Kahane Codes - Bereshit Shmot

backdrop where the sins of the past will become rectified and the world along with it. The haftorah explains what I wrote above in a few sentences. ‫ ו קכ םתב‬,‫ץ אלחנד‬,‫ קלך עת‬-‫ קמח‬,‫ נא נדם‬-‫ טז קו מא נתה לבן‬16 'And thou, son of man, take one wooden tablet, ‫עתץ‬, ,‫ב נרו; ו קל מקח‬,‫אל נח ת‬,‫ני יי קש נר ת‬,‫ קו יל קב ת‬,‫ נע נליו יליהו נדה‬and write upon it: For Judah, and for the children of Israel his companions; then take another -‫קו נכל‬ ,‫לא קפ מר יים‬ ‫עץ‬,‫ת‬ ‫סף‬,‫ ו קכתוב נע נליו קליו ת‬,‫לא נחד‬ wooden tablet, and write upon it: For Joseph, the .‫תב נרו‬, ‫אל נח‬,‫תבית יי קש נר ת‬, stick of Ephraim, and of all the house of Israel his companions; ‫עתץ‬, ‫לק‬--‫ קלך‬,‫ לא נחד‬-‫ יז קו נק מרב םא נתם לא נחד לאל‬17 and join them for thee one to another into one .‫ קב ני לדך‬,‫ לא נחד; קו נהיו מל נא נח ידים‬stick, that they may become one in thy hand. Religious = Children without a house Nationalists = Those who have a house – The State of Israel Notice that it says Yehuda and Israel and then Yoseph and Israel. Both sides have the spark of Israel and the flame of Yoseph. As I wrote above there is an external and internal Yoseph. In a way you could say the Yehuda inside of Israel and the Israel inside of Yehuda; the Israel emerging from the religious Yehuda and banned for being un-Jewish and the State of Israel emerging inside of Israel that seeks the Torah. Why a wooden tablet? A tablet signifies the laws written in stone, while wood is something alive. This is the heart of the matter. To the Charedi world the Torah is written in stone. They do not see that it is alive and in front of them to rush and reclaim. They are blind to the greatest miracle and act of love that we have awaited for centuries – the return to our homeland. They see stone but soon it will become alive like wood and it will be a living Torah. In Israel they see the religion itself as stone. They are the new Israel and religion is not taken that seriously. When the spiritual revolution begins to threaten their power and they see that it is this spirit that they lack and need in order to survive, then the stone will become wood to them as well. Soon the Torah will become alive again and we will write its pages hopefully in tears of joy. The Second Geula In the morning Yoseph was in prison in the lowest place on earth completely destitute, isolated and alone. In the afternoon he became the King of all Egypt. The Geula of Yoseph was rushed into place two years from the day he interpreted the bakers dream. Can a redemption be any quicker than that of Yosephs twenty four hour transition? The answer is yes. The revelation of Yoseph to his brothers took only five minutes. The second Geula of the State of Judea will happen much quicker than the establishment of Modern day Israel that was formed overnight. I believe that even if it comes into being as a second Jewish State it will only be a temporary measure that will unite our people. Afterward it will be like the twin cities of Minneapolis and St Paul in the USA. We see now that as our cousins insist on East Jerusalem being the capitol of their imaginary Palestine, what they are really building unbeknownst to themselves is the twin city of two Nations that are really one Nation. They are preparing the home of our future Kings in the land of Judea. On that day we will have a new heart as we embrace our abandoned brother and our family is once again united. 201

Vayigash 2011 The Rav wrote a fabulous essay years ago called ‘Ban Chanuka’. He pointed out the irony of all the assimilated households gathering together to light the candles of a holiday that commemorates religious extremism. If they knew what they were celebrating they would ban Chanuka immediately. Typically each week, one sees the Parsha and the Jewish holiday calendar reflected in world events. In this Chanuka ‘time of extremism’ we see extremist elements breaking out from all sides. On one side the young macabee ‘hilltop youth’ who defy the authorites and sabatoge the vehicles planned to be used to destroy more settlements. The extreme reaction on the left hand side that live ammunition should be used against Jewish protesters. At the same time a few zealous Charedi people hurled insults at religious Zionist girls on their way to school in Bet Shemesh because their modest attire did not meet the Charedi standard. All the media is now over reacting and talking about ‘womans’ rights’ and their hatred for Charedi segregationism. One of the Charedi leaders came back and said it is forbidden for Charedi people to integrate into the work force and be involved in the army, even with government programs that encourage this. According to this leader these programs will contaminate the pure vile of oil that the Charedi camp represents. What is the common denominator in these extreme elements going head to head? What was formerly divided and entrenched is now going through changes, mostly positive I think. The extreme left knows that their days are numbered, because more and more religious Zionists are taking positions of leadership in government as well as in media outlets and within the judiciary. They scream and yell in their last attempt to touch our Achilles heel by claiming women are oppressed, or the Charedi are taking over the country, or are leeches telling us how to behave, or we must destroy the hilltop youth anarchists who refuse to obey the rule of law which legally determines that they must be raped and pillaged. In addition the overreaction to some religious soldiers who dismissed themselves from ceremonies with women singing has become ridiculous. Demands for religious coercion and banning of religious soldiers rights are heard along with protest for womens rights. On the Charedi side, one of leaders came out condemning the attempt to integrate religious people into the Israeli society and army saying that it would tarnish them. There is an amazing Midrash that explains one of the incidents that sparked the Macabee revolution. Each Jewish virgin by law had to have relations with the Greek overseer before she was given to her husband. The sister of Yehuda Hamacabbi at her wedding ceremony took off her clothes. All the people screamed in rage and threatened to kill her. She replied ‘ Now suddenly you are zealous! The enemies of Israel rape us each day and you do nothing but now you want to show your manhood by killing a defenseless and naked Jewish woman. You should be ashamed. Why don’t you be men and attack the real enemy!’ And this is how the revolution began. Why in this time of Chanuka are extremists battling other extremists especially in this year which is almost the beginning of 2012? The truth is that the extremists are screaming because the country is becoming more unified. The majority of this Zionist Nation has always been and is increasingly becoming ‘religious’ Zionist. Torah law and tradition is becoming more and more the fabric not only of society but government. Charedi men are joining the army and regular army soldiers are not adverse to a Torah lecture when a Rabbi visits. Women are completely integrated in society and the army and there are many very successful CEO’s that are woman. 202

It is only those with a particular agenda who refuse to take a public bus and prefer to create a scene on a private Charedi line so that they will get headlines. The leftist elite that has always controlled the Media and the judiciary is being slowly outnumbered by patriotic voices that challenge their minority rule. The various Charedi camps that were extremely anti-Zionist and lived behind walls in their various shtetels finds more of its members taking an active role in the re-birth of Israel. The divisions that saw their extremities between Yoseph and Shimon and Levi are now being unified through a common denominator called Binyamin. It is here in the land of Binyamin where the greatest tikkun is taking place. The people of Yesha are by far the most patriotic and loyal citizens who per capita have the most people in elite units in the army. Their contribution and dedication to building and defending Israel is recognized and respected by the other tribes. The Torah of Rav Kahane is not banned in Yesha. Many people who live there were inspired by him and Rav Kook. Binyamin and what he represents is the candles of Chanuka that are increasing each day and unifying the menorah from both extremes as one light with eight channels. Vayigash 2011 The death of Rav Meir and Rav Binyamin it seems were an unfortunate pre-condition towards the Moshiach. It didn’t have to be this way. In a similar vein the Israelites could also have entered Israel in seven days rather than forty years. It was a choice we made. In the Sephardi siddur there is a daily prayer for the salvation of Moshiach ben Yoseph; a hope that he should not meet this fate. The Rav himself very often spoke about geula coming quickly with glory or ‘in its time’ with suffering. To understand more on this topic I have quoted a few passages from the Shla in his commentary on Vayigash. ‘Just as the kingdom of Joseph had to precede the kingdom of Yehuda, so the Tabernacle in Shiloh, in Joseph’s territory, had to precede the Temple in Jerusalem. Even though the Tabernacle in Shiloh was destroyed, it’s very existence paved the way for the permanent Temple. It had been the ‘pipeline’ that led to the permanent Temple. Once the sanctitiy of the Tabernacle at Shiloh had been transferred to the Temple in Jerusalem, it remained there permanently. Joseph in his capacity of the Tzadik who is the pillar of the world, had still been the pipeline that had made possible the Presence of the sanctity on earth as manifest in the holy Temple.’1 ‘The re-instatement of the dynasty of David will be preceded by the Kingdom of Joseph, since the Moshiach ben Yoseph will precede the arrival of Moshiach ben David. After the arrival of Moshicah ben David the damage caused by the house of Joseph ever since the splitting of the Kingdom of David (Rechavam) under Yerovam will be repaired. The Moshiach ben Yoseph, when he comes, does not come in order to establish his own dynasty, rather he comes to help re- establish the Davidic dynasty. He will even sacrifice his life in order to accomplish this. His blood will atone for the sins of the Jewish people. This atonement will take the form of the Davidic dynasty being restored to the Jewish people as an everlasting kingdom.’2 ‘Joseph said three separate times “God has sent me before you.” The first time he referred to the literal meaning of “God sent me ahead to provide sustenance (45,5).” When Joseph mentioned 203

a second time that God had sent him ahead in 45,7, he phrased it thus: “To provide refuge for you in the land, and to keep you alive for a great rescue”. At first glance these words seem totally superfluous; ‘refuge’ refers to something insignificant, wheras ‘great rescue’ alludes to something major. Actually Joseph alluded to two separate missions that had been entrusted with in order to establish the kingdom of Yehuda. In this world i.e. the Exodus from Egypt, whereas the more important mission was that he would prepare the ground for the Messianic kingdom of David, i.e. play the role of the Moshiach ben Yoseph. He explained that the Moshiach ben Yoseph would be slain as a martyr on behalf of the people of Israel, and that following his death the enduring kingdom of David-messiah would arise. When that would occur, Joseph’s blood would be avenged. Reuben had already hinted at this development when he told his brothers (42,22) that Joseph’s blood was being demanded from them.'3 Rabbi Kahane broke through barriers and set precedents that were not set before. He was a living example for us of what is demanded from each and every one of us, and to what extent we could succeed. If one man could bring down Empires and governments then certainly if we all had a little Kahane flowing through our veins Moshiach would already be here. Today the Rav’s ideas, his very life, as well as Binyamin and his elucidations of his fathers Torah, continue to inspire and motivate. The Nation is slowly tranforming from these deep roots to the finest fruits of the tree. The process will not be complete however, until as a Nation we stand behind the people of Binyamin who are the people of Yesha as well as the Temple which stands on Binyamin and Yehuda’s shared territory. The blood that was spilled must be avenged and the best tikkun is for that blood to flow through our veins as well. It did not have to be, but now that it has we must understand that this destruction was for the sake of building. The building will not be complete until we recognize who was the architect. ‫ קלרםאשהא הבן‬,‫ נה קי נתה‬--‫ נמ נאסו מהבו ינים‬, ‫כב‬ 22 The stone the builders despised has become the ‫ יפ ננה‬. corner-stone. The Stone ‘Even’ read: Av ve Ben (father and son). Hallel 204

Hey Tevet and Binyamin Kahane Chabbad Chassidim celebrate Hey Tevet because there was a legal case that was solved on this day. A family member of the Lubavitch Rebbe took possession of the Rebbe’s library, as he believed he was entitled to it as an inheritance. He refused to go to a Jewish court and so the matter went before a non- Jewish court. Normally according to the law the one who had legal inheritance would be able to take possession of the library. The Rebbe spoke to the judge and there was a surprise verdict. A precedent was broken. It was determined in this particular case that the library belonged to a ‘movement’ and was not the property of an individual. It was a victory for Chassidut. On Hey Tevet we also lost Binyamin Kahane. Is there a connection? Binyamin was not a follower of the Rebbe, nor was his father, however if the Torah of Rav Kahane connects to all of the Jewish people, then it must also connect to Chabad. Binyamin continued his fathers work and he toiled through harassment and imprisonment to continue writing and distributing the Darke Torah (insights into the Parsha of the Week). He expanded and related his fathers explanations and insights into the Torah each week. As we will explain in the book of Shmot, the staff of Moshe alludes to the Torah of Moshe. His Torah was different from all others for on one hand it looked like all others; a staff that one leans on, but on the other hand it could turn into a snake that frightened everyone. It was alive. The brothers of Yoseph did not recognize him because in their eyes he was dead. He was no longer relevant. He was a private story of a private family that caused problems many years ago and were no longer relevant. All of a sudden before their eyes they realized that it was his very Torah that was in power and they were at his mercy. This is indeed what will happen in the very near future. Just as the ancient library of Chabbad was ratified by the non-Jewish government to remain in the hands of those to whom they belonged, so will the ancient books of the Torah be ratified by the world, followed by the sages to be the authentic Torah as written by Rav Kahane. This does not mean that the many other facets of Torah are not integral rather they were not relevant ‘politically’. Just as many great scholars banned the Rav and his Torah from their holy abodes because it was ‘politics’ and not ‘Torah’. In the end we will see that this ‘politics’ will have changed the systems of power and will have been the relevant factor in bringing about the ‘Religious Nation’ that we were intended to be. It will not be a nation where everone wears the same black coat, but it will be a Nation that has meaning, purpose, and faith. The Rav attracted Jewish people from all different streams, just as Moshe Feiglin’s party does today which is strongly connected to Rav Kahane. It still may seem a stretch to connect Chabbad with Rav Kahane, but as I mentioned on the very first page of this book. If your Torah has not been banned, it’s not worth reading. At one time, Chabbad was also banned and persecuted. This is an indication that they too had a special light to bring into the world. The Kingdom of Yoseph will meet the Kingdom of Yehuda. Yoseph will change the rules of the game and Yehuda will accept this new reality and build upon it. 205

