BS”D

Vayishlach – The kiss of death

Dr M Bank

A Guten Erev Shabbos. This weeks parsha is Vayishlach which means to send out.

ד  וַיִּשְׁלַח יַעֲקֹב מַלְאָכִים לְפָנָיו, אֶל-עֵשָׂו אָחִיו, אַרְצָה שֵׂעִיר, שְׂדֵה אֱדוֹם.

4. Then Jacob sent malachim ahead of him to Esav his brother to the land of Seir, the field of Edom.

‘Malachim’ could mean angels. That is what Rashi says. Why would he send angels? The Midrash says that the melachim could have been human emissaries or angels. The Tanchuma says that this posuk teaches us that people are greater than angels, because Yaakov could summon angels to do his bidding. Why did he send emissaries, melachim at all? Why would he send angels? We see how throughout World History Hakadosh B”H protects those who are loyal. Be it Yaakov Avinu coming back from Lot’s campaign in last week’s parsha, when Lot wanted to annihilate him. Had it not been for H appearing to Lot in a dream (at night), he would have attacked Yaakov. He came to the land with his wives, children and flocks and immediately had to face his arch-enemy Esav together with 400 of the most ruthless merciless men in the world. He was faced with infinitely possible devastation of everything he had ever built up. In the middle of the night he went out and wrestled with the Sar of Esav, injuring his Gid Hanashe, sciatic nerve. He left knowing that if he could survive the Sar of Esav, the malach, he could survive in the flesh too. H would save him from the Basar VeDam. He therefore went to meet him and the 400 soldiers who were just before ready to annihilate him just seconds before. They welcomed him as a hero into the land. Only H could do such things.

ה  וַיְצַו אֹתָם, לֵאמֹר, כֹּה תֹאמְרוּן, לַאדֹנִי לְעֵשָׂו:  כֹּה אָמַר, עַבְדְּךָ יַעֲקֹב, עִם-לָבָן גַּרְתִּי, וָאֵחַר עַד-עָתָּה.ו  וַיְהִי-לִי שׁוֹר וַחֲמוֹר, צֹאן וְעֶבֶד וְשִׁפְחָה; וָאֶשְׁלְחָה לְהַגִּיד לַאדֹנִי, לִמְצֹא-חֵן בְּעֵינֶיךָ. ז  וַיָּשֻׁבוּ, הַמַּלְאָכִים, אֶל-יַעֲקֹב, לֵאמֹר:  בָּאנוּ אֶל-אָחִיךָ, אֶל-עֵשָׂו, וְגַם הֹלֵךְ לִקְרָאתְךָ, וְאַרְבַּע-מֵאוֹת אִישׁ עִמּוֹ. ח  וַיִּירָא יַעֲקֹב מְאֹד, וַיֵּצֶר לוֹ; וַיַּחַץ אֶת-הָעָם אֲשֶׁר-אִתּוֹ, וְאֶת-הַצֹּאן וְאֶת-הַבָּקָר וְהַגְּמַלִּים--לִשְׁנֵי מַחֲנוֹת.

5. He charged them saying “So shall you say ‘To my Lord, Esav, so said your servant Yaakov; I have lived with Lavan and stayed until now. 6. I have acquired oxen and donkeys, flocks, servants and maidservants and I am sending to tell my Lord to find favour in your eyes’”. 7. The angels returned to Yaakov, saying “We came to your brother, to Esav. Moreover, he is heading towards you with four hundred men”. 8. Yaakov became very frightened and it distressed him. So he divided the people with him, and the flocks, cattle and camels into two camps.

