Kahane Codes - Bereshit Shmot

appeasers. In the beginning it was the Irgun against the Palmach or the forces of zealotry against the forces of restraint and appeasement. The Palmach won and the forces of appeasement have reined until today. Despite our desire to be loved and to fit in among the world of other Nations wars have been forced upon us and despite ourselves we have become conquerors. It is often our own flesh and blood that we offer as sacrifices due to our polices of appeasement in order to gain favor to the hostile gentile world. These forces of zealotry and appeasement continue to evolve today as the war between religious Zionists and the Nationalists who are being once again forced into war between each other and against the world for the existence of Israel. This again is similar to Yoseph and his brothers. The half brother of the Nationalists are these religious zealots who build inside the land without waiting for a final solution. It is they who are painted as the black sheep, and the one that is rocking the boat for us all. It is they who are thrown into the pit or out of their homes in Gush Katif and expelled for their great love and sacrifice. Secretly there is jealousy here too. Where do these people get their faith from and their power to stand against such odds. On one hand they are labeled as extreme but on another hand they are a wonder to many who feel inside that they are right. The Tikun: Inside both camps there is a hatred for the other half-brother and also a jealousy. Each half brother has something the other lacks. The tikun or correction that will bring the long awaited unity and Moshiach along with it, is coming very soon I have written before of the 22 years after Yoseph and of the 22 years after Rav Kahane which could surprise us with a 22 year old grand son also called Meir Kahane. There maybe a different scenario, even grander than this. It may be that in 2012 a new Nation will arise, like the Macabees and fight against their brothers and against the world. The result will be the birth of the State of Judea. The forefather of this State is Rav Meir Kahane who created the 1st congress of the State of Judea that others laughed at. Herin will be the tikun for both sides of our long controversy. The Nationalists will find their soul and the religious will find their body and the world like the people of Egypt will give us gold and encourage our redemption. As the religious Zionist movement grows the religion is also evolving. There are many who still scoff at the Hallel and special prayers on Yom Haatzmaut, however this practice I believe will grow and become part of our siddur in the State of Judea. When I spoke to a friend at kidush today and remarked that as a citizen he can make a difference here in Israel because among other things he has a vote I was taken to task. Across the table a man said to me Democracy is an invention of the Greeks! We are still fighting the war of Chanuka. I answered that a Democracy among Jews is not a bad thing. He countered it is not a Jewish thing; our fate is made by taking action. Once action is taken others follow. This is how the Macabees began. Our path comes from Hashem, even in the Sanhedrin the ultimate decision was from above. It’s true that even as Moshe Feiglin was elected with numbers. Still Netanyahu managed to steal his seat away. Rav Kahane tried the Knesset and was banned. When a guest arrives you don’t ask him if he is hungry, you put food in front of his face, then he will eat. Once there is action on the ground the rest will follow. The dismantling of Judea is trying to erase this action, and this will result in more action until the State comes into being. 151

Vayeshev Kahane and Yoseph This Parsha is overflowing with the name Kahane in many passages. Of course it seems fitting, for in this Parsha Yoseph is exiled, and the seeds of the Moshiach are planted. The next three Parsha’s have many references to Kahane and in this Parsha alone there are eight that I have written about. The story of Yoseph is reflected in the story of Rav Kahane. Let us begin at the beginning. Below are the following passages that have the letters Kahane hidden within. The Audacity of Yoseph ‘Now Israel loved Yoseph more than all of his sons for he was a child of his old age’ (37:3) ‘Ki Ben Ze Koonim Who’ - ‫שכ‬-‫בלן‬-‫י‬ --‫ נב נניו‬-‫ימ נכל‬ ‫תסף‬, ‫יו‬-‫לאת‬ ‫נא מהב‬ ,‫תאל‬, ‫קו יי קש נר‬ ‫ג‬ 3 Now Israel loved Joseph more than all his children, because he was the son of his old age; ‫נש ה א‬.‫ קכ םת לנת מפ יסים‬,‫ לו; קו נע נשה לו‬, ‫ קז כק ים ו‬and he made him a coat of many colors. (Bereshit 37:3) The Midrash explains ze koonim in two ways. One is that Yoseph was a ‘wise’ son to him, and the Yoseph ‘resembled’ Yacov. The idea here is that Yoseph represented the ‘essence’ of Yacov, and his continuation. I have always said that if our patriarchs were to reappear in our days, the man they would most resemble would be Rav Kahane. He embodied the essence of the Torah transmitted from Gan Eden to Sinai, to our day. His Torah was hated, despised and banned by the Jewish nation, including the Bnei Torah. He broke down the idols of both the secular and the religious leadership. He terrified both segments because he revealed what was fraudulent and he threatened the power of the corrupt. But both segments knew deep down, that his love of Israel and the Jewish people was far greater than theirs and instead of welcoming him they bound him and banned him, and most probably had a hand in his assassination, as well as his son’s. The Nature of Jealousy ‘Are we…to bow down to you to the ground? So his brothers were jealous of him. ‫בו‬-‫ מו יי קג מער‬,‫ לא נחיו‬-‫ קו לאל‬,‫ נא יביו‬-‫פר לאל‬,‫ י מו קי מס ת‬10 And he told it to his father, and to his brethren; ‫ מוי םא למר לו נמה מה נחלום מה לזה נא לשר‬,‫ נא יביו‬and his father rebuked him, and said unto him: ,‫קו מא לחיך‬ ‫קו יא קמך‬ ‫ נא יני‬,‫ נהבוא ננבוא‬:‫נח נל קמ נת‬ 'What is this dream that thou hast dreamed? Shall .‫ נא קר נצה‬,‫קל יה קש מת נחות קלך‬ I and thy mother and thy brethren indeed come to bow down to thee to the earth?' 152

-‫ נש ממר לאת‬,‫ לא נחיו; קו נא יביו‬,‫בו‬-‫ יא מו קי מק קנאו‬11 And his brethren envied him; but his father .‫ מה נד נבר‬kept the saying in mind. (Bereshit 37:10-11) Underneath the slander against Rav Kahane who they said was crazy for dreaming of being the next Prime Minister, was a fear that his popularity was growing, and it was this jealousy that was hidden beneath all of their slander. The Legal Precedent I have heard them saying ‘Let us go to Dothan.’ ‫ יכי נש ממ קע יתי‬--‫ ננ קסעו ימ לזה‬,‫ יז מוי םא למר נה יאיש‬17 And the man said: 'They are departed hence; ‫מא מחרלא רמ שרי לנ אכה‬ for I heard them say: Let us go to Dothan.' And ‫תסף‬, ‫יו‬ ‫תי ללך‬, ‫מו‬ ;‫םד נת קי ננה‬ ‫ קל‬,‫ם‬ Joseph went after his brethren, and found them in .‫קב םד נתן‬ ‫תאם‬, ‫מו יי קמ נצ‬ Dothan. ,‫לא נחיו‬ (Bereshit 37:17) The Midrash explains that when the brothers had gone to Dothan, it meant that they were seeking legal grounds to put him to death. In the corrupt leadership of our times, they also met to find a way to ban him from running in the next election, for his support was increasing. Eventually he was banned and left vulnerable, without the normal protection given to an Israeli member of parliament and he was murdered by a wild beast. Although he had been warned many times and threatened with death by the Mossad, still the Jewish leadership had to publicly demonstrate a legal precedent to remove him as a candidate in the election. It appeared that ‘measure for measure’, just as our leadership met in a frenzy to put an end to Kahane, so too, the UN met reflexively, to furiously condemn Israel for some similar non-issue. It was a tragic decision for the Nation of Israel. It was a turning point that could have led to the Moshiach, but instead led to Tisha B’Av. But Moshiach was born in the middle of this darkness, and as Rav Kahane and the hope of Israel was condemned to political and eventually physical death the seeds of Kahane were being planted within the soul of the Nation. Kahane Chai (Kahane lives) continued after his sudden assassination, and 11 years later when Binyamin, the leader of Kahane Chai was assassinated, the twin towers fell and the darkness further increased. Nelka Dotayena – with this interpretation may be read as - though the Nation would meet to try to legally do away with this spiritual opposition, that opposition would only be removed from the physical world, but born into the soul of the nation, which 22 years later would be revealed. ‫ נל קלכאה )כהנא( םד נת קי ננה‬,‫ יכי נש ממ קע יתי ) מאיר ( אל רמרשים‬- they went to Dothan ‫ רל נכה )כהנא( םד נת קי ננה‬,‫ תנ‬,‫ יכי נש ממ קע יתי ) מאיר ( םא קמ ירים‬- they went to Dothan The inside letters read Mol (Circumcise). Read: They tried to cut off and destroy him but in the end he will destroy them by circumcising their hearts (See Parsha Nitzavim). 153

The Conspiracy ‘They saw him from afar; and when he had not yet approached them they conspired against him to kill him. And they said to one another, “Look! That dreamer is coming! So now, come and let us kill him, and throw him into one of the pits; and we will say, ‘A wild beast devoured him.’ Then we shall see what will become of his dreams.’ (Bereshit 37:18-20) The name Kahane stands out clearly in this above passage, in three places. ‫מ נר םחק; ו קב לט לרם יי קק מרב‬,‫ ת‬,‫ יח מו יי קראו םאתו‬18 And they saw him afar off, and before he came ‫נתכר לא נה‬.‫תו מל ימיתו‬ near unto them, they conspired against him to ‫לו‬ ‫מו יי קת‬ ,‫תלי להם‬, ‫נא‬ slay him. (Bereshit 37:18) ‘ve itnaklu oto lehamito’ - ‘they conspired against him to slay him’. ‫ מב מעל‬,‫נה‬,‫ יה ת‬:‫ נא יחיו‬-‫ יאיש לאל‬,‫ יט מוי םא קמרו‬19 And they said one to another: 'Behold, this ‫ נבא‬--‫ מה נחלמות מה נל לזה‬dreamer cometh. ‫קו קש יל ו קב מחדנת לכה תא‬ ,‫גהו‬,‫כ קו מע נתה קלכו קו מנ מה קר ת‬ 20 Come now therefore, and let us slay him, and ‫ מח ניה‬,‫ קו נא ממ קרנו‬,‫מה םברות‬ cast him into one of the pits, and we will say: An ,‫נר נעה נא נכ נל קתהו; קו ינ קר לאה‬ evil beast hath devoured him; and we shall see ‫ יי קהיו נחל םמ נתיו‬-‫ממה‬ what will become of his dreams.' (Bereshit 37:19-20) ‘venashlichayhu beechad ha borot’ ‘and cast him into one of the pits’ ‫ יי קהיואכ ה נש הא‬-‫ ממה‬,‫ה‬ ‫נל קת‬ ‫נא‬ ‫כ מח ניה נר נעה‬ 20 An evil beast hath devoured him; and we shall ‫ו; וק רק‬ .‫נחל םמ נתיו‬ see what will become of his dreams.' (Bereshit 37:20) ‘Chaiya ra’ah achalteyhu ve nireh’ ‘A wild beast devoured him..Then we shall see’ The conspiracy of the past and that of the present are one and the same. But the truth is hidden in the letters. And Hashem will see what will become of ‘their’ dreams and devious plots. 154

The Solution ‘What gain will there be if we kill our brother and cover up his blood? Come, let us (at acheinu) sell him to the Ishmaelites’ (Bereshit37:26) And that’s exactly what they did! ‫ יכי‬,‫ לב מצע‬-‫ ממה‬:‫ לא נחיו‬-‫ לאל‬,‫ כ מוי םא למר קיהו נדה‬26 And Judah said unto his brethren: 'What profit ‫אא שחינו‬.‫ נדמו‬-‫ לאת‬,‫ קו יכ יסינו‬, -‫ מנ נה םרג לאת‬is it if we slay our brother and conceal his blood? ‘Ki naharog at acheinu’ (if we kill our brother) – has the letters Kahane hidden within. 75 + 1 (kollel) = 76 (Kahane) ‫ = אא שחינו‬our brother (75+1 = 76) ‫ יכי‬,‫ לב מצע‬-‫ ממה‬:‫ לא נחיו‬-‫ לאל‬,‫ כ מוי םא למר קיהו נדה‬26 And Judah said unto his brethren: 'What profit ‫שחי‬.‫ נדמו‬-‫ לאת‬,‫ קו יכ יסינו‬,‫ נא נו‬-‫ מנ נה םרג לאת‬is it if we slay our brother and conceal his blood? ‫ = שחי‬Kahane Chai We will make him a martyr but nevertheless his Torah will spread. Today with anti-semitism rising throughout Europe the JDL has never been bigger. Twenty two years after his assassination the Rabbi's Torah lives on. His torch has been taken up by young teenagers who's freshness of spirit gravitate towards the flame of Yoseph that cannot be destroyed, bartered or sold but only live on and grow. 155

Yacov, Yehuda, and Tamar – The Real Teshuva -‫ מו ני יביאו לאל‬,‫ קכ םת לנת מה מפ יסים‬-‫ לב מו קי מש קלחו לאת‬32 and they sent the coat of many colors, and they ‫תה הכ אנא‬, -‫ר‬ brought it to their father; and said: 'This have we :‫ ז םאת נמ נצאנו‬,‫ מו םיאמקרו‬,‫נא יבי להם‬ found. Know now whether it is thy son's coat or .‫לםא‬-‫אים‬--‫מה קכ םת לנת יב קנך יהוא‬ not.' -‫ מו ני יביאו לאל‬,‫ קכ םת לנת מה מפ יסים‬-‫ לב מו קי מש קלחו לאת‬32 and they sent the coat of many colors, and they brought it to their father; and said: 'This have we ‫ר‬,‫ ננא‬-‫מה לכ‬ :‫ ז םאת נמ נצאנו‬,‫ ומ םיאמקרו‬,‫נא יבי להם‬ found. Know now whether it is thy son's coat or .‫לםא‬-‫ יאם‬--‫מה קכ םת לנת יב קנך יהוא‬ not.' (Bereshit 37:32) ‫ = ר‬Stands for 'Rabbi' Kahane ‫ אנא‬- ‫ = רתה הכ‬Do you recognize? Read: Do you recognize Rabbi Kahane? He that was defamed and delegitimized especially because of his growing following which threatened to take away knesset seats, in the end must be recognized as the principle force of redemption. In the same way that Yehuda recognized his sins and corrected them, so will the Torah of Rav Kahane be recognized, understood and implemented within the government that had done everything in their power to destroy him and Hashems authentic Torah. ‫ נח ימי נה‬-‫ קו יהיא נש קל נחה לאל‬,‫תצאת‬, ‫ כה יהוא מו‬25 When she was brought forth, she sent to her ;‫ נא םנ יכי נה נרה‬,‫תא ללה לו‬, -‫ קל יאיש נא לשר‬,‫לא םמר‬,‫ ת‬father-in-law, saying: 'By the man, whose these ‫ קל ימי מה םח לת למתתה הכ אנא‬-- -‫ר‬ are, am I with child'; and she said: 'Discern, I pray ,‫מות םא למר‬ thee, whose are these, the signet, and the cords, ‫תא ללה‬, ‫ נה‬,‫ קו מה קפ יתי ילים קו מה ממ לטה‬and the staff.' (Bereshit 38:25) Ha-Kar na (R’Kahane) et ha katonet – Identify if you please this tunic..(Bereshit 37:32) Ha-Kar na (R’Kahane) Le mi hachotmet? – Identify please this signet…(Bereshit38:25) One can clearly see the name R’Kahane in these two most climactic passages of our Parsha, when Yacov is shown the blood of Yoseph and when Yehuda is shown his tragic mistakes. Tamar echoes Yehuda’s words to his father when she ask him to identify his signet ring and his life flashes before him. He understands the pain he caused his own father and his own children that died as a punishment. He also sees how quickly he was about to put another innocent person to death and his pride is broken and he is humbled. Not only is the birth of Tamars children the beginning of the redemption that precedes the exile, but the beginning of Yehuda’s teshuva, which brings the essential seeds of redemption. This is the beginning of the reparation within the heart of Israel. This reparation that will be fully actualized in the generation when the name Kahane is no longer outlawed, but praised and blessed and welcomed along with the Moshiach.. 156

