Kahane Codes - Part Two

Kahane in the Parsha Bamidbar 101

Bamidbar and Shavuot 2012 I heard a sicha from the Lubavitch Rebbe about Shavuot. He raised the following question. If the desert generation were on such a high spiritual level after having gone through the Red Sea and witnessed so many miracles, how could they go to sleep before matan torah? In addition they slept so deeply that according to the Midrash even a fly could not disturb their sleep (Shir Hashirim Rabba). Further more when one is excited about something that will happen the next day I it's usually hard to sleep. He answers that the only way to understand it is that they went to sleep on purpose. The Rebbe explains that they wanted to get closer to Hashem by getting into sleep mode as our souls normally leave our bodies to some degree when we sleep. Moshe had to wake them up and tell them this is not what is expected. One needs to be awake and bring the Torah down into this world in the physical state. I would like to add to this idea that although this interpretation sounds very good, I would go even further with the conclusion. What does it mean that even a fly didn’t bother them? To me it seems what this midrash is telling us this that just like today in the Charedi world the spiritual answer to our Galut mentality is a dream type state. Even when enemies attack us and could be destroyed like flies, we don't respond. Our response is like this spiritual generation that we must be closer to G-d. Every time we are plagued with the thorns of our enemies we don’t take the practical solution only this mystical one that we need to connect more to G-d like dreamers. This is not what is required. There is a simple and practical path of throwing out our enemies conquering our land and building the Temple – if we have a desire to do these things then they will happen. If we do not really have the desire or fear the consequences then we lack faith and G-d does not want us to dream and have Him do all the work for us. This is the point we are missing. Bamidbar and the Sephira The great achdut(unity) that arrives after this mammoth forty night tikkun is seen right away in this new book. The tikkun from Pesach to Shavuot transforms us to the point that we arrive together in a new book – Bamidbar. What does this new book look like? It begins with a military parade of each tribe. Each tribe has a different name and size but their offerings are identical. Following the military parade is a parade of the tribes and families that officiate in the Temple. All are counted and all are glorified like precious stones. The tikun we have written about beginning with the four sons, four generations and four levels of redemption. The underlying current of revolution from Rabbi Akiva to the Warsaw Ghetto. The split between the Torah students of Avraham until the Torah students of today. The transformation of Bekeri (casual/wasted opportunities) to B'Omer (318) which builds the rejuvenated Nation by lowering the ego like Eliezer (318) the true fighting force of Israel. The military comes first followed by the tribes of the Temple. On one hand the best is counted last, and on the other hand the last cannot be achieved without the first. The parade marks the beginning of a new book and a new era. The final redemption is very close, we need only transform the Tzava (legion) to Tzaveh (commandment). 102

‫ הי יצא צה הבא‬-‫ הכל‬,‫ג ימ הבן הע נש ירים הש הנה הו כמ נע הלה‬ 3 from twenty years old and upward, all that are able to go forth to war in Israel: ye shall number ‫ כא התה‬,‫ ית נפ נקדו הא התם נל יצ נב הא התם‬--‫נב יי נש הר יאל‬ them by their hosts, even thou and Aaron. ‫ נוא נה הרן‬. (Bamidbar 1:3) ‫יצ הוה‬,‫ המ השה; כו יי נפ נק ידם‬-‫ האת‬,‫ניה הוה‬ 19 As the LORD commanded Moses, so did he ‫יט ככ נא השר‬ number them in the wilderness of Sinai ‫ נב ימ נד כבר יסי הני‬. (Bamidbar 1:19) ‫ = הצ הבא‬ninety three (93) ‫ = יצ הוה‬one hundred and one (101) The difference between Tzava and Tziva is only eight (8) the number connected to the brit mila. ‫ נל כבבומהל‬-‫ נו האת‬,‫ נל הב נבך‬-‫ניה הוה באל ההיך האת‬ ‫ו‬ 6 And the LORD thy God will circumcise thy :‫כז נר העך‬ heart, and the heart of thy seed, to love the LORD ‫ נל הב נבך‬-‫ נב הכל‬,‫ ניה הוה באל ההיך‬-‫נלא נה הבה האת‬ thy God with all thy heart, and with all thy soul, ‫ נל כמ כען כח הייך‬--‫ כנ נפ נשך‬-‫ ו נב הכל‬that thou mayest live. (Devarim 30:6) ‫בה‬The 'Bet' of Tzava is like a house (Bayit) . The army is the beginning of our re-birth. We have come home and have a strong army that is enforcing moral law in the world. Our morality is still maturing and being tested as our enemies increase from within and without. The 'Bet' that houses the ‫וה‬strong arm of Israel must transform into the 'Vav' of Hashems name. The 'Vav' as we spoke about in the beginning of the book is the channel through which Hashem infuses this world with Holiness. The ‫'א‬Aleph' which looks like a 'Yud' above separated from the 'Yud' below must transform into a 'Hey' ‫ ה‬which is the intention of Creation; for Hashem to dwell below and Heaven will be a little less separated from earth. The 'Hey' is the last letter in Hashems name and represents the culmination of our earthly efforts which is to have the 'Yud' from above dwelling within the house that we build below – represented by the letter 'Hey”. This transformation is slowly coming about as we circumcise our hearts and continue building the house below making it more spiritual. Just as the brit mila happens against our will, so will the final circumcision. We will have no choice, just as the mountain was held above our heads when we received the Torah. The world will come to destroy us and we will fight back and reclaim our heritage as a result. We will have no choice and afterwords we will choose it. We could have entered Israel in three days, but we were still lacking some characteristics that need 103

more than three days to mature. And so the Book of our Wanderings – Bamidbar zooms in for a closer look at the problems that keep us in the desert when we could have already conquered the Land. Our modern history which is the stage of the final redemption seems to be alluded to in the Haftorah taken from Hoshea 2:1-22. The Art Scroll Siddur writes: “The Talmud (Pesachim 87a) gives the background of this prophecy. God told Hoshea that Israel had sinned, to which the prophet replied, “All the world is Yours. [If they are unworthy] exchange them for another nation.” God responded by commanding him to marry a harlot and have children with her, even though he knew she was unfaithful. Chapter one of Hoshea relates that he had three children from this marriage, and, at Gods command, named them as follows: The first was a son named Jezreel, which means that God will gather in the exiled Jews and plant them in their land [Yizra El, the God of powerful mercy will plant]. Then they had a daughter named Lo-Ruchama, Object of No Mercy, for God was resolved no longer to be merciful with the unrepentant Jews. Finally another son was born named Lo-Ammi, Not My People, for the Jews had forfeited their claim to choseness. Then after the three children were born, God ordered Hoshea to send his family away. Hoshea pleaded that he could not part with the children! God then said: “Your wife is a harlot whose children may not even be yours but the products of adultery, yet you say that you cannot abandon them. Israel is the offspring of Avraham, Itzchak and Yacov – how dare you say I should exchange it for another nation!” Understanding the depth of his sin in speaking ill of Israel, Hoshea blessed them with this prophecy. He began by likening their numbers to the uncountable sands of the sea – and this is the connection to our Sidrah, which deals with the large numbers of the nation. Hoshea goes on to speak of Israel in the parable of the harlot, his disloyal wife. He tells Israel that it can yet claim God love, and the names of its children will be changed from their negative connotations to Ammi, My People, and RuHamma, Object of Mercy. From terrifying predictions of Israels degradation if they continue their disloyal ways of harlotry, the prophet shifts to inspiring prophecies of Israels future security and spiritual greatness. The Haftorah ends with the stirring promise that God will take Israel to Himself in love, righteousness and faith – for all time. (Art Scroll pg 1180)” When viewed from our perspective today these three children seem very relevant. The first child (Jezreel)was the in-gathering that began at the turn of the century. This was followed by the daughter of the Shoa – the object of no mercy. The feminine offspring alludes to the weakness of our people that gave birth to the Jewish army and the beginning of Hashems vengeance. Today we are living in the times of Lo-Ammi – 'Not My People.' The current in our times today is doing away with our 'choseness' and wanting to be accepted among the other nations. The more we try the more they become united against us forcing us to choose our first husband Hashem to rescue us. As I write this the seeds of Judea are sprouting as the government of Lo-Ammi has now set into motion the criminal law that will spell the destruction of Yesha. A civilized solution could have been reached by simply handing it over to those who live there, but by using force to destroy communities that Israel had previously built is going too far. I am the last person that wishes a civil war, and Rav Kahane also never wanted a civil war, but from the looks of it Judea will come into being but not without a fight. From this fight all the previous names will be changed to Ammi, My People, and RuHamma, Object of Mercy. 104

Kahane in the Parsha Naso 105

Naso – 2012 Don't Take or be Taken Last week we saw the military parade as well as the Temple parade. It continues this week with a deeper insight into the workings of the Temple and what is needed before its dedication. What are the sins that are preventing its dedication? In two words, honesty and loyalty. At the end of the parade after the counting and descriptions of the jobs and dignitaries in charge, there is a new subject. Before the Temple can be dedicated the impure must go outside of the camp and be purified. This is followed by the subject of one who has not given wages and denies it. He must confess, make restitution, and add a fifth for his crime. This subject is followed by the Sotah who betrays her husband and denies it. She is disloyal and suffers the consequences. If she did not betray him and subjects herself to this test she is rewarded with the blessing of a child. The remedy is followed by the nazir who departs from the physical temptations of this world for a time. Hashem is also our husband and we often act like the wayward wife which causes terrible consequences. There are sins between man and man and then there are sins between man and God. As men we must purify ourselves and our relationships with others. We must confess our sins and make restitution. We must be honest with others and ourselves. With God we must also be loyal and not be seduced after other lovers that convince us that our God is old and foreign ways are much more exciting and fulfilling. Learning from others is not a sin however, and if we incorporate it in a kosher way it only adds to our loyalty. If the woman was secluded with another but remained loyal then when she submits to the loyalty test she is blessed. The Common Thread There is a common thread between all of these stories and that is that all are voluntary acts. The one who is impure voluntarily submits to his seclusion. The one who steals and denies, repents, pays the price and is absolved. The nazir voluntarily separates himself for a period of time in order to correct whatever impulses that need correcting. The blessing of the Cohanim is also commanded in this Parsha and fits in nicely with the same topic. The national blessing that we receive as a result of these efforts is given by the Cohanim who also volunteer to bless us. Today as dark clouds hover over Israel and the whole world is becoming more and more united against us, we must be prepared. We must choose candidates that have National ideology and are not simply crooks out for their own prestige. We must be loyal to our people and our Land and be unified in our battle for survival. In this way we will succeed and also rebuild our Temple, restore its service and be blessed. We need honesty, loyalty and to volunteer our souls to ourselves and our people. Soldiers that wear army uniforms and soldiers that wear black coats or shtreimels have in common their submission to a higher authority. Let us be unified in purpose so that as servants we become much greater individuals. 106

Bamidbar and Nasso Why is there a continuation of the counting from Bamidbar to Nasso? Shouldn't the counting have been finished in Bamidbar? There are two other Parsha's that have continuations; Balak and Pinchas, Bereshit and Noach. I suggest that the reason is that there is something in common. There is an idea that is connected from one Parsha to the other. Bamidbar begins with the glory of the Nation and the counting of all of its tribes with their flags. It is like a military parade. The glory of the Nation is not complete however until the dedication of Mishkan which occurs at the end of Parsha Nasso. The unity of the tribes is quite spectacular and not to be diminished, like the glory of modern day Israel with all of its achievements. The zenith of this procession however is reached at the end of Parsha Nasso after correcting three personal flaws that result in a new national disposition. These three things are namely: Leprosy, Thievery and Adultery. As individuals make these corrections they become similar to the Nazir or Baal Teshuva as they go through these rectifications. This personal correction becomes a nation reflection. There is a hint of the root cause of these troubles in the very counting. In the beginning of Nasso it is written that Gershon 'as well' must be counted. Chazal explain that even though the Gershonites carried the less sacred objects of the Mishkan, by saying 'as well' the Torah makes the point that both tasks are necessary for the Mishkan and both should be done with equal joy. It seems to me that herein lies one of the root causes of the three sins mentioned later. Right here within the counting there is a potential to undermine this unity if not addressed. The Torah teaches us here that even though the Gershonites carry something less holy they are also just as important as the others. The feeling that you are less than others or by others feeling you are less than them is a root cause to many issues that need correction. We see this issue in all three sins. Leprosy – caused from speaking bad of others – you feel better than them. Thievery – withholding wages – you feel privileged and deny the debt you owe to others Adultery – wanting someone that does not belong to you – feeling you have less and want better. Once these things are corrected then we can receive the Cohen blessing and assemble the Mishkan. Part of this process is on a personal level recognizing the worth in others and the value and worth of oneself and appreciating what belongs to him. By not wanting the things that do not belong to him one receives true blessing. In the end we see the correction that is both recognition of the character of the individual as well as recognition of the intrinsic value of each one – no more and no less. Each tribe is unique with its own special character – yet each one brings the same thing. It is a display of unity as well as uniqueness. There are two other places in the Torah that have continuations in the chapters; Balak/Pinchas and Bereshit/Noach. If we analyze them we may see something similar. Noach – from perfection came destruction – then rebirth with Noach Pinchas – from perfection of unified tents came destruction – then rebirth and reconquest with Pinchas Bamidbar - the perfection of the nation united – the failings that will lead to destruction if not corrected Bamidbar the beginning of the unified Nation reaches the final climax and tikkun in Nasso. Nasso is a glimpse into the future and the book of Bamidbar an explanation for the delay and its remedies. 107

