Kahane Codes - Bereshit Shmot

Kahane in the Parsha Vayera

Vayeira The Akeida of Our Times On the journey to the sacrifice Yitzchak asks his father where is the sacrifice? His father responds ‘Elokim Yireh’ ‫‘ לאל שהים שי רר האה‬The G-d of ‘Judgment’ will seek out for Himself’. After the Akeida Avraham calls the place ‘ Hashem Yireh’ ‫‘ ריה אוה שי רר האה‬G-d of ‘Mercy’ will be seen’. What do we learn from this? When one accepts upon himself ‘Din’ as Avraham did at the outset, to do the will and command of the Almighty despite the difficulties the result is that one can transform ‘Din’ into ‘Rachamim’. Avraham succeeded in transforming the G-d of justice into to the G-d of Mercy, by his willingness to hold himself at the standard that was requested of him. It is the Tzaddik that bears upon his shoulders the highest level of sacrifice that accomplishes this. The result is that he pays the price for the leniency extended to others by Hashem. Not only do these two phrases before and after the Akeida express this concept, but the Akeida of our generation is also alluded to and hidden within the letters of this chapter. Who is willing to perform the Akeida in our generation? Itzchak asks the question himself. Itzchak asks his father ‘Where is the sacrifice?’ ‘Ayeh Ha Seh? ‫ תא ליה תה השה‬. The gematria of Ayeh Haseh is the same as Meir Kahane. 326 +1 = 327 As if to say Meir Kahane as well as Hashem were sacrificed in order to pay the price for the Rachamim extended to Am Yisrael. Through the sacrifice of Itzchak in the past or Meir Kahane in the present, the glory of Hashem is revealed in the world and the purpose of creation is sustained upon his merit. When hearts are broken and the Tzadik is no longer here to fight our battles – we must take up the mantle. I believe this is what Hashem desires of us. When the nation internalizes the Torah of the Tzadik, not only does the Tzadik fight for us above, we begin to fight for ourselves below, and this brings the redemption. Vayera – Notes from Tapuach 2009 The Kalisher Rav asked me a question. What was the purpose of Avraham's protest for Sodom? Even in Sodom they didn't protest. So what if there were 50, or 40 or 30 righteous people in Sodom. Did it help any? In the end they were destroyed anyway. The answer is, that even if you lose, it is recorded above. This is what counts. The protester that is beaten ensures the safety of his beater. Even if one does not see results, there are results that are written down. The Rav once pointed out. 'If a finger hurts, it may be of little benefit to cry out in pain. However, if one does NOT cry out, one thing is certain: It does not hurt.' Lenny Goldberg spoke and asked what preceded the Akeida? The midrash tells us there were jabs back and forth between Itzchak and Ishmael, but what is in the Pshat? According to the Pshat, the simple meaning the verse before describes a deal that was made between Avraham and Avimelech. Why make deals about the Land of Israel when Hashem promised it already? Because of this came the Akeida. Rav Nachum Kahana brings down an interesting point in Chaia Sarah that claiming the Land for Sarah's burial was the 10th trial of Avraham. How could this be a higher level than sacrificing ones own son? It appears that the claim of our sovereignty is even higher than our ability to sacrifice.

Dvar Torah – Vayera (2005) In the Parsha Vaerya Avraham is visited by three men, who looked like idol worshipers, but were really angels. They tell him Sarah will give birth a year later (at age 90), and Sarah laughs, even though she sees with her eyes an open miracle. Rashi explains that at the moment they arrived her body became young again like a 20-year old woman. She also began to menstruate. Still after witnessing this open miracle she says to herself how can an old man like Avraham give birth to a son, and who are these men, that I should believe them? Later Sarah is reprimanded by Hashem and by her husband for laughing out of disbelief. Ramban comments that Sarah should have disregarded the looks of these men and said ‘may it be so’. I have heard many rabbis discuss this episode and conclude with the moral lesson that we should never scoff at the bearer of blessings but rather we should say ‘amen’. This may be a nice drasha but what do these events really mean? As I sat on a bus on the way to Yerushalayim, I thought about these mysterious verses and tried to unravel the mystery hidden inside. Then it came to me, as I looked at the countryside unfolding before my eyes. As I gazed upon the skyline, and the cities, and the farms and the orchards that are once again fertile and full of life I was looking at an open miracle; like a 90 year old woman becoming 20 again. Now I understood the reprimand to Sarah. And I saw within it a reprimand to the secular Jews as well as the religious Jews. How could a Jew witness the rebirth of Israel and see with his own eyes the in-gathering of the exiles, the building up of the land, the protection of the clouds of glory, and yet not believe that there is a G-d and prophecy and Moshiach? How could one not see the open miracle as they till the land and it yields so much more than their efforts? How does one not notice as they protect the Land with inadequate arms, that somehow additional protection comes from above? How can one not see the miracles as their building below returns a hundred fold from above? How is it possible to see such open miracles and at the same time see the religion as old, outdated and disconnected from this? On the other hand, how could religious Jews scoff at angels? The Zionists were considered idol worshipers just like our story and Sarah laughed. She scoffed at these idol worshipers and didn’t really believe in her heart what she saw with her own eyes. She believed in the promise that G-d had made to Avraham, but could not see what was happening in front of her. If Hashem decided to bring the return to Zion from secular Zionists who demonstrated a love of the land, the religious world should have said ‘may it be so’ and gave them a blessing instead of scoffing. They could have had much more influence in the forming of the nation and could have saved many lives had they also encouraged Aliyah long before the war. To this day there are those who scoff at the Zionists while living in glatt kosher America waiting for a prophecy that is unfolding without them. It is this lack of faith within the heart of the faithful, and the lack of wonder from those who see open miracles that is laughable. And so the birth of Isaac, whose name means ‘laughter’, is the product of this scoffing. Itzchak who is the ‘sacrifice’ and we who scoff at one side of a two sided story and wonder why we always suffer?

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

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

committed to her like we are committed to other religions that share the same space. We are not that serious about her. The isolation that Hashem required of Avraham by the Brit Mila was a very difficult commandment that even today we cannot live by. Either we rebel against it completely as the Lots of the past and present do. Or we pretend that we are not that separate and tolerant of others who also wish to marry our wife and only when her position as sister is threatened does she become our wife. The conflict between Ishmael and Itzchak will bring out our opposite side of self-sacrifice and judgment when we are forced to conquer or be conquered. We will be forced into saying she is not our sister, she is our wife. This will also affect the Lot's of the world who are desperately trying to lead anonymous lives. As a people of chesed its not only terrifying to be alone in a sea of hatred against us, but our very nature desires the love and affection of others. Our isolation however, is actually a blessing that Hashem gave us, though it goes against our very nature. This isolation in the end will bring our salvation as well as the proper harmony between our people and other nations in the world. Twenty Two Years Rabbi Halperin in the Chabbad Bet Knesset I go to mentioned an idea. He said that it was around this time twenty two years ago that the Rebbe appeared for the last time. He hoped that now after twenty two years the Rebbe would return as Yoseph returned to Yacov after twenty two years. In that story Yacov did not believe the news until he saw the Torah of Yoseph come alive. He saw a message that Yoseph sent him that only he would know. The message that Yoseph sent his father had to do with the last Torah discussion they had. When Yacov saw this he understood that Yoseph was truly alive and his Torah was alive. The times had changed and Yoseph had returned. The rabbi hoped that now we would also see the Torah of the Lubavitch Rebbe actualized. I told the Rabbi that I had the same idea. This idea came to me on the night of November 5th, 1990 when Rabbi Kahane was gunned down in New York. When 2012 came and went I realized that I was wrong in my calculations and I thought about maybe another bookmark the Hebrew year 5776 which is this year. Seventy six is the gematria of Kahane and again I was expecting an epic year and this time it seems to be somewhat correct. As soon as Rosh Hoshanna appeared a new wave of terror began. This terror was the exact terror that the Rabbi warned about more than twenty two years ago. He warned that if we did not expel the Arabs from Israel we would face a Northern Ireland of hatchets and knives. These are the words he used and today we see this new wave has begun. It is frightening to see this prophecy [or deduction] becoming a reality however he also gave us the antidote and solution. Missiles one could hide from in shelters and could be shot down, but now everywhere one looks, one never knows who may come charging at him with a knife. With all of our clever ideas (including the new app that sends a signal of an attack to the police) there is no sophisticated weapon that can stop the enemies that live among us. It is interesting to note that this year is both the gematria of Kahane as well as twenty two years since the Rebbe of Lubavitch departed. There is a positive side to the story. The very lies that incited the Arabs to these recent attacks I believe were put into their mouths from Hashem so that these liars will create a new reality; the very truth they had feared. It seems to me that from above Hashem was not happy with the status quo. We have become too satisfied with visiting a remnant of an outer wall of the Bet Hamigdash rather than building

