Thursday, February 23, 2017

But It Is My Ox! 1990



RABBI MEIR KAHANE
ON JEWS AND JUDIASM

But It Is My Ox!  

January 19, 1990   -  22 Teveth 5750


[An appropriate article for today’s happenings. President Trump whom I voted for surprised me when he nicely suggested to P.M. Netanyahu, that right now it is a good idea to stop building settlements and perhaps it will bring peace.  He said this in-spite of the fact that P.M. Netanyahu said that settlements are not the problem.  So, I ask “why does President Trump not want to allow Muslims refugees from Muslim countries enter America?  He wants strong vetting of all that enter.    Of course, I agree with him, as he wants to stop all terrorist attacks and terrorists will come in with the refugees.  So, I ask, why not allow all Muslims in and try to bring peace with the terrorists by “peace talks”, giving them their own towns, cities and more as Israel has foolishly done.  The answer:  America is President Trump’s OX!   Terrorist attacks in many countries upset the world; Israel is attacked because of settlements.  Israel is not their OX!

Once upon a time, there was a man who owned several beautiful oxen.  They were strong and well-mannered and just a delight.  He had a neighbor, however, who was a bad man and very jealous of the beautiful oxen, because the bad man’s oxen were ugly and ill-tempered.  And the jealousy of the bad man gave him no rest, so that one day he deliberately let his ill-tempered oxen into the field where the beautiful oxen were grazing and they gored one of them, killing it.  The owner of the dead ox was angry at this terrible and deliberate outrage that, in the middle of the night, he entered the field where the ill-tempered oxen were and killed one of them.

The neighboring villagers and cattle people were very moral and ethical people and they were aghast at the man who had taken revenge on the ill-tempered ox and its bad owner.  Their leader, Mr. Morality, was especially indignant.  “What you did was very immoral,” he told the poor man.  “You cannot sink to his level.  And you cannot enter someone else’s field even if there is a dangerous ox there.  You cannot take the law into your own hands.”

In vain did the poor fellow protest that someone had to teach the bad fellow a lesson and that unless that were done, he would do it again.  Nothing helped.  Mr. Morality was adamantly ethical: “You do not take the law into your own hands; you do not enter other people’s property; you do not sink to his level.”  And with that, Mr. Morality and his merry band of ethical cattlemen walked off, heads high and breasts filled with a sweet sense of righteousness.

The poor man was so beaten that he could not bear the thought of continuing as before.  He was so depressed that he decided to sell the rest of his beautiful oxen to anyone who would buy them. To be sure, there was no lack of buyers and, in the end; it was Mr. Morality himself who offered the highest price.  Beaming, he took possession of the beautiful, quiet, well-mannered and delightful oxen. 

But the change in ownership had not changed the way the bad man felt.  Every time he would see the beautiful oxen, he was blinded by jealousy and envy.  And so, one night, when he could no longer contain his jealousy, he sent his ugly and ill-tempered oxen into the field of Mr. Morality and they again killed one of the beautiful oxen.
When Mr. Morality heard of what had happened, his anger knew no bounds.  And without a second thought, he took a number of his merry ethical friends, entered the field of the bad man and killed not one, but two of his oxen.
           
When the original owner of the oxen heard of this, he hurried over to Mr. Morality.  “I do not understand.  What did you do?  When I did the same thing, you told me that one does not take the law into one’s own hands; one does not enter other people’s fields and one does not sink to their level.  What happened now?”
           
Mr. Morality looked with pity on the poor, uncomprehending man.  “I see that you really don’t understand, poor fellow.  Let me explain.  There is a difference between your going into his field and my going into his field.  In your case, you really should not have done such a thing.  In this case, it was my ox…”
           
I wallow in glee over events in Panama and Romania.  O, Panama!  O, Romania! I watch as the United States troops go into someone else’s field, invade a foreign country with 25,000 troops, shoot up its capital city, kill some 70 Panamanians, and install their own government.
           
And then I remember Israel’s invasion of Lebanon after years of attacks on Jewish towns from that country; after scores of Jews were murdered by attacks launched from that land; after life was made a living hell for the Jews of Kiryat Shmona, one third of whom fled the city.  And I remember Israeli troops reaching Beirut and installing their Lebanese as President in order to put an end to murder and attacks upon Jews.
           
And I remember Messrs. Morality!  ALL of them!  President Reagan, Vice-President Bush, the State Department, the Defense Department and all the merry, ethical Americans (and British and French and, and, and, ad infinitum.  Ad nauseum). How they condemned and how they railed and how they moralized and how they ethicalized!  Merrily.  “You do not sink to the level of the PLO.  You do not enter someone else’s field (land).  You do not take the law into your own hands.”  Messrs. Morality, Post Office Box One Million, Washington, DC.       
           