Vayeshev 2005 ‫מחדכ תה תנ תא‬ 20 Come now therefore, and let us slay him, and ‫כהו קב‬,‫ קו קש יל ת‬,‫תגהו‬, ‫קר‬ ‫ו וקנמ‬ ‫קל‬ ‫קו מע נתה‬ ‫כ‬ cast him into one of the pits, and we will say: An ‫ מח ניה נר נעה נא נל קת ו;אכ ה‬,‫ קו נא ממ קרנו‬,‫ מה םברות‬evil beast hath devoured him; and we shall see ‫ יי קהיו נחל םמ נתיונש הא‬-‫ ממה‬,‫ קו קר ה‬what will become of his dreams.' (Bereshit 37:20) ‫םאלכא לנ הה‬ 25 And they sat down to eat bread; and they lifted ‫תי י‬,‫ ומ יי קשאו ע‬,‫לל לחם‬-‫ל‬ ‫ לל‬,‫ קשבו‬,‫כה ומ תי‬ up their eyes and looked, and, behold, a caravan ‫עא ילים נב נאה‬,‫םא קר מחת יי קש קמ ת‬ ‫תנה‬, ‫ קו יה‬,‫מו יי קראו‬ of Ishmaelites came from Gilead, with their ‫ נק את ו קצ יריהה נל אש כל‬,‫י ם קש ים‬,‫ מי יגלקענד; וגקממלת‬camels bearing spicery and balm and ladanum, ‫ קלהו יריד ימ קצ נר קי נמה‬,‫הו קל יכים‬--‫ נולט‬going to carry it down to Egypt. ‫ישכ‬ ,‫בל מצע‬-‫ממה‬ :‫ לא נחיו‬-‫אלל‬ ,‫קיהו נדה‬ ‫מוי םא למר‬ ‫כו‬ 26 And Judah said unto his brethren: 'What profit is it if we slay our brother and conceal his blood? ‫תנ נה הא‬.‫ נדמו‬-‫ לאת‬,‫ קו יכ יסינו‬,‫ נא יחינו‬-‫םרג ת‬ -‫דנו מאל‬,‫ קו ני ת‬,‫תעא ילים‬, ‫ כז קלכו קו ינ קמ קכ לרנו מל יי קש קמ‬27 Come, and let us sell him to the Ishmaelites, ,‫בו‬.-‫ קתלא נחייו‬ubannrodtothlheeirtm, n.oout rouflreshha.n' dAbned upon him; for he is our ‫שה שכ אא נ‬,‫ הוא; מו יי קש קמעו‬,‫רנו‬,‫יחי ו קב נש ת‬-‫י‬ his brethren hearkened ‫ ומ יי קמשקכו‬,‫ כח מו מי מע קברו נא ננ ישים ימ קד ני ינים םס נח ירים‬28 And there passed by Midianites, merchantmen; ‫סף‬,‫יו ת‬-‫ מו יימקכקרו לאת‬,‫המבור‬-‫סף ימן‬,‫יו ת‬-‫ מו מי נעלו לאת‬and they drew and lifted up Joseph out of the pit, and sold Joseph to the Ishmaelites for twenty ‫; מו ני יביאוהע רש שרים אכ הסף‬ ‫בק‬,‫תעא ילים‬, ‫מל יי קש קמ‬ shekels of silver. And they brought Joseph into .‫ ימ קצ נר קי נמה‬,‫סתף‬, ‫יו‬-‫ לאת‬Egypt. (Bereshit 37:25-28) ‫ = הע רש שרים אכ הסף‬twenty shekels – gematria = 780 76 (Kahane) x 10 = 760 plus 20 shekels = 780 ‫ = הע רש שרים אכ הסףבר‬two (2) Alludes to two Kahane’s sold for 20 shekels. 157

Vayeshev (2006) Jealousy The Highest Place in heaven and the Lowest place in Hell The perfidious story of how the children of Israel came to destroy their brother and aggrieve their father can be understood much clearer when we view the events surrounding Rav Kahane. This Parsha as we have already seen has the name Kahane all over it. Of course if Rav Kahane is Moshiach ben Yoseph then certainly this Parsha would be one filled with references and allusions to him. We have seen how the letters of the name Kahane appeared at least seven times within the passage dealing with the abduction of Yoseph and in the passage below the name Kahane is revealed even more directly. -‫ מו ני יביאו לאל‬,‫ קכ םת לנת מה מפ יסים‬-‫ לב מו קי מש קלחו לאת‬32 and they sent the coat of many colours, and they brought it to their father; and said: 'This have ‫ אנא‬- ‫תה הכ‬,‫ר‬ :‫ ז םאת נמ נצאנו‬,‫ ומיםאמקרו‬,‫נא יבי להם‬ son's .‫ םלא‬-‫ יאם‬--‫מה קכ םת לנת יב קנך יהוא‬ we found. Identify please whether it is thy coat or not.' (Bereshit 37:32) This is one of the most perfidious episodes of the Torah. The brothers have so much hatred of Yoseph that even now after they have done away with him, they still cannot even mention his name. By asking Yacov to identify his sons coat it was also adding insult to injury. By this action they were alluding to Yacov that other sons never received a special coat from their father so only he could recognize it. They were also hinting that maybe this was a punishment to Yacov for his behaviour towards Yoseph. The same kind of false morality cloaked the speeches of Rav Kahanes enemies. 'He who lives by the sword dies by the sword',etc, and other such perverse descriptions, when it was really they who abandoned him, disqualified him, and most likely arranged his death. Just as the brothers could not bring themselves to mention Yoseph’s name; so too is it illegal to mention the name Kahane or wear a Kahane T-shirt. The attempt to defame him and erase his memory, is the act of desperate men and ‘jealous’ men. There are two types of Jealousy; one good and one evil. The jealousy Cain had of Hevel is an evil kind that made him lose the greatest good he had and gain nothing but punishment. Korach is a similar story (there is a Midrash that says Korach was in fact a giglul of Cain and received his just punishment from Moshe). The former wandered the earth for generations and was shot dead with an arrow, the other was sent to linger in a kind of purgatory forever claiming that Moshe is true and his torah is true. How can jealousy be a holy thing? When it defines ones love for the Creator, this jealous love is a very holy thing. The love that Pinchas had for Hashem; to kill Zimri, because he felt the shame and humiliation Hashem felt, regardless of the danger was similar to Yoseph who despite his knowledge of his brothers hatred, had to stand up and say the truth, despite whatever consequences there may have been. This type of love which attaches itself to the Creator even when it is not politically correct to do so is the true love that Hashem seeks. 158

-‫ מו ני יביאו לאל‬,‫ קכ םת לנת מה מפ יסים‬-‫ לב מו קי מש קלחו לאת‬32 and they sent the coat of many colours, and ‫ר‬,‫ ננא‬- they brought it to their father; and said: 'This have ‫מהכ‬ :‫ ז םאת נמ נצאנו‬,‫ מו םיא קמרו‬,‫נא יבי להם‬ we found. Know now whether it is thy son's coat .‫ םלא‬-‫ יאם‬--‫מה קכ םת לנת יב קנך יהוא‬ or not.' (Bereshit 37:32) Inside we see the letters Kahane as well as the letter ‘Reish’. Maybe this ‘Reish’ also alludes to the one place in the Torah where the ‘reish’ is spelled large. ‫ יכי קיה נוהר‬: ,‫אל מאחת‬,‫ קל ת‬,‫יד יכי ל םא ית קש מת נח לוה‬ 14 For thou shalt bow down to no other god; for .‫אל מק ננא הוא‬,‫ ת‬,‫מק ננא קשמו‬ the LORD, whose name is Jealous, is a jealous God; (Shmot 34:14) What is the ‘Acher’ mean? Chazal says this refers to idolatry. The ‘reish’ itself appears to be bowing down. Our Parsha deals with a kind of idolatry, the idolatry of jealousy. The jealousy we are referring to in our Parsha is a jealousy of those who see that Hashem has a special love for someone, and instead of becoming closer to the ‘loved one’ assume that he is using manipulation to gain this love and is threatening their positions. As we have mentioned, we saw a similar psychological circumstance with Cain and with Korach. The relationship between the 70 Nations and the Nation of Israel is also similar and reflects this paradigm. Ironically the passage continues to say that Hashem too is a jealous G-d. What does this mean? ‫ יכי קיה נוה‬:‫ר‬,‫אל אמ תח‬,‫ קל ת‬,‫ יד יכי ל םא ית קש מת נח לוה‬14 For thou shalt bow down to no other god; for .‫תאל תק אנא הוא‬, ,‫ תק אנא קשמו‬the LORD, whose name is Jealous, is a jealous God; (Shmot 34:14) The traditional interpretation is that just like a father is jealous when his son is drawn away from him by something degrading, he is jealous of that lure that took his son away. In the reverse, one who feels the pain of Hashem and is jealous for his honor and tries to correct the wrong despite endangering himself, this is the definition of one who is jealous (or zealous) for Hashem. This is why the word jealous defines the highest level of love. If Hashem uses this term to define Himself, then one who is jealous for Hashem’s honor and has no thought of what he might lose by expressing this love, we can deduce, that this is one who is loved by Hashem, even more than others. 159

Kahane the Antidote to Idolotry The Tzaddik who is jealous for the honor of Hashem and hates that which embarrasses Him rectifies the root cause of Hashems anger. Hashem on the other hand is also jealous at this thing that has taken His children away, but of course He can’t really do anything about it, it must come from his children, He can’t force them to love Him. The one who is jealous for Hashem leads the way in bringing about that return from the children. If we look again at this passage we see that hidden in these words of jealousy that emanate from selection of one over another we can see, like the story of Yoseph, one who is selected above others. This one is Kahane; the one who alleviates Hashems pain, and makes Him proud of His children. If we look at this passage we see that Hashem, the Jealous G-d, associates His name with Kahane, for Kahane too is Jealous for Him. As if to say to all the defamers who claim that his Torah is false and manipulated to serve his ambitions, that they are wrong about him just as they were wrong about Yoseph. Their Torah in fact was self-serving and his ambitions were not coming from ego, but rather from humility. The Rabbi explained the meaning of humility by relating a story of a famous Rebbe who answered a student that questioned why Hashem gave the Torah on Mount Sinai. ‘If Hashem wanted to teach us humility by not giving us the Torah on a big mountain but rather a small one, why didn’t he give it to us in a valley? Wouldn’t that be more appropriate?’ The Rabbi answered that it is to teach two things. #1 Be humble #2 Don’t be too humble.’ In other words don’t be walked over. Rav Kahane fought battles for Hashem because He had the right gifts and qualities and there was no one else, so he had to be Meir Kahane. People often would say ‘if only he had compromised a little, he would have gotten a lot further, and he wouldn’t have been assassinated’. The Rabbi used to answer this criticism by saying that this is precisely what makes him Kahane and not another politician. They know I cannot be bought. This is why I am a threat to them. That pure unadulterated love, self-sacrifice and humility (in the proper sense), is what earned him the special status of having his name associated with Hashem. ‫י קיה נוהשכ‬ :‫חר‬,‫אמ ת‬ ‫אל‬,‫קל ת‬ ,‫ית קש מת נח לוה‬ ‫ל םא‬ ‫יכי‬ ‫יד‬ 14 For thou shalt bow down to no other god; for the LORD, whose name is Jealous, is a jealous ‫אנא‬.‫אל מק ננא הוא‬,‫ ת‬,‫ מק קשמו‬God; (Shmot 34:14) To further illustrate the connection between Hashem associating his name with Kahane and our Parsha that deals with the Torah of Jealousy, let us look at one more passage. The same letters that make up the words ‘son of his old age’ can be re-written as ‘they were jealous’ -‫ לבן‬-‫כיי‬--‫ נב נניו‬-‫תסף מי נכל‬, ‫יו‬-‫ נאהמב אלת‬,‫תאל‬, ‫ ג קו יי קש נר‬3 Now Israel loved Joseph more than all his ‫ם ה‬.‫ קכ םת לנת מפ יסים‬,‫ לו; וק נע נשה לו‬,‫וא‬ children, because he was the son of his old age; ‫קז כק יני‬ and he made him a coat of many colors. (Bereshit 37:3) Hem = They 160

-‫בלן‬-‫כיי‬--‫בננניו‬-‫סף מיכנל‬,‫יו ת‬-‫ נא מהב לאת‬,‫ל‬,‫ ג וקיישקרנאת‬3 Now Israel loved Joseph more than all his ‫הק שני וא‬.‫ קכ םת לנת מפ יסים‬,‫ לו; וק נע נשה לו‬, ‫ם ה‬ children, because he was the son of his old age; ‫זק‬ and he made him a coat of many colors. (Bereshit 37:3) Hem Yikanehu = They envied. This is alluded to a few verses later on. ‫רי תק רנאו‬-‫ נש ממר לאת‬,‫ לא נחיו; קו נאבייו‬,‫בו‬- ‫ יא מו‬11 And his brethren envied him; but his father ‫ מה נד נבר‬kept the saying in mind. (Bereshit 37:11) And who was this person that was hated because Hashem had chosen him, just like Israel chose Yoseph? ‫שכ‬-‫ לבן‬-‫י‬--‫ נב נניו‬-‫מיכנל‬ ‫סף‬,‫יו ת‬-‫לאת‬ ‫נאהמב‬ ,‫תאל‬, ‫קו יי קש נר‬ ‫ג‬ 3 Now Israel loved Joseph more than all his children, because he was the son of his old age; ‫נש ה א‬.‫ קכ םת לנת מפ יסים‬,‫ לו; קוענ נשה לו‬, ‫ קז כק ים ו‬and he made him a coat of many colors. (Bereshit 37:3) In conclusion, the story of Moshiach ben Yoseph will be similar to the story of the original Yoseph. To understand the concept of Moshiach ben Yoseph we need look no further than Rav Kahane. The same jealousy the brothers had of Yoseph is the jealousy of Moshiach ben Yoseph, who will rectify the sins of the past. The rectification will take place in a similar fashion after 22 years of reflection that end with ‘od yoseph chai’ or Kahane Chai, and Yoseph was right or ‘Kahane Tzadek’. The rectification will be centered around a revelation or clarification of Torah that deals with Jealousy, and Zealotry as well as love and extremism. It will be understood what Hashem holds dear and close, and what is the derech that He expects of us and hopes for in us. It will be clear that the ones who were previously called extreme and fanatic were truly humble and jealous for their G-d while those who persecuted them, were persecuting Hashem and delaying the Moshiach. It will be a clarification and vindication of who the true Tzadik was and who were the rogues cloaked in false morality. The children of the Tzaddik who like him demonstrate their love of their G-d by protesting scandalous leadership, clinging to their Land and settling it despite the beatings from outside and from within. The children like those of Gush Kaif that also become Moshiach ben Yoseph will grow like Binyamin naming each child after their brother. Israel loved Yoseph because he was a son of the Torah, the authentic Torah that Hashem desires. This is why Hashems name is associated with his Torah and desires it more than others. In the same way that gentiles will no longer hate the Jews but will come and learn from them, so will those who despise the very word Kahane come to recognize the true meaning of Kahane which is a man whose love of G-d and his people is unmatched. How can one love those who persecute and destroy him? How can one love those who have brought so much pain and terror? How can one love such fools that have allowed wild beasts to run free and sentenced their own people to death and destruction? How can one love those whose leaders think only 161

of their own selfish desires and have sold their sheep for a shoelace while they sit and dine without hearing their cries. How can one have such a love? Only a father can love in this way, with the understanding that his child is growing and will cause him pain until the day he comes of age. The child who comes of age and feels the hopes and desires of his father and the shame his children cause Him, this is a child of His old age. This is the child that He has been waiting for and that will rectify all of the suffering of the past by reawakening within us our new heart and we will understand the path that leads towards blessing and understand the curse that we ourselves created. The Two Dreams In the beginning of our sidra the brothers hated Yoseph but they were not jealous of him until after the second dream. It was the second dream that their father Israel heard and he kept this dream in mind. It was now that the brothers conspired to do away with him. These two dreams allude to our present time of Moshiach ben Yoseph. Rav Kahane became a member of parliament and the country was shocked that he managed to get a seat. He was not taken seriously though, and his dreams of leadership were considered far fetched. The second time he ran, however, the polls were showing that his seats were increasing and could threaten the government. It was at this point that the jealous brothers had him banned, and later quite possibly arranged for a wild beast to kill him. The Difference between Hatred and Jealousy Below we can see the hatred in the beginning, and see how it transforms to envy and jealousy after the 2nd dream. -‫ םאתו נא מהב נא יבי להם ימכנל‬-‫ כיי‬,‫ ד מו יי קראו לא נחיו‬4 And when his brethren saw that their father ‫ מד קברוות שישר רנאו‬,‫ אםתו; קולםא ינ קכלו‬, than all his brethren, they hated --‫לא נחיו‬ loved him more .‫קל נשלם‬ not speak peaceably unto him. him, and could ‫קל לא נחיו; תויו שספו‬ ‫תגד‬, ‫מו מי‬ ,‫נחלום‬ ‫סף‬,‫יו ת‬ ‫מו מי נחלם‬ ‫ה‬ 5 And Joseph dreamed a dream, and he told it to ‫עוד שר לנא‬.‫ םאתו‬, his brethren; and they hated him yet the more. (Bereshit 37:4-5) -‫ אים‬,‫תלינו‬, ‫ נה נמלך ית קמלך נע‬,‫ לא נחיו‬,‫ ח מוי םא קמרו לו‬8 And his brethren said to him: 'Shalt thou indeed reign over us? or shalt thou indeed have dominion ‫נמשול ית קמ םשל נבנו; תויו שספו עוד רשנ לא‬ over us?' And they hated him yet the more for his dreams, and for his words. .‫ קד נב נריו‬-‫ נחל םמ נתיו קו מעל‬-‫ עמל‬,‫םאתו‬ ,‫בו אנ יביו‬-‫ ומ ייגקעמר‬,‫ לא נחיו‬-‫ קו לאל‬,‫ נא יביו‬-‫תפר לאל‬, ‫ י מו קי מס‬10 And he told it to his father, and to his brethren; :‫ מוי םא למר לו נמה מה נחלום מה לזה נא לשר נח נל קמ נת‬and his father rebuked him, and said unto him: ‫לק יהשק מת נחו ‍ות‬,‫קו מא לחיך‬ ‫קו יא קמך‬ ‫נא יני‬ ,‫נהבוא ננבוא‬ 'What is this dream that thou hast dreamed? Shall .‫ אנרק נצה‬,‫לקך‬ I and thy mother and thy brethren indeed come to bow down to thee to the earth?' 162