What was Yaakov afraid of? H promised to protect him when he went to Charan ( Bereishis 28, 15) and H told him to return to Eretz Yisrael (ibid 31, 3). Every person needs emuna to fortify himself. ‘Behold, I am with you’, H tells us, in your Golus. When Am Yisrael goes into exile, H is with us. Wherever Am Yisrael is, H is. As the Baal Shem Tov said, ‘where is H? Wherever you let Him in.’ If you let H into your life, He is with you. If not, you have lost H’. Chazal say in the Gemoro (Brachos 7a) that H never withdraws a prophecy to do good. Yaakov might have been afraid that he sinned because he made a covenant with Lavan. Perhaps he didn’t honour his parents sufficiently, whereas Esav excelled in this. The Ramban says that Yaakov could not avoid meeting Esav, but the Midrash says that he should have taken a long route to avoid waking the sleeping dog Esav. The Zohar says that H made Yaakov afraid so that he would daven to H’ because H’ loves the prayers of tzadikim. The Rambam explains that H never withdraws a good prophecy where it is a public prophecy, but this would not necessarily apply to a private prophecy. According to the Midrash, Yaakov was wrong to honour Esav. This was a portent of things to come, the actions of the fathers are a portent for the children. During the reign of the Hasmoneans two brothers Aristobulos and Hyrkanus were arguing over the rulership. The loser appealed to the Romans for help. This gave them a foothold which subsequently resulted in their taking control of the country, destroying the Temple and exiling the people until today. When their father, Yitzhak, prayed for Esav, saying “H, my son Esav, is there nothing he did right? Has he got no schar to go to shamayim? Is there nothing OK about him? His kibud Av ve Em is exemplary. All his life he went out to hunt for food for his father. He honoured his father incredibly”. H replied, “shall the one that destroys my home in this world be invited to my home in the next world?”. The second Beis Hamikdash was destroyed by Rome, Esav. If that’s the case, shall he have Gan Eden?

Rashi explains the repetition of frightened and distressed, and the repetition of Esav and ‘my brother’. Yaakov was afraid of Esav, because he was coming with 400 of the most fearful warriors and he would seek revenge for the birthright and Rivka had revealed to him that Esav wanted to kill him. He was also afraid that he would have to kill others, which worried him more than his own danger (Ralbag). He was also afraid, distressed, that Esav would act like a brother, that he would appear loving and kind, and that he would be ‘shemaded’. Really this was a fear for future generations in the Galus that would face Esav’s descendants. If they cannot destroy us and take us away from the Torah by the sword, they try with love, which is much more powerful.

Yaakov prepared himself for battle, davened to H’ and sent a lavish tribute to Esav.

ט  וַיֹּאמֶר, אִם-יָבוֹא עֵשָׂו אֶל-הַמַּחֲנֶה הָאַחַת וְהִכָּהוּ--וְהָיָה הַמַּחֲנֶה הַנִּשְׁאָר, לִפְלֵיטָה.

9. And he said ”If Esav comes to the one camp and strikes it down, then the remaining camp shall survive”.

Why did Yaakov divide his camp? How could he be sure that one would escape? His mother Rivka said shall I see my 2 sons die on the same day? Rivka prophesied that Yaakov and Esav would die on the same day. What did Yaakov do? He divided the camp, with his family in one half and himself in the other. If Esav attacked him, and killed him, Esav would die too, and the other half, including his family, would no longer be at risk.

The Ramban reveals a tremendous insight into World History from this posuk. Part of the survival in Golus is the division of Am Yisrael. We were spread out amongst the nations. In the History of the world, it was never the case that the nations were united. So that if has veshalom one camp would fall, another would survive. Many countries reach the peak of their power and then decree the extermination or exile of the Jewish people. They fall from their position of power but the Jewish nation will always survive. Another country will take them in, treat them well and this will ensure the survival of the Jewish nation. Before the Second World War, in the 1930s, the Chafetz Chaim already knew, in the 1930s and spoke openly about the forthcoming destruction and clouds of darkness forming over Europe.

As the Ponevitzer Rav asked the Chafetz Chayim, before the holocaust, ‘it seems there is an ominous, terrible thing developing here. What will be?’. The Chafetz Chaim said to him, according to the two camps, Rivka said shall I see my 2 sons die on the same day? If Esav kills Yaakov, that is the day he would perish. Yaakov divided his camp, so that if Esav slew one, the other would survive. So the Ponevitcher Rav asked him what they should do. He quoted the end of the posuk “the remaining camp shall survive” and advised fleeing Europe, for Israel and possibly America. The Ponevitcher Rav asked, what about Torah? The Chofetz Chaim quoted the Haftora, Ovadia, posuk 17

1:17 ובהר ציון תהיה פליטה והיה קדש וירשו בית יעקב את מורשיהם

1:17 But in mount Zion there shall be a remnant, and it shall be holy; and the house of Jacob will inherit its inheritors.

The word remnant refers to those that survive. The Chofetz Chaim pointed out that it says that it or they ‘shall be holy’. Those who flee to har Zion, to Israel, will be holy. So we see today Am Yisrael are coming back to Torah on Har Zion, to Yeshivas and Dvar H mi Yerushalayim, Torah is going out from Yerushalayim to the world.