On Isolation and Victory I had two unrelated questions on the Parsha this week. After contemplating them it appeared to me that they are actually related and shed light on each other. One question is the following: If Vayigash symbolizes the concept of Moshiach and the instant rectification that takes place when our eyes are suddenly opened, then why didn't the story take place in Israel? Why does this rectification come about in the exile? The other question I had was, why did the brothers say previously that Yoseph was missing, and in todays Parsha they say Yoseph is dead? After some thought it seemed to me that there is a deep relation between these two questions. As we have discussed the animosity today, between the Charedi and the secular world, although very bitter in the earlier part of of the century, has become less so as we have integrated in Israel over the years. There is a growing middle ground that finds Charedi soldiers in the army, and secular soldiers in yeshiva. At one point Yoseph was 'aneinu', he was lost or missing; not one of 'us'. When does Yoseph switch from being 'missing' to being considered 'dead'? Today as Israel becomes increasingly isolated and the whole world unified by forces of darkness to eliminate Israel, there is only one solution; Binyamin. As Israel says, as he is left completely alone without his sons, 'if I lose him, I lose him'; but this is the only chance; this is the only hope. As pressure in the world builds for us to tear Binyamin from his fathers heart today and build a Palestine in its place it will create a catalyst that will unite the tribes of Israel to reconquer the Land; but this time it will be conquered for a 'unified' purpose. The reconquering of Binyamin will not be to build a nation like all other nations, as Israel was, but quite the opposite. It will be a declaration that we are not like other Nations, and that we are fulfilling the will of our Father in Heaven by settling this Land and (by opposing the will of nations to obey the will of God) we will make His Name great as we did in Chanuka. The ruse of Yoseph alludes to the ruse of the State of Israel today. Everyone suspects that although we pay lip service to a two state solution its not really what is in our hearts. We don't really want to tear Binyamin from his fathers heart. In the end we will stand alone and declare our bond and our allegiance to our brother and family and God. The whole world will be represented in this final battle over Binyamin and little Israel will be victorious. As the rules of war go, the winner owns the spoils, and therefore the world will be at the mercy of Israel as they were when Avraham alone battled the mighty kings of the world and saved Sodom. As Yoseph acquired Egypt, Israel will acquire the world that will will bless us and pledge their allegiance to us for saving them from death and famine that they were unable to foresee or defeat. The evil that comes against Israel will cause us to unite and despite our differences Binyamin and Yesha will be called brothers and we will fight for them. It is this that will cause our success and result in the conquest not only of Binyamin but the world. It is fitting then when faced with the death of Israel, when Yoseph who was not 'one of us' becomes Yoseph my brother who is threatened with destruction, that we see the only impediment of bringing about Moshiash was our internal divisions. When we are united in the struggle for Binyamin, it will be clear that our Moshiach, is not only the king of Israel but the king of the world. Nations will come and pay tribute to Israel for the blessing and salvation that Israel brought. Pharaoh acquired Egypt for the fifth, but by the hand of Yoseph. It is Yoseph who acquired Pharoah, and thereby the world. 'For [God ]has made me father to Pharoah. ' (Beereshit 45:8) Moshiach will be declared in the exile in a similar way that Esav announced the name Israel, but this time willingly. 206

Geula Instantly (said at a farbrengen 2015) The story of Yoseph holds within it the greatest secrets of all time. The whole process of redemption and the quintessential example of Moshiach is understood through this story. We learn about the process leading up to Moshiach as well as the revelation itself which in our story has two time frames. The first time frame is approximately 24 hours from the time that Yoseph was in the dungeons of Egypt to the time he became the Prime Minister of Egypt. The second time frame was about 10 seconds when Yoseph said 'Ani Yoseph, I am Yoseph, is my father still alive?' I had two questions about the Parsha and two possible answers, the second answer being a little deeper than the first one. The first question is why does the Torah give us the example of Moshiach in the Galut and not in Israel? The second question is why do the brothers say in Parsha Miketz our brother is missing (anenu), but here as they stand seconds before the revelation they describe him as being completely torn apart by wild beasts. It seems that at this point only seconds before the ultimate revelation Yoseph was completely non-existent even as he stood right in front of them. The first question of location I believe can be understood in the same way that we understand that the name Israel itself was a name that was first given to us by the angel of Esav and then later confirmed by Hashem. The beginning of the age of Moshiach that we are living in today had many battles that preceded it however within 24 hours it was revealed. That first 24 hour period happened in 1948 when the angels of Esav counted their votes. In 1948 a prophecy became a reality within about the same time frame that Yoseph went from the dungeon to the Prime Minister of Egypt. The internal battles between the Palmach and the Irgun, the Arabs and the British that led up to this historic event culminated in a new reality that suddenly emerged officially within this 24 hour time frame. What preceded this new revelation were bitter battles between the majority of Jews which supported the Palmach and a minority that were the despised brother called the Irgun. Just as Yoseph recognized his brothers and loved them despite their cruelty towards him, the brothers did not recognize him and his way was not relevant to their vision of co-existence and appeasement. It mattered little that the Irgun were the relevant factor that chased the British from Israel, they were still considered the black sheep of the family. The Future in Reverse Before I discuss the second revelation of 10 seconds let me digress a minute. It seems to me that the future happens in reverse order. There is an allusion to this in the monthly prayer of the moon which has passages that are read backwards. There is also a concept of Yacov being the first born however he came out in reverse order. The first to be exiled were the ten tribes and only later were Yehuda and Binyamin also exiled. Today we see the return in reverse order. We see the return of the Jewish people from every type of tribe imaginable however have yet to see the kingdom of Yehuda restored. It seems that the concept of the in-gathering of the lost tribes has occurred, and now we are waiting for the great kingdom of Yehuda to return. Of course the Jewish people are made up of all the tribes of Israel however with all of the great achievements Israel has made our leaders are Prime Ministers and not Kings. As we approach the second 10 second revelation in this age of Moshiach the same internal battles are occurring. That which will save not only Binyamin, but the whole family and destiny of the Jewish 207

people hinges on something that is despised and completely irrelevant, yet it stands in front of them and they cannot see it. The despised brother that reluctantly brought them Israel is the only one that can save them today while they continue to do everything they can to destroy him. The essential motif of these Parshiot is a simple word that we have discussed 'HaKerna' (do you recognize?). In 1948 Israel was 'recognized' as what it is today. There was 'recognition' in the world for the nation of Israel. Today the new wave of antisemitism has to do with delegitimizing Israel and not 'recognizing' this entity. The greatest hatred is focused on the territory of Binyamin. It is Binyamin most of all that is despised and must be defended now by Yehuda. The current boycott and labeling of products from the territory of Yesha (much of Binyamin's territory), as 'settlement produce' is being fought by the Israeli government. As in our story Yehuda is now the guardian of Binyamin for the fate of the future of Israel hinges on this younger half-brother. If he is allowed to be labeled then we all will eventually be labeled. And of course as the situation grows worse and all of Israel is labeled it is precisely Binyamin who holds the solution for us. There is only a small problem. The soldiers of Binyamin are being persecuted and disappearing in administrative detention. Binyamins way, like the Irgun is despised and feared because his way will anger the Gentiles who are already losing their 'recognition' for us. The second 10 second revelation will come only when the Torah of Rav Kahane which has inspired much of the settlement movement will be 'recognized' as the viable option which essentially is the Torah option that Yehoshua offered when he conquered the Land of Israel. Those three options were, relocation, peace only with pledging allegiance to Israel, or war. The final revelation of Moshiach must come from Yehuda either allowing or empowering the new State of Judea, or inviting the shepherd kings of Judea to govern the Land of Israel. As Israel increasingly becomes delegitimized only the most legitimate will rise to the top to defend and destroy our accusers once and for all. As it says in our Haftorah: I shall make them into a single nation in the land upon Israel's hills and a single king shall be for them all as a king; and they shall no longer be two nations, no longer divided into two kingdoms again. (Yechezkel 37:22) From the 'hilltop' youth that today linger in prison will come the salvation that Yehuda will claim as as his own. In the same way Israel claimed victory in 1948 and the Irgun joined forces, preferring peace between brothers than ideological differences. This next battle will be a more internal one and will cause us to search our past and reconcile our ideological differences. Will it be a State or Province of Judea that will liberate Israel from the internal enemies within and without? Or will Israel come to the aid of Binyamin and in doing so realize that he is now acting like Yoseph? What will be that second revelation that lasts only 10 seconds? Will it be an Atom bomb from Iran? I think it will be a few sentences that will be pronounced when the first King of modern day Israel is anointed. United Chasidim As I said earlier there is a second answer to my questions regarding Yoseph and this second answer is a little deeper. You may think I am discussing politics but I am not. I am discussing Chassidut. When you effect something internally it has much greater results externally. Chabbad chassidim understand that the Torah they study and brings them life, was once in prison and banned. A chassid understands that his Torah was banned precisely because it was the cure for that generation. That remedy continues to cure souls today. Today however the Tanya is not banned in fact it is welcomed in most places. There is a new disease and a new cure coming from the same Torah and a new ban. 208

You who understand the suffering that Rebbes went through in order to bring this light into the world should feel the pain of other chassids who sit in jail today because of their chassidut. They may not have the same Rebbe but they have the same love of Israel, a great love of the Land and of Hashem and His Torah. The silence and lack of protest from our Nation is deafening regarding these young boys thrown into administrative detention without any communication or lawyers or due process of law. The hatred and fear of this Chassidut seems to be shared by the indifference of the masses who don't seem to care whether these boys are innocent or not. The beginning of redemption will occur when Chassids like yourselves begin to feel a little of the pain that they feel right now. When the Chassidim of Yehuda begin the feel the pain of the Chassidim of Yoseph this will open the hearts of all Israel. When this occurs then together we will save not only Israel but the entire world from a disease they have no control over. Together we have the cure just as as Yoseph who fed all of Egypt and saved them from a great plague. The result will be that not only will we be 'recognized' but the world will pledge allegiance to Israel for saving them. As one fifth belonged to Pharoah through Yoseph so will the world be acquired by Israel and truma will be sent each year to our liberated Temple. The Despised Saviour (2018) said at Farbrengen (Rabbi Butman asked me to drive him home on his wheelchair. 'Before I take Rabbi Butman home let me say a few words.') This period of time; these parshas about Yoseph is a sad period of time for me. There are those who say we want Moshiach now; it's very easy to say. I always say I want Moshiach Ben-Yoseph now which is a bit harder to say and I'll explain why. Although there is an allusion to Moshiach Ben-David in this week's Parsha the last number of weeks we have been talking about Yoseph and indeed it is Yoseph that is the Paradigm of Moshiach because if there's no Moshiach Ben Yoseph there's no Moshiach Ben David. As much as you want Moshiach now, he won't come unless there's a Moshiach Ben Yoseph first. What is the job of Moshiach ben Yoseph? According to the Gra he establishes the Kingdom of Israel. He fights the battles of Israel and he sets the stage so that Moshiach Ben David can rule and perfect our nation spiritually. One of the definitions of Moshiach Ben-Yoseph is that 'he recognizes his brothers but his brothers do not recognize him.' His main adversary is the Erev Rav who seek to destroy him. If they succeed, Geula will still come but 'in its time' after a long period of suffering, until we learn and are ready If they do not succeed Moshiach Ben-Yoseph brings the Geula quickly and with Glory. Who are these Erev Rav? They're not only thugs who try to physically harm Moshiach Ben Yoseph but they can also be important powerful people and leaders. They can even be B'nai Torah who are either violently opposed to him or say he's not one of us or are just indifferent. And it seems that indifference is the greatest enemy of the Jewish people. Because of indifference reckless and self-destructive leaders are allowed to destroy our hope and salvation. Most of the tragedies that have befallen the Jewish people could have been prevented if we weren't incapacitated by the disease of indifference How do we understand the concept of Moshiach Ben-Yoseph today? There was a Rabbi who came not too long ago in our time that qualified for the position of Moshiach Ben Yoseph. His name was Rabbi 209

Meir Kahane. Imagine what might have happened if we hadn't killed him or allowed him to be killed by our indifference. Today we would be sitting in an Israel without Arab enemies and with the Bet Hamigdash already built. Now I'm not here to say 'look at what we have done; look how we have failed as a people,' because a Jew always has faith and is always hopeful. They say that non-Jews know Hashem much better than we do. Why is that? Because they know how many times they've plotted to destroy us and how many times they did not succeed because Hashem thwarted their efforts. If this is so of Gentiles then the ones who know Hashem the most are the Erev Rav who knew how many times they plotted to kill Moshiach Ben Yoseph and even stand in front of him and say he's dead and torn to bits like in our Parsha. Yet they are the very ones that must admit in the end 'Od Yoseph Chai'. They understand what that means more than anybody else. When I say that I stand with Moshiach Ben Yoseph and I want Moshiach Ben Yoseph now, I'm standing with the persecuted who aren't 'dreaming' of Moshiach but are 'building' his Kingdom physically even as they're being beaten. There's a famous Hasidic story where a Rabbi says to his students it's better to be on the level of an epicorus (apostate) then to be a believing Jew. 'How can you say such a thing?' the students ask the Rabbi. The Rabbi answered, 'When someone comes to you with a problem you say don't worry God will help. When that same person comes to an epicorus, the epicorus doesn't believe in God so he knows only he can help him nobody else.' When I say I'm with Moshiach Ben Yoseph and I want him now; I'm saying that I'm with the downtrodden and I'm not indifferent. I see how the Erev Rav persecute the pure vile of oil called Binyamin who has no connection to the world of Esav and has no fear of him or Yishmael and continues to build and settle the Land. I protest with Binyamin even if I live in Tel Aviv. I wear a keepa that says 'we are all Binyamin' and it is in this place this area called Yehuda ve Shomron where Yehuda and Binyamin together will light a candle that will increase in strength and spread throughout the Nation. That purity will give us the faith to stand not only against our Gentile enemies but against the Erev Rav who destroy us from within and invite disaster. I want Moshiach Ben Yoseph now to increase the light of that little vile of pure oil within so that we overcome our indifference to Jewish suffering. I hope that even those who hate Rabbi Kahane and the Rashi and the Rambam that he proclaimed out loud, because of their fear and worship of the Gentile; even they one day soon will say Od Yoseph Chai. L'Chaim 210

