of the past by reawakening within us our new heart and we will understand the path that leads towards blessing and understand the curse that we ourselves created. The Two Dreams In the beginning of our sidra the brothers hated Yoseph but they were not jealous of him until after the second dream. It was the second dream that their father Israel heard and he kept this dream in mind. It was now that the brothers conspired to do away with him. These two dreams allude to our present time of Moshiach ben Yoseph. Rav Kahane became a member of parliament and the country was shocked that he managed to get a seat. He was not taken seriously though, and his dreams of leadership were considered far fetched. The second time he ran, however, the polls were showing that his seats were increasing and could threaten the government. It was at this point that the jealous brothers had him banned, and later quite possibly arranged for a wild beast to kill him. The Difference between Hatred and Jealousy Below we can see the hatred in the beginning, and see how it transforms to envy and jealousy after the 2nd dream. -‫הם ימכנל‬-‫אתו נא מהב נא יבי ל‬,‫ ם‬-‫ כיי‬,‫א נחיו‬-‫ ד מו יי קֹראו ל‬4 And when his brethren saw that their father ‫ דמ קבֹרותו שי רש רנאו‬,‫םא ני קֹכלו‬, ‫אתו; ֹקול‬,‫ ם‬, than all his brethren, they hated --‫לא נחיו‬- loved him more .‫קֹל נשלם‬ not speak peaceably unto him. him, and could ‫א נחיו; תויו שספו‬-‫קֹל ל‬ ‫תגד‬, ‫מוימ‬ ,‫נחלום‬ ‫סף‬,‫יו ת‬ ‫מו מי נחלם‬ ‫ה‬ 5 And Joseph dreamed a dream, and he told it to ‫עוד שר לנא‬.‫אםתו‬, , his brethren; and they hated him yet the more. (Bereshit 37:4-5) -‫ יאם‬,‫לינו‬,‫ הנ נמלך תי קמֹלך נע ת‬,‫לא נחיו‬- ,‫א ֹקמרו לו‬,‫ ח מוי ם‬8 And his brethren said to him: 'Shalt thou indeed reign over us? or shalt thou indeed have dominion ‫םשל נבנו; תויו שספו עוד רשנ לא‬, ‫נמשול ית קֹמ‬ over us?' And they hated him yet the more for his dreams, and for his words. .‫ ֹדקבנרניו‬-‫מ נתיו ֹקו מעל‬,‫ נחל ם‬-‫ מעל‬,‫אםתו‬, ,‫בו נא יביו‬-‫ מו יי קֹג מער‬,‫לא נחיו‬- -‫ל‬-‫ וקֹ לא‬,‫אנ יביו‬-‫לאל‬- ‫תפר‬, ‫ י מו ֹקי מס‬10 And he told it to his father, and to his brethren; :‫שר נח נל ֹקמ נת‬-‫זה נא ל‬-‫מר לו נמה מה נחלום מה ל‬-‫םא ל‬, ‫ מוי‬and his father rebuked him, and said unto him: ‫ ֹקל יה קֹש מת נחו ‍ות‬,‫לחיך‬- ‫ֹקו מא‬ ‫קֹו יא קֹמך‬ ‫נא יני‬ ,‫נהבוא ננבוא‬ 'What is this dream that thou hast dreamed? Shall .‫ נא קֹר נצה‬,‫קלֹך‬ I and thy mother and thy brethren indeed come to bow down to thee to the earth?' 174

‫תו רי תק רנאו בו‬-‫ת‬-‫ נש ממר לא‬,‫א נחיו; ֹקו נא יביו‬-‫ ל‬, - ‫יא‬ 11 And his brethren envied him; but his father .‫מה נד נבר‬ kept the saying in mind. (Bereshit 37:8-10,11) Vayeshev (2011-12-17) The Knesset When the Rabbi was first elected to the Knesset the ruling powers where shocked but did not take the Kach party seriously. He was a mere annoyance. When he would speak they would exit the Knesset and midda keneged midda, when the Israeli ambassador in the United Nations would speak many Nations would also walk out. In 1990, understanding that the Rabbi was increasing in popularity the jealousy of the ruling clique turned to the courts to help them destroy this heavenly voice. They decided to ban him from running by calling his party ‘racist’. Stripped of his ability to run for office he continued to speak and fight for Israel with new strategies but he was weakened by this cruel act that denied thousands of Israeli’s their right to vote and decide the nature of their state. It was in this weakened state without the standard body guards issued to every Knesset member in public speaking forums, that he was gunned down by an Arab. This act that preceded the final curtain can be seen here hidden in the letters of this weeks Parsha. ‫א נחיו; מו מי קֹפ ישיטו‬-‫ ל‬-‫לאל‬- ‫סף‬,‫ נבא יו ת‬-‫לשר‬- ‫ מכ נא‬,‫ כג מו קֹי יהי‬23 And it came to pass, when Joseph was come unto his brethren, that they stripped Joseph of his ‫ת הפ י םכר לת הנ ס‬ -‫לת‬-‫א‬ ,‫ככ נת קנֹתו‬-‫את‬-‫סף ל‬,‫יו ת‬-‫לאת‬- ‫שר נע נליו‬-‫ נא ל‬. coat, the coat of many colors that was on him; The bold letters spell Knesset – Read: Lets strip him of his glory and ban him. The letters in the spaces spell out ‘Met’ the Mouth of God. Death to the mouth of God. Recognition Probably the most discerning and poignant words of this Parsha are found in two simple words – Ha Ker Na. When Yehuda offers the blood stained cloak to his father and asks innocently, ‘do you recognize this coat?’ The irony is that the same guilty man who innocently asks Israel to identify the body of his hated half brother whom he killed, later gives birth to the same brother as his own son. The shock of the birth of his own Yoseph is announced with the same words that fly back in Yehuda’s face. ‘Identify please, it is from this man whom I am with child.’ -‫אל‬-‫ מו ני יביאו ל‬,‫לנת מה מפ יסים‬- ‫םת‬, ‫ קֹכ‬-‫את‬-‫ לב מו קֹי מש קֹלחו ל‬32 and they sent the coat of many colours, and they brought it to their father; and said: “We found ‫ר‬,‫ אנא‬- ‫ תה הכ‬:‫את נמ נצאנו‬,‫ ז ם‬,‫םא ֹקמרו‬, ‫ מוי‬,‫הלם‬- ‫אנביי‬ Is it your son’s .‫םא‬,‫ל‬-‫ יאם‬--‫לת בינֹקך היוא‬-‫תםנ‬, ‫המ קֹכ‬ this; identify, if you please: tunic or not? 175

They say that evil people, even if they are living , it is like they are dead. Tzadikim on the other hand may die, but continue to live on. There is something that glares out from these letters. The voice of God that our leaders tried to destroy only increased and is born from inside the Nation. Without having to look for hidden gematrias Ha Kar Na spells very clearly Rav Kahane. ‘Identify please’ whose dead body is this followed by ‘identify please’ whose rebellion is this that is becoming the State of Judea. ,‫מר‬,‫תלא ם‬, ‫ נח ימי נה‬-‫אל‬-‫ ֹקו יהיא נש קֹל נחה ל‬,‫צאת‬,‫ כה יהוא מו ת‬25 When she was brought forth, she sent to her ,‫מר‬-‫םא ל‬, ‫נכיי נה נרה; מות‬,‫ נא ם‬,‫לה לו‬-‫תא ל‬, -‫שר‬-‫ ֹקל יאיש נא ל‬father-in-law, saying: 'By the man, whose these are, am I with child'; and she said: 'Discern, I ‫ר‬,‫טה‬-‫ֹקו מה ממ ל‬ pray thee, whose are these, the signet, and the ‫קֹו מה קֹפ יתי ילים‬ ‫מת‬-‫לת ל‬- ‫ח‬,‫מה ם‬ ‫ ֹקל ימי‬--‫ אנא‬- ‫תה הכ‬ wrap, and the staff.' .‫לה‬-‫א ל‬,‫נה ת‬ Those who hated Moshiach ben Yoseph and arranged for him to be killed by a wild animal wanted to keep the power in their hands and so they did. They got Err, and then they got Onen. While Yoseph has been imprisoned let us look at the government who has ruled the Nation over these years and the Err’s and Onen’s they have given birth to. Many articles have been written regarding the fate of the leadership that implemented the disgraceful destruction of Gush Katif. Here is a list of the dignitaries and their positions at the time. Moshe Katzav – President of the State of Israel – now in prison for rape. Ariel Sharon – Prime Minister Ariel Sharon was Prime Minister at the time of the destruction of Gush Katif. Many years earlier, when Moshe Arens resigned from the position of Minister of Defense because he refused to destroy the town Yamit, Ariel Sharon took over from him – and razed Yamit to the ground. As Prime Minister many years later, the destruction of Gush Katif was his idea and his responsibility entirely. He suffered two strokes soon after the destruction and subsequent Gaza withdrawal and has been in a coma for a number of years. Neither the ground nor the Devil will receive him. This seems apt for a man who has enormous credits to his name in the building of the State of Israel. But the destruction of Gush Katif ways heavily over all these achievements – and Sharon lies in the balance: neither dead nor alive. Ehud Olmert – Deputy PM - forced to resign due to allegations of bribery and corruption Haim Ramon – Deputy PM - Haim Ramon was Deputy Prime Minister at the time of the destruction of Gush Katif. He later became Minister of Justice, and was subsequently forced to resign in disgrace following one accusation of sexual harassment. He was tried, found guilty, and sentenced to a few months labour at a horse stable. Dan Halutz – IDF Chief of Staff - forced to resign his position as Chief of Staf due to failure in the 2nd Lebanon war. Mosha Karadi – Chief of Police - Moshe Karadi, Chief of Police at the time of the destruction of Gush Katif, resigned after dubious involvement in criminal activity. A committee appointed to examine the matter reached a majority decision that Karadi should not be asked to resign, but that he should not be offered the customary 4th year extension of his appointment. He resigned after the decision was announced. Uri Bar Lev - Police Chief of Southern Command - forced to resign appointment as Chief of Police 176