‫תו רי תק רנאו בו‬-‫ נש ממר אלת‬,‫ לא נחיו; קו נא יביו‬, - ‫יא‬ 11 And his brethren envied him; but his father .‫מה נד נבר‬ kept the saying in mind. (Bereshit 37:8-10,11) Vayeshev (2011-12-17) The Knesset When the Rabbi was first elected to the Knesset the ruling powers where shocked but did not take the Kach party seriously. He was a mere annoyance. When he would speak they would exit the Knesset and midda keneged midda, when the Israeli ambassador in the United Nations would speak many Nations would also walk out. In 1990, understanding that the Rabbi was increasing in popularity the jealousy of the ruling clique turned to the courts to help them destroy this heavenly voice. They decided to ban him from running by calling his party ‘racist’. Stripped of his ability to run for office he continued to speak and fight for Israel with new strategies but he was weakened by this cruel act that denied thousands of Israeli’s their right to vote and decide the nature of their state. It was in this weakened state without the standard body guards issued to every Knesset member in public speaking forums, that he was gunned down by an Arab. This act that preceded the final curtain can be seen here hidden in the letters of this weeks Parsha. ‫ לא נחיו; מו מי קפ ישיטו‬-‫ף אלל‬,‫בנא יו תס‬-‫ מכ נא לשר‬,‫ כג מו קי יהי‬23 And it came to pass, when Joseph was come unto his brethren, that they stripped Joseph of his ‫ת הפ י םרכ לת הנ ס‬ -‫אלת‬ ,‫ ככ נת קנתו‬-‫ף לאת‬,‫יו תס‬-‫לאת‬ ‫ נא לשר נע נליו‬. coat, the coat of many colors that was on him; The bold letters spell Knesset – Read: Lets strip him of his glory and ban him. The letters in the spaces spell out ‘Met’ the Mouth of God. Death to the mouth of God. Recognition Probably the most discerning and poignant words of this Parsha are found in two simple words – Ha Ker Na. When Yehuda offers the blood stained cloak to his father and asks innocently, ‘do you recognize this coat?’ The irony is that the same guilty man who innocently asks Israel to identify the body of his hated half brother whom he killed, later gives birth to the same brother as his own son. The shock of the birth of his own Yoseph is announced with the same words that fly back in Yehuda’s face. ‘Identify please, it is from this man whom I am with child.’ -‫ מו ני יביאו לאל‬,‫ קכ םת לנת מה מפ יסים‬-‫ לב מו קי מש קלחו לאת‬32 and they sent the coat of many colours, and they brought it to their father; and said: “We found ‫ר‬,‫ אנא‬-‫תה הכ‬ :‫ ז םאת נמ נצאנו‬,‫ ומ םיא קמרו‬,‫נא יבי להם‬ Is it your son’s .‫לםא‬-‫אים‬--‫מה קכ םת לנת יב קנך יהוא‬ this; identify, if you please: tunic or not? 163

They say that evil people, even if they are living , it is like they are dead. Tzadikim on the other hand may die, but continue to live on. There is something that glares out from these letters. The voice of God that our leaders tried to destroy only increased and is born from inside the Nation. Without having to look for hidden gematrias Ha Kar Na spells very clearly Rav Kahane. ‘Identify please’ whose dead body is this followed by ‘identify please’ whose rebellion is this that is becoming the State of Judea. ,‫לא םמר‬,‫ נח ימי נה ת‬-‫ קו יהיא נש קל נחה לאל‬,‫את‬,‫ כה יהוא מו תצ‬25 When she was brought forth, she sent to her ,‫ נא םנ יכי נה נרה; ומ םתאמלר‬,‫א ללה לו‬,‫ ת‬-‫ קל יאיש נא לשר‬father-in-law, saying: 'By the man, whose these are, am I with child'; and she said: 'Discern, I ‫ר‬,‫קו מה ממ לטה‬ ‫קו מה קפ יתי ילים‬ ‫מה םח לת למת‬ ‫ קל ימי‬--‫ אנא‬- ‫תהכה‬ pray thee, whose are these, the signet, and the .‫תא ללה‬, ‫נה‬ wrap, and the staff.' Those who hated Moshiach ben Yoseph and arranged for him to be killed by a wild animal wanted to keep the power in their hands and so they did. They got Err, and then they got Onen. While Yoseph has been imprisoned let us look at the government who has ruled the Nation over these years and the Err’s and Onen’s they have given birth to. Many articles have been written regarding the fate of the leadership that implemented the disgraceful destruction of Gush Katif. Here is a list of the dignitaries and their positions at the time. Moshe Katzav – President of the State of Israel – now in prison for rape. Ariel Sharon – Prime Minister Ariel Sharon was Prime Minister at the time of the destruction of Gush Katif. Many years earlier, when Moshe Arens resigned from the position of Minister of Defense because he refused to destroy the town Yamit, Ariel Sharon took over from him – and razed Yamit to the ground. As Prime Minister many years later, the destruction of Gush Katif was his idea and his responsibility entirely. He suffered two strokes soon after the destruction and subsequent Gaza withdrawal and has been in a coma for a number of years. Neither the ground nor the Devil will receive him. This seems apt for a man who has enormous credits to his name in the building of the State of Israel. But the destruction of Gush Katif ways heavily over all these achievements – and Sharon lies in the balance: neither dead nor alive. Ehud Olmert – Deputy PM - forced to resign due to allegations of bribery and corruption Haim Ramon – Deputy PM - Haim Ramon was Deputy Prime Minister at the time of the destruction of Gush Katif. He later became Minister of Justice, and was subsequently forced to resign in disgrace following one accusation of sexual harassment. He was tried, found guilty, and sentenced to a few months labour at a horse stable. Dan Halutz – IDF Chief of Staff - forced to resign his position as Chief of Staf due to failure in the 2nd Lebanon war. Mosha Karadi – Chief of Police - Moshe Karadi, Chief of Police at the time of the destruction of Gush Katif, resigned after dubious involvement in criminal activity. A committee appointed to examine the matter reached a majority decision that Karadi should not be asked to resign, but that he should not be offered the customary 4th year extension of his appointment. He resigned after the decision was announced. Uri Bar Lev - Police Chief of Southern Command - forced to resign appointment as Chief of Police 164

due to a number of allegations of sexual misconduct In the final scene of this series of pleasure seeking politicians that brought an early political death upon themselves comes a new announcement. All of a sudden Yehuda is ready to burn his daughter in law for her immorality. Yehuda whose fine moral sons have not met with such good luck is suddenly expressing the religious wrath and zeal of a Kohen Gadol. He runs to do the mitzvah of burning her at the stake. In the news this week the government is up in arms against the Hilltop youth. They are altering laws and changing the rules of engagement against these loyal sons of Israel. They are being called criminals and terrorists for protesting the continued expulsion and destructions of their homes in Yehuda and Shomron. On the front page of the Israeli paper 21 years after the death of Rav Kahane is a picture of one of the young protestors wearing a t-shirt with a large picture of Rabbi Kahane on it. How can it be that they are still arresting and persecuting Kahane 21 years after he was supposed to be dead? And as the flames are heated up and Yehuda is ready to burn Tamar who he thought was a nobody; another prostitute that he could buy with a goat and an official document he realizes that his ‘Israel spring’ is coming (l'havdil). He can kill one Kahane or two Kahane’s but can he destroy his own daughter in law whom he has made promises to? Are all the previous settlements that were approved and ratified by the government now null and void? Is he willing to make war against his own Nation? Just as the laws were altered to ban Kahane before his murder, like the media machine that defined the murder of the martyrs of the Alta Lena as the Holy Canon’s; so now true to the un-democratic tradition of Israel’s leadership the stakes are being prepared. The surprise will fly back to Yehuda in his own words. The sins of his past will be revealed in order to rectify the Nation and put it back on its spiritual course. It is a pleasure to see the picture of the Rav on the front page again. This time he has multiplied into hundreds and thousands of youngsters in Yehuda and Shomron, as well as young people in cities and towns, as well as Moshe Feiglin inside the Likud, the governing body of the Nation. Indeed, ‘Do you recognize where this rebellion comes from?’ You who thought you could destroy the dreamers with cruelty and violence to keep your personal fiefdoms and deny the people of Israel their voice will have to face the truth of your sins at some point. It is the time of Chanuka and the small against the many once again have had enough of being raped and pillaged. The pure is fighting back against the impure that wish to impose on them. The scholars are fighting back against the cruel judges that have persecuted them too long. Yehuda is giving birth to Yoseph through Tamar and he will be called the State of Judea. Sounds familiar? Do you recognize it? It was created 21 years earlier by Rabbi Meir Kahane. 165

Vayeshev 2007 The Eternal Candle The Jewish people are a candle in the exile. We shed light in this long darkness of exile preserving Hashem’s original intention and thought, and through our hard-pressed light G-d is revealed. The destiny of Israel is the evolution of Hashem’s presence in the world. This is not a new idea. The Torah of Rav Kahane reveals a deeper idea, namely; the candle inside of the candle. Within the Israelite Nation there is also an inner light and an inner exile. The interplay between this inner darkness and inner light is the true catalyst that effects and governs outside forces. One way to understand this idea is to look at our Parsha. The decent into Egypt may appear on the surface as being brought about by outside forces of famine, etc. The deeper root of these events however is clearly the interplay between the forces of hatred, jealousy and light within our own family. The more one understands this hidden, internal light, the more one understands world events. Oppression directed against Israel from outside forces is always reflexive of oppression directed within between our own brothers. In other words, there is a Joseph in every generation, and in each generation we suffer because of our continued sins. If we look inside we see the inner working of this Ner (candle) (‫)נר‬. In Parsha KiSissa these two Hebrew letters are written in a large font. Nun of Ner The neighboring words shed light on the power of these two letters that combined spell Ner (candle). The first letter (nun) is the center piece of Emet Notzer Chesed. (Shmot 34:7). Hashem’s original intention was for the world to stand on Truth. This was not possible because man was fallible. Alternatively if the world was governed simply by Chesed, then we would be like babies and would lack the true good of earning reward which is higher than Chesed. Notzer, represents the Tzadik, the Holy man who is able to live up to Hashem’s original standard. It is on his merit, that the world exists, and it is also on his merit that Chesed is given to others who are not able to live up to this standard. We see this idea played out a few lines earlier in the very same Parsha where Moshe requests to be blotted out for the sake of Israel. Resh of Acher ‫ר‬The Resh represents rasha, the evil of those who serve ‘other’ gods (acher) ,‫ מא תח‬. The jealousy and anger that Hashem feels towards those who worship foreign gods, is parallel to the jealousy that the brothers had towards Yoseph. They were moved to an act of violence because they felt their very essence and power was threatened. Hashem is moved to acts of violence when His essence is threatened. The special love that Israel had towards Yoseph is the same love that Hashem has towards His Tzadikim. Hashem may be lenient when we violate laws toward Him, however when His special love is violated, this brings out jealousy and retribution. As we saw with Yacov, as long as Yoseph was suffering in exile the divine presence left him. His light was extinguished for twenty two years as he mourned his favorite son. The Ner in each Generation In every generation there is a Yoseph. In every generation there is a Nun that represents ‘Notzer’. In every generation there are forces that seek to uproot this ‘Notzer’ because his essence represents the 166

true divine command and ideal. His ‘Notzer’ can destroy their ‘Acher’ and so they must destroy him first. It is this interplay that orchestrates destiny. Yoseph understood this interplay and was able to orchestrate destiny himself as he manipulated his brothers in the chapters that follow. The Tzadik is able to orchestrate destiny because he is Hashem’s favored pupil. Just as Yoseph was Israel’s favorite pupil, the Tzadik is able to fulfill the truest intention of Hashem. Through the suffering of the Tzadik the original light of creation continues and is renewed. Whether the Tzadik survives, whether he is imprisioned, or whether he is assassinated, his purpose is to cling to the truest light and through him this light continues. The Ner in our Parsha The struggle of Acher and Notzer is seen in our Parsha and alludes to the Moshiach Ben Yoseph of our day and our future. In the same way that the Israelite Nation is elected as a signpost to the world, Tzadikim are also selected as examples. There was a famous anecdote regarding Napoleon, the non- believer, who asked one of his learned advisers: “Can you give me any proof that God exists?” “The Jews, Sir” was the answer. Simply naming our Nation was enough to recognize the true light of Hashem. Now one might say there are many kinds of Jews and they all have many opinions. Who among them demonstrates the truest light of Hashem? Hashem answers us in His Torah. The Ner in our Haftorah We spoke in the beginning regarding the jealousy of Hashem. Hashem is willing to take personal abuse and still show kindness. He is willing to give, though we don’t deserve goodness. There is little He will not withhold. There is a point however, which angers Him and brings divine retribution. When we oppress the one who demonstrates the true image that He wishes to convey it undermines His essence and the Notzer is no longer present. Not only do we lack the Notzer, who is willing to be the example for us all, the Notzer is like Hashem’s first born. Punishment comes for the sake of vengeance of the Tzadik. In the kinot we mourn the destruction of the Temple and all of the forefathers are mentioned as they pray for Hashem’s leniency. None succeed except for the tears of Rachel. Hashem asks us how He can appease the blood of the prophet that we murdered on the steps of the Temple? He responds that only the tears of Rachel can appease Him. It is as if to say, if Rachel the mother of Yoseph will be appeased, then so be it, I too will be appeased. This idea is expressed in our Haftorah For three I forgive but for a fourth? Haarba spells none other than Rav Kahane - Rav (76) ,‫תאל‬, ‫עי יי קש נר‬,‫ קשל נשה יפ קש ת‬-‫ מעל‬,‫ נא ממר קיה נוה‬,‫ ו םכה‬6 Thus saith the LORD: For three transgressions ‫מב לכ לסףרר אב‬ of Israel, yea, for four, I will not reverse it: ‫ ימ קכ נרם‬-‫ מעל‬:‫נעה ל םא נא ישי לבנו‬ ‫ מא‬-‫קו מעל‬ because they sell the righteous for silver, and the ‫קו לא קביון מב נעבור מנ נע נל יים‬ ,‫מצ ידיק‬ needy for a pair of shoes; ,‫תאל‬, ‫עי יי קש נר‬,‫ קשל נשה יפ קש ת‬-‫ מעל‬,‫ נא ממר קיה נוה‬,‫ ו םכה‬6 Thus saith the LORD: For three transgressions ‫מב לכ לסףתא עאה‬ of Israel, yea, for four, I will not reverse it: ‫ ימ קכ נרם‬-‫ מעל‬:‫ קר נב ל םא נא ישי לבנו‬-‫וקעמל‬ because they sell the righteous for silver, and the ‫ קו לא קביון מב נעבור מנ נע נל יים‬,‫מצ ידיק‬ needy for a pair of shoes; (Amos 2:6) ‫ = תא רקבנ אעה‬for four = 76 gematria = Kahane ‫ = מא רר אב נעה‬for four = Rav 167