Kahane in the Parsha Vayechi 211

Vayechi The famous gematria of Vayechi (34), defines for us the times when Yacov truly lived. The number 34 can be divided into 2 times 17. The 1st 17 years with Yoseph and the last 17 years with Yoseph. This number is both a sad number and a hopeful one. Just as Yacov said ‘od yoseph chai’(yoseph still lives?), so in our day, we said Kahane Chai. We believe that the Torah of Rav Kahane has not been murdered, it grows and sprouts roots and branches. There is another very deep connection to the number 34. This was the age of Binyamin when he was killed. His father was 58, also connected to Yoseph. If we add them up they come to 92 the gematria of Gedolim. (see Bereshit). Yacov thought the glory and essence of Israel had been destroyed but it was reborn. In our time we thought the hope of Israel was destroyed but Binyamin carried the torch. He proved that after death the Rabbi's Torah lives on and he brought his ideas into the yeshivas and bet knessets and street corners, where a fire was lit in the hearts of the people. And so it goes, Binyamin was also taken and now each of us holds the torch and must be reborn as a Nation – Vayechi. ‫קב יני נע ילי נת;שמ הט הרף‬‫ימי‬ ,‫יה קיהו נדה‬,‫ט גור מא קר ת‬ 9 Judah is a lion's whelp; from the prey, my son, ,‫יה ו קכ נל יביא‬,‫נכ מרע נר מבץ קכ מא קר ת‬ thou art gone up. He stooped down, he couched as ‫קי יקי למנו‬ a lion, and as a lioness; who shall rouse him up? (Bereshit 49:9) A lion cub is Judah; from the prey, my son, you elevated yourself. (Bereshit 49:8) (MiTeref) ‫ מח ניה נר נעה‬,‫ לג מו מי יכי נרה מוי םא למר קכ םת לנת קב יני‬33 And he knew it, and said: 'It is my son's coat; ‫סףאט לרף לט תרף‬,‫ יו ת‬, an evil beast hath devoured him; Joseph is without ;‫נא נכ נל קתהו‬ doubt torn in pieces.' Bereshit (37:33) The gematria of Meteref = 329 Meir Kahane= 327 +2=329 The two extra allude to the double phrase Teref, Teref (37:33) that Yacov cried when he was presented with the torn tunic; also the two Kahane’s father and son which is the gematria Moshiach ben Yoseph. Yacov had suspected Yehuda of responsibility for Yoseph’s murder, a deed he described with the word. Teref, literally tearing apart. Thus Rashi perceives our passage to say; ‘You, my son, had risen above the act of tearing your prey, of which I had suspected you; to the contrary you were instrumental in sparing him (Rashi). If we go with this idea from Rashi, it implies for us that the Tikun of Yehuda will be, when he acknowledges the sins against Moshiach ben Yoseph and takes up his cause. Yehuda in our day, may be some of the religious communities, who did not ‘ban’ Kahane, and conspire against him, but nevertheless did not support him. Lenny Goldberg writes in The Wit and Wisdom of Rabbi Meir Kahane (Pg. 127): Before Rabbi Kahane was banned for the 1988 elections by the Israeli Supreme Court, great efforts were made by supporters to gather signatures of prestigious rabbis throughout Israel, in the hope that this may sway the Supreme Court decision. If enough signatures were garnished, 212

perhaps the Supreme Court would think twice about disqualifying Rabbi Kahane's party. These rabbis were not asked to sign a letter of support for Rabbi Kahane's platform, but rather to simply state that intermarriage between Jew and gentile negates the Jewish halacha. Since Rabbi Kahane's party was being deemed as racist and anti-Democratic for its stance on intermarriage between a Jew and Gentile, signatures from these world renowned Orthodox rabbis stating that the Torah is against intermarriage, may have influenced the court. Unfortunately, not one rabbi signed. Each one was afraid to be the first to sign, and stipulated that his signature was dependent upon other signatures preceding his. Since none of them agreed to be the first to sign no signatures could be gathered. Following this series of events Rabbi Kahane's party was promptly banned by the Supreme Court for its “racist” views, his political career utterly destroyed The banning of Rabbi Kahane's Kach party was the hot news story in Israel that day. For the first time in Israels proud democratic history, a party had been disqualified from running for Parliament. During the course of the day, the media interviewed the Chief Rabbi of Israel, the same one who did not sign the letter (and who also happened to be Rabbi Kahane's personal rabbi). The Chief Rabbi proclaimed on Israel radio for all to hear: “Rabbi Kahane is a great Torah scholar and everything he says is according to Jewish law.” Upon hearing this in his car radio, Rabbi Kahane said with quiet disappointment but without bitterness: “I needed a signature not a eulogy”. Only when the Torah world acknowledges the greatness of Rav Kahane will the Tikun of Moshiach be corrected. 213

Vayechi 2006 -‫ ימי‬,‫תסף; מוי םא למר‬, ‫ני יו‬,‫ קב ת‬-‫ אלת‬,‫אל‬,‫ ח מו מי קרא יי קש נר ת‬8 And Israel beheld Joseph's sons, and said: 'Who .‫א ללה‬,‫ ת‬are these?' -‫ננתמן‬-‫ נא לשר‬,‫תהם‬, ‫ בננמי‬,‫ נא יביו‬-‫ לאל‬,‫סף‬,‫ ט מוי םא למר יו ת‬9 And Joseph said unto his father: 'They are my ‫א מליזהה‬,‫ ננא ת‬-‫ נק לחם‬,‫; ומיםא ממר‬ sons, whom God hath given me here.' And he ‫נב‬ ‫לאל יהים‬ ‫ילי‬ said: 'Bring them, I pray thee, unto me, and I will .‫כם‬,‫ מו נא נב קר ת‬bless them.' (Bereshit 48:8) ,‫ ננא קש למך‬-‫ מוי םא למר מה יגי נדה‬,‫ ל מו יישק מאל מיענקםב‬30 And Jacob asked him, and said: 'Tell me, I pray ‫הזה‬,‫ית קש מאל יל קש ימי; מו קי נב לרך םאתו‬ thee, thy name.' And he said: 'Wherefore is it that ‫נל נמה‬ ,‫מוי םא למר‬ thou dost ask after my name?' And he blessed him .‫נשם‬ there. (Bereshit 32:30) The Shla in Shney Luchot Habrit writes that (ze) is reference to masculine torah as opposed to (zot). It is a torah that he acquired through suffering; like Itzchak. It is a torah he earned and that also preserved the nation. Just like the angel that his father wrestled with and acquired a blessing that was rightfully his (b-ze), the torah he acquires here is through (midat din). Just as the torah Yoseph acquires was through din as well; through all his suffering. On the other hand is mi eleh (who are these?). Yakov didn’t recognize them, because he saw future reshaim coming from these two, and Yoseph answered, it is Hashem’s ‘din’ that they were born here, in this. The galut would influence their progeny in a ‘strange’ or ‘foreign’ way. On the opposite side, the fire of a Baal Teshuva, who returns to Israel and transforms the klippa into light is a strange fire, in a ‘unique’ way. Just as Yakov is able to meet the malach of Esav face to face and defeat him on his own ground, Yoseph by extension succeeds in singlehandedly transforming all of Egypt into a circumcised Nation, and preserving the Torah despite all that he went through, and, as well passed it to his children, despite their surroundings. 214

‫ יכי נע נלה מה נש מחר; מוי םא למר לםא‬,‫תח יני‬, ‫ כז מוי םא למר מש קל‬27 And he said: 'Let me go, for the day breaketh.' ‫שאם לב תר רכ את שני‬. And he said: 'I will not let thee go, except thou - ‫יכי‬ ,‫ל נחך‬,‫אנשמ ת‬ bless me.' .‫ מי נע םקב‬,‫ קש למך; ומיםאמלר‬-‫ ממה‬,‫א נליו‬,‫ כח מוי םא למר ת‬28 And he said unto him: 'What is thy name?' And he said: 'Jacob.' (Bereshit 32:27, 28) What we spoke of above can be seen in the torah of Rav Kahane. He also destroys Esav, like Yacov and Yoseph. He is able to beat him with the same arguments and by doing so acquire the torah of 'Ze'. If we divide the ‘yud’ in ‘berechtani’ into two ‘Heys’ then we can read. ‫ה( י‬+‫ לב תר רכ את שנ )ה‬-‫( אשם‬Rav Kahane died) = ‫הרב כהנא מת‬ (Unless you bless me) We can read this passage as if to say. Just as Yacov and Yoseph acquire by din their masculine Torah, so too Rav Kahane acquired the right to judge Esav and to destroy his hold on Israel. He dies in order that his Torah would live. My friend Ruben once told me a chidush that Yacov suffered 147 years to counteract the 147 curses against Israel. Just as Yacov suffered 147 years against the 147 curses of Israel, Yoseph continues this work and suffers for the sake of Israel to both defeat Esavs sar (spiritual source) and to build a segregated community where the light of Israel will begin to shine on the Nations from within them. The Torah of rabbi Kahane gives us both the tools to survive and to return, and the tools to destroy that which is false morality. ,‫ ננא קש למך‬-‫ מוי םא למר מה יגי נדה‬,‫ ל ומ יישק מאל ימ נע םקב‬30 And Jacob asked him, and said: 'Tell me, I pray thee, thy name.' And he said: 'Wherefore is it ‫ית קש מאל יל קש ימי; מו קי נב לרךתוי לא המר לא אמה הזה‬ that thou dost ask after my name?' And he blessed , ,‫םאתו‬ him there. .‫נשם‬ (Bereshit 32:30) Read: And Yacov asks, who are you that can make me Israel? He answers the Torah of Rabbi Kahane. ‫ אל אמה הזה‬,‫ = תוי לא המר‬Kahane’s masculine Torah ‫מאיר‬ ‫( = אל אמה‬75+1)= ‫מאיר כהנא‬ Similar to Moshe who inquired as to his mission in Parsha Ki Sissa, Yacov as well saw Hashem face to face. Hashem would only partially reveal His secrets but through this struggle the Torah of 'Ze' is brought into the world. 215

Vayechi 2006 ,‫ ו קנ נשא מת יני ימ ימ קצ מר יים‬,‫ נא םב מתי‬-‫ יעם‬,‫ ל קו נש מכ קב יתי‬30 But when I sleep with my fathers, thou shalt ‫י לא לע לשאא לנ שכ ה‬ carry me out of Egypt, and bury me in their ,‫ומ םיאממר‬ ;‫יב קק כב נר נתם‬ ‫ו קק מב קר מת יני‬ burying-place.' And he said: 'I will do as thou hast .‫ יכ קד נב לרך‬said.' (Bereshit 47:30) Just as Yoseph did so did Moshiach Ben Yoseph. He would be bound by Yacovs oath despite the consequences and return us to Israel. ‫ נב לניך מהנו נל ידים קלך בק לארלץ‬-‫ני‬,‫ ה קו מע נתה קש ת‬5 And now thy two sons, who were born unto thee :‫תהם‬, -‫ ילי‬--‫תא לליך ימ קצ מר קי נמה‬, ‫ םב יאי‬-‫ עמד‬,‫ ימ קצ מר יים‬in the land of Egypt before I came unto thee into Egypt, are mine; Ephraim and Manasseh, even as ‫נת ה שכ א‬.‫ ילי‬-‫ יי קהיו‬,‫בן קו יש קמעון‬,‫ו ת‬‫לש‬ ‫ ו קמ‬,‫אל קפ מר יים‬ Reuben and Simeon, shall be mine. ‫ קר‬-- (Bereshit 48:5) Like a bridge from exile back to Israel; from the erev rav returning to the shvatim; Rabbi Kahane bridged the gap between the sons of Leah and the sons of Rachel. He rejoined them and connected the rift between them. ‫רך‬,‫ קבך קי נב ת‬,‫לאמור‬,‫ ת‬,‫תכם מביום מההוא‬, ‫ כ מו קי נב קר‬20 And he blessed them that day, saying: 'By thee ‫פקרמ ייםרכ הא‬ shall Israel bless, saying: God make thee as ‫לאל יהים‬ ‫קי יש קמך‬ ,‫תלא םמר‬, ‫תאל‬, ‫יי קש נר‬ Ephraim and as Manasseh.' And he set Ephraim ‫נת ה‬.‫ני קמ מנ לשה‬,‫ יל קפ ת‬,‫אלפקרמ יים‬-‫ קו יכ קמ לש ; מו ני לשם לאת‬before Manasseh. (Bereshit 48:20) We bless our children to be like Ephraim and Menashe brothers united even though one was chosen over another (see Bereshit 48:19). In addition brothers that kept Judaism alive in a foreign land. Rabbi Kahane was born in the exile and fought for Jewish rights and freedom from his residence in America. He made aliya and continued the struggle for Jewish freedom in our sovereign state. There is a famous expression 'It is easier to take the Jew out of the exile than to take the exile out of the Jew'. Ephraim and Menashe represent a Judaism of mutual concern for one another regardless of position. ;‫עי ני נדיו‬,‫ מו ני םפזו קז םר ת‬,‫אי נתן מק קשתו‬,‫ת לשב קב ת‬,‫ כד מו ת‬24 But his bow abode firm, and the arms of his hands were made supple, by the hands of the ‫אהבהן‬.‫תאל‬, ‫יי קש נר‬ ‫םר לעה‬ ‫ימ נשם‬ ,‫מי נע םקב‬ ‫נא יביר‬ ‫די‬,‫ימי ת‬ Mighty One of Jacob, from there, he Shepherded, the Stone of Israel, (Bereshit 49:24) 216

