Barbara Ginsberg Presents Rabbi Meir Kahane Writings : January 2016

Saturday, January 30, 2016

Don't Be So Humble 1968

Kahane on the Parsha

Rabbi Meir Kahane- Parshat Yitro

DON'T BE SO HUMBLE

We are told that when the L-rd desired to give the Torah to the Jewish people, instead of choosing a lofty and majestic mountain, He selected Sinai, a small, humble little mount barely more than a hill. His purpose in this symbolic act was to teach us that man must turn his back on overbearing pride and reject a false ego.

The Gerer Rebbe asked: If G-d intended to teach us that man must turn down false pride, why was the Torah not given in a valley?

The Rebbe answered: It is not enough, he said, to reject overbearing pride. Too much humility is also wrong. Man should- man must- possess some pride in his being; otherwise he is not a man.

I never cease to be amazed that we continue to be valleys. I never cease wondering at our choosing the way of the meek. One would imagine that after all the "help" we have failed to receive, we would remember the lesson of the mountain.

The fact is that we are living in sad times when we must- just for the moment- still the voice of Jacob and, for the sake of Jewish honor, of Jewish protection, don the hand of Esav.

Vandals attack a yeshiva- let that yeshiva attack the vandals. Should a gang bloody a Jew, let a Jewish group go looking for the gang. This is the way of pride- not evil pride, but the pride of nation, of kinship- the pride of the mountain.

There are those who will protest: This is not the Jewish way. And yet, since when has it been a mitzvah to be punished and beaten? Since when is it a Kiddush Hashem to be spat upon? It is not a Kiddush Hashem, it is quite THE OPPOSITE. It is a disgrace to the pride of our people, our G-d. More important, there is a rule in the hoodlum jungle: The more the victim backs away, the more the hoodlum moves forward.

So up from the valley and up to the Mount. Jewish rights are not cheap and Jewish defense is not wrong. This is the lesson of the Mount

The Jewish Press, 1968

Editor's note: Rabbi Meir Kahane wrote this dvar Torah shortly after forming the Jewish Defense League, which at first devoted itself to protecting vulnerable Jews in New York City, which was experiencing an upswing in crime in the 1960's. He later often repeated this dvar Torah

Anyone reading this Rabbi Meir Kahane or Rabbi Binyamin Kahane article and is not on my personal list to receive the weekly articles and would like to be, please contact me at:

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Rebbitzen Libby Kahane is happy to announce that the second volume, “Rabbi Meir Kahane: His Life and Thought, 1983-1976” is available on Amazon.com. The book comes up immediately when you type into the main search box: Meir Kahane Life 1976

Rabbi Meir Kahane: His Life and Thought, 1976-1983” (volume 2), has been published. and now available in Israel. Can be bought from Yeshivat Haraayon Hayehudi (02-5823540) and from Pomeranz Books (02-6235559). Cost of book 88 NIS

Newly published “Kahane on the Parsha” can be bought at the following links on Amazon: http://www.amazon.com/Kahane-Parsha-Meir/dp/098867680X , it's also available on website, www.BrennBooks.com

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orah to encourage a more forceful stance toward the Arabs seeking Israel's destru

Saturday, January 16, 2016

Don't Cry To Me, Go Forward!" Rabbi Binyamin Kahane

From Barbara Ginsberg’s Desktop

Kahane on the Parsha

Rabbi Binyamin Kahane

“Don’t Cry To Me, Go Forward!”

When the Gulf War broke out and scud missiles started landing in Israel – the week of Parsaht Beshlach – it became quite popular to quote the verse “The L-rd will fight for you and you shall remain silent” (Exodus 14:14). Many religious Jews found this verse symbolic of the Gulf War. After all, here were Israeli cities getting bombarded by Iraqi missiles and the official government policy was one of “self- restraint,” or “havlaga.” “Everything will be okay,” people proclaimed, “G-d will fight for us.” (That is, America and its president, George Bush, will take out those Scud launchers and all will be fine.)

However, a closer look at this verse reveals that those who interpreted it in the aforementioned manner took it entirely out of context and, by so doing, completely distorted the awesome lesson to be learned from the splitting of the Red Sea.

First, let us see what the Torah says. Immediately following the verse “The L-rd will fight for you and you shall remain silent,” the Torah states, “And the L-rd said unto Moses: Why do you cry unto Me? Speak to the Children of Israel that they should go forward!” (ibid.14:15). Already- without even consulting any of the classic commentators – we see that the Torah’s message is not one of passivity. Moses does not say that G-d will fight for the people while they relax and take it easy. What he says is that the L-rd will fight for them if they prove that they truly believe in His omnipotence. Therefore, instead of crying to G-d, the Jews should simply obey His command and “go forward” into the stormy sea.

The Ibn Ezra writes that “you shall remain silent” corresponds to “and the Children of Israel cried to G-d.” The Be’er Yitzchak explains the Ibn Ezra’s words: “’You shall remain silent’ does not correspond to ‘the L-rd will fight for you,’ which would imply that the Jews shouldn’t fight, but rather to ‘and the Children of Israel cried to G-d.’” In other words, the exact opposite of the oft-repeated, distorted interpretation that “you shall remain silent” means self-restraint and inaction. The Ibn Ezra teaches us that “you shall remain silent” means “stop crying to G-d.” What should the people do instead? Act! – with trust in G-d.