י  וַיֹּאמֶר, יַעֲקֹב, אֱלֹהֵי אָבִי אַבְרָהָם, וֵאלֹהֵי אָבִי יִצְחָק:  יְהוָה הָאֹמֵר אֵלַי, שׁוּב לְאַרְצְךָ וּלְמוֹלַדְתְּךָ--וְאֵיטִיבָה עִמָּךְ. יא  קָטֹנְתִּי מִכֹּל הַחֲסָדִים, וּמִכָּל-הָאֱמֶת, אֲשֶׁר עָשִׂיתָ, אֶת-עַבְדֶּךָ:  כִּי בְמַקְלִי, עָבַרְתִּי אֶת-הַיַּרְדֵּן הַזֶּה, וְעַתָּה הָיִיתִי, לִשְׁנֵי מַחֲנוֹת. יב  הַצִּילֵנִי נָא מִיַּד אָחִי, מִיַּד עֵשָׂו:  כִּי-יָרֵא אָנֹכִי, אֹתוֹ--פֶּן-יָבוֹא וְהִכַּנִי, אֵם עַל-בָּנִים.

10. Then Yaakov said “G-d of my father Avraham, and G-d of my father Yitzhak, H’ who said to me, ‘Return to your land and to your relatives and I will do good with you’. 11. I have been diminished by all the kindness and by all the truth that You have done to Your servant, for with my staff I crossed this Jordan and now I have become two camps. 12. Rescue me, please, from the hand of my brother, from the hand of Esav, for I am afraid he will come and strike me down, mother and children”.

The Ramban suggests that Yaakov did not think that he had merits originally and that these had been tainted by sin, as Rashi says, but that he thought he never had merits to begin with. How could he think that when he was escorted by angels who would do his bidding and when H had made a promise to him? Rav Moshe Feinstein suggest that Yaakov was afraid that he had not achieved his full potential. Perhaps he failed to grow as much as he should have done. Not exerting himself to the full on his level, was as bad as not learning at all.

כה  וַיִּוָּתֵר יַעֲקֹב, לְבַדּוֹ; וַיֵּאָבֵק אִישׁ עִמּוֹ, עַד עֲלוֹת הַשָּׁחַר כו  וַיַּרְא, כִּי לֹא יָכֹל לוֹ, וַיִּגַּע, בְּכַף-יְרֵכוֹ; וַתֵּקַע כַּף-יֶרֶךְ יַעֲקֹב, בְּהֵאָבְקוֹ עִמּוֹ. כז  וַיֹּאמֶר שַׁלְּחֵנִי, כִּי עָלָה הַשָּׁחַר; וַיֹּאמֶר לֹא אֲשַׁלֵּחֲךָ, כִּי אִם-בֵּרַכְתָּנִי

25. Jacob was left alone, and a man wrestled with him until the break of dawn. 26 When he perceived that he could not overcome him, he struck the socket of his hip, so Yaakov’s hip-socket was dislocated as he wrestled with him. 27. Then he said, ‘Let me go for dawn has broken”. And he said “I will not let you go unless you bless me”.

Who was this man? This was an awesome tumult in Shomayim. This was a cosmic event in World History. One view in Chazal is that this ‘man’ was in fact the guardian angel of Esav (Rashi). Yaakov was the last and greatest of the Avos. Avraham represented Chessed, loving kindness, while Yitzhak represented fear of H’. Yaakov combined these through the Torah (see Avos 1, 2). It is the Torah that kept us alive through the Galus. The Chafetz Chaim used to say “the Evil inclination doesn’t mind if a Jew fasts, prays and gives charity, so long as he does not study Torah”. Chazal say that Yisrael do not need a gone between in Shomayim. Yaakov’s image was engraved on the Kise Hakavod. Just as Esav represent the forces of darkness and evil in the world, so their guardian angel is in fact the Satan. Chazal, in the Gemoro in Baba Basra (16a) say “Satan, the Evil inclination and the Angel of Death are one and the same”. The Satan seduces a man, accuses him before H’ and carries out H’ sentence.

Night represents the galus (exile)and day, the geula (redemption). Posuk 26 says that they wrestled ‘until the break of dawn’. Lekach Tov explains that the angel of evil will fight Yaakov’s descendants throughout history until the dawn of salvation. The angel could not prevail because Yaakov clung to H’. Yaakov defeated the angel of death, the Satan.

The other opinion is that the angel looked just like an angel. Angelic and perfect. Despite this, the angel wrestled with him and tried to destroy him. He was able to overcome it, but suffered an injury to his hip, which we remember through the mitzvah of not eating the Gid HaNashe until today.