due to a number of allegations of sexual misconduct In the final scene of this series of pleasure seeking politicians that brought an early political death upon themselves comes a new announcement. All of a sudden Yehuda is ready to burn his daughter in law for her immorality. Yehuda whose fine moral sons have not met with such good luck is suddenly expressing the religious wrath and zeal of a Kohen Gadol. He runs to do the mitzvah of burning her at the stake. In the news this week the government is up in arms against the Hilltop youth. They are altering laws and changing the rules of engagement against these loyal sons of Israel. They are being called criminals and terrorists for protesting the continued expulsion and destructions of their homes in Yehuda and Shomron. On the front page of the Israeli paper 21 years after the death of Rav Kahane is a picture of one of the young protestors wearing a t-shirt with a large picture of Rabbi Kahane on it. How can it be that they are still arresting and persecuting Kahane 21 years after he was supposed to be dead? And as the flames are heated up and Yehuda is ready to burn Tamar who he thought was a nobody; another prostitute that he could buy with a goat and an official document he realizes that his ‘Israel spring’ is coming (l'havdil). He can kill one Kahane or two Kahane’s but can he destroy his own daughter in law whom he has made promises to? Are all the previous settlements that were approved and ratified by the government now null and void? Is he willing to make war against his own Nation? Just as the laws were altered to ban Kahane before his murder, like the media machine that defined the murder of the martyrs of the Alta Lena as the Holy Canon’s; so now true to the un-democratic tradition of Israel’s leadership the stakes are being prepared. The surprise will fly back to Yehuda in his own words. The sins of his past will be revealed in order to rectify the Nation and put it back on its spiritual course. It is a pleasure to see the picture of the Rav on the front page again. This time he has multiplied into hundreds and thousands of youngsters in Yehuda and Shomron, as well as young people in cities and towns, as well as Moshe Feiglin inside the Likud, the governing body of the Nation. Indeed, ‘Do you recognize where this rebellion comes from?’ You who thought you could destroy the dreamers with cruelty and violence to keep your personal fiefdoms and deny the people of Israel their voice will have to face the truth of your sins at some point. It is the time of Chanuka and the small against the many once again have had enough of being raped and pillaged. The pure is fighting back against the impure that wish to impose on them. The scholars are fighting back against the cruel judges that have persecuted them too long. Yehuda is giving birth to Yoseph through Tamar and he will be called the State of Judea. Sounds familiar? Do you recognize it? It was created 21 years earlier by Rabbi Meir Kahane. 177

Vayeshev 2007 The Eternal Candle The Jewish people are a candle in the exile. We shed light in this long darkness of exile preserving Hashem’s original intention and thought, and through our hard-pressed light G-d is revealed. The destiny of Israel is the evolution of Hashem’s presence in the world. This is not a new idea. The Torah of Rav Kahane reveals a deeper idea, namely; the candle inside of the candle. Within the Israelite Nation there is also an inner light and an inner exile. The interplay between this inner darkness and inner light is the true catalyst that effects and governs outside forces. One way to understand this idea is to look at our Parsha. The decent into Egypt may appear on the surface as being brought about by outside forces of famine, etc. The deeper root of these events however is clearly the interplay between the forces of hatred, jealousy and light within our own family. The more one understands this hidden, internal light, the more one understands world events. Oppression directed against Israel from outside forces is always reflexive of oppression directed within between our own brothers. In other words, there is a Joseph in every generation, and in each generation we suffer because of our continued sins. If we look inside we see the inner working of this Ner (candle) (‫)נר‬. In Parsha KiSissa these two Hebrew letters are written in a large font. Nun of Ner The neighboring words shed light on the power of these two letters that combined spell Ner (candle). The first letter (nun) is the center piece of Emet Notzer Chesed. (Shmot 34:7). Hashem’s original intention was for the world to stand on Truth. This was not possible because man was fallible. Alternatively if the world was governed simply by Chesed, then we would be like babies and would lack the true good of earning reward which is higher than Chesed. Notzer, represents the Tzadik, the Holy man who is able to live up to Hashem’s original standard. It is on his merit, that the world exists, and it is also on his merit that Chesed is given to others who are not able to live up to this standard. We see this idea played out a few lines earlier in the very same Parsha where Moshe requests to be blotted out for the sake of Israel. Resh of Acher ‫ר‬The Resh represents rasha, the evil of those who serve ‘other’ gods (acher) ‫תח‬, ‫ מא‬. The jealousy and anger that Hashem feels towards those who worship foreign gods, is parallel to the jealousy that the brothers had towards Yoseph. They were moved to an act of violence because they felt their very essence and power was threatened. Hashem is moved to acts of violence when His essence is threatened. The special love that Israel had towards Yoseph is the same love that Hashem has towards His Tzadikim. Hashem may be lenient when we violate laws toward Him, however when His special love is violated, this brings out jealousy and retribution. As we saw with Yacov, as long as Yoseph was suffering in exile the divine presence left him. His light was extinguished for twenty two years as he mourned his favorite son. The Ner in each Generation In every generation there is a Yoseph. In every generation there is a Nun that represents ‘Notzer’. In every generation there are forces that seek to uproot this ‘Notzer’ because his essence represents the 178

true divine command and ideal. His ‘Notzer’ can destroy their ‘Acher’ and so they must destroy him first. It is this interplay that orchestrates destiny. Yoseph understood this interplay and was able to orchestrate destiny himself as he manipulated his brothers in the chapters that follow. The Tzadik is able to orchestrate destiny because he is Hashem’s favored pupil. Just as Yoseph was Israel’s favorite pupil, the Tzadik is able to fulfill the truest intention of Hashem. Through the suffering of the Tzadik the original light of creation continues and is renewed. Whether the Tzadik survives, whether he is imprisioned, or whether he is assassinated, his purpose is to cling to the truest light and through him this light continues. The Ner in our Parsha The struggle of Acher and Notzer is seen in our Parsha and alludes to the Moshiach Ben Yoseph of our day and our future. In the same way that the Israelite Nation is elected as a signpost to the world, Tzadikim are also selected as examples. There was a famous anecdote regarding Napoleon, the non- believer, who asked one of his learned advisers: “Can you give me any proof that God exists?” “The Jews, Sir” was the answer. Simply naming our Nation was enough to recognize the true light of Hashem. Now one might say there are many kinds of Jews and they all have many opinions. Who among them demonstrates the truest light of Hashem? Hashem answers us in His Torah. The Ner in our Haftorah We spoke in the beginning regarding the jealousy of Hashem. Hashem is willing to take personal abuse and still show kindness. He is willing to give, though we don’t deserve goodness. There is little He will not withhold. There is a point however, which angers Him and brings divine retribution. When we oppress the one who demonstrates the true image that He wishes to convey it undermines His essence and the Notzer is no longer present. Not only do we lack the Notzer, who is willing to be the example for us all, the Notzer is like Hashem’s first born. Punishment comes for the sake of vengeance of the Tzadik. In the kinot we mourn the destruction of the Temple and all of the forefathers are mentioned as they pray for Hashem’s leniency. None succeed except for the tears of Rachel. Hashem asks us how He can appease the blood of the prophet that we murdered on the steps of the Temple? He responds that only the tears of Rachel can appease Him. It is as if to say, if Rachel the mother of Yoseph will be appeased, then so be it, I too will be appeased. This idea is expressed in our Haftorah For three I forgive but for a fourth? Haarba spells none other than Rav Kahane - Rav (76) ,‫אל‬,‫עי יי קֹש נר ת‬,‫ ֹקשל נשה יפ ֹקש ת‬-‫ מעל‬,‫ נא ממר ֹקיה נוה‬,‫כה‬,‫ ו ם‬6 Thus saith the LORD: For three transgressions ‫סףרר אב‬-‫כ ל‬-‫מב ל‬ of Israel, yea, for four, I will not reverse it: ‫ ימ ֹקכ נרם‬-‫ מעל‬:‫לבנו‬- ‫א נא ישי‬,‫נעה ל ם‬ ‫אמ‬-‫וֹק מעל‬ because they sell the righteous for silver, and the ‫א ֹקביון מב נעבור מנ נע נל יים‬-‫קֹו ל‬ ,‫מצ ידיק‬ needy for a pair of shoes; ,‫אל‬,‫עי יי קֹש נר ת‬,‫ קֹשל נשה יפ ֹקש ת‬-‫ מעל‬,‫ נא ממר ֹקיה נוה‬,‫כה‬,‫ ו ם‬6 Thus saith the LORD: For three transgressions ‫סףאת עאה‬-‫כ ל‬-‫מב ל‬ of Israel, yea, for four, I will not reverse it: ‫ ימ ֹקכ נרם‬-‫ מעל‬:‫לבנו‬- ‫א נא ישי‬,‫ ֹקרבנ ל ם‬-‫קֹו מעל‬ because they sell the righteous for silver, and the ‫לא קֹביון מב נעבור מנ נע נל יים‬- ‫ קֹו‬,‫מצ ידיק‬ needy for a pair of shoes; (Amos 2:6) ‫ = תא קֹר נב אעה‬for four = 76 gematria = Kahane ‫ =אמ רר אב נעה‬for four = Rav 179