Artscroll Siddur writes: From there – i.e. his God-given position as viceroy, or from his position as victim of slander – Joseph became the shepherd who provided sustenance to Jacob, the stone of Israel. The word stone denotes kingship, the primary personage of the nation, as it is used in Zecharia 4:7. Alternatively, ‫ האבהן‬can be seen as a contraction of the words ‫ אב ובן‬,father and son, thus alluding to Joseph's support of the entire family (Rashi). - from Artscroll Siddur pg 283 Rashi's explanation of ‫אב ובבן‬, father and son, may also apply in our own times. “The rock the builders despised has become the cornerstone”. (Hallel). Read: The father and son (Meir and Binyamin) that was despised has become the cornerstone. This is the Torah that is the cornerstone of our redemption today. To add weight to this idea the foundation of Yacov is directly connected to Rav Kahane Shoresh Yacov = 982 (the roots of Yacov) Meir David ben Yecheskel Shraga = 977 + 5 for the words = 982 “The rock the builders despised has become the cornerstone”. (Hallel). Read: The father and son (Meir and Binyamin) that was despised has become the cornerstone. This is the Torah that is the cornerstone of our redemption today. When Branches Become Roots (Jan 2017) The torah is a blueprint for both the natural order of the world and that which goes beyond that order. In the natural order of things from the roots of a tree grow its branches. In the Torah however there are cases where the branches become roots. Our Parsha is an example of this phenomena. Menashe and Ephraim which are branches of the family are now elevated to the status of roots, sharing in the inheritance of their uncles as equals. I suggest that this unusual process can be defined by three actions and exemplified in three different places in the Torah. The actions can be described as ‘Reward’, ‘Repair’, and ‘Revealed’. We see an example of reward in our Parsha to Yoseph as his siblings become inheritors along with his brothers. It is both a reward for the suffering of Yoseph and a truth to his brothers who paid for their crime by losing part of the inheritance they apparently we're so concerned with. The example of repair is Pinchas who is also a branch that became a root by repairing the breach in Am Israel. His zealousness corrected a flaw that revitalized, clarified and added a crown to the Torah. Revelation came through the question raised by the daughters of Tzelafhad. Their concern for their father's inheritance again clarified the Torah and added another crown. Here the students caused the teacher to bring a new Torah into the world. There are some interesting gematrias to note. When Yacov says li hem (‫תהם‬, -‫ ) ילי‬the Gematria hem 45 is related to the 'pesha' (gematria 450) of the brothers - their spiteful deed lost them some of their inheritance but consequently added to the tree of Israel. Forgive the spiteful deed ‫– נא ננא נשא ננא הפ תשע‬ (Bereshit 50:17) Man (Adam) is also Gematria 45. In a similar way on the day man was born it says tov meod Chazal explain that this is because of the yetzer that was also born then. Just as the yetzer moves the world yet 217

is transformed and slaughtered in the end of days (the leviathan) so in this Parsha do we see a spiteful sin transformed and beautified as a crown to the Torah. Another interesting Gematria is hem (‫תהם‬, ) and Bavel (‫ ) נבבל‬Gematria [44+1=45] Unity itself is not necessarily good. The unity in Bavel meant a rebellion against Hashem. Hashem needed to come down and disperse this ill served unity. The unity of the brothers also needed to be refined and so Hashem dispersed this unity in order to transform it to serve an even higher purpose and ultimately a greater unity. What do these concepts have to do with Rav Kahane? The Rav spoke often of the ‘authentic’ Torah. Healing the roots at a time where the branches have become deformed creates a healthier tree that bears more fruit. His Torah will be compensated like Yoseph and enlarged just as Yosephs Torah which seemed at one point to have been completely non existent. Completing the Cornerstone (Dec 2017) 10th of Tevet and Galut The 10th of Tevet was the beginning of a chain of events that would lead to the destruction of the temple. It is in the very beginning that one has the opportunity to repent and alter events or ignore them and by doing so allow further destructive events to follow. This is unfortunately what happened. It is not by coincidence that our Parsha falls out at this time. It is the last Parsha of Bereshit and the beginning of a long exile that will surely end with a great redemption. Looking into the future as Yakov's life came to an end he blessed his children and set up a unique order that would complete the cornerstone of the family and bring about the best possible sum of the various parts to cause the most fulfilling and balanced chain leading to our eventual redemption We mentioned earlier that there is a connection between li ‘hem’ (Gematria:45) and ‘pesha’ (Gematria:450). What the brothers feared actually happened, but it was for the good not for the bad. They feared that Yoseph would destroy the family and had to seperate from him as Avraham separated from Ishmael and Itzchak separated from Esav. In fact he did change the makeup of the family as their inheritance was diminished in a way, as Yoseph’s inheritance was enlarged. This addition to the family however was a blessing not a curse. In fact every Jewish child to this day is blessed with this 'addition'. Every Jewish boy is blessed to be as Ephraim and Menashe. They represent the example of two brothers that did not fight, even though the younger was chosen over the older, there was no jealousy between them. We wrote earlier that the only way to arrive at Moshiach ben David, is through Moshiach ben Yoseph. If the family is not concerned first and foremost with Binyamin and safeguards his well being then there is no security for all of Israel. Here as we begin the long road of exile Yacov ratifies this concept by making Menashe and Ephraim equals to their uncles. Even though they are younger and they were born in the exile the crown of Israel is placed on their heads. The city of Schem is designated to Ephrayim We learned earlier that the heart of Israel Jerusalem, shared in both Yehuda and Binyamin’s territory, 218

will thrive and be a healthy heart only when Yehuda’s main concern is for his brother from another mother. Now in this Parsha, Schem is also given to the children of Rachel. According to the Kabbalah Jerusalem is related to the heart and Schem is related to the liver, which cleans and purifies the blood. Two most important organs that ensure a healthy body. How is it that these children Ephrayim and Menashe who are born in the exile should have such an integral part in the inner sanctum of Israel? We simply need to open the newspaper today to understand these questions. The areas of Israel that cannot be disputed, as there is a record of their purchase in the Torah are Hevron, Jerusalem and Shem. Yet these three places are the most invaded and occupied by enemies that seek our destruction. According to the Kabbalah they are the heart, the liver and the mind (Hevron). In Israel the leftists often criticize the settlers as being foreign elements. They denounce Rabbi Kahane as an American who came to interfere with Israeli politics and they are upset at the disproportionate amount of dual citizen Israelis that settle in Yesha. They are seen as rebellious and extreme as they continue to build and grow and settle in the most integral parts of the nation causing friction between the Arab neighbors who want theses areas ‘Judenrein’. There will be no Moshiach ben David however, unless we embrace Moshiach ben Yoseph. World peace will be the result of Jewish peace between brothers. As long as the children of Ephrayim and Binyamin are considered extremists and dangerous there will be a continual rift between brothers and the story of Yoseph will perpetuate. Though many of the original settlers of Yehuda and Shomron came from the exile (like the original Ephrayim and Menashe) their children (like the territory of Binyamin where many settle) have no association with the world of Esav and no fear (Binyamin never bowed down to Esav). When the tribes of Israel embrace the hilltop youth that build and settle the most important and spiritual parts of our nation; when their spirit strengthens the other tribes to stand alone with our God and not rely on politics or allies (read: poli-tricks and all-lies) and do what is best for our nation; we will all dwell securely. When we purify our nation from enemies within that seek to overthrow us physically or confuse our purpose spiritually by overturning our Jewish identity and diluting it with christian concepts and hellenistic ideas then there will be a true and lasting peace. The crown of glory was given to Ephrayim and Menashe in the exile so that when they return though they be strangers to the land they will not have the stigmas of their brothers who seek to be loved to the point of being degraded, they will come as commanded to build God's Kingdom. They will have known only too well of Gentile love in the exile. Whether there is love or there is war they will come to build a Jewish Nation. Only then will there be true love of our own people and love and respect from other nations. 219

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221

222

Kahane in the Parsha Book of Shmot 223

224

Kahane in the Parsha Shmot 225

Shemot ‘And now please let us go on a three day journey’ (El-Kana) ‫אל‬,‫תני יי קש נר ת‬, ‫ קל םק ללך; ו נבא נת מא נתה קו יז קק‬,‫ יח קו נש קמעו‬18 And they shall hearken to thy voice. And thou ‫תהי‬, ‫תא נליו קיה נוה לאל‬, ‫ מו נא ממ קר לתם‬,‫ למ ללך ימ קצ מר יים‬-‫ לאל‬shalt come, thou and the elders of Israel, unto the king of Egypt, and ye shall say unto him: The ‫ אנא‬-‫תנ קל אכה‬, ‫קו מע נתה‬ ,‫לינו‬,‫נע ת‬ ‫ינ קק נרה‬ ‫נה יע קב יר ייים‬ LORD, the God of the Hebrews, hath met with us. ‫ קו ינ קז קב נחה מליה נוה‬,‫ לד לרך קשל לשת ני ימים מב ימ קד נבר‬And now let us go, we pray thee, three days' ‫הינו‬,‫ לאל ת‬journey into the wilderness, that we may sacrifice to the LORD our God. (Shmot3:18) The quick way of redemption could have been three days. The Rav pleaded with us to do the right things and bring about the redemption in haste with glory. Otherwise redemption will occur but only after terrible tragedy; tragedy that we allowed to foster because of our negligence and lack of faith. Redemption will occur as in the past. It is our choice to leave Egypt and arrive in three days in glory, or to arrive after wandering forty years in the desert with many casualties. Also can be read: Kahane derech shel Shet. Shet was the son born to Adam after the tragedy of Cain and Abel. He was the continuation and rectification of this tragedy. Rav Kahane was a young boy during the years of the Shoa and his Torah is a rectification of the sins that led to it and potential future tragedies. ‘And now please let us go on a three day journey’ (Shmot3:18) (El-Kana) ‘Let me now go back to my brethren’ (Shmot 4:18) (El-Kana) ‫ מוי םא למר לו‬,‫ לי לתר םח קתנו‬-‫י ללך םמ לשה מו ני נשב לאל‬,‫ יח מו ת‬18 And Moses went and returned to Jethro his father-in-law, and said unto him: 'Let me go, I ‫אכה אנא‬-‫ מא מחי נא לשר‬-‫קו נאשו נבה לאל‬ pray thee, and return unto my brethren that are in Egypt, and see whether they be yet alive.' And ‫ מהעו נדם מח ייים; מוי םא למר‬,‫קו לא קר לאה‬ ‫אלק‬,‫ת‬ ,‫קב ימ קצ מר יים‬ ‫לך קל נשלום‬,‫ ת‬,‫ יי קתרו קל םמ לשה‬Jethro said to Moses: 'Go in peace.' Yoseph followed his fathers orders and went to Schem in search of his brothers knowing full well how much they despised him. He had hoped that his brethren had evolved from their fear and hatred of Yoseph to their desire for brotherhood and redemption. He knew very well he was going into the lions den, but he had no choice. In Egypt the people had matured and desired redemption to some degree, but there were still informers and persecutors like Datan and Aviham whose provocations caused forty years of wandering and much suffering. Nevertheless Moshe, like Yoseph, had no choice but to follow his destiny. Neither did Rabbi Kahane. He knew full well that he was entering the lions den but there was no one else who had the vision, courage and skills despite his speech impediment. 226

Moshes Supporters The Midrash tells us that as Moshe went to the palace of Pharoah to demand the release of Israel, the elders of Israel and his supporters went along with him. As they got closer to the palace each one found a different excuse to leave until only Moshe and Aaron were left. In our times it is much the same. Rav Kahane understood those who opposed him, but those who supported him were harder to understand. The Rav would remark how he had many supporters who would say to him they agree with him and they were right behind him. When he needed their support he saw that indeed they were right behind him, very far behind him. He said you are lazy, lazy! (Shemot 5:17) Nirpim,Nirpim Gematria = 380+380 = 760 Kahane large gematria. The two Kahane’s together were trouble for the establishment because they threatened to defrock and expose the tyranny and persecution of the Israeli establishment and their American mistress in the White House. The cry destroy Kahane whatever it takes, forget democracy, forget the rule of law, just get him! This cry was similar to the frantic and arrogant cry of Pharaoh, destroy these visionaries that threaten to bring redemption, for then we would lose our positions. 227

Shmot 2006 --‫תלינו‬, ‫ נע‬,‫פט‬,‫ יד מוי םא למר ימי נש קמך קל יאיש משר קו םש ת‬14 And he said: 'Who made thee a ruler and a -‫ מכ נא לשר נה מר קג נת אלת‬,‫מר‬,‫ג יני מא נתה םא ת‬,‫ מה קל נה קר ת‬judge over us? thinkest thou to kill me, as thou didst kill the Egyptian?' And Moses feared, and ‫ודמעכן נ‬ ‫א‬,‫מוי םא ממר‬ ‫םמ לשה‬ ‫מו ייי נרא‬ ;‫מה ימ קצ ירי‬ said: 'Surely the thing is known.' .‫תה נד נבר‬ Just as Moshe saw, so did the Rav when he said he was not afraid of the Arabs, but he was worried about the Jews. In the end, this is what killed him. First by the banning in the Knesset and quite possibly the 'wild beast' that destroyed both father and son was discreetly encouraged and set-up. The problem of Moshe today was the same as Moshe then – informers. The remaining letters spell -Kahane noda dvar – he knew this thing. There is an eery interview that the Rav made on 60 minutes with Mike Wallace. Wallace: 'people speculate that Meir Kahane could wind up dead. You know that.' Kahane: 'I know that' Wallace: 'and you suggested that it would not be at the hands of an Arab but at the hands of a Jew' Kahane:'yes' Wallace: 'why would they want to murder Meir Kahane' Kahane: 'because they are frustrated, they know of no other way to stop him. Their nightmare is will Kahane become Prime Minister? Wallace: 'you don't really believe you'll be Prime Minister, Rabbi Kahane' Kahane: 'I hope I will be Prime Minister to save the Jews from the Arabs and from themselves' 228