Why was Yaakov alone? Chazal explain (in Chullin 91a) that Yaakov remained alone for small jars, pachim ketanim, said Rebbi Elazar. From here we learn that the property of the righteous is dearer to them than their bodies. Why to this extent? Because they do not stretch out their hands to steal. Esav’s value system is winning is not the main thing, it is the only thing. If it feels good, it is good. Lead, follow, or get out of my way. These are the values that Esav gave to the world. The pleasure principle – if it feels good it is good. Be it cocaine, promiscuity, corruption. Everything that uproots the sheva mitzvos bnei noach.

Chazal tell us that in the zchus of the pachim ktanim of Yaakov Avinu, his children merited the nes of the pach hashemen of Ner Chanuka. What's the connection? The connection is obvious - the Greeks tried "l'hashkicham torosecha," to make us R"L forget the Torah. In the zchus of Yaakov Avinu's vigilance against shikcha, his children were zocheh to a miracle that saved them from shikcha.

Some say that this was the oil with which he anointed the altar and monument he built in G-d's honor, and that this flask of oil was the antecedent of the sole flask of oil found by the Hashmona'im many centuries later. This is another of many examples of Maasei Avos siman Lebanim. The S'fas Emes suggests that the sealed pach shemen symbolizes the “Pintele Yid”, desiring to believe, yearning for spirituality and understanding that Hashem is One.

For 2000 years, we’ve been dragged into darkness, exile and Galus. We lost our Beis HaBehira, the Beis HaMikdash which is the source of all light in the world. There have been tiny little points of light, the lamed vav-nicks in each and every generation. But for them, the world would not got forward. These unique points of light, like the Shabbos Candles and the Chanuka Candles and many other unique points of light even in the darkest nights and even in the darkest exiles, we see this light continuing to be transmitted.

We’ve seen such rapid times from World War II until today, the degeneration and disintegration of a generation, that the pace has been set for pursuing the body’s pleasures like the Greeks and the Romans, the hedonists, all the different philosophers of the world try to pursue the pleasure principle. Pleasure at all costs. Each one of them has become extinct. The curators of the museums of those ancient tribes that tried to lead the world and pursued all other value systems other than the ratzon H’, the value of Torah. Am Yisrael are the curators of those museums and Am Yisrael are the ones that go those museums to contemplate, what was it that caused the giant nations, the ancient Babylonians, the Ancient Greeks that filled the world with their wisdom, brilliance, power, militarily, pathologically and physiologically and, they sparkled for a moment and then like a fireworks display evaporated into nothingness.

The only nation continuing without signs of weakening in its faith are those that are true to Torah who continue to blossom from strength to strength throughout every generation, in spite of every great nation, all the greatest nations in the world that have risen up to try to annihilate us, immediately they attack the Jewish nation, they self-destruct. That is world history in a capsule. And we land up being the curators of their treasures, of their history and we have the merit of seeing where they went wrong.

כט  וַיֹּאמֶר, לֹא יַעֲקֹב יֵאָמֵר עוֹד שִׁמְךָ--כִּי, אִם-יִשְׂרָאֵל:  כִּי-שָׂרִיתָ עִם-אֱלֹהִים וְעִם-אֲנָשִׁים, וַתּוּכָל.

29. [The Angel] said “Your name will no longer be Yaakov but you will be called Israel instead, for you have fought with the Divine and with man and been victorious”.

Yaakov was born holding onto the heel of Esav, to stop Esav in his destructive plan. The Malakh declared that Yaakov would no longer be accused of deceit, as Esav had done. He had fought in open combat and prevailed. He had demonstrated that he was more deserving. The angel informed him that H would change his name as he did in posuk 35, 10. The Ohr HaChaim exaplins that every name represents the soul that H’ placed in a person. The name ‘Yaakov’ represents the soul. The name ‘Yisrael’ represents an enhancement of the soul. The names Yaakov and Yisrael are a hint. Yaakov is a remez as to how Yaakov was born, clinging to the heel of Esav. Whenever we are in exile or outside Israel, we are clinging to the heels of Esav. When Esav unleashes and kicks out at us, this devastates namely the progroms, Holocaust, Spanish Inquisition, the Russian Revolution, Siberia; 2000 years where 8/10 didn’t survive in each generation. Millions upon millions perished at the hands of our host nations. Only 20% survived, fleeing for their lives and leaving behind their physical possessions. They were happy just to have the shirt on their back, in each and every generation, just to survive.