Vayeshev (2008) ,‫הם‬-‫ נא יבי ל‬-‫אל‬-‫ מו ני יביאו ל‬,‫נלת מה מפ יסים‬- ‫ת‬,‫כֹק ם‬-‫לאת‬- ‫ לב מו קֹי מש ֹקלחו‬32 and they sent the coat of many colours, and they brought it to their father; and said: 'This have ‫יב קנֹך‬ ‫לת‬-‫תםנ‬, ‫המ ֹקכ‬ ,‫ ננא‬-‫לכ ר‬- ‫ המ‬:‫את נמ נצאנו‬,‫ ז ם‬,‫א קֹמרו‬,‫מוי ם‬ son's we found. Know now whether it is thy .‫א‬,‫ל ם‬-‫ יאם‬--‫יהוא‬ coat or not.' These words are mirrored in the below passage of Yehuda and Tamar. Much has been written about the connection the most popular being the rebuke and exacting retribution that Yehuda felt when the same words he destroyed his father with were now being used by another that he was about to destroy. It was these word that brought about his Teshuva as well. Just as his father suffered the loss of his child, so Yehuda suffered the loss of his two children. It was these words that echoed these tragic events. In light of events today and the recurring Moshiach ben Yoseph that we have written about, I see the above passage alluding to Cain and Hevel. The same Cain who said ‘am I my brothers keeper’, knowing full well that he was his executioner is echoed here but with a slightly different meaning. Read the passage as follows: If Rav Kahane is your chosen son, and he carries Hashems mission, then look now at his legacy, at his Torah that shined like Yoseph’s coat of glory. Why would Hashem allow him to be killed if he was such a Tzadik? Look now at Rav Kahane, is his Torah really true? Yes or no? Tamar responds by answering it wasn't Hashem that took him it was you. Just as Cain was responsible for Abel so was Yehuda responsible for Yoseph. Who does the signet, wrap, and staff belong to? It is you who transgress not Him. Recognition (2013) One of the main themes in this Parsha can be summed up in one word ‘Recognition’. ‘Ha Kerna’ ‘Do you recognize?’ This phrase is used in two places. The brothers do not recognize that Yoseph is a Tzadik, and in their jealousy conspire to assassinate him, and opt instead to sell him. They bring his blood stained coat to their father and Yehuda says ‘Do you recognize this?’ This phrase later comes back to Yehuda when in his righteous wrath he is about to burn yet another Tzadikes Tamar who responds ‘Do you recognize these items?’ Yehuda then realizes his terrible mistakes. How do we understand this today? There is a battle that has been evolving over the last hundred years between Zionists and those opposed to a secular State. Both have their merits and both have sins to atone for. The Torah World The Torah world separated themselves from secular Zionists and shunned them like Yoseph. Before the Shoa many Torah leaders could have encouraged their congregants to make aliya to Israel not only because of the historic times, but also to save their lives. Instead many discouraged their congregants to immigrate to ‘Zionist’ Israel and risk losing their Judaism. Many perished because of this. Today is much the same. It is easier to be a Torah observant Jew in the exile, and there is no great encouragement to make Aliya, neither for the historic times we live in, nor for the dangers that are 180

looming in America. The religious sector is represented in the Knesset in Israel, but the main agenda in the political world is money and benefits for yeshivas. In order to secure their budget the Torah world has often voted for bills that were destructive to the nation like the expulsion of Gush Katif. In a similar way Yehuda was concerned only with his own personal interest when he had relations with Tamar. In the end he was shocked to discover that what he thought was a Kedaisha (prostitute) was Kedosh (holy). Although Zionist Israel may have appeared to be something unholy, in the end it was Hashems design that it should be this way. From the hatred of Yoseph to the realization of the holiness of Tamar who says ‘do you recognize’? In the end the Torah world will atone for the sins of whom they condemned by their hatred of their Zionist brother and the influence of aliyah they could have encouraged. Their tikkun will come from their encouragement to participate in the birth of a new Nation in the territory of Yehuda; the State of Judea. The Zionist World The Zionists have also persecuted the faithful Jews who have settled in Yehuda and Shomron. The animosity many feel towards those who settle the ‘occupied’ Lands is as venomous as the hatred the brothers felt against Yoseph. Within this hatred there is also jealousy of the faith and courage that these settlers have. However the fear of repercussions due to settlement and the anger at having to serve army duty in those areas overshadows their admiration. As the Nation slowly becomes more faithful due to the failure of the Gush Katif experiment and consequent wars there is less animosity and fear because we feel we are all in the same boat but Yoseph is still blamed and sold and expelled. The State believes it can uproot communities at will for a perceived political benefit. The hilltop youth who defy and resist are punished with the full extent of the law. Yehuda in our Parsha also believes that he can fulfill his desires as he wishes. In the end he becomes enraged at what he perceives is unlawful but is silenced upon his recognition that it is he himself who gave birth to this Nation. The State of Judea will embrace Israel and the brothers will be unified once again. The letters Hakarna (do you recognize) also spell Rabbi Kahane. It is not without coincidence. He was hated and scorned and vilified from the Torah world to the secular world, yet from both camps he had faithful followers. His Torah bridged the rift between these two worlds but the hatred and jealousy of his rising popularity was intense. He was also assassinated by a wild beast, like Yoseph. The Torah he left behind has inspired Knesset members, religious leaders, and the hilltop youth of Yesha. He is also the spiritual founder of the State of Judea. The Farbrengen (2015) I go to a Chabbad Bet Knesset and at the farbrengen surrounded by chassids of the Rebbe I was asked to say a L'chaim and so I spoke these words. The whole essence and suspense of this weeks Parsha can be found within one word. That word is Hakerna. It was the word that Yehuda said that broke his fathers heart and the word that Tamar said that broke Yehuda's heart. It was the word that made Yehuda think twice. Maybe he was wrong about Yoseph. Maybe Yoseph was not a Rasha, maybe he was a Tzaddik. Then what did that make Yehuda? Were his hands stained? The reflections that began in Yehudas mind and his brothers minds are a precondition to the revelation of the Moshiach. What are some of the Gematrias of Hakerna (276)? 181

‫ תו שיצרעתק‬,‫תרי נא יביו‬, ‫ יד ֹקב‬-‫את‬-‫ ל‬,‫ע נשו‬,‫מ מע ת‬,‫ לד יכ קֹש ם‬34 When Esau heard the words of his father, he ,‫ֹקל נא יביו‬ ‫מר‬-‫א ל‬,‫מוי ם‬ ;‫םאד‬, ‫ ֹקמ‬-‫מעד‬ ‫ד נלה ו נמ נרה‬,‫ קֹג ם‬,‫קֹצ נע נקה‬ cried with an exceeding great and bitter cry, and ‫ נא יני נא יבי‬-‫תכ יני מגם‬, ‫נב ֹקר‬ said to his father: 'Bless me, even me also, O my father.' (Bereshit 27:34) ‫ אנא‬-‫ = התכה ר‬do you recognize = 276 ‫ = תו שי רצ תעק‬he cried = 276 ,‫רץ‬-‫בי נה נא ל‬,‫םי קֹש ת‬, -‫לאת‬- ‫םא תו ירישו‬, ‫ל‬-‫ נה קֹו יאם‬55 But if ye will not drive out the inhabitants of ‫ ֹקל יש יכים‬,‫להם‬- ‫תמ‬, ‫שר תו יתירו‬-‫ ֹקו נה ניה נא ל‬--‫כם‬-‫תני ל‬, ‫ ימ ֹקפ‬the land from before you, then shall those that you let remain of them be as thorns in your eyes, and ‫לכם; קֹו נצ ֹקררוורלשצרנשי שנם‬- ‫תדי‬, ‫ֹקב יצ‬ ‫כם‬-‫ני ל‬,‫עי ת‬,‫ֹקב ת‬ they shall harass as pricks in your sides, and ‫י ֹקש יבים נבה‬,‫לתם ם‬- ‫לשר מא‬- ‫ נא‬,‫לרץ‬- ‫ נה נא‬-‫ מעל‬--‫לכם‬- ‫א ֹקת‬-‫ ל‬you in the land wherein you dwell. (Bamidbar 33:55) ‫נאא‬-‫ = תהכה ר‬do you recognize = 276 ‫ = רו של רצ שני שנם‬as pricks = 276 ‫ מה ממ קֹח נתה‬-‫לאת‬- ‫ מקח‬,‫רן‬,‫ מא נה ם‬-‫אל‬-‫שה ל‬-‫םמ ל‬, ‫למר‬- ‫א‬,‫ יא מוי ם‬11 And Moses said unto Aaron: 'Take the fire-pan, ,‫לרת‬- ‫ט‬,‫ב מח ֹקו ישים ֹקק ם‬,‫תמ מעל מה ימ ֹקז ת‬, ‫תאש‬, ‫ללי נה‬- ‫ נע‬-‫לתן‬- ‫ קֹו‬and put on it fire from upon the altar, and place incense, and carry it quickly to the assembly, and ‫תה הק הצף‬-‫כיי‬ :‫להם‬- ‫לי‬,‫תפר נע ת‬, ‫ ֹקו מכ‬,‫ע נדה‬,‫ נה ת‬-‫אל‬-‫ה נרה ל‬,‫לך קֹמ ת‬,‫קֹוהו ת‬ make atonement for them; for the fury has gone ‫לגף‬- ‫חל מה ננ‬,‫תה ת‬, ,‫תני ֹקיה נוה‬, ‫ימ יל קֹפ‬ ‫ני נצא‬ out from the presence of Hashem; the plague has begun.' (Bamidbar 17:11) ‫נאא‬-‫ = התכה ר‬do you recognize = 276 ‫ = תהקה הצף‬the fury = 276 ;‫ שד רב לרי הכם‬-‫ מעל‬,‫ יבי‬-‫ כא מויה נוה יה ֹקת מא מנף‬21 Now the LORD was angered with me for ‫א‬,‫ב ם‬-‫ ו ֹקל יב ֹקל יתי‬,‫דן‬,‫ מה מי קֹר ת‬-‫לאת‬- ‫ ֹקל יב ֹקל יתי נע קֹב ירי‬,‫מו יי נש מבע‬ your sakes, and swore that I should not go over ‫תן‬,‫נ ת‬,‫היך ם‬-‫שר ֹקיה נוה לאל ל‬-‫ נא ל‬,‫לרץ מהטו נבה‬- ‫ נה נא‬-‫אל‬-‫ל‬ ‫ֹקלך מנ נח נלה‬ the Jordan, and that I should not go in to that good land, which the LORD thy God gives you for an inheritance; (Dvarim 4:21) ‫נאא‬-‫ = הת הכ ר‬do you recognize = 276 ‫ = שד רב לרי הכם‬for your sakes= 276 182