Shmot 2009 ‫ בק יני‬,‫ םכה נא ממר קיה נוה‬:‫ מפ קר םעה‬-‫ לאל‬,‫ כב קו נא ממ קר נת‬22 And thou shalt say unto Pharaoh: Thus saith .‫אל‬,‫ קב םכ ירי יי קש נר ת‬the LORD: Israel is My son, My first-born. ,‫תד יני‬, ‫ קב יני קו מי מע קב‬-‫ שמלמח לאת‬,‫א לליך‬,‫ כג נו םא ממר ת‬23 And I have said unto thee: Let My son go, that ‫ יבנקך‬-‫ אלת‬,‫תרג‬, ‫נה נא םנ יכי םה‬,‫ יה ת‬--‫ קל מש קלחו‬,‫אן‬,‫ מו קת נמ ת‬he may serve Me; and thou hast refused to let him .‫ קב םכ לרך‬go. Behold, I will slay thy son, thy first-born.'-- ,‫קיה נוה‬ ‫תשהו‬, ‫מו יי קפ קג‬ ;‫תבמאלון‬ ,‫כד מו קי יהי מב לד לרך‬ 24 And it came to pass on the way at the ‫קש נה ימיתו‬,‫מו קי מב ת‬ the LORD met lodging-place, that him, and sought to kill him. ‫ נע קרלמת‬-‫ מו ית קכ םרת לאת‬,‫ כה מו ית מקח יצ לפ ארה לצר‬25 Then Zipporah took a flint, ‫ נד ימים‬-‫ יכי נח מתן‬,‫ קל מר קג נליו; מות םא למר‬,‫ מו מת מגע‬,‫ קב ננה‬and cut off the foreskin of her son, and cast it at .‫ מא נתה ילי‬his feet; and she said: 'Surely a bridegroom of blood art thou to me.' ,‫ נח מתן נד ימים‬,‫ אנמק נרה‬,‫ מי למנו; נאז‬,‫ כו מו יי לרף‬26 So He let him alone. Then she said: 'A .‫ מלמולת‬bridegroom of blood in regard of the circumcision.' {P} ‫לך יל קק מראת םמ לשה‬,‫ ת‬,‫ מא נה םרן‬-‫ כז מוי םא למר קיה נוה לאל‬27 And the LORD said to Aaron: 'Go into the --‫תשהו קב מהר נה לאל יהים‬, ‫ מו יי קפ קג‬,‫י ללך‬,‫ מה ימ קד נב נרה; מו ת‬wilderness to meet Moses.' And he went, and met .‫לו‬-‫ מו יי משק‬him in the mountain of God, and kissed him. (Shmot 4:22-27) The passage above is very mysterious indeed. What is the connection between telling Pharoah that Israel is my first born, and Tziporra saving Moshe’s life by circumcising their 2nd born son? Often one can find connections by looking at the passages that border a topic. On one side is Hashem’s command to Pharoah and on the other side is Aaron approaching. In the middle is this strange story. The Midrash tells us that Moshe was justified in not circumcising his son because of the three-day journey, but faults him for not doing it the moment they arrived at the Inn. Instead of making preparations for their stay he should have done the brit right away. For this reason Hashem wanted to kill him and it was only by the calculations of his wife that he survived. What is this telling us? It seems to me that this story alludes to a premonition of Moshe’s future and Hashem’s first born cause. If we recall earlier in the Parsha Hashem was angry at Moshe and His wrath burned. Why? His wrath 229

burned because Moshe did not want to take on the mantle of leadership. Chazal tells us that at this point Hashem decided to include Aaron as a partner for Moshe. It was not His initial plan and this is why His wrath burned. And so He altered His plan. The events of Moshe’s personal life also reflected the events of the Nation. Originally it was Hashem’s intention to take a three day journey to the Land of Israel (Derech Shalosh Yamim). We have spoken about this elsewhere as the hurried redemption that Rav Kahane often spoke about and tried to bring about. In the end however, the Nation wandered for forty years. Moshe did not succeed in fulfilling the redemption in his time. His death here alludes to his future death for a similar future sin. Within the word for lodging place is the word Mol (circumcise). One could read the passage as: ‫ וןתב אמל‬,‫ מב לד לרך‬- the journey toward circumcision One might read the passage below like this: And it came to pass along the intended three day journey, the journey of circumcision, became instead a resting place an Inn. Because of this failure Moshe did not succeed in circumcising the Nations heart and he was buried there. Not until the converts of the Nation and the receivers, the feminine aspect are able to discern the mitzvah and act upon it will the redemption be complete. Just as Yoseph’s brothers were forced into the situation of redemption because of the threat of death by famine, Tzipora was also forced into making her own calculations without the aid of the Tzadik. She had to take everything she had learned and put it into practice to save the future mission of Israel. ‫ נע קרלמת‬-‫ מו ית קכ םרת לאת‬,‫ כהה מו ית מקח יצ םפ נרה םצר‬25 Then Zipporah took a flint, ‫ נד ימים‬-‫ יכי נח מתן‬,‫ קל מר קג נליו; מות םא למר‬,‫ מו מת מגע‬,‫ קב ננה‬and cut off the foreskin of her son, and cast it at .‫ מא נתה ילי‬his feet; and she said: 'Surely a bridegroom of blood art thou to me.' Her action is the action of all future generations who were the sacrificial lambs (Parah Tzar – Parah Aduma of suffering) whose suffering educated the Nation. The Macabees were born out of terrible suffering and oppression, just as the modern Nation of Israel was born out of the Shoa. It may be a negative statement to say that our relationship to Hashem is a bloody one. On one hand the statement of Tziporra may sound like those who complain that the lot of the Jew is to be chosen for suffering. On the other hand her statement may allude to the baal teshuva’s who circumcise their hearts and are prepared to give their life’s blood to Hashem’s cause. In such times we are put in the position that we must act; we who are not leaders but are forced to become saviors and heroes. Hashem’s first born message and Aaron’s encounter that bookend these passages remind us of the original intention, the second intention (as it transpired), the failure of the religious leadership that lost an opportunity to bring the Nation home (see Parsha Shlach, Chukat), and the eventual redemption that will come when the Nation itself will be forced into circumcising their own hearts. 230

Shmot 2010 Binyamin’s Yortzeit Snake + Staff = Bayit (Gematria of Nachash and Mateh is the same as Bayit). What is the connection? ‫ = מ‘ ה= טה‬Staff 54 + ‫ = נה החש‬Snake 358 = 412 ‫ =ביה מת‬House 412 ;‫ נה לאל יהים‬-‫ ני קראו מה קמ מי קל םדת לאת‬-‫ יכי‬,‫ כא מו קי יהי‬21 And it came to pass, because the midwives ‫ אב שתים‬,‫ מו מי מעש נל להם‬feared God, that He made them houses. Before we explain the connection please read the following: In one of Binyamins essays he writes of a midnight visit from the Shabak who ruffle through his belongings, confiscate his computer and arrest him. As they are ruffling through his belongings he asks them if they are looking for the bombs or ammunition. They suddenly stop and he leads them to the secret hiding place. As he reaches up they put their hands on their guns. He tells them to calm down as he slowly reaches up to produce for them the dangerous terrorist weapons. ‘Here’ he says as he hands them a Tanach –‘Here are our weapons. It’s all in here!’ Those who sit in study halls do not threaten the State of Israel. The State resents them for not serving in the army and calls them leeches, but they are no threat whatsoever to the power of the State. There is only one branch of Torah that is harassed by the State, imprisoned, bullied, persecuted and assassinated. This is the authentic branch of Torah brought down by Rav Kahane for Kahane’s Torah confronts the entire world as well as the State of Jews and brings about miraculous change. His Torah is like a snake that makes people run from it in fear and call it hated and dangerous and bad for the Jews. However one can pick up this dangerous Torah in ones hand and see that it is the staff that we have always leaned on. The Torah of the Rav is not a perversion; rather it is the ‘authentic’ Torah, while others have perverted it. It is the Torah of action and self-sacrifice commanded to the readers of its dusty texts. Those who lean on it as a passive rod must be thrown down so that the letters awaken to scare evil doers away. It is a Torah that ‘awakens the complacent and arouses the contempt of the arrogant’ (Psalm 123). Why does the ‘snake and ‘staff’ spell out bayit (house)? They spell Bayit because the apple does not fall far from the tree. Greatness is born from greatness. Just as Yocheved sacrificed for Israel and was miraculously saved from the cruel Pharaoh, so she gave birth to the miraculous and the leader of the redemption. *It is interesting to note that Rav Kahane by his very presence sheds light on this Tehillim. “Our soul is fully sated with the mockery of the complacent ones, with the contempt of the arrogant.” (Psalm 123) If one places Rav Kahane as the subject we understand that those who would mock him are typically those who are generally complacent. Those who despise him with contempt are often reformists who lack humility and are arrogant towards Hashem and His Torah. 231

Shmot 2010 ‫ ומיםא למר לו‬,‫ לי לתר םח קתנו‬-‫י ללך םמ לשה מו ני נשב לאל‬,‫ יח מו ת‬18 And Moses went and returned to Jethro his ,‫ קב ימ קצ מר יים‬-‫ מא מחי נא לשר‬-‫א קל נכה ננא קו נאשו נבה לאל‬,‫ ת‬father-in-law, and said unto him: 'Let me go, I ,‫קל םמ לשה‬ ‫יי קתרו‬ ‫מוי םא למר‬ ;‫תח שיים‬ ‫ תהעו אדם‬,‫קו לא קר לאה‬ pray thee, and return unto my brethren that are in .‫תלך קל נשלום‬, Egypt, and see whether they be yet alive.' And Jethro said to Moses: 'Go in peace.' There appears to be a rebuke here similar to the rebuke of Yoseph to Yehuda ‘'I am Joseph; is my father still alive?'(Bereshit 45:3) What possible rebuke would there be? Rav Nachum Kahane suggests in his commentary ‘ With All Your Might’ that when Moshe discovered who his adopted father really was it was like in our times discovering ones father is the head of the Gestapo. He could not bear the emotional conflict between the father he loved and honored and his people who were suffering under his hand. His solution was to run away to where Uncle Yitro had run to when he was a child. He now understood the conflict that Yitro had had with his father when he was a child. Yitro had been in a position to save Am Israel and protested Pharoah’s actions, but his opposition was not enough and he could see the tides changing. He resigned and left Egypt not wanting to be part of its corruption. According to the Talmud (Nedarim 65a), Yitro insisted that Moses swear to him that he would never leave without his permission (Artscroll Siddur). Yitro had heard how Yacov made Lavan wealthy and then ran off. He did not want the same thing to happen so he made Moshe swear. Yitro benefited a great deal from Moshe’s arrival. He was blessed just as Lavan was blessed by offering shelter to the Tzaddik Moshe. One can imagine the emotional dialogue between the two of them after Moshe returned from his conversation with Hashem. Yitro was the lonely voice of dissent from the Gentile world against the anti-semetic plague. Maybe he could have done more, or maybe he was not in the position to. Moshe however was in the unique position of being the son Pharaoh loved. Only he could enter the palace at will and challenge his father. For Yitro to force Moshe to stay for his own personal benefit would betray his own sense of morality. It was that morality that brought him to Midian years ago. Maybe in this passage we see Moshe reminding Yitro of the consequences of his failed attempt to persuade Pharaoh. It’s up to Moshe now to carry the torch. 'Let me go, I pray thee, and return unto my brethren that are in Egypt, and see whether they be yet alive.' Could Yitro insist on benefiting from Moshe in the exile without seeing the bigger picture of why he was sent there in the 1st place? I suggest that not only did he allow Moshe to return, I would venture to say that he inspired and encouraged him to go. The commandment of circumcision, that separates the Israleite Nation from the rest of the world is associated with a gentile named Mamre (see Vayera). The Torah that separates Israel from the rest of the Nations is associated with a convert named Yitro (the chapter of giving the Torah is called Yitro). I suspect that one of the reasons that this chapter is named after Yitro is because he pushed Moshe to return, despite his loss. Many critics of Rav Kahane often said that the way he acted wasn’t Jewish and was in fact bad for the 232

Jews. The opposite was true. Many gentiles were inspired by his frankness and unapologetic manner and eventually became converts. Moshe inspired Yitro and Yitro inspired Moshe. When Jews rise to the occasion and act as they are commanded by Hashem, the Gentiles also rise up (see Parsha Yitro). I heard an amazing midrash that relates that even though the Israelites saw many miracles including Har Sinai, they didn't truly believe in Hashem until Yitro came and recognized Him. The approval of the gentile is a huge factor that according to this Midrash seems to bring us to accept our higher calling. Shmot 2010 Tziporra and Ruth ,‫ נע קר מלת קב ננה‬-‫ מו ית קכ םרת לאת‬,‫ כה מו ית מקח יצ םפ נרה םצר‬24 And it came to pass on the way at the lodging- ‫ נד ימים מא נתהתר תות ל‬-‫ יכי נח מתן‬,‫א למר‬ place, that the LORD met him, and sought to kill ;‫גק נליו‬ ‫קל‬ ,‫מו מת מגע‬ him. ‫ליי‬. ‫אר‬,‫ נח מתן נד ימים‬,‫ה‬ ‫נא קמ‬ ,‫נאז‬ ;‫ימ למנו‬ ,‫מו יי לרף‬ ‫כו‬ 25 Then Zipporah took a flint, and cut off the foreskin of her son, and cast it at his feet; and she ‫ מלמ לו ת‬. said: 'Surely a bridegroom of blood art thou to me.' Consider why the name Ruth is hidden in these passages. Is there any connection? Let me propose an idea. On the eve of Geula, the Geula hung in balance; it might not have happened. What made it happen? Geula came from a convert who corrected a mistake from torah leadership. What she did saved Moshe, who then saved the nation. Moshe himself was like a stranger to the Jewish world, almost like a convert. He grew up as an Egyptian and finds out later he is Jewish and has the qualities to lead that the other Jewish leaders didn’t have. In addition as Pharaoh’s son he was in a position that no other leader was in. Strange how Geula came not from the typical Jewish source. What happened at the inn is maybe a hint that our ultimate kingship also comes from this clarification of Halacha brought about by unusual circumstances that are far from the mainstream. Tziporra who was a convert corrected a mistake by the greatest scholar of all time. Ruth brought about a torah revision and clarification that brought Moshiach. In our day Zionism an outcast to the religious world, will yet bring about a revision and clarification of torah. From the outcasts comes the rectification. 233

