“Beyond Words” is a
newly-published 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.
“Beyond Words” also includes a number of extra features:
Chronology of Rabbi Kahane's life.
"Beyond Words” now can be bought at Amazon.com. On the search line, type… Beyond Words Kahane.
Beyond Words
Selected Writings of Rabbi
Meir Kahane, 1960-1990
Volume7
Ecclesiastes 3:1,8
“There is a time to live in time of peace and a time to hate
in time of war . . . there is a time to kill in time of war and a time to heal
in time of peace.”
(Vayikra
Rabbah 3)
The total contradiction between so much of Judaism and
Western, foreign cultural Hellenism could not be more evident than in the case
of the heart transplant last November in Israel. Then, the heart of a Jewish soldier, murdered
from an ambush in the Gaza Strip, was placed in the chest of an Arab
“Palestinian,” Hanna Haddad. And how the
non-Jewish world exploded in joy! And
how the perversion of authentic Jewish values and concepts came crashing down
in the sickly need to win favor in the eyes of the nations and to feel the
comforting warmth of self-righteousness.
And how all the anti-racists privately and not so privately purred with
pleasure at the “Jewish heart” that is so “unique” and that climbs mountainous
deeds of ethics and morality that no one else could. Indeed.
There were pages and pages and speeches and speeches of similar paeans of praise for the humanity shown by Jews. And the story became the very symbol of the “Jewish heart” that transcends enmity and hatred and war, that saves the life of a man who hates the Jewish state and dreams of its destruction. No matter! The Jew is not supposed to hate the enemy; he is above that. So the conventional wisdom of the gentilized Jews of Hellenism.
It is hardly new. In
Rosh HaShana messages to the Israeli soldiers, both Defense Minister Rabin and
Chief-of-Staff Shomron – men deeply rooted in ignorance of Judaism –
sent messages of profound Hellenism and madness to the Jewish soldiers facing
an enemy filled with venomous hate for the Jews and deep passion for the day
when the Jewish state will cease to exist.
Rabin said: “Alongside your obligation to crush all attempted violence,
you must always remember that the people against whom you struggle today are
the same people that in a few months or years we will wish to live with in
peace, to be good neighbors.” One
struggles to recall a similar message to the Allied troops in World War II concerning the Nazi armies . . .
And the Chief-of-Staff told his troops” “In the difficult
and complex daily work, we have succeeded, except for minor exceptions, in
preserving the basic values and ethics of the I.D.F.” Meanwhile, of course, that by giving the
soldiers orders that tied their hands; the killing of the Arab enemy was kept
to a minimum while guaranteeing the continuation of the Arab rioting.
And when General Yitzhak Mordechai concluded his term as
commander of the southern sector (that included Gaza), he said: “Personally and
as a commander, I wish to express my sorrow over every one in the area who was
killed or wounded from the (I.D.F.) activities that were necessary.” No, there is nothing to say.
But to return to the “Jewish heart,” and to ponder the
depths – the sheer depths! – of Jewish psychosis. On the day of the funeral of the soldier who
was murdered and whose heart was given to a member of the nation that murdered
him, a Jewish contractor named Yehuda Yisrael told how, one year earlier, in
December 1988, his brother lay dying, attached to a machine. The family had 24 hours in which to find an
available heart. And this is what Yehuda
Yisrael told Ma’ariv (Nov. 11, 1989):
“At that time in the (Arab East Jerusalem Hospital) Al Mukassed, there
were two young Arabs wounded in the intifada and they were already clinically
brain dead. We contacted the Arab doctor
in an attempt to have him get us a heart, but he refused. When we saw that it was not working, we
offered a great deal of money . . . . “The heart was never given and the
brother died.
But there is more to the story. Yehuda Yisrael, whose brother died because Arabs would not give a heart to the Jewish enemy, continues: “I am happy that Hanna Haddad found a Jewish heart donor. It is a humanitarian gesture. It is good that the world sees Jews prepared to contribute a heart to the Arabs, too, even in these sad times. The fact that they would not give a heart to my brother only proves that we are more humane than they . . . . “Or perhaps . . .
And as a final point in this descent into the Jewish
snakepit of insanity, the same article by Yossi Sarid described how he had been
asked to find a heart for the same Jew (presumably he was asked because he is
such a good friend of the Arabs). Sarid
pleaded with his Arab friends but they would not give the heart. As Sarid quotes the Arabs: “Those killed in
the intifada are martyrs, martyrs of the entire Palestinian nation, and their
heart already belongs to it . . . .”
(And in addition, what normal Arab would give a heart to save the life of a
Jew, his deadly enemy who took his land from him?)