The difference between 49 and 50 (2016) 'Democracy was given to societies lacking truth. But we posses it. Moses is truth and his Torah is truth, and we should not transform the Kingdom of G-d into the anarchy of man.' (Darks Shel Torah, 1999) Rav Kahane writes that although democracy is the lesser of evils as a form of government among the nations it is nevertheless not appropriate for the Jewish people. We are a kingdom with a Sanhedrin a priesthood and a unity of diverse tribes. Our focus is less on ‘rights’ and more on ‘obligations. Each tribe has various obligations and characteristics but united in a singular purpose. The development of our Nation is a process of refinement similar to gold that is beaten into shape to form a seven candled menorah with each stem pointed to the center. From the first exodus as a Nation to our rebirth from the fires of the Shoa we are continually being refined. So many have perished in the darkness and those that survived have continued to journey through the desert with all of its battles and trials. The 70 souls that went down to Egypt went out as a single Nation with a mixed multitude attached. As a people we represent the entire world and continue the partnership between Hashem and Adam. As the saying goes 'what happens to the Jews happens to the world. We are a microcosm of the world.' Rav Binyamin points out that it is only the tribes of Israel that are counted among all the nations. Each one has an intrinsic value as part of the 70 essential souls that went down to Mitzrayim and ascended to Israel. These essential 70 souls together symbolize Adam and the furtherance of Creation as it was intended; to build Hashems Kingdom here on earth where the rivers of Gan Eden will once again flow through. As we approach the end of the Sefira with the parades of Lag B’Omer, Yom Yerushalayim and the countings in Bamidbar and Nasso we can see a transformation taking place. The individual that sat at the Seder as a survivor who remembers his past becomes part of a Nation that expresses itself in all of its glory. The difference between the 49 days and the 50th are entirely different. The 50th day is a culmination of the 49 and blossoms into a new reality. We walk through a new doorway; an entry that requires a 49 day preparation in order to be revealed. Although our destiny was promised to our forefathers we were on the bottom level of 49 degrees of impurity. One more level and we would have forfeited any merit that we had left. Hashem had to come down Himself into Egypt and remove us. Afterward He healed us from these 49 levels so that He could then reveal Himself to us and ratify our position as the Chosen Nation. Each soul is now unconditionally bound by this constitution. As we said earlier we are not a democracy; we are a people that is continually being refined. In fact the whole process of Creation is a process of refinement. The king has chosen us only on the condition that we have chosen him as well. At this point our destiny was ratified and even if we try to leave, we cannot. We may be punished destroyed and beaten but a remnant will always be retained. The essential numbers from the 70 souls that went down to Egypt to the counting of Bamidbar and Nasso are the nucleus of the nation. Therefore this count is so special. Once we have arrived at the 50th gate there is now a new reality. Instead of serving Pharaoh we now serve Hashem. We have been acquired so to speak. 108

This new reality leads to the building of the Bet HaMigdash and each tribe displaying its uniqueness as well as its symmetrical goal to be a unified nation of various distinct tribes, just as the body functions with a multitude of tasks unified towards one whole. The National Body There are three deficiencies mentioned in Nasso that precede the setting up of the Mishkan but are within the realm of correction. Although we have now entered a new reality there is still much to be corrected within this new reality. The essential souls however are now in place and have the ability to be corrected. I believe this is alluded to in the joining of Bamidbar and Nasso. The new National reality of the chosen Nation which is meticulously counted is now prepared to undergo further refinement. If there is leprosy; it is a temporary blemish that needs a temporary isolation and then is healed. In a similar way theft needs to be returned and adultery must be examined and removed. Shavuot is a time of healing and refinement of the essential souls that were pulled out of Egypt and given freedom with conditions. There are two other joined Parshas that have a similar refinement concept. Parsha Bereshit is joined with Noah which may indicate that even this total destruction is part of the refinement of Creation and continues with Noach. In addition Balak is joined to Pinchas which may indicate here too that Pinchas is a refinement of the true peace that will ultimately reign when there is vindication against those who conspire evil. As we approach the inauguration each soul is intrinsically free and represents a part of the Nation of Israel that needs to be repaired and reflexively repairs the entire world. We are continually being refined from the barley stage of Pesach to the wheat stage of Shavuot. Even in Gan Eden there was a possibility of refinement however after the original sin this refinement took a longer course. The Inauguration One of the symbols of this refinement is the inauguration itself. We read about this inauguration here in Parsha Nasso after the 49 day redemption process. We also read these passages each day during the month of Nissan; the month that we were redeemed from slavery and became a Nation. In addition we read these passages during Chanukah the time of our re-dedication of the Temple. The refinement that happened then in the re-dedication continues to happen throughout time. Through temples being destroyed and rebuilt; through Shoas and the State of Israel to the rise of Judea; the people of Israel are being refined. As Israel is refined, so is the world. Nations and individuals can choose freedom simply by their association with Israel or be part of a non-thinking wave of hatred that shapes the rock of Israel and is no more. The 49 steps that lead to the 50th door are counted and refined every year. What we wrote above gives more relevance to our Haftorah; not only because of the Nazarite and our Parsha and its connection to teshuva; but on a much deeper level. Shimshon Binyamin Kahane writes an amazing thing about Shimshon. Was he a Gibur (mighty) because of his physical strength? Was it because be was a mighty Baal Teshuva who overcame his evil inclination? Chazal tells us he was a Gibur not because of his physical strength nor his moral strength nor his purity nor his Torah knowledge. His might is defined in a very unusual way. 109

Shimshon was betrayed by his people and died a martyr's death. Throughout his trials and suffering his one thought was about the terrible Chillul Hashem that was being caused through him. His prayer was that Hashem and His people should be avenged. That he could love a people who betrayed him because he loved Hashem who fashioned them, this was his greatness. This was the reason that Yacov on his deathbed saw him as a possible contender for Moshiach. This is a quality that the leader of the Jewish people must have. The counting of the intrinsic value of each Israelite represents the intrinsic value of Hashem's manifestation in this world. It is through the maturity of this tiny population of priests; the Chosen Nation, that Hashem continues to be revealed in His world. Through the 49 stages of history both personal and National the 50th door is being prepared that we may all enter into a renewed world as it was originally designed. Every Jewish soul is a letter of the Sefer Torah that must be polished and shaped so that the seven branched menorah will cast its light around the world. Shimshon’s might was that not only did he understand this concept, his one desire was to bring Kiddush Hashem to himself, his God and his people; even the very people who betrayed him in their weaknesses. Shavuot The heart of the matter (2016) I spoke earlier regarding the 49 steps that leads to the 50th door and the process of refinement. Every year I have a ritual of recording each day of the sefira and contemplating if there was something unique that day based on the kabbalistic count. On shavuot I then review the 49 days. This year as I reviewed the sefira I thought to myself maybe this is a silly idea as I could not find consistencies through the diary years to decipher if there was something unique that happened always at one specific counting of the tikkun calendar. This reflection of days it seems can only be understood above in the heavens when our days are replayed before us. The process however does give us insight to the importance of each day and its intrinsic value that comes only once and then is gone; as Rav Halperin mentioned a few weeks back at Kiddush. There was a 50th type thought however that occurred as the cycle came to an end on the night of Shavuot. Because of my meditation regarding the process of refinement and the various stages; from the furnace of Egypt, to the fires of the Shoa a thought occurred to me. As we pass through this refinement process throughout history reflexively the God of Israel is more and more revealed. He too becomes a political reality along with His Nation. Through the miracles of Israel the world understands and feels His shaping of the world and and the manifestation of His will. It was with this in mind that I remembered something I heard many years ago from my brother Gavriel. A thought popped into my head as we approached the 50th day. I remembered that his question had to do with the counting of the 230 years of enslavement that did not add up. Also that the enslavement itself had to do with Abraham’s questioning. I asked about this in the Bet Knesset and they told me this was not in Rashi. So where was it from I wondered? 110

After the seuda as I walked the streets in search of all night Torah. I passed the Bograshov shul and found Rabbi Avraham Rosenbaum all alone at 2am in the Bet Knesset. We had not seen each other for years and so I asked him if he heard something related to my question. He replied yes and he believed it was a discussion in the Masechta Nedarim. He found it right in the heart of the Talmud;daf lamed bet (32) [letters that spell heart]. What was this idea I remembered which is found in the heart of the Book of Nedarim? The Gemorah argues that we may not have had to go through the suffering of Egypt but because Avraham said in the Brit Ben Habetaryim, ‘from which sign will I know?’ we had to go down to Egypt. From this wanting a sign (an eyda) we as his children had to go through this 400 year trial to perfect our emunah (faith). What a deep thought that all of this suffering did not have to be. The next day when I went to Rav Butmans house for kiddish. I mentioned this Gemorah and he stopped in the street and he told me he remembered an uncle of his many years ago who often sang an obscure Yiddish song. The song describes how Hashem went to every nation to offer the Torah and each nation had an excuse as to why they did not want it. Then he came to Avraham's children and offered the Torah and they said 'be ma eida?' 'With which sign will we know?' and Hashem said – 'you will not receive it.' When I looked closer I realized that this is essentially a very deep flaw in the very root of the Jewish soul and this is exactly the point of correction the Rav Kahane spent his life fixing – and he succeed. Much of his Torah was based on ‘in its time I will hasten it’ ‫( נב יע התה נא יחי הש הנה‬Yeshayahu 60:22) So much needless suffering could be prevented if only we would do what is in front of us to do. A Shoa did not have to happen if we had come to Israel long before when the doors opened and the desert began to blossom. We were looking for signs of proof then and still today and so Israel came into being after the Shoa just as we became a Nation after the furnace of Egypt. Why? Because we were looking for signs 'aze Aida'? It seems to me that the basis of this argument and proof of this theory was preceded long ago with Avraham. Although the decree was made at Brit Ben Habetarim it was pending for a number of years before it was actualized. The exile began thirty years after it was decreed. Avraham was 70 at the time. After this pronouncement Avraham returned to Charan and made his official aliyah five years later at 75. When Itzchak was born (when Avraham was 100) this is the moment when the decree was initiated and the 400 years is counted from here. Thirty years before the Shoa we also had an opportunity to be reborn as a Nation without the horrors of Auschwitz. The gates of Israel were opened for the Jews to return home, but just like in the days of Babylon only a trickle returned. Like the Brit Ben Habetarim in our time, the Chofetz Chaim made a prophecy 25 years before WW2 that the next world war will make WW1 look like child's play. He continued and said 75 years after WW2 a WW3 will make WW2 look like child's play. If this prophecy is correct that means 4 years from now. Today as we sit in the sovereign State of Israel which spreads its light throughout the world in every art and science we still say aze Aida? We have it in our power to expel our enemies and build Hashems house but we are delayed and denied the hurried Geula because of the erev rav and the internal galut that is very difficult to extract from the Jewish soul. The wholehearted faith that is the possession of the descendants of Avraham if lacking leads to needless suffering that does not have to be. May we learn quickly to fix this flaw in our heart so that the body of Israel will rise to its calling. For this is the heart of the matter. 111

The Number 176 (2017) This is the longest Parsha in the Torah which has 176 verses. The longest Tehillim (Tehillim 119) also has 176 verse as well as the longest Gemorah Bababatra. What does this mean? We can only guess. Within 176 we have 100 +76 (Kahane). What is the meaning of 100? According to Rabbi Glazerson: The letter ‫ ( קי‬kof) as mentioned by the Gemara in Tractate Shabbat, stands for the Holy One, Blessed is He. As noted above, it also stands for the level of holiness ( ‫)קי‬, which comes after the level of righteousness (‫) נצ‬. This quality of holiness represented by the letter ‫ יק‬is also expressed in it numerical value, 100. This number completes and includes all the previous numbers; thus it symbolizes a perfection that unites all the various qualities and forces. The name of the letter ‫ יק‬means \"monkey\" - an animal which epitomizes the power of imitation. In its positive aspect, this alludes to man's imitation of the Holy One, Blessed is He. In its negative aspect, as was mentioned above, it symbolizes the forces of spiritual impurity which imitate holiness, leading astray those people who cannot discern the truth and who fall into the trap of pretended holiness. Thus the Zohar characterizes spiritual impurity as \"a monkey imitating a man.\" Letters of Fire (pg 68) The Rav often spoke about those who simply mimic ritual without understanding the real purpose and faith that is demanded of us. The gematria 100 (kuf) is also written as a small kuf in (bereshit 27:46) and a large kuf in Tehilim 84. The small kuf is part of the word 'ketzdi' (disgusted). The large kuf is part of the word 'ken' (nest). ,‫ שק נצ יתי נב כח כיי‬,‫ יי נצ החק‬-‫ האל‬,‫ מו כו התא המר יר נב הקה‬46 And Rebekah said to Isaac: 'I am disgusted ‫ל יק כח כי נע הקב יא השה‬-‫ ימ נפ יני נבנ הות יחת; יאם‬with my life because of the daughters of Heth. If Jacob take a wife of the daughters of Heth, such as ,‫ילי‬ ‫ הל המה‬--‫ההא הרץ‬ ‫ימ נבנ הות‬ ,‫הכ יא הלה‬ ‫ יחת‬-‫ימ נבנ הות‬ these, of the daughters of the land, what is life to ‫כח ייים‬ me?' (Bereshit 27:46) ‫קן‬-‫ן הלה נא השר‬ ‫ ו נדר הור‬,‫ יצפ הור המ נצאה כב יית‬-‫ד כגם‬ 4 Yet, the sparrow has found a house, and the ‫ יואל ההי‬,‫כמ נל יכי‬ ‫ הש התה הא נפ הר החי הה‬: swallow a nest for herself, where she laid O, to ‫ ניה הוה נצ הבא הות‬,‫ ימ נז נבח הו התיך‬-‫האת‬ be at Your altars, Hashem, Master of Legions. (Tehillim 84) The Rav certainly tried his utmost to purify our Nation from misguided spiritual and physical unions. He physically saved many women who had married Arabs and were now living as battered wives in Arab villages with Arab children who were really Jewish children. They had become prisoners living in fear and unable to escape. With incredible self-sacrifice he went into these villages and saved these women and children, reunited them with their Jewish parents who had lost all hope and rehabilitated them. Bentzi Gopstein, a student 112

of the Rav continues this work today with the organization Lehava. The Rav felt the disgust of Rivka and did his utmost to reinstate the kuf and even enlarged it. He also inspired many assimilated Jews who had strayed to feel the inner yearning for their home like a bird who never forgets her nest. There are many stories of those who made aliyah inspired by the spark the Rabbi ignited in them. Let us hope that the infusion of the holiness of Rav Kahane will help us join together Bamidbar to Nasso. He marveled at the greatness of our Nation being born out of the ashes of the Shoa however he pushed us forward towards our purpose. The purpose of the tribal parade of Bamidbar is to arrive at the Temple and make its dedication. Each tribe arrives in its unique way and each one is intrinsically important to the other as a healthy body that unifies many different functions into one whole. This unified body reflects the image of Hashem in the physical world; the light of Israel in its multitude of colors. 113