What is the connection between these Gematrias? We may think our problems come from the cries of Esav or from the thorns and pricks of Ishmael in the Land or the fury of Hashem but this is not the origin of our problems these are the results. The origin of our problems come from within our family; from the labeling and persecution of Tzadikim. It is precisely these Tzadikim that have the medicine to heal us that we attack and silence and this is the reason we suffer. It cannot be said any clearer than our Haftorah. So said Hashem: For three rebellious sins of Israel - but should I not exact retribution for the fourth – for their having sold a righteous man for silver, and a destitute one for the sake of a pair of shoes?...For my Lord Hashem/Elokim will do nothing without having revealed his secret to His servants the prophets. (Amos 2:6/3:7) I have always said that if your Torah has not been banned, its not worth reading (The Kalisher Rebbe), and the chassidim sitting here should understand this even more so. The Torah you study was outlawed at one time. Hundreds of years ago there were Jews that hated your Rebbes and caused them to be thrown into jail. Why was their Torah put in jail? For what reason? Because it was extremely important. It was the very remedy needed at that time. The real reason we suffer is because in every generation there is a Yoseph that is being sold and beaten and persecuted. This same Yoseph holds the key and remedy that we need; a remedy that Hashem Himself sends to us, yet we destroy the messenger because the message is too difficult for us. Today there is a new Torah that is sitting in prison. It holds the remedy needed in our own generation and precisely because of this it sits in prison. The chassidim that sit in prison are not Chabadnikim in fact they may study the Torah of the Gaon of Vilna who opposed chassidut. You however as chassidim that willingly paid the price to bring chasidut into the world should contemplate for a moment the holy souls that are sitting in administrative detention today for no reason other than the Torah that they practice that makes them black sheep. The reason that this Torah is in prison is because it is extremely important. It holds the remedy that is needed today. If you want to know the name of the Torah of Moshiach that they practice it is written with exactly the same letters as Hakerna in our Parsha. The word that holds the very essence of the Parsha of Yoseph holds the very essence of our redemption today if we look at it closely as Yehuda did and begin to think twice. The word Hakerna my dear friends also spells Rav Kahane; if you can discern it. 183

The Poison and the Antidote (2021) I heard from the Rogatchover Gaon that the conspiracy of the brothers was deeper than we think. They specifically chose an animal whose blood was a similar color to a man who was not a virgin. They contrived to make Yacov think that not only was Yoseph killed but that he had already had relations, and not the Tzadik Yacov thought, and unknowingly exclaim that he has been ‘torn by a wild beast’ which would actually affect his destiny. Just as we wrote in Vayetze that the words of a Tzadik have so much weight that they can kill, and Rachels death was connected to Yacovs words, now Yoseph, as well was unknowingly cursed by the father who loved him more than anything. As Rachel was killed inadvertently, now Yosephs destiny was in danger due to Yacov’s words. It wasn’t enough for the brother’s hatred and jealousy to rid themselves of the one they were jealous of, but they also wanted to destroy him spiritually by manipulating Yacov to say these words. Because of these words Potiphora almost undermined Yosephs mission - this in fact was why Yacov's image appears to Yoseph because according to the Rogatchover he had to try and stop the curse he inadvertently initiated. I would add that because this was not the first time but the second time, he had inadvertently damaged the essence of the truth he loved, this added to his great despair and he needed to correct this prophetically. What does this mean for us today? Conniving evil doers who are jealous of the righteous seek not only to undermine their competitor and the one who reveals their falsehoods. It’s not enough to kill the accuser who accurately uncloaks the pious but more than that, the accuser must be made out to be a sinner himself even a greater sinner than those who he rebukes for their lack of faith and weakness. And so today in our times, on the very day that Rav Kahane was murdered by those who conspired to kill their adversary it was no coincidence that fake news went out at the same moment about a supposed liaison with a woman in his past. This would not only kill the idea and holiness that he fought for and tried to raise the level of the Jewish people to, but cunningly to seek to destroy completely the very mission and banner of goodness and true light and truth that he represented. The only way to cure Am Israel from this deadly sin that kills more than the body but in a perverted pleasure destroys the image as well, of one who fought for the truth, is to learn from one of the descendants of Binyamin (which we will come to in a moment). He who never bowed to the external Esav nor the internal Esav, the one born from the accusing lips of Yacov is the only one who can defend his brother from those same accusing lips of Yacov. Just as Yoseph is the only one who can defend us against Esav because he can say my brothers hurt me much more than you, but I did not repay them for their evil, Binyamin can say Yacov killed my mother and almost killed my brother with words but I will not kill back with words I will do the opposite. I will bring the redemption through words. The redemption of the entire Jewish people in the days of Purim happened because of one simple mitzva that undermined the entire evil empire that conspired against the Jews. That mitzva was repeating words of truth in the name of who spoke them namely Mordechi (from the tribe of Binyamin). And so my friends, here is the Yoseph antidote. When you discuss Torah repeat the words of Rav Kahane and do not tell people where these words came from until it enters their hearts and they say ‘those are amazing words, who said that?’ And then after they have entered the heart and mind explain where those words came from and by doing so undo the evil that was created not only from physical death but spiritual impurity that lingers from holy mouths that not only say ‘he is not one of us’ (as in 184

the episode of the trafim) but cast allusions to his holiness by saying maybe he was torn by the evil beast of the yetzer? Lashon Hora kills. Inadvertent words kill, and good words said in the proper way will save an entire world and destroy its conspirators with their own words. Yehudas descent became an ascent only through the word Hakerna (read: Rav Kahane). Binyamin’s mother is killed by the false words of truth. His brother is almost destroyed by the false words of truth. How can truth be false? What are these false words of truth? The B'nai Torah who represent truth but do not represent truth fully, because if there is an omission and a prejudice due to their own spiritual jealousy then truth is absent. Yoseph is the refining flame within the fire of Yacov but Binyamin must be the receiver of this repentance for that refinement to take place. As we said before the conspiracy of the brothers is much deeper than we think. Not only did they wish to rid themselves of a rival they wanted to sin like Zimri with reward of Pinchas and who would give them that legitimacy? The Torah itself. They saw how the lips of truth killed Rachel without realizing it. And now they conspired to have those same lips condemn Yoseph and stamp the kosher unkosher. This is exactly what happened in our own time when the religious world condemned Rav Kahane by their disconnection and indifference. After the murder when there was a small window of opportunity to admit their mistakes and lack of courage and faith to back him, that window remained closed. The very detractors and enemies of Rav Kahane knew very well how to poison any remorse by spreading false rumors of illicit relations to destroy whatever image of Holiness that may have remained. They killed him twice (toraf,toraf) and the Holy brother Binyamin in the hilltops of Yesha was raised without a mother and abandoned because the disconnected mouth of Yacov said neither good nor bad, like his brother-in-law Lavan. Binyamin is the abandoned child among us. While we speak about morality to the world, he is our own child that we have left to the wolves and abandoned in Yesha and the Har Habayit. If the Torah world of Yacov is indifferent and disconnected from Binyamin and concerned more with rivalries between brothers than the evolution of truth, then there is a problem at the root of truth. The truth of Yacov can only be true by admission of sin. If there is an injustice, a mistake, and a stain within the heart of truth then the whole body of Israel is endangered and unprotected. But when this sin is admitted and these words and actions are rectified. This and only this will bring Geula to Israel and reflexively to the world. 185

186

Kahane in the Parsha Miketz 187

Miketz Pharoah said to his servants , ‘Could we find another like him?– a man in whom is the spirit of G-d?’ (Bereshit 41:38) (Hanimtza Haze Ish?) There was no one who spoke as Rabbi Kahane did and dared to say the words that he spoke. His words and ideas cost him his life but he continues to live long after his tragic murder. His whole life was a sanctification of G-D’s name and was an example to us all. Where can we find another like him? ‫ֹקמ נצנִה שנ א‬ :‫ענבנדניו‬-‫לל‬-‫א‬ ,‫םה‬,‫פמ קֹרע‬ ‫מלר‬- ‫יא‬,‫מו ם‬ ‫לח‬ 38 And Pharaoh said unto his servants: 'Can we find such a one as this, a man in whom the spirit ‫לשר רו מח לאל יהים בואכ‬- ‫ נא‬,‫ יאיש‬--‫לזה‬- of God is?' ‫רמ אצ‬--‫לזה‬- ‫א כנ‬ ‫נה ינ‬ :‫ענ נב נדיו‬-‫ל‬-‫ אל‬,‫עה‬,‫ר פמרקֹ ם‬-‫םא למ‬,‫לח מוי‬ 38 And Pharaoh said unto his servants: 'Can we ‫לשר רו מח לאל יהים בו‬- ‫ נא‬,‫יאיש‬ find such a one as this, a man in whom the spirit of God is?' Hidden in the letters is also (Mem) for Meir and (Tzaddik) for Tzaddik. Read: Meir Kahane ze ish Tzadik asher roach elokim bo. Meir Kahane is the righteous man in whom the spirit of God is. ‘he pleaded with us and we paid no heed; that is why this anguish has come upon us.’ (Bereshit 42:21) (al ken ba’ah) Again we see the letters of Kahane, which explain both the suffering of the past and present. ‫תש ימים‬, ‫ נא נבל נא‬,‫ נא יחיו‬-‫לאל‬- ‫םא קֹמרו יאיש‬, ‫ כא מוי‬21 And they said one to another: Indeed we are ‫שר נר יאינו נצ מרת מנ ֹקפשו‬-‫ נא ל‬,‫ נא יחינו‬-‫ נא מנ קֹחנו מעל‬guilty concerning our brother inasmuch as we saw ‫נבלכן אאה‬ his heartfelt anguish when he pleaded with us and -‫םא נש נמ ֹקענו; מעל‬, ‫ֹקול‬ ,‫תלינו‬, ‫תא‬, ‫קֹב יה ֹקת מח ֹקננו‬ we paid no heed; that is why this anguish has .‫םאת‬, ‫ מה נצ נרה מהז‬,‫תלינו‬, ‫א‬,‫ ת‬come upon us. And as for me, as I have been bereaved, so I am bereved”. (Bereshit 43:14) (shekalti, shekalti) ,‫תני נה יאיש‬, ‫כם מר נח ימים יל ֹקפ‬-‫תתן נל ל‬, ‫ יי‬,‫אל מש מדי‬,‫ יד ֹקו ת‬14 and God Almighty give you mercy before the ;‫ יב קֹנ ני ימין‬-‫את‬-‫ ֹקו ל‬,‫תחר‬, ‫לכם מא‬- ‫ נא יחי‬-‫לאת‬- ‫כם‬-‫ קֹו יש מלח נל ל‬man, that he may release unto you your other brother and Benjamin. And as for me, if I be ‫אש לכ רל שתי אש אכ רל שתי‬. ‫שר‬-‫ מכ נא ל‬,‫מו נא יני‬ bereaved of my children, I am bereaved.' 188