the Bet Hamigdash that is required of us. I have a feeling that after meeting with the angels in Heaven on Rosh Hashanna and conferring with the Rebbe and Rav Kahane it was decided that now is the time. Right after Rosh Hoshanna the Arab leaders began inciting their people and saying the status quo has changed on the Temple mount. The Jewish leaders adamantly denied such an accusation. They have no intention of building their Holy Temple (chas v'sholem). The Arabs however are convinced this is a holy war. Again reluctantly we must become conquerors or else be conquered. I hope however that this time the battle will bring the beginning of the building of that very temple and the expelling of our enemies once and for all. Gift or Sacrifice? Parsha Vayera is a very perplexing Parsha on one hand the greatest miracle occurred. A child is born to Avraham at 100 years old and his wife at 90 years old. Such a great miracle. In the same Parsha however Hashem takes this very miracle and offers it as a sacrifice. What kind of God gives such a miracle and then takes it away? How can we understand such a God? Unless there was something that we did along the way for this to happen. What could we have done? In the beginning of the Parsha Avraham sits in the plains of Mamre. Why do we remember the place where he sat? The Midrash tells us that Avraham was concerned when he received the commandment of the Brit Mila that this would hinder his efforts to bring people closer to God as he had been doing all his life. Two friends reacted as he had feared and said it was a mistake and that this strange ritual would drive people away. One friend called Mamre however said to Avraham you must do whatever your God has commanded you to do. This is why Mamre is honored in the Torah by having his name mentioned here. Avraham who was a man of Chesed was concerned for he wanted to share the attribute of Gods chesed to the world and influence people. We see that even when he was in pain following the Brit Mila he ran to bring guests into his home. Imagine Avraham's joy when he was informed about the great miracle about to come to his wife Sarah. The child they had wished for would finally arrive in such a miraculous fashion. Ishmael however was not happy and had animosity towards Itzchak. Although Avraham loved Ishmael when this son proved to be a danger to Itzchak, his wife Sarah convinced him to throw this son out along with his mother. It is interesting to note the passage that is written right after Ishmael is thrown out. Avimelech and his general tell Avraham 'Hashem is with you in everything you do'. For many years the Jewish response to those who suggest transferring the Arab population has been, but what would the world say? Here the Torah gives us a clear indication. Avimelech is remembered here, just like Mamre. There is a catch however. Avimelech wishes to make a political alliance with Avraham and Avraham agrees. The Midrash tells us that because of this political alliance and the seven sheep that were offered, seven shepherds of Israel would also be slaughtered in the future including Shimshon (Samson). When discussing the Akeida which begins with the words 'after all these things' many commentators explain that this passage refers to a Midrash of a discussion that Ishmael had with Itzchak. Ishmael said I am greater than you because I did the Brit Mila when I was 13 and you were only 8 days old. Itzchak said your wrong, you think your greater because you did what you understood to be correct while my very being belongs to Hashem regardless of my understand even if he asked my whole life I would give it. ''After these things', Hashem then asks him to be brought as a sacrifice.

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

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

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

Now if Avraham would have said these words, the nations would have accepted. If we had let the Arabs flee in 1967 and proclaimed that Hashem in His kindness made miracles for us and now we have annexed these lands for His service the nations would have accepted this. If we stand even today and proclaim the truth the Nations will accept us and respect us. This is the fine point of the Rav's chasidut. If we added this small measure of gevurah into the mix of our unlimited kindness then we would have the ultimate kindness. If not, the very kindness that is given to us turns into severity, oppression and tragedy The chasidut of Chabbad one might say is very personal. Every Jew must understand how his very essence is connected to Hashem and Hashem wants to elevate the physical world below. The chasidut of Rav Kahane says the same thing, but even more so. His chasidut changes the political world outside so we are free to develop our internal connection. Once someone asked the Rav why he bothers to protest for Russian Jews in America. Does he really think that Russia could care less? Can it really do anything? To this the Rabbi replied if one hurts his finger why should he cry out? What does the cry do to the pain he feels in his finger? But if he doesn't cry, one thing is for certain. He feels no pain. We need to say l'chaim and we also need to cry out. If we cry out all the time and never say l'chaim, something is missing in our understanding. If we say l'chaim all the time and never cry out, something is missing in our heart. Those who think that the chasidut of Rav Kahane is the opposite of chesed are wrong. Its a higher chesed that appears to be gevurah because the more that one loves good the more one hates that which seeks to destroy good. It is a very refined Torah that is revolutionary in its simplicity. A pinch of gevurah within our kindness will make a world of difference. Behold a different Ram -‫ מו מי ֹקרא רו שה לנה‬,‫עי נניו‬,‫ ת‬-‫את‬-‫ יג מו יי נשא מא ֹקב נר נהם ל‬13 And Abraham lifted up his eyes, and saw - ‫לך‬-‫תי ל‬, ‫נ לא מחז מב ֹקס מבך ֹקב מק ֹקר נניו; מו‬-‫ ל‬,‫ תא תחר‬,‫ אתישל‬behold a ram, afterwords, caught in the ‫מו יי מקח‬ thicket by his horns. And Abraham went and took ‫מת מחת‬ ‫םע נלה‬, ‫קֹל‬ ‫להו‬,‫מו מי נע ת‬ ,‫ נה מא ייל‬-‫את‬-‫ל‬ ‫מא קֹב נר נהם‬ the ram, and offered him up for a burnt-offering ‫ קֹבנו‬. instead of his son. (Bereshit 22:13) ‫ תא תחר‬,‫את שיל‬-‫ = רוהשנלה‬behold [a different] ram! = 316+letters and kollel = 327 (afterward can also be read Acher, different) My friend Yacov pointed out to me that in addition to the gematria Aye Hasah, behold another ram is also the same gematria (327). What is the connection? I take this as a positive sign of the Rabbi's sacrifice tilting the balance scales towards mercy for Am Israel. In addition there is a new chapter in the world of pre and post Rabbi Kahane. There are many young people who never met the Rabbi or Binyamin and are continuing to forge the path and distribute the Torah of Rav Kahane. Not only did the sacrifice that he paid for cause a different wind to blow for us (acher), but he has also brought down into the world a new heart for the Jewish people which is also (acher). This continues the theme I spoke about earlier regarding transforming Din into Mercy. It is interesting to note that the Talmud also discusses a future time based on this passage. a ram after – what is the intent of “after”? R. Yuda b. Simon said [The Holy One Blessed be

He said to Avraham]: “After all the generations , your children are destines to be caught up in transgression and enmeshed in affliction, and in the end, they will be redeemed through the horns of this ram, as it is written (Zechariah 9:14): 'And the L-rd G-d shall blow the shofar' ” (Yerushalmi, Ta'anith 2:4). The Rav pushed us to our calling and although we failed the test, he continues to carry us over the mountain top on his own shoulders. May his Torah continue to grow and influence a brighter future for Am Israel. Inside and Outside The planting of the infinite within a finite world It seems to me that each of the seven middot evolve and are perfected by the one that follows. We have already spoken about chesed and gevura and how a pinch of gevurah makes the ultimate chesed. Now let's look at the other middot. At the end of Itzchaks journey of gevurah he is suddenly confronted by the emet (truth) that Yacov reveals to him regarding his lifelong vision of Esau. That vision of Esau was suddenly altered to arrive at the epiphany of the journey that his Gevurah had now led him to. Emet had now entered his Gevurah and perfected it. Yacov the third of the patriarchs that represents the midda of truth gave birth to the multiple sided truth of the tribes of Israel. Each son was a Rosh Yeshiva and all were united like stones under the head of Yacov yet were divided in regards to Yoseph. The burden of the fragmentation of this truth is resolved in Netzach (victory,eternity) when the full story is played out. Yacov sees the reunification of this fragmented in the end. The truth of the various sides of dispute leads to a type of victory. Moshe is also related to netzach. He freed the Nation of Israel from Egypt yet he was not able to give himself the same freedom and was denied entry into the Land. His victory is transformed into a type of defeat that leads to a greater glory. One of the reasons for his being denied entry into Eretz Israel is so that future Jewish souls will be redeemed for his sake by being buried outside Israel. The story is told of how a begger dropped a sack of pennies in the sand and no-one came to help until the person cried I dropped my gold watch in the sand then people came to help and picked up many pennies as well in their search for the gold watch. The self sacrifice of Moshe was for the glory of the Jewish people. Glory goes beyond victory. Aaron who represents glory brought peace between brothers and harmony between Heaven and Earth with the Temple service. He too was denied entry into the Land of Israel for a greater glory of a third temple. His death similar to Moshe is the beginning of an even greater glory that is not yet revealed. This leads us to the hidden world of Yoseph and all of the permanent fruits of the world that are buried in the underground roots of the Earth. The long period of exile that contains within it the relative harmony of the tribes reunited is not yet fully actualized. The secrets of all that went before must be born again within the tribes from deep roots buried within beginning by the transformation of Egypt that coincides with the transformation of Israel.

Yesod is already the beginning of malchut. Yoseph embodies the hidden truth (the secret essence of the world itself) that becomes the revealed truth. Although that revealed truth is connected to the times of Moshiach the unity and revelation that occurs is still partly in exile. David unifies this outwardly to continue the transformation of the world as it is perfected in the transformation of Israel. The international Brit mila that Yoseph begins in Egypt is completed by Israel under the direction of David Hamelech This last midda of malchut is itself part of something beyond malchut. We see this in the holiday of Sukkot as all of the nation's will be united under Israel and bring their sacrifices to Israel each year. All of the seven middot will then be perfected. Yet although all of the seven middot are perfected through Israel there is even another world beyond these middot that we have a glimpse of in shmini atzeret. There is one day outside of the seven where we stand alone with our Creator. The eighth day of shmini atzeret brings us back full circle to Avraham Avinu and the Brit Mila. We who perfect the seven can only do so because our source us beyond the seven. The command that Avraham was waiting for would separate him from the world and unify it at the same time. The painful cry of a Jewish baby from his eighth day in this world is the cry of the Almighty Himself hidden inside the working of His creation. Through his chosen people who represent the holiest sparks of the physical world, the world is transformed and channeled to the Heavenly.