Shmot 2012 ‫ כיי‬,‫ קלך נהאות‬-‫ קו לזה‬,‫ לא קה ליה יע נמך‬-‫ כיי‬,‫ יב מוי םא למר‬12 And He said: “For I shall be with you; and this ,‫ נה נעם‬-‫ קבהו יצי נאך לאת‬:‫ נא םנ יכי קש מל קח יתיך‬is your sign that I have sent you. When you take the people out of Egypt, you will serve God on ‫נה נהר‬ ‫מעל‬ ,‫ נה לאל יהים‬-‫לאת‬ ‫תמ מעבקדון‬ ,‫ימ ימ קצ מר יים‬ this mountain. ‫ מה לזה‬. Shmot 3:12 This passage is very unusual. Normally when one is sent on a mission he is given signs to convince the people of his authenticity. In this passage it appears that Hashem is telling Moshe that ‘after the fact’ there will be a convincing sign. In other words, the sign itself has nothing to do with bringing the Nation of Israel out of Mitzraim, but rather, after the fact that they have left Mitzrayim, they will be convinced that they had done the correct thing, and they will experience something unique by the mountain that convinces them. Rashi reveals an amazing concept here. ‘This teaches that people can be judged and even rewarded on the basis of their potential. The very fact that the nation has within it the capacity for growth that will enable them to to listen to God’s word and accept His Torah is sufficient to justify the Exodus.’ Rambam adds ‘True faith is never based merely on miracles, because there is always a lingering doubt that miracles can be fabricated or brought about by means other than Divine intervention. This was the basis of Moses’ fear that the Jews would not believe him – even miracles could not induce perfect belief. To dispel this fear, God assured him that the nation would experience revelation on this mountain when they received the ten commandments. Israel’s faith in Moses and his prophecy was based on its own experience at Sinai, where it became indisputably clear to them that God was speaking to them. (Hil. Yesodei HaTorah 8:2) (Artscroll Siddur Pg 304). ‫אהאות‬, ‫לקך‬-‫ קו לזה‬,‫ לא קה ליה יע נמך‬-‫ יכי‬,‫ יב מוי םא למר‬12 And He said: “For I shall be with you; and ‫שכי אא לנ שכי‬,‫ נהענם‬-‫ קבהו יצי נאך לאת‬:‫קש מל קח יתיך‬ this is your sign that I have sent you. When you take the people out of Egypt, you will serve ‫ מעל נה נהר‬,‫ נה לאל יהים‬-‫ מתעמבקדון לאת‬,‫ ימ ימ קצ מר יים‬God on this mountain. ‫מה לזה‬ =For Kahane is my sign ‫כשיכש אהנאא אותי‬ These letters can be rearranged to spell ‘For Kahane is my sign’. What is the connection? As Rambam explains to us, real faith does not come from ‘miracles’. How many Israeli’s will tell you that the six day war was no miracle at all, simply Israeli intelligence and courage. How many Charedim will tell you that Israel itself is no miracle, and even some who will say that Israel is ‘occupied’ by an anti-Torah Zionist regime. Real faith comes from experience and understanding. One can practice religious rituals and lack much faith. One may not adhere much to religious rituals but have a 234

tremendous attachment to the Creator as he bravely accepts many self-sacrificing missions to protect his people. Rabbi Kahane understood our greatness and our weakness. He pinpointed our ‘Achilles heel’ and forced us to face up to ourselves by asking difficult questions. His Torah was a Torah of fire that destroyed the arguments of both the Torah scholars who did not participate in the greatest miracle before their eyes and the Zionists whose courage and vision lacked faith in God. He spoon fed the generation and explained to them simple ideas that they could not grasp. This is exactly what Moshe did. His sign was simply that he spoke the truth. He was like Avraham who smashed the idols before his father. Everyone understood that he spoke the truth but their answer was ‘But who are we?’ or ‘Yes, but this is not possible’, etc. He demonstrated that everything is possible and that even he alone with a handful of supporters could bring down the mighty Pharaohs of Russia and America and force the release of a million Russian Jews. He left us to finish the job and create a truly Jewish state and liberate Yehuda and Shomron. All of the arguments today are the same ones of twenty two years ago and he had the only true answer that cut to the heart of each and every Jew regardless of their positions. Just like our forefathers of the past, he set the path and demonstrated the courage that is required of us and the sensitivity to feel the pain of our brothers, whether they are oppressed by Gentile Nations or our own Nation. He planted the seeds within our Nation to encourage us to stand alone and grasp our destiny; to throw out our enemies and to unify our nation. Moshe feared that the Israelites were too spiritually impoverished to merit redemption. Hashem told him that he was wrong. If he speaks the truth to these people they will hear it, and they will follow, but he must lead and be an example. Today we see the seeds that he planted sprouting and bearing fruit. The hill top youth with their Kahane T-shirts defy the Nation and the whole world and will overturn its order to bring about Judea. Even inside the government itself Moshe Feiglin and other Kahane sympathizers like Mr Leiberman have positions of increasing power. Our Haftorah essentially addresses the point that is raised in our above passage. The sign that God sent Moshe comes ‘after the fact’. This was also true of David Hamelech. In his lifetime, even though he had great success and miraculous victories he was still called a ‘mamzer’. He wasn’t ‘Jewish’ and ‘pure’ enough according to many. These accusers were silenced however, ‘after the fact’. When Shlomo built the temple the doors would not open. He prayed in the name of Avraham, and Itzchak, and Yacov and nothing happened. He prayed in the name of his father David, and the doors opened. Once and for all it was understood who King David was. Our Haftorah tells us that the root of Yacov will bear fruit. Who is the root of Yacov today? Who shows us the example of ‘real faith’ that our forefathers had? Who is the one that can take the gems of Torah that have fallen in the mud of exile and make them shine again? Who is the one who spoon feeds the generation of heroes and gives them purpose to their missions? ‫ ני יציץ ו נפ מרח‬,‫ ו מה נב יאים מישררלש יתענקלב‬6 In days to come shall Jacob take root, Israel ‫קתנו נבה‬ ,‫ל‬,‫תת תב‬, -‫תני‬, ‫קפ‬ ‫ו נמ קלאו‬ ;‫תאל‬, ‫ יי קש נר‬. shall blossom and bud; and the face of the world shall be filled with fruitage. Yeshiyahu 27:6 235

The gematria Shoresh Yacov = Meir David Ben Yecheskel Shraga ‫ = מאיר אד שוד בן רי הח רז לקאל רש תר אגא‬Meir David Ben Yecheskel Shraga 504 + 156 + 52 +14 + 251 = 977 (plus 5 for each word ) = Shoresh Yacov (982) ‫שרש יעקב‬ ,‫ ה קב לט לרם אצורך ) לא נצ קרך( מב לב לטן קי מד קעתייך‬5 Before I formed you in the belly I knew you, ‫ אנ שביא‬:‫הש רק תדשרתשיך‬ and before you left the womb I sanctified you; ‫מ לר לחם‬,‫תצא ת‬, ‫תת‬, ‫ו קב לט לרם‬ I have appointed you a prophet unto the nations. ‫ קנ מת יתיך‬,‫ תלגו שים‬. Yermiyahu 1:5 If you add the ‘yud’ for the future tense; ‘In days to come’ Yacov will take root the gematria is 992. The passage above from the same Haftorah is equivalent. YiShoresh Yacov = In days to come Yacov will take root = 992 I have sanctified you and set you as a prophet unto the nations = 991 (plus kollel) = 992. Yermiyahu, like Moshe and like Rav Kahane was skeptical of his mission. He was imprisoned by the Jewish government because he was a messenger that tried to warn them of the doom that was approaching. They preferred to blame the messenger and listen to false prophets. Although his mission failed he laid the foundations for the future redemption. A prophet does not always succeed, in fact in most cases they fail. Their purpose is to lead the way, and to demonstrate what is possible. We mostly hear too little, too late, nevertheless the ground that the prophet has cleared for us shows us the path that we too can follow as a people and walk through the ocean to the other side. It is once we are on the other side that we can look back and understand who we have become and how it was made possible. The prophet or the Torah scholar or the prince of Egypt, or whomever finds himself with unique qualities and in unique positions and rises to the occasion will be helped from above. The ten famous martyrs that were killed by the Romans, led the way for us to keep the Torah despite all odds. The ten revolutionaries who were martyred by the British because they refused to accept British sovereignty led the way for us to build the glory of our new born Nation despite all odds. The Rav connected our heart and soul together and demonstrated how to unify our courage and our faith in the direction of Har Sinai. As the Nation follows in these footsteps and arrives on the other shore. We will all be surprised like the brothers were surprised at Yoseph the king who was considered dead, and themselves who are now unified under one purpose. The sign will be ‘after the fact’, just as ‘Kahane is My sign’ is hidden in the letters. Our destiny is also hidden until such time as we have matured after having been spoon fed as we read in the Haftorah. 236

--‫ ימי ני יבין קשמו נעה‬-‫ קו לאת‬,‫תד נעה‬, ‫ ימי יו לרה‬-‫ ט אלת‬9 Whom shall one teach knowledge? And whom ‫ ימ נש נד יים‬,‫תקי‬, ‫ מע יתי‬,‫מ נח נלב‬,‫ ת‬,‫תלי‬, ‫ קגמו‬shall one make to understand the message? Them that are weaned from the milk, them that are drawn from the breasts? ' ‫תעיר‬, ‫ קז‬--‫ מקו נל נקו מקו נלקנו‬,‫ י יכי מצו נל נצו מצו נל נצו‬10 For it is precept by precept, precept by precept, ‫עיר נשם‬,‫ קז ת‬,‫ נשם‬. line by line, line by line; here a little, there a little. ,‫תבר‬, ‫ קי מד‬,‫ ו קב נלשון מא לח לרת‬,‫תגי נש נפה‬, ‫ יא יכי קב מל נע‬11 For with stammering lips and with a strange ‫ נה נעם מה לזה‬-‫אלל‬. tongue shall it be spoken to this people; Yeshiyahu 28:9-11 There was only one leader who stood out from among all of our Rabbi’s and all of our political leaders and was banned and blamed and imprisoned and assassinated. However, everyone knew, his enemies included, that he spoke the truth. He laid out the map for us to follow. Our following and maturing as a Nation is the sign that Hashem sent us a Moshe in our own time. He spoon fed us ‘precept by precept’ so that we would become a ‘new Jew’, which is the ‘old Jew’. This is the sign for us ‘after the fact’, as we slowly become a religion that must leave the ghetto and become a Nation and a Nation that must leave the United Nations and be a Unique Spiritual Nation called Israel. The Revolution (2015) I was interviewed once for a Canadian TV show. They asked me what it was like moving to Israel from Canada and how I managed with all of the wars and intifada here in Israel. How did this affect me? I answered that the Jewish day begins at night. When its dark outside we already see the next day. I recalled this answer to Jews sitting at a Shabbat table and added among our people there are also those who live here in Israel and believe we are in the galut. There are others who already live in the time of Moshiach and are fighting the wars of Moshiach along with David Hamelech. ‫ נא לשר‬:‫תלי לכם קו יי קש םפט‬, ‫תי לרא קיה נוה נע‬, ,‫ל להם‬,‫ כא מוי םא קמרו נא ת‬21 and they said to them: 'May Hashem look upon ,‫ני נע נב נדיו‬,‫תעי ת‬, ‫תני מפ קר םעה ו קב‬, ‫עי‬,‫ קב ת‬,‫תחנו‬, ‫רי‬,‫ ת‬-‫ יה קב מא קש לתם לאת‬you, and judge; because ye have made our very ‫תגנו‬, ‫ קל נה קר‬,‫ לח לרב קב ני נדם‬-‫ נל לתת‬. scent abhorrent in the eyes of Pharaoh, and in the eyes of his servants, to place a sword in their hand to murder us.' (Shmot 5:21) The foremen who had worked very hard to secure small favors for the Jewish people were violently opposed to Moshe and Aaron who came without experience and undermined all that they had achieved. In addition they were receiving now beatings from the Egyptians because of Moshe and Aaron. They had a valid complaint and Moshe was also distressed by this. His derech however was proven correct. It is interesting to note that the foremen who hated Moshe later became judges under Moshe. Rav Kahane writes on this Parsha that the revolutionary thinking of Moshe 'was not simply a change in the status quo but an establishment of an ideal world. We were not born to be slaves with improved working conditions..we were born to be redeemed.' The galut has ended. We no longer need to live with terror from our enemies. David's men are in the hilltops and on the news today. Where are we? 237

The Future is in Our Hands (2018) The Rav writes in Perush Hamacabee about the word 'tikach' (took) that is written four times in sefer Shmot. Yocheved ‘took’ the baby Moshe to the Nile. Pharaoh's daughter reached out and ‘took’ the baby. Miriam ‘took’ her tambourine and Tziporra ‘took’ a stone. In the first three examples it seems a bit easier to make a connection between them all. The last passage, however seems a bit more difficult to connect. Imagine a mother who can no longer hide her child from the cruel edicts of Pharaoh and must ‘take’ her child to the river where only a miracle will save him. Her prayers are answered when Pharoahs daughter reaches out and ‘takes’ the baby Moshe.The theme of faith is also connected to Miriam who in the face of doom ‘took’ her tambourine in her hand to celebrate victory. How are these explanations and consequences of faith related to Tzippora? I suggest that the story of Yum Suf may shed some light on our question. According to the Midrash in the beginning of Creation it was ordained that Yum Sum would split when the Israelites arrived there. So why did it not split when they arrived? Chazal explain that the sea did not recognize the Children of Israel. They appeared no different than the Egyptian idolaters who were chasing them. It was not until Nachshon jumped in that it was clear that these were the Israelites. As we have suggested in an earlier commentary the story of Tzipora is a hint of what is to come in the future. The gematria of Tziporra is the same as Yehoshua. Be Milon (at the Inn) can be read as Mul Hageula (standing before the redemption). The 'nun' (Gematria 50) of Milon equals Hageula (Gematria 50). Moshe arrived with the command of Din (judgement) against Pharaoh. Hashem commands Moshe to tell Pharaoh to release His first born Israel or he will kill Pharaoh's first born. The angel of judgement may have reacted as Yum Suf. Moshe agreed to give Yitro his firstborn for idolatry. What then is the difference between Pharaoh's firstborn and Moshes firstborn? Just as the splitting of the Red Sea had to come from the ‘people’ (as Nachson demonstrated) and not only from the leader; so too only Tzipora could save the Rebbe as it was because of her that he was being judged equal to Pharaoh. Only Tzipora the convert could save the Tzadik. In our orphaned generation that has left us without the great leaders that forged the path to Geula; we alone can redeem they who paid the ultimate price for our very existence. We who are like converts must circumcise our hearts and teach the next generation so that we may yet bring the Geula. One might say that Rav Kahane died because of our sins. Our animosity and apathy put the nail in his coffin. It is only we who can bring him back to life by continuing the mission. The stone that we lift from our heart will one day be used to accomplish the mission the great ones forged for us. As they 'took' in faith, so we must 'take'. They who sacrificed their lives to redeem the Jewish people are waiting silently for the Jewish people to redeem them. The future is in our hands. 238