Shechalti = 760 or 10 x 76 (Kahane) – We see this written twice alluding to two great losses Rav Meir and Rav Binyamin. When the people of Yehuda (Yehuda V’Shomron) embrace Kahane’s ideology and defend it, as Yehuda defended Yoseph’s brother, and instead of being jealous, embrace Kahane as the true pathway to redemption, then Israel will reluctantly pave the way for the arrival of Moshiach. It was Israel who prevented Yoseph/Kahane from being established, by ‘banning’ him. In the future, the ban will be lifted, which will precede the coming of Moshiach. There are many people who quote Kahane without giving credit to their source. This is for a number of reasons, among them, the fear of being branded, labeled, and persecuted by their own brothers. After 22 years, when the process of teshuva takes hold, their must be a confession and an admission, of the source of the Torah that has led us back to Zion. Israel here in our Parsha also echoes the day he sent Yoseph to find his brothers. Just as Hashem sends the Navi or messenger in each generation in the hope that he will lead the nation back, so too did Israel send Yoseph, and now he sends Binyamin. Israel’s sigh, ‘if I lose him, I lose him’, is Hashem’s sigh when He sent the Neveim of the past and Kahane of the present. Shekalti, Shekalti, is said twice, for the two Kahane’s, the father and the son, like Yoseph and Binyamin, the continuation of the essence of Yacov, which is the essence of Israel. The gematria of each word is 760. This indicates Kahane in it’s fullest expression (76 x 10=760). The sigh of Israel is the sigh of Hashem. 'How many times have I sent Neviim (prophets) and how many times were they murdered?' He also wants the Geula to come early but its our 'choice'. It must come from 'us'. Miketz 2005 ,‫תנ מח‬, ‫ נצ ֹקפ מנת מפ קֹע‬,‫תסף‬, ‫יו‬-‫שם‬,‫םעה ת‬, ‫ מה מו יי ֹקק נרא מפ קֹר‬45 And Pharaoh called Joseph's name Zaphenath- ‫לכ להן א‬,‫אן‬ paneah; and he gave him to wife Asenath the ‫פ מרע‬-‫ל‬ ‫פו יטי‬-‫ נא ֹקס מנת מבת‬-‫לת‬-‫א‬ ‫לו‬-‫לתן‬- ‫מו יי‬ daughter of Poti-phera priest of On. And Joseph .‫מיצֹק נריים‬ ‫לרץ‬- ‫א‬-‫ ל‬-‫ מעל‬,‫תסף‬, ‫צא יו‬,‫י ת‬,‫מו ת‬ ;‫קֹל יא נשה‬ went out over the land of Egypt.-- ‫לרם נתבוא ֹקש מנת‬- ‫ט‬-‫ ֹקב ל‬,‫ני נב ינים‬,‫תסף יכ מלד ֹקש ת‬, ‫ נ ו קֹליו‬50 And unto Joseph were born two sons before the ‫לפ מרע‬- ‫פו יטי‬-‫ מבת‬,‫לו נא קֹס מנת‬-‫שר ני ֹקל נדה‬-‫ נא ל‬,‫ נהרנענב‬year of famine came, whom Asenath the daughter ‫לכ להן א‬.‫ ון‬of Poti-phera priest of On bore unto him. It is unusual for the priest of On to be repeated. Once would be enough. Some say it is to draw out attention to the miracle that this butcher who controlled the main prison of Egypt, was somehow unable to be cruel towards Yoseph, even under the most incriminating circumstances. Not only this, but in the end this butcher gives his daughter to Yoseph. What is the connection to the two priests? The priest of On, and the Cohen that we call Rav Kahane? The explanation as I see it is quite mystical. Not only did death have no dominion over Yospeh, the butcher of death became emasculated, through the power of Yoseph, and like the devil himself, was forced to serve him. 189

The daughter of Yakov that had been imprisoned in this golden castle is now released by the same force and reunited with Yoseph. The rift that began between the children of Leah and the children of Rachel is rectified through a marriage between a daughter of Leah, and a son of Rachel. The greatest schism within the Nation of Israel is brought together and rectified through Yoseph and this union that produces Ephrayim and Menashe. Yoseph was the perfection of Yacov, as Ephraim and Menashe were the perfection of tribes (see Twin Towers and Yoseph Book 2 Pg. 178 ). When the harsh judge is subdued then that which had been defiled is released from its domain and restored to her rightful throne. The shechina went down with Yoseph and was imprisoned in his cell, as well as in the golden palace of Potiphera. Rav Kahane’s name is associated with the ‘priest of On’, because part of the function of Moshiach ben Yoseph in the future is to rectify the schism in the Nation, and through the power of Torah defeat the accuser and release the holy sparks under his influence. Kahane in a sense twisted the arm of the accuser and defeated him. Many non-Jews became converts because of the Rav’s Torah, even Arabs. Although he had many enemies and butchers who tried to destroy his reputation, in the end, even death cannot stop his Torah from living and increasing in the Land. The priest of light subdues the priest of darkness, through the power and ‘chen’ of Yoseph, and turns him into both a servant and a key to the rectification of the Nation. Haftorah Shabbat Chanuka ;‫שר‬,‫ לקֹמיי ם‬,‫בל‬-‫תני ֹקז כר נב ל‬, ‫ מה נגדול יל ֹקפ‬-‫ מא נתה מהר‬-‫ ז ימי‬7 Who art thou, O great mountain before ‫חן‬,‫ ת‬,‫ קֹת כשאות‬--‫אשנה‬,‫נהרם‬ Zerubbabel? thou shalt become a plain; and he ‫ן‬-‫ לב‬-‫ נהאל‬-‫אלת‬- ,‫ֹקוהו יציא‬ shall bring forth the top stone with shoutings of ‫חן נלה‬,‫ת‬. Grace, grace, unto it.' (Zecharia 4:7) Zecharia was the prophet that was murdered in the Beit Hamigdash. It was because of his spilled blood that we suffered destruction. His murder was the last straw, and Hashem could no longer be merciful, when we had been so cruel. The prophet writes this Haftorah on Shabbat Chanuka. The force of Moshiach ben Yoseph that is represented by the two murdered Kahane’s, we see alluded to in Chen, Chen. The La to me is a remez (hint) of the large Lamed from Nitzavim, and the large Hey from Haazinnu. Kahane is the one that can explain to us, why we suffered the Lamed of exile and reprimand us regarding the Hey of Haazinu. The rectification of the Nation comes about through the martyrs who were killed by the very Nation they loved. There is a Yoseph in every generation. ‫ שכ שה רנ א‬-‫ נב‬-‫יני‬ 14 'Sing and rejoice, O daughter of Zion; for, lo, I ‫ י‬-‫ יציון‬-‫ מבת‬,‫יד נר יני ֹקו יש ֹקמ יחי‬ come, and I will dwell in the midst of thee, saith ‫ ֹקיה נוה‬-‫ קֹנ כאם‬,‫כך‬,‫ ֹקו נש מכ ֹקנ יתי ֹקבתו ת‬. the LORD. (Zecharia 2:14) Who loved the Nation more than Rav Kahane who tried to lift us up to higher standard and was repaid by hatred, jealousy and violence? Like the prophet Zecharia murdered for his love of Israel so too was a prophet in our own time. Read: Kahane Navi (prophet) 190