Kahane in the Parsha Chaia Sarah

Chai Sarah ‫נש ננהות שי רהיו‬ And the life of Sarah was a hundred and seven ‫ע ֹקש ירים‬-‫ֹקו ל‬ ‫מ נאה נש ננה‬,‫ת‬ ,‫יי נש נרה‬,‫מח ת‬ and twenty years; these were the years of the life .‫יי נש נרה‬,‫מח ת‬ ,‫י‬,‫ ֹשק תנ‬--‫נש ינים‬ of Sarah. (Bereshit 23:1) ‫ מבע‬-‫וֹקשל‬ (Bereshit 23:1) The Rav was murdered in this Parsha and there is much to say about the connections to Chai Sarah. Sarah teaches us Meisirut Nephesh. She did not live for herself, but for the success of the Israelite mission. Her real ‘life’ was the last 37 years of her life, from the birth of Itzchak to the Akeida, and this is the reason according to the Zohar, that the Torah includes this passage, in order to tell us this. Viye-hu is the gematria thirty seven alluding to the true ‘life’ of Sarah. There are a few Midrashim that say she died in shock as a result of the Akeida. Some are of the view that she died in shock that her precious son was killed, and some say it was the shock that he wasn’t killed, and didn’t become the perfect sacrifice that she had trained him to be. Whatever the view, all agree her death was connected to the Akeida. Rav Kahane was the perfect example of self-sacrifice in our generation. Of all the other Rabbi’s and Jewish leaders, he alone stood up to speak out the Torah truth of our times, and by doing so made himself a target for evil. We all died of shock when we heard the news, because our precious leader was killed and taken from us. Of course everyone knew that he was always in danger of assassination because of the politically incorrect ‘truth’ that he spoke. We also died because in a way, we allowed this to happen. We sentenced him to death by isolating him and persecuting him instead of learning from his example. If we had learned from him the lesson of self-sacrifice, and come to his support and overturned a government that banned him for fear of his rising popularity, if we had been more like him he would still be here and the days of the Moshiach would have come. Like the shock of Sarah, the light of the Shechina was blown out, because it was both perfect and imperfect. It was perfect in and of itself, and (it would seem) shockingly imperfect in that it didn’t accomplish what it could have. Moshiach would not be coming today, rather death, and from death the growth of life, which we shall further discuss. ‫מ נאה נש ננהילי רו הע רש שרים‬,‫ ת‬,‫נשרנה‬‫מח‬ ‫מו יי קֹהיו‬ And the life of Sarah was a hundred and seven and twenty years; these were the years of the life ‫שאנאה‬.‫תיי נש נרה‬, ‫ מח‬,‫תני‬, ‫ קֹש‬--‫לש מבע שנ ינים‬- ‫קֹו‬ of Sarah. (Bereshit 23:1) (Bereshit 23:1) According to the Shla, the Zohar explains that the various years mentioned above relate to different levels of light. The seven years alludes to the original light of creation before the sin, the twenty years alludes to the Torah and the hundred years relates to the Temple. The light of the Torah contains within it the original light of creation, and could have returned that light to the world had it not been for the golden calf. The Temple provided some degree of rehabilitation for the opportunity lost through the golden calf.

--‫ח קֹברון‬-‫ קֹב יק ֹקר מית מא קֹר מבע יהוא ל‬,‫ ב מו נת נמת נש נרה‬2 And Sarah died in Kiriatharba--the same is ,‫פד ֹקל נש נרה‬,‫ יל קֹס ם‬,‫ מא קֹב נר נהם‬,‫א‬,‫לרץ ֹקכ ננ מען; מו ניב ם‬- ‫א‬-‫ ֹקב ל‬Hebron--in the land of Canaan; and Abraham ‫כקֹולי קבֹ תנה‬,‫ ם‬came to mourn for Sarah, and to weep for her. (Bereshit 23:2) Chazal tells us that the chaf (‫ ) לכ‬is written small here to indicate that the full extent of weeping was concealed. As we mentioned earlier, the true years of Sarah, were the years devoted to the perfect sacrifice Itzchak. The ‫ תח ליי‬of Sarah is the Crown of the Torah that is diminished. The ‫ כ‬that is ‫רולשבר אתה‬diminished in the ‫כ‬,‫ ם‬is both the gematria of twenty, and also (according to the Shla) alludes to Keter ‫( כתר‬the 'crown' of the Torah). Her life was devoted to the continuation of the original light that will be manifested in seven, twenty, and one hundred. Her association of these three manifestations is most noticeable by the Torah, which is now buried and hidden from view. 1 When Moshe passed away, the Midrash tells us, the crying was also diminished. There was not the same emotion that was felt when Aaron passed away. Aaron is associated with ‘love’, while Moshe is associated with ‘truth’. According to another Midrash, ‘truth’ protested when the world was created, because man would be ‘false’. He lost the court case to ‘mercy’ and was sentenced to be buried so that project earth could continue. The idea of this Midrash seems to be that ‘truth’ is hidden and not understood. For the world to continue, it must lie buried underneath and cannot be truly appreciated in it’s time. ‘Love’ is more tangible and can be felt even if not understood, while truth must be understood in order to be felt. It is a higher light that is connected to the ‘crown’ of the king. There is another Midrash that tells us that during the 30 days of mourning for Moshe many details of the Torah were lost. The Talmud with all of its leaves and branches is built upon the premise of retrieving these lost details. Much of the Torah is retrieving what is lost, from the original light of the seven days of Creation to the acquisition of the Land of Israel which was made possible through Sarah. Sarah gives her life in order for the ‘purity’ of the Torah and the original light of creation to continue, this is the essence of her life. She is the Sechina, and the channel of original light emanating from the Crown of the Torah. The Torah mentions that just as Itzchak looked identical to his father, so was Rebecca identical to Sarah. The two yud’s that make up her life force are identical, just as the purity of the light that is transferred through her remains pure. We can see the purity of this transmission in our own time with the father and son, Rav Meir and Rav Binyamin, who continued to bear the Crown of the Torah without compromise despite its torturous path and the sacrifice that it entailed. Where there any other Rabbi’s put into prison for their perush on the Torah besides these two? Where there any other rabbis killed because of the light that they did not compromise? The Crown of the Torah that is not understood nor appreciated shares company with Kahane (also beginning with a ‫ )כ‬who bore this crown and was not appreciated nor understood in his lifetime, yet gave his life in order that the purity of the Torah would be transmitted. Maybe the ‫ כ‬also alludes to Chanuka the holiday of the Macabees. The perush of Rav Kahane is called the Perush Maccabi, which stands for Meir Kahane Ben Yecheskel. Chanuka is the holiday where the multitudes are defeated by the few. The diminished letters of Truth will sprout forth the light of creation that needed to be buried and acquired through struggle and death.

Chaia Sarah 2009 The small chaf we spoke about earlier maybe juxtaposed with the large one in Tehillim 80 :‫ננא‬-‫ שוב‬,‫ טו לאל יהים ֹקצ נבאות‬15 O God of hosts, return, we beseech Thee; .‫את‬,‫ן זם‬-‫פל‬-‫ לג‬,‫קד‬,‫תאה; ו קֹפ ם‬, ‫בט ימ נש ממ יים ו קֹר‬,‫ מה ת‬look from heaven, and behold, and be mindful of this vine, ‫כת‬,‫ן‬,‫בת‬-‫וֹק מעל‬ 16 And the foundation that your right hand has ;‫נך‬-‫ ננ קֹט נעה קֹי ימי ל‬-‫שר‬-‫ אנ ל‬,‫טז ֹוק ננה‬ planted and the son whom You strengthened for .‫יא ממ ֹקצ נתה נלך‬ Yourself. (Tehillim 80) ‫ נִא‬,‫כ אנה‬Re-arranged these same letters spell Kahane ‫לשר‬- ‫ו‬ The Psalm speaks of Joseph and the mocking of the Gentiles at our weakness, pleading for Hashem to rectify this situation. ;‫סף‬,‫םאן יו ת‬, ‫הג מכצ‬,‫נ ת‬,‫ ם‬--‫ מה נא יזי ננה‬,‫תאל‬, ‫תעה יי ֹקש נר‬, ‫ר‬,‫ ב ם‬2 Give ear, O Shepherd of Israel, Thou that leadest Joseph like a flock; Thou that art enthroned upon the cherubim, .‫הו יפי נעה‬ ‫שב מה ֹקכרו יבים‬,‫םי ת‬, shine forth. ;‫תך‬-‫ קֹגבו נר ל‬-‫את‬-‫ עו ֹקר נרה ל‬--‫שה‬-‫ ו יב קֹנ ני ימן ו ֹקמ מנ ל‬,‫א קֹפ מר יים‬-‫תני ל‬, ‫ ג יל ֹקפ‬3 Before Ephraim and Benjamin and Manasseh, stir up Thy .‫ ו ֹקל נכה ילי כש נע נתה נלנו‬might, and come to save us. .‫תש נעה‬, ‫ קֹו ינ נו‬,‫ניך‬-‫אר נפ ל‬,‫תבנו; קֹו נה ת‬, ‫ ד לאל יהים נה ישי‬4 O God, restore us; and cause Thy face to shine, and we shall be saved. .‫מך‬-‫ יב ֹקת יפ מלת מע ל‬,‫ נמ מתי נע מש קֹנ נת‬-‫ עמד‬--‫ ה קֹיה נוה לאל יהים ֹקצ נבאות‬5 O LORD God of hosts, how long wilt Thou be angry against the prayer of Thy people? .‫ יב קֹד נמעות נש יליש‬,‫קמו‬,‫חם יד קֹמ נעה; מו מת קֹש ת‬-‫לל ל‬- ,‫ה לא מכ קֹל נתם‬-‫ ו ל‬6 Thou hast fed them with the bread of tears, and given them tears to drink in large measure. .‫ נלמו‬-‫ יי קֹל נעגו‬,‫תבינו‬, ‫םא קֹי‬, ‫נינו; קֹו‬,‫תכ ת‬, ‫ יל ֹקש‬,‫מנו נמדון‬,‫ ז ֹקת ישי ת‬7 Thou makest us a strife unto our neighbours; and our enemies mock as they please. .‫ש נעה‬,‫ קֹו ינ נו ת‬,‫לניך‬- ‫אר נפ‬,‫תבנו; ֹקו נה ת‬, ‫ ח לאל יהים קֹצ נבאות נה ישי‬8 O God of hosts, restore us; and cause Thy face to shine, and we shall be saved. (Tehillim 80) The verse may imply that Hashem created Kahane for Himself, ‘and the branch that Thou madest

