Thursday, February 8, 2018

BUT, OF COURSE - - 1990

 “Beyond Words” a seven volume collection of Rabbi Meir Kahane’s writings from 1960 – 1990 that originally appeared in The Jewish Press, other serial publications, and his privately-published works.
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Beyond Words
Selected Writings of Rabbi Meir Kahane,
Volume 7

Written January 1990

And in connection with the spiritual destruction of the Jew in Israel, consider this.

Can any thinking Jew really be surprised?  Is there anyone with an honest and analytical mind who cannot see that this is but a logical, normal extension of history?

On December 18, 1989, the 29th soldier of the Israel Defense Forces – within the previous nine months – committed suicide.  Almost every week, another non-army teenager commits suicide.  And Yitzhak Navon, Minister of Education, and the Knesset and the news media and the artists and intellectuals of the Zionist state that is in a state of collapse climb into their tower of babbling to dissect and analyze and discover: What is wrong?

With the announcement of a projected large Soviet Jewish Aliyah (a thing which may or may not eventually be), a local Jerusalem neighborhood thug who is a Labor Party “neighborhood activist” immediately called the expected Aliyah “a punishment,” and demanded that the neighborhoods be given the money instead, and all the professional Zionists wrung their hands and held their heads and moaned: What is wrong?

The number of Israelis leaving the country climbs annually at a steady pace, and the number of those who would love to leave is many times greater.  The average Jewish youth in Israel is so devoid of Jewish knowledge as to challenge the “best” of the assimilated Jewish youth in the West.  The culture in the country is Western, rock and roll, hard rock, discos, drugs, drinking, sex before army service ( much before army service), and the main thing is that life should be a kef (roughly, “a ball”).

And the Navons and intellectuals and the writers and the politicians and the news media sit and stand and gather and grope and grasp and feel and reach out and search and puzzle and babble solutions to the problem: What is wrong?

What is wrong?  Dear Jew, what is right?

What is wrong?  The very basis of your state, your secular Zionist state, is wrong.

For if the truth were known and if honesty ruled the mind waves, it would be clear that on the day that secular Zionism was born it began to die.  For anyone who believed that ripping Judaism from Zionism would leave a healthy secular nationalist was worse, than foolish.  Zionism without Judaism removes from itself the only positive reason for its raison d’etre.  For being Jewish without religion is nothing more than illogical and nothing less than tribal racism.  If the Czar would have been a kind and benevolent despot and if France would have been more kindly disposed to Dreyfus – would secular Zionism ever have succeeded?  If Christians in enlightened Europe would have gladly welcomed Jews into their ranks so that Herzl would have had no need to doubt that Jewish conversion to Christianity would have succeeded (thus allowing him to cheerfully advocate it), would there have been a Jewish state?

It was negative forces, hatred of the Jews, not positive ones of healthy pride and certainty, that gave birth to secular Zionism.  Its father was pogroms and its mother Jew-hatred, and the illegitimate child came into the world by accident of history.

Of course, the generation that suffered anti-Semitism was a passionately “Zionist” one.  Not only did they need a Jewish state to escape Jew-hatred, but despite their cutting off their bonds with Judaism, they were products of it.  The most atheistic of them had gone to cheder. The most agnostic had tasted Torah learning.  Of course they were “Zionists,” Judaism made them so.

But as they passed on and their children took over and then their children who knew not Judaism nor the goy, the sole basis for their being Jewish – hatred of the Jew – was no longer relevant.  The young Jew in Israel was no longer Jewish; he was now an “Israeli” (just like the Arab and Druse) and carried with him all the emptiness of a hybrid, Western Hellenized culture that carried nothing specifically Jewish about it. 

And since his sole identity _Israeliness – was an accident of geography, and since that meant that he was doomed to live in a country with a perpetual draft and annual army reserve service and potential wars and high taxes, and he had relatives who lived in Los Angeles and Forest Hills who had none of that – the inevitable death of the doomed was merely hastened.

They are confused; they are lost, wandering souls.  They are victims of secular leaders who are as lost as they are.  Secular Zionism.

And so Amos Mansdorf Israel’s tennis idol, who makes the Hellenists who would not know a Rashi from a Vilna Gaon drool in pagan, gentilized delight, bristles at an anti-apartheid rally at his tennis match in New Zealand, and brays that sports and “politics” do not mix and that had he lived at the time, he would have played in Nazi Germany.  The sabra brayeth like the ox he is and in glorious realization of the verse, “And they exchanged their glory for the design of an ox that eateth grass” (Psalms 106:20).