Miketz 2006 From Bereshit to Miketz The Art Scroll Siddur writes: “There are 146 verses in the Sidrah numerically corresponding to the mnemonics Yechizkiyahu and Amatzia. The Sidrah also contains 2025 words. The names Yechizkiyahu and Amatzia are the same as the mnemonics used for Sidrah Bereshit, implying that the two portions have common themes. Bereshit, the portion of Creation, proclaims Gods all powerful majesty; as creator of the Universe, only He sustains it and determines its course, whatever pretensions man may have to the contrary. In Sidrah Miketz we find Pharaoh considering himself a god and Egypt worshiping the Nile as its deity. Through the devices of abundance and famine, God displayed beyond doubt that only His is the power. Pharaoh and his people were forced to acknowledge that they were subservient to Joseph whose distinction was that whatever his position – slave or viceroy – he remained but a servant to God: He shall be my slave (R’ David Feinstein). Only in this Sidrah is the mnemonic provided for the number of words, in this case 2025. This alludes to Chanuka which usually falls in the week of Sidrah Miketz. On Chanuka we light a new ‘ner' ‘lamp’, for each of the eight nights. The numerical value of ner is 250; accordingly the eight lights of Chanuka gives a total 2000. Chanuka begins on the 25th of Kislev. Thus 2025 is an allusion to the lights and the date of Chanuka (Torah Temima).” Chanuka is appropriate not only because of the timing but also the connection to Bereshit for the purpose of Creation is for God to have His place on earth. It is we who create that place through the openings of our hearts. The Chanuka candles represent this as they inspire each other like the rebellion of the Maccabees and grow against all odds, with additional lights until the light is full and complete on the eight day. The 44 candles of Chanuka almost mirror the 49 days of the Omer that result in another time of unity through fire – Lag B'Omer. They may be different processes but the end result is for the fire to be kindled below in our hearts so that Hashem may join us with His fire and complete the circuits that have been evolving through time. There are two things that evolve over many years but at the same happen in an instant. These are revelation and redemption. We can understand, from the story of the brothers, how revelation took place over time but happened in an instant when Yoseph revealed himself. We also see in the story of Yoseph’s years of suffering that after a certain amount of time he was redeemed in an instant and was transformed from a prisoner to a chief of state on the same day. Redemption and revelation; two concepts that are prepared over time and then occur in an instant. Chazal tells us that there is a connection between Miketz and Parsha Bereshit. They both have 146 passages. We can see some similarities. The world was created ultimately for the age of Moshiach when ‘Hashem will be one and His name will be one’ (from the daily prayers). As we wrote in Bereshit the passage ‘Ele toldot…b’Avraham’ alludes to the idea that the whole of Creation was for the sake of Avraham. Why is this so? Because Avraham rectified the sin of Adam, and through him (and the Israelite Nation who would receive the Torah), mankind would be restored once again to their proper place. That proper place is a place of service, which would restore harmony and blessing to the world. Those elected to 191

lead this service are the Israelite Nation. We see in this weeks Parsha an allusion to this future world, when the greatest empire in the world willingly gives its ruler-ship over to an Israelite who’s customs were loathsome to the Egyptian people. Nevertheless they willingly comply with his laws and are in awe of this Israelite. Even his former enemy realizes his mistake and gives his daughter to him as a wife. Yoseph brings blessing and wealth to the Nation of Egypt, just as the future Israelites will bring to the world. The Nations will want to take part in this blessing and will willingly comply with the requirements Hashem makes of them. In our Parsha this redemption occurs before the revelation between the brothers. In the future times, as Israel is corrected, the world will fall into place. Also, in the same way that Pharaoh, who thought of himself as a god, would humble himself to Yoseph, the Nation of Israel, who persecuted the Tzaddik, will come to realize their mistake and serve the Tzadik. The tikkun (correction) of the world will happen reflexively by the correction of the Israelite Nation. Every generation has a potential Moshiach ben Yoseph and Moshiach ben David whose turbulent lives will reflect their predecessors. Yoseph was perceived as a scoundrel and David was thought to be a bastard until he was 28 years old. The real scoundrels and illegitimate ones will be found out in the future as they were in the past, but the process of truth takes time to evolve. The 146 passages that make up both Bereshit and Miketz also have the numerical value of the words Yechizkiyahu and Amatzia, which alludes to chazak vimatzh (be strong and courageous). What connection does this have to these two Parsha’s? Chazak V’imatzh was also the words given to Yehoshua by Moshe when he was to take over and conquer the Land of Israel. The rabbis explain that this means that one who leads and stands against adversity, as Moshe did, must strengthen himself and Hashem will strengthen him too. The world redemption cannot succeed until the tribal conflicts within Israel are resolved. The ones who hold the positions of power in the Nation of Israel today are not Macabees, nor are they believers, but the positions of power are shifting little by little. The clash between them is growing, as the unfaithful remove the faithful from their land, the tension grows. (Footnote 2016). Beneath the surface we are evolving and growing. Today there are more Jew's that no longer apologize to the world. We reject Obama's evil UN decrees this Chanukah. However we still lack the courage to annex Yehuda and Shomron and throw out our enemies. We still prosecute our soldiers while at the same time the extreme liberal judiciary is beginning to be challenged. What is evolving over time will suddenly be clear in an instant. It will happen in a moment on the day we come of age. 192

Chanuka is the Holiday of Truth There is an irony in that most of the Jewish population is machmir (stringent) on this holiday. One candle is really enough, but they are machmir to light eight. Not only this, but the original Chashmonaim were not required by law to make new oil. Matisyahu and the Chashmonaim went beyond what was called for in order to preserve Am Yisroel and their devotion to Torah. And when Hashem caused them to win the war, they could have lit the menorah with oil that was defiled, for the din is that tumah hutrah betzibbur. It would have been halachically permissible to light with oil that was found in the Bais Hamikdosh, even if it did not have a tahor stamp on it. Nevertheless, after such mesirus nefesh, they weren’t prepared to settle for the minimum. They decided to wait and make new oil. They were stringent with this, because the whole essence of the holiday was the pure against the impure. How could they use a loophole now, after this whole battle for the purity of the nation? They wanted the hiddur hamitzva, and nothing less. It is this pure vile of Chanuka that is the basis of the miracle of Chanuka; the purity of the Hashmonaim that they preferred death to defilement. Their revolution caught on like a fire that lit the souls of the entire nation. The stringency to beautify this mitzvah remains, even though the majority do not realize who the Chashmonayim really were. As the Rav wrote in one of his essays, if people really understood what Chanuka was all about they would ban Chanuka (see Vayetze). But this is part of this slow process of unfolding truth. Why is this parsha connected to Bereshit? When the truth arrives it wont be a complete shock. It will be a gradual awakening. We are already familiar and accustomed to the stringent practice of Chanuka. All we need now is to understand why we are so stringent. This understanding will shock us in disbelief, just as the brothers were shocked at Yoseph. There was a process however, that began with their regret, and by the signs that he himself orchestrated, they became more and more prepared to receive this shock, for the bitterness had been removed. Hashems Revenge ‫ נהלוא נאממ ֹרק יתי‬,‫םמר‬, ‫תלא‬, ‫א נתם‬,‫תבן ם‬, ‫ כב מו מי מען קֹראו‬22 And Reuben answered them, saying: 'Spoke I ‫םא‬, ‫ קֹול‬--‫ללד‬- ‫י‬-‫ח ֹקטאו מב ל‬-‫ת ל‬-‫ ל‬-‫םמר מאל‬, ‫לא‬,‫כם ת‬-‫תלי ל‬, ‫ נא‬not unto you, saying: Do not sin against the child; and ye would not hear? Therefore also, behold, his ‫שנ רד ארש‬. ‫תנה‬, ‫יה‬ ,‫דנמו‬-‫ֹקו מגם‬ ;‫תם‬-‫קֹש ממ קֹע ל‬ blood is required.' What is Hashem’s revenge? It is that people understand why it is that they suffer, and that they rectify the harm they inflicted upon themselves and on Hashems glory. The persecution of the Israelite Nation is always reflexive of its own actions. The reason for this is because the name of Hashem is associated with Israel, therefore when we bring shame and injury to that name we suffer the consequences. Those consequences will be so devastating that they will lead to a deep desire to repair this name in a way that the honor and glory will be even greater than before. The process from Creation to Moshiach is a process of refining and expanding that Name through the various sagas and stages of history. The choice of how we bring about this revelation, through suffering or through joy, is ours to make, however either way the purpose of Creation cannot be undone. Our choice is simply to hurry it or delay it. We can see a clear example of how the consequence of our collective suffering in Europe brought about the glory of Israel when as a response to the Holocaust the 193

‘State’ of Israel was born from these ashes. (see Rav Kahanes booklet on the reasons for the Holocaust). In the future, as we continue to go through trials, the ‘State’ of Israel will be transformed even higher to the ‘Nation’ of Israel. That greater glory or National reawakening may take place through more suffering, or by a process of teshuva. This depends on us. As we have mentioned many times, the Nation of Israel is associated with Hashems name, just like the children of Israel in our Parsha. What happens to Israel happens to the world. And within Israel there is the Israel inside of Israel. What happens to Yoseph happens to the family. Therefore the world is really built upon the Tzaddik, for it is the Tzaddik that is revealing the truest sense of Hashems name and holiness, and he suffers to bear this great name on his shoulders. When the family of Israel begins to feel remorse from the people below to the leadership above, then the process of Geula is beginning. When they begin to feel the pain that the Tzadik went through, and the irrational hatred, then they will begin to see a true picture of themselves and in doing so begin the process of enlightenment. These ideas are embodied in the word ‫( שנ רדראש‬avenged) When the Tzaddik suffers and is in exile, Hashem suffers and is exiled. Just as He was with Yoseph in the past He was with Moshiach ben Yoseph of our generation. When the memory of Rav Kahane is avenged and streets are named after him and his Torah studied widely, then Moshiach will have already arrived. ‫ = שנ רד ארש‬Avenged (554 +1 = 555) Meir and Binyamin Kahane (555) ‫ = מאיר כהנא‬Meir Kahane = …....327 ‫ = בנימן כהנאן‬Binyamin Khane = ..228 = 555 194