strong for Thyself’ to rectify the small Chaf and the beginning of the acquisition of the Land. With this acquisition was also the acquisition of the ‘vav’ from bnei Chet. This is the vav from eleh toldot, that will later be given over to eleh toldot Yacov – Yoseph. The small chaf that is not mourned sufficiently will later be understood as the Chaf that restored us to our Land and to our authentic Torah path. Like Yoseph who was persecuted by the majority, the Chaf is diminished as it is surrounded by the Bnei Chet (literally sons of sin). The small Chaf is like a seed that is planted, as was the derech of the Rav. He planted thousands and thousands of seeds that will later grow and become the new face of the Hebrew Nation. The same Rav who explained so many times the passage of ‘in its time I will hurry it’ will give birth to a generation that understands how to hasten the redemption. .‫ ו קֹב יש קֹמך ינ ֹקק נרא‬,‫תינו‬, ‫למ נך; קֹת מח‬- ‫ ננסוג ימ‬-‫לא‬,‫ יט וֹק ם‬19 So shall we not turn back from Thee; quicken Thou us, and we will call upon Thy name. ,‫ליך‬-‫ר נפנ‬,‫בנו; נה תא‬,‫ כ ֹקיה נוה לאל יהים ֹקצ נבאות נה ישי ת‬20 O LORD God of hosts, restore us; cause Thy .‫ש נעה‬,‫ ֹקו ינ נו ת‬face to shine, and we shall be saved. (Tehillim 80) The Rav’s Torah of ‘activism’ will be well understood. We will understand our responsibility in the plagues and the Shoa’s that we could have prevented and the redemption we could have hastened if we had protested and not remained silent. Those who lead by example and fearlessly become targets demonstrate the possible to what was previously considered impossible. The chaf that will become planted within our hearts will lead us to expend the effort to proclaim and to purchase the ‘vav’ from the Bnei Chet and from the ‘sins’ that prefer to see us as settlers instead of the permanent residents of a sovereign state. Chaia Sara -2010 The Small chaf in the eulogy to Sarah corresponds to large chaf in Psalms 80:16 “And the foundation that your right hand has planted and the son whom You strengthened for Yourself.” No matter that now the eulogies are small they will grow. As the Rav was being laid to rest, so was Sarah in the Parsha. She caused the greatest of Avraham's trials. Sacrificing his son, was not the greatest of Avraham's tests, but claiming the Land that had been promised, this was an even greater test. We have been sacrificing our sons for a long time but when we stand before bnei chet (literally 'children of sin'), read: 'stand before our sins' and do teshuva and claim this as our land and thereby fix the sin; then the small eulogy will grow and become the large chaf. People one day will understand that the Rav was like the son of G-d, not in the Christian sense but in the Jewish sense of the sons and daughters of G-d that we all must become. He was the example of what is expected from us and what is possible. Chazal tells us that the reason Nimrod wanted to kill Avraham is because with Avraham in the world the standard was raised. The Rav knew no fear. He was ready and prepared to fulfill his mission, which is the mission of every Jew. He was quoted once when someone asked him if he was disappointed by those that oppose him. He said \"I am not disappointed with the people who disagree

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

Seeds of Sacrifice (2011) There is a deep connection to Itzchak and Sarah. Also between Sarah and Rivka who continues Sarah’s role as protector of the Israelite household. According to the Midrash Sara hears from satan that Itzchak is sacrificed. She is upset, and then he tells here hes ok and she dies of shock. There is a peculiar passage that says Avraham eulogized and wept for Sarah. Usually one weeps first and then eulogizes. Avraham later says to Ephron that I come as a stranger and resident. Rashi tells us that this means if Ephron sells him the field he will act as a stranger and be grateful. If however Ephron refuses, then he will assert his god given rights and act as a resident. The spiritual promise of the Holy Land begins to materialize here in this purchase. Sarah was instrumental in bringing Avraham to this level which as the 10th trial is actually higher than the level of sacrificing his own son. How can a real estate deal be a higher level than this? We mentioned before that Ayeh Hasah (where is the offering), is the gematria of Meir Kahane. He, like Itzchak was a sacrifice. Just as Sarah mourned thinking that her beloved Itzchak had died, she later understood that he was still alive. My guess is that Sarah was comforted in the knowledge that Itzchak lived and now she could pass on with this knowledge. Just as Itzchak lives after this sacrifice so does Kahane Chai. Sarah was a great influence on her son Itzchak, who like her is the symbol of Din (Judgment). It was she who ordered Ishmael out of the house, while Avraham prayed for his son Ishmael. It was Sarah who allowed a slave woman to enter her house with the knowledge that through her suffering she might tip the scales of justice towards her. Her plan worked and Itzchak was born. Avraham the man of chesed overcomes his chesed to do Hashem’s will towards Itzchak but Chazal tells us that he was so high on this level he had just achieved that he had to eulogize his wife in order to bring himself to cry. This is why it is written that he eulogized first and then wept. The ways of the forefathers foreshadow events today we are told. Here is the way I read these events. I see that Avraham and Sarah represent various ideas in the world of Israel. Behind every great man is a great woman, and Sarah influenced Avraham, to do the right thing and force Ishmael out of the house. Later Rivka continued along Sarah’s path and made sure the direction of Israel was protected through Yacov and not Esav. The way I understand Avraham’s actions in these Midrashim is the way I understand those today who are cold towards Rav Kahane and his Torah. Only after years of eulogizing will we as a nation come to understand who he really was and the seeds that he sowed. Only then will we weep. Avraham is able to sacrifice his own son, yet still has a problem with driving Ishmael out and becoming a resident as opposed to a stranger. It is a war of ideas. Itzchak and Sara’s sacrifice become seeds that will mature within the nation that is prepared to sacrifice themselves but afraid to still assert their divine claim to the Land. The eulogy of Sarah was read during the week that Rav Kahane was murderd in 1990 and the Shabbat after his murder who could not think about the Rav and the lack of weeping. It was Sarah who in fact brought about Avraham’s final trial through her death. He had to assert the Divine claim to the Promised Land. When the transaction is complete, the ‘vav’ in Ephron’s name disappears. This ‘vav’ I suggest is part of the yud, hey, vav, hey (the divine name) that we must bring down into this world. This ‘vav’ is also traded between Yacov and Eliyau throughout the Torah. Sarah is instrumental in redeeming this ‘vav’ and placing it into the hands of Israel. The seeds that were sown at the akeida and Sarah’s burial will live on and take root. Another thing I see through my Kahane glasses is the 100, 20, and 7 years of Sarah. Rav Kahane

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

Chaia Sara -2012 ‫ למ אאה אש אנה רו הע רש שרים אש אנה‬,‫ א תו שי רהיו תח ליי אש ארה‬1 And the life of Sarah was a hundred and .‫תיי נש נרה‬, ‫ מח‬,‫ני‬,‫ קֹש ת‬--‫ רו הש תבע אש שנים‬seven and twenty years; these were the years of the life of Sarah. --‫ רב שק רר תית תא רר תבע שהוא הח רברון‬,‫ ב תו את אמת אש ארה‬2 And Sarah died in Kiriatharba--the same is ,‫פד קֹל נש נרה‬,‫ יל ֹקס ם‬,‫ מא ֹקב נר נהם‬,‫א‬,‫לרץ קֹכ ננ מען; מו ניב ם‬- ‫א‬-‫ ֹקב ל‬Hebron--in the land of Canaan; and Abraham ‫כ נתה‬,‫ קֹו יל ֹקב ם‬came to mourn for Sarah, and to weep for her. (Bereshit 23:1-:2) ,‫ נש נרה יא קֹשתו‬-‫את‬-‫תכן נק מבר מא ֹקב נר נהם ל‬, -‫תרי‬, ‫ יט ֹקו מא נח‬19 And after this, Abraham buried Sarah his wife --‫ רפ לני תמ רמ לרא‬-‫פ נלה תעל‬,‫דה מה ממ ֹקכ ת‬,‫ ֹקמ נע מרת ֹקש ת‬-‫לאל‬- in the cave of the field of Machpelah before Mamre--the same is Hebron--in the land of ‫ קכֹננעמן‬,‫ץ‬-‫רל‬-‫ ֹבקאל‬:‫שהוא הח רברון‬ Canaan. ,‫בו‬-‫שר‬-‫דה ֹקו מה קֹמ נע נרה נא ל‬-‫ כ תו אי אקם מה נש ל‬20 And the field, and the cave that is therein, were ‫תחת‬, -‫ני‬,‫ ֹקב ת‬,‫את‬,‫תמ ת‬, :‫בר‬-‫ נק ל‬-‫ מל נא כח מזת‬--‫ קֹל מא ֹקב נר נהם‬made sure unto Abraham for a possession of a burying-place by the children of Heth. (Bereshit 23:19-20) It seems to me that the three times of Sarah's life are describing different eras. The plains of Mamre where Avraham once openly circumcised his whole household has now become Kiryat Arbe, the place only giants can stand. Both are in the area of Hevron, but the times have changed. The Final Test There is a view that the last of Avraham's tests was not the Akeida but rather the negotiation for Sarah's burial. How does one compare the sacrificing of one's son to a real estate deal? Well, think about Israel today. We are prepared to sacrifice our sons and daughters in the IDF to protect the Land of Israel. Are we however prepared to stand up to the world and say 'we are now annexing and repatriating Yehuda and Shomron, our Biblical heartland from the time of Avraham when he purchased Hevron to David Hamelech who conquered Jerusalem!' There are different times in Sarahs life. The 100 years that symbolize all the dedication that led up to the birth of Itzchak, the twenty years raising him to be a Tzaddik, and the last seven which brought about the final sacrifice which was then planted like a seed in Hevron with Sarah to eventually give birth to a Nation. One can see this idea mirrored in the life of Rabbi Kahane from the many years in America that established his name, to the move to Israel which further raised and weaned our Nation, to the last seven years which prepared us for the final sacrifice which he preceded in his death. This final sacrifice is the test of our ability to stand behind his words and pronounce this real estate deal loud and clear. This is our Land and there is no two state solution.

