Saturday, April 30, 2011

Israel: Revolution Or Referendum - 1990


One hardly knows what to say:  A man is given a gun and a job to protect a bus and presumably Jewish lives on it.  Most presumable his own. He has the weapon.  How does he allow Arabs to get that close so as to endanger his life?  How does he allow Arabs to reach him and injure him and not shoot?  How, when he feels that his life is in imminent danger, does he uncock his gun because his friend is “coming to help him?”

The answer is that Rafi Levi was afraid to shoot an Arab because he feared that he would be arrested, tried and jailed.  Madness?  Worse, it brings to mind the incident at the Cave of the Machpela in Hebron in which an Arab woman suddenly attacked a soldier from behind.  Holding a knife she proceeded to attempt to cut his throat.  Another soldier, standing nearby fired two shots.  The first was in the air.  Why does a soldier seeing another soldier in the process of having his throat-cut, first shoot in the air?  Those are orders.

The madness and impotency of the authorities have led to a breakdown and an understandable one, in confidence in the government on the part of more and more Jews.  And more and more of them have decided to ignore the insanity and use force against Arabs in order to save their own lives and, in the end, save the Jewish state.  And, of course, the reaction of the authorities to that has been to punish Jews.

On August 11, 1968, Pinchas Wallerstein, chairman of the Binyamin Regional Council, was charged with manslaughter.  Wallerstein was driving near the Samarian Arab village of Beitin when his car was stopped by a burning tire, a method used to force Jews to halt and then be pelted with stones.  Wallerstein leaped out of his car and, with gun drawn, chased two youths.  He shot them both and killed one.  The authorities decided to place him on trial. 

On September 30, 1988, Rabbi Moshe Levinger, one of the leaders of Gush Emunim and the man who spearheaded the original settlement drive in Kiryat Arba, was driving with his family in the Avraham Avini compound in Hebron, where he lives.  Suddenly a rock came crashing through the window, narrowly missing a grandchild.  At an army roadblock in Faisal Street, Levinger asked the soldiers to summon a patrol.  They stood waiting when suddenly stones began to fly.  Levinger dashed into the Arab marketplace, firing, and shooting an Arab who later died.

On April 2, 1989 Rabbi Levinger was indicted and ordered to stand trial for the death of the Arab. 

On April 11, 1989, following the deadly attack on Jews at the Western Wall by thousands of rock-throwing Arabs, four Arabs were shot outside the Old City of Jerusalem’s Jaffa gate.  One was killed.

On May 3, 1989, Jews from Kiryat Arba and Hebron, after years of Arab attacks on their buses, vehicles and bodies, met and decided that from now on they would shoot any Arab who threw stones at them.  They declared that stones being deadly weapons, they were justified in shooting.  In response, in an interview on Israel radio, that day, General Amram Mitzna, said:  “Anything that is forbidden, illegal or disturbs the security forces in their activities, we have to deal with.  The heads of the settlements know very well what is allowed and what is not.”

On May 4, angry Jews from Kiryat Arba in reaction to another attack by Arabs poured into the streets of Hebron smashing Arab cars and houses.  The newspaper Yediot Acharonot (May 5) describes more Jewish reaction and the resultant government one:

  “The police plan to deal more strictly with Jewish settlers in Judea and Samaria who take the law into their own hands and commit acts of vengeance against the Arabs.”
On May 30, a group of religious Jews went up to pray at what is traditionally believed to the graves of the Biblical figures, Joshua, his father Nun and Caleb.  The graves are located in the Arab village of Kifl Harith and the Jews who had come to pray were attacked by rock-throwing Arabs.  The Jews fired at the attackers and one of them, a girl, was shot and killed.
That day, the rabbi of the Yeshiva Od Yosef Chai, in Shchem was attacked as he and 30 other Jews were on a hike in the area.  At the village of Sanjil, the rabbi was struck in the head by a rock.  It was not the attack on the rabbi nor all the countless attacks on Jews that now caused rave and rage on the part of the Jewish Left.  It was not the fact that that day, it was reported that some 12,000 (!) cases of Arab violations of the law had been already processed by the courts in the 18 months of the intifada. In response to the shooting of the girl, by Jews acting in self-defense and in an effort to teach the Arabs that they would not drive Jews out of the land, the newspaper Hadashot (May 31, 1989) in a news item wrote:
“The actions of the settlers aroused sever reaction against Israel in world public opinion. The spokesman for the State Department, Richard Butcher, condemned the illegal violent acts of (Jewish) citizens in the territories.”

And in an editorial, the paper said: “Madness.  There is no other world that better describes the voyage of vengeance in the Arab village Kifl Harith…”

Police arrested eight Jews, and the head of the Civil Administration in Judea-Samaria. Major General Sheika Erez, went to the Arab village to “calm the atmosphere.”  He promised them that the army would prevent any violation of law and attacks on a “peaceful population.” (Hadashot, May 31, 1989)

On June 13, 1989, it was announced that the police had searched 34 houses of settlers in the settlements of Yitzhar, Tel Haim and Ma’ale Lvona in a search for weapons of those suspected of being at Kifl Harith.  They also arrested and asked for a remand of two yeshiva students from the Shchem Yeshiva who admitted on radio that they had been at the village and were attacked by Arabs.

On May 31, 1989, two days before Jerusalem Day, commemorating the liberation of the Old City in 1967, the Jerusalem police announced that no rallies could be held in the Old City, no groups larger than 50 people would be allowed to enter, and no Israeli flags could be flown.  This insanity was immediately challenged by Kach, which announced that it would demonstrate in the Old City on the holiday.

The same day, (May 31) the chief-of-staff Dan Shomron issued a warning to Jewish settlers: “there is a small group of settlers that takes the law into its own hands and needlessly attacks Arab residents of the territories.  This kind of activity will boomerang against the settlers….”

Meanwhile proof that the frustration of the Jews had reached a new peak was seen in a leaflet signed by a group called Dov.   Aimed at the troops, it said:

“You must not be cogs in a leftist treacherous steamroller which exists in the IDF.  You must refuse any order that degrades you as soldiers and the IDF and the Jewish army.”

The Israeli cauldron was heating up dramatically as the natural law of state and citizens went into effect:  A government cannot play with the safety and lives of citizens and expect them to forever sit quietly.

And then came the funeral of Frederick Rosenfeld of Ariel.  Here is the way The Jerusalem Post described it (June 21, 1989)”

   Barkan, Samaria – Hundreds of West Bank settlers who yesterday surrounded the open grave of their slain neighbor, Frederick Rosenfeld booed Prime Minister Shamir and called him a traitor.   Scores then drove to the Morasha junction near Petach Tikva and blocked traffic at the major intersection…

“You promised to eradicate the intifada, one settler shouted.  Another held up a picture of Rami Chaba, who was killed near Eilon Moreh before the intifada.  You should look at him.  At him, the demonstrator shouted at Shamir.  Another man, who was filling Rosenfeld’s grave, suddenly stood up and offered Shamir the shovel, reportedly suggesting that the Prime Minister fill the grave himself so’ that. maybe you’ll have a little compassion.’

   “Ariel local council chairman Ron Nahman asked the demonstrators to show due respect for the dead, but he, too, was booed…

 “Shamir said last night that the demonstration at the funeral was a ‘difficult experience’ for him.  Speaking to a group of Likud activists in his Jerusalem office, Shamir accused Meir Kahane’s Kach movement of organizing the disturbances.

  “Several people behaved disgracefully, but I am immune to such things, ‘he remarks.  ‘It is regrettable that the Jewish people suffers from the malady of internal dissention and senseless hatred.’ He claimed that the event only served the Arab cause.

  “The Prime Minister’s bodyguards, police officers and a police unit specially trained to handle riots circled him during, the ceremony and later pushed the crowd aside as they led him to his car.  They were surrounded by angry demonstrators who shouted in unison “Traitor!” “Traitor!”

  “After the funeral, some 80 settlers and supporters set out for the Morasha junction near Petach Tikva.  The windshields of at least two cars were smashed along their route.  One driver was cut on the forehead, chest and hands.  Another, Yaakub Ashur of Bidya, told the Jerusalem Post that a stone was flung at his car from a passing car.  ‘We were nearly killed,’ he said.  The stone hit one of the passengers in the stomach.

  “The rioters blocked the entire Morasha junction, sat on the road, chanted ‘Death to the Arabs,’ and stoned a third car injuring two more passengers.

   “Police pushed the rioters off the road.  When the police tired to arrest one rioter, other settlers grabbed the man out of their hands.”
In the above can be seen all the elements of the consequences of the failure of the Israeli authorities.  Their incompetence or their deliberate refusal to take the steps necessary to protect Jewish lives, leads to justified attacks on the government, to angry Jewish action in spite of the government and to the terrible possibility of a revolution, the blame for which will be solely that of the government.

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Tuesday, April 19, 2011

THEY MUST GO written in 1980, printed in 1981

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.


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Monday, April 11, 2011

Divrei Torah for Passover 1977

The magazine of the authentic Jewish Idea
Shavat –5737 February – 1977


“And Pharaoh called to Moses, saying: Go and worship the L-rd. Only your sheep and cattle will remain – your children will also go with you. And Moses said: You will also give us offerings and sacrifices for the L-rd our G-d, and our flocks will go with us…” (Shmot 10:24-26)

The ninth plague-darkness – has struck Egypt with a vengeance and Pharaoh breaks. Step by step he has retreated and after the eighth plague – locusts – he was prepared to allow the Jews to leave except for their children. Now he surrenders almost entirely as he agrees that all the Jews can leave. He only asks one thing, one compromise, one small victory for himself, that the Jewish cattle remain behind.

Consider; the Jews have been slaves for 210 years. They have lived in misery and persecution. They suffered decrees such as the one casting their male children into the sea. They cried out unto the L-rd for freedom and salvation. Now, apparently the great moment has arrived! Pharaoh agrees that they shall go free! What does it matter that he asks for their cattle? Give it to him! The main thing is peace and salvation and we are willing to give up cattle for peace!
But Moses knows that this is not the purpose of the freedom of the Jewish people and of the story of the slavery and exodus. He is not prepared to compromise one inch because he knows what the purpose of G-d is. When Moses first entered the presence of Pharaoh and said: “The L-rd, G-d of the Hebrews, has said: Let my people go!” Pharaoh contemptuously answered: “Who is the L-rd? I know not the L-rd and will not let Israel go!” Here is where the battle was joined. Here is the purpose and aim of creation – to have the world recognize the dominion and kingship of the L-rd being challenged. Pharaoh must be made to recognize and totally acknowledge the sovereignty of the L-rd over him and his people. He cannot make compromises; he cannot strike bargains. He must submit totally!

“And I shall be glorified through (the defeat of) Pharaoh and his army and Egypt shall know that I am the L-rd.” Only the total defeat of the wicked can raise and honor the name of the
L-rd, says the Biblical commentator Rashi. This is why there will be no compromise with Pharaoh. He must totally submit, he must totally surrender.
And even when he apparently does this, after the plague of the first born, when he runs to Moses and says: “Get out, take your flocks with you, just leave and ask the L-rd to bless me!” Moses refuses and in the words of the Mechilta; “And he called unto Moses and Aaron in the middle of the night and said: get up and leave! Said Moses unto him: No, we have been ordered not to leave our houses until morning. What are we, thieves that we should slink out in the night? No, we will leave only in the morning with an upraised arm before the eyes of all the Egyptians!”

Not one inch of retreat here. The lesson of the L-rd being the Omnipotent, King of the universe must be seen and acknowledged.

The lesson is an eternal one and must be learned in our time, too. The question of peace in the Middle East is a question of the Arabs and the world acknowledging the total sovereignty of the All Mighty. There can be no compromise on this. It is only a peace that comes with Arabs submitting to the yoke of the heavenly kingdom that will be a permanent one and the Jew who gives up part of his land as a compromise, violates the entire purpose of the rise of the Jewish State and the demand of the All Mighty that the nations acknowledge Him as King. There can be no retreat from land because that is in essence a retreat also from the Kingship of the L-rd.

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Saturday, April 2, 2011

The Great Sabbath -1989

“K A H A N E”

The magazine of the authentic Jewish Idea

Nissan -5749   April-1989

D I V R E I  T O R A H


It is the necessary, the indispensable preface and introduction to Passover.  It is the explanation that cries out the ultimate message of the holiday, the basic lesson of the feats of our freedom.  It is the foundation of foundations that raises Passover from an insipid, saccharine social custom beginning and ending with recipes printed in the New York Times women’s section; from a golden opportunity for Manischewitz to return to Jewishness through capitalist Passover profits even as the truly frum, raise their level of religiosity by raising the level of prices; from a Jewish people that marches on its Seder stomach even as it moves on to the annual national lie. “Next Year in Jerusalem.”  It is the Great Sabbath, which attempts to save Judaism from myopic ritualism, to make the Jew, Jewish and the Orthodox, religious.

Sabbath Hagadol, the great Sabbath.  The Sabbath preceding the Passover, the Sabbath that cries out the basic, the ultimate message of the enormous Exodus from Egypt, of Passover itself.  Sabbath Hagadol that gives us the lesson without which Passover, the Jewish people itself, lose all reason for being.  Sabbath Hagadol commemorating the basic lesson of Judaism: Faith, real faith, faith in G-d who really is greater than the mighty Pharaoh, or the regal Reagan or the burningless Bush – Sabbath Hagadol. The great Sabbath, that began more than 3,000 years ago on a Sabbath in Imperial Egypt.

“Speak unto all the congregation of Israel, saying: In the tenth day of this month, they shall take to them every man a lamb…”

It is a special, an awesome commandment, one that is given to every Jew, hence the unique words “Speak unto all the congregation.”  Take a lamb and bind it up for four days.

You believe that this is a simple commandment.  Hardly.  The lamb is more than an animal; it is the very god of Egypt.  It is a deity, a hallowed creature before whom the Egyptian bows and whose meat dare not touch his mouth.  And the Jews, “every man” thereof, are commanded to take this lamb, this Egyptian god, the deity of their masters, and tie it to their beds, to their posts, bind it up.  And when the astonished and outraged Egyptian masters will ask: “What are you doing? The answer shall be: We shall soon slaughter this lamb, the deity, your god, and eat it.

Do you still think this is a simple, bland commandment?  It is a commandment fraught with danger to life, a commandment that surely sent fear down the spines of the Jewish slaves, that, without a doubt, led scholars to rush and ponder whether pikuach nefesh, danger to life might perhaps demand the postponing of the dangerous commandment.

Nor does the Almighty stop there.  He insists on a policy of extremism, of goading the gentile.  Not content with a commandment that cries desecration of the Egyptian god, that taunts him with the sight of his deity bound up, the G-d of Israel insists that the Jew add salt to the wound.

“And they shall eat the flesh in that night, roasted with fire… eat it not partially cooked, nor boiled in water, but roasted with fire, its head with its legs and with its insides complete.”

Awake and consider!  This is what Passover is all about; only this! This is Judaism what Judaism is all about; only this!  This is what the duty and the role and the essence of the Jew is all about; only this!  To affirm to the world, but first to ourselves that the L-rd, the G-d of Israel, is.  That He truly does exist, that He is the One, the only One, that He, only He, directs the world, the fate of man, the destiny of His people.  That whatever will be for the Jew will be only because He so decrees.  That the gentile has no relevance to the Jewish fate, that the Pharaohs of all time, the ones in Egypt and the ones in Washington are utterly irrelevant to what will be with the Jew.

On the Great Sabbath in Egypt, the L-rd taught us the lesson that we trampled in the dust, the dust of secularism and the dust of the yeshiva world alike: The lesson that the Jew must raise high, must flaunt the glory and Omnipotence of his G-d.  That the world must be compelled to see their deities, their gods and idols, bound up and humiliated and destroyed.  That one must goad the gentile in order to raise high the banner of the L-rd.  That Kiddush Hashem, the sanctification of the Name of the G-d of Israel, demands an open, fearless, flaunting sacrifice of the idols and deities of the gentiles that deny the uniqueness of the G-d of Israel, His exclusiveness, His Oneness!  The lamb is openly tied and those who tremble and whisper: “But we dare not goad the gentile,” are silenced with thunderous contempt.  The lamb is slaughtered and roasted whole and fully and openly.  It cannot be hastily covered in a pot where it will not be seen.  Its identity cannot be disguised by cutting its body into pieces.  We cannot escape the danger of the gentile by avoiding confronting and goading him.  No.  Precisely the opposite!

The same gentile who thundered and thunders: “Who is the L-rd?  I know not the L-rd and will not let Israel go!” must be taught the eternal lesson of: “The L-rd is G-d, the L-rd is G-d!”  The gentile does not wish to “know” G-d, to acknowledge His exclusive kingship.  He must be taught that lesson in an open and bold and humiliating way.  He and his idols must be humbled and broken.  The lamb is taken openly.  The lamb is slaughtered openly.   And those who cringe in populism and whisper:  “But one dare not goad the gentiles…” are silenced by the thunder of the L-rd, whose commandment is eternalized by the Rabbis of the Great Sabbath, Sabbath Hagadol.  So, let that Sabbath be understood and appreciated and embraced.  For without it, there cannot be a Passover, an understanding of what that Passover really is.  And without that, when the Jewish child asks for the meaning of this night, the pathetic father who knows not what to tell him will doom his child to become a pathetic as he: practitioner of Jewish ritual, but never, never a religious Jews.

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