The tragedy of our times is the loss of Divine Jewish values, one of which is the obligation to hate evil; to hate the enemy. We have – thanks to the gentilized values that have swallowed us up – lost our sense of indignation against evil, forgotten to hate it with a passion. And because of that, good people die even as we allow the evil ones to live, flourish and kill them.
Hanna Haddad, the “Palestinian” is part of a nation that
wishes to destroy Israel and commit horrors on its Jews. He sees the Jews as thieves, as robbers who
stole “Palestine” from his people. He
sees the Israeli soldiers as oppressors, and he sees Jerusalem, where he lives,
as his city, just as he sees Jaffa, Haifa, Ramla, Lydda, Acre, the Galilee and
the Negev. He supports the intifada; he
wishes the “fighters” success; he takes pride in the rocks and firebombs thrown
by the brave young “Palestinians.” And
Jews give him a heart to save his life, a heart taken from a Jewish soldier
murdered by Hanna Haddad’s brothers. And
Jews cheer and weep tears of happiness over this humane act that only proves
that a “Jewish heart” is better than the hard Arab one . . .
We are mad. Would
anyone dream of doing such a thing for a German during World War II? Of taking the heart of an American soldier
from Sioux City killed in battle by Germans and giving it to a German to save
his life? No American or Frenchman or
Englishman or Russian or anyone remotely normal would have considered it! Only the Jew, in pathetic and deeply
disturbed need to win the love of the Arabs and the world, does it and attempts
to cloak his insanity in “Judaism” and “Jewish values.” Not only are we mad,
but un-Jewish, gentilized, Hellenized perverters of the authentic Jewish Idea
and halachic.
To hate the enemy is a mitzvah, for nothing less than
that will give us the understanding that evil must be fought to the end, and
nothing less than that will give us the strength and confidence that we are
right and that our war is just. And when
the Rabbis speak of “a time for war and a time to hate” – what do the
gentilized Hellenists of our time think they mean? And what are the voices of the Moderdox from
the West Side and Beverly Hills to tell them?
To tell themselves?
“You who love the L-rd, hate evil!” That is the injunction of King David, the
sweet singer of Israel, in Psalms 97:10.
And in the words of Ibn Ezra (ibid.): “the L-rd is judge, therefore you
who love Him, hate every man of evil and be not afraid of them, for the L-rd
alone preserves His pious.” And again,
David in Psalms (139:20-22): “They speak against You wickedly and Your
enemies take Your Name in vain. Do I not
hate, O L-rd, those who hate You? And do
I not contend with those who rise up against You? I hate them with the utmost hatred; I regard
them as my own enemies.”
There is a time for war; there is a time for hatred. And at such a time it is a mitzvah to hate, a
mitzvah to go to war, and the one who refuses – violates the mitzvah, abhors
G-d who created morality. “When you
go to war against your enemy . . . (Deuteronomy 20:1) Why does it say
‘your enemy’? [since obviously one
goes to war against an enemy and not a friend].
Said the All Mighty: ‘Go against them as enemies! Just as they do not have mercy upon you, so
do not have mercy on them’” (Tanchuma, Shoftim 15). That is Judaism.
Do not be “better” than they, since in the end you will
not be better but deader. And certainly do not be “better” than the All
Mighty, who commanded you to be cruel and merciless against those who rise up
against you and against G-d, “for whoever rises up against Israel is as one who
rises up against the Holy One, Blessed be He” (Mechilta, B’shalach).
And the Sifri (Shoftim 192): “Against your enemies [you go
to war] and not against your brothers, neither Yehuda against Shimon nor Shimon
against Yehuda who, if you fell into their hands, would have mercy on you . . .
but against your enemies you go to war, who would not have mercy on you.”
And Eyleh ha’Dvarim Zuta:
You go to war against your enemies.
If you have mercy on them, they will then go to war against you. It is similar to a shepherd who, while
tending his sheep in a forest, found a baby wolf. He had pity on it and nurtured it. His employer saw it and said: Kill it; do not
have pity on it lest it be a danger to the sheep. But he did not listen and so when the wolf
grew it would see a sheep and kill it, a goat and eat it. Said the employer: Did I not tell you not to
have pity on it? So did Moses say:
‘But if you do not drive out the inhabitants of the Land before you, then those
whom you will allow to remain of them will be thorns in your eyes . . '(Numbers
33:55).”
That is Judaism. That
is authentic Judaism. And true Judaism
looks upon every member of an enemy nation as an enemy, unless he proves that
he is not. Yes, there is collective
punishment in Judaism.
Written January 1990
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