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

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

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

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

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

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

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

Secrets of Chai Cheshvan (2019) I went on my usual pilgrimage to Rav Kahane on his Haskara (Memorial Day). This year I arrived late at the Yeshiva and missed the speeches as well as the chartered bus to the gravesite. While part of me was reprimanding myself for being late most of me was saying its OK we are still in Jerusalem and maybe Hashem wanted me to miss the bus for some reason. I went with the flow. As the day progressed it became quite clear that there are no mistakes, only journeys we had not planned on. I asked a Carlin chassid which bus went to Har Hamenucha. He said follow me and as we sat together on the bus he asked me about Rav Kahane of whom he had heard but did not know that much about. So my journey began as a chassid teaching the Torah of the Rav to a young man that was all ears. I explained to my new friend Moshe what it means to be the Moshe of the generation and how the Torah comes to life when one follows the footsteps of great individuals. I explained how the world is really built and sustained for a few quality people that give the world the purpose it was created for. We spoke of Noah the sole survivor of a broken world and Avraham who single handedly defeated five kings. I explained how knowing the Rav I saw with my own eyes how this type of defeat was done when he set himself between the two empires of America and Russia and forced Russia to release all their Jews so they could continue their reconciliation with the USA. My friend was all ears and he thanked me as I went on to catch my second bus and I met two nice ladies who were on their way to Shlomo Carlebach as his Haskara was ending at sundown. We exchanged stories about the two great men and one lady called Emunah showed me her new book and I showed them my Kahane Codes. Two servants in love with their Rav's so much so that each of them wrote their own books about them. We mused how interesting that their times are so close together. This inspired me later in the day to write a poem about Love and Truth that cannot stand alone but need to be built together. Shlomo once said Rav Meir says 'Never Again' and I say ' Never the Same.' In other words a person should always be doing teshuva and creating himself anew. There are always traffic jams as three big Tzadiks are remembered at this time Rav Meir, Shlomo Carlebach and Israel Beledesser from the Nachman people. I got off the bus and walked as it would be quicker and the sun was soon setting. I walked past the music and dancing of the Nachman people and followed the road to the end. I finally arrived at the place where Rav Kahane lies as the sun was setting over the majestic Jerusalem hills. The crowds had already left and I sat alone and murmured my prayers. As I was leaving another lone devotee arrived on his bicycle. I recognized him. It was Menachem Gottlieb a Torach scholar whose lectures I have attended. The last time I saw him he told me a story about driving in a car with the Rabbi. He noticed that the Rabbi was murmuring ‘G-d is good’ to himself. He asked him why he was saying that. The Rabbi said that after the protest he had been summoned to the Police station and knew that it meant he would be incarcerated and the beds in prison are full of lice. Menachem told the driver to make a detour and they picked up bedding and sheets from his house for the Rabbi. When I saw Menachem this time I asked him if he had another story for me. He told me that when he first moved to Israel he studied at Ohr Somayach and there was a homeless man that he passed each day that was friendly but a bit off and he felt sorry for him. He asked the Rabbi at Ohr Somayach to what extent is one obligated to help a fellow Jew now that he lives in the Jewish State? The Rabbi told

him that this homeless man is not your problem, there is a social system that takes care of these things. You have your own mitzvas to do and are exempt. When he asked Rabbi Kahane about the situation and what he should do the Rabbi answered right away ‘Help him.’ In a world where everyone finds exemptions the Rabbi took cause and conviction and carried the yoke of the Torah on his back. Where there was injustice he fought to correct it and where there was misery he did what he could to alleviate it. As I returned along the dark roads of Har Hamenuchot there where still others on the way to Rav Kahane and I confirmed to them that they were walking in the right direction. The Torah of such a Tzadik cannot be destroyed even by murder. It remains and grows like a magnet drawing new faces and souls searching for truth. My journey to a gravesite was a journey reaffirming life and the eternity of the Jewish people, the Holy Torah and the Land of Israel. The Road to Jerusalem (2019) As I was waiting in a traffic jam a few kilometers from the entrance to Jerusalem I reflected on the road of history. In every generation there is a revolution between a multitude of darkness and a handful of those who preserve the light. It is actually that pure vile of faithful that shape the masses of history upon their backs that are beaten and oppressed. Many years ago the founders of Chassidut went to prison and were oppressed for the divine light they transmitted. Today the trail they forged is a four lane highway. One follower of Chassidut said to me did you pray for Moshiach today? I said to him that Moshiach is not Santa Clause. I pray that we lift the rocks that block the trail. When we do this reflexively there will also be one who represents our efforts and his name will be Moshiach. Moshiach is not some super hero that comes out of nowhere to fight evil, he is the face of the generation. He is not a leader of shlameils but a leader of brave and faithful people. He is part of the generation and leads the generation and is the best of the generation. He does not come out of nowhere, he is born from our own efforts and from the generation that lifts the rocks from the trail so that the highway can be built and traversed from one end to the other end. As I stood in the traffic pile almost at the entrance of Jerusalem I imagined those on the side fervently praying for Moshiach to fall from Heaven while doing nothing to clear the road and others in Yehuda and Shomron who build and settle the Land and through their faith, perseverance and suffering the injustice of the cruel build the last kilometer of this four lane highway. Among them is a shepherd lifting one of the larger stones from the path. His name is Moshiach. The Ultimate Servant (2019) As we have already suggested, Sarah influenced Avraham to conclude that the commandment of Brit Mila is a reminder of the ultimate ‘political’ Brit Mila mission. A holy body needs a holy place and now that the spiritual has been brought into the physical with the commandment of Brit Mila on the body, the acquisition of the Land can also begin and the driving out of enemies that oppose the mission of Avraham.

More difficult than the sacrifice of the thousands of Itzchak’s that we have lost and had to accept is the faith to conquer expel our enemies and proclaim our sovereignty. Sarah in her life and in her death influenced Avraham to change more than the ‘physical’ reality of the Brit Mila but the ‘political’ reality by driving out Ishmael and acquiring the Land and performing the Brit Mila on the world body. The product of this new understanding is the Shaliach/Moshiach/Eved. Not only is the Shaliach/Moshiach/Eved an individual that has no name but his mission, but even more than this. Eliezer, Avrahams’s servant is from Canaan and is not only following his Rebbe Avraham but by his doing so he is relinquishing his own homeland and people to the conqueror of his own people knowing full well that he cannot even marry into this people. In our times there was an Arab who spoke in support of Rabbi Kahane and who was a great and courageous individual to do so. He helped to promote the financial advantages and incentives of transfer among his people. Our Rabbis tell us that the ultimate example of love is the love of Yonaton who gave up his throne to David. He went against his father and his family and himself to do what he believed was the right thing. Those who rebel against the will of G-d and seek to undermine Him cannot remain inside the Holy Nation. That rare individual however that can relinquish his natural born right and identity to one he recognizes as more worthy and who has been blessed by G-d is an individual that Hashem gives a great amount of attention to. As the saying goes ‘A servant to a king is like a king.’ Eliezer, being from Canaan was even ‘more so’.



Kahane in the Parsha Tolodot

Tolodot My Wife My Sister There is a subterfuge that both Itzchak and his father Avraham engage in, that is most unusual. When they travel they both introduce their wives as their sisters. After their wives are forcibly taken by the kings of Egypt (in Avrahams time) or Avimelech (in Itzchak’s time), they are reprimanded by these kings for misleading them, and the excuse that is given, is that they were afraid of the lawlessness of these lands. If people knew that these women where their wives, they might have killed the husbands and taken the wives. If however they were only sisters, then they would barter with the supposed brothers in order to wed the sisters and they could stall for time. What is really going on here? One way to understand this story is to view the exile of our forefathers as alluding to our own exile. Imagine the mothers for a moment as Yerushalayim, the place that keeps the Jewish soul. In a hostile world our political leaders pretend to be open to the idea of everyone sharing Yerushalayim and all the three major faiths barter for her. In the same way that our forefathers played a political game in order to safeguard themselves, they also ran the risk of losing that which they cherished most and having it violated. We all witnessed when the Prime Minister Barak almost sold Yerushalayim to Arafat, how the whole Nation came together and said ‘No’. When Yerushalayim was at risk of being betrothed to another and violated, all of a sudden she became our ‘wife’. Why didn’t we say so before? This is the ghetto mentality that we are still growing out of. Rambam actually says that this lack of faith regarding the wives was a shortcoming. Our forefathers also demonstrate to us the tikkun for this pattern that repeats itself throughout our history. When Avraham was forced into going to war in order to save Lot, he was practically all alone, yet with Hashem’s assistance he managed to drive out armies many times his size. Interestingly enough, ‘Og the giant’ brought Avraham the news of Lot, and when Avraham marched off to battle, it was a perfect opportunity for Og to take advantage of the woman he had desired all along. Why didn’t he? Because when Avraham was living up to the highest standard that is expected of the Jewish people to be the small against the many, to arm ourselves with Torah and weapons, our enemies are afraid of us. Even without Avraham guarding Sarah, this lustful giant was helpless and frightened for he saw the glory of Hashem with Avraham as he battled five kings and their armies with only two men. Rav Kahane was not a politician, he didn’t play games. This is what separated him from all others. He told the simple truth to CNN and to the National Press Club and to the Knesset. We are the Jewish people and this is our home and it belongs to no one else but us. And we have a G-d that is stronger than Egypt of the past or Washington of the present. We need not pretend that what belongs to us may be negotiable, for one does not negotiate with his wife. If this is a dangerous position to take in a lawless world, then so be it, but we have a G-d mightier than all of the worlds armies and if they were foolish enough to wage a war against us in order to deflower the purity of Israel that purity will remain intact while great armies will be vanquished by the few. The danger of defilement comes not from these armies but from the leaders of Israel who, lacking faith institute a policy of stalling and deception which surrenders the Land to defilement.