Vayeshev (2008) ,‫אנ יביהלם‬-‫ מו ני יביאו לאל‬,‫ קכ םת לנת מה מפ יסים‬-‫ לב מו קי מש קלחו לאת‬32 and they sent the coat of many colours, and they brought it to their father; and said: 'This have ‫ מה קכ םת לנת יב קנךמה לכ ננא‬, -‫ר‬ :‫ ז םאת נמ נצאנו‬,‫מוי םא קמרו‬ son's .‫ םלא‬-‫ יאם‬--‫יהוא‬ we found. Know now whether it is thy coat or not.' These words are mirrored in the below passage of Yehuda and Tamar. Much has been written about the connection the most popular being the rebuke and exacting retribution that Yehuda felt when the same words he destroyed his father with were now being used by another that he was about to destroy. It was these word that brought about his Teshuva as well. Just as his father suffered the loss of his child, so Yehuda suffered the loss of his two children. It was these words that echoed these tragic events. In light of events today and the recurring Moshiach ben Yoseph that we have written about, I see the above passage alluding to Cain and Hevel. The same Cain who said ‘am I my brothers keeper’, knowing full well that he was his executioner is echoed here but with a slightly different meaning. Read the passage as follows: If Rav Kahane is your chosen son, and he carries Hashems mission, then look now at his legacy, at his Torah that shined like Yoseph’s coat of glory. Why would Hashem allow him to be killed if he was such a Tzadik? Look now at Rav Kahane, is his Torah really true? Yes or no? Tamar responds by answering it wasn't Hashem that took him it was you. Just as Cain was responsible for Abel so was Yehuda responsible for Yoseph. Who does the signet, wrap, and staff belong to? It is you who transgress not Him. Recognition (2013) One of the main themes in this Parsha can be summed up in one word ‘Recognition’. ‘Ha Kerna’ ‘Do you recognize?’ This phrase is used in two places. The brothers do not recognize that Yoseph is a Tzadik, and in their jealousy conspire to assassinate him, and opt instead to sell him. They bring his blood stained coat to their father and Yehuda says ‘Do you recognize this?’ This phrase later comes back to Yehuda when in his righteous wrath he is about to burn yet another Tzadikes Tamar who responds ‘Do you recognize these items?’ Yehuda then realizes his terrible mistakes. How do we understand this today? There is a battle that has been evolving over the last hundred years between Zionists and those opposed to a secular State. Both have their merits and both have sins to atone for. The Torah World The Torah world separated themselves from secular Zionists and shunned them like Yoseph. Before the Shoa many Torah leaders could have encouraged their congregants to make aliya to Israel not only because of the historic times, but also to save their lives. Instead many discouraged their congregants to immigrate to ‘Zionist’ Israel and risk losing their Judaism. Many perished because of this. Today is much the same. It is easier to be a Torah observant Jew in the exile, and there is no great encouragement to make Aliya, neither for the historic times we live in, nor for the dangers that are 168

looming in America. The religious sector is represented in the Knesset in Israel, but the main agenda in the political world is money and benefits for yeshivas. In order to secure their budget the Torah world has often voted for bills that were destructive to the nation like the expulsion of Gush Katif. In a similar way Yehuda was concerned only with his own personal interest when he had relations with Tamar. In the end he was shocked to discover that what he thought was a Kedaisha (prostitute) was Kedosh (holy). Although Zionist Israel may have appeared to be something unholy, in the end it was Hashems design that it should be this way. From the hatred of Yoseph to the realization of the holiness of Tamar who says ‘do you recognize’? In the end the Torah world will atone for the sins of whom they condemned by their hatred of their Zionist brother and the influence of aliyah they could have encouraged. Their tikkun will come from their encouragement to participate in the birth of a new Nation in the territory of Yehuda; the State of Judea. The Zionist World The Zionists have also persecuted the faithful Jews who have settled in Yehuda and Shomron. The animosity many feel towards those who settle the ‘occupied’ Lands is as venomous as the hatred the brothers felt against Yoseph. Within this hatred there is also jealousy of the faith and courage that these settlers have. However the fear of repercussions due to settlement and the anger at having to serve army duty in those areas overshadows their admiration. As the Nation slowly becomes more faithful due to the failure of the Gush Katif experiment and consequent wars there is less animosity and fear because we feel we are all in the same boat but Yoseph is still blamed and sold and expelled. The State believes it can uproot communities at will for a perceived political benefit. The hilltop youth who defy and resist are punished with the full extent of the law. Yehuda in our Parsha also believes that he can fulfill his desires as he wishes. In the end he becomes enraged at what he perceives is unlawful but is silenced upon his recognition that it is he himself who gave birth to this Nation. The State of Judea will embrace Israel and the brothers will be unified once again. The letters Hakarna (do you recognize) also spell Rabbi Kahane. It is not without coincidence. He was hated and scorned and vilified from the Torah world to the secular world, yet from both camps he had faithful followers. His Torah bridged the rift between these two worlds but the hatred and jealousy of his rising popularity was intense. He was also assassinated by a wild beast, like Yoseph. The Torah he left behind has inspired Knesset members, religious leaders, and the hilltop youth of Yesha. He is also the spiritual founder of the State of Judea. The Farbrengen (2015) I go to a Chabbad Bet Knesset and at the farbrengen surrounded by chassids of the Rebbe I was asked to say a L'chaim and so I spoke these words. The whole essence and suspense of this weeks Parsha can be found within one word. That word is Hakerna. It was the word that Yehuda said that broke his fathers heart and the word that Tamar said that broke Yehuda's heart. It was the word that made Yehuda think twice. Maybe he was wrong about Yoseph. Maybe Yoseph was not a Rasha, maybe he was a Tzaddik. Then what did that make Yehuda? Were his hands stained? The reflections that began in Yehudas mind and his brothers minds are a precondition to the revelation of the Moshiach. What are some of the Gematrias of Hakerna (276)? 169

‫ תו שי רצ תעק‬,‫רי נא יביו‬,‫ יד קב ת‬-‫ לאת‬,‫תע נשו‬, ‫ לד יכ קש םמ מע‬34 When Esau heard the words of his father, he ,‫קל נא יביו‬ ‫מוי םא למר‬ ;‫ קמ םאד‬-‫מעד‬ ‫ קג םד נלה ו נמ נרה‬,‫קצ נע נקה‬ cried with an exceeding great and bitter cry, and ‫ נא יני נא יבי‬-‫כ יני מגם‬,‫נב קר ת‬ said to his father: 'Bless me, even me also, O my father.' (Bereshit 27:34) ‫ אנא‬-‫ = תה הכר‬do you recognize = 276 ‫ = תו שי רצעתק‬he cried = 276 ,‫בי נה נא לרץ‬,‫ םי קש ת‬-‫ל םא תו ירישו לאת‬-‫ נה קו יאם‬55 But if ye will not drive out the inhabitants of ‫ קל יש יכים‬,‫מ להם‬,‫ קו נה ניה נא לשר תו יתירו ת‬--‫ני לכם‬,‫ ימ קפ ת‬the land from before you, then shall those that you let remain of them be as thorns in your eyes, and ‫די לכם; קו נצ קררורו של רצ שני שנם‬,‫קב יצ ת‬ ‫ני לכם‬,‫תעי ת‬, ‫קב‬ they shall harass as pricks in your sides, and ‫ נא לשר מא לתם םי קש יבים נבה‬,‫ נה נא לרץ‬-‫ מעל‬--‫ לא קת לכם‬you in the land wherein you dwell. (Bamidbar 33:55) ‫ אנא‬-‫ = תה הכר‬do you recognize = 276 ‫ = ור שלצר שנינשם‬as pricks = 276 ‫ מה ממ קח נתה‬-‫ מקח לאת‬,‫ מא נה םרן‬-‫ יא מוי םא למר םמ לשה לאל‬11 And Moses said unto Aaron: 'Take the fire-pan, ,‫תב מח קו ישים קק םט לרת‬, ‫מ מעל מה ימ קז‬,‫תאש ת‬, ‫ נע ללי נה‬-‫ קו לתן‬and put on it fire from upon the altar, and place incense, and carry it quickly to the assembly, and ‫התקה הצף‬-‫יכי‬ :‫לי להם‬,‫תפר נע ת‬, ‫ קו מכ‬,‫ע נדה‬,‫ נה ת‬-‫ה נרה לאל‬,‫לך קמ ת‬,‫קוהו ת‬ make atonement for them; for the fury has gone ‫תחל מה ננ לגף‬, ‫ה‬,‫ ת‬,‫תני קיה נוה‬, ‫ימ יל קפ‬ ‫ינצנא‬ out from the presence of Hashem; the plague has begun.' (Bamidbar 17:11) ‫ אנא‬-‫ = תה הכר‬do you recognize = 276 ‫ = תה הק הצף‬the fury = 276 ;‫ שד רב לרי הכם‬-‫ מעל‬,‫ יבי‬-‫ כא מויה נוה יה קת מא מנף‬21 Now the LORD was angered with me for ‫ב םא‬-‫ ו קל יב קל יתי‬,‫תדן‬, ‫ מה מי קר‬-‫ קל יב קל יתי נע קב ירי לאת‬,‫מו יי נש מבע‬ your sakes, and swore that I should not go over ‫תתן‬, ‫ נא לשר קיה נוה לאל להיך םנ‬,‫ נה נא לרץ מהטו נבה‬-‫לאל‬ ‫קלך מנ נח נלה‬ the Jordan, and that I should not go in to that good land, which the LORD thy God gives you for an inheritance; (Dvarim 4:21) ‫ אנא‬-‫ = תה הכר‬do you recognize = 276 ‫ = שד רב לרי הכם‬for your sakes= 276 170

What is the connection between these Gematrias? We may think our problems come from the cries of Esav or from the thorns and pricks of Ishmael in the Land or the fury of Hashem but this is not the origin of our problems these are the results. The origin of our problems come from within our family; from the labeling and persecution of Tzadikim. It is precisely these Tzadikim that have the medicine to heal us that we attack and silence and this is the reason we suffer. It cannot be said any clearer than our Haftorah. So said Hashem: For three rebellious sins of Israel - but should I not exact retribution for the fourth – for their having sold a righteous man for silver, and a destitute one for the sake of a pair of shoes?...For my Lord Hashem/Elokim will do nothing without having revealed his secret to His servants the prophets. (Amos 2:6/3:7) I have always said that if your Torah has not been banned, its not worth reading (The Kalisher Rebbe), and the chassidim sitting here should understand this even more so. The Torah you study was outlawed at one time. Hundreds of years ago there were Jews that hated your Rebbes and caused them to be thrown into jail. Why was their Torah put in jail? For what reason? Because it was extremely important. It was the very remedy needed at that time. The real reason we suffer is because in every generation there is a Yoseph that is being sold and beaten and persecuted. This same Yoseph holds the key and remedy that we need; a remedy that Hashem Himself sends to us, yet we destroy the messenger because the message is too difficult for us. Today there is a new Torah that is sitting in prison. It holds the remedy needed in our own generation and precisely because of this it sits in prison. The chassidim that sit in prison are not Chabadnikim in fact they may study the Torah of the Gaon of Vilna who opposed chassidut. You however as chassidim that willingly paid the price to bring chasidut into the world should contemplate for a moment the holy souls that are sitting in administrative detention today for no reason other than the Torah that they practice that makes them black sheep. The reason that this Torah is in prison is because it is extremely important. It holds the remedy that is needed today. If you want to know the name of the Torah of Moshiach that they practice it is written with exactly the same letters as Hakerna in our Parsha. The word that holds the very essence of the Parsha of Yoseph holds the very essence of our redemption today if we look at it closely as Yehuda did and begin to think twice. The word Hakerna my dear friends also spells Rav Kahane; if you can discern it. 171

172

Kahane in the Parsha Miketz 173

Miketz Pharoah said to his servants , ‘Could we find another like him?– a man in whom is the spirit of G-d?’ (Bereshit 41:38) (Hanimtza Haze Ish?) There was no one who spoke as Rabbi Kahane did and dared to say the words that he spoke. His words and ideas cost him his life but he continues to live long after his tragic murder. His whole life was a sanctification of G-D’s name and was an example to us all. Where can we find another like him? ‫קמצננהנש א‬ :‫ נע נב נדיו‬-‫לאל‬ ,‫מפ קר םעה‬ ‫מוי םא למר‬ ‫לח‬ 38 And Pharaoh said unto his servants: 'Can we find such a one as this, a man in whom the spirit ‫ נא לשר רו מח לאל יהים בוכא‬,‫ יאיש‬--‫ לזה‬of God is?' ‫רמ אצ‬--‫א נכ לזה‬‫נה ינ‬ :‫ נע נב נדיו‬-‫ לאל‬,‫לח מוי םא למר מפ קר םעה‬ 38 And Pharaoh said unto his servants: 'Can we ‫ נא לשר רו מח לאל יהים בו‬,‫יאיש‬ find such a one as this, a man in whom the spirit of God is?' Hidden in the letters is also (Mem) for Meir and (Tzaddik) for Tzaddik. Read: Meir Kahane ze ish Tzadik asher roach elokim bo. Meir Kahane is the righteous man in whom the spirit of God is. ‘he pleaded with us and we paid no heed; that is why this anguish has come upon us.’ (Bereshit 42:21) (al ken ba’ah) Again we see the letters of Kahane, which explain both the suffering of the past and present. ‫תש ימים‬, ‫ נא נבל נא‬,‫ נא יחיו‬-‫ כא מוי םא קמרו יאיש לאל‬21 And they said one to another: Indeed we are ‫ נא לשר נר יאינו נצ מרת מנ קפשו‬,‫ נא יחינו‬-‫ נא מנ קחנו מעל‬guilty concerning our brother inasmuch as we saw ‫בנלכן אאה‬ his heartfelt anguish when he pleaded with us and -‫מעל‬ ;‫קול םא נש נמ קענו‬ ,‫תלינו‬, ‫א‬,‫ת‬ ‫קב יה קת מח קננו‬ we paid no heed; that is why this anguish has .‫ מה נצ נרה מהז םאת‬,‫תלינו‬, ‫תא‬, come upon us. And as for me, as I have been bereaved, so I am bereved”. (Bereshit 43:14) (shekalti, shekalti) ,‫תני נה יאיש‬, ‫תן נל לכם מר נח ימים יל קפ‬,‫ יי ת‬,‫אל מש מדי‬,‫ יד קו ת‬14 and God Almighty give you mercy before the ;‫ יב קנ ני ימין‬-‫ קו לאת‬,‫חר‬,‫ נא יחי לכם מא ת‬-‫ קו יש מלח נל לכם לאת‬man, that he may release unto you your other brother and Benjamin. And as for me, if I be ‫אש לכ רל שתי אש אכ רל שתי‬. ‫ מכ נא לשר‬,‫מו נא יני‬ bereaved of my children, I am bereaved.' 174

Shechalti = 760 or 10 x 76 (Kahane) – We see this written twice alluding to two great losses Rav Meir and Rav Binyamin. When the people of Yehuda (Yehuda V’Shomron) embrace Kahane’s ideology and defend it, as Yehuda defended Yoseph’s brother, and instead of being jealous, embrace Kahane as the true pathway to redemption, then Israel will reluctantly pave the way for the arrival of Moshiach. It was Israel who prevented Yoseph/Kahane from being established, by ‘banning’ him. In the future, the ban will be lifted, which will precede the coming of Moshiach. There are many people who quote Kahane without giving credit to their source. This is for a number of reasons, among them, the fear of being branded, labeled, and persecuted by their own brothers. After 22 years, when the process of teshuva takes hold, their must be a confession and an admission, of the source of the Torah that has led us back to Zion. Israel here in our Parsha also echoes the day he sent Yoseph to find his brothers. Just as Hashem sends the Navi or messenger in each generation in the hope that he will lead the nation back, so too did Israel send Yoseph, and now he sends Binyamin. Israel’s sigh, ‘if I lose him, I lose him’, is Hashem’s sigh when He sent the Neveim of the past and Kahane of the present. Shekalti, Shekalti, is said twice, for the two Kahane’s, the father and the son, like Yoseph and Binyamin, the continuation of the essence of Yacov, which is the essence of Israel. The gematria of each word is 760. This indicates Kahane in it’s fullest expression (76 x 10=760). The sigh of Israel is the sigh of Hashem. 'How many times have I sent Neviim (prophets) and how many times were they murdered?' He also wants the Geula to come early but its our 'choice'. It must come from 'us'. Miketz 2005 ,‫תנ מח‬, ‫ נצ קפ מנת מפ קע‬,‫סתף‬, ‫יו‬-‫תשם‬, ‫ מה מו יי קק נרא מפ קר םעה‬45 And Pharaoh called Joseph's name Zaphenath- ‫לכ להן א‬,‫אן‬ paneah; and he gave him to wife Asenath the ‫לפ מרע‬ ‫פו יטי‬-‫ נא קס מנת מבת‬-‫אלת‬ ‫לו‬-‫מו יי לתן‬ daughter of Poti-phera priest of On. And Joseph .‫ימ קצ נר יים‬ ‫ לא לרץ‬-‫ עמל‬,‫סף‬,‫צא יו ת‬,‫י ת‬,‫מו ת‬ ;‫לקאישנה‬ went out over the land of Egypt.-- ‫ קב לט לרם נתבוא קש מנת‬,‫ני נב ינים‬,‫סף יכ מלד קש ת‬,‫ נ ו קליו ת‬50 And unto Joseph were born two sons before the ‫פו יטי לפ מרע‬-‫ מבת‬,‫לו אנ קס מנת‬-‫ נא לשר ני קל נדה‬,‫ נה נר נעב‬year of famine came, whom Asenath the daughter ‫לכ להן א‬.‫ ון‬of Poti-phera priest of On bore unto him. It is unusual for the priest of On to be repeated. Once would be enough. Some say it is to draw out attention to the miracle that this butcher who controlled the main prison of Egypt, was somehow unable to be cruel towards Yoseph, even under the most incriminating circumstances. Not only this, but in the end this butcher gives his daughter to Yoseph. What is the connection to the two priests? The priest of On, and the Cohen that we call Rav Kahane? The explanation as I see it is quite mystical. Not only did death have no dominion over Yospeh, the butcher of death became emasculated, through the power of Yoseph, and like the devil himself, was forced to serve him. 175