Shavuot and Corona (2020) I wrote in my book on Shavuot 2016 about the prediction of the Chofetz Chaim (that would come out around 2020) and wondered if something so drastic indeed could happen in four years. The Chofetz Chaim said in 1914 that this was the beginning of the wars of Gog and Magog and in around 25 years there will be another war that will make this one seem insignificant. He went on to say that 75 years after that war there will be a 3rd war that will make the earlier one seem insignificant. This would come out to the year 2020. Rabbi Levenstein, a contemporary of the Chofetz Chaim explained the insignificance to mean that lack of faith would increase. ‘There will be a great darkness of faith in belief in the world. Everything that came before will be like child’s play.’ Whether spiritual or physical, it seems to me that the recent plagues that we are experiencing are preparing us for the birth of a new world, and hopefully a better one than before. A new reality of the State of Israel came into being after the Shoa however it could have been born earlier preventing a Shoa. On the night of Shavuot I was studying the Talmud that discusses the reasons we had to go through the melting pot of Egypt and this whole process of destruction and the rebuilding that is the theme of these 49 days from Pesach to Shavuot. The Talmud in Nedarim 32 discusses that one of the reasons for this terrible decree is three words that Avraham said in the Brit ben Ha betarim - Be-ma-eyda 'with what sign will I know' ? As I studied these words I wondered if the Chofetz Chaim also based his prediction on this discussion. Interestingly I noticed that the Gematria of these words corresponds. ‫ נא השר ה הו יצא יתיך‬,‫ נא יני ניה הוה‬:‫ יא הליו‬,‫ ז כו היא המר‬7 And He said to him: 'I am Hashem who brought ,‫ ההא הרץ כה הזאת‬-‫ הל התת נלך האת‬--‫ ימאור ככ נש ידים‬you out of Ur kasdim, to give you this land to ‫ לנרישנתהה‬inherit it.' ‫יכישב המה ןא שדע‬ ,‫ נא הד הני ניה יוה‬:‫כו היא כמר‬ ‫ח‬ 8 And he said: 'My Lord, Hashem/Elohim, whereby shall I know that I am to inherit it?' ‫יאי הר הש הנה‬ (Bereshit 15:7,-8) 45= ‫המה‬ 75= ‫ןא שדע‬ Is it possible that there is an allusion to the year 1945 when the 2nd World War ended and the 75 years later that come out to 2020? Is it possible that the Chofetz Chaim based his numbers on this ancient discussion? Although I enjoy Gematrias and they serve sometimes as hints that can lead us in the right direction I am by no means one who relies on mystic interpretations in fact the Pshat, the simple meaning I find to be even deeper. 114

‫ באל יהינו; נו כה ינ נגלת הלנו‬,‫ כליה הוה‬--‫ כח כה ינ נס הת הרת‬28 The hidden [sins] are for Hashem,our God, but ‫ יד נב ירי‬-‫ הכל‬-‫ האת‬,‫ כל נעש הות‬--‫ע הו הלם‬-‫ כעד‬,‫ ו נל הב ינינו‬the revealed [sins] are for us and our children ‫ כהת הו הרה כה הזאת‬forever, to carry out all the words of this Torah (Dvarim 29:28) Hashem does not wish our suffering and what He reveals is meant for us to seriously study as doctors who can prevent disease. The God of Judgment is the same God of Love that desires we choose wisely to bring blessing and prevent negative consequences of our actions. Therefore if we assume that terrible tragedies are not mysterious unexplainable actions of a God who sometimes hides for no reason but actually do have logic to them then what was so terrible about Avrahams question that it brought about such a decree that we seem to continually suffer from in each generation? As I studied this Gemora I looked at the background as nothing happens in vacuum. I asked myself, what preceded this scene in the Brit ben Habetarim? Avraham had just won a miraculous war against five kings with just him and his servant Eliezer. The high priest Malchi Tzedek congratulates Avraham and says ‘blessed is Avraham and blessed is his God. '(Bereshit 14:19) The Talmud mentions that Avraham corrected him and said it’s not proper to bless the servant before the king. He should bless God first for Avraham is merely a servant. Because of this the priesthood was taken from Malki Tzedek and given to Avraham. (Nedarim 32b). And now as Avraham stands before his God and wonders about his future at 70 years old, God reassures him that he will yet have a son and will inherit the land of Canaan. Now in Parsha Bechukotai which we just read a few weeks back Hashem proclaims that if we walk in His ways we will be blessed and if you don’t walk in the way of blessing the consequence will be many curses, so choose blessing. In the passage we are discussing now there was no choice offered and if there was some offence taken no chance given to fix the offence simply a decree of 400 years of slavery because of a simple question. Is it so terrible to ask ‘by what sign will I know’? May I suggest that after winning a miraculous war against five kings with a handful of people and then even declaring this is not a human victory but a miracle from God, how is it now that the same Avraham asks for a sign? What did he as well as the world just see, if not a sign from the God of Avraham? It seems that this decree of slavery is more of a declaration similar to the curse of Cham which was also more of a declaration than a curse (according to Rabbi Hirsh). The consequence of this question will lead to persecution. The consequence of believing, experiencing, and yet not believing and looking for a sign, is a pattern that will lead eventually to slavery. Rav Kahane explains a similar Pshat when Hashem commands Avraham to sacrifice his son Itzchak. Most commentators explain this as a great test of faith, but why would Hashem ask such a thing? Could there have been any sin that preceded this? What possible sin could there be? Rabbi Kahane points out 115

that preceding this command there was the story of Avimelech who made a covenant between Avraham and his descendants. Rav Kahane asks the question how could Avraham make a political covenant with Avimelech and his descendants? The whole world had just witnessed the birth of Itzchak from a 100 year old man and a 90 year old woman. This great miracle established and verified the covenant between Avraham and his God and the inheritance that was promised. In addition Avimelech tells Avraham God is with him in everything he does. (Bereshit 21:22) And yet, Avimelech now asks Avraham for a peace treaty which would contradict and delay the inheritance that God had promised Avraham. Avraham agrees to this covenant and so as Rav Kahane points out when it says after ‘these things’ (Bereshit 22:1) , what things does the Torah allude to? It alludes to the covenant between Avimelech. How could Avraham betray Gods covenant for a political covenant? Now it becomes much clearer that when Hashem says sacrifice your son there is a reprimand in these words. It is as if Hashem is saying, ‘After the great miracles I have shown you and the world, you exchange my covenant for one of flesh and blood? Well then if this miracle of Isaac means nothing then I will take him back. I want you to sacrifice him. If ‘my’ covenant does not exist then ‘he’ should not exist.’ What an astounding interpretation of Rav Kahane and this is the simple meaning from the text. The politics of Today is hinted at in the past. We lose faith (as Rabbi Kahane used to say) at every turn of the gentile screw. What we see above we can also see connected with Gematria. ‫יכישב המה ןא שדע‬ ,‫ נא הד הני ניה יוה‬:‫כו היא כמר‬ ‫ח‬ 8 And he said: 'My Lord, Hashem/Elohim, whereby shall I know that I am to inherit it?' ‫יאי הר הש הנה‬ (Bereshit 15:8) With What Sign? ‫ – שב המה ןא שדע‬Gematria = 122 -‫ ני יחי נדך נא השר‬-‫ יב ננך האת‬-‫ הנא האת‬-‫ ב כו היא המר כקח‬2 And He said: 'Please take your son, your only ‫ הא הרץ‬-‫ האל‬,‫ נלך‬-‫ נו הלך‬,‫ יי נצ החק‬-‫ האת‬,‫ א כה נב הת‬one, whom you love – Isaac -and go to the land of Moriah; bring him up there as an offering upon ‫ כעל א כחדכו שה נע ןלהו‬,‫ נל הע הלה‬,‫השם‬ ;‫כה המ יר היה‬ one of the mountains which I shall tell you. ‫ נא השר הא כמר יא הליך‬,‫הה הה ירים‬ (Bereshit 22:2) Bring him up (as an offering) - ‫ כו שהענ ןלהו‬- Gematria – 122 The political covenants that betray our spiritual covenant result in the sacrifice of our beloved children. Here is another interesting correlation. The Ma Edah (what sign - 120) that Avraham questions Hashem may lead to another question of Pharoah (Maduah – 120) towards the Hebrews. 116

‫ השמו‬-‫ נא השר‬,‫ הש נט ירי נב יני יי נש הר יאל‬,‫ יד כוימכו‬14 And the foremen of the children of Israel, whom Pharaoh's taskmasters had appointed over ‫לאמשדו שע‬ :‫ הנ נג ישי כפ נר העה ילא המר‬,‫נע יל ההם‬ ‫ יכ נתמ הול‬,‫יכ ילי התם הח נק הכם יל נל הבן‬ them, were beaten, saying: 'Why did you not -‫ כגם‬--‫יש נל השם‬ complete your requirement to make bricks as ‫ כהי הום‬-‫ כגם‬,‫ נתמ הול‬yesterday and before yesterday, even yesterday and today? (Shmot 5:14 120= ‫המה ןא שדע‬ 120= ‫שמדו שע‬ As we continue to question and compromise we lead ourselves down a path of assimilation that ends with persecution. ;‫ שמדו שע הבא התם יא הלי‬,‫ כז כו היא המר נא יל ההם יי נצ החק‬27 And Isaac said to them: 'Why have you come to me? You hate me and drove me away from ‫ כו נת כש נלחו יני ימ יא נת הכם‬,‫נו כא התם נש ינא התם הא יתי‬ you!' ,‫ הה היה ניה הוה יע המך‬-‫ הרא הו הר יאינו יכי‬,‫ כח כו היא נמרו‬28 And they said: 'We have indeed seen that ;‫ יבי ינינו ו יבי הנך‬,‫ כו הנא המר נת יהי הנא א הלה יבינ הו יתינו‬Hashem has been with you, so we said, 'Let the oath between ourselves now be between us and ‫ יע המך‬,‫נו ינ נכ נר התה נב ירית‬ you, and let us make a covenant with you. (Bereshit 26:27-28 ‫המה ןא שדע שמדו שע‬Why (have you come to me?) = (Value120) - What Sign? = (Value120) Again the same political agreement in contradiction to the covenant promised by Hashem. Avimelech wanted to ratify the peace plan he made with Itchaks father Avraham. Itzchak knows there is hatred by Avimelech and wonders why he is doing good and even increasing this good more than his predecessor. The commentators tell us that now Avimelech adds that anyone who goes against this treaty should be cursed. Does Avimelech really have our best interests in heart? Could this be a Trojan horse? If we look at what preceded the rise of Haman in the Purim story there is an interesting chain of events. The Rabbis tell us the curse of Haman was a result of our enjoyment and celebration at the king’s feast, where he served all the Jewish leaders glatt kosher catering. What was so wrong about this? They were so honored they overlooked that the dishes they were eating off of where holy dishes pillaged from the Bet Hamigdash, but they looked the other way. Deals of the Past and Deals of Today What preceded the Corona plague? The deal of the century! So many celebrating that a foreign power 117

will allow us to annex part of the Land promised us by God while selling out the Temple Mount to the Arabs and creating a Palestine for them. In the midst of our honor and glory the King of Kings came down and threw us out of our synagogues and into the street with Corona. It was as if He was saying, ‘I don’t want your prayers and your minyans. They mean nothing to me. Where is your protest for My throne, My honor and My kingship and My Crown alluded to in Corona (crown) or Covid which means honor in Hebrew. In fact if we look again at the passage above we see some more startling connections. As I was writing this article I recalled that my brother asked me what is the Gematria of 19 in Covid-19. I answered achi – ‘my brother’ and also ‘goy’ – a non-Jewish nation. At the time I suggested it may have something to do with the year-long attempt at elections that preceded us and the internal plague that infected our nation long before Corona between the forces that want a Jewish state and those that want to be like all other non-Jewish states. Today I thought to look at the Gematria of Covid itself and interestingly enough discovered it is exactly the same as the passage that we have been discussing. 122= ‫ שב המה ןא שדע‬- with what sign? 122 =‫ קוביד‬- Covid We even see Corona hinted at in the letters. ‫ייכ‬ ‫כב המה יא כדע‬ ,‫ נא הד הני ניה יוה‬:‫כו היא כמר‬ ‫ח‬ 8 And he said: 'My Lord, Hashem/Elohim, whereby shall I know that I am to inherit it?' ‫יאירה הש הנה‬ (Bereshit 15:8) There is a quote I like of Prime Minister Netanyahu in which he says ‘Israel did not come into being because of the Shoa. If there had been an Israel there would not have been a Shoa.’ The gates of Israel were open in the 1920's before the Shoa but noboday came. As the gates of the Jewish ghetto opened up the majority scrambled out into the gentile world and assimilation. Who doesn't have a picture of a great grandfather with a long beard? Who was looking for Be Ma Eda (by what sign)? Most were looking for greener pastures in a wide open non-Jewish world. At the same time while deserts were turning green in Israel many in the religious camp saw Zionism and Nationalism as an enemy of Judaism and forbade their flock to go there. Yes, if there was an Israel there would not have been a Shoa. It is easier to say this today however have we learned the lessons of the past? Are we running to Israel or away from Israel? And in Israel are we running towards a Jewish state or a Hebrew speaking gentile one? As we enter a period of darkness and uncertainty the question remains will the Temple be rebuilt with an easy birth or a painful one? The State of Israel was born after a period of Judgement. Will the Temple now be reborn along with Judea and the monarchy of King David? The same Netanyahu just gave the keys away as Avraham and Isaac 118

did to Avimelech. Will we learn the lessons of the past? Have we yet? On a positive note everything has its equal opposite. The same letters that spell plague (Noga) spell (Oneg) - celebration. When we fix our weakness it becomes our crown. When we are confused about ‘what sign’ and doubt the God who has brought miracle after miracle when we put our trust in Him not only with Jewish ritual but politically, He will part seas for us. The Gematria 122 is also Yad Chazaka and Redemption. -‫ ו ימ הש נמר הו האת‬,‫ ח יכי ימא נה כבת ניה הוה הא נת הכם‬8 Rather because of Hashems love for you and ‫ ה הו יציא ניה הוה‬,‫ כה נש מב העה נא השר ינ נש כבע כל נא הב יתי הכם‬because He observes the oath that He swore to your forefathers did He take you out with a ‫ נב היד נח הז הקה; שו יי כפ כדך מיביית‬,‫הא נת הכם‬ strong hand, and redeem you from the ‫ ימ נצ הר יים‬-‫ ימ כיד כפ נר העה המ הלך‬,‫נע הב ידים‬ house of slavery, from the hand of Pharaoh king of Egypt. :‫ ניה הוה באל ההיך הוא הה באל יהים‬-‫ יכי‬,‫ ט נו הי כד נע הת‬9 You must know that Hashem your God - He is ‫ הש ימר כה נב ירית נו כה הח הסד נל הא נה הביו‬--‫ כה הנ בא המן‬,‫ הה יאל‬the God; the faithful God, who safeguards the covenant and the kindness for those who love Him ‫ נל הא הלף ד הור‬,‫ו נל הש נמ ירי ימ נצו התו‬ and for those who observe His commandments for a thousand generations. (Dvarim 7:8-9) Again we see the covenant of the past that Hashem continually keeps while we continually betray and in the end if we fall to a spiritual low as we were in Egypt Hashem will not allow us to undo His world. He will intervene and pull us out. 120= ‫ נח הז הקה‬- strong (hand) 120 =‫ שו יי כפדכך‬- redeem 120= ‫ המה ןא שדע‬- what sign? Redemption here is spelled in the feminine form or weaker form of redemption (as opposed to Chozek Yad) where Hashem physically pulls us out from fear and not from our conviction. Through this process however eventually God willing we should grow with a greater desire for our Land. For the solution as I have said many times before is to fully liberate our Land and the Temple Mount. If we fear isolation, we know now that we can survive isolation. The minimum requirement would be to allow Jewish people to pray on the Har Habayit and bring their Pesach sacrifice which is Halachically permissible. I am certain that this alone will stop the spread of Corona. If we continue to question ‘by what sign’ it will lead to Pharoah’s question ‘where is your quota of bricks?’ If we overcome our reluctance to accept the blessing that Hashem wishes to confer on us and conquer our Land then we (and the world) will no longer question our legitimacy. We will desire to cling to our inheritance and be a blessing to ourselves and the world. 119