The Truth behind ‘Slyness’ ‫זה‬-‫תב יני ל‬, ‫ מו מי ֹקע קֹק‬,‫םקב‬, ‫מר נה יכי נק נרא קֹשמו מי נע‬-‫א ל‬,‫ מוי ם‬And he said: 'Is not he rightly named Jacob? for ‫נל מקחאק שהנלה‬ he hath supplanted me these two times: he took ‫מע נתה‬ ‫ ֹקו‬,‫כ נר יתי נל ח‬,‫ קֹב ם‬-‫את‬-‫ ל‬--‫פמענממיים‬ away my birthright; and, behold, now he hath .‫קֹב נר נכה‬ ‫ילי‬ ‫ נא מצ ֹקל נת‬-‫א‬,‫ נהל ם‬,‫אממר‬,‫יב קֹר נכ יתי; מו םי‬ taken away my blessing.' And he said: 'Hast thou not reserved a blessing for me?' (Bereshit 26:36) The Shla writes ‘This original serpant has been described in the Torah as ‫ערום‬, sly (Bereshit 3:1). This being so, Yacov had to resort to ‫ ערמה‬, slyness in order to defeat the serpent or its representative at its own game.’ The quick witted Rav overturned the arguments of the Sitra Achra on countless occasions. On National news programs, and debates, and interviews, he consistently destroyed the ‘sophisticated’ and ‘intellectual’ arguments of the detractors of Israel. He made sport with them and destroyed the ‘sly’ and 'supposed' moral foundation upon which they stood. One example that comes to mind is when the ‘Affirmative Action’ program which began as an aid to the ‘underdog’ in America became a detriment to the deserving. Jewish students who excelled in their studies were not allowed scholarships to Universities, because there had to be a certain quota of black students enrolled, whether deserving or not. It was reverse discrimination. At the time the Rav wrote an article that called for ‘Affirmative Action’ in the ‘Harlem Globetrotters’ basketball team. He said it wasn’t fair that these basketball teams are made up of exclusively black members. There must be a quota of Jewish players on these black basketball teams. If Jewish scholars were denied an education because of these liberal views, then the same yardstick must be applied on the other side. He poked fun at every inconsistency and falsehood on many different issues that were most often politically incorrect and damaging to Jews or Israel. He along with a handful of followers overturned the entire Russian Empire by their intelligent tactics that embarrassed the Russian government that at the time, was attempting to make peaceful overtures to another Empire - the USA. He is responsible almost single-handedly for opening the doors for millions of Russian Jews who immigrated to Israel. He left us the ‘essential’ Torah as well that will awaken our hearts and minds so that we can overturn our oppressors and bring the redemption.

Tolodot 2006 The Painful birth of Truth -‫למר יאם‬- ‫א‬,‫ מות ם‬,‫ קֹב יק ֹקר נבה‬,‫ר קֹצצו מה נב ינים‬,‫ כב מו יי קֹת ם‬22 And the children struggled together within her; and she said: 'If it be so, wherefore do I live?' ‫הזה‬.‫ ֹקיה נוה‬-‫את‬-‫רש ל‬,‫ יל קֹד ם‬,‫ללך‬- ‫תת‬, ‫םכיי; מו‬,‫אננ‬ ‫נל נמה‬ ,‫תן‬,‫כ‬ And she went to inquire of the LORD. (Bereshit 25:22) One of the midrashim explains that the ‘ze’ (‫ ) הזה‬is the gematria of 12, for the twelve tribes. She knew that 12 tribes would come from her, but if it was so painful, how could she do this twelve more times? Hashem heard her pain and changed her destiny, so that the twelve tribes would come in the next generation through Yacov. Another Midrash exaplains that Rivka was perplexed. She knew that Itzchak was conceived in holiness from a circumcised Avraham, and that after the Akeida only the holiest of women could have been chosen. Eliezer had chosen her, and yet there was this terrible battle inside of her. If so (im ken), if Itzchak and I are holy vessels, then lama ze? The midrash says the misspelled goyim (nations) to gayiim (great ones) refers to the friendship of Rabbi Yehuda HaNasi and the Roman leader Antonius. Antonius would serve the rabbi, even though the rabbi said it was unbecoming for a Caesar to bend down and for the Rabbi to step on his back to reach his bed. But he replied that even if he had the merit to be his slave in the next world, he would be forever grateful. ‫תיגל שיים‬,‫ ושקֹנ‬,‫נך‬,‫קֹב יב ֹקט ת‬ ‫תני‬, ‫ ֹקש‬,‫מר קֹיה נוה נלה‬-‫א ל‬,‫כג מוי ם‬ 23 And the LORD said unto her: Two nations are in thy womb, and two peoples shall be separated ,‫י לא נמץ‬-‫אם ל‬,‫ימ ֹקל ם‬ ‫אם‬,‫תרדו; ו קֹל ם‬, ‫תמ מע ייך יי נפ‬, ‫ ימ‬,‫לקֹאכמיים‬ from thy bowels; and the one people shall be .‫םבד נצ יעיר‬, ‫ֹקו מרב מי נע‬ stronger than the other people; and the elder shall serve the younger. (Bereshit 25:23) The answer she was given by Hashem (through Shem according to Midrash), was that there were two celestial forces coming into the world. Even though Esav would become wicked, his spiritual source some say was even higher than Yacov’s. The difference between them was that Esav was controlled by his impulses, while Yacov mastered himself. Even though Esav failed, the potential within him could have been great. This potential would be brought out over time, through great converts who came from Esav, from prophets Ovadia to Rabbi Akiva.

The Twins and Rav Kahane We see the letters of Kahane twice in this passage. ‫שא‬-‫ם‬‫למר‬- ‫םא‬, ‫מות‬ ,‫קֹב יק קֹר נבה‬ ,‫מה נב ינים‬ ‫םר ֹקצצו‬, ‫מו יי קֹת‬ ‫כב‬ 22 And the children struggled together within her; and she said: 'If it be so, why is it thus?' And she ‫לכן ה ה אא לנ שכ‬-‫לאת‬- ‫םרש‬, ‫ יל קֹד‬,‫ללך‬- ‫תת‬, ‫נ י; ומ‬,‫לז ם‬- ‫לנ נמ‬, went to inquire of the LORD. .‫קֹיה נוה‬ On one hand, the pain is so great to have a father murdered, to have a son murdered; the pain of their families, the pain they suffered for the birth and re-birth of our nation. It is too much for one family to burden and now the destiny has been taken away and passed on to the next generation. On another hand; just as Rivka couldn’t understand how the holy Itzchak who conceived with the brit mila could still have this internal war, so is it hard to understand how such tzaddikim came with such self sacrifice, and began to lead the nation towards moshiach, and yet with all of their success and holiness and truth, they were sacrificed and maligned and buried in falsehood upon falsehood. The one thing, however, that is known about Kahane is that he never compromised the truth, even when it might have saved him his future. To those who suggested that he do things just a little differently he replied . 'Then I wouldn’t be Kahane – I would be every other politician..' There is a Midrash that says during the war in the womb all the evil went to Esav and all the good to Yacov, therefore even if this Esav and Yacov battle must evolve over time we are aware of who the pure vile is; that always remained pure, and in death was planted as such. Yacov is a pure seed, that will grow and despite all the falsehood and hatred of Esav will succeed in bringing him down externally and internally. Now that we have elaborated on these Midrashim let us look again at the missing letters. While the disconnection from Yishmael happened early on, it seems the identity battle between Esav and Israel will continue until the time of Moshiach. It is both an external and internal battle. On one hand we can say he took all the klippa, and Yacov took all the holiness. Still there is a residue in our nation. So much of our history has been intertwined with Esav. We have contributed a great deal to his flourishing and he has inflicted the greatest persecutions on our Nation. Yet there are still great ones prophets and converts that have come from him. The Midrash expresses this concept by the defective letters of twins. In the passage regarding the birth an aleph is missing. The Midrash mentions the missing aleph alluding to the negative aspect of Esav, ( i.e. Yacov took all the Holiness) but it does not mention the missing yud. I will discuss this later on. ‫תנה תו שמם‬, ‫קֹו יה‬ ;‫דת‬-‫ל ל‬-‫נל ל‬ ,‫מי נה‬-‫ני ל‬ ‫כד מו יי ֹקמ קֹלאו‬ 24 And when her days to be delivered were .‫ֹקב יב ֹקט ננה‬ fulfilled, behold, there were twins in her womb. (Bereshit: 25:24) ‫ תאו שמים‬The way it should be written ‫ ת ו ימ םא י‬The way it is written here is missing the aleph and the yud. (Aleph and Yud = gematria 11- more on this later)