The daughter of Yakov that had been imprisoned in this golden castle is now released by the same force and reunited with Yoseph. The rift that began between the children of Leah and the children of Rachel is rectified through a marriage between a daughter of Leah, and a son of Rachel. The greatest schism within the Nation of Israel is brought together and rectified through Yoseph and this union that produces Ephrayim and Menashe. Yoseph was the perfection of Yacov, as Ephraim and Menashe were the perfection of tribes (see Twin Towers and Yoseph Book 2 Pg. 178 ). When the harsh judge is subdued then that which had been defiled is released from its domain and restored to her rightful throne. The shechina went down with Yoseph and was imprisoned in his cell, as well as in the golden palace of Potiphera. Rav Kahane’s name is associated with the ‘priest of On’, because part of the function of Moshiach ben Yoseph in the future is to rectify the schism in the Nation, and through the power of Torah defeat the accuser and release the holy sparks under his influence. Kahane in a sense twisted the arm of the accuser and defeated him. Many non-Jews became converts because of the Rav’s Torah, even Arabs. Although he had many enemies and butchers who tried to destroy his reputation, in the end, even death cannot stop his Torah from living and increasing in the Land. The priest of light subdues the priest of darkness, through the power and ‘chen’ of Yoseph, and turns him into both a servant and a key to the rectification of the Nation. Haftorah Shabbat Chanuka ;‫ קל ימי םשר‬,‫ני קז כר נב לבל‬,‫ מה נגדול יל קפ ת‬-‫ מאתנה המר‬-‫ ז מיי‬7 Who art thou, O great mountain before ‫תחן‬, ,‫תק כשאות‬--‫נהר םא נשה‬ Zerubbabel? thou shalt become a plain; and he ‫ נה לא לבן‬-‫לאת‬ ,‫קוהו יציא‬ shall bring forth the top stone with shoutings of ‫תחן נלה‬,. Grace, grace, unto it.' (Zecharia 4:7) Zecharia was the prophet that was murdered in the Beit Hamigdash. It was because of his spilled blood that we suffered destruction. His murder was the last straw, and Hashem could no longer be merciful, when we had been so cruel. The prophet writes this Haftorah on Shabbat Chanuka. The force of Moshiach ben Yoseph that is represented by the two murdered Kahane’s, we see alluded to in Chen, Chen. The La to me is a remez (hint) of the large Lamed from Nitzavim, and the large Hey from Haazinnu. Kahane is the one that can explain to us, why we suffered the Lamed of exile and reprimand us regarding the Hey of Haazinu. The rectification of the Nation comes about through the martyrs who were killed by the very Nation they loved. There is a Yoseph in every generation. ‫ שכ הש רנ א‬-‫בנ‬-‫יני‬ 14 'Sing and rejoice, O daughter of Zion; for, lo, I ‫ י‬-‫ יציון‬-‫ מבת‬,‫יד נר יני קו יש קמ יחי‬ come, and I will dwell in the midst of thee, saith ‫ קיה נוה‬-‫ קנ כאם‬,‫כך‬,‫ קו נש מכ קנ יתי קבתו ת‬. the LORD. (Zecharia 2:14) Who loved the Nation more than Rav Kahane who tried to lift us up to higher standard and was repaid by hatred, jealousy and violence? Like the prophet Zecharia murdered for his love of Israel so too was a prophet in our own time. Read: Kahane Navi (prophet) 176

Miketz 2006 From Bereshit to Miketz The Art Scroll Siddur writes: “There are 146 verses in the Sidrah numerically corresponding to the mnemonics Yechizkiyahu and Amatzia. The Sidrah also contains 2025 words. The names Yechizkiyahu and Amatzia are the same as the mnemonics used for Sidrah Bereshit, implying that the two portions have common themes. Bereshit, the portion of Creation, proclaims Gods all powerful majesty; as creator of the Universe, only He sustains it and determines its course, whatever pretensions man may have to the contrary. In Sidrah Miketz we find Pharaoh considering himself a god and Egypt worshiping the Nile as its deity. Through the devices of abundance and famine, God displayed beyond doubt that only His is the power. Pharaoh and his people were forced to acknowledge that they were subservient to Joseph whose distinction was that whatever his position – slave or viceroy – he remained but a servant to God: He shall be my slave (R’ David Feinstein). Only in this Sidrah is the mnemonic provided for the number of words, in this case 2025. This alludes to Chanuka which usually falls in the week of Sidrah Miketz. On Chanuka we light a new ‘ner' ‘lamp’, for each of the eight nights. The numerical value of ner is 250; accordingly the eight lights of Chanuka gives a total 2000. Chanuka begins on the 25th of Kislev. Thus 2025 is an allusion to the lights and the date of Chanuka (Torah Temima).” Chanuka is appropriate not only because of the timing but also the connection to Bereshit for the purpose of Creation is for God to have His place on earth. It is we who create that place through the openings of our hearts. The Chanuka candles represent this as they inspire each other like the rebellion of the Maccabees and grow against all odds, with additional lights until the light is full and complete on the eight day. The 44 candles of Chanuka almost mirror the 49 days of the Omer that result in another time of unity through fire – Lag B'Omer. They may be different processes but the end result is for the fire to be kindled below in our hearts so that Hashem may join us with His fire and complete the circuits that have been evolving through time. There are two things that evolve over many years but at the same happen in an instant. These are revelation and redemption. We can understand, from the story of the brothers, how revelation took place over time but happened in an instant when Yoseph revealed himself. We also see in the story of Yoseph’s years of suffering that after a certain amount of time he was redeemed in an instant and was transformed from a prisoner to a chief of state on the same day. Redemption and revelation; two concepts that are prepared over time and then occur in an instant. Chazal tells us that there is a connection between Miketz and Parsha Bereshit. They both have 146 passages. We can see some similarities. The world was created ultimately for the age of Moshiach when ‘Hashem will be one and His name will be one’ (from the daily prayers). As we wrote in Bereshit the passage ‘Ele toldot…b’Avraham’ alludes to the idea that the whole of Creation was for the sake of Avraham. Why is this so? Because Avraham rectified the sin of Adam, and through him (and the Israelite Nation who would receive the Torah), mankind would be restored once again to their proper place. That proper place is a place of service, which would restore harmony and blessing to the world. Those elected to 177

lead this service are the Israelite Nation. We see in this weeks Parsha an allusion to this future world, when the greatest empire in the world willingly gives its ruler-ship over to an Israelite who’s customs were loathsome to the Egyptian people. Nevertheless they willingly comply with his laws and are in awe of this Israelite. Even his former enemy realizes his mistake and gives his daughter to him as a wife. Yoseph brings blessing and wealth to the Nation of Egypt, just as the future Israelites will bring to the world. The Nations will want to take part in this blessing and will willingly comply with the requirements Hashem makes of them. In our Parsha this redemption occurs before the revelation between the brothers. In the future times, as Israel is corrected, the world will fall into place. Also, in the same way that Pharaoh, who thought of himself as a god, would humble himself to Yoseph, the Nation of Israel, who persecuted the Tzaddik, will come to realize their mistake and serve the Tzadik. The tikkun (correction) of the world will happen reflexively by the correction of the Israelite Nation. Every generation has a potential Moshiach ben Yoseph and Moshiach ben David whose turbulent lives will reflect their predecessors. Yoseph was perceived as a scoundrel and David was thought to be a bastard until he was 28 years old. The real scoundrels and illegitimate ones will be found out in the future as they were in the past, but the process of truth takes time to evolve. The 146 passages that make up both Bereshit and Miketz also have the numerical value of the words Yechizkiyahu and Amatzia, which alludes to chazak vimatzh (be strong and courageous). What connection does this have to these two Parsha’s? Chazak V’imatzh was also the words given to Yehoshua by Moshe when he was to take over and conquer the Land of Israel. The rabbis explain that this means that one who leads and stands against adversity, as Moshe did, must strengthen himself and Hashem will strengthen him too. The world redemption cannot succeed until the tribal conflicts within Israel are resolved. The ones who hold the positions of power in the Nation of Israel today are not Macabees, nor are they believers, but the positions of power are shifting little by little. The clash between them is growing, as the unfaithful remove the faithful from their land, the tension grows. (Footnote 2016). Beneath the surface we are evolving and growing. Today there are more Jew's that no longer apologize to the world. We reject Obama's evil UN decrees this Chanukah. However we still lack the courage to annex Yehuda and Shomron and throw out our enemies. We still prosecute our soldiers while at the same time the extreme liberal judiciary is beginning to be challenged. What is evolving over time will suddenly be clear in an instant. It will happen in a moment on the day we come of age. 178

Chanuka is the Holiday of Truth There is an irony in that most of the Jewish population is machmir (stringent) on this holiday. One candle is really enough, but they are machmir to light eight. Not only this, but the original Chashmonaim were not required by law to make new oil. Matisyahu and the Chashmonaim went beyond what was called for in order to preserve Am Yisroel and their devotion to Torah. And when Hashem caused them to win the war, they could have lit the menorah with oil that was defiled, for the din is that tumah hutrah betzibbur. It would have been halachically permissible to light with oil that was found in the Bais Hamikdosh, even if it did not have a tahor stamp on it. Nevertheless, after such mesirus nefesh, they weren’t prepared to settle for the minimum. They decided to wait and make new oil. They were stringent with this, because the whole essence of the holiday was the pure against the impure. How could they use a loophole now, after this whole battle for the purity of the nation? They wanted the hiddur hamitzva, and nothing less. It is this pure vile of Chanuka that is the basis of the miracle of Chanuka; the purity of the Hashmonaim that they preferred death to defilement. Their revolution caught on like a fire that lit the souls of the entire nation. The stringency to beautify this mitzvah remains, even though the majority do not realize who the Chashmonayim really were. As the Rav wrote in one of his essays, if people really understood what Chanuka was all about they would ban Chanuka (see Vayetze). But this is part of this slow process of unfolding truth. Why is this parsha connected to Bereshit? When the truth arrives it wont be a complete shock. It will be a gradual awakening. We are already familiar and accustomed to the stringent practice of Chanuka. All we need now is to understand why we are so stringent. This understanding will shock us in disbelief, just as the brothers were shocked at Yoseph. There was a process however, that began with their regret, and by the signs that he himself orchestrated, they became more and more prepared to receive this shock, for the bitterness had been removed. Hashems Revenge ‫ נהלוא נאממ קרתיי‬,‫לא םמר‬,‫בן םא נתם ת‬,‫ כב מו מי מען קראו ת‬22 And Reuben answered them, saying: 'Spoke I ‫וקלםא‬--‫ לת לח קטאו מב לי ללד‬-‫לא םמר מאל‬,‫תלי לכם ת‬, ‫ נא‬not unto you, saying: Do not sin against the child; and ye would not hear? Therefore also, behold, his ‫שנ רד ארש‬. ‫תנה‬, ‫יה‬ ,‫דנמו‬-‫קו מגם‬ ;‫קש ממעק לתם‬ blood is required.' What is Hashem’s revenge? It is that people understand why it is that they suffer, and that they rectify the harm they inflicted upon themselves and on Hashems glory. The persecution of the Israelite Nation is always reflexive of its own actions. The reason for this is because the name of Hashem is associated with Israel, therefore when we bring shame and injury to that name we suffer the consequences. Those consequences will be so devastating that they will lead to a deep desire to repair this name in a way that the honor and glory will be even greater than before. The process from Creation to Moshiach is a process of refining and expanding that Name through the various sagas and stages of history. The choice of how we bring about this revelation, through suffering or through joy, is ours to make, however either way the purpose of Creation cannot be undone. Our choice is simply to hurry it or delay it. We can see a clear example of how the consequence of our collective suffering in Europe brought about the glory of Israel when as a response to the Holocaust the 179

‘State’ of Israel was born from these ashes. (see Rav Kahanes booklet on the reasons for the Holocaust). In the future, as we continue to go through trials, the ‘State’ of Israel will be transformed even higher to the ‘Nation’ of Israel. That greater glory or National reawakening may take place through more suffering, or by a process of teshuva. This depends on us. As we have mentioned many times, the Nation of Israel is associated with Hashems name, just like the children of Israel in our Parsha. What happens to Israel happens to the world. And within Israel there is the Israel inside of Israel. What happens to Yoseph happens to the family. Therefore the world is really built upon the Tzaddik, for it is the Tzaddik that is revealing the truest sense of Hashems name and holiness, and he suffers to bear this great name on his shoulders. When the family of Israel begins to feel remorse from the people below to the leadership above, then the process of Geula is beginning. When they begin to feel the pain that the Tzadik went through, and the irrational hatred, then they will begin to see a true picture of themselves and in doing so begin the process of enlightenment. These ideas are embodied in the word ‫( שנ רד ארש‬avenged) When the Tzaddik suffers and is in exile, Hashem suffers and is exiled. Just as He was with Yoseph in the past He was with Moshiach ben Yoseph of our generation. When the memory of Rav Kahane is avenged and streets are named after him and his Torah studied widely, then Moshiach will have already arrived. ‫ = שנדרראש‬Avenged (554 +1 = 555) Meir and Binyamin Kahane (555) ‫ = מאיר כהנא‬Meir Kahane = …....327 ‫ = בנימן כהנאן‬Binyamin Khane = ..228 = 555 180

Dec 2008, Chanuka Yehuda and Reuvain - Two stages before redemption Through the story of Yoseph one can get a glimpse of the architects plan for redemption. The beginning of redemption is remorse, then truth begins to be clarified more and more and finally revenge or some physical action that removes the impediment and corrects it. In the final scenes of Moshe’s life revenge was the last action. This correction and removal of the accuser (sur mi ra ve oseh tov), precedes the conquering of Israel and the final redemption as well. In our story we see this evolution. With the dialogue of Yoseph to the brothers we see that the brothers have already begun to feel remorse. When Reuvain says to his brothers that Yoseph’s blood is being avenged, this also alludes to the blood of Moshiach ben Yoseph in the future.1 Avenging the blood of Moshiach ben Yoseph is the precursor to the establishment of the Davidic Dynasty. What Reuvain senses however is not fully manifested until Yehuda steps forth. Although Reuvain articulates the correct explanation of events with his brothers, his actions still lack the Messianic vision. He speaks to his father as Yacov and he invokes a curse upon himself to bring Binyamin back. How do we understand his willingness to sacrifice his children in order to ensure Binyamin’s safety? His action maybe similar to those today that are willing to sacrifice themselves and their children to protect their homeland. We can say even more than that. The Reuvain level of redemption is willingness to protect their spiritual homeland as well (signified by Binyamin). The courage and self-sacrifice expressed however, is still addressed to Yacov not Israel. It is still the voice of exile. How many soldiers have we sacrificed in house to house combat lest we harm our enemies. Though sensing that we are the cause of our suffering the voice of Reuvain is prepared to accept continued suffering as being the lot of the Jew. It is not until Yehuda takes on the mantle of Pinchas and is prepared to avenge the wrong that the final stage is set for redemption. There are those who say Kahane was right but still do not view him as a viable option. When the Kahane derech becomes a political direction and the Nation restores his ideas and his Torah to a level of acceptance much greater than before then the long awaited marriage of the Spiritual and the National will result. The kingdom of Ephraim and Yehuda will be restored as one. These ideas are alluded to in the passages below. ‫ נהלוא נא ממ קר יתי‬,‫לא םמר‬,‫בן םא נתם ת‬,‫ כב מו מי מען קראו ת‬22 And Reuben answered them, saying: 'Spoke I ‫וקלםא‬--‫ לת לח קטאו מב לי ללד‬-‫תלא םמר מאל‬, ‫תלי לכם‬, ‫ נא‬not unto you, saying: Do not sin against the child; and ye would not hear? Therefore also, behold, ‫שנ רד ארש‬. ‫נה‬,‫יה ת‬ ,‫דנמו‬-‫קו מגם‬ ;‫קשממ קע לתם‬ his blood is required.' (Bereshit 42:22) The beginning of redemption is the recognition that Moshiach ben Yoseph is being avenged. The more we see that ‘Kahane was Right’, and the more that his Torah grows despite those who have tried to erase his memory, the closer we come to the days of revelation. 181