And so now there is Panama.  And should any simple-minded type ask President Morality, High-minded Bush of morality, why he did everything he told Israel it should not do – he would give a sympathetic nod to the poor simpleton who really does not understand, and the answer would be: But it is my ox…
           
I remember Israeli troops entering the field of Lebanon to capture a Moslem Sheikh who was leader of a group of Moslem Shiite thugs holding Israelis as hostages; and President Morality and his merry ethical State Department cattlemen with their shouts of condemnation!  And now I see the same moralists invading the field of Panama to try and catch a thug named Noriega because he deals in drugs that harm Americans and because he tweaks America’s nose.  And I finally understand the difference and can even hear President Morality say it: But it is my ox…
And I remember the outcry by all the democrats and anti-racist equality types demanding that William Nakash be extradited from Israel to France and rising up in righteous indignation over the thought that just because someone is a Jew, he should not be extradited.  After all, all human beings are equal and being Jewish is no reason to refuse to hand him over to strangers.  And what would the world say to any such tribalism!  And then I read that under Panamanian, law, a Panamanian cannot be extradited to a foreign county and I understand the difference: But it is my ox…

I watch as, in Romania, the dictator is captured and he and his wife are shot in secret trial, with summary justice dealt out within less than two days and no appeal allowed.  And I know that Israel did not give the death penalty to any murdering terrorists and goes through elaborate procedures of “justice” in order that terrorists sit and eat and drink at our expense until they are exchanged for hostages.  And I know what the outcry from Romania and other ethical nations would be if Israel would do to murdering terrorists what Romania did to its former President.  But I have already learned the difference; THIS IS MY OX…

And having said all that, I do not – as so many professors and intellectual doers on the right – merely weep, complain and wring my soul. I have no intention of wasting a precious few moments of my finite life in the House of Eternal Kvetching, in which so many of the right-wing spend their lives.  The lesson for me in this morality lesson of Whose Ox is gored? Is not that there are hypocrites in this world. Boker Tov! Good morning!  There are hypocrites in the world!  Surprise…

For me, the only lesson here is that there is, indeed, a difference.  Not the one that the moralists of hypocrisy give, but the objective and eternally true one of divine Torah Law.  There is a difference, the one that cannot be grasped unless one has knowledge and sense.  In the words of the rabbis, “Im ein da’at havdala minayin?”  “If one has no knowledge, how can he differentiate?” 

The lesson is that there is objective good and objective evil, objective truth and objective falsehood, and the same action taken against the one is good while the same act done against the other is wrong and evil.  Yes, it is good and right and a mitzvah to go into Panama to eliminate the slime named Noriega and yes, how much more so was it right and a mitzvah to enter Lebanon and eliminate the PLO and other Moslem terrorist swine.  And yes, it was wrong and evil for the Russians to do exactly the same in Afghanistan and for the Chinese to invade Tibet.  Yes, the German bombing of Coventry and London is not the same as the Allied bombing of German cities and yes, the hanging of evil criminals is good and that of decent people, bad, and anyone who does not understand this havdala, differentiation, needs a good grounding in knowledge.  Divine knowledge.  Torah knowledge.

Until then, at the very least, let the Jew learn the simple message of normal gentiles who – when their basic interests are threatened – do not hesitate to enter strange fields and to kill evil oxen.  It is time the Jew learned there is nothing for which to apologize or retreat when his people are killed and his interest threatened.  It is time that he learned to tell President Morality and any other merry ethical type:  “But it is my ox and no one touches it; understand?”

Anyone reading this Rabbi Meir Kahane article and is not on my personal list to receive the weekly articles written by Rabbi Kahane and would like to be, please contact me at barbaraandchaim@gmail.com

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Wednesday, February 8, 2017

But There is a G-d in Israel - 1980



THEY MUST GO – written in 1980, printed in 1981

RABBI MEIR KAHANE

 But There is a G-d in Israel (excerpts)

The analysis and proposed transfer of Arabs from Israel that I have set down are not personal views.  They are certainly not political ones.  This is the Jewish outlook, based on halakah the law as postulated in the Torah.