There is an interesting Midrash that points out the twin letters in the passage. Very interesting to note, but what do we learn from this besides being more than coincidental. ‫תו ו אי י לא הל הש ה משם‬, 24 And when her days to be delivered were ‫ת תו‬,‫דת; קֹו נ‬-‫ל‬ ,‫נה‬ -‫למ‬ ּ ‫שי רמ רלא‬ ‫כד‬ fulfilled, behold, there were twins in her womb. ‫רב שב‬.‫ֹקט ננה‬ (Bereshit: 25:24) An idea came to me to find a sentence formed by these double letters. I found one in Netzavim. The double Bet in (levavchem) alludes to the earlier double letters from this Parsha. ‫ ֹקל מבבומאל ירה אב רב‬-‫לת‬-‫ וקֹא‬,‫לֹק ך‬-‫את‬-‫היך ל‬-‫נוה לאל ל‬ ‫ו‬ 6 And the LORD thy God will circumcise thy heart, and the heart of thy seed, to love the LORD ‫ קֹל נב קֹבך‬-‫ ֹקב נכל‬,‫להיך‬- ‫ ֹקיה נוה לאל‬-‫לאת‬- ‫ קֹל מא נה נבה‬:‫לך‬-‫מז ֹרקע‬ thy God with all thy heart, and with all thy soul, that thou mayest live. .‫לייך‬- ‫ ֹקל ממ מען מח‬--‫ מנ ֹקפ ֹקשך‬-‫ובקֹכנל‬ (Devarim 30:6) What do we learn from this? I suggest that there is a rehabilitation of Esav that was intended from creation. Maybe Itzchak saw this and mistook who was to be the beneficiary of this blessing. The good will be extracted and the rest will be cut off and discarded like the brit mila. This good will be extracted externally from the nation of Esav (converts) and internally within the tribes of Israel that are influenced by the yofi (beauty) of Esav. The bad will be defeated when Israel rules and the destructive part of Esav will be no more, either like Amalek wiped out, or converted to good. Another ominous note - this appears in Parsha Nitzavim. Nitzavim is the Parsha that was read when the Twin Towers came down. Instead of 'When her days to be delivered were fulfilled', Read: The time to be delivered is ending. The twin towers are the sign. The waiting time has been filled and now it is urgent to come home. This happened right in the heart of the Nation. The womb represents a place of 'glory', of 'fertility', of 'pleasure' as well as an 'untouchable' place. In the 'womb' of the Nation the Twin Towers were brought down. In the future the teumim will be full again; the negative will be discarded and the positive will be extracted from the negative. The only twins that will remain will be the double heart - the animal soul and the godly soul, and the animal will serve the godly. Missing Letters The defective teumim were missing the aleph and the yud; together they add up to 11 It was during Parsha Netzavim on September 11 when the ‘twin’ towers fell. It was in the same year that the twin Kahane murders (separated by 11 years) were planted as holy seeds. It was from the same place – ground zero- where the last holy words of truth were spoken. In addition, even though Kahane was painted as crazy, insignificant, extremist, any bad name you can think of it was his words that will spiritually destroy Esav (both the external and internal). The twin towers were a sign of the beginning of that destruction. What stunned the world on that day with its physical destruction was preceded 11 years earlier with the murder of Meir Kahane also in Manhatten. Truth cannot be destroyed and the Torah of a Tzadik lives more than his years (as we learn from Chaia Sarah – the Parsha which he also was buried in). A week after September 11th I was in New York and I met a woman who told me that she and her friend

both witnessed the cloud of ash above the twin towers that hovered for days and they both noticed a huge cloud in the form of 'Yud' 'Hey' (‫) ירה‬ ‫ ֹקל מבבומאל ריה אב רב‬-‫לת‬-‫ וקֹא‬,‫ ֹקל ך‬-‫את‬-‫להיך ל‬- ‫נוה לאל‬ ‫ו‬ 6 And the LORD thy God will circumcise thy heart, and the heart of thy seed, to love the LORD ‫ קֹל נב ֹקבך‬-‫ ֹקב נכל‬,‫להיך‬- ‫ קֹיה נוה לאל‬-‫את‬-‫ קֹל מא נה נבה ל‬:‫ך‬-‫זמ קֹרעל‬ thy God with all thy heart, and with all thy soul, .‫ייך‬-‫ ֹקל ממ מען מח ל‬--‫ מנ קֹפ ֹקשך‬-‫ו ֹבק נכל‬ that thou mayest live. (Devarim 30:6) ‫ =ו אמל‬Circumcise = 76 Kahane = 76 ‫ = ריה‬a name of G-d Read: Hashem with His messenger Rav Kahane came to awaken the people. Both hearts were broken, that of Meir and his son Binyamin. Now September 11 came to shatter our hearts and warn us to come home. Our hearts will continue to be shattered until we awaken before its too late. His words and debates that were recorded were the only words of pure Judaism and Zionism that represented the true sons of Israel, and shattered the allure of Esav and his disgruntled partner Ishmael. His words of purity also brought many converts from the disenfranchised nations as well as many Jews who saw the true light of truth in his words. His son continued to expand on his teachings until he too was murdered by the conspiracy against the only truth that really destroy Esav's false claims. But despite his murder, in that year 11 years after the murder of his father, on September 11th, the beginning of the downfall of 'twin' began. Of course you might say that this downfall came from Ishmael. This is true. But it was perpetrated by the same people Kahane warned about 11 years earlier, the same people that took his short life. There is a Midrash about Esav that after Yacov took the blessing, he conspired with Ishmael. He wanted Ishmael to kill his rival Itzchak, and then he would kill Yacov and afterwords he would kill Ishmael to avenge his father and be left with everything. Today we see, that the tides are turning and soon enough Esav will join with Ishmael to seek the destruction of Israel. It is not Israels last days, but on the contrary as the Rav used to say. 'We don’t need America, America needs us. Everyone is asked in heaven one day, what did you do for my people Israel?' It is Esav’s last days. The last holy sparks that wish to join Israel still have the option and the reward to receive. The Esav within, the anti-Jewish protesters and Jewish politicians who collaborate with forces that harm Israel are also on the way out. September 11th was a signpost that the time of rehabilitation is coming to an end. The twin that is difficult to distinguish, will become more and more apparent. The choice between real good and real evil will also become more apparent. The last holy sparks will be squeezed out of Esav and will join Israel, and what will be left will be only evil that will join with the worst part of Ishamel. As the pasuk says I will make a new heart. The evil will be discarded like the end of a brit mila. All

that will remain will be the two hearts that will be joined as one. These words are also echoed in the haftorah. Toledot – Haftorah ‫ קֹותו נרה ֹקי מב קֹקשולכהלן‬,‫ מדעמת‬-‫יי קֹש ֹמקרו‬ ‫י‬,‫שיפֹק תת‬-‫כיי‬ For the lips of a Cohen should safeguard knowledge, and they should seek teaching from ‫תא‬.‫ הוא‬,‫ קצֹבנאות‬-‫ כיי ממלקֹ ך ֹקיה נוה‬:‫ ימ יפיהו‬his mouth; for he is an agent of Hashem, Master of Legions (Malachi 2:7) (Malachi 2:7) ‫ = לכהלן‬Cohen = 75 +1 (kollel) = 76 ‫ = לכ להנ תא‬Kahane = 76 Toldot 2010 It is the knowledge that Rivka received from Shem that gives her the ability to make the switch in the bracha between Yacov and Esav and save the nation. Rivka continued the work of Sarah who threw out Ishmael against an Avraham who tried to educate him. It is this essential knowledge or understanding of the Torah that preserves the Nation. Breaking away from the influence of other nations is like breaking away from our own children. It is not an easy task, nor one that is easily understood. The tikun comes later in Vayigash. All of the work Yacov did for Laban was for Rachel, and all of the work the brothers do for Yoseph is for the sake of Binyamin and the unity of their fathers mission. As Moshe Feiglin explains; Yoseph who was considered dead and irrelevant to the destiny of the Nation must first become its leader. Once we awaken to this surprise the next stage is mending the unity of the brotherhood who had caused such cruelty to both Yoseph and Yacov.

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

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

Kahane in the Parsha: Rav Meir David Kahane ben Yecheskel Shraga is alluded to in these Parshas from Vayera/Chaya Sarah when he was murdered and Toledot which continues with the story of Rivka. Meir David can be translated as ‘to illuminate David’ and Yecheskel is the same gematria of Yoseph. Moshiach ben Yospeh illuminates the way for Moshiach ben David as Yacov and Yoseph were also part of an ongoing process of rectification. They both mirrored many events that revealed the hidden Torah. The full name Meir David ben Yecheskel Shraga is hidden in the passage that introduces Rivka on the 3rd aliya of Chaia Sara which was the 18th of Chesvan this year (the day of the yortzeit). ‫ רו שה לנה‬,‫תבר‬, ‫קֹל מד‬ ‫יכ נלה‬ ‫רם‬-‫ט ל‬-‫ל‬ ,‫הוא‬-‫מו קֹי יהי‬ ‫טו‬ 15 And it came to pass, before he had done speaking, that, behold, Rebekah came out, who ‫שר רב אקה לי לצאת‬-‫בן‬-‫אל ל‬,‫שר יכ קֹל נדה יל ֹקבתו ת‬-‫נא ל‬ was born to Bethuel the son of Milcah, the wife of -‫ מעל‬,‫לשת ננחור נא יחי מא קֹב נר נהם; ֹקו מכ נדה‬- ‫תא‬, ,‫ ימ ֹקל נכה‬Nahor, Abraham's brother, with her pitcher upon ‫ שיכֹק נמה‬her shoulder. (Bereshit 25:15) ‫ = רו שה לנה שר רב אקה לי לצאת‬and behold Rivka came out = 977 ‫ = מאיר אד שוד בן רי הח רז לקאל רש תר אגא‬Meir david ben yecheskel shraga= 976 + 1= 977 (kollel) In our Haftorah this week we read: For the lips of a Kohen should safeguard knowledge, and they should seek teaching from his mouth, for he is an agent of Hashem, Masterof Legions’. (Malachai 2:7) Sara and Rivka, both the weaker sex, both very beautiful to those who gazed upon them and both directing the Jewish people and forcing it’s leadership to raise itself to its divine calling. Those who follow the teachings of Rabbi Kahane who opens the blind eyes of the Charedi world as well as the secular world to the ‘beauty’ of the authentic Torah are often persecuted and labeled as was Yoseph. They are the settler Jews, inspired by the Rav, labeled the obstacles to peace, when in reality they are the flame and the fire of Moshiach. To the outside non-Jewish world they are called by our government sisters and not wives, and to the internal Jewish world they are to be cursed not blessed, or sold as a slave to be banished. In the beginning of the Parsha Rivka complains why is it such a painful birth? In the end she tells Yacov let the curse be upon me, just do as I command. In our own day as well Rivka is prepared to be cursed in order that Itzchak will do teshuva. -‫למר יאם‬- ‫א‬,‫ מות ם‬,‫ קֹב יק קֹר נבה‬,‫ר ֹקצצו מה נב ינים‬,‫ כב מו יי ֹקת ם‬22 And the children struggled together within her; and she said: 'If it be so, wherefore do I live?' And ‫יה אא לנ שכ‬ ‫לז‬- ‫נל נמה‬ ,‫כתן‬, she went to inquire of the LORD. (Bereshit 25:22)