-‫ האת‬,‫תא םמר‬,‫ל‬ ‫ נאבייו‬-‫אלל‬ ,‫תן‬,‫קראוב‬ ‫מויםאמלר‬ ‫לז‬ 37 And Reuben spoke unto his father, saying: 'Thou shalt slay my two sons, if I bring him not ‫א לליך;רש לני אב תני את שמית‬,‫ל םא נא יבי לאנו ת‬-‫ יאם‬, to thee; deliver him into my hand, and I will bring .‫תא לליך‬, ‫ מו נא יני נא ישי לבנו‬,‫ ני ידי‬-‫ קת ננה םאתו מעל‬him back to thee.' (Bereshit 42:37) Although Reuvain was the first to recognize the impediment, he continues on the road of exile without the tools needed to correct the situation and bring victory. On the surface his request seems very foolish. ‘Didn’t Reuvain know that killing his sons where killing also Yacov’s son’s? The point of the passage is not to laugh at Reuvain’s faulty reasoning but rather to learn about our Nation today. If it is written in the Torah then it is to tell us about something foolish in the Nation of Israel. Reuvain’s position is similar to the politicians of today. They see that the polls are pointing more towards the right wing and so in order to get re-elected they must show strength (I am writing this as our forces invade Gaza 2009, shortly after Moshe Faiglin won 20th seat in the Likud). They are forced into a position of strength but still lack the tools of faith. Security comes, but at the dear cost of our children who die protecting our enemies. -‫ האת‬,‫תאמםר‬,‫ל‬ ‫ נא יביו‬-‫לאל‬ ,‫תן‬,‫רקאוב‬ ‫מויםא למר‬ ‫לז‬ 37 And Reuben spoke unto his father, saying: 'Thou shalt slay my two sons, if I bring him not ‫תא לליך;רש לני אב תני את שמית‬, ‫ל םא נא יבי לאנו‬-‫ יאם‬, to thee; deliver him into my hand, and I will bring .‫א לליך‬,‫ מו נא יני נא ישי לבנו ת‬,‫ ני ידי‬-‫ קת ננה םאתו מעל‬him back to thee.' Read: Lishmor oyavim – (safeguarding our enemies), bayit l’bayit (house to house) tamit lanu banim (we kill our children). ‫ נילל מלר ש‬-‫ אלת‬, ‫ נא יביו א‬-‫ לאל‬,‫ן‬,‫לז ומיםא למר קראובת‬ 37 And Reuben spoke unto his father, saying: 'Thou shalt slay my two sons, if I bring him not to ‫תא לליך; קת ננה םאתו‬, ‫ל םא נא יבי לאנו‬-‫ יאם‬,‫נב מני נת ימית‬ thee; deliver him into my hand, and I will bring .‫תא לליך‬, ‫ מו נא יני נא ישי לבנו‬,‫ינדיי‬-‫מעל‬ him back to thee.' Safeguard - ‫ללש למר‬ ‫שביו אמל‬-‫ אלת‬,‫ל ר‬,‫ת‬ ‫ נא‬-‫לאל‬ ,‫תן‬,‫רקאוב‬ ‫ומיםא למר‬ ‫לז‬ 37 And Reuben spoke unto his father, saying: 'Thou shalt slay my two sons, if I bring him not to ‫תא לליך; קת ננהי‬, ‫ל םא נא יבי לאנו‬-‫ יאם‬,‫ת בנ מני נתמיית‬,‫ שקנ‬thee; deliver him into my hand, and I will bring .‫תא לליך‬, ‫ מו נא יני נא ישי לבנו‬,‫ נידיי‬-‫ םאתו מעל‬him back to thee.' Our Enemies - ‫אויבים‬ 182

‫ני‬,‫ קש ת‬-‫ לאת‬,‫אמםר‬,‫אנבייו לת‬-‫ לאל‬,‫בתן‬, ‫ לז ומ םיא למר קראו‬37 And Reuben spoke unto his father, saying: 'Thou shalt slay my two sons, if I bring him not to ‫אתלליך; קת ננהבא י את ת לל בשי‬, ‫ א נא אלנו‬-‫ אים‬, ‫ימי‬‫נמ‬ thee; deliver him into my hand, and I will bring .‫א לליך‬,‫ מו נא יני נא ישי לבנו ת‬,‫ נידיי‬-‫ םאתו מעל‬him back to thee.' House to House - ‫בית לבית‬ ‫תני‬, ‫ קש‬-‫ לאת‬,‫תלאמםר‬, ‫אנ יביו‬-‫ לאל‬,‫ן‬,‫ לז ומ םיאמלר קראובת‬37 And Reuben spoke unto his father, saying: ‫קת ננהאת שמית לל נו‬ 'Thou shalt slay my two sons, if I bring him not to ;‫לליך‬,‫ א נא יבי לא תא‬-‫ יאם‬, ‫נב מני‬ thee; deliver him into my hand, and I will bring .‫תא לליך‬, ‫ מו נא יני נא ישי לבנו‬,‫ינ ידי‬-‫מעל‬ ‫םאתו‬ him back to thee.' ‫לנו תמית‬We Kill Our (We will be dying) - ‫ני‬,‫ קש ת‬-‫ אלת‬,‫א םמר‬,‫אנ יביו לת‬-‫ לאל‬,‫בן‬,‫ לז מויםאמלר קראו ת‬37 And Reuben spoke unto his father, saying: ‫קת ננהם שבי נ‬ 'Thou shalt slay my two sons, if I bring him not to ;‫תלליך‬,‫ל םא נא אל ו א‬- ‫אי‬,‫נב מני נת ימית‬ thee; deliver him into my hand, and I will bring .‫א לליך‬,‫מו נא יני נא ישי לבנו ת‬ ,‫ ני ידי‬-‫םאתו מעל‬ him back to thee.' Boys - ‫בנים‬ ‫ יש קל נחה‬,‫אל נא יביו‬,‫ יי קש נר ת‬-‫ ח מוי םא למר קיהו נדה לאל‬8 And Judah said unto Israel his father: 'Send the lad with me, and we will arise and go, that we ‫קול םא‬ ‫תל נכה; קו ינ קח ליה‬, ‫נ‬,‫ קו ננקו נמה קו ת‬--‫מה מנ מער יא יתי‬ may live, and not die, both we, and thou, and also our little ones. .‫תפנו‬, ‫ מט‬-‫ מא נתה מגם‬-‫ נא מנ קחנו מגם‬-‫ מגם‬,‫ננמות‬ Read as follows: Lishmor oyavim – (safeguarding our enemies), bayit l’bayit (house to house) tamit lanu banim (we kill our young men). The Reuvain level of redemption though willing to protect his physical and spiritual homeland with courage and self-sacrifice is still addressed to Yacov not Israel. It is still the voice of exile. How many soldiers have we sacrificed in house to house combat lest we harm our enemies. It is this type of necessary sacrifice that we feel we must accept; as we feel there is no other solution; that is Reuvain's dysfunctional redemption. Not until Yehuda is prepared to put himself on the line for Binyamin will a true redemption have arrived. 183

Altering the mentality from Yacov to Israel ‫ שש רל אחה‬,‫אל נא יביו‬,‫ יי קש נר ת‬-‫ ח מוי םא למר קיהו נדה לאל‬8 And Judah said unto Israel his father: 'Send ‫ל נכה; קו ינ קח ליה קול םאתה תנ תער‬,‫תנ ת‬, ‫ קו ננקו נמה קו‬--‫יאתיי‬ the lad with me, and we will arise and go, that we may live, and not die, both we, and thou, and .‫תפנו‬, ‫ מט‬-‫ מא נתה מגם‬-‫ נא מנ קחנו מגם‬-‫ גמם‬,‫ ננמות‬also our little ones. (Bereshit 43:8) When Yehuda invokes the name 'Israel' and takes up the cause of the 'youth' he begins to restore the ‘Hey’ of the Yud,Hey,Vav,Hey, and avenges G-d’s anger by restoring His beloved. Only then can we arise and live and not die. The same letters that are used for ‘zealously avenging my vengeance’, in Parsha Pinchas are used here. Compare the passage above and the passage from Pinchas below. ‫ה ישיב‬,‫ ת‬,‫תהן‬, ‫ מא נה םרן מה םכ‬-‫אל קלענ נזר לבן‬-‫ יא יפי קנ נחס לבן‬11 'Phinehas, the son of Eleazar, the son of Aaron ‫תק רנאו האת‬- the priest, hath turned My wrath away when he ‫בק‬,‫תאל‬, ‫ יי קש נר‬-‫ני‬,‫קב ת‬ ‫תמ מעל‬, ‫ נח נמ יתי‬-‫אלת‬ zealously avenged My vengeance among ‫שק רנ אא שתי‬-‫תני‬, ‫ קב‬-‫ יכ ילי יתי לאת‬-‫ קבתו נכם; קו םלא‬, them,so that I consumed not the children of Israel .‫ קב יק קנ נא יתי‬,‫אל‬,‫ יי קש נר ת‬in My jealousy. (Bamidbar 25:11) ‫ יש קל נחה‬,‫אל נא יביו‬,‫ יי קש נר ת‬-‫ ח מוי םא למר קיהו נדה לאל‬8 And Judah said unto Israel his father: 'Send the lad with me, and we will arise and go, that we ‫תל נכה; קו ינ קח ליה קול םאשא אנקו‬, ‫תנ‬, ‫נמה קו‬ may live, and not die, both we, and thou, and also ‫ קו‬--‫יתי‬ ‫מה מנ מער‬ .‫תפנו‬, ‫ מט‬-‫ מא נתה מגם‬-‫ נא מנ קחנו מגם‬-‫ גמם‬,‫ ננמות‬our little ones. (Bereshit 43:8) ‫ יש קל נחה‬,‫תאל נא יביו‬, ‫ יי קש נר‬-‫ ח מוי םא למר קיהו נדה לאל‬8 And Judah said unto Israel his father: 'Send the lad with me, and we will arise and go, that we ‫תל נכה; קו ינ קח ליה קול םאשא שתי נאק‬, ‫נ‬,‫ קו ו נמה קו ת‬-- ‫מה מנ מער‬ may live, and not die, both we, and thou, and also .‫תפנו‬, ‫ מט‬-‫ מא נתה מגם‬-‫ נא מנ קחנו מגם‬-‫ גמם‬,‫ ננמות‬our little ones. (Bereshit 43:8) In 2012 the Prime Minister Benyamin Netanyahu spoke at the UN warning of a 'red line' that we must draw towards Iran and chastising the nations for succumbing to the Medieval threats of 'radical Islam' and invoking the 'Davidic Kingdom' and the 'light' that we represent in the world. A viral joke was sent with Kahane Tzadek (Kahane was Right) superimposed on the 'Red Line' chart. He was almost speaking like Rabbi Kahane, and this is the evolution of the spirit of Moshiach. The light of Chanuka is restored to the hearts of the people who become once again like Macabees. But not until we avenge or admit the wrong done to Moshiach ben Yoseph, will we be fully prepared to restore Hashem’s kingdom and remove the impediment between us. 184

More on Avenging the Name The avenging of Rav Kahane and Binyamin is also seen in the letters at the end of the Haftorah. ;‫ קל ימי םשר‬,‫ני קז כר נב לבל‬,‫ מה נגדול יל קפ ת‬-‫ מאתנה המר‬-‫ ז מיי‬7 Who art thou, O great mountain before ‫ לחן‬,‫תק כשאות‬--‫נהר םא נשה‬ Zerubbabel? thou shalt become a plain; and he ‫ נה לא לבן‬-‫לאת‬ ,‫קוהו יציא‬ shall bring forth the top stone with shoutings of .‫ לחן אלה‬Grace, grace, unto it.' ‫ = לחן לחן‬alludes to the two Kahane’s who had the Chen (Beauty/Truth/Grace) of Yoseph ‫ = לחן אלה‬alludes to the age at which they were taken (58) and (34)+1 (for Hashem), because Hashem also was removed from the world with them, and His name will be restored when their name is avenged. Hallel and Kahane We recite in Hallel ‘The rock the builders despised will become the cornerstone’ Rock = ‫אהבהן‬ Read as: Av and Ben – the father and son that were despised will become the cornerstone. Something my friend Yehuda wrote on Moshiach ben Yoseph B\"H PARSHAT MIKEITZ (by Yehuda HaKohen) \"Yosef recognized his brothers, but they did not recognize him.\" (BEREISHIT 42:8) On this verse, the Gaon Rabbi Eliyahu of Vilna teaches: \"This is one of Yosef's attributes. Not just in his generation but in every generation, Mashiach ben Yosef recognizes his brothers and they do not recognize him. It is an act of Satan which conceals Mashiach ben Yosef's attributes, such that the Jews unfortunately do not recognize his footsteps and in fact scoff at them… If not for this, our troubles would already be over. If Israel \"recognized Yosef\", Mashiach ben Yosef's footsteps comprising the ingathering of the exiles, etc., we would already be completely redeemed.\" (Kol HaTor 2:39) The Gaon of Vilna explains that there is an awareness deliberately withheld from Israel and that the 185

continued suffering of the Jewish Nation is attributed to our not recognizing Mashiach ben Yosef. In order to fully comprehend the Gaon's words, it is necessary to understand this concept in depth. Kol HaTor, the Gaon's teachings on Mashiach ben Yosef and the age of Redemption, has been compiled by his student, Rabbi Hillel of Shklov. In it are found great Torah secrets pertaining to some of the burning questions of our generation. While the idea of Mashiach ben Yosef is rarely discussed in today's Torah world, it is crucial in recognizing what Israel is currently experiencing. But in order to identify with this greater awareness, one must understand the Gaon's definition of Mashiach ben Yosef. \"According to the Gaon, all the work involved in gathering the exiles, building Jerusalem and broadening the settlement of the Land of Israel so that the Shechina will return to it, all the principles of the work and all the major and minor details are connected to the mission and role of the first Messiah, Mashiach ben Yosef. Mashiach ben Yosef is the miraculous power who will assist every act done when the awakening begins from below, in a natural manner, because he comes from the earth. Mashiach ben David, however, will come from heaven as revealed by the different aspects of Rachel and Leah, and as known regarding the footsteps of the Mashiach and the revealed end. Mashiach ben Yosef himself is a composite of two aspects: on the one hand, he is Yosef the son of Rachel of the land; on the other hand, he is Yosef son of Yaakov from heaven. It is therefore incumbent upon us to learn and to understand all the one hundred and fifty six characteristics,appellations and all aspects and special attributes of Mashiach ben Yosef. These will be a light for our feet and direct us what to do and how, in connection with what lies ahead, with the help of the Redeemer of Israel, may it be speedily in our day.\" (Kol HaTor 1:2) All facets of nationhood and life must be revealed to mankind as sanctified from above. This can only be achieved by Am Yisrael living and uplifting every sphere of existence as a Kingdom of priests and holy Nation in the physical world in which we currently exist. This is the significance of Mashiach ben Yosef. The physical building of the Jewish Nation within our borders – even if devoid of Torah and mitzvoth – is the first stage of Redemption and the revelation of HaShem's Divine Oneness in the world. Torah leaders must not allow themselves to be confused by the seemingly secular character of the State of Israel. Rather than fight against our national rebirth, scholars should work to facilitate and guide the state on the proper path in order to lead it towards its destiny of full Redemption. The Vilna Gaon warns that the source of Israel's troubles in the end of days is our not recognizing Mashiach ben Yosef. We must understand and be confident that once the body is securely built, the soul will certainly come to infuse it with purpose. Mashiach ben David will come to uplift and properly direct the physical vehicle of Medinat Yisrael to its true function and purpose as HaShem's throne in this world that will expose His glorious Kingship over all of Creation. With Love of Israel, - Yehuda HaKohen Am Segula 186

Miketz 2009 More on Yoseph and Chanuka The Rav asks a question regarding Chanuka. Why don't we celebrate seven days rather than eight? The Maccabees discovered one vile of pure oil, so the miracle was that this one vile lasted another seven days. One holy vile was already there. He says the miracle was davka the pure vile that remained and the light that spread from it. What is connection? Yacov is called a fire and Yoseph the flame. He was the inspiration, the flame that got the rest of Yacov re-lit. He was the flame that started the State of Israel and made it a reality, he was the flame that fought in Gush Katif and will ignite the State of Judea. Why is it called Judea and not Yoseph? Because he was the flame that kindled the fire, he was the true source and catalyst, but the end result is not for his own ends, but rather for the betterment of the kingdom. Yoseph raises Yehuda to the place he belongs. In a similar vein Binyamin’s purity for not bowing to Esav gave him the position of having the Beit Hamigdash built on his land. However it is the Levites who rule this area and from there bring forth blessing to the whole nation. Their purity and holiness, like the Rav, was a catalyst to make us all a little holier and purer, for us all to have a little more faith and strength so that the candle of Chanuka can spread brother to brother filling the whole land and repairing whatever damage had been done. The Halacha seems to support this idea. According to Halacha we need the shamash to light the other candles. Yoseph is the flame that lights the fire that exists within us all. The Macabees did the same and re-lit the fire that must burn in the temple on Binyamin’s territory. Miketz 2010 Berechit and Miketz have the same psukim 147 which alludes to something amazing. The original concept of creation is connected to this Parsha. The end was seen from the beginning and this Parsha deals with the end Miketz. How do we describe this end? What are the factors that determine the end and the resolution to the history of the entire world? In addition this chapter always comes at the time of Chanuka. Who are the main players? They are Yoseph, the Cohanim (Chanuka) and Yehuda (Haftorah). We are always waiting for Moshiach and he seems to always be delayed. Here is a description of the delay and the things that need to be in place before the domino effect takes shape. 1 – Yoseph needs to be refined – after these 2 years. The Tzadik, who keeps creation going must be refined. The one who is central to the play, must have a little more faith. 2 – Once Yoseph comes to power then Shimon must be punished and separated from Levi. The zealotry of Shimon and Levi must be refined as well. Then Levi also does teshuva along with the brothers. (see Binyamin parsha commentary on Pinchas Book 2 Pg. 232) 3 – Now that these factors exist, then Yehuda can come into power and be re-directed in the right path. All of these factors are based around the Rav. We saw in last parsha (Ha-Karna) = rav kahane or also kahane and the resh. We saw in those parshiot shicholti shicholti – if I die I die said by Israel which is 760 and 760. We see in this weeks haftorah – the foundation stone will be revealed and chen chen – 187