-‫ ימ כמ הטה האל‬,‫ ית הסב כנ נח הלה יל נב יני יי נש הר יאל‬-‫ ז נולא‬7 An inheritance of the Children of Israel shall not ,‫ נב כנ נח כלת כמ יטה נא הב התיו‬,‫ יכי יאיש‬:‫ כמ הטה‬make rounds from tribe to tribe; rather the Children of Israel shall cleave every man to the ‫ נב יני יי נש הר יאליי כד כבקו‬, inheritance of the tribe of his fathers. (Bamidbar 36:7) 122= ‫ שב המה ןא שדע‬- with what sign? 122 =‫ קוביד‬- Covid (the sin and negative consequence) 122= ‫ יי כד כבקו‬- cleave (to our inheritance) – (the solution and remedy) Let us hope that we have an easy birth and that the predictions of the past and the discusssions from our ancient books bear fruit. In the original exodus slavery ended when the plagues began and shortly after families escaped into an unknown future under the wings of the Allmighty and became a great Nation. Although we see dark clouds on the horizen, let us hope that soon a new day will be dawning in Israel with truly a free people in its own Land. There is only one covenant that we must cleave to and one peace treaty that has been ratified above and below. If we are faithful to our constitution of the Torah we have nothing to fear. 120

121

122

Kahane in the Parsha Behalotecha 123

Parashat Beha'alotcha - 2009 As I have written earlier, the Rav's Torah is Derech Shaloshet Yamim (see Shmot). In Behalochtecha we see the nucleus of this Derech ‫ קו המה‬:‫ כו היא המר המ השה‬,‫ לה כו ני יהי יב ננ הס כע ההא הרן‬35 And it came to pass, when the ark set forward, that Moses said: 'Rise up, O LORD, and let Thine .‫ימ הפ הניך‬ ,‫נמ כש ננ האיך‬ ‫נו הינמסו‬ ,‫הא ני הביך‬ ‫נו הי מפצו‬ ,‫ניה הוה‬ enemies be scattered; and let them that hate Thee flee before Thee.' ‫ יר נבב הות א נל יפי‬,‫ שו הבה ניה הוה‬:‫ היא כמר‬,‫ לו ו נבנמ החה‬36 And when it rested, he said: 'Return, O LORD, .‫ יי נש הר יאל‬unto the ten thousands of the families of Israel.' (Bamidbar 10:35,36) In the Torah this passage is separated by two inverted 'nun's. Our Rabbis tell us (Shabbos 116a) that these two passages are considered a separate book. The ideas expressed here are the essence of the Torah and express our unity and divine calling. When we are united our enemies (the enemies of G-d) flee before us and wherever we rest there is a Divine protection and radiance. All who encounter Israel encounter this radiance and experience their own divine calling as well. The gematria of 'Nun' is fifty. If we count fifty passages ahead we get to the beginning of Parsha Shlach. It is as if to say, that Shlach, the curses that follow and the forty years of wanderings did not have to happen. What was it supposed to be? Fifty passages earlier 'Vayehi Binsoa Aaron..' If this is the way we were, united and free then Moshiach would have already been here. These fifty passages that precede Shlach indicate the root cause that led to Shlach. It began with complaints from the people and ended with complaints from the highest level; from Miriam. The leadership that were condemned in Parsha Yitro for eating and drinking in front of the Divine, where punished here and destroyed. A new leadership took over. This new leadership however did not prevent the sin of the spies. Moshe complains that he cannot carry the people any longer. These passages should be studied to understand what preceded Shlach and the forty year curse. We were so close and then became so far. Today also there are moments that we could have become kings and queens like an 1967, but we transformed victory into a long and drawn out defeat. 124

Late Comers Final Redemption through State of Judea ,‫ נב כה נעל נתך‬:‫ יא הליו‬,‫ נוא כמ נר הת‬,‫א נה הרן‬-‫ האל‬,‫ ב כד יבר‬2 'Speak unto Aharon, and tell him that when he ‫ הי יאירו‬,‫מול נפ יני כה נמנ הו הרה‬-‫ האל‬,‫ כה ינ הרת‬-‫ האת‬raises up the candles, the seven wicks should point ‫ יש נב כעת כה ינר הות‬. to the face of the menorah.' (Bamidbar 8:1) The word raising up that is used to light the candles alludes to the idea that the job of the spiritual leaders is to raise up the neshamas of the young ones and teach them Torah in a way that brings out the light of Torah and inspires them to rise up in the Torah world by bringing their light to it. As Rav Nacham Kahane says that 'when the child matures, he will have within him the ability and desire to 'rise up' in the world of Torah.' (With All Your Might pg. 632) To me this Parsha is about the vindication of the Charedi world in that future time when they will be called upon to 'put their money where their mouth is' or more aptly put their body where their soul is and this time be the first to act rather than the last. The role of the spiritual leaders of our Nation is to teach the Nation its purpose and identity and to understand that we have a Divine partnership in the creation and maturity of our Nation. Although I may be critical of the Charedi world that failed in the past and present to see G-d in National events, to their credit they have kept the mitzvot of Torah alive as they have been for thousands of years. The opportunity to keep 'new' mitzvot dealing with the Land and tithes and the many mitzvot that deal with national situations were given them by their arch-enemy, their black sheep brother who conquered the Land. After having spent a generation as 'Israeli's' and coming to terms with the fact that their irreligious brothers had the faith and courage to conquer the Land they pray for each day a new day will come. In this final scenario the 'lack of faith' of the 'irreligious' brother will be brought out in their willingness to divorce themselves from Yehuda and Shomron to appease the world. Here is where the charedi 'reserve units' will be born along with the State of Judea. The final tikun will be for the irreligious ones to fight now for a religious battle and the religious ones to sacrifice for their country and take away their shame from their brothers eyes. This is hardly something new, for it exists today. All Israeli's know that it is the national religious soldiers that are the most devoted and patriotic. Their ranks will grow with a new influx of charedi units as well as non-religious believers, similar to the unobservant that cheered for Rav Kahane and supported and sacrificed along with him, even though they were not observant (which is a relative term). These ideas can be seen alluded to in the Parsha. The commentators discuss why this passage regarding the Menorah is placed immediately after the long recitation of the offerings of the tribal leaders. Citing Midrash Tanchuma, Rashi comments that Aaron was chagrined that every tribe, represented by its leader, had a role in dedicating the new Tabernacle, while he and his tribe of Levi, were excluded. Consequently God comforted him by saying that his service was greater than theirs because he would prepare and kindle the Menorah. Rambam explains why the Menorah was singled out for this consolation instead of other more auspicious rituals, such as the Yom Kippur service, which must be performed exclusively by the Kohen Gadol. He explains, based in part on Tanchuma, that the kindling in this passage alludes 125

to a later Menorah, that of the miracle of Chanuka. God was alluding to Aaron that his role was greater than that of the leaders , because there would be a time when the Temple service would be discontinued by the Syrian-Greeks and the Torah would be on the verge of being forgotten. Only the faith and heroism of the Hasmonians, a family of Aarons priestly descendants, would succeed in driving out the enemy, purifying the Temple, and once more kindling the Menorah, after a tragic hiatus of many years. Thus God comforted Aron by telling him that his family would one day save the Nation. The offering of the tribal leaders were great and impressive, but they were temporary. Aaron's contribution would be eternal. (Artscroll Siddur Pg.774) ,‫ נב כה נעל נתך‬:‫ יא הליו‬,‫ נוא כמ נר הת‬,‫א נה הרן‬-‫ האל‬,‫ ב כד יבר‬2 'Speak unto Aharon, and tell him that when he ‫ הי יאירו‬,‫מול נפ יני כה נמנ הו הרה‬-‫ האל‬,‫ כה ינ הרת‬-‫ האת‬raises up the candles, the seven wicks should point ‫ יש נב כעת כה ינר הות‬. to the face of the menorah.' (Bamidbar 8:1) What does it mean that all of the other princes had much to offer and Aaron felt bad that he didn't have much to offer? In addition Chazal tells us that he was embarrassed and felt that maybe he was being punished for his involvement in building the golden calf. The Golden Calf is reminiscent of the 'Golden Medina' which was the 'paradise' in America that the downtrodden Jews of Russia and Europe escaped to. The religious establishments helped to guide the Nation that was quickly assimilating and trying to steer it in the right direction, but one who remains in the galut cannot help but be affected by it. Aarons intentions were good however he assisted in bringing this temporary situation to an established foreign worship. There is no call from the Charedi world today to come home to Zion, just as there was none before the Shoa. There is much assimilation even among the Charedi world, it cannot be helped. In Israel however, those who leave the Charedi world and join the secular world may depart from Jewish ritual but they simply trade those mitzvot for other mitzvot no less important that involve service to their country – the Nation of Israel. If they meet a non-religious girl, most likely she will be Jewish and they will bring more Jewish children into the world. The embarrassment that Aaron felt is that he didn't have anything to offer, and he also was slightly tainted. Similarly today, even though there is animosity in the Charedi world against 'secular Zionism', part of the animosity is a feeling of embarrassment that all of the tribes except them brought an offering. The multitudes sacrificed for the creation of our physical Nation once again while the spiritual leadership remained aloof. Hashem promised Aaron that his offering will be even on a higher level. His offering is one that will kindle the spark in each Jewish soul. This menorah that Aaron lights also alludes to the Macabees and the Jewish revolution, long before the Warsaw ghetto. I suggest that maybe the revolution of Bar Kochba and Rabbi Akiva is connected to the Warsaw ghetto uprising and the birth of our Nation today (see Lag B'Omer), while the Macabee revolution is connected to a future revolution that will take place in our time, in Yehuda and Shomron. ‫ כעל א נד כמת‬,‫ ניהו הדה הח נלק הו‬-‫ טז נו הנ כחל ניה הוה האת‬16 Hashem shall take Judah as a heritage to ‫ יבירו הש יהלם‬,‫ כה הק הדש; ו הב כחר ע הוד‬Himself for His portion upon the Holy Land, and shall choose Jerusalem again. (Zecharia 2:16) 126

I suggest that the passage above in this weeks Haftorah is connected to Aaron's feelings in the beginning of the Parsha and Hashem's answer to him. Here is the future Chanuka story replayed with the Charedi world being the first ones, this time to jump in the sea and bringing the final unity of the Nation, by defending Yehuda and Shomron. Seven Books of Torah ;‫ הד הרך נשל השת הי ימים‬,‫ לג כו יי נסעו ימ כהר ניה הוה‬33 And they set forward from the mount of the ‫ הד הרך נשל השת‬,‫ ניה הוה הנ יס כע יל נפ יני ההם‬-‫ כו נאר הון נב ירית‬LORD three days' journey; and the ark of the covenant of the LORD went before them three ‫ נמנו החה‬,‫ הלתור הל ההם‬,‫ הי ימים‬. days' journey, to seek out a resting-place for them. ‫ ימן‬,‫ נב הנ נס העם‬,‫ י הו המם‬,‫לד כו נע כנן ניה הוה נע ילי ההם‬- 34 And the cloud of the LORD was over them by ] ('nun' upside down) ‫ כה כמ נח הנה‬day, when they set forward from the camp. ‫ קו המה‬:‫ כו היא המר המ השה‬,‫ לה כו ני יהי יב ננ הס כע ההא הרן‬35 And it came to pass, when the ark set forward, ‫ ימ הפ הניך‬,‫ נו הינמסו נמ כש ננ האיך‬,‫ נו הי מפצו הא ני הביך‬,‫ ניה הוה‬. that Moses said: 'Rise up, O LORD, and let Thine enemies be scattered; and let them that hate Thee flee before Thee.' ‫ יר נבב הות א נל יפי‬,‫שו הבה ניה הוה‬:‫ היא כמר‬,‫ לו ו נבנמ החה‬36 And when it rested, he said: 'Return, O LORD, ] ( nun upside down)‫ יי נש הר יאל‬unto the ten thousands of the families of Israel.' (Bamidbar 10:34,35,36) In the Torah this passage is separated by two inverted 'nun's. Our Rabbis tell us (Shabbos 116a) that these two passages are considered a separate book. The ideas expressed here are the essence of the Torah and express our unity and divine calling. When we are united our enemies (the enemies of G-d) flee before us and wherever we rest there is a Divine protection and radiance. All who encounter Israel encounter this radiance and experience their own divine calling as well. If we look at this as a separate book then there are actually seven books of Torah. The fourth book begins with Bamidbar, then the book within our Parsha (number five) followed by the complaints and continue for the next few Parshas until Devarim (book six). Finally the book of Devarim would be book number seven. I heard a question once from Rabbi Ashrai Fox . He asked of the Shalosh Regalim which is the most important, Sukkot, Pesach, or Shavuot? He answered that according to a midrash he had read Shavuot is the most important. Why? He answered that when you eat a sandwich, it is usually what is in between the two pieces of bread that is the most important part of the sandwich. Shavuot comes in the middle, like the sandwich theory. Taking this idea into account we could say that Bamidbar that comes after the forty-nine day sephira, followed by Veyhi Binsoa Aaaron, are the central core of the Torah. The rest is the sandwich. According to the sephirot, the fourth and fifth represent Netzach and Hod (Victory and Glory). They are also related to Moshe and Aaron and the right and left leg. If the center of this sandwich deals with our unity and Nationhood, the parade of the military, followed by the priestly class, as well as the central focus of the Mishkan then what follows, the Yesod and Malchut are the conduits that process 127