And they condemn him!  Those who made the ox, the golden tennis calf, condemn him!  And was there ever greater arrogance and brazenness and more blatant blindness as to the real culprit?

Amos Mansdorf, the empty-headed sabra, is the direct result of the secular Zionist that has succeeded magnificently, stupendously, beyond its wildest nightmare-dreams.  And those who wished to free the Jew from his archaic and destructive religion; who wished to create “the last of the Jews and the first of the Hebrews”; who wished to be as all the nations – have their wish.  Amos Mansdorf  is not a criminal – he is the product of the secular Zionist Frankensteins who have made him.  He is their brilliant success.

Just outside the Jewish agency building in Jerusalem is a little triangle-square which was given an official name some time back.  It was named “The Zionist Movement Square.”  Fitting.  For streets and squares are inevitably named after dead people.

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Friday, February 2, 2018

Is Unity Always Good? Rabbi Binyamin Kahane

Kahane on the Parsha
Rabbi Binyamin Kahane- Parshat Yitro
So much is heard these days on the need to be united. Indeed, "unity" has become a major buzzword in the mouths of those Jews who seek solutions to the problems plaguing us. If only we were united, they say, we would overcome our enemies, live in peace- even bring the redemption. Even the most outspoken and uncompromising types talk of unity as an elixir that would solve all our problems. And so the question that must be asked is: Is it true? Is unity really the cure-all?
In Parshat Yitro, we find a rare moment of unity among the Jewish people. The Torah writes about the moment they arrived at Mt. Sinai: "And Israel encamped near the mountain." The Rabbis, noting that the word "encamped" is written in singular form ("VaYichan"), tell us they encamped "as one man, as one heart."
What an awesome moment!!! The Jewish people are standing at Mt. Sinai about to receive G-d's Law, and the Torah reveals to us that this particular moment was unlike any other. This time there were no quarrels, no bickering. Everyone was united around one idea, one goal.
But there is a tremendous difference between this unity at the foot of Mt. Sinai and the unity that so-called leaders of today babble about. For the question isn't whether unity is good or bad, but rather: What cause are you uniting around?
G-d dispersed the generation of the Tower of Bavel because they were united for evil. Therefore, despite their unity they were branded the "Dor Haflaga"- the generation of "splitting" or "schism." Their unity revolved around an evil purpose. It was a unity of wicked people, who "split" or separated from G-d.
In other words, unity of the wicked is bad. As our Rabbis state, "The scattering of the wicked is good for them and good for the world" (Sanhedrin 72a). Uniting for evil purposes is abhorrent to G-d.
Leaders and scholars should pay heed to the words they speak. By preaching unity in such loose terms, they mislead the nation. Every unity has its limits- it MUST BE for the doing of good.
Darka Shel Torah, 1994
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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Thursday, January 25, 2018