Kahane in the Parsha Vayera 239

Vayera 2006 Throughout the Parsha it is written ‘Now they will know who is Hashem Eleokenu’ Shla points out that Pharoah knew Yosephs G-d, and relegated him to another idol in a sense. But Moshe’s Hashem Elokim he would not acknowledge. There is a Midrash regarding Esav that says, Esav does not mind if we pray, or give Tzedaka, or observe holidays. What angers him is when we study Torah. We see something similar here. It is Moshiach Ben Yoseph who has the power to destroy the spiritual and physical dominance of Esav on Israel.* Rav Kahane also had this power, for he touched the Achilles heel of both the external and internal Esav of our own time that affected both our image among non-Jews as well as the direction of Jewish leadership. He rocked the boat and demonstrated a Judaism to the world that destroyed the ghetto image of the timid Jew. ‫ישכ נא שנ‬ ‫י‬ ,‫תדמע‬,‫ת‬ ‫בקזםאת‬ ,‫קיה נוה‬ ‫נא ממר‬ ,‫םכה‬ 17 thus saith the LORD: In this thou shalt know that I am the LORD--behold, I will smite with the ‫ה ה אא לנ שכ‬,‫בק נידיי‬-‫י ממ לכה מב ממ לטה נא לשר‬ ‫נ‬,‫ יה ת‬:‫ קי נוה‬rod that is in my hand upon the waters which are .‫ קו לנ לה קפכו קל נדם‬--‫ מה ממ יים נא לשר מב קי םאר‬-‫ מעל‬in the river, and they shall be turned to blood. (Shmot 7:17) There is a strong connection between Sept 11 and Rav Kahane (see summary page #49 Tolodot). In Parsha Nitzavim the connection between the plagues of Egypt and the plagues of America are discussed; a topic for another book called “The 10 Plagues and September 11th”. The twin towers may allude to our twin brother Esav being both built, designed and profited by Jews yet the illusion of our brotherhood crumbled into dust as a warning to be taken seriously. Just as we see the name Kahane hidden in the original plagues he underscores our current ones. To summarize what is written in Parsha Nitzavim the Midrash tells us that within the 1st plague all the other plagues were contained. The destruction of the Twin Towers was similar to the destruction of the Nile which served as both the financial center that the Egyptians served as a God. In the middle of the destruction people saw a thick darkness that they could hardly move in, similar to the 9 th plague. Not only were the twin towers related to the Nile by their financial importance and the shock of penetrating and destroying that which was thought to be indestructible, but there was another very eery connection. At the time everyone was donating blood, even Mr. Arafat was donating blood to help those who had mostly perished. In the end their blood was of little use. Blood (‫ )דמ‬has a gematria of 44 or 11 x 4. We can read it as September 11 which took the blood of four. All those in the twin towers (September 11 x 2) and the blood of the two Kahane's who might have prevented this bloodshed if instead of being assassinated as criminals their recommendations by governments would have been followed. H ere in the torah where the original plague of blood begins, we see the two Kahanes, as if to say, the redemption process that began with the blood of Egypt already had the names of Kahane, for those names would signal the final redemption-in our times. (for more on this topic see: Parsha Nitzavim, Volume II). 240

‫ נםגה אא לנ שכ‬,‫י‬ ‫נ‬,‫ יה ת‬:‫ל מח‬,‫ קל מש ת‬,‫תאן מא נתה‬, ‫ נמ‬-‫קו יאם‬ 27 And if thou refuse to let them go, behold, I will .‫במ קצ מפ קרדקעיים‬--‫ קגבו קלך‬-‫ נכל‬-‫אלת‬ smite all thy borders with frogs. (Shmot 7:27) Rav Kahane is seen here as well, for he like Moshe had the nerve to threaten kings and giants with Hashem’s truth. The Midrash tells us that there was originally one large frog. As this frog was struck it multiplied, and each frog that was struck continued to multiply. I suggest this sounds similar to terrorists. After September 11 the war on terror went full force attacking terrorists with pinpoint hits. The alkeidas and the terrorists in Israels backyard are not destroyed by pinpoint hits but continue to increase, just like the frogs. Meir like Moshe warned of these plagues and like Moshe the solution is only to be found through Hashem. Hashem tells us clearly how to deal with terrorists and terror states. Commenting on how many Arabs have been killed in the conflagration between the Arabs and the Jews, Kahane wrote, 'I wonder how many mourned and protested the killing of German civilians during the World War II bombings of Berlin, Hamburg, and Dresden?' Kahane's article dealt with guilt. 'Guilt is a powerful weapon,' he wrote, 'Jews have a difficult time coping with it. A people that has been most debased as losers for 2,000 years finds it difficult to cope with victory. It begins to believe its enemies slanders. It loses its self-respect and longs for the love of a hating world. It is important that those who have retained their self-esteem and sense of Jewish survival speak out against the disease of guilt and moral insecurity.' Again we see the name Kahane. It is only with the authentic Torah directives and attitudes that bring Pharaohs of the past and present to capitulate. 'Let my people go' and 'Never Again' are both messages that transform servants of Pharaoh to servants of God. ‫ י נא מש מלח לא קת לכםה אאנלכש‬, ‫כד מוי םא למר מפ קר םע‬ 24 And Pharaoh said: 'I will let you go, that ye may sacrifice to the LORD your God in the ‫תק‬,‫רמק מה קרח‬--‫תהי לכם מב ימ קד נבר‬, ‫ו קז מב קח לתם מליה נוה לאל‬ wilderness; only ye shall not go very far away; .‫ מבענ ידי‬,‫ נל לל לכת; מה קע יתירו‬,‫ מת קר יחיקו‬-‫םלא‬ entreat for me.' ‫ יעמנךה אא לנ שכ‬,‫צא תמ‬,‫י יו ת‬ ‫תנ‬, ‫ יה‬,‫כה מוי םא למר םמ לשה‬ 25 And Moses said: 'Behold, I go out from thee, and I will entreat the LORD that the swarms of ‫ קו נסר לה נע םרב ימ מפ קר םעה‬,‫ קיה נוה‬-‫קו מה קע מת קר יתי לאל‬ flies may depart from Pharaoh, from his servants, ‫תסף מפ קר םעה‬, ‫ םי‬-‫ אמל‬,‫ מרק‬:‫ נמ נחר‬,‫תמ מעמו‬, ‫מ נע נב נדיו ו‬,‫ת‬ and from his people, tomorrow; only let not .‫ יל קז םב מח מליה נוה‬,‫ נה נעם‬-‫ קל יב קל יתי מש מלח לאת‬,‫תתל‬, ‫ נה‬Pharaoh deal deceitfully any more in not letting the people go to sacrifice to the LORD.' 241

(‫) תח שחים‬,‫יב קל נח לייך‬ ‫ד קו ננ מת יתי חחיים‬ 4 And I will put hooks in thy jaws, and I will cause the fish of thy rivers to stick unto thy scales; ;‫ קי םא לריך קב מק קש קק םש לתיך‬-‫קו יה קד מב קק יתי קד מגת‬ and I will bring thee up out of the midst of thy rivers, and all the fish of thy rivers shall stick unto ‫ קד מגת‬-‫את נכל‬,‫ קו ת‬,‫ ימתוך קי םא לריך‬,‫קו מה נע ילי יתיך‬ .‫ קב מק קש קק םש לתיך ית קד נבק‬,‫ קי םא לריך‬thy scales. (Yechezkel 29:4) ‫ = כהנא‬Kahane = 76 (‫ = ) תח שחים‬76 Read: The Torah of Kahane is the only answer to the Esavs without and within who persecute the Jewish people. His Torah will close the jaws of those who accuse and pull them and their followers out into the open where they can no longer survive. All those who are attached to the scales of this big fish will be joined together and the source of their power extinguished. It is this 'Achilles Heel' that the Torah of Rabbi Kahane clarifies and forces us to examine both externally and internally; many ideas of which he discusses in his book 'Uncomfortable Questions for Comfortable Jews'. It took only 33 terrorists to destroy what was thought to be impenetrable. It takes only 2; the Rav and his son; to destroy the illusion of the towers and rebuild them in the hearts of each Jew and physically replace them with the twin towers that stood in front of the Bet Hamigdash (The Temple). Once one overcomes their feelings of guilt and understands their purpose as a Nation representing the Divine, which also encompasses the 'Beauty' of Esav then all of our enemies will be easily extracted from the world as one fish along with all the other fish that are attached to it. The roots of evil can only be extracted by the roots of good; this is where foundations crumble and new ones are built. 242

Vayera 2007 Kill the Messenger Banning Kahane and Moshes speech impediment -‫תני‬, ‫הן קב‬,‫ ת‬:‫תלא םמר‬, ‫תני קיה נוה‬, ‫ יל קפ‬,‫בר םמ לשה‬,‫ יב מו קי מד ת‬12 And Moses spoke before the LORD, saying: ,‫תע יני מפ קר םעה‬, ‫תאיך יי קש נמ‬, ‫ קו‬,‫למי‬,‫ נשמקעו תא‬-‫ םלא‬,‫תאל‬, ‫' יי קש נר‬Behold, the children of Israel have not hearkened .‫רש אפ את שים‬ ‫נע תרל‬ ‫תו נא שני‬ unto me; how then shall Pharaoh hear me, who am of uncircumcised lips?' ‫חרם כנסת נגד מאיר כהנא וכח = תו נא שני נע תרל רש אפ את שים‬ 1197 1196 +1 (kollel) Read: Me whose lips are sealed - because of the Knesset ban of Meir Kahane and Kach. 243

Vayera – Vayechi and Chaia Sarah ( 2010) -‫תני‬, ‫תהן קב‬, :‫תלא םמר‬, ‫תני קיה נוה‬, ‫ יל קפ‬,‫בר םמ לשה‬,‫ יב מו קי מד ת‬12 And Moses spoke before the LORD, saying: ,‫תע יני מפ קר םעה‬, ‫איך יי קש נמ‬,‫ קו ת‬,‫א מלי‬,‫שנמקעו ת‬-‫ םלא‬,‫תאל‬, ‫' יי קש נר‬Behold, the children of Israel have not hearkened unto me; how then shall Pharaoh hear me, who .‫רש אפ את שים‬ ‫נע תרל‬ ‫תו נא שני‬ am of uncircumcised lips?' (Shmot 6:12) 'These are the heads of their fathers' houses'... Shmot 14-26. Between these two repeated passages (Shmot 6:12 and 6:30) are a listing of the genealogy that brought forth Moshe and Aaron. ‫ נע תרל‬,‫תהן נא שני‬, :‫תני קיה נוה‬, ‫ יל קפ‬,‫ל מוי םא למר םמ לשה‬ 30 And Moses said before the LORD: 'Behold, I am of uncircumcised lips, and how shall Pharaoh ‫א מלי מפ קר םעהרש אפ תת שים‬,‫ יי קש ממע ת‬,‫תאיך‬, ‫ קו‬, hearken unto me?' (Shmot 6:30) Veyechi often falls out during the Haskara of Binyamin –this year 2010 there was a nice turn out, bigger than the past, held in Yerushalayim. The famous explanation of Vayechi is 17+17 = 34 the years when Yacov was with Yoseph as a boy and the years with Yoseph in Egypt – 34 is also the years of Binyamins life. No coincidence. The young Yoseph parallels Rav Kahane’s life and dreams and persecution, the royal Yoseph parallels the future and the rectification, on a mystical level above life and death, its as if the father is re-united with the son and has the joy of knowing that all is one, and that all his effort was not in vain, it was a success, even when it all seemed like failure – he had the faith and knowledge of G-d to see success and see the future, even though physically it was denied him in his lifetime, as Yacov says to pharaoh, my life has been very bitter, but the greatest joy of a tzaddik is to see that all he lived for will continue in his offspring. Binyamin named his children after the suffering of Yoseph and the Binyamin of our time has a child called Meir David, like his grandfather – incidentally this year I finally met him and got a Cohen bracha from him. He is not the reincarnation of his grandfather, but rather very shy and soft spoken, more like Binyamin. Like the original Binyamin who carried the torch of his brother, Binyamin carried the torch for his father’s Torah and continued Kahane Chai spending much of his energy extrapolating upon his fathers Torah. He wrote scholarly works on the Parsha each week, bringing out the Kahane view which is the essential Torah for our times. The most amazing thing that one sees when one goes to these Kahane events, is to see how these little people continue to walk in the footsteps of giants. How sad that our leaders have been cut down, because their Torah was a fire that consumed falsehood and fascism, but how great to see so many servants and shepherds, so many simple people who know what is true and cling to it, and come like fireflies to sit by the glow of these flames, to be encouraged, to say never again and to make sure that the fire continues, for an evil person is soon forgotten but a tzaddik grows more popular many years after his life on earth. This is the greatest feeling when one takes part in these memorial services, to know that these are not 244

memorial services, but rather affirmations of life, of our future, and our present. Without leaders, we have become leaders. From one Kahane came 5 leaders, Baruch Marzel, who leads protests against Arab enemies, the Rav of the Kahane Yeshiva, Lenny who leads Tanach studies, Yekutiel who keeps the shabbatons and voice of Judea, Manhigut Yehudi, and Ben Ami in the Knesset, even Leiberman who was once a student. Hundreds of grass roots people who do what they can in their way to continue along the just path and the authentic path of Judaism. Within this crowd one feels the warmth of Hashem like no other place, the hidden light that keeps the whole world spinning. The light in this room of 1000 people at Rav Kahane memorial or 300 people at Binyamins memorial is the light of the few who fear nothing but G-d and are the leaders of the future without wanting to be leaders, good souls that fear G-d and have a true love of Israel and are not motivated by power and money and prestige, rather by love, togetherness, Jewish pride, anger at those who persecute us and understanding that they are simply brothers like Yosephs brothers, who can commit evil acts because they are misguided. When one goes to these events he begins to understand why the Torah spends so much time with Eliezer in Parsha Chaia Sarah. Chazal tells us that Hashem loves the servant, He devotes so much of His Torah to the words of servants. A simple man who wants to continue the work of the Tzadik that he loved. This is what Hashem loves most of all. When Shmuel Sackett (co-founder of Moshe Feiglin's Manhigut Yehudi Party) spoke at Binyamins tekes (ceremony) he said, Obama doesn’t need to feel guilty, the left wing doesn’t need to feel guilty, he went through a whole list of anti-Semites that don’t need to feel guilty for what they do, there is only one group that needs to feel guilty, and that is us, we who come to these memorials, we who know the truth and do not do enough. It is we who should be doing more. I understand what he says. I go to a meshichist Chabbad on Shabbat. I am not one of them, but I understand them. I understand their love for their tzaddik and how they continue his work. We are guilty of not doing enough. Maybe because our torah is a torah that is banned. Our torah comes with more risks. But we are the children of fearless men, the students of those who stood against adversity and name calling to reveal the truth. If they were small, we are smaller, if they didn’t change the world, what can we do? We can do a lot. Whenever I copy the Torah of the Rav, even if I have only enough to copy one sheet for three synagogues. It is like a fire that spreads, because it is the water that thirsty people are searching for. In this weeks Parsha Vayera, I asked myself why is this passage repeated twice? The torah does not repeat things unless there is an important reason. And why is the repetition a bracket between the list of the family members of the nation of Israel? I couldn’t find an answer and so I thought about it myself. It seems to me that what I wrote above is the answer. There is a connection between the great leaders and their students. There is a character trait that they share. Moshe was not one who wanted leadership, he was not interested in power and prestige. However, he was the only one in the right position to do something, he was the only one with the gifts, and the understanding, and the Torah that could turn the staff into a snake. The banned torah!! The whole Nation was on one side, full of great leaders and spokespeople, like today, and then there was this one crazy, lone voice that was equal to his whole nation. A lone voice that was despised by the datan and avirams, a lone voice that was not even considered among the leaders, a lone voice that was not accepted by the Hebrew Nation, and if so certainly not accepted by the Pharaoh's of his time. 245