א  וַיִּשָּׂא יַעֲקֹב עֵינָיו, וַיַּרְא וְהִנֵּה עֵשָׂו בָּא, וְעִמּוֹ, אַרְבַּע מֵאוֹת אִישׁ; וַיַּחַץ אֶת-הַיְלָדִים, עַל-לֵאָה וְעַל-רָחֵל, וְעַל, שְׁתֵּי הַשְּׁפָחוֹת. ב  וַיָּשֶׂם אֶת-הַשְּׁפָחוֹת וְאֶת-יַלְדֵיהֶן, רִאשֹׁנָה; וְאֶת-לֵאָה וִילָדֶיהָ אַחֲרֹנִים, וְאֶת-רָחֵל וְאֶת-יוֹסֵף אַחֲרֹנִים. ג  וְהוּא, עָבַר לִפְנֵיהֶם; וַיִּשְׁתַּחוּ אַרְצָה שֶׁבַע פְּעָמִים, עַד-גִּשְׁתּוֹ עַד-אָחִיו.

1. Jacob raised his eyes and saw that Esav was coming with four hundred men. He divided the children among Leah, Rachel and the two handmaids. 2. He put the handmaids and their children first, Leah and her children next and Rachel and Joseph last. 3. The he himself went ahead of them and bowed to the ground seven times until he reached his brother.

Why wasn’t Yaakov afraid any more? Why didn’t he try to flee? Why did he wrestle with the angel? Why didn’t he send away his wives and children as he had planned? Because he had davened. Now he had done his histadlus he had nothing more to fear. He could face Esav with the confidence that he would be saved, as H had promised.

ד  וַיָּרָץ עֵשָׂו לִקְרָאתוֹ וַיְחַבְּקֵהוּ, וַיִּפֹּל עַל-צַוָּארָו וַיִּשָּׁקֵהוּ; וַיִּבְכּוּ.

Esav ran towards him, embraced him, fell upon his neck and kissed him. Then they wept.

Again, Esav behaved as though he was a loving brother. Yet Chazal say that the 7 dots of the word Vayehabkehu, and he kissed him, in the Sefer Torah, indicate that there is a hidden illusion here. Esav actually tried to bite Yitzhak’s neck – Vayashcehu. H turned his neck to stone and Esav broke his teeth as it says in Tehilim, ‘H will break the teeth of the wicked’ (Shinei reshaim shibarta), like the wicked son in the Hagada. Again this represents the Shemad, assimilation and permissiveness in Galus. We see the terrible darkness of Galus where 8 out of 10 do not survive, like the terrible plague of darkness in Egypt. 1 out of 5 did not survive the plague of darkness. Statistically, in Galus the survival rate seems to be about the same. There seem to have been more Jews in Israel at the time of the Second Temple than Chinese in China. That means that there should now be 1 or 2 billion Jews in the world. Although there is a tiny fraction of this, the light is as bright as ever amongst those that are living and transmitting that light. So, statistically 80% of every generation in the last 2000 years didn’t survive, which was like the plague of darkness in Egypt. 1 in 5 managed to get out of Egypt. When we are in Israel, there is a different equation completely. There is tremendous potential of going form generation to generation going forward, in the land, unless the land vomits them out in which case they go back to the concentric descending spiral of the melting pot of Egypt and Aushwitz. It is a very frightening concept, but statistically even today, 8 out of 10 tragically in America, have chosen to marry the Midianite and Moabite belly dancers. They squander their eternal heritage. So we have to pray with all our might that our brothers and sisters wake up and return to Torah, Eretz Yisrael, and they are also Zoche to Olam Haba in Olam Haze.

ט  וַיֹּאמֶר עֵשָׂו, יֶשׁ-לִי רָב; אָחִי, יְהִי לְךָ אֲשֶׁר-לָך

יא  קַח-נָא אֶת-בִּרְכָתִי אֲשֶׁר הֻבָאת לָךְ, כִּי-חַנַּנִי אֱלֹהִים וְכִי יֶשׁ-לִי-כֹל; וַיִּפְצַר-בּוֹ, וַיִּקָּח. יב  וַיֹּאמֶר, נִסְעָה וְנֵלֵכָה; וְאֵלְכָה, לְנֶגְדֶּךָ. ְ

9. Esav said, “I have plenty. My brother, let what you have remain yours”…

11. [Jacob replied] please accept my gift which was brought to you inasmuch as G-d has been gracious to me and inasmuch as I have everything”. He urged him and he accepted.