The removal of all Arabs who refuse to accept the exclusive, unquestioned Jewish sovereignty over Eretz Yisrael is not only logical and normal for any Jew with a modicum of an instinct for self-preservation; it is also the Jewish halakic obligation.  It is important that we know this in order to realize what true “Jewishness” really dictates and in order to instill in ourselves the faith and assurance that if we do this, all the nations in the world will be incapable of harming Israel.

           
The Jewish people are not merely one more nation.  “Though I put an end to all the nations among whom thou art scattered, but I will never put an end to thee” (Jeremiah 30:11).  Israel is indestructible.  It is unique, it is holy, it is the Chosen of the L-rd; it has a reason for being.  Its national uniqueness is built on an idea, on an ideology, that it alone has.   The Jew is selected and obligated to be a religio-nation, commanded to obey the laws and follow the path of Torah.  The covenant.  The Jewish people took upon itself the yoke of the L-rd, acknowledging Him as G-d and observing His laws.  The Almighty chose them as His unique people, pledging that they would be indestructible and would live in peace and prosperity in their own land, Eretz Yisrael.
           
The land was given as a reward, as a blessing.  But it is more, much more, than that.  The people of Israel have more than a right to the land; they have an obligation.  “For you shall pass over the Jordan to go in to possess the Land which the L-rd your G-d gives you, and you shall possess it and dwell therein” (Deuteronomy 11:31).
           
A unique people given, uniquely, a particular land.  Unlike all the other faiths that are not limited to one special country, the Jew is given a particular land and commanded to live there.  And for a reason, as Moses explains:  “Behold, I have taught you statutes and judgments, even as the L-rd, my G-d, commanded me, that you shall do so in the Land whither you go to possess it. (Deuteronomy 4:5).
           
It is impossible to create a holy, unique people that dwells as a minority within lands that belong to others.  The majority culture must infiltrate, influence, corrupt, woo, tempt, pervert.  The Jew is commanded to create for himself a holy nation, and that can only be done free of others, separate, different, apart.  That is why the unique nation, chosen for holiness and unique destiny, was given a land for itself: so that it might create a unique, holy society that would be a light unto the nations who would see its example and model.
           
And as the Torah clearly commanded: And you shall drive out all the inhabitants of the land from before you…But if you will not drive out the inhabitants of the land from before you, then it shall come to pass that those which you let remain of them, shall be thorns in your eyes and thistles in your sides and shall torment you in the land wherein you dwell.  And it shall be that I will do to you as I thought to do to them” (Numbers 3:52-56). 

Far better than foolish humans did the Almighty understand the dangers inherent in allowing a people that believed the land belonged to it to be given free and unfettered residence, let along ownership, proprietorship, citizenship.  What more natural thing than to ask to regain that it believed to be rightly its own land?  And this over and above the need to create a unique and distinctly separate Torah culture that will shape the Jewish people into a holy nation.  That “uniqueness” can be guaranteed only by the non-Jew’s having no sovereignty, ownership, or citizenship in the state that could allow him to shape its destiny and character.
           
This is Torah.  This is Jewishness.  Not the dishonest pseudo “Judaism” chanted by the Liberal secularists who pick and choose what “Judaism” finds favor in their eyes and who reject what their own gentilized concepts find unacceptable.  They weigh “Judaism” on the scales of their own intellectual arrogance – arrogance, incidentally, of intense ignorance.

And if this is not only the right of Jews but their obligation, what do we fear?  Why do the Jews tremble and quake before the threat of the nations?  Is there no longer a G-d in Israel?  Have we lost our bearings that we do not understand the ordained historical role of the State of Israel, a role that ensures that it can never be destroyed and that no further exile from it is possible?  Why is it that we do not comprehend that it is precisely our refusal to deal with the Arabs according to halakic obligation that will bring down on our heads terrible sufferings, whereas our courage in removing them will be one of the major factors in the hurrying of the final redemption?

What is wrong with us?  Who blinded us and blocked from our memories the existence and power of the G-d of Israel?  Did a Jewish people exist for 2,000 years without state, government, or army, wandering the earth interminably from land to land, suffering pogroms and Holocaust and surviving powerful empires that disappeared into history, just by coincidence?  Did a Jewish people return to its land from the far corners of the earth to set up its own sovereign state – exactly as promised in the Bible – through mere natural means?  What other nation ever did such a thing?  Where are the Philistines of Goliath today?  Where is imperial Rome with its Latin and its gods?  Who defeats armies in six days, and on the seventh they rest?
           