Yet, this was the voice Hashem chose. Despite his being a lone voice against unbelievable odds, he was the only chance, and Hashem told him so. You are not you, you are My messenger. I suggest the reason this is repeated twice is to emphasize Moshe's humility and Hashem's love for him. Regardless of his inability to speak or the Nation to 'listen' or Pharoah's negative response the future of all these generations listed here that gave birth to Moshe the Tzaddik were dependent on him for their very survival. He carried the whole Nation on his shoulders and was equivalent to them as Hashem was prepared to make a new Nation from Moshe We also see in Perkey Avot how one leader can be equivalent to all the others (see Perkey Avot 2:12) Rav Kahane in our time was the only one who had the real faith and love of Hashem to speak the authentic Torah and so by default he was equal to the whole generation – the quality of the leader is passed on to their students – they share the same humility – the humility of Moshe was that he was not motivated at all by power and prestige, only by love of his people and he had no choice Hashem overtook him. And like his students, we have no choice but to continue in our own way, whether via spreading the Torah, participating in protests, making music and films, spreading the light of Israel to the world and freeing our people from mental slavery. In this Parsha G-d reveals Himself as Hashem (‫ )יהוה‬when the Patriarchs formerly knew Him as Kel Shadai. Chazal explain that one of the differences of this name is that Moshe saw things that others only dreamed. The rabbis tell us that Moshes experience of Hashem is different from the patriarchs because what they only believed in, he would actually see take place. We who follow the teachings of the Rabbi like Moshe can see this type of revelation today. One man alone with a handful of people won a war against the Russian super power and brought a million Jews to Israel. One man alone without the help of the Jewish establishment and despite their harassment succeeded in inspiring the whole Nation. The same small group will yet succeed in driving out our enemies from the land of Israel, our vision of Hashem is not one of Moshiach that will come in another time and another place, ours is not we want Moshiach now but don’t do anything political about it; ours is we will bring Moshiach in every way now, with protests, with disobedience, with JDL with a Torah that wakes people up and shakes them out of their apathy before its too late. As I rode home one day from a memorial one year ago, I sat next to Baruch Kahane - Meirs son. I told him the story of what I heard regarding a Mekubal who said the reason Sharon is still in his coma is because the ground doesn't want him. This is the punishment for desecrating the graves of Jewish heroes and destroying communities in Israel. Measure for measure the ground itself expels him from resting in a grave. Baruch answered that his father was against this type of mysticism – ' its not for us to know Hashems chesbon, this is the torah of lazy people his father would say, our is to do, to protest injustice, do what we are commanded, improve the world and not to sit idle and make some mystic explanation of why things are the way they are' he went on and told me in the Shma it says you do what u are supposed to and it will rain in it's proper time, etc..this is what we are supposed to do. Hashems cheshbon is His – the Torah of Rav Kahane is one of prayer, study and action – protest and do not sit idly by the blood of your brother - this is his Torah; same as Moshe Rabbeinu who long before the JDL saved a Jewish slave by killing the taskmaster who was beating him to death. 246

Vayera 2011 ,‫תאל‬, ‫תבית יי קש נר‬, ‫ מא קצ ימי מח לק לרן קל‬,‫ כא מביום מההוא‬21 On that day will I cause the strength of the ‫נא שנ ה שפ רתחון הפה כש‬-‫ י‬,‫ קבתו נכם; קו ני קדעו‬, - house of Israel to flower, and to you I will grant a ‫תן‬,‫לא ת‬ ‫ו קלך‬ vindication in their midst; and they shall know ‫ י יק נוה‬that I am Hashem.' (Yechezkel 29:21) As I have mentioned before. The name Kahane is associated with Hashem’s name not because he is a god, precisely the opposite, because he clearly represents and explains what God desires. In the same way that Moshe went to Pharaoh and Pharaoh said I do not know this God, Moshe explained it to him through ten plagues. The Rav explained Gods Torah through protest, disruption, activism, courage and revolt. Moshe disrupted the entire Egyptian empire in order to free the Israelites. This is what Rav Meir did in our time to free the Russian Jews and free Israel from the spiritual and physical enemies within. Those who say that his was not the Torah way will be shown in the end that they were wrong. The root cause of the unwillingness to accept the Torah is the same root cause of the unwillingness to accept the State of Israel and that is – responsibility! By accepting what one knows to be true, then one is also bound by demands and responsibilities. If one accepts the God of Israel then he knows he will be bound by the laws of His Torah. If one admits to himself that the in-gathering of the exiles and the birth of the modern state is a great miracle from God then he is obligated to participate and defend this Nation. It is easier to sit in kollel and say the State of Israel is not the hand of God in order to preserve ones lifestyle without National responsibilities. It is also easier to say there is no God to avoid accountability and preserve ones unrestricted lifestyle even though he knows he is lying to himself. The Rav who stood up to empires alone, just like Moshe proved to both the religious practitioner as well as the non believer what is demanded of him. Chazal explains that the main point of our Haftorah is that huge empires went to war only for the vindication of Gods words, which is the vindication of the prophet. The prophets taught us through their actions what God truly demands of us. A Torah scholar is even on a higher level than a prophet for he arrives at his conclusions through study and proper conclusions and not through dreams that are not in his control. Many prophets were not vindicated in their time but only long after their time. I have asked myself why do we need these long records in the Tanach of battles between other Nations like Egypt and Babylon. These battles seem to have little to do with Israel and many centuries after the original story of the Hebrews in ancient Egypt. It seems to me that the stories are ongoing and the concepts continue just as they occurred in the original story of Exodus. To truly understand the original Exodus we need a Rabbi Kahane to exist in our time to act like Moshe acted. Even though he is physically not here, he gave us the remedy and put the responsibility on our shoulders. The vindication of the Rav will come when not only the Pharaohs know who is Hashem, but also His very children who have become estranged from Him. The Rav’s most famous actions were outward to the world, but reflexively they caused the Jewish people to be re-acquainted with our true God and understand the authentic Torah. This is precisely what Moshe did in his time; first the vindication of 247

Pharaoh and then the vindication of the Jews. One would think quite the opposite but this is not true. Jews are 'stiff necked' but more than that 'Authentic Torah' is to understand world events that we and G- d bring about; not only through religious practice but 'political' will. The same scenario occurred with the prophets who were examples to the Nation and whose vindication later on built our faith and understanding of what Hashem really wants from us. The Preconditions of Geula There is a heavenly undercurrent that touches each Jewish soul and gives shape to a National expression. This undercurrent is the precondition to Geula. We see it outlined in the passage below: ,‫ נא יני קיה נוה‬,‫אל‬,‫ יי קש נר ת‬-‫ני‬,‫כן לא םמר יל קב ת‬,‫ ו נל ת‬6 Wherefore say unto the children of Israel: I am ,‫צא יתי לא קת לכם ימ מת מחת יס קבלת ימ קצ מר יים‬,‫ קוהו ת‬the LORD, and I will bring you out from under the burdens of the Egyptians, and I will deliver ‫לא קת לכם‬ ‫מ נע םב נד נתם; קו נג מא קל יתי‬,‫קו יה מצ קל יתי לא קת לכם ת‬ you from their bondage, and I will redeem you ‫ ו שב רש אפ שטים רג לד שלים‬,‫שב רזרו תע רנטו איה‬ with an outstretched arm, and with great judgments; (Shmot 6:6) Binyamin Kahane writes in his Pesach Haggada (Pg 38-39): Through the episode of the plagues and the Exodus, the concept of the yad chazakah (“mighty hand”) recurs consistently. The phrase Yad Chazakah, mighty hand, occurs four times in this context (Ex 3:19, 6:1, 13:9). In recounting the Exodus to the Israelites forty years later, Moses uses the term no fewer than six times (Deut. 4:34, 5:14, 6:21, 7:8, 26:8). The Vilna Ga'on explains that the phrase with a mighty hand means: against the Egyptians will, via the plagues with which they were smitten. And with an outstretched arm – this means in public, for all to see, as the Torah says: “On that very day Hashem brought out the children of Israel” (Ex. 12:51) These are two conditions for Kiddush Hashem: (a) against their will - so that the Egyptians could not claim to have released the Israelites of their [the Egyptians]own free will, for had they done so, God's mastery over them would not have been proven. And (b) in public – for there can be no Kiddush Hashem in secret. In the words of the Midrash: God said to [Pharaoh]: You want to take out My children at night?! You will not take My children out at night! They will go out openly at midday. (Exodus Rabbah 18:10) Not only does He repay our enemies in the same currency as they persecuted us with; physical force but the concept equally applies to us . Four-fifths of our Nation were killed in Egypt because they did not want to leave. Those who did leave mostly left against their will. Noahs Ark and the tragic flood happen simultaneously. I personally felt the outstretched arm that took me to Israel eighteen months after the September 11th tragedy. I felt the clock was ticking and I escaped just at the last moment which was for me chol hamoed Pesach. A similar feeling I had when finishing this book before the end of 2012. I am certain many in Europe felt dark clouds rising in the 1930's and made aliya when Israel's doors were beginning to open. Of course making aliya to Israel is not always an escape from a perceived physical or spiritual 248

danger but a joyful graduation to a higher calling. The outstretch hand to me is the feeling of the end of a chapter both personally and globally that takes you against your will hurriedly to where you must be. This personal mission I kept secret until it was official and then publicly announced it to my friends. The undercurrent that had taken hold of me was now the embodiment of a new person. Most olim that set out for these distant shores have gone through similar hurdles and transformations to make this their new homeland. In the same way that the world went against its will to declare their support for the creation of Israel it will one day declare their support of Judea or the right of Jews to live and settle in all of their Land and will assist it in doing so. This public affirmation set 'against the will' of the world will be activated 'measure for measure' by our own sensitivity to the outstretched arm from above that twists our arm below into being what we were born to become. An Insight Into the Parsha By Rabbi Tuvia Bolton I want to include a story that Rabbi Tuvia Bolton sent me. It appears like a simple tale however the concepts in it are quite deep. In this week’s portion we see two unusual things. Firstly, in the beginning (6:12) Moses tries to quit his job as leader of the Jews (although, at the burning bush, G-d spent seven days trying to convince him to do it (Rashi 4:6). And secondly, G-d repeatedly hardens Pharaoh’s heart causing him to refuse to release the Jews (despite seven plagues that G-d sends to convince him otherwise). Why did Moses want to refuse G-d’s wishes and why did G-d ‘force’ Pharaoh to refuse them? To understand this here is a story. Fival was almost weeping as he entered the Tzemach Tzedek’s (the third Rebbe of Chabad some 150 years ago in Russia) office to beg for help. He was unexplainably being evicted from the inn he’d been running for over twenty years. He couldn’t understand it; he always paid his rent to the Poritz (landowner) on time, and never made trouble. But suddenly a week ago the Poritz gave him one month’s notice to leave. All his pleas and reasoning didn’t help, and now with nine mouths to feed and such short notice he had no other recourse than to travel to the Rebbe for help. The Tzemach Tzedek was more than just a great leader. There was no branch of knowledge mundane or spiritual that he was not acquainted with, and his miraculous powers could only be described as divine. Many considered him to be the embodiment of what the Zohar (Jewish Mystical book) explains that every generation there must be a Moses whose sole purpose is to help each and every Jew. Fival entered the Rebbe’s study in trepidation as one would enter the Holy of Holies. He closed the door behind him, and poured out his heart. When he was finished the Rebbe took out a piece of paper and a pen, wrote a short letter, put it in an envelope, addressed it told him to deliver it as swiftly as possible, and gave him a blessing for success. 249

He thanked the Rebbe profusely, backed out of the room and as soon as he closed the door took a quick glance at the name on the envelope and his heart sank; the Rebbe had made a mistake! There was clearly written ‘Shmuel HaKatan’ (Samuel the Small) an old retired woodcutter that lived with his wife in his run-down cottage in the woods!! One word was wrong; instead of Katan he should have written ‘Godol’ (The Great). The Rebbe was known to be infallible but here it was obvious…he should have written Shmuel HaGodol who was a rich, influential Jew that had close connections with all the landlords and perhaps even the Czar himself! If anyone could help it would be him! But Fival was stuck. To enter the Rebbe’s office again was out of the question. Suddenly he had an idea; the Rebbe had seven sons, he went to one of them and asked for advice. But the Rebbe’s son only assured him that as strange as it might seem, just as a Jewish prophet never errs, so also the Rebbe never makes mistakes. So with a heavy heart, Fival made his way to Shmuel HaKatan’s hut deep in the forest and knocked on the door. The old man answered, and when he heard the reason for the visit and read the Rebbe’s letter he invited Fival to be his guest for a few days and see what would happen. But a week passed and still nothing. Fival began to become depressed. What would become of him? In another two weeks he would have to vacate his home and his job. Winter was beginning; the weather outside was already cold and miserable which added to his melancholy. Where would he go? What would he do? What would be with his children and wife? Night fell, the wind and rain were pounding on the roof and the walls. He went to his room, sat on the bed, put his head in his hands and wept. Suddenly the front door rattled and thundered; someone was pounding and shouting outside. “Help! Help! Let me in!!” Shmuel ran to the door and opened it as Fival looked on through his slightly open door. It was the Poritz, the one that was evicting him, drenched to the bone, shivering blue with cold. He had been on his way home when the storm caught him unexpectedly and night fell. Now he had been wandering in the cold for almost an hour and was on the verge of death. Shmuel brought him a change of clothes some warm blankets, a glass of vodka and a bowl of hot soup, moved him near the stove and in no time the Poritz was showering him with praises and promises. “You saved my life!! I owe you my life!” He exclaimed still shivering, sipping his soup. “You are sent from G-d! Tell me how to repay you! “Listen” Shmuel answered. “If you really want to reward me then you can do me a big favor.” “Anything! I swear! I almost died!! You are my savior! Just ask!” “Well,” Shmuel gave a glance at Fival peeking from behind his door, “I have a good friend. His name is Fival, he’s the one that runs the inn on your property. I’m sure you know him. Well a few days ago you gave him a month’s notice for eviction. You told him to vacate with his wife and family. Well, I want you to let him stay.” “So it shall be!! Your friend can stay! He can stay forever if he wants! You saved my life!!” Shouted the Poritz. “It just so happens that he is here in the other room” Continued Shmuel. 250