12. and he said “Travel on and let us go – I will proceed alongside you”.

The Midrash teaches us that Esav had no intention of rejecting the gifts. He admitted he had more than enough already, but however much he had, he wanted more. When Yaakov said he had everything he was not being arrogant. He meant that he was satisfied with whatever he had. Whatever H wanted him to have, that was exactly what he needed and no more.

Again, Esav, realizing he could not defeat Yaakov by might, sought a more powerful means, to seduce him with false kindness. This was the advice of Bilam to Moav and Midian. He prophesied that they would never succeed with the sword, but advised them to try to seduce Klal Yisrael into znus which would remove their Divine protection. So long as Klal Yisrael are true to H and to the Torah, we do not need to be afraid. Like Yaakov, it is sufficient to daven and then we are assured that our enemies will not be successful. However, if we succumb to temptations of the flesh pots of Egypt, the melting pot, the belly dancers, the permissiveness of Galus, then we leave ourselves open to Shmad, Has Ve Shalom.

יג  וַיֹּאמֶר אֵלָיו, אֲדֹנִי יֹדֵעַ כִּי-הַיְלָדִים רַכִּים, וְהַצֹּאן וְהַבָּקָר, עָלוֹת עָלָי; וּדְפָקוּם יוֹם אֶחָד, וָמֵתוּ כָּל-הַצֹּאן. יד  יַעֲבָר-נָא אֲדֹנִי, לִפְנֵי עַבְדּוֹ; וַאֲנִי אֶתְנָהֲלָה לְאִטִּי, לְרֶגֶל הַמְּלָאכָה אֲשֶׁר-לְפָנַי וּלְרֶגֶל הַיְלָדִים, עַד אֲשֶׁר-אָבֹא אֶל-אֲדֹנִי, שֵׂעִירָה. טו  וַיֹּאמֶר עֵשָׂו--אַצִּיגָה-נָּא עִמְּךָ, מִן-הָעָם אֲשֶׁר אִתִּי; וַיֹּאמֶר לָמָּה זֶּה, אֶמְצָא-חֵן בְּעֵינֵי אֲדֹנִי.

13. Yaakov said to him, “My Lord knows that the children are tender and the nursing flocks and cattle are upon me. If they will be driven hard for a single day, all the flocks will die. 14 Let my lord go ahead of his servant. I will make my way at my slow pace, according to the gait of the drove before me and the gait of the children, until I come to my lord at Seir’. 15. Esav said “Let me assign to you some of the people that are with me. And he said “What for? Let me just have favour in my lord’s eyes.’

Yaakov realised the threat in Galus to his descendants, his children. He realised they may be weak in Torah and Emunah. How would they stand up against Esav, against the forces of darkness in the world? He had no intention of going to Seir. He wanted Esav to think that he would go there, to prevent an attack in the future. How could Yaakov, the embodiment of Truth, say something if it was not really true? Rashi brings the explanation of Chazal, that Yaakov was alluding to Yemos Hamoshiach, as is prophesied in the last posuk in the Haftora, the last posuk in Ovadia (1, 21);

1:21 ועלו מושעים בהר ציון לשפט אתהר עשו והיתה ליהוה המלוכה

1:21 Then saviours will ascend Mount Zion to judge the mount of Esau; and the kingdom shall be H's.

May we go forward blazing a trail, lighting up the world with the Torah of H and showing the rest of the world the 7 mitzvos bnei noach so that they can also have their helek be’olam haba. Ultimately, we have the potential in this world to make shamayim al ha’aretz. To be a light unto the nations, to teach them their torah, the Sheva Mitzvos bnei Noach, and for us to rise up to our Taryag 613, mitzvos, to keep them mehudar mehudarim, with the ultimate beauty and spiruital excellence that can be applied. May we all soon experience the true Beis Hamikdash on the Har Hamoria, the Mountain where all of H’s Torah will be learnt and the light of Torah will be transmitted Ki mitzion Tetzei Torah, uDvar H Miyerushalayim, that the Torah will emanate from the Mount Hamoria, that it will come from Jerusalem, from Jerusalem to the world, then we will be a light unto the nations and be zoche to see the Geula Shleima, Moshiasch Tzidkeinu and the Beis Hamikdash Bimheira Veyameinu. A Guten Shabbos Kol Am Yisrael.