Who if not an Israel because there is a G-d in it!  The Land of Israel is His divine Land; the State of Israel is His divine hand.  History is not a series of random events, disjointed and coincidental.  There is a Creator, a Guide, a Hand that plans and directs.  There is a scenario to history.  The Jew has come home for the third and last time.  “But the third shall be left therein” (Zechariah 13:8).  The first redemption was that from Egypt; the second, the redemption of Ezra.  The third will never end” (Tanhuma, Shoftim 9).

We live in the era of the footsteps of the Messiah, the beginning of the final redemption.  The rise of the State of Israel from the ashes of Auschwitz marks the end of the night of black humiliation and agony, of Hillul Hashem, and the beginning of the dawn of the final, total redemption, of Kiddush Hashem, sanctification of G-d’s name. The State of Israel is not a “political” creation.  It is a religious one.  No power could have prevented its birth and none can destroy it.  It is the beginning of G-d’s wrath, vengeance against the nations who ignored, disdained, and humiliated Him, who found Him irrelevant, who “knew Him not.”  But, it is only the beginning.  How the final redemption will come, and when, depends on the Jews.

The exiles shall be ingathered only through “faith” (Mechilta, Exodus).  If we have it, if we truly believe in the existence of the Creator and Guider of history, the G-d of Israel, we can bring the final redemption today.  “When will the Messiah come? ‘Today, as it is said:  “Today, if you will hearken unto my voice’” (Psalms 95:7, Sanhedrin 98a).

The Arabs of Israel represent Hillul Hashem in its starkest form.  Their rejection of Jewish sovereignty over the Land of Israel despite the covenant between the L-rd of Israel and the Jews constitutes a rejection of the sovereignty and kingship of the L-rd G-d of Israel.  Their transfer from the Land of Israel thus becomes more than a political issue. It is a religious issue, a religious obligation, a commandment to erase Hillul Hashem.  Far from fearing what the Gentile will do if we do such a thing, let the Jew tremble as he considers the anger of the Almighty if we do not.

Tragedy will be ours if we do not move the Arabs out.  The great redemption can come immediately and magnificently if we do that which G-d demands.  One of the great yardsticks of real Jewish faith in this time of momentous decision is our willingness to reject fear of man in favor of awe of G-d and remove the Arabs from Israel.

The world?  The nations – united or otherwise?  What do they matter before the omnipotence of the Almighty?

“Why do the nations rage…the Kings of the earth set themselves and the rulers take counsel together, against the L-rd and against His anointed…He that sitteth in the heavens shall laugh, the L-rd shall mock them…”  (Psalms 2:1-4).  The Jewish people and state cannot be destroyed.  Their weapon is their G-d.  That is reality

Let us remove the Arabs from Israel and bring the redemption.

THEY MUST GO.



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 To view Rabbi Meir Kahane site of You Tubes, Videos. CDs posted by Michael Miller go to: Or Haraayon אור הרעיון Jewish Idea הרעיון היהודי    link: www.youtube.com/c/kahane22chai

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Friday, January 20, 2017

Whoever Strikes A Jew Strikes G-d



Kahane on the Parsha
Rabbi Meir Kahane- Parshat Shemot
WHOEVER STRIKES A JEW STRIKES G-D

"And [Moses] saw an Egyptian man striking one of his fellow Hebrews; he looked this way and that, saw there was no one around, and struck the Egyptian and buried him in the sand" (Exodus 2:11-12).

Moses could have walked away from the scene with any number of rationalizations. He could have said to himself: "Is it really worthwhile to endanger myself by killing this Egyptian? Wouldn't it be better to turn away? After all, I am a member of the royal family and in a position to help the Israelites in the future when the time is right."

Moreover, Moses could have reasoned that killing the Egyptian was not "worth it" since the Jew was already dead, as the Midrash (Shemot Rabba 1:28) seems to indicate. What good, then, would killing the Egyptian do? Would it bring the Jew back to life? And if the Jew was dead, maybe it was forbidden for him to endanger himself by getting involved.

Moses understood, however, that such rationalizations are improper. He understood that in a situation of Chillul Hashem, such arguments carry no weight. Danger to life is no excuse nor are deliberated considerations to the tune that "the time is not right" or "perhaps I can do better another way, another time, another place." Chillul Hashem BROOKS NO DELAY!!!!!!

Seeing the Egyptian kill the Jew, Moses, with ANGER AND FURY, struck the Egyptian to avenge the Jew's blood and G-d's honor. For as Rabbi Chanina said, "Striking the jaw of a Jew is like striking the jaw of the Divine Presence" (Sanhedrin 58b).

This is the Jewish response- NOT to let the gentile smite with impunity since every single blow represents a desecration of Israel and a desecration of G-d's Name. Anyone who smites a Jew MUST BE SMITTEN IN RETURN!!!
Peirush HaMaccabee
Shabbat Shalom!
If you are interested in reading more 
Divrei Torah from Rabbi Meir and Binyamin Kahane HY"D, you can purchase the book at both of the following two links:
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Anyone reading this Rabbi Meir Kahane article and is not on my personal list to receive the weekly articles written by Rabbi Kahane and would like to be, please contact me at barbaraandchaim@gmail.com

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 To view Rabbi Meir Kahane site of You Tubes, Videos. CDs posted by Michael Miller go to: Or Haraayon אור הרעיון Jewish Idea הרעיון היהודי    link: www.youtube.com/c/kahane22chai

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Thursday, January 12, 2017

The Shechem Masacre Rav Binyamin Kahane

Kahane on the Parsha
Rabbi Binyamin Kahane- Parshat VaYechi
THE SHECHEM MASSACRE
Jacob's curse of Shimon and Levi in our parsha raises the perennial question: Were they correct in wiping out Shechem's male population or not?
One who reads Parshat VaYechi can easily reach the conclusion that the question is answered by Jacob when he says, "Cursed be their anger for it is fierce..." (Genesis 49:7). These words refer to the massacre of Shechem, and they certainly seem to put the deed in a negative light. Indeed, this is how many love to interpret Jacob's curse, condemning Shimon and Levi for their actions in Shechem.
But numerous observations
 challenge this simplistic understanding. First, whoever reads Parshat VaYishlach will notice that the Torah concludes the story with Shimon and Levi having the upper hand. For in response to Jacob's argument- "You have brought trouble on me to make odious among the inhabitants of the land"- Shimon and Levi promptly answer, "Shall he make of our sister a harlot?" And thus the story ends, without a peep from Jacob, with the brothers clearly putting the matter to rest.
More than that, pay attention to the argument of Jacob. he does not censure them for MORAL reasons. He does not criticize them for wiping out an entire city unjustly. NO! This is NOT his argument. His is a PRACTICAL one- that all the surrounding nations will attack him now.
And if the reader is not yet convinced, know what it says in the Midrash (Bamidbar Rabba 2:7)- that on the flag of Shimon was nothing other than an illustration of the city of Shechem! Now ask yourself: Would Shimon place an illustration of something on his flag that recalled a sin? Clearly, then, the act of Shimon and Levi was proper.
And the fact is, none of the Jewish commentators condemn the act. The Rambam, for one, explains that Shimon and Levi were justified because the people of Shechem did not put Shechem ben Chamor on trial for raping Dina, making them liable to death under the 7 Noahide laws. The Maharal disagrees, arguing that one can't expect a people to put their prince, whom they fear, on trial. He therefore suggests that the Children of Israel behaved as is customary in all wars, exacting collective punishment.
If Shimon and Levi acted properly, though, why does Jacob curse them in Parshat VaYechi?
The answer lies in their motive. Jacob realized that their impulse in wiping out Shechem wasn't entirely pure. When did Jacob conclude this? When it became clear that the major culprits in the selling of Joseph were the very same Shimon and Levi, as the Rabbis tell us (Tanchuma, VaYechi 9).
In other words, the brothers' plot to kill Joseph- headed by Shimon and Levi- shed light on their actions in Shechem. It indicated that their deed was not purely l'sheim shamayim but, rather, stemmed in part from anger. And so Jacob cursed "their anger for it is fierce." Jacob did not curse THEM, but rather their ANGER.
Interestingly enough, we find that the tribe of Levi took Jacob's curse to heart and improved itself. The tribe continued acting zealously- it was the Levites who slew their brethren for the sin of the Golden Calf and it was Pinchas who stood up for G-d's honor by killing Zimri- but the motivation was now purely l'sheim shamayim. Levi's zealotry was no longer tainted by anger.
The tribe of Shimon, in contrast, never succeeded in purifying itself. Whom did Pinchas kill? Zimri, from the tribe of Shimon- a Jewish leader who brazenly and impetuously committed the same type of sin for which his ancestor once wiped out an entire city.
Darka Shel Torah, 1992
Shabbat Shalom!
If you are interested in reading more Divrei Torah from Rabbi Meir and Binyamin Kahane HY"D, you can purchase the book at both of the following two links:
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 To view Rabbi Meir Kahane site of You Tubes, Videos. CDs posted by Michael Miller go to: Or Haraayon אור הרעיון Jewish Idea הרעיון היהודי    link: www.youtube.com/c/kahane22chai

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