This, in essence, is what Rashi writes: “This teaches us that Moses was standing and praying. The Holy One Blessed Be He said, ‘Now, when Israel is in distress, it is not the time to prolong in prayer.’” The same message is found in the Talmud as well (Sotah 37a): “Moses was praying at length, so the Holy One Blessed Be He said, ‘My beloved ones are drowning in the sea, and you’re praying at length?’ Moses said to G-d, ‘L-rd of the Universe, what can I do?’ He replied, ‘Speak unto the Children of Israel that they should go forward. And you raise your rod and stretch out your hand . . . ‘”

The Rabbis tell us that the Children of Israel stood trembling by the shores of the Red Sea until G-d commanded them to “go forward.” They remained paralyzed with fear and did not move. Only Nachshon did not hesitate to carry out G-d’s command. He sprang forward into the raging waters. Nothing happened, but Nachshon was not concerned. He descended deeper into the water – up to his ankles, knees, stomach – and still nothing happened. Nachshon continued until the water reached his neck, and then cried to G-d “Oh G-d, save me because the water has come unto my soul. I sink deep in mire where there is no standing . . . “ – whereupon the miracle of the splitting of the Red Sea occurred (ibid.).

The lesson is crystal clear. When one’s faith is tested, G-d demands, together with prayer, maximal effort through actual deeds. Was Nachshon’s faith put to the test when he recited Psalms on the seashore? No. Even jumping into the stormy waters was not sufficient since he could still back out. Only by fulfilling G-d’s will to the point of no return did he prove his faith. Nachshon understood that saying “I believe” and then waiting for salvation is not authentic faith. G-d demands that we prove our faith with action, no just words. Only be being willing to fulfill difficult, even seemingly “dangerous,” mitzvoth do we prove that our faith is genuine.

Israel’s policy of self-restraint during the Gulf crises was the antithesis of the true meaning of “you shall remain silent.” He who saw the chosen people scurrying like roaches into their sealed-off closets while the modern day Goliath blasphemed G-d and His people for 40 days (with 40-1missiles) and viewed it as a positive thing, self-righteously proclaiming that “G-d will help,” does not even begin to grasp the Jewish meaning of faith.

Not only did we lose our dignity and deterrence factor during the Gulf War, but we also demonstrated lack of faith. It is the same lack of faith that has prevented us from expelling the Arabs and annexing the territories. And it is only lack of faith that has brought us to the pathetic and desperate situation we find ourselves in today.

Written in Darka shel Torah 1992

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Sunday, January 10, 2016

He'll Pay For That Grin Binyamin Kahane

Kahane on the Parsha

Rabbi Binyamin Kahane – Parsha Bo

He’ll Pay For That Grin

Whenever an act of “Jewish terror” occurs, such as Baruch Goldstein’s shooting in Me’arat Ha’Maclpela, the question of collective punishment returns to the national agenda, and of course the concept is promptly denounced by secular and religious Jews alike.

In Parsha Bo, collective punishment plays a prominent role, as we read of all the Egyptians, without distinction, being smitten by the plagues. But why does G-d punish everyone? Why not just punish the “bad guys”? Indeed, our rabbis ask the very same question. On the verse, “And the L-rd smote all the firstborn in the Land of Egypt, from the firstborn of Pharaoh who sat on the throne to the firstborn of the prisoners who was in the dungeon: (Exodus 12:29), the Rabbis ask: “What sin did the prisoners commit?” After all, they themselves were themselves were captives in Egypt. The Rabbis answer: “Because they were happy with the decrees Pharaoh inflicted upon Israel” (Tanchuma, Bo 7).

With this comment, the Rabbis teach us the proper attitude toward a nation which collectively harms the Jewish people. They teach us that not only should the specific individuals who terrorize Jews be punished, but the entire nation – even its least significant member – should suffer since the country’s policies please all of them.

This rule is codified in Jewish law (see Rambam, Hilchot Ratzeacg U’Shmirat Nefesh 4:11 with the Kesef Mishmah’s commentary and Yo’re De’ah 158:1 with the Shach’s commentary), which determines that in time of war, one kills anyone who is part of the enemy nation. The aforementioned Midrash makes clear the rationale behind the law. When a nation fights us there are no “innocents.” There are some who fight in the front and some in the back. But they are all in it together. The very fact that their hearts rejoice when Jews are killed or maimed (we won’t even discuss those who give cover) is enough for them to be considered soldiers fighting on the front lines, according to halachic

Every time a suicide bomb explodes in Israel, the Arab street erupts into spontaneous celebration. The solidarity of the people with their “martyrs” is plain for all to see. Indeed, when the “engineer” Yahya Ayyash was killed earlier this month, there was mass mourning among the “Palestinian people.” Even Palestinian Authority officials could not restrain themselves as they shot 21 bullets while their great hero was being eulogized. Certainly this tells us where the hearts and hopes of the Arab masses lie.

In light of such facts, do not the worlds of our Rabbis resonate today – especially if we alter their words just slightly: “Because they were happy with all the bombs planted against Israel. . .”?

In conclusion, when a terrorist attack against Jews is viewed by Arabs as a patriotic act of the first order, there is no room for pity – not even on the so-called innocent ones. Such mercy will only lead to cruelty against the merciful, as the Rabbis warned us

Written in Darka shel Torah 1996

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Sunday, January 3, 2016

Kahane on the Parsha "Moses: Fanatic and Extremist"-1988

Kahane on the Parsha

Rabbi Meir Kahane – Parsha Bo

Moses: Fanatic and Extremist

Nine plagues have descended upon Egypt. Pharaoh, reeling under the 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 201 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 Hebrews, 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, 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?

Listen:

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 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. Parash Bo teaches us about the greatest of all Jewish concepts, Kiddush Hashem, and the greatest of Jewish leaders, Moses – the fanatic and extremist.

Written in The Jewish Press, 1988

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