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

Herein lies the power of the Torah of Esav which when directed by Yacov becomes the ultimate spiritual rectification as it manifests in the world below. The Inner Workings of Rivkas Torah When Yehuda gives birth to twins in Parshat Vayeshev the word for twins is spelled fully where in our Parsha it is missing the 'vav' and the 'alef'. ‫ = רתאו שמים‬twins (Bereshit 38:27) ‫נה תו שמם‬,‫ֹקו יה ת‬ ;‫לדת‬- ‫ל‬-‫נל ל‬ ,‫למי נה‬- ‫ני‬ ‫כד מו יי קֹמ קֹלאו‬ 24 And when her days to be delivered were .‫ֹקב יב קֹט ננה‬ fulfilled, behold, there were twins in her womb. Bereshit::(25:24) The gematria of the missing letters adds up to eleven. What happened to this missing eleven and how do we see it enter the body of Israel in a future time? The world is built upon ten sfirot and the ultimate level of service to Hashem is with the ten powers of the soul (eser kochot hanephesh), so that we then become nullified and become a proper channel to reveal Godliness in the world. What can be beyond this? Nothing really because all ten become one. There is something however that is on the highest level of service in this world and this is the incense service made of eleven spices that is performed by the Cohen Gadol inside the Holy of Holies. Where do we see that the eleven can be included within the ten? We see this concept in the Minyan. One of the examples used for the importance of the Minyan is the incense mixture which is made of eleven spices some of which have a very bad odor, yet together they are a sweet smelling incense. Psychologically if one feels that he is not worthy to be in the Minyan, even then he is needed because not all of the incense has a nice scent however each ingredient is equal in value and if one is missing the whole mixture is not valid. There are many prayers that cannot be said without a Minyan which implies that the collective is higher than the Torah of the individual. The Minyan is the basic building block of the Jewish people. Each Minyan is the beginning of a political entity that collectively opens the doors of Heaven. What Sarah did by causing the field to rise into the hands of Avraham was the beginning of the revelation of Torah here on earth below – politically. Rivka continues the mission of Israel through something that appears like the political world of Esav but is not contrary to Itzchak. In fact Itzchak later realizes she was right that it is through the hands of Esav and the voice of Yacov that the torah will be truly revealed. Esav and Israel Coming of Age I submit that within this passage is a prophecy for the end of days. ,‫תו שמם‬ ‫נה‬,‫דת; קֹו שה ת‬-‫אל הל ל‬ , ‫ י נה‬-‫יא למ‬ ‫כד תו יימֹק ֹלקאו‬ 24 And when her term to bear grew full, behold, .‫רב שב ֹקט ננה‬ there were twins in her womb. (Bereshit: 25:24)

The unusual twin letters is not by coincidence. If we look closer we can see that all of the twin letters are actually contained within the first word. ‫תו שימרלר‬,‫תנה תו ימם‬, ‫לדת;וקֹ יה‬- ‫לל‬- ‫ נל‬,‫למי נה‬- ‫או ני‬ 24 And when her term to bear grew full, behold, ‫כד‬ there were twins in her womb. .‫קֹב יב ֹקט ננה‬ (Bereshit: 25:24) The double 'Bet' and the double 'Hey' are represented in the Gematria of seven (alef + vav = 7, ‫או‬bet+hey=7), however are hidden ‫ מו יי קֹמ ֹקל‬. More on this later. What is revealed are the letters that spell Vayimol (to circumcise). What is the connection with giving birth to the twins Yacov and Esav and circumcision? Most of our history has been intertwined with Esav and through our sojourns together the mission of Israel has spread throughout the world and shaped the world through a Judeo Christian influence. In the end of days after Esav reaches his zenith of glory he must begin to fall as Israel rises to her calling and begins to lead the world. Here within the passage that describes the birth of Esav also alludes to this future when the time of Esav is full and the time of Yacov is also at the point of a new reality. We see these same letters from Parsha Toldot in Parsha Netzavim. ‫ ֹקל מבב‬-‫לאת‬- ֹ‫ קו‬,‫ קֹל אב רבך‬-‫את‬-‫להיך ל‬- ‫ ו ו אמל ריה נוה לאל‬6 And the LORD thy God will circumcise thy ‫ ֹקל נב קֹבך‬-‫ ֹקב נכל‬,‫היך‬-‫ ֹקיה נוה לאל ל‬-‫לאת‬- ‫ קֹל מא נה נבה‬:‫עלך‬- ‫ זמרֹק‬heart, and the heart of thy seed, to love the .‫ייך‬-‫מח ל‬ ‫ ֹקל ממ מען‬--‫ מנ קֹפ ֹקשך‬-‫ובֹק נכל‬ LORD thy God with all thy heart, and with all thy soul, that thou mayest live. (Devarim 30:6) The plural term for heart refers to the two souls inside of a Jew; the animal soul and the godly soul. The animal soul must serve the godly soul. Netzavim talks about a time when the days are full and the declining world of Esav will coincide with the internal brit of Israel. This Parsha was read during September 11 when the planes crashed into another set of twins; namely the twin towers. The eleven powers of Esav as well as September 11th are alluded to here with eleven dots above a well known passage in Netzavim. ‫הינו;והנגלותל˙נ˙ו˙ ו˙ל˙ב˙נ˙י˙נ˙ו˙ע˙ד‬,‫לאל ת‬ 28 The secret things belong unto the LORD ,‫ מליה נוה‬--‫רת‬,‫כח מה ינ קֹס נת ם‬ our God; but the things that are revealed ‫עולם לעשות את כל‬ belong unto us and to our children for ‫םאת‬, ‫ דברי התורה מהז‬ever, that we may do all the words of this law. (Devarim 29:28) I believe that September 11th to the world of Esav was similar to the breach in the wall that shocked the the Nation of Israel leading up to Tisha B'Av. It is a point in time that marks the beginning of the downfall of Esav as well as the times leading up to a new brit that will take place in the Jewish heart. In fact 9/11 is the same date of Tisha Bav on the Jewish calender (ninth day of Av) if you count the year from Rosh Hoshanna. Just as Zecharia was assassinated in the temple as he warned of the impending doom, so was Rav Kahane assassinated not far from Ground Zero eleven years earlier on his speaking tour named Project

Zero (Zionist Emergency Rescue Operation). The 'secret things are for Hashem' however what is revealed and known he spoke about and he warned about. The twin towers of Esav came crashing down and we are now beginning to see the real differences between us. As he said on every speaking engagement - Its time to come home. Similar to Yetziat Mitzrayim the best of Israel has begun to escape along with the best of Esav. The worst of Esav is left behind exposed as he joins with Ishmael (more on this later). The Hidden Letters We mentioned that there are two letters that are hidden within the Gematria of the alef and vav of Yimalehu. They are the Hey of Hineh (behold) and the Bet of Bebitnah (in her womb). How do we see the Torah of Rivka taking effect? ‫ות שימרלר‬,‫תנה תו ימם‬, ‫דת; קֹו יה‬-‫ל ל‬-‫ נל ל‬,‫למי נה‬- ‫או ני‬ 24 And when her term to bear grew full, behold, ‫כד‬ there were twins in her womb. .‫ֹקב יב ֹקט ננה‬ (Bereshit: 25:24) From what we have written above regarding Esav we can see and behold that from within his womb that place which is most sacred and sensitive and most guarded comes the beginning of his downfall. Where do we see behold the womb of Esav/Israel? Of course as we have already written the attack of September 11th occurred in the most sensitive and guarded place of Esav – Behold/the Womb. If we take the double letters of Bet ( ‫ )בי‬and Hey (‫ )ה‬plus their hidden value of Vav (‫ )ו‬and Alef (‫)א‬ ‫או‬that we see in the word ‫ מו יי ֹקמ ֹקל‬and place them together we see they connect to some very interesting passages. ‫לד‬-‫לי ל‬- ‫ ֹקו‬,‫קן‬,‫ נלנו נאב נז ת‬-‫ליש‬- ,‫םד יני‬, ‫ נא‬-‫אל‬-‫ ל‬,‫למר‬- ‫םא‬, ‫ כ מונ‬20 And we said unto my lord: We have a father, an ‫תתר הוא ֹקל מבדו‬, ‫ מו יי נו‬,‫מת‬,‫ ֹקז כק ינים נק נטן; ֹקו נא יחיו ת‬old man, and a child of his old age, a little one; and his brother is dead, and he alone is left of his ‫ֹקו נא יביו נִא להבו‬ ‫ֹקל יאמו‬ mother, and his father loves him. (Bereshit: 44:20) ‫יה ֹקס יגיררו תה אבא‬ 46 And he that goes into the house all the while ,‫תמי‬, ‫ קֹי‬-‫ נכל‬,‫ מה מב יית‬-‫אל‬-‫ ל‬, ‫מו‬ that it is shut up shall be unclean until the evening. .‫לרב‬- ‫ נה נע‬-‫ מעד‬,‫ יי ֹקט נמא‬--‫אתו‬,‫ם‬ (Vayikra: 14:46) --‫לשר יי קֹש מכב נע נליו התזאב‬- ‫ נא‬,‫ מה ימ ֹקש נכב‬-‫ ד נכל‬4 Every bed where he that has the issue lies shall be unclean; and every thing whereon he sits ‫ יי ֹקט נמא‬,‫שב נע נליו‬,‫תי ת‬, -‫לשר‬- ‫ מה ֹקכ ילי נא‬-‫ יי קֹט נמא; קֹו נכל‬. shall be unclean. (Vayikra: 15:4)

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