even yihe rosh pina – from hallel – av and ben – Kahane embraced all of these concepts. He was a Cohen like Maccabees, he was the purification of Shimon and Levi, and he inspired Yehdua to become the state of Judea. Hashem (as Israel) is saddened that this is the way it had to be, but through him will come this rectification that began in the beginning of time. To those who say he can’t be Moshiach ben Yoseph because he was a Cohen, it seems to me that Moshicah ben Yoseph , is both Cohen, Yoseph, and Yehuda. He is the catalyst for them all. Miketz 2011 (Part one) Last week we mentioned two times where the name Rav Kahane is spelled out very clearly in the letters (Haker-na – Do You Recognize?). The first Hakerna was ‘Do you recognize this blood stained cloak? The second Hakerna was ‘Do you recognize that you are the father? The Kahane they thought they had killed becomes their very own son. In this weeks Parsha we see again Rav Kahane as Yoseph who recognizes his brothers but his brothers do not recognize him. ‫כרתו תי שכ לרם‬,‫; מו יי קת מנ ת‬ ,‫ לא נחיו‬-‫תף לאת‬,‫ז ומימ קרא יוס‬ 7 And Joseph saw his brethren, and he knew them, but made himself strange unto them, and spoke ‫ל להם‬,‫ מוי םא למר נא ת‬,‫תבר יא נתם נקשות‬, ‫לי להם מו קי מד‬,‫נא ת‬ roughly with them; and he said unto them: 'Whence come ye?' And they said: 'From the land -‫תמ לא לרץ קכ מנ מען יל קש נבר‬, ,‫ מוי םא קמרו‬,‫תמ מא יין נבא לתם‬, ‫אםכלל‬. of Canaan to buy food.' Va – Yakrem = Rav Kahane ‫ =ויכ ם רל‬Rav _ = seventy six 76 The Rav recognized the problems that existed within the Nation of Israel and demonstrated for us all the solution. He gave his life in order for us to follow and bring redemption. The process involves, as in the story of Yoseph, recognition of our sins and returning to the same place and this time doing the right thing. This is the classic explanation of teshuva. Those who persecuted the Rav will be placed in the same situation themselves in order to draw the appropriate conclusions. The scenarios that unravel will affect both government and religious leaders as we are already witnessing today. For example; the Rav was banned from many places. In Canada he was forbidden to enter at the risk of being jailed. Today there are ministers in the government who are afraid to travel to England and other destinations for fear of being detained and tried as war criminals. Another example; the Rav and his son would write weekly Dvar Torah and were often arrested for their Torah explanations. Rashi and Rambam were banned by the government of Israel as they placed Rav Meir and also Rav Binyamin in prison and interrogations because of their accurate explanations of the Torah. Today we see other Rabbis being charged and interrogated as well by the authorities. Those who were silent in the past and looked down at the Rabbi’s ‘political’ Torah are now suddenly protesting in the street in support of these religious leaders. All of these scenarios will continue to unravel in the same way that Yoseph tested his brothers to bring them to do teshuva. The climax of all of these tests of course is Binyamin. Who is Binyamin today? 188

There is a black stain on our modern Jewish history that occurred with the sinking of the Alta Lena. The first Jew that killed other Jews was Itzchak Rabin who sank the ship Alta Lena and opened fire, killing many Jews who tried to swim ashore. They were bringing much needed guns and ammunition for the Irgun to fight against the British. What was their crime? The leadership feared that if the Irgun was successful then they may take the reins of power and so it was better that they were killed as weeds before they flowered into a powerful voice of the people. The situation is very similar today. Again there is talk about killing settlers while they are still a weed. There is preparation now for Altalena number two. It is the same concern. Rav Binyamin gave a simple political solution to the problems of holding on to Yesha or what is known as the ‘occupied territories’. He stated that if the government has a guilt complex regarding these lands and does not want to send soldiers to protect communities there the solution is simple. They can simply leave and let the people of Yesha take over. Give them guns and ammunition and leave. This of course seems very practical but the reason they do not leave is because they wish to rule and call the shots. In addition the people of Yesha would most likely succeed and drive out the hostile Arabs creating a second state called Judea. This is Binyamin today. I believe there will arise a situation similar to Altalena number two, and this time instead of a civil war against the holiest of our people, the State of Judea will arise with the help of the people, including those who were once hostile to Rav Kahane. It will take place in the territory of Binyamin. Miketz and Chanuka 2011 (Part Two) There are two Haftorahs during this time. One Haftorah that tells us of King Solomon, who requested wisdom in his dream and received it, plus wealth and honor. It goes on to demonstrate the glory that he added to the Torah from his wisdom and insight. It describes the story of the two women who argued over a baby and the how in his wisdom he determined who the true mother was. The true mother was willing to give up her baby as long as it would live, while the other woman was spiteful and said cut it in half and then we both won’t have it. The argument of these woman is also similar to Yoseph and Rav Kahane who is prepared to sacrifice himself so that Am Israel will live. Those who persecute the Yosephs and Rav Kahane’s are negligent, and want something that does not belong to them. They are willing to let Am Israel die if they cannot be the leader. This Haftorah highlights the Tzadik who’s intention is wisdom and Hashem who chooses him, like the mother who is prepared to sacrifice herself so that the child will live. The authentic Torah of Rav Kahen is similar to the special coat that Yacov gave Yoseph, the cloak of Torah that adds a crown and jewel to the proper understanding of Torah and how it is meant to be manifested in the world. The other Haftorah we read when Miketz falls on Chanuka tells the story of the cohen whos garment is soiled and nevertheless rededicates the temple. This Haftorah relates to the people who will do teshuva. The story of the brothers against Yoseph and their tikkun is also the story of Chanuka and the Nation of Israel oppressed not only by the Greeks but by the Hellenists who work for them and oppress their own brothers. Yoseph is called a flame and Yacov is called a fire. Yoseph, the one who suffers for the sake of Israel is the root of the Macabi consciousness. He is a light in the dark like a Chanuka candle. As Rav Meir once explained, the miracle of the vile of oil was that there was one pure vile left, like the purity of the Macabi’s. This light grew and spread among the Nation. Those whose garments were soiled and sinned in the past against Yoseph also took up the banner. The reconciliation of the brothers in the story of 189

Yoseph will be replayed as the reconciliation of the Nation of Israel and their bond to the pioneers in Yehuda and Shomron. The light of Yoseph that burns in every Jewish home, will become the fire of Yacov as the authentic Torah is spread and Israel is once again united. What is the Real Teshuva? 2012 There is a question I have each year on these Parshiot. It seems to me that the brothers never did a complete teshuva. They never say that throwing Yoseph in the pit was wrong and that the root cause of their actions was 'jealousy'. They only feel remorse that when he cried out they were cold to him. ‫תש ימים‬, ‫ נא נבל נא‬,‫ נא יחיו‬-‫ כא מוי םא קמרו יאיש לאל‬21 And they said one to another: 'Indeed we are ‫ נא לשר נר יאינו נצ מרת מנ קפשו‬,‫ נא יחינו‬-‫ נא מנ קחנו מעל‬guilty concerning our brother, in that we saw his heartfelt anguish when he pleaded with us and we ‫נב נאה‬ ‫כן‬,‫ ת‬-‫מעל‬ ;‫ קול םא נש נמ קענו‬,‫לינו‬,‫א ת‬,‫קב יה קת מח קננו ת‬ paid no heed; that is why this anguish has come ‫ מה נצ נרה מהז םאת‬,‫לינו‬,‫תא ת‬, . upon us.' (Bereshit 42:21) Is that really the reason this anguish has come upon us? Does that mean we were justified in everything we did to him but were too insensitive in administering the punishment? Of course later they tell Yoseph they had sinned but this was because they were afraid after Yacov passed away that Yoseph may wish revenge (Bereshit 50:17). The passage above however describes how they truly felt. This year my brother Gavri pointed out that the Ramban asks the same question. While most commentators say the brothers indeed felt some justification in their previous rulings against Yoseph the Ramban says that clearly they felt remorse for everything they had done to Yoseph and the reason that only the mention of his anguish is recorded is because this stands out the most. In other words they felt bad, but felt even worse when they realized how cold they were to the cries of their own brother. It is as if they were saying to each other: Even this non-Jewish Pharoah that is accusing us, is sending us back with food for our father and using our brotherly love for Shimon as security for our return. If he knew what we are capable of he would never have let us go. It seems that although the true remorse should be on the jealousy which led to this act, the reason that the coldness is the only thing mentioned maybe tells us that this in fact is the root cause. Two things come to mind. Gush Katif How much anger and hate was there before Gush Katif. How much pleading there was from the victims. Then when it actually occurred and the Nation was shocked at their own cruelty. Soldiers broke down and cried. The Nation that was only following orders could not sleep well that night. Why didn't the screams of mothers and children and synagogues and holy communities being burned to the ground in our own land by our own hands make us stop and realize the evil we were committing? Alas we are a stiff necked people and we must follow through with our decisions, like Yoseph, despite the anguish. The Shoa Rabbi Kahane began Jewish protest for Russian Jews in the 60's because there was none for the Jews of Europe in the 40's. If Jews had protested in the 40's like they did in the 60's the trains to Aushwitz would have been bombed by the allies and millions would have been saved. This was the anguished cry 190

we 'didn't' hear. In the Song of Glory (read on Shabbat morning) we read:‫ עם דורשך דרוש‬- Am dorshecha derush – 'the people that seeks You expounds each generation's fate.' This is related to Reuvains ‫ נדרוש‬nidrosh. Like the words in the Song of Glory, Rabbi Kahane sought out Hashem and expounded upon us what our greatest failings were. He writes: In Birmingham, Alabama, when it was a question - not of gas chambers but of the right to sit in the front of a bus – blacks heroically took to the streets and marched in dramatic protests. They chained themselves in defiant desperation and braved arrests and police dogs to demand the rights they deserved and eventually won. To our Jewish shame, we never felt the need to do the same for Jews who faced the crematoria. No Rabbis chained themselves to the gates of the White House, no Jewish group called their members into the streets to sit down and stop all business until the railway lines were destroyed. The anger and willingness to sacrifice that WOULD have saved our brothers were missing. We participated, through our silence, in the death of European Jewry, and we can never honestly say: Our hands had no part in the shedding of that blood. (Rabbi Kahane , Selected Writings, Vol 1, Pg.173) What is required from us is to understand the root cause of our indifference and coldness. When Reuvain says that our brothers blood is being 'avenged', literally 'demanded or sought after' he is speaking to all the future Yosephs who are abandoned or persecuted not because their sin was worthy of having them thrown into a pit but because we didn't wake up in time. Whether it was to stop the evil we were doing or to fight an evil that was being perpetrated we were fearful or apathetic. In Israel people scream and yell a lot and have very passionate differences but they most often do not come to blows. When a crime against our people is legislated (like in the case of Gush Katif) it is the deafness to anguish which is the worst part of the sin. That deafness was heard in the 40's in America and its a deafness we must be aware of today as we begin to do Teshuva for the sins of the past and the present. Rav Kahane and Chanukah (written by the light of the last night of Chanuka 2015) More than any other holiday this holiday seems very much related to Rav Kahane. It is not by coincidence that his parush on the Torah is called Parush Hamacabi based on the initials of his name Meir Kahane Ben Ishai (Macabi). One of the main Halachot of Chanuka is to persom the mitzva (to advertise the miracle). For example it is best to light by a window facing the street, right after nightfall to make sure people will see the light of your menora. It is essentially a holiday about Kiddush Hashem, where every Jew becomes a Cohen Gadol and performs the service of the Temple so that all may see it. It is a holiday where the light within illuminates the darkness. Many people have said if only the Rav spoke a little differently he would have gone much further. On the contrary he was advertising Kidush Hashem wherever he went hoping the light of his menorah would inspire others to live up to what is expected of them. Unfortunately much of the light he inspired is still growing in the darkness. The Parshiot that we read during this time deal with vision and blindness and the process of recognition. The central theme of Joseph and Mashiach ben Yosef as we mentioned last week was recognition. 191

‫כרתו תי ררא תו תיכשרלם‬,‫; מו יי קת מנ ת‬ ‫ז‬ 7 Joseph saw his brothers, and he recognized ,‫ לא נחיו‬-‫סף לאת‬,‫יו ת‬ them, but he acted like a stranger toward them and spoke with them harshly. He asked them, “From ‫תל להם‬, ‫ מוי םא למר נא‬,‫בר יא נתם נקשות‬,‫תלי להם מו קי מד ת‬, ‫נא‬ where do you come?” And they said,”From the -‫מ לא לרץ קכ מנ מען יל קש נבר‬,‫ ת‬,‫ מוי םא קמרו‬,‫תמ מא יין נבא לתם‬, ‫ םאכלל‬land of Canaan to buy food.” (Bereshit 42:7) ‫ר ות תיכש ם‬,‫ = תר‬He recognized. Gematria 76 + for Rav The word Vayera seems to allude to another Parsha. ‫קוהואתו לי ארא‬ ‫א‬ 1 Hashem appeared to him in the plains of ;‫תרא‬, ‫תני ממ קמ‬, ‫אל‬,‫ קב ת‬,‫תא נליו קיה נוה‬, ‫שב‬,‫םי ת‬ Mamre, while he was sitting at the entrance the ‫ קכ םחם מהיום‬,‫ נה םא להל‬-‫לפ מתח‬ tent in the heat of the day; (Bereshit 18:1) What is the connection between the Vayera of Yoseph and the Vayera of Avraham? Chazal tells us that the word Mamre is significant. Avraham was concerned that the brit mila would separate him from people and other Gentiles he was close to agreed. Mamre however replied that he must do whatever Avraham's God commanded him to do. Because of this Mamre's name is recorded. Imagine how Avraham sat now in pain and yet he was concerned about distancing himself from others. Even though he was in pain he runs to greet his guests. I think Yoseph must have felt a similar pain. The pain that his brothers had caused was excruciating however still the desire to be close to them was even more important. Their hearts were not yet circumcised but they were beginning to do teshuva. He held himself back I suggest that the famine in this story can be related to the famine of false ideas today that do not give us the solution we need to save our lives. The solution will only come when we have concern for the people of Binyamin who hold our future. As I write these words however, the Maccabees of today, the grandson of the Rav and other hilltop youth, are sitting in prison and the silence is deafening. The hatred against Joseph and his radical thoughts are still the same. Not until we're at the verge of annihilation will we take up the Torah of Yoseph to save us. Hashem, through His tzadikim below is orchestrating things to see if now we will come to the aid of our brothers in Yesha. Joseph is still being persecuted and it's painful for him because he wants to be united with the brothers and see the Am Israel that 'could be' if only we lived up to our expectations. The man of vision sees a reality that others refuse to see. Only when we can grasp the clarity of his vision will we be released from our own prisons while the young Macabi's are released from theirs. 192