this Nationhood into a final reality that is rooted both above and below. The complaints that include, our Parsha followed by Shlach, Korach, Billam, Pinchas are all connected to the Yesod. Yesod is connected to Yoseph and also Moshiach ben Yoseph, which is the beginning of manifesting our kingdom below. Malchut which comes along with the rebuilding of the 3rd Temple is not manifested until our Land has been conquered and our enemies vanquished. It is a retelling of our history which will make greater sense looking back at our successes and failures. An example of this idea is the calculation of the four hundred years of suffering that was passed on to the generations who lived in Egypt. In the midst of the suffering there was talk of when Moshiach would arrive, and undoubtedly many disputed that the time was now. It was not until after they had left Egypt that the calculation could be made. Let us look now at the sixth book – the book that represent Yesod and see where the channels are clogged and where they flow freely; the sins that keep us in the desert and the actions that bring us closer to Malchut. As we mentioned the 'fifth' book is enclosed between two 'nun's. Complaints and Torah Distortions The gematria of 'Nun' is fifty. If we count fifty passages ahead we get to the beginning of Parsha Shlach. It is as if to say, that Shlach, the curses that follow and the forty years of wanderings did not have to happen. What was it supposed to be? Fifty passages earlier 'Vayehi Binsoa Aaron..' If this is the way we were, united and free then Moshiach would have already been here. These fifty passages that precede Shlach indicate the root cause that led to Shlach. It began with complaints from the people and ended with complaints from the highest level; from Miriam. The leadership that were condemned in Parsha Yitro for eating and drinking in front of the Divine, where punished here and destroyed. A new leadership took over. This new leadership however did not prevent the sin of the spies. Moshe complains that he cannot carry the people any longer. These passages should be studied to understand what preceded Shlach and the forty year curse. We were so close and then became so far. Today also there are moments that we could have become kings and queens like an 1967, but we transformed victory into a long and drawn our defeat. According to Meam Loez the two 'nun's that represent 'Naaseh and Nishma' are turned upside down. Let us examine these complaints. ‫ כרע נבא נז יניככ ימ כת הא כנ ינים‬, ‫א כו ני יהי הה העם‬ 1 And the people took to speaking complaints, it ‫ניה הוה; כו יי נש כמע‬ was evil in the ears of Hashem; and Hashem heard ‫ הבם‬-‫ כו ית נב כער‬,‫כאפ הו‬ and His wrath flared, and a fire of Hashem ‫כו יי כחר‬ ,‫ניה הוה‬ ‫ כו התא ככל יב נק יצה כה כמ נח הנה‬,‫ יאש ניה הוה‬. burned against them, and it consumed at the edge of the camp. -‫ המ השה; כו יי נת כפ ילל המ השה האל‬-‫ האל‬,‫ ב כו יי נצ כעק הה העם‬2 And the people cried unto Moses; and Moses ‫ כו ית נש כקע הה יאש‬,‫ ניה הוה‬. prayed unto the LORD, and the fire abated. ‫שת כב ןע הרה‬-‫ יכי‬: ,‫כההוא‬ ‫ כה המק הום‬-‫ג כו יי נק הרא ישם‬ 3 And the name of that place was called Taberah, ‫ יאש ניה הוה‬,‫הב נע הרה הבם‬ for the fire of Hashem burnt against them. (Bamidbar 11:1,2,3) ‫ = ככ ימ כת הא כנ ינים‬Complaints = 611 ‫ = שת כב ןע הרה‬Taberah = 677 128

Let us examine the complaints in more detail and how they destroyed the leadership that would now be replaced as they entered the Land. ‫ = ככ ימ כת הא כנ ינים‬Complaints = 611 ‫ = תורה‬Torah = 611 It seems to me that the dispute of the leadership was a dispute of the Torah. However both the dispute and the antidote are found within that same Torah. Lets have a deeper look at the nature of the arguments. The name of the place where the fire raged was called Taberah (677). ‫ נל הה יאיר‬,‫ טו נו ההיו יל כמאוה הרת יב נר יקי כע כה הש כמ יים‬15 and let them be for lights in the firmament of the heaven to give light upon the earth.' And it was ‫ יכן‬-‫ ההא הרץ; כו ני יהי‬-‫כעל‬ so. (Bereshit 1:15) ‫ = יל כמאוה הרת‬Lights = 677 Rabbi Teichtal* was a renowned Torah scholar and Rabbinic Leader in Europe. In addition to his Halachic writings he also wrote the definitive book on the Shoa. In his work Eim Habanim Semeichah he admits that the Torah world had made a grave mistake by their lack of longing for Israel which manifested itself by their animosity towards Modern Zionism. Of course it is hard to imagine that six million men women and children would pay the price for these mistakes. Certainly there are other factors beyond our scope of understanding. “The secret things belong to Hashem our God; but the things that are revealed belong to us and to our children for ever, that we may do all the words of this law.” (Devarim 29:28) It is for us to grapple with the National tragedy and to try and understand factors that are revealed. How is it that ten spies caused a whole people to die an untimely death in the desert? Was the whole generation guilty of a sin? Where they not the same generation that received the Torah? Was the generation that was martyred in the Shoa not filled with the greatest minds and most pious of Tzadikim? Is not every soul a Holy Jewish Neshama? We have spoken about this many times before and although sin or mistakes from leadership are partly responsible, one should also understand that this generation consisted of the greatest luminaries of that age. One fifth of our Nation was sacrificed in ---------------------------------------------------------------------------------------------------------------------------- * Eim Habanim Semeichah, written in 1943, is Rabbi Teichtal’s comprehensive treatise on Settlement in Eretz Yisrael, Messianic Redemption, and Jewish Unity. Rabbi Teichtal’s personal history lends significance to this work. Born in 1885 to a respected Rabbinic family, Rabbi Teichtal studied under the tutelage of some of the noted scholars of his day and was recognized at an early age as a talmid chacham. He served as the Rabbi of Pishtian, Czechoslovakia where he established the Moriah Yeshiva. His opinion on halachic matters was sought by many throughout Europe, and his responsa were published in a three volume work entitled Mishneh Sachir. During his 20 years in Pishtian, Rabbi Teichtal became a recognized Rabbinic leader of the so-called “Ultra Orthodox” world and shared the prevalent anti-Zionist sentiments of that community. After Hitler’s invasion of Czechoslovakia, Rabbi Teichtal became active in relief activities in an effort to ease the plight of his community. When deportations began in 1942, he and his family went into hiding. At this point, Rabbi Teichtal came to the realization 129

this great darkness, however that one fifth also gave birth to the reality we live in today. They were the seeds that in their death impregnated and inspired Israel to re-establish G-ds kingdom here on earth. Chazal tells us that the Sages that died in the heavenly fire had earned their fate by irreverently eating and drinking while perceiving the Revelation at Sinai (Shmot 24:11). Let us continue to examine the roots of the arguments of Taberah. ,‫א נר הצך; נוא כס נפ הת‬-‫ ית כז שרע האת‬,‫ י נו ישש הש ינים‬10 And six years thou shalt sow thy land, and ‫ נתבוא התה‬-‫ האת‬gather in the increase thereof; ‫ נוא נכלו‬,‫ יא נו כה נש יבי יעת ית נש נמ הט הנה ו ננ כט נש התה‬11 but the seventh year thou shalt let it rest and lie -‫ התא ככל כח כית כה הש הדה; יכן‬,‫ נו יי נת הרם‬,‫ הא נב הי יני כע המך‬fallow, that the poor of thy people may eat; and what they leave the beast of the field shall eat. In ‫ נל יזי התך‬,‫כת נע השה נל ככ נר נמך‬ like manner thou shalt deal with thy vineyard, and with thy oliveyard. (Shmot 23:10-11) ‫ = ית כז שרע‬sow = 677 The greatest expression of faith is demonstrated when the Israelite Nation lives in its Land. Whether it is its miraculous survival surrounded by so many enemies, or simply it's reliance on Hashem to provide rain and crops. The Shmitta is a wonderful example of the faith that is required of each Israelite. We are promised that if we leave the field fallow on the seventh year Hashem will cause the sixth year to be bountiful enough to last for three years. The healing factor of the Torah (611) that we mentioned to counteract the complaints (611) is also demonstrated in the Land. Simply by living in Israel one develops faith and grows in the most natural way possible. Hashem created a unique Land for a unique People with unique laws designed to maximize their potential. ‫ית כז שרע‬,‫ ית נק כדש‬-‫ הפן‬:‫ יכ נלא יים‬,‫ככ נר נמך‬ -‫ ט לא‬9 Thou shalt not sow thy vineyard with two kinds of seed; lest the fulness of the seed which thou ‫ כה הכ הרם‬,‫ ו נתבואת‬,‫ כה נמ ילאה כה הז כרע נא השר ית נז הרע‬. hast sown be forfeited together with the increase of the vineyard. (Dvarim 22:9) Here lies the root of the complaints at Taberah which consumed the desert leadership of the past and the spiritual leadership in our own time. The prohibition given for not joining the Zionist movement that began at the turn of the century is similar to the mitzvah of not planting two different seeds together. There was a fear that Torah students would be contaminated by the Zionist influence, while remaining in a kosher galut guaranteed the survival of the purity of the Torah. With this in mind we can understand the disagreement between Rashi on one side and Rambam and Onkelos on the other.* ----------------------------------------------------------------------------------------------------------------------------t that the neglect of Eretz Yisrael had been a serious mistake. There, in the attic in which he was hiding, with virtually no books at his disposal, Rabbi Teichtal began the writing of Eim Habanim Semeichah, which he completed in one year. Unfortunately, Rabbi Teichtal did not survive the holocaust, dying Al Kiddush Hashem on a train on the way to the Mathausen concentration camp in January, 1945. His book, however, was deposited with a gentile family and retrieved by his daughter after the war. Thus his legacy and his teachings survived. Eim Habanim Semeichah presents classical sources in support of the settlement of Eretz Yisrael and the unity of the Jewish people as necessary preconditions for the Messianic redemption. *According to Rashi, citing Tanchuma, the onlookers – with the exception of Moses, of course – sinned grievously in that they gazed at the sacred vision while irreverently indulging in food and drink. For that, they deserved to die immediately, 130

To see the reality of the Land of Israel being reborn and welcoming its children home and being indifferent to this reality was like munching on a sandwich in the presence of the King. On the other hand the the Gemorah in Bava Basra (10b) tells us that people who die Al Kiddush Hashem, for the sake of G-d, are rewarded with levels in Olam Haba that are above all else. It is hard for us to understand the vision that Rabbi Akiva saw as he died a martyrs death or Rabbi Elchonen Wasserman as he prepared his students in the Shoa by advising them to have pure thoughts as they were about to be offerings on the alter. Maybe in a way this might be connected to the opposing views of Rashi and Onkelos / Rambam regarding Taberah. ‫לא ית הז שרע‬--‫א נר הצה‬-‫ נש יר הפה הכל‬,‫כב הג נפ ירית הו המ כלח‬ 22 and that the whole land thereof is brimstone, ‫ נכ כמ נה יפ ככת‬:‫ יע השב‬-‫ כי נע הלה הבה הכל‬-‫ נולא‬,‫נולא כת נצ ימ כח‬ and salt, and a burning, that it is not sown, nor ,‫ נא השר הה כפך ניה הוה‬,‫ א נד המה ו נצ הב ייים‬,‫נס הדם כו נע המ הרה‬ beareth, nor any grass groweth therein, like the ‫נב כאפ הו ו כב נח המת הו‬ overthrow of Sodom and Gomorrah, Admah and Zeboiim, which the LORD overthrew in His anger, and in His wrath; (Dvarim 29:22) Because of the cruelty, injustice and divisiveness of our people we were exiled. Hashem vent His anger on the stones of the Temple and the Land became salt and brimstone. The same injustice and division still exists among our people but the land itself has become like the woman described in Kiddushin; \"a woman prefers to be married, even to a marginal husband, than to not be married\" (Kiddushin 41a). The Land wanted Israel back; 'though I am black with sin I am comely with virtue' (Song of Songs 1:5) The seeds of animosity that are reflected by Taberah perpetuate the anger and continuation of the curse that we inflict upon ourselves. The Land however has turned green upon our return which cannot be ignored. There are Zionists that don't see the Hand of G-d in this great modern day miracle and there are Anti-Zionists who see only curse and sulphur. Cravings It is interesting to note that Moshe who sees the good in the people and tries to defend them when Hashem is angry, is now at a loss of what to do here. He cannot understand their craving for meat. Maybe because he himself is more divorced from the physical by not having relations with his wife that he does not relate to their cravings. ‫ = שת כב ןע הרה‬Taberah = 677 This is the name of the place where the former leadership was destroyed. It is related to the Shoa of the past and the blindness of the present. Willful blindness is a result of the seduction of the exile that taints ---------------------------------------------------------------------------------------------------------------------------- but God did not stretch out His hand to harm them, in order not to mar the joy of the giving of the Torah. Onkelos interprets the eating and drinking favorably: Their joy upon seeing the vision was as great as if they had been enjoying the utmost physical pleasure...Rambam too has a favorable interpretation...According to Onkelos and Rambam..they did not sin, the verse speaks in their praise, saying that they suffered no harm even though they had a profoundly holy prophetic vision that would ordinarily have been far beyond a human being's capacity to endure. (Artscroll Chumash Pg 443) 131

even Aaron the Cohen and the spiritual leadership of the Nation. When the sea is parting this is not a time for prayer it is a time to escape and move forward into Nationhood. Ritual offerings at a time when human sacrifice was needed to bring about G-ds promise I suggest is similar to unfit offerings. Those who sacrificed to conquer the Land of Israel regardless of their level of observance brought complete offerings to Hashem. ‫ א הושע תו תרת‬,‫ כי הב הלת‬-‫ החרוץ א הו‬-‫א הו השבור א הו‬‫א הו‬‫כב‬ 22 Blind, or broken, or maimed, or having a wen, ‫הג הרב‬ or scabbed, or scurvy, ye shall not offer these unto ;‫ כליה הוה‬,‫ כת נק יריבו יא הלה‬-‫לא‬--‫כי הל הפת‬ the LORD, nor make an offering by fire of them ‫ כליה הוה‬--‫ כה ימ נז יב כח‬-‫ ית נתנו ימ ההם כעל‬-‫ לא‬,‫ נו יא השה‬. upon the altar unto the LORD. (Vayikra 22:22) ‫ = שע תו תרת‬Blind = 676 +1 (kollel) = 677 ‫ כת נר יבי כע‬-‫ נב הה נמ נתך לא‬--‫ ית נש המרו‬,‫ מח הק כתי‬-‫ יט האת‬19 Ye shall keep My statutes. Thou shalt not let thy cattle gender with a diverse kind; thou shalt not ‫יכ נלא יים; ו הב הגדית כז שרע‬ -‫לא‬ ‫הש נדך‬ ,‫יכ נלא יים‬ sow thy field with two kinds of seed; neither shall ‫ לא כי נע הלה הע הליך‬,‫ יכ נלא יים כש כע נט ינז‬there come upon thee a garment of two kinds of stuff mingled together. (Vayikra 19:19) ‫ = ית כז שרע‬sow = 677 The confusion with the Torah is when it is mixed with galut. The Naaseh and Nishma get turned upside down. Even the people closest to Hashem, who accepted His Torah completely turn the Torah upside down when it comes to the two mitzvah's of settling and conquering the Land. ‫א יביו;תע כרושת‬ ,‫יאת‬ ,‫נכ כנ כען‬ ‫ החם נא יבי‬,‫כב כו כי נרא‬ 22 And Ham, the father of Canaan, saw the ‫כבחוץ‬ ,‫ הא החיו‬-‫ כו כי יגד יל נש יני‬. nakedness of his father, and told his two brethren without. (Bereshit 9:22) ‫ = תע כר שות‬Nakedness = 676 +1 (kollel) = 677 Noahs failed attempt to cultivate the world again after the Shoa of his time is mocked at by his son Cham. Instead of covering up his mistakes and over indulgences he mocks them. This response is seems similar to many in the Charedi world who only mock the Zionists instead of trying to improve their character and faith. The best way to influence would have been to join in the struggle for our Land. If they focus only on seeing the nakedness rather than covering it up they create a self inflicting curse where they become servants of the State when they could have been its rulers. Having said that, one also must add that Tzadikim are judged harsher than those who are not aware of Torah and Mitzvoth. If the spiritual leadership who preserved the Torah were lax in the mitzvah of conquering the Land or felt that we were not deserving, or that the Zionist were a bad influence that does not mean that they were not great luminaries. Our Torah records the shortcomings of even the greatest of our leaders. 132