Rejoice When The Wicked Die - 1989

Kahane on the Parsha
Rabbi Meir Kahane- Parshat BeShalach
"Then Moses and the Children of Israel sang this song..."--Exodus 15:1
Avraham Tirosh, a member of the Mafdal party (מפד"ל- מפלגת פועלי דתי לאומי) or the NRP (National Religious Party), recently wrote an article whose basic theme is love of all people, even enemies; equality of all people; and the sin of rejoicing over the death of our enemies. He begins, of course, with the usual partial quote from the Talmud (Megillah 10b) that when the angels sought to sing a song of praise as the Egyptians were drowning in the Red Sea, G-d said: "The work of My hands is drowning in the sea and you want to sing?"
Says Tirosh: "All who are created in the image of G-d, even the Egyptian, are G-d's work and thus we must relate to them. When a disaster occurs to ANYONE, EVEN if he is your ENEMY, EVEN if he seeks to DESTROY YOU--do not sing praise. Or, in the words of King Solomon (Proverbs 24:17), 'When your enemy falls, do not rejoice, and when he stumbles, let your heart not be glad.'"
As always, the Tiroshes of the world selectively and very partially quote the Talmud. The selection he cites really begins with R. Yehoshua Ben Levi starting his lecture on Megillat Esther with the verse, "As the L-rd rejoiced over you to do you good, so the L-rd will rejoice over you to cause you to perish" (Deuteronomy 28:63). And the Talmud asks: Does the Almighty then rejoice over the fall of the wicked? And to prove that He does not rejoice, the story of the angels asking to sing praise is cited. And this is where Tirosh stops. BUT THERE IS MORE!
The Talmud continues as follows: "Rabbi Elazar said: It is true that HE does not rejoice, but He causes OTHERS TO REJOICE."
Ah, WHAT A DIFFERENCE! And a clear answer to the obvious question: If G-d does not want us to rejoice and praise Him when our enemy falls, why in the world does it say: "Then Moses and the Children of Israel sang this song to the L-rd..."? And a clear answer to why the Rabbis say (Mechilta, Beshalach 2:6): "Moses asked Israel: Will you stand and do NOTHING while the L-rd performs miracles and glories for you? Said Israel to Moses: What should we do? Said he to them: You will glorify and praise and give song and glory and greatness to the One to whom wars belong."
Of course, the Almighty, the totality of compassion, the father of all, grieves for His children--all of them. HE does not sing. His angels, who are not of this world, do not sing. but the JEWS DO! Not only are they ALLOWED TO, THEY ARE COMMANDED TO...Why? For the very same reason that the Almighty, though He does not sing, DOES destroy the work of His hands when it turns evil.
Yes, of course He grieves. He grieves at those who were made in His image have so perverted and destroyed the greatness of that image. But in His grief He does not have pity. He destroys. He knows that evil and He cannot share the same world, as our Rabbis say: "As long as the wicked rule in the world, the Holy One Blessed Be He, so to speak, cannot sit on His throne" (Yalkut, Tehillim 47).
And thus do the Rabbis declare (Shemot Rabba 23:1): "This is the meaning of the verse 'Your throne was firm from then (az אז)' (Psalms 93:2). Although You exist from time immemorial, Your throne was not made firm and You were not renowned in Your world until Your children sang...[W]hen we sang before You 'Az Yashir,' then (az אז ) Your kingdom and throne were made firm."
And that is why King David sings (Psalms 58:11-12): "The righteous one shall rejoice when he sees vengeance; he shall wash his feet in the blood of the wicked." Why? Because only when we see the wicked punished, only when we see vengeance for their sins, do we have proof that G-d really exists and rules. And David continues by saying: "So that people shall say: There is, indeed, a reward for the righteous; there is, indeed, a G-d who judges on the earth."
And that is why the Rabbis tell us that "Moses yearned to see vengeance against the Midianites" (Bamidbar Rabba 22:5). Moses. Yearned. To see vengeance on the wicked. What shall we do with the fanatic Moses...?
The incredible perversion of Judaism by confused and guilt-ridden Jews, ignoramuses and learned alike! Our Rabbis tell us (Yalkut, Beshalach 241): "'And Israel saw the great hand of G-d' (Exodus 14:31). When the Almighty wished to drown the Egyptians, the Archangel of Egypt (Uza) said, 'Sovereign of the Universe! You are called just and righteous...why do You wish to drown the Egyptians?'...At that moment Gabriel rose, took a brick, and said, 'Sovereign of the Universe! These who enslaved Your children in such a terrible slavery as this, shall You have mercy on them?' Immediately, the Almighty drowned them."
And allow me to introduce two other Talmudic sayings: "The generation was one of tiny faith, saying, 'Just as we rose from the sea on this side, perhaps the Egyptians rose from the other side.' The Almighty ordered that the bodies be washed up and Israel saw them" (Pesachim 118b). And Midrash Tehillim (22:1) adds, "Each Jew took his dog and put his foot on the throat of a dead Egyptian and said to his dog, 'Eat of the hand that slaved me, eat of the heart that showed me no pity.'"
Poor Tirosh
As for the tiresome perversion of the verse, "When your enemy falls, do not rejoice" (Proverbs 24:17), it is time that Tirosh went beyond a Biblical verse and learned that G-d gave us an Oral Law, a Talmud, that explains verses. Let him open the Talmud (Megillah 16a) which tells of Mordechai kicking Haman as the latter bent over to help him climb on his horse. Haman, too, in a startling echo of Tirosh, wails: "Does it not say in your Torah, 'When your enemy falls...'?" And Mordechai answers Haman, and Tirosh: "That applies to a Jew but concerning you the Torah states: 'And you shall trample upon their high places' (Deuteronomy 33:29)."
The Jewish Press, 1986
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:

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

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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:

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Thursday, January 18, 2018

Moses: Fanatic and Extremist

Kahane on the Parsha
Rabbi Meir Kahane- Parshat Bo
Nine plagues have descended upon Egypt. Pharaoh, reeling under pressure from his noblemen and servants, capitulates. He tells Moses: "Go, worship the L-rd; only let your flocks and your herds stay behind" (Exodus 10:24).
Consider, dear Jew. After 210 years of slavery, the Hebrews have been told that they can leave! FREEDOM, AT LAST! Pharaoh has capitulated! All he gives is one small condition, so unimportant in view of the fact that he has agreed to Jewish freedom. Go, he has told the Hebrews; all I ask is that you leave your flocks and your herds.
The Hebrew, bursting with joy and anticipation, wait for the "official" acceptance by Moses, the sage and stable leader, his agreement that will open the door to freedom. And Moses? He replies: "You must also give into our hands sacrifices and burnt offerings that we may offer them to the L-rd, our G-d. And our livestock, as well, will go with us; there shall not be a hoof left behind" (Exodus 10:25-26).
Picture the Hebrews! Picture the Jewish leaders of TODAY, had they been there! "Moses! Have you LOST YOUR MIND??? We have been slaves for 210 years and now we can go free! Give him the animals! Agree to his unimportant condition. Make the insignificant compromise so that we can enjoy freedom and peace. Moses, what is this extremism and fanaticism? Freedom now, peace now! Give him the flocks!"
But, no. Moses, the greatest of Jewish leaders, refuses. There will be no compromise. There cannot be a compromise, for we are not speaking here about mere "freedom." The Jewish people is not a nation like all others with nationalistic strivings for independence and freedom. The liberation of the Jew was not a nationalist struggle for secular freedom. The entire breaking of the Egyptian yoke of bondage was a RELIGIOUS struggle, the war of the L-rd, G-d of Israel, against Pharaoh who mocked Him and refused to recognize Him as the one and only G-d.
From the first moment that Moses came into the palace and told the Egyptian emperor, ruler over the mightiest of all the empires of his time, "Thus says the L-rd, G-d of Israel: Let My people go..." and Pharaoh replied, "Who is the L-rd that I should obey His voice...? I know not the L-rd, and I will not let Israel go!" (Exodus 5:2), the battle was joined. The battle against Chillul Hashem; the battle against the arrogance of the nations who dare to proclaim, "I know not the L-rd"; the battle for Kiddush Hashem, the recognition and acceptance of the L-rd, G-d of Israel, as the one G-d, as the G-d of the universe.
Kiddush Hashem! That is what the story of the Exodus is about! And Kiddush Hashem brooks NO COMPROMISE, NOT THE SLIGHTEST!!! There MUST BE TOTAL SURRENDER, TOTAL ACCEPTANCE OF THE L-RD AND HIS PEOPLE'S SOVEREIGNTY AND POWER.
There is more.
The tenth and final plague now strikes Egypt. In every home, the firstborn dies; there is not a house in which there is no dead. It is midnight but Pharaoh rushes through the streets and cries out to Moses: "Rise up and leave from the midst of my people, both you and the Children of Israel, and go serve the L-rd as you have said. Also take your flocks and your herds, as you have said, AND BE GONE!" (Exodus 12:31-32). AT LAST, TOTAL CAPITULATION! Unconditional surrender! But leave NOW, immediately, in the middle of the night!
Dear Jew, surely the moment has come. What could even the worst fanatic and extremist want after this surrender?
Moses says to Pharaoh: "Are we then thieves that we should leave in the night? We will not leave except with a mighty arm before the eyes of all of Egypt!" (Tanchuma, Bo 7).
Ah, the fanatic and extremist...He lays down yet another rule of Kiddush Hashem. Sanctification and the proclamation of G-d's omnipotence and sovereignty CANNOT BE A HIDDEN, SILENT, DISCREET THING. It MUST be done OPENLY, with a proclamation before the nations, with trumpets and drums. NO FEAR, NO ATTEMPT TO KEEP A LOW PROFILE, NO EFFORT TO "AVOID ANTAGONIZING THE NATIONS." Openly, loudly, with a public majesty that proclaims the majesty and kingship of the L-rd, G-d of Israel, who is one!
If Moses were alive today and were he to lay down these iron rules of Kiddush Hashem, what would the gentilized Hebrews of Israel and the Hellenists of the Establishment in the Exile say?
The lesson is clear: Their gentilized thoughts are not those of the G-d of Israel. What to them is a "fanatic" and "extremist," in Torah eyes and to authentic Judaism is principle and the iron rule of Judaism. Those who believe in nothing but themselves will always be "flexible"- except when their own interests are threatened. Those who believe in nothing will always be ready to "compromise," since they stand on no principle that is stable and untouchable. Parshat Bo teaches us about the greatest of all Jewish concepts, Kiddush Hashem, and the greatest of Jewish leaders, Moses- the fanatic and extremist.
The Jewish Press, 1988
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: