Friday, March 17, 2017

Drive Them Out - 1981



(Rabbi Meir Kahane, may G-d avenge his blood, had the ONLY answer to exist in safety in our land.  Thousands of Jews were killed, because we didn’t do what had to be done. bg)

The Torah states clearly:  “And you shall drive out all the inhabitants of the land from before you . . .  but if you do not drive out the inhabitants of the land from before you, then those whom you allow to remain will be like thorns in your eyes and thistles in your sides and will torment you in the land in which you dwell” (Numbers 33.52.55).

The Biblical commentators are explicit  “And you shall drive out the inhabitants and then you shall inherit it and be able to exist in it.  And if you do not, you will not be able to exist in it” 

“When you shall eliminate the inhabitants of the land, then you shall be privileged to inherit the land and pass it down to your children  But if you do not eliminate them, even though you will conquer the land, you will not be privileged to hand it down to your children” (Sforno).

“This verse refers to nations  other than the seven nations found there . . .  Not only will they hold that part of the land that you did not conquer, but even concerning that part which you did conquer and settle in, they will distress you and say, ‘Rise and get out’” (Ohr HaChaim).

And so the Midrash tells us: “Joshua sent three messages to the inhabitants [of Canaan].  He who wishes to evacuate – let him evacuate; he who wishes to make peace – let him make peace, he who wishes to make war – let him make war” (Vayikra Rabba 17.6).

The choices are given.  Either leave, or prepare for war, or make peace.  The choice of “making peace” is explained by Rabbis as involving three things.  To begin with, the non-Jew must agree to adopt the seven basic Noahide Laws, which include the prohibitions against idolatry, blasphemy, immorality, bloodshed, robbery, eating flesh cut from a living animal, and a positive action – adherence to social laws. Once he has done this, he has the status of a resident stranger (ger toshav) who is allowed to live in Eretz Yisrael (Avoda Zara 64b) if he also accepts the conditions of tribute and servitude.

The Biblical commentator, the Radak, explains (in his commentary to Joshua 9:7):  “If they uproot idolatry and accept the seven Noahide laws, they must also pay tribute and serve Israel and be subject under them as it is written (Deuteronomy 20:11, ‘All the people . . . shall be tributaries to you and shall serve you.’”

Maimonides (Hilchot Melachim 6:11) declares: “If they make peace and accept the seven Noahide laws, we do not kill them for they are tributary.  If they agreed to pay tribute but did not accept servitude or accepted servitude but not tribute, we do not acquiesce until they have accepted both.  And servitude means that they shall be humble and low and not raise their head in Israel.  Rather, they shall be subjects under us and not be appointed to any position over Jews ever.”

Far better than foolish humans did the Almighty understand the dangers inherent in allowing a people that believes the land belongs to it free and unfettered residence, let alone ownership, proprietorship, citizenship.  What more natural thing than to ask to regain what it rightly believes to be 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 only be guaranteed by the non-Jew having no sovereignty, ownership, or citizenship that could allow him to shape the state’s destiny and character.

And so, concerning any non-Jew, Maimonides writes: “‘You shall not place over yourself a stranger who is not of your brethren’ (Deuteronomy 17:15).  Not only a king, but the prohibition is for any authority in Israel.  Not an officer in the armed forces. . .not even a public official in charge of the distribution of water to the fields .  And there is no need to mention that a judge or chieftain shall only be from the people of Israel. . .  Any authority that you appoint shall only be from the midst of your people” (Hilchot Melachim 1:4). 

The purpose is clear.  The non-Jew has no share in the land.  He has no ownership, citizenship or destiny in it.  The non-Jew who wishes to live in Israel must accept basic human obligations.  Then he may live in Israel as a resident stranger, but never as a citizen with any proprietary interest in the land or with any political say; never as one who can hold any public office which will give him domination over a Jew or a share in the authority of the country.  Accepting these conditions, he admits that the land is not his and therefore he may live in Israel quietly, separately, observing his own private life, with all religious, economic social and cultural rights.  Refusing this, he cannot remain.

This is Torah. This is Jewishness.  Not the dishonest pseudo-“Judaism” chanted by liberal secularists who pick and choose that “Judaism” that finds favor in their eyes and who reject that which their own gentilized concepts find unacceptable
Shabbat Shalom

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Wednesday, March 8, 2017

Galut in Israel - 1971

“Beyond Words” now can be bought at
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Beyond Words
Selected Writings of Rabbi Meir Kahane,
Volume 1

[Who does not want settlements and throw Jews off their land if not the secular and Leftist and who are the settlers if not all religious Jews.  Reading this article I realized why the problems  of settlements and why Jewish expulsion exists today.  bg)

Galut in Israel
There is no word that is referred to with greater contempt in Israel than “Galut” exile.  The Galut, the Diaspora, we were told, is a hated thing that has bred in the Jew inferiority complexes, physical fear and mental abnormalities.  Those who continue to live there are bluntly chastised and told to come to Israel and become “normal.

True.  But what is not often spoken about and what is not enough proclaimed is the fact that it is totally possible to be a sabra, a genuinely free soul, and nevertheless be beset with all the complexes and problems of a galut Jew.  It is, in short, quite possible to be a galut Jew in Israel, and the land abounds with many of them.

All this is by way of explaining in greater detail the startling JDL announcement that it was setting up its international office in Israel! “Mah inyan shimita eytzel Har Sinai?” (What is the connection between Sabbatical Year and Mount Sinai?) was the outcry.  What purpose is there for JDL in Israel?  Are there troubled neighborhoods?  Is there anti-Semitism?  Are there Panthers?  With slight tongue in cheek, let us leave aside the question of whether there are Panthers in Israel (of whatever breed) or if there are anti-Semites (of whatever faith) or if there are troubled areas (of whatever trouble).   Let us go directly to the question: JDL in Israel – why?

The All Mighty has been kind to Israel.  He allowed it to survive its Arab enemies without totally defeating them.  He gave the Jewish state victory and survival without a total peace.  Had it been otherwise, who knows what conflicts and hostilities would have erupted in Israel!  There exist within Israel problems of such magnitude and with such a potential for explosion that they threaten the very existence of the State.  These problems may be summarized as follows:

Religion – There is a basic conflict between two large segments of the nation concerning the place of religion in national life.  To the religious Jew, the very essence of the Jewish people is derived from a religious concept.  It is a Torah that must guide the national life.  Hence the demands for public observance of the Sabbath, the laws of kashrut and, above all, the laws of personal status such as marriage and divorce.  Bitter disputes have arisen revolving about these areas, particularly the right to marry and divorce at will, but no religious problem so affects the future of Israel as the definition of “Who is a Jew.”

The religious Jew, if pressed to the wall, can survive without a compulsory Sabbath law; if Jews do not observe this Sabbath, they can, hopefully, observe the next one.  Massive and permanent damage to the Jewish soul will not occur if a national law banning unkosher food is not passed; if the Jew eats ham on Monday, there is hope that on Tuesday he will be brought around.  But the question of  “Who is a Jew” is quite another matter.  If “today” is not observed properly, there is no tomorrow. If the halachic definition of a Jew as one who is born of a Jewish mother or who converts ACCORDING TO HALACHIC is breached today, what may happen is that, within the next ten years, there will be two nations within Israel, with special listings kept of those Jews whose families are religiously Jewish and from whom one can choose a spouse.  That “nation” will be separate from the other one, and bitterness, recriminations and division will make it impossible for the State to endure.  In short, what is at stake here is the very unity and survival of ONE Jewish people.

The great obstacle to recognition by all Jews of imperative need to accept the halachic definition of a Jew – for the sake of Jewish unity – lies the galut that has crept into Israel.  None have been so crippled by this disease of inferiority and shame of being Jewish as some of the staunches sabras within the Jewish state.

So much of the opposition to ALL religious definitions and observances comes from an attempt on the part of large segments of sabras to escape their Jewishness.  It is no coincidence that so many of the same leaders in the fight against religion are also leaders in the fight to “de-Zionize”  Israel.  The mind boggles at the thought!  Israel without Zionism!  Israel free of Judaism and Jewishness!  Yet, this is what thousands and thousands of Israelis are now expounding.  One does not, now, speak of the many who have seized upon this as a rationale for their demands that Jewish immigration to Israel be curbed because there are not enough houses for Israeli-born Jews.  These are people who merely use the concept because they are concerned with immediate personal problems.  What must concern us, more, is the sabra who ideologically proclaims himself an Israeli first and a Jew second; who looks down upon Jews in the Diaspora and sees little connection between himself and them; who demands that religion and nationality be sundered and who finds more in common with non-Jews when he travels abroad than with Jews (and who all too often consciously avoids Jews when he travels outside of Israel).

Such a Jew is a galut Jew, pure and simple, though born in Mishmar Ha’emek a kibbutznik of the first order.  When the son of the mayor of Jerusalem writes a book and candidly states his Israelism over his Jewishness as he sits next to his non-Jewish wife, we are faced with a serious problem.  It is not only that those who cut away their Israelism from their Jewishness and who deride Zionism have no right to be in Israel (for it is only the eternal Jewish foreigners to come from Russia or Yemen and take away the land from the Arabs).  What is being evidenced here is an embarrassment at being Jewish.  When a Jew outside of Israel cries out:  “Nihyeh b’chol hagoyim” (Let us be amongst all the nations”), the Jew inside Israel proclaims “Nihyeh k”col hagoyim”  (Let us be as all of the nations”).  In the end it is the same.  It is an attempt to escape the uniqueness of the Jewish people with all its obligations and responsibilities.  It is an effort to do away with two things. Achdut Yisroel, the unity of the Jewish people, and its immediate and necessary corollary,  Ahavat Yisroel, the love of the Jewish people, the need to run to their aid whenever they may be and the ability to recognize that problem of a Jew in Moscow is as much a problem for the sabra as the shelling of Beit She’an.
Written July 23, 1971

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Thursday, March 2, 2017

The Mosques Must Go!!!! Rabbi Binyamin Kahane

Kahane on the Parsha
Rabbi Binyamin Kahane- Parshat Terumah

On the verse, "And you shall make a sanctuary for Me" (Exodus 25:8), the Ohr HaChaim writes: "It is a mitzvah for all times." At the very opening of His Hilchot Beit HaBechirah, the Rambam writes: "It is a positive commandment to construct a house for it is written, 'And you shall make a sanctuary for Me.'"
We have discussed this subject on numerous occasions, and we will continue stressing that the mitzvah to build the Temple is an UNCONDITIONAL commandment, NOT dependent on the Messiah or the nation's spiritual level. But in this article, our goal is not to deal with the different argument advanced against building the Temple in contemporary times. For in recent years, these arguments have been refuted in the hearts of many Jews, as heightened awareness of the subject has caused them to study it in halachic depth.
But before we can pick up brick and mortar to start fulfilling the awesome mitzvah of building the Holy Temple, there is one small problem: the mosques. The desire to be accepted by large segments of the public has prevented all talk about REMOVING these terrible specimens of Chilul Hashem on the Temple Mount.
Let us not make the same tragic mistake regarding the Temple Mount that Yesha leaders made regarding the settlements. What mistake am I referring to? Since the very beginning of the Gush Emunim movement, my father, HY"D, warned that if we do NOT deal with the "negative" side of the mitzvah of yishuv ha'aretz- i.e., expelling the gentiles- the settlements will not last, G-d forbid, as the Torah explicitly states. But his warnings fell on deaf ears. Settlement leaders preferred dealing with the "positive" side of yishuv ha'aretz not wanting to jeopardize public support by discussing the Arab threat. We see the results today: The Arabs have risen up in rebellion; the Left labels all the settlers "extremists" anyway, etc., etc.
There is an important difference, though, between yishuv ha'aretz and building the Temple. Regarding yishuv ha'aretz, Jews were able to erect settlements and temporarily ignore (with the help of their illusions) the Arab powder keg that lay beneath their entire enterprise. But regarding building the Temple, even this is impossible. What will they do? Build the Temple on the second floor of the mosque?
The REMOVAL of the mosques is an OBLIGATION that PRECEDES the obligation to build the Temple. One must turn from evil (sur me'ra) before one can do good (asei tov). And so, we must speak about removing the mosques just as we speak about building the Temple. What are we afraid of? That they will call us fanatics? THEY ALREADY DO!!!!
Darka Shel Torah, 1996
Shabbat Shalom!
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