‫נל הה יאיריל כמא הו הרת‬ 15 and let them be for lights in the firmament of ,‫כה הש כמ יים‬ ‫יב נר יקי כע‬ ‫טו נו ההיו‬ the heaven to give light upon the earth.' And it was ;‫ ההא הרץ‬-‫כעל‬ so. ‫ יכן‬-‫כו ני יהי‬ (Bereshit 1:15) ‫ = יל כמאוה הרת‬for lights = 677 Chazal tells us that the people who complained and were burned in the fire of Taberah, where the elders, the leadership. They were now receiving a punishment that was delayed in its time because of the joyous occasion when the Torah was being given ,‫ כו נא יביהוא‬,‫ הנ הדב‬--‫ נוא נה הרן‬,‫ ט כו כי כעל המ השה‬9 Then went up Moses, and Aaron, Nadab, and ‫ ימ יז נק יני יי נש הר יאל‬,‫ נו יש נב יעים‬. Abihu, and seventy of the elders of Israel; ,‫ יאת באל יהי יי נש הר יאל; נו כת כחת כר נג הליו‬,‫ י כו יי נראו‬10 and they saw the God of Israel; and there was ,‫ ו נכ הע הצם כה הש כמ יים‬,‫ נכ כמ נע ישה יל נב כנת כה כס יפיר‬under His feet the like of a paved work of sapphire stone, and the like of the very heaven for ‫הלטה כהר‬ clearness. ‫ לא הש כלח‬,‫ נא יצי ילי נב יני יי נש הר יאל‬-‫יא נו האל‬ 11 And upon the nobles of the children of Israel ,‫ הה באל יהים‬-‫ האת‬,‫היד הו; כו הי בחזו‬ He laid not His hand; and they beheld God, and did eat and drink. ‫ כו יי נשתו‬,‫כו היא נכלו‬ (Shmot 24: 9,10,11) Rambam and Onkelos interpret this passage favorably. Their joy upon seeing the vision was as great as if they had been enjoying the utmost physical pleasure. Rashi on the other hand says that the elders sinned grievously in that they gazed at the sacred vision while irreverently indulging in food and drink. If we take Rashi's view I suggest that large segments of our leadership both secular and religious are blind to the great miracle that we have been experiencing in our times – the rebirth of our Nation, both before the Shoa and regrettably from its ashes. It is as if they are looking at the Divine and are casual about it. 'He laid not His hand' means that this punishment would be deferred to another time. It was this time of the 'complaints' that it actually occurred. Therefore Moshe was discouraged for now the elders were gone and therefore Hashem told him to make the former slave captains the new leaders. Those who formally took beatings to prevent others from being persecuted became the new leaders. Similarly in our time leaders like Begin became the Prime Minister when formally he was considered an outlaw by the British and by Jewish appeasers who persecuted and informed on their revolutionary brothers. 133

What Remains Hidden (2017) We spoke about the three books that are concealed within this Parsha. The first two are related to Netzach and Hod, the summit of our achievements, and a time that will return in the future with the third Temple. The third book relates to Yesod and although it looks like a great fall the backward steps themselves are already a preparation for the leap forward into Malchut. As always the cure is given before the plague and we see the cure in the lights which Aaron raises up. Every soul of Israel eventually will raise themselves up and by doing so cause other souls to be lit without themselves being diminished. We see variations on this theme as Moshe infuses the seventy elders with his spirit without being diminished in any way. The last book which continues from the upturned 'nun's' until the book of Dvarim I believe is actually contained within the first fifty passages that follow the upturned nun (gematria fifty) which takes us to the end of our Parsha. Herein lie the seeds of what will follow through the trials and tribulations of Moshiach ben Yoseph (Yesod) which lead us to Moshiach ben David (Malchut / Dvarim). I heard an amazing Midrash from my friend Yehuda at the Bet Knesset today. According to this Midrash, the discussion between Miriam and Aaron was brought about by the sudden prophecies received by Eldad and Medad. It became known that Moshe would not be taking Am Israel into the Land. Miriam and Aaron postulated the following. They did not speak about Moshes wife but about another Cushite woman. Timna wanted to be a concubine of Yacov and he refused. Yacov was embalmed in Egypt. Yoseph refused Potiphora although he desired her. He too died in Egypt but his body was carried by Am Israel and buried in Israel. Moshe on the other hand was married to a Cushite queen when he had spent many years in Africa before returning to his mission to free Israel. He was a Cushite king. Miriam and Aaron postulated that maybe this was why there was this severe decree. According to Rashbam they did not know that he did not have relations with this queen. Hashem intervened and punished them for their speculations and made it clear that Moshe had a special relationship with Hashem that they could not understand. This reminds me a little of those who postulate on Rav Kahane's shortcomings. In the end of the Haftorah the words Chen Chen La allude to a future time when after the long exile of wandering and suffering we will be rewarded with twice as much joy than in the past. When I see these words I see the gematria of Chen = 58 and La = 34+1. The Rav was taken from us at 58, his son at 34 and the 1 representing Hashem who is also hidden along with them like Moshe in the desert with the people until we all find our way back. When I see Moshe pleading with Hashem in a very different way than he pleaded in Ki Sissa it seems to me that Moshe, like Rav Kahane in our time towards the end had a premonition that he would not succeed as he had expected. Hashem had other plans. The new leaders that were chosen were leaders that had taken beatings for the sake of their brothers – true leaders. It seems to me reminiscent of those who carry the torch of Rav Kahane today. Those who were in the front lines in the past continue to forge ahead along with their children the hilltop youth and within each and every Jew whose neshama is lit by Rav Kahane's words of truth. That truth like the candles continue to be the cure for a kingdom that is so close at hand yet so far away. The seeds of rectification have been planted and the stone (‫ את תבן‬Even = Av ve Ben) the builders despised will become the cornerstone. 134

Rashi and Rambam (2018) When Hashem gave the Torah He gave a strict warning not to get close to the mountain. Afterwards He invited the seventy elders as well as Nadav and Avihu to that very mountain and they returned intact. As we mentioned earlier while Rambam claims they were at one with the Divine, Rashi claims that something they did on the mountain was so grave that it caused them to receive the death penalty, however it was withheld until sometime in the future. If this sin was so grave why was it not mentioned when their lives were taken? For example when Moshe pleaded to enter Eretz Israel he was reminded that because of a previous sin at the rock he would be denied access. When the souls of Nadav and Avhu were taken it was because of a 'strange fire'. When the souls of the seventy elders were taken is was because of 'complaints'. Is there a connection between these two sins and what transpired on the mountain? Maybe there is a hint in our Parsha with the inauguration of the tribe of Levi. ,‫ כה נל יו יים ננ מת ינים נלא נה הרן ו נל הב הניו‬-‫ יט הו הא נת הנה האת‬19 And I have given the Levites--they are given to -‫ נע הב כדת נב יני‬-‫ כל נע הבד האת‬,‫ ימת הוך נב יני יי נש הר יאל‬Aaron and to his sons from among the children of Israel, to do the service of the children of Israel in ‫ נב יני‬-‫כעל‬ ‫ו נל ככ יפר‬ ‫יי נש הר יאל‬ the tent of meeting, and to make atonement for the ‫יי נש הר יאל;נת תגף‬ ,‫מ הו יעד‬ ‫נב הא ההל‬ -‫ נב הג השת נב יני‬, ,‫ נולא יי נה היה יב נב יני יי נש הר יאל‬children of Israel, that there will not be a ‫ כה הק הדש‬-‫ האל‬,‫ יי נש הר יאל‬plague among the children of Israel, when the children of Israel approach the sanctuary.' (Bamidbar 8:19) The Mishkan is a type of replica of what transpired at Har Sinai and approaching the Holy of Holies is similar to approaching the mountain. One must be of a certain status and level of Holiness in order to enter this realm. If not, when one enters this area the result is a plague. I suggest that what Rambam was describing was accurate. At that time they were at one with the Divine. Rashi however was looking at something internal that would cause them to err in the future. Was the attitude of one's proximity to the Divine one of 'privilege' or 'fear' as expressed by the father of Shimshon: 'We shall surely die as we have seen a Godly angel!'(Judges 13:22) This internal attitude may be hinted at even with Miriam who says to Moshe 'Was it only to Moshe that Hashem spoke? Did He not speak to us as well?'(Bamidbar 12:2) This same question is taken much further with Korach in the coming chapters. We noted earlier that the gematria of 'complaints' is the same as 'Torah'. One may be a great luminary and one may even approach Divine realms. If one’s proximity to the Divine however results in adding a 'strange fire' that was not requested or 'complaining' regarding a spiritual direction because of an underlying physical preference the result may cause a plague, similar to an unauthorized approach to the Holy of Holies. If one uses ones acclaimed proximity to the Divine in order to manipulate the Torah to suit ones personal ends the consequences for himself and those who follow are catastrophic. The battles between Torah leadership of the past and present have grave consequences. The Moshe of our generation Rav Kahane urged the Jewish people to come home quickly and not to die in the exile with meat between their teeth. 'The meat was still between their teeth, not yet chewed, when the wrath of Hashem flared against the people' (Bamidbar11:32). There is nothing like the proximity to the Divine in the Holy Land. 135

136

Kahane in the Parsha Shlach 137

Shlach 2012 -‫ ימן‬--‫ כה ננ יפי ילים נב יני נע הנק‬-‫ האת‬,‫ לג נו השם הר יאינו‬33 And there we saw the Nephilim, the sons of Anak, who come of the Nephilim; and we were in ‫נו יכן‬ ,‫ככ נח הג יבים‬ ‫נב יעי ינינו‬ ‫כו ננ יהי‬ ;‫כה ננ יפ ילים‬ our own sight as grasshoppers, and so we were ‫ הה ייינו נב יעי יני ההם‬in their sight.' (Bamidbar 13:33) ‫ כו ןכן הה ייינו כב ןעי ןני תה‬,‫ = שו כנ יהי כב ןעי ןנינו שכ נח הג יבים‬and we were in our own sight as grasshoppers, and so we were in their sight = 695 ‫ = ית כר תצה‬will appease = 694 +1 (kollel) = 695 The root cause of our appeasement policy is our lack of faith. Our lack of faith in our mission makes us lose our identity and self-esteem. We see ourselves as small and the enemy as overpowering. The truth is we are tiny and our enemies far outnumber us. Nevertheless God demands of us to have faith that He is behind us. When we have this faith our enemies melt before us, they are like bread. Our lack of self-esteem transforms the fear of our enemies into boldness. That which we fear we give birth to by our very fears. A dog who senses fear begins to bark. Its best to look away and pay no attention. The first enemy that must be conquered is our own fears. This comes by building up our faith. Faith (emuna) comes from the root Uman – Art. Like Art it must be cultivated and worked on to improve. Rabbi Yacov of Hosiyatin in his book Ohel Yacov tells us that the root problem is Raui – Deserving. We feel we are not deserving. Raui is also related to Roim – to See. If we lack faith and see ourselves as weak and undeserving then this becomes our reality as we give in more and more to the demands of our enemies. ‫ = ראוי‬deserving = 217 ‫ = לראות‬to see ‫ = ןי הר תאה‬to appear = 217 One of the ways to train ourselves and develop our faith is commanded below. ‫יי הר האה‬,‫ נזכו נרך‬-‫ הכל‬, --‫ כב הש הנה‬,‫כג השלש נפ הע ימים‬ 23 Three times in the year shall all thy males ‫ באל יהי‬,‫ נפ יני ההא הדן ניה הוה‬-‫האת‬ appear before the Lord GOD, the God of Israel. ‫יי נש הר יאל‬ (Shmot 34:23) When we grow in faith we grow in strength as well. 138