Dec 2008, Chanuka Yehuda and Reuvain - Two stages before redemption Through the story of Yoseph one can get a glimpse of the architects plan for redemption. The beginning of redemption is remorse, then truth begins to be clarified more and more and finally revenge or some physical action that removes the impediment and corrects it. In the final scenes of Moshe’s life revenge was the last action. This correction and removal of the accuser (sur mi ra ve oseh tov), precedes the conquering of Israel and the final redemption as well. In our story we see this evolution. With the dialogue of Yoseph to the brothers we see that the brothers have already begun to feel remorse. When Reuvain says to his brothers that Yoseph’s blood is being avenged, this also alludes to the blood of Moshiach ben Yoseph in the future.1 Avenging the blood of Moshiach ben Yoseph is the precursor to the establishment of the Davidic Dynasty. What Reuvain senses however is not fully manifested until Yehuda steps forth. Although Reuvain articulates the correct explanation of events with his brothers, his actions still lack the Messianic vision. He speaks to his father as Yacov and he invokes a curse upon himself to bring Binyamin back. How do we understand his willingness to sacrifice his children in order to ensure Binyamin’s safety? His action maybe similar to those today that are willing to sacrifice themselves and their children to protect their homeland. We can say even more than that. The Reuvain level of redemption is willingness to protect their spiritual homeland as well (signified by Binyamin). The courage and self-sacrifice expressed however, is still addressed to Yacov not Israel. It is still the voice of exile. How many soldiers have we sacrificed in house to house combat lest we harm our enemies. Though sensing that we are the cause of our suffering the voice of Reuvain is prepared to accept continued suffering as being the lot of the Jew. It is not until Yehuda takes on the mantle of Pinchas and is prepared to avenge the wrong that the final stage is set for redemption. There are those who say Kahane was right but still do not view him as a viable option. When the Kahane derech becomes a political direction and the Nation restores his ideas and his Torah to a level of acceptance much greater than before then the long awaited marriage of the Spiritual and the National will result. The kingdom of Ephraim and Yehuda will be restored as one. These ideas are alluded to in the passages below. ‫ נהלוא נא ממ קֹר יתי‬,‫מר‬,‫לא ם‬,‫א נתם ת‬,‫בן ם‬,‫ כב מו מי מען קֹראו ת‬22 And Reuben answered them, saying: 'Spoke I ‫א‬,‫ ֹקול ם‬--‫ללד‬- ‫לי‬- ‫לח קֹטאו מב‬- ‫ת‬-‫ ל‬-‫םמר מאל‬, ‫תלא‬, ‫כם‬-‫לי ל‬,‫ נא ת‬not unto you, saying: Do not sin against the child; and ye would not hear? Therefore also, behold, ‫שנ רד ארש‬. ‫תנה‬, ‫יה‬ ,‫דנמו‬-‫ֹקו מגם‬ ;‫תם‬-‫ֹקש ממ ֹקע ל‬ his blood is required.' (Bereshit 42:22) The beginning of redemption is the recognition that Moshiach ben Yoseph is being avenged. The more we see that ‘Kahane was Right’, and the more that his Torah grows despite those who have tried to erase his memory, the closer we come to the days of revelation. 195

-‫ האת‬,‫מר‬,‫לא ם‬,‫ת‬ ‫ נא יביו‬-‫אל‬-‫ל‬ ,‫בן‬,‫ֹקראו ת‬ ‫למר‬- ‫םא‬, ‫מוי‬ ‫לז‬ 37 And Reuben spoke unto his father, saying: 'Thou shalt slay my two sons, if I bring him not ‫לליך;רש לני אב תני את שמית‬- ‫תא‬, ‫אנו‬-‫א נא יבי ל‬,‫ל ם‬-‫ יאם‬, to thee; deliver him into my hand, and I will bring .‫ליך‬-‫תא ל‬, ‫לבנו‬- ‫ מו נא יני נא ישי‬,‫ינדיי‬-‫אתו מעל‬,‫ קֹת ננה ם‬him back to thee.' (Bereshit 42:37) Although Reuvain was the first to recognize the impediment, he continues on the road of exile without the tools needed to correct the situation and bring victory. On the surface his request seems very foolish. ‘Didn’t Reuvain know that killing his sons where killing also Yacov’s son’s? The point of the passage is not to laugh at Reuvain’s faulty reasoning but rather to learn about our Nation today. If it is written in the Torah then it is to tell us about something foolish in the Nation of Israel. Reuvain’s position is similar to the politicians of today. They see that the polls are pointing more towards the right wing and so in order to get re-elected they must show strength (I am writing this as our forces invade Gaza 2009, shortly after Moshe Faiglin won 20th seat in the Likud). They are forced into a position of strength but still lack the tools of faith. Security comes, but at the dear cost of our children who die protecting our enemies. -‫ אהת‬,‫מר‬,‫תלא ם‬, ‫ נא יביו‬-‫אל‬-‫ל‬ ,‫תבן‬, ‫ֹקראו‬ ‫למר‬- ‫םא‬, ‫מוי‬ ‫לז‬ 37 And Reuben spoke unto his father, saying: 'Thou shalt slay my two sons, if I bring him not ‫ליך;רש לני אב תני את שמית‬-‫א ל‬,‫לאנו ת‬- ‫םא נא יבי‬, ‫ל‬-‫ יאם‬, to thee; deliver him into my hand, and I will bring .‫לליך‬- ‫א‬,‫בנו ת‬-‫ מו נא יני נא ישי ל‬,‫ נידיי‬-‫אתו מעל‬,‫ ֹקת ננה ם‬him back to thee.' Read: Lishmor oyavim – (safeguarding our enemies), bayit l’bayit (house to house) tamit lanu banim (we kill our children). ‫ נילל למר ש‬-‫ת‬-‫ לא‬, ‫ נא יביו א‬-‫לל‬-‫ א‬,‫תבן‬, ‫מר קֹראו‬-‫א ל‬,‫לז מוי ם‬ 37 And Reuben spoke unto his father, saying: 'Thou shalt slay my two sons, if I bring him not to ‫אתו‬,‫לליך; קֹת ננה ם‬- ‫תא‬, ‫אנו‬-‫םא נא יבי ל‬, ‫ל‬-‫ יאם‬,‫נבנמי נתמיית‬ thee; deliver him into my hand, and I will bring .‫לליך‬- ‫א‬,‫בנו ת‬-‫ מו נא יני נא ישי ל‬,‫ ני ידי‬-‫עמל‬ him back to thee.' Safeguard - ‫לל ש למר‬ ‫בשיו א למ‬-‫ת‬-‫ אל‬,‫ל ר‬,‫ת‬ ‫אנ‬-‫ל‬-‫לא‬ ,‫בן‬,‫קֹראו ת‬ ‫למר‬- ‫א‬,‫מוי ם‬ ‫לז‬ 37 And Reuben spoke unto his father, saying: 'Thou shalt slay my two sons, if I bring him not to ‫לליך; קֹת ננהי‬- ‫תא‬, ‫לאנו‬- ‫םא נא יבי‬, ‫ל‬-‫ אים‬,‫תנ נב מני נת ימית‬, ‫ קֹש‬thee; deliver him into my hand, and I will bring .‫ליך‬-‫תא ל‬, ‫בנו‬-‫ מו נא יני נא ישי ל‬,‫ ני ידי‬-‫אםתו עמל‬, him back to thee.' Our Enemies - ‫אויבים‬ 196

‫י‬,‫שֹק תנ‬-‫לת‬-‫ א‬,‫םמר‬, ‫לא‬,‫ נא יביו ת‬-‫לל‬-‫ א‬,‫בן‬,‫מר קֹראו ת‬-‫א ל‬,‫ לז מוי ם‬37 And Reuben spoke unto his father, saying: 'Thou shalt slay my two sons, if I bring him not to ‫לליך; קֹת ננהאב י את ת ל ל שבי‬- ‫א‬,‫אנו ת‬-‫ א אנ ל‬-‫ יאם‬, ‫ימי‬‫מנ‬ thee; deliver him into my hand, and I will bring .‫לליך‬- ‫א‬,‫לבנו ת‬- ‫ מו נא יני נא ישי‬,‫ ני ידי‬-‫תו מעל‬,‫ אם‬him back to thee.' House to House - ‫בית לבית‬ ‫י‬,‫שקֹ תנ‬-‫את‬-‫ ל‬,‫םמר‬, ‫תלא‬, ‫ נא יביו‬-‫אל‬-‫ ל‬,‫תבן‬, ‫מר ֹקראו‬-‫א ל‬,‫ לז מוי ם‬37 And Reuben spoke unto his father, saying: ‫ֹקת ננהאת שמית ל ל נו‬ 'Thou shalt slay my two sons, if I bring him not to ;‫ליך‬-‫תא ל‬, -‫ א אנבייאל‬-‫ יאם‬, ‫בנ מני‬ thee; deliver him into my hand, and I will bring .‫ליך‬-‫תא ל‬, ‫לבנו‬- ‫ מו נא יני נא ישי‬,‫ ני ידי‬-‫עמל‬ ‫אתו‬,‫ם‬ him back to thee.' ‫לנו תמית‬We Kill Our (We will be dying) - ‫ני‬,‫ ֹקש ת‬-‫לאת‬- ,‫מר‬,‫תלא ם‬, ‫ נא יביו‬-‫ל‬-‫ אל‬,‫תבן‬, ‫למר קֹראו‬- ‫םא‬, ‫ לז מוי‬37 And Reuben spoke unto his father, saying: ‫קֹת ננהם שבי נ‬ 'Thou shalt slay my two sons, if I bring him not to ;‫לליך‬- ‫א‬,‫לא ו ת‬- ‫א אנ‬,‫לם‬- ‫אי‬,‫נבנמי נתמיית‬ thee; deliver him into my hand, and I will bring .‫ליך‬-‫א ל‬,‫בנו ת‬-‫מו נא יני נא ישי ל‬ ,‫ ני ידי‬-‫אתו עמל‬,‫ם‬ him back to thee.' Boys - ‫בנים‬ ‫ יש ֹקל נחה‬,‫אל נא יביו‬,‫ יי קֹש נר ת‬-‫לאל‬- ‫למר קֹיהו נדה‬- ‫א‬,‫ ח מוי ם‬8 And Judah said unto Israel his father: 'Send the lad with me, and we will arise and go, that we ‫א‬,‫ֹקול ם‬ ‫ליה‬- ‫ל נכה; קֹו ינ ֹקח‬,‫נ ת‬,‫ ֹוק ננקו נמה קֹו ת‬--‫מה מנ מער אי יתי‬ may live, and not die, both we, and thou, and also our little ones. .‫תפנו‬, ‫ מט‬-‫ מא נתה מגם‬-‫ נא מנ קֹחנו מגם‬-‫ מגם‬,‫ננמות‬ Read as follows: Lishmor oyavim – (safeguarding our enemies), bayit l’bayit (house to house) tamit lanu banim (we kill our young men). The Reuvain level of redemption though willing to protect his physical and spiritual homeland with courage and self-sacrifice is still addressed to Yacov not Israel. It is still the voice of exile. How many soldiers have we sacrificed in house to house combat lest we harm our enemies. It is this type of necessary sacrifice that we feel we must accept; as we feel there is no other solution; that is Reuvain's dysfunctional redemption. Not until Yehuda is prepared to put himself on the line for Binyamin will a true redemption have arrived. 197