We Want Moshiach (Ben Yoseph) Now (Farbrengen 2017) Rav Halperin spoke at the farbrengen and postulated that the long saga of Parshas featuring Yoseph were needed to convince the brothers that there is a Rebbe. I made a l'chayim and said I would like to add something. When people say 'We want Moshiach Now', what do they mean? The simple meaning is Moshiach ben David. Moshiach ben Yoseph, although he paves the way for Moshiach ben David and one might say he is part of a unified process, he still has his own unique role in this process which is different from Moshiach ben David. The joy of having a child is preceded with pregnancy and the pain of birth.Without the first part there is no second part. I believe that the long saga of Parshas featuring Yoseph were not needed to convince the brothers that there is a Rebbe but there was a Moshiach ben Yoseph which leads to a Moshiach ben David. How is Moshiach ben Yoseph described? He recognizes his brothers but they do not recognize him. This is Moshiach ben Yoseph. He can be right in front of you but you do not recognize him. If you did, you may seek to kill him like Shimon, or you may be more like Reuvain and say 'Who lo Shelanu' (he is not one of us), but we don't need to kill him. You may tolerate him but still feel that he is a black sheep of the family. There is something very unique about Parsha Miketz in that it shares the same amount of pesukim as Parsha Bereshit. There are 146 verses in Bereshit and 146 verses in Miketz. It is as if to say the whole world was created for the sake of Parsha Miketz. How can this be? What is so special about this Parsha? We learn that the world was created for Hashem's first born His (B') 'Reshit'. These are the products of the heaven and the earth when they were created (‫ ) בהבראם‬on the day Hashem G-d made heaven and earth’(Bereshit 2:4) (Behabarum – alluding to 'for the sake of Avraham) Hashem proclaims that from Avraham will be a great Nation and those who bless Israel will be blessed and those who curse Israel will be cursed. We see in Parsha Miketz that this proclamation is fulfilled as Pharoah blesses Yoseph and Egypt in turn is blessed. We see in Miketz a glimpse of that future world where Israel guides the world and the world is blessed by accepting the yoke of Israel. On the other hand within the family of Israel has there ever been any more confusion? As the Parsha comes to its suspenseful end the family is on the verge of destruction even as they are standing inches away from the Moshiach. Is this what Hashem created the world for; for Israel to be standing between the verge of destruction or the verge of redemption? The final question that closes the Parsha and leaves us waiting till the next week is the following. The brothers are free to return in peace. They simply need to hand over Binyamin. They need not feel guilty or responsible. After all Binyamin caused the situation himself. If he was framed well then maybe it was still coming to him from above. Maybe Rachels side of the family was not meant to be part of the tribes of Israel. Was all of Creation really made for Avraham and was the refinement of Abraham's family all leading to this final question? Did Hashem create the whole Universe just to put the Jewish people in this predicament? Was the final redemption built into the origins of Creation and set to be triggered by this very question? It appears so. There is a Yoseph in every generation that suffers to bring the essential Torah into the world and is persecuted for it. In the end he is recognized and accepted. Rambam was persecuted for his Torah as 193

were Chabbad chassidim denounced by Jews and imprisoned for spreading the Tanya. Who is Yoseph today and who is Binyamin? Binyamin I submit is the territory of Binyamin; Yehuda and Shomron where the Har Habayit also lies. We may try and divorce ourselves from the 'settlers' and say we are different we are not part of that enterprise. We are the sons of a different mother. We can deny our destiny in the face of our accuser and our redeemer as the brothers stood before Yoseph, or we can say we are one with them. We can say if there is no Yehuda and Shomron there is no Israel. If there is no Jerusalem and East Jerusalem and Temple there is no west Jerusalem. It is only when we embrace Binyamin and are willing to sacrifice for him; only then will Moshiach come. I visit Shifra Hoffman regulary and she sighs sometimes when she recalls how the Rabbi suffered. It hurt her to see such a dedicated and refined scholar being beaten and imprisoned constantly. 'I was born to suffer' he would reply to her. When there are roads in Israel called Meir Kahane Boulevard and we admit who Moshiach ben Yoseph was and what we did to him there will be Moshiach ben David, but not before. Without the Mishkan in Shiloh brought by Yehoshua from the tribe of Yoseph there would not be a Bet Hamidgash built by David. Without the brothers being unified to fight for Binyamin and recognizing the martyr who fought Binyamins battles alone against a sea of hatred there will be no Moshiach ben David. I also want 'Moshiach Now' that's why I want us to recognize Moshiach ben Yoseph now. Without this Moshiach won't be coming today. 194

Kahane in the Parsha Vayigash 195

Vayigash “I am Joseph, Is my father still alive?” But his brothers could not answer him because they were left disconcerted before him. (Bereshit 45:3) Again we see the name Kahane comes back to haunt those who tried unsuccessfully to murder his Torah by killing him and his son. It will be his Torah that saves them in the end, despite their previous hatred and ban. ‫ מהעוד נא יבי‬,‫תסף‬, ‫ לא נחיו נא יני יו‬-‫סף לאל‬,‫ ג מוי םא למר יו ת‬3 And Joseph said unto his brethren: 'I am Joseph; doth my father yet live?' And his brethren could ‫לונ אל כש הנ‬ ‫ ני קכלו לא נחיו מל נע‬-‫נחי; קו םלא‬ not answer him; for they were left disconcerted ‫יני קב‬ ,‫תו‬ ‫ות‬ ‫ימ נפ נניו‬ at his presence. (Bereshit 45:3) They could not answer, because they saw their mistake, just as they will see the Torah of Rabbi Kahane return much greater than before, and not be able to answer. ‫;אחי‬ ,‫קב יני‬ ‫סתף‬, ‫יו‬-‫עוד‬ ‫מרב‬ ,‫תאל‬, ‫יי קש נר‬ ,‫מוי םא למר‬ ‫כח‬ 28 And Israel said: 'It is enough; Joseph my son is yet alive; I will go and see him before I die.' ‫כאה האנ‬.‫ קב לט לרם נאמות‬,‫אתלק קו לא קר ו‬, (Bereshit 45:28) Kahane Chai – hidden with 'Od Yoseph Chai' of the past is 'Kahane Chai' of the present. You can outlaw truth, you can ban it and throw it into a pit and sell it for 20 shekels but in the end it can never be destroyed, only made greater. ,‫תף‬,‫יוס‬-‫ אלל‬,‫ קיהו נדה נש מלח קל נפ נניו‬-‫ כח קו לאת‬28 And he sent Judah before him unto Joseph, to show the way before him unto Goshen; and they ‫לגשר אנה‬.‫ מא קר נצה םג לשן‬,‫; ומ ני םבאו‬ ,‫קל נפ נניו‬ ‫קלהו םרת‬ came into the land of Goshen. (Bereshit 46:28) Nes gadol haya sham = goshna. This alludes to Chanuka. Just as Yoseph united the Jewish people together so will Chanuka bring a new light from the revolution in the hills into the light of our homes. The success of the battle that the Rav waged against so many enemies will be the light that we kindle in our homes inspired by his example. ‫לו‬-‫ נא לשר ני קל נדה‬,‫ קב לא לרץ ימ קצ מר יים‬,‫סף‬,‫לד קליו ת‬,‫ כ מו יי נו ת‬20 And unto Joseph in the land of Egypt were born Manasseh and Ephraim, whom Asenath the ‫לכ להן לא‬-‫ לאת‬-- ‫םאן‬ ‫פו יטי לפ מרע‬-‫מבת‬ ,‫נא קס מנת‬ daughter of Poti-phera priest of On bore unto him. .‫אלפק נריים‬-‫וקאלת‬ ,‫קמ מנ לשה‬ Yoseph became two tribes; Ephraim and Mensahe and they they resolved the stigma between the tribes coming from both Leah and Rachel. Yoseph lived to 110 years of age. The Twin Towers were 110 stories high. Maybe there is an allusion to the twins of Esav and Yacov, as well as the two products of 196

Yopseph; Menashe and Ephraim. September 11 signaled the end of the galut and time for for us to unite, resolve our differences and return home. The Haftorah ‫נהלכה נא אנ‬,‫ יה ת‬,‫אנממר דם י קיה יוה‬- ,‫ל להם‬,‫בר נא ת‬,‫יט מד ת‬ 19 say into them: Thus saith the Lord GOD: Behold, I will take the stick of Joseph, which is in ,‫ לאפק מר יים‬-‫סף נא לשר קב מיד‬,‫עץ יו ת‬,‫ ת‬-‫ק מח לאת‬,‫נא יני ל ת‬ the hand of Ephraim, and the tribes of Israel his -‫תב נרו; קו ננ מת יתי או נתם נע נליו לאת‬, ‫תאל נח‬, ‫טי יי קש נר‬,‫קו יש קב ת‬ companions; and I will put them unto him ,‫ קו נהיו אלחנד‬,‫עץ לא נחד‬,‫ מו נע ישי יתם קל ת‬,‫תעץ קיהו נדה‬, together with the stick of Judah, and make them .‫ בק ני ידי‬one stick, and they shall be one in My hand. (Yechezkel 37:19) Kahane the hidden Yoseph of today. No one managed to bring the Jewish people together from the many segments of our society as did Rav Kahane. He had followers from Charedi to Nationalist to Secular Jews all united to further the cause of Jewish survival both physical and spiritual. In addition the State of Judea which he envisioned may be the catalyst that rectifies and unifies the divisions between the various tribes of Israel. ‫תדששכ נא שנ ה‬, ‫ קמ מק‬,‫נוה‬ ,‫ מהגו יים‬,‫כח קו ני קדעו‬ 28 And the nations shall know that I am the ‫ יב קהיות‬--‫תאל‬, ‫ יי קש נר‬-‫לאת‬ LORD that sanctify Israel, when My sanctuary .‫ קלעו נלם‬,‫קבתו נכם‬ shall be in the midst of them for ever.' ‫י י קי‬ ‫ימ קק נד ישי‬ (Yechezkel 37:28) The Nations will know, because just as they knew when Kahane was alive and he sanctified Hashem, they will know when he returns. His Torah was the authentic one, and the Nations will accept it and so will Israel and then there will be Moshicah and justice and peace. Vayigash 2006 The Midrash tells us that when Israel saw Yoseph they embraced and Israel said the Shma 'Shma Israel Hashem Elokenu Hashem Ehad'. Who more than Yisrael saw the unity of Hashem when he saw the dead come back to life? My friend Yehuda writes in his online Parsha ...Only by arriving at the awareness of \"One\" – the intrinsic unity and collective destiny of Am Yisrael – will Jews be able to break free from their psychological prisons of egoism and recognize G-D's unity in history and Creation. And once the Hebrew Nation is free, we can focus on living up to our national destiny as a Kingdom of Priests and holy Nation that will shine the light of Torah to mankind. The Gaon of Vilna was agitated by the possibility of Jews suffering greatly during the time of Redemption due to our remaining in the exile of our own free will. In the first chapter of Kol 197

HaTor, his teachings on Mashiach ben Yosef and the Redemption process, there is mention of refugees. \"Refugees in Zion. The fifth principle is that `for in Mount Zion and in Jerusalem there will be those who escape… and among the remnant, those whom the L-rd will call.' (YOEL 3:5) Since according to Midrash Tanchuma, Zion is in the line of Mashiach ben Yosef, whatever befell Yosef, befell Zion. The Gaon said that this is hinted at also in the word `among the remnant' which in numerical values equals `Mashiach ben Yosef'' (566), means of whom, according to the Gaon, the ingathering of the exiles will be accomplished. As the number of ingathered increases, so the Sitra Achra (evil forces) will increase its strength. Then another prosecutor will be added, against those who do not strengthen the ingathering of exiles after the beginning of the Redemption has started with the ingathering, for then in `Zion and in Jerusalem there will be those who escape… and among the remnant...' A word to the wise is sufficient. This distressed the Gaon a great deal.\" Mashiach ben Yosef (566) Meir and Binyamin Kahane (566) ‫ = מאיר כהנא‬Meir Kahane = …....327 ‫ = בנימין כהנא‬Binyamin Khane = 238 565 + 1 (kollel) = 566 Was there any leader more than Rabbi Kahane that urged Jews to return home? Eleven years before September 11 he was gunned down in New York during his last speech. He called his speaking tour Project ZEERO (Zionist Emergency Rescue Operation). While the majority of Jews in the exile felt quite comfortable (and still do) the Rabbi felt the urgency for immediate aliya. He warned of disasters approaching long before they began to strike. Ironically he was the first victim of Al Keida. If the law enforcement agencies at the time had done a proper job and investigated his assassin they would have discovered the links to Al Keida and would have prevented the September 11 tragedy. In the year 2012 twenty two years later the words 'Od Yoseph Chai' may yet be heard again. It was twenty two years that Yacov waited for Yoseph and mourned his disappearance. This seems to be alluded to in 'Od Yoseph Chai'. Od Yoseph Chai and Kahane Chai ‫;אחי‬ ,‫קב יני‬ ‫ף‬,‫יוסת‬-‫עוד‬ ‫מרב‬ ,‫אל‬,‫יי קש נר ת‬ ,‫מוי םא למר‬ ‫כח‬ 28 And Israel said: 'It is enough; Joseph my son is yet alive; I will go and see him before I die.' ‫אכה האנ‬.‫ קב לט לרם נאמות‬,‫תלק קו לא קר ו‬,‫א‬ (Bereshit 45:28) 198

Vayigash 2009 The External and Internal Yoseph I often wondered why the ultimate Moshiach story and example for all future generations takes place in the exile. An idea came to me this week that seems to make sense. The story of Yoseph is the story of the tikkun or correction of Am Israel. When this tikkun takes place it will affect the whole world and bring about the ultimate times of Moshiach and harmony in the world. The times leading up to it, like our Parsha are very dramatic and the whole world seems to be falling apart until the very last moment. As it was written so I believe will it be played out in the present. The times are very close and the seeds are sprouting and about to give birth. The tikkun is two fold for there are two Yosephs; this tikkun has two faces. There is the external Yoseph and the internal Yoseph. The tikkun of the external Yoseph is the tikkun of the orthodox world and the Nation of Israel. In this tikkun Yehuda represents the orthodox world and Yoseph the State of Israel. Yoseph asks ' Are you truly concerned about Israel our father? You who threw me into the pit and caused him so much suffering. Why did you ban me? Because of your ban millions died when Israel was forbidden to them. The internal Yoseph is the tikkun within the State of Israel where Yoseph is represented by the inspiration for the settlement movement and ultimately the State of Judea. Yoseph admonishes again. 'You claim to love your father Israel? Why then did you cause Him to mourn when you expelled his children in Gush Katif and dug up the graves of the heroes who defended our Land. How did you persecute Rabbi Kahane and his son and you claim now that you are being persecuted unfairly?' Both segments will be shocked and unable to answer. Am I really the one who held you back? Its your own ideas that brought suffering to our father. Both of these corrections are taking place at the same time and as they evolve from outside and from inside a new world is developing that will pave the way for the Kingdom of Israel. The center of the drama in our Parsha focuses on Binyamin and the center of the focus of our modern day drama takes place in much of the territory of Binyamin – Yesha; Yehuda and Shomron. Now let me explain in more detail. The External Yoseph: Today, the Messianic times have begun and many still call it the exile. Israel exists but for many it does not exist. To them not only is it not part of the Moshiach process but in fact it is detrimental. To some in the Charedi world Israel is like the hated brother Yoseph who resembled cousin Esav and for that reason was banned from the holy family. He was accused of being dangerous for the future of Am Israel and for this reason he was banned and it was forbidden to be associated with him. Before the Shoa many rebbes forbid their congregants to go to Zionist Israel for fear of losing their Jewish soul. How many souls were condemned to death when they could have been encouraged to be part of the process of redemption and add to the soul of this new Nation. Was it really adherence to Hashem’s Torah that forbid them or was there also jealousy as they watched the land becoming green and the sacrifice of these Jews who like Bar Kochba found their long lost courage and brought back the Isralite might of the past. In the not so distant future as their religious brothers in Yehuda and Shomron are increasingly 199

becoming persecuted the Charedi world must ask themselves are we now prepared to sacrifice for Israel? These Jews are Torah observant Jews who live in the Land of Israel. The only difference between them is the size of their kippa and the fur on their hat, but they both study Torah and keep the Halacha. If the Charedim are against the State of Israel can they also be against the State of Judea? The truth will come out as the State of Judea is formed. The blood on the hands of those who forbid escape and then say there is no answer to the Holocaust will be put to the test. Will they encourage their followers to come to the aid of their Torah observant brothers in Judea? Will Yehuda stake his eternal reward for the protection Binyamin? In our day will he come to the support of his observant brothers in the territory of Binyamin? This is the external tension between Yehuda and Yoseph that began at the turn of the century and will be resolved soon as the new days begins to dawn. This time Hashem Himself will place the gold chalice in Binyamins bag and create signs and wonders that will help us see our mistakes. The Internal Yoseph – The internal Yoseph is Meir Kahane who’s actions took on historic significance in his lifetime and even greater significance as time goes on. As I have written elsewhere there were many examples of this. As the Rav stood up to speak in the Knesset many walked out in protest. At the same time in the UN when Israel spoke (measure for measure) many walked out in protest. The Rav was the father of Jewish activism and inspired settlements and pro-settlement protest. Long before the Gush Katif expulsion the Rav was carried out in the same fashion from Yamit. Today the Rav’s words are echoed by new army cadets who proclaim they love their country but will not obey orders that go against Halacha. They will not dismantle settlements. Just as the Rav was beaten and jailed so is the new generation that follows in his footsteps. They protest against authority that beats them because they follow a higher authority. They will not go quietly to their graves nor sell out their brothers. The Rav used many vehicles to get the message across, from militancy to Democracy. When he became too popular the government that masquerades as a Democracy banned him. It was at this point that he held the 1st conference of the State of Judea and had passports made up. The actions of this great shepherd of the Jewish people foreshadow future events. When the tension rises between the popularity of the settlers and the crumbling feudal system called Democracy there will be more banning and from this tension will arise the alternative State of Judea. The Internal Yoseph is a battle between two opposing forces within the State that have been at odds from the inception; the militant Irgun and the appeasement forces of the Haganah. The Haganah won the battle by killing their fellow Jews at Altalena. Even at a time when Israel desperately needed to be united as it faced so many enemies, still there was a struggle for who would lead. This struggle led to the murder of forces bringing much needed ammunition to help the Isralei war effort. Today these opposing forces of conquering Israel and disengaging from it continue to escalate. In the end is a battle of power and who will lead. Like our Parsha the end of days will be a confrontation of two great leaders;Yoseph and Yehuda. Who will go 1st? The original split of our Nation came from Jeroboam the son of Nebat who left Jerusalem and took the 10 tribes with him. They say that Jeroboam was also a big Tzaddik and did teshuva in the end. There is a Midrash that says Hashem said that Jeroboam would accompany David Hamelech in Gan Eden and Jeroboam asked who will go 1st ? Hashem answered David, and Jeroboam answered 'No I don’t want it.' When Israel is not fulfilling its task other Nations take up the mantle and act as the chosen ones. When we do not conquer we are conquered by a non-people and a non-god. When we do not learn the lessons of the Shoa, then people begin to say it didn’t happen. The forming of the State of Judea will be the 200