‫ = גבורה‬strength/mastery = 216 +1 (kollel) = 217 Binyamin Kahane (Bereshit Book I Pg. 232) brings down a midrash that proclaims that all of the miracles in Egypt, the Red Sea and the desert happened for only two people – Yehoshua and Calev. Why? Because these were the only two that succeeded in coming from Egypt to Israel; understanding the events that occurred and following through with their mission. This Midrash reminds me of the two Rabbis that stood out in our times that had a different spirit than all the rest and silenced the accusers and those who not only lacked faith but were not satisfied until they provoked others to lose faith. Rabbi Kahane surely had the conviction to drive out our enemies, annex our Land and rebuild our Temple. If the peoples right to vote was not taken from them by our perfidious leadership, Rabbi Kahane would have re-instilled that innate faith inside of us. Rather than provoke fear he would have inspired greatness. Shlach ‫ כה הי ישב הבא הרץ;תא תפס‬,‫ כעז הה העם‬-‫יכי‬ ‫כח‬ 28 But the people that dwell in the land are fierce, and the cities are fortified, and very great; and ‫ ני יל ידי‬-‫ נו כגם‬,‫ נב מצר הות נג הדלת נמ האד‬,‫ נו הה הע ירים‬moreover we saw the children of Anak there. .‫ הר יאינו השם‬,‫הה נע הנק‬ (Bamidbar 13:28) ‫שו שי שהס‬,‫מהשהה; כויהאמהר‬-‫ אהל‬,‫ הה העם‬-‫הכ ילב האת‬ ‫ל‬ 30 And Caleb stilled the people toward Moses, and said: 'We should go up at once, and possess it; .‫ הלה‬,‫ היכוהל נוככל‬-‫כיי‬--‫ העלה כנ נע הלה נו הי כר נשנו הא התה‬for we are well able to overcome it.' (Bamidbar 13:30) The commentators say that if the Meraglim had just given a report, that would have been fine. Their sin was in the word ‘Efes’ – ‘But’. No one asked them for their commentary or opinion, only to report the facts as they saw it. Their perception was distorted by their lack of faith and fear of losing the political positions they had in the desert. In truth all of the fears the Meraglim had amounted to ‘Efes’ – ‘nothing’ . Their evil intent was masked by their words. As William Blake writes ‘A truth told with bad intent beats all the lies you can invent’. Ya-has on the other hand, silenced these accusers and exposed their flaws. Only one who had been among them and seen the same things as they saw could be believed. If one who was in the same situation saw the complete opposite of these evil reports and encouraged our people to read the signs in the correct way his 'experienced' view is just as valid. The simple Torah of faith, that Yehoshua and Calev espoused could have brought redemption, but the people were persuaded by politicians. Rav Kahane continued this straight forward Torah, and in his day blunted the words of our own Meraglim; the leaders who mislead and the politicians who's main interest is not the welfare of the Nation but keeping their position. He did not see Israel as small grasshoppers and our enemies as giants 139

that we must appease. He said ‘throw out the Arab anti-Semites’, and if we lose American support, so be it. It is America who needs Israel much more than Israel who need America. Our reliance is on Hakodosh Baruch–Hu. In these passages we can see the Rav’s gematria and letters associated with the hero’s in these verses. ‫ישהשס‬,‫ המ השה; כו היא המר‬-‫ האל‬,‫ ההעהם‬-‫הכ ילב האת‬ ‫כו‬ ‫ל‬ 30 And Caleb stilled the people toward Moses, and said: 'We should go up at once, and possess ‫ הלה‬,‫יהכ הול נוככל‬-‫כיי‬--‫ העלה כנ נע הלה נו הי כר נשנו הא התה‬it; for we are well able to overcome it.' (Bamidbar 13:30) ‫ = יהס‬stilled = 75 + 1 (kollel) = 76 ‫ = כהנא‬Kahane = 76 Or another way to look at this is: ‫שי שהס‬,‫ המ השה; כו היא המר‬-‫ האל‬,‫ הה העם‬-‫הכ ילב האת‬ ‫ל כו‬ 30 And Caleb stilled the people toward Moses, ‫העלה‬ and said: 'We should go up at once, and possess it; ‫ הלה‬,‫ היכ הול נו ככל‬-‫ יכי‬--‫כנ נע הלה נו הי כר נשנו הא התה‬ for we are well able to overcome it.' (Bamidbar 13:30) The letters of Kahane are also hidden in another passage where Calev reprimands the Nation to not follow this wicked majority, but to follow him and Yehoshua. The odds are two against the minyan of Israel, very similar to today as well as Rav Kahane’s time. The majority of the Nation followed the majority of its political leaders to destruction, while Calev and Yehoshua prepared the younger generation with the Torah of conquest. ‫ יתי נראו‬-‫ נו כא התם אל‬,‫ ית נמ הרדו‬-‫ אל‬,‫ ט כאך כביה הוה‬9 Only rebel not against the LORD, neither fear ye the people of the land; for they are bread for us; ‫ם; הסר יצ הלםא יכ נ ןה‬‫ו‬ their defense is removed from over them, and the ‫י כל נח ימ‬ ,‫הרץ‬ ‫הה‬ ‫ כעם‬-‫האת‬ ‫ יתי הר מאם‬-‫ אל‬,‫ ימ נע ילי ההם כויה הוה יא התנו‬LORD is with us; fear them not.' (Bamidbar 14:9) Unintentional Catastrophes ‫ כה הי ישב הב ההר‬,‫ מה כו יי הרד הה נע המ יל יקי נו כה נכ כנ נע יני‬45 Then the Amalekite and the Canaanite, who dwelt in that hill-country, came down, and smote ‫ שה הח כר המה‬-‫כעד‬ ,‫כו כי נכתום‬ ‫כו כיכום‬ ;‫כההוא‬ them and beat them down, even unto Hormah. 140

(Bamidbar 14:45) ‫ כי כען‬,‫א נה הרן‬-‫ המ השה נו האל‬-‫ האל‬,‫ יב כו היא המר ניה הוה‬12 And the LORD said unto Moses and Aaron: ‫ נל כה נק ידי יש יני נל יעי יני נב יני‬,‫ הה בא כמ ננ התם יבי‬-‫' לא‬Because ye believed not in Me, to sanctify Me in the eyes of the children of Israel, therefore ye ,‫כה הזה‬ ‫ כה הק ההל‬-‫ לא הת יביאו האת‬,‫ הל יכן‬--‫יי נש הר יאל‬ shall not bring this assembly into the land which I ‫ הנ כת יתי הל ההם‬-‫ נא השר‬,‫ ההא הרץ‬-‫האל‬ have given them.' ‫ יי נש הר יאל‬-‫ הרבו נב יני‬-‫ נא השר‬,‫ יג יה המה ימי כמ ירי הבה‬13 These are the waters of Meribah, where the children of Israel strove with the LORD, and He ‫ הבם‬,‫ ניה הוה; כו יי הק ידש‬-‫האת‬ was sanctified in them. (Bamidbar 20:12-13) ‫ = שה הח כר המה‬Hormah = 258 ‫ = כמ ירי הבה‬Meribah = 257 +1(kollel) = 258 ‫ כה ימ נצוהת‬-‫ יאת הכל‬,‫ נולא כת נעשו‬--‫ כב נו יכי ית נשגו‬22 And when ye shall err, and not observe all ‫ המ השה‬-‫ האל‬,‫ יד הבר ניה הוה‬-‫ נא השר‬:‫ הה יא הלה‬these commandments, which the LORD hath spoken unto Moses, -‫ נב כיד‬,‫ נא השר יצ הוה ניה הוה נא ילי הכם‬-‫ כג יאת הכל‬23 even all that the LORD hath commanded you --‫ הו הה נלאה‬,‫ כהי הום נא השר יצ הוה ניה הוה‬-‫ ימן‬:‫ המ השה‬by the hand of Moses, from the day that the LORD gave commandment, and onward ‫נלדה הרתייכהם‬ throughout your generations; ,‫ יאם ימ יעי יני הה יע הדה הנ הע נש התה יל נש הג הגה‬,‫ כד נו הה היה‬24 then it shall be, if it be done in error by the ‫ הב הקר הא החד נל הע הלה נל ירי כח‬-‫ הה יע הדה כפר הבן‬-‫ נו העשו הכל‬congregation, it being hid from their eyes, that all the congregation shall offer one young bullock for ;‫ככ ימ נש הפט‬ ‫ו ימ ננ החת הו נו ינ נסכ הו‬ ,‫יני הח כח כליה הוה‬ a burnt-offering, for a sweet savour unto the ‫ נל כח הטת‬,‫הא החד‬ ‫ יע יזים‬-‫ו נש יעיר‬ LORD--with the meal-offering thereof, and the drink-offering thereof, according to the ordinance--and one he-goat for a sin-offering. (Bamidbar 15:22-24) It seems to me that the passages above that appear in our Parsha are not coincidental. The numerical connection between Hormah and Meribah may allude to a similarity in the the error that can be categorized as unintentional sin. The people were zealous but the time for zealotry had passed and Hashem was not with them. In the case of Moshe, Hashem 'was' with the people but Moshe did not represent His will correctly and was angry when Hashem was not angry. To understand this in our time it may be similar to the Warsaw ghetto uprising which was the required action, but a lost cause; Hashem was no longer with us. The pioneer movement however was a cause that maybe Hashem was 141

not overtly against yet much of Torah leadership brought catastrophe by condemning it rather than speaking to it. Good intentions but unintentional misrepresentation. Tallit and the Land of Israel “Whoever walks four cubits in the Land of Israel is assured of a place in the world to come” (Ketubot 111a) Why is the mitzvah of Tzizit placed in this Parash? I suggest that the the four cubit size of a tallit is connected to the passage above from the Talmud. The tallit is a reminder of the four cubits of Eretz Israel that we carry with us wherever we go. The Land of Israel protects us and is wrapped around us like a Tallit. Instead of rejecting Israel we advertise it like a designer T-shirt advertising a company. Israel is written all over us. The blue techelet reminds us of the quarrel of Korach (see parsha Korach) and when we look to the blue sky we are reminded that the commandments of Heaven above must be fashioned below like a garment. In the same way that we do not expect a garment to fall from Heaven onto our bodies, we should not expect that Hashem will make the Temple fall from the sky. We must build it plain and simple, just as we weave the Tzizit and Tallit. I suggest that as a tikkun for those who despised the Land the Tallit should remind us each day of the four cubits of Eretz Israel that waits for our return. We should feel longing for the Land of Israel in the same way that we wrap the Tallit around our body and say the blessing 'be orecha nireh or' – by Your light we shall see light. We must not forget to redeem these four cubits of cloth for the reality it represents; the beautiful Land of Israel that waits for us. 142

Kahane in the Parsha Korach 143

Korach 2011/2012 My Torah questions always have a common theme which is 'what does it mean today?' The Torah is not a history book, it is a book that is telling us about ourselves 'today'. With this in mind, the punishment that is meted out to Korah is a most unusual one that on the surface seems to have never occurred before or after. This cannot be, otherwise what would the Torah be teaching us? When I meditated on this punishment there is one event in recent history that seems very similar. There is one event in recent history where a whole population vanished in thin air, as if they never had been there. It is as if the ground swallowed them alive and to this day (as the Midrash tells us) they cry out Moshe was correct and we were wrong. The Talmud (using our Parsha as an example) tells us that innocent children die when there is a machloket (disagreement) between the spiritual leadership (like Korach and Moshe). What is the event where spiritual leaders clashed and many innocent children died? One place comes to everyone's mind; the graveyards of Europe. Whole civilizations were wiped out as if the earth swallowed them whole. Nothing is left to even remind us that these thriving civilizations and dynasties ever existed. The punishment of Korach closely matches this scenario and now let us examine the reasons why. The Offering of the Cohanim The spiritual leaders of the generation; the great Gaons and Admor's that could have carried the ark to Israel chose to stay out because this was not their vision. They would not take second place to a non- observant leadership and in their opinion, not only where the Zionists not kosher, but to go to Israel was also not kosher because of their influence. The pleading of the Moshe of their generation 'Jabotinsky' was met with threats and bans. They preferred to offer their incense to Hashem by staying in Europe and discouraging others to follow this Moshe. Their mistake, which is reflected in the story of Moshe and the rock, is that Hashem Himself was not angry, only they were. The terrible lesson was that they went up in flames along with six million, many of whom could have been saved if there had not been this bitterness between Moshe and Korach and those influenced by this rebellion. Rescue During the plague Moshe and Aaron try to save as many as they can – just like in the Shoa. Even those who died as Korach did in the rebellion became holy and their lives were an offering that is forever immortalized as we do the Shoa today. ,‫ ג יאת כמ נחת הות כה כח הט יאים הה יא הלה נב כנ נפ הש התם‬3 even the fire-pans of these men who have sinned -‫ יכי‬--‫ נו העשו הא התם יר מק יעי כפ יחים יצפוי כל ימ נז יב כח‬at the cost of their lives, and let them be made beaten plates for a covering of the altar--for they ,‫נלא הות‬ ‫נו יי נהיו‬ ;‫כו יי נק הדשו‬ ,‫ ניה הוה‬-‫יה נק ירי מבם יל נפ יני‬ are become holy, because they were offered before ‫יל נב יני יי נש הר יאל‬ Hashem -that they may be a sign unto the children of Israel.' ,‫ יאת כמ נחת הות כה ננ הח השת‬,‫ ד כו יי כקח הא נל הע הזר כה הכ יהן‬4 And Eleazar the priest took the brazen fire-pans, ‫ יצפוי‬,‫ כה נש מר יפים; כו ני כר נקעום‬,‫ נא השר יה נק יריבו‬which they that were burnt had offered; and they ‫ כל ימ נז יב כח‬beat them out for a covering of the altar, 144

‫ יי נק כרב‬-‫ נל כמ כען נא השר לא‬,‫ ה יז הכר הון יל נב יני יי נש הר יאל‬5 as a reminder to the Children of Israel, so that ‫ נל כה נק יטיר‬,‫ יאיש הזר נא השר לא ימ הז כרע א נה הרן הוא‬no alien who is not of the offspring of Aaron, shall draw near to bring up the smoke of incense before ‫נכ הק כרחשיד המ תש וה‬‫ יי נה היה‬-‫נולא‬ ;‫ניה הוה‬ ‫יל נפ יני‬ ,‫נק הט הרת‬ Hashem; that he fare not as Korah, and as his ‫ ה ל‬- ‫ ככ נא השר יד הבר ניה הוה נב‬,‫ נו ככ נע הדת הו‬assembly; as the Hashem spoke about him through Moses. (Bamidbar 17:3-5) Hidden in these passages we see the most famous Holocaust Memorial – Yad Vashem. ‫שו יי מהשת ד‬,‫ ניה הוה‬-‫כו היא המר האל‬ 15 This distressed Moshe greatly and he said to Hashem, 'Respect not Thou their offering; I have ,‫נחמ הור הא החד ימ ההם‬ not taken one ass from them, neither have I hurt , ‫ נמ הא‬,‫טו חכר לנ ה‬ ‫ ימ ננ הח התם; לא‬-‫ ית הפן האל‬-‫אל‬ ‫א כחד ימ ההם‬-‫ האת‬,‫ נולא נה יר הע יתי‬,‫ הנ השא יתי‬one of them.' ‫ = יד ושם‬Yad Vashem = 360 If we examine other gematrias of Yad Vashem we can see the undercurrents that lead towards Hashems wrath and our abandonment by Him. (more on Yad Vashem in following pages) Despair The people complain – how many will die? From the Shoa to our independence we keep dying and being offered as sacrifices. What kind of G-d is this that makes such demands of us? Does approaching Him lead to catastrophe? Maybe its best to distance oneself and try and 'fit in' with the world. There seems to be no solution. ‫ יהן‬:‫ המ השה ילא המר‬-‫ האל‬,‫ כז כו היא נמרו נב יני יי נש הר יאל‬27 And the children of Israel spoke unto Moses, ‫ מכ הלנו א הב נדנו‬,‫ הג כו נענו א כב נדנו‬saying: 'Behold, we perish, we are lost, we are all lost. ;‫ הימות‬,‫ ימ נש ככן ניה הוה‬-‫ כח הכל כה הק ירב כה הק ירב האל‬28 Every one who approaches closer to the ‫ יל נג הו כע‬,‫ כה יאם כת נמנו‬. tabernacle of the Hashem, is to die; shall we ever stop perishing?' (Bamidbar 17:28) Tzadikim Nevertheless The two hundred and fifty people who perished with Korach – the instigators of the rebellion were Bnei Torah. One of the rebels from the tribe of Ruben was saved by his wife, who uncovered her hair as the rebels approached to call for her husband. Because of modesty issues they did not approach. This indicates that these men were not non-observant rather the opposite. The number two hundred and fifty is the gematria of 'Ner'. Like the 'Ner' in Parsha Ki Sissa, these devotees who loved Hashem but despised Moshe became holy in their death. 145

Unfounded Fears The staff of Aaron is a symbol that what they feared, that Torah would be lost if people were encouraged to make aliya to the un-kosher Israel. Their fear was proved to be false as the greatest Torah academies have been rebuilt and there is more Torah study in Israel today than ever before. The natural growth that takes place in Israel is for the Torah to blossom quickly and flower like the almond tree. Hashems 'chosen ones' are the ones who 'choose' Him by coming home and really believing the words of their prayers. Korach and Meraglim Supposedly the Meraglim were afraid for their security of their children. In the end they perished and their children conquered Israel. Korach also perished, this time along with many children, however his own children did not participate and we read about them every Monday in the Tehillim dedicated by the sons of Korach. These children did teshuva. There are leftists today who are judges and in high positions who march and make decrees against the best interest of Israel. In addition among the spiritual leadership there are those who are afraid for the souls of their children and take no part in Zionist Israel. It is the children of Korach, the next generation of Torah scholars that flourish in the Land and eventually bring its redemption. The unfounded fears and animosities of the Meraglim and the Korachs will perish and their children will bring the redemption they had feared. ‫ ו הפ נצ התה הה נא הד המה‬,‫ נב יריאה יי נב הרא ניה הוה‬-‫ ל נו יאם‬30 But if the LORD make a new thing, and the ,‫ נא השר הל ההם‬-‫ הכל‬-‫ יפי הה ו הב נל העה הא התם נו האת‬-‫ האת‬ground open her mouth, and swallow them up, with all that appertain unto them, and they go ‫יכי ינ נאצו‬ ,‫ יוי כד נע התם‬--‫נש הא הלה‬ ,‫כח ייים‬ ‫נו הי נרדו‬ down alive into the pit, then ye shall understand ‫ ניה הוה‬-‫ הה נא הנ ישים הה יא הלה האת‬that these men have provoked the LORD.' (Bamidbar 16:30) ‫ = ינ נאצו‬they have provoked = 147 ‫ נע הב הדיו יי נת הנ החם יכי‬-‫ נו כעל‬,‫ הי ידין ניה הוה כעמ הו‬-‫ לו יכי‬36 For the LORD will judge His people, and repent Himself for His servants; when He seeth ‫העצור נו העזובכו תא תפס‬ ,‫א נז כלת היד‬-‫יי נר האה יכי‬ that their stay is gone, and there is none remaining, shut up or left at large. ‫ הח הסיו ב הו‬,‫צור‬--‫ יאי באל יהימ הו‬,‫ לז נוא כמר‬37 And it is said: Where are their gods, the rock in whom they trusted? (Devarim 32:36) 146

‫ = כו תא תפס‬there is none = 147 ‫ כה הי ישב הבא הרץ;תא תפס‬,‫ כעז הה העם‬-‫כיי‬ ‫ כח‬28 But the people that dwell in the land are fierce, and the cities are fortified, and very great; ‫ ני יל ידי‬-‫נו כגם‬ ,‫נב מצר הות נג הדלת נמ האד‬ ,‫נו הה הע ירים‬ and moreover we saw the children of Anak there. .‫ הר יאינו השם‬,‫הה נע הנק‬ (Bamidbar 13:28) This famous 'efes' which literally means 'nothing' also means 'but'. In other words the commentary that the spies were not commissioned for began with a 'but' after all the wonderful things they said about the Land. Their mis-perception of the enemy was based upon their own lack of faith as well as lack of self-esteem. To one who has simple faith their 'but' is really nothing. Korach Parables in the Midrash There are two famous stories in the Midrash that explain the nature of the disagreement that Korach had with Moshe. In one parable Korach scoffs at Moshe regarding the blue(techelet) fringe of the tzizit. He comes to Moshe dressed all in techelet and asks Moshe 'Do I still need a blue thread?' Moshe answers that he does. In another parable Korach scoffs at Moshe regarding the 'mezuzza'. He asks Moshe if he still needs a mezuzza that contains a few passages of Torah in them when his whole room is filled with Torah books? Moshe again answers that he does. On the surface it may seem that Korach has a point but when we examine this parable to me it seems to be quite clear that the dispute of Korach of the past is the same as the Korach's of the present. There are many mitzvot of the Torah and one could say that there isn't one that is worth more than another, however in certain times in our history certain mitzvot stand out as being critical to observe or not to observe. For example if there is an evil decree against circumcision, to circumcise ones child may be a dangerous thing to do, but also even more critical to do than at a time when there isn’t such a decree to make a statement about the sanctity of this mitzva that has been forbidden. There are also positive mitzvot that become possible to do, when formally they were almost impossible. By not fulfilling them when the opportunity is there, is showing disregard for all of the mitzvot. For example in our times the possibility of aliya was never more real. In addition governments around the world allowed the return of the Jewish people to their homeland in the beginning of the century, long before the Shoa. It was the Zionists, more than their Charedi brothers that took this mitzva seriously. They desired to return to their homeland and with their blood and sweat cultivated the desert, turning it into a garden. The Zionists may not have been as Torah observant as their brothers, but this one mitzva that involves a great deal of sacrifice, they observed and mastered. The meaning of the parables of Korach to me are very clear admonishments of our own times. It is as if Korach and his followers are scoffing because they are full of mitzvot like the techelet. They answer these Zionists mockingly 'Are you to teach us about the longing for Israel that we pray for each day?' The answer is 'yes'. This one mitzva stands like an accuser against a whole people, regardless of their 147

close relationship to Hashem. If non-observant Jews feel the love for Israel to the point of sacrificing their lives to conquer it, then even more so should their observant brothers who study Hashems commandments fulfill it. Not only do they abstain but they add insult to injury by rebelling against those who are fulfilling this particular commandment. Even if Korach is wearing all 'techelet' it means nothing if he is missing this one thread called 'Zionism'. One of the reasons that the mezuza is posted on the doorpost is for it to be a sign that one takes the Torah from his study out into the world. If ones study does not lead to action than a room full of books means less than one who follows a few passages. Korach and his followers mock Moshe and say 'Is your mezuza really more meaningful than our study halls full of books?' Again the answer is 'yes'. If after studying all these books one still has not grasped the command to return home and conquer the Land of Israel then he is missing the point of all these books. To add insult to injury he uses these books to justify his lack of faith to fulfill what his 'less than Torah observant' brother feels in his heart and does. This rebellious attitude towards those who are fulfilling the mitzva of settling the Holy Land not only stands as an accusation against the Torah observant but it strengthens the swords of our enemies. If the observant see no miracle and Divine providence in the re-birth of Israel, if they continue to build in the exile and criticize the Zionists as a godless entity invading the Holy Land, then what will the non- Jewish leaders of other countries think? Why should they see something Divine when the spiritual leadership is against the 'Zionist entity'? More on the Shoa and the number 360 :‫ הל כבז יי נה היה‬,‫ נא השר נא כמ נר התם‬--‫ לא נו כט נפ הכם‬31 But your little ones, that ye said would be a ‫ נא השר‬,‫ ההא הרץ‬-‫ נו הי נדעו האת‬--‫ נו יה יביא יתי הא התם‬prey, them will I bring in, and they shall know the ‫ נמא נס התם הבה‬land which ye have rejected. ‫ כב ימ נד הבר כה הזהו יפ כג ןרי תכם‬,‫ יי נפלו‬--‫ כא התם‬, ‫לב‬ 32 But as for you, your carcasses shall fall in this wilderness. (Bamidbar 14:31,32) Rejecting the Land when Hashem desires us provokes Hashems wrath. ‫ = ופי כגרןיכתם‬your carcasses = 359+1(kollel) = 360 --‫ כה כת נא הוה‬,‫ ו נב יק נב הרת‬,‫ ו נב כמ הסה‬,‫ כב ו נב כת נב יע הרה‬22 And at Taberah, and at Massah, and at Kibroth- ‫ ניה הוה‬-‫ האת‬,‫ שמ כק יצ יפים בה ייי התם‬hattaavah, you were provoking Hashem. (Devarim 9:22) ‫ = שמ כק יצ יפים‬you were provoking = 360 148

‫ יכ ככר‬-‫ הכל‬-‫ כו כי נרא האת‬,‫ יעי הניו‬-‫ל הוט האת‬-‫ י כו יי השא‬10 And Lot lifted up his eyes, and beheld all the ,‫ יל נפ יני כש יחת ניה הוה‬--‫ כמ נש הקה‬,‫ יכי מכ הלה‬,‫ כה כי נר ידן‬plain of the Jordan, that it was well watered every where, before the LORD destroyed Sodom and ‫נכ הא הרץהצ שער‬ ‫ נס הדם‬-‫האת‬ Gomorrah, like the garden of the LORD, like the ‫ ניה הוה‬-‫נכ כגן‬ ,‫ נע המ הרה‬-‫נו האת‬ ‫ הב נא הכה‬,‫ ימ נצ כר יים‬land of Egypt, as thou goest unto Zoar. (Bereshit 13:10) The attraction of the galut and the unwillingness to sacrifice to conquer our Land are the root causes of the sins that lead to our destruction. ‫ = הצ שער‬Zoar = 360 ‫ יגיד‬-‫ יי נש הר יאל האת‬-‫ היא נכלו נב יני‬-‫ יכן לא‬-‫ לג כעל‬33 Therefore the children of Israel eat not the :‫ כהי הום כה הזה‬,‫ כעד‬,‫ ככף כה הי ירך‬-‫ נא השר כעל‬,‫ כה הנ השה‬sinew of the thigh-vein which is upon the hollow of the thigh, unto this day; because he touched the ‫ נב יגיד השנה תשה‬,‫ הי הרך כי נע הקב‬-‫יכי הנ כגע נב ככף‬ hollow of Jacob's thigh, even in the sinew of the thigh-vein. (Bereshit 32:33) The thigh vein alludes to Yacov's running from Esav. With the birth of Israel came the strong arm of G-ds vengeance upon His enemies. Even though Israel is not yet defined as a Religious Nation, the name of Israel has brought fear to our enemies who have been beaten in many wars. ‫ = השנה תשה‬thigh-vein = 360 ‫ יכי‬,‫ כו יי נדעו‬,‫ יעי יני נש יני ההם‬,‫ ז כו ית הפ כק נח הנה‬7 And the eyes of them both were opened, and they knew that they were naked; and they sewed ‫ כו כי נעשוןעי אר ימם‬,‫יהם; כו יי נת נפרו נע ילה נת יא הנה‬ fig-leaves together, and made themselves girdles. ‫הל ההם נח הג הרת‬ (Bereshit 3:7) Sin leaves one exposed, which leads to covering up the sin. ‫ = ןעי אר ימם‬were naked = 360 -‫ כו הי ישימו כעל‬,‫ כה יש נמ הלה‬-‫ כג כו יי כקח ישם הו הי הפת האת‬23 And Shem and Japheth took a garment, and laid it upon both their shoulders, and went ‫ כו ני ככסו יאתכש תכם‬,‫ כו יי נלכו נא הח כר ינית‬,‫נש יני ההם‬ backward, and covered the nakedness of their ‫ נו הע נר כות‬,‫ נא הח כר ינית‬,‫ הע נר כות נא יבי ההם; ו נפ יני ההם‬father; and their faces were backward, and they ‫ לא הראו‬,‫ נא יבי ההם‬saw not their father's nakedness. (Bereshit 9:23) The sins of the Shoa are covered up. We walk backwards not to expose our sins, or our fathers sins, and the children of Yephet, the perpetrators assist us in our Holocaust education. We all shoulder the 149

responsibility and yet walk backwards without really examining the root cause of these tragic events. Without examining and correcting the sin it inevitably returns. Measure for Measure, there is a growing trend of Holocaust deniers. If we didn't learn the lessons, then it is as if it didn't happen. And so as the new generation of deniers arise and we find ourselves in a very similar predicament today as we were in before the Shoa, we must make the correction to prevent a new tragedy. ‫ = כש תכם‬their shoulders = 360 ‫כב שה כק ירי הבם‬-‫יאש‬ ,‫ כו נא יביהוא‬,‫סא כו הי המת הנ הדב‬ 61 And Nadab and Abihu died, when they offered ‫ יל נפ יני ניה הוה‬,‫הז הרה‬ strange fire before the Lord (Bamidbar 26:61) ‫ = כב שה כק ירי הבם‬when they offered = 359+1(kollel) = 360 Spiritual Leadership ‫ בכ תקריי‬and ‫ = ישקכ ןר‬casualness and bring close = 312 The spiritual leadership is judged more severely for any deviations from what is commanded. Not only does punishment come for their sins, but the effect they have on the whole congregation is tremendous. Mistakes in leadership can cause terrible tragedy to all their followers. The root of this word 'to offer' or to 'come close' is also found in our Parsha. ‫שי כק ןרב‬,‫ יל יוי‬-‫נב יני‬ 10 and that He hath brought thee near, and all ‫א החיך‬-‫ הכל‬-‫ נו האת‬,‫ הא נתך‬, ‫י כו‬ thy brethren the sons of Levi with thee? and will ‫ נכ מה הנה‬-‫ כגם‬,‫ו יב כק נש התם‬ ;‫יא התך‬ ye seek the priesthood also? (Bamidbar 16:10) Rabbi Teichtel in Em Habonim Smecha admits that the Torah leaders of his generation made a great mistake. He wrote his book during the Shoa in Europe which he didn't survive. If we continue with this theme, we see that the anger and animosity against the Zionists reflected in this passage. The spiritual leaders also wanted to be the National leaders. It wasn't 'enough' to guide the Nation as spiritual leaders as the modern State of Israel was being born. The root of the same word we see in the curses of Bechukotai. 150