Altering the mentality from Yacov to Israel ‫ שש רל אחה‬,‫אל נא יביו‬,‫ יי קֹש נר ת‬-‫אל‬-‫למר ֹקיהו נדה ל‬- ‫םא‬, ‫ ח מוי‬8 And Judah said unto Israel his father: 'Send ‫אתה תנ תער‬,‫ליה ֹקול ם‬- ‫תל נכה; קֹו ינ ֹקח‬, ‫תנ‬, ‫ ֹקו ננקו נמה קֹו‬--‫יא יתי‬ the lad with me, and we will arise and go, that we may live, and not die, both we, and thou, and .‫פנו‬,‫ מט ת‬-‫ מא נתה מגם‬-‫ נא מנ ֹקחנו מגם‬-‫ מגם‬,‫ ננמות‬also our little ones. (Bereshit 43:8) When Yehuda invokes the name 'Israel' and takes up the cause of the 'youth' he begins to restore the ‘Hey’ of the Yud,Hey,Vav,Hey, and avenges G-d’s anger by restoring His beloved. Only then can we arise and live and not die. The same letters that are used for ‘zealously avenging my vengeance’, in Parsha Pinchas are used here. Compare the passage above and the passage from Pinchas below. ‫ה ישיב‬,‫ ת‬,‫תהן‬, ‫כ‬,‫םרן מה ם‬, ‫ מא נה‬-‫בן‬-‫א ֹקל נע נזר ל‬-‫ ל‬-‫לבן‬- ‫ יא יפי קֹנ נחס‬11 'Phinehas, the son of Eleazar, the son of Aaron ‫תק רנאו האת‬- the priest, hath turned My wrath away when he ‫קֹב‬ ,‫אל‬,‫ יי ֹקש נר ת‬-‫תני‬, ‫קֹב‬ ‫תמ מעל‬, ‫ נח נמ יתי‬-‫ת‬-‫לא‬ zealously avenged My vengeance among ‫שק רנ אא שתי‬-‫ני‬,‫בֹק ת‬-‫לאת‬- ‫ יכ ילי יתי‬-‫םא‬, ‫ ֹקבתו נכם; ֹקול‬, them,so that I consumed not the children of Israel .‫ ֹקב יק ֹקנ נא יתי‬,‫אל‬,‫ יי קֹש נר ת‬in My jealousy. (Bamidbar 25:11) ‫ יש ֹקל נחה‬,‫אל נא יביו‬,‫ יי קֹש נר ת‬-‫לאל‬- ‫מר ֹקיהו נדה‬-‫א ל‬,‫ ח מוי ם‬8 And Judah said unto Israel his father: 'Send the lad with me, and we will arise and go, that we ‫אשא אנקו‬,‫ליה קֹול ם‬- ‫תל נכה; קֹו ינ קֹח‬, ‫תנ‬, ‫נמה ֹקו‬ ‫מה מנ מער‬ may live, and not die, both we, and thou, and also ‫ ֹקו‬--‫תיי‬ .‫תפנו‬, ‫ מט‬-‫ מא נתה מגם‬-‫ נא מנ ֹקחנו מגם‬-‫ מגם‬,‫ ננמות‬our little ones. (Bereshit 43:8) ‫ יש קֹל נחה‬,‫תאל נא יביו‬, ‫ יי ֹקש נר‬-‫לאל‬- ‫למר קֹיהו נדה‬- ‫א‬,‫ ח מוי ם‬8 And Judah said unto Israel his father: 'Send the lad with me, and we will arise and go, that we ‫אשא שתי נאק‬,‫יה קֹול ם‬-‫ל נכה; קֹו ינ קֹח ל‬,‫תנ ת‬, ‫ קֹו ו נמה קֹו‬-- ‫מה מנ מער‬ may live, and not die, both we, and thou, and also .‫תפנו‬, ‫ מט‬-‫ מא נתה מגם‬-‫ נא מנ קֹחנו מגם‬-‫ מגם‬,‫ ננמות‬our little ones. (Bereshit 43:8) In 2012 the Prime Minister Benyamin Netanyahu spoke at the UN warning of a 'red line' that we must draw towards Iran and chastising the nations for succumbing to the Medieval threats of 'radical Islam' and invoking the 'Davidic Kingdom' and the 'light' that we represent in the world. A viral joke was sent with Kahane Tzadek (Kahane was Right) superimposed on the 'Red Line' chart. He was almost speaking like Rabbi Kahane, and this is the evolution of the spirit of Moshiach. The light of Chanuka is restored to the hearts of the people who become once again like Macabees. But not until we avenge or admit the wrong done to Moshiach ben Yoseph, will we be fully prepared to restore Hashem’s kingdom and remove the impediment between us. 198

More on Avenging the Name The avenging of Rav Kahane and Binyamin is also seen in the letters at the end of the Haftorah. ;‫ר‬,‫ ֹקלמיי םש‬,‫בל‬-‫ני קֹז כר נב ל‬,‫ מה נגדול יל ֹקפ ת‬-‫ מא נתה מהר‬-‫ ז ימי‬7 Who art thou, O great mountain before ‫ לחן‬,‫ קֹת כשאות‬--‫א נשה‬,‫נהרם‬ Zerubbabel? thou shalt become a plain; and he ‫בן‬-‫לא ל‬- ‫הנ‬-‫את‬-‫ל‬ ,‫ֹקוהו יציא‬ shall bring forth the top stone with shoutings of .‫ לחן אלה‬Grace, grace, unto it.' ‫ = לחן לחן‬alludes to the two Kahane’s who had the Chen (Beauty/Truth/Grace) of Yoseph ‫ = לחן אלה‬alludes to the age at which they were taken (58) and (34)+1 (for Hashem), because Hashem also was removed from the world with them, and His name will be restored when their name is avenged. Hallel and Kahane We recite in Hallel ‘The rock the builders despised will become the cornerstone’ Rock = ‫הא הבן‬ Read as: Av and Ben – the father and son that were despised will become the cornerstone. Something my friend Yehuda wrote on Moshiach ben Yoseph B\"H PARSHAT MIKEITZ (by Yehuda HaKohen) \"Yosef recognized his brothers, but they did not recognize him.\" (BEREISHIT 42:8) On this verse, the Gaon Rabbi Eliyahu of Vilna teaches: \"This is one of Yosef's attributes. Not just in his generation but in every generation, Mashiach ben Yosef recognizes his brothers and they do not recognize him. It is an act of Satan which conceals Mashiach ben Yosef's attributes, such that the Jews unfortunately do not recognize his footsteps and in fact scoff at them… If not for this, our troubles would already be over. If Israel \"recognized Yosef\", Mashiach ben Yosef's footsteps comprising the ingathering of the exiles, etc., we would already be completely redeemed.\" (Kol HaTor 2:39) The Gaon of Vilna explains that there is an awareness deliberately withheld from Israel and that the 199

continued suffering of the Jewish Nation is attributed to our not recognizing Mashiach ben Yosef. In order to fully comprehend the Gaon's words, it is necessary to understand this concept in depth. Kol HaTor, the Gaon's teachings on Mashiach ben Yosef and the age of Redemption, has been compiled by his student, Rabbi Hillel of Shklov. In it are found great Torah secrets pertaining to some of the burning questions of our generation. While the idea of Mashiach ben Yosef is rarely discussed in today's Torah world, it is crucial in recognizing what Israel is currently experiencing. But in order to identify with this greater awareness, one must understand the Gaon's definition of Mashiach ben Yosef. \"According to the Gaon, all the work involved in gathering the exiles, building Jerusalem and broadening the settlement of the Land of Israel so that the Shechina will return to it, all the principles of the work and all the major and minor details are connected to the mission and role of the first Messiah, Mashiach ben Yosef. Mashiach ben Yosef is the miraculous power who will assist every act done when the awakening begins from below, in a natural manner, because he comes from the earth. Mashiach ben David, however, will come from heaven as revealed by the different aspects of Rachel and Leah, and as known regarding the footsteps of the Mashiach and the revealed end. Mashiach ben Yosef himself is a composite of two aspects: on the one hand, he is Yosef the son of Rachel of the land; on the other hand, he is Yosef son of Yaakov from heaven. It is therefore incumbent upon us to learn and to understand all the one hundred and fifty six characteristics,appellations and all aspects and special attributes of Mashiach ben Yosef. These will be a light for our feet and direct us what to do and how, in connection with what lies ahead, with the help of the Redeemer of Israel, may it be speedily in our day.\" (Kol HaTor 1:2) All facets of nationhood and life must be revealed to mankind as sanctified from above. This can only be achieved by Am Yisrael living and uplifting every sphere of existence as a Kingdom of priests and holy Nation in the physical world in which we currently exist. This is the significance of Mashiach ben Yosef. The physical building of the Jewish Nation within our borders – even if devoid of Torah and mitzvoth – is the first stage of Redemption and the revelation of HaShem's Divine Oneness in the world. Torah leaders must not allow themselves to be confused by the seemingly secular character of the State of Israel. Rather than fight against our national rebirth, scholars should work to facilitate and guide the state on the proper path in order to lead it towards its destiny of full Redemption. The Vilna Gaon warns that the source of Israel's troubles in the end of days is our not recognizing Mashiach ben Yosef. We must understand and be confident that once the body is securely built, the soul will certainly come to infuse it with purpose. Mashiach ben David will come to uplift and properly direct the physical vehicle of Medinat Yisrael to its true function and purpose as HaShem's throne in this world that will expose His glorious Kingship over all of Creation. With Love of Israel, - Yehuda HaKohen Am Segula 200