Barbara Ginsberg Presents Rabbi Meir Kahane Writings : March 2016

Wednesday, March 30, 2016

They Must Go "Separation - Only Separation"

Barbara Ginsberg’s Desktop

THEY MUST GO - 1981

RABBI MEIR KAHANE

Preface excerpts:

In Israel’s explosive manifesto Rabbi Kahane sets forth the only plan to save Israel. Israel Arabs would be given the options of accepting non-citizenship, leaving willingly with compensation, or being forcibly expelled without compensation.

Controversial? Yes.

Could the Arabs be convinced to leave? “We will not come to the Arabs to request, argue, or convince,” says Kahane. “For Jews and Arabs in Israel there is only one answer – separation. Jews in their land, Arabs in theirs. Separation. Only Separation.

THEY MUST GO!

Separation- Only Separation

(Excerpts)

The transfer of the huge bulk of Arabs from the country will enable the government each year to transfer many billions in funds previously spent on the Arab sector to the impoverished Jewish classes. The left bemoans the fact that there is not enough money for both the poor and the new settlements. Nonsense! The monies that are today spent on Arab national insurance, welfare, schools health facilities, roads, sanitation, and all the other services can be made available for Jewish needs. Removal of the Arabs will be a giant step toward removal of both enemy and poverty.

There are many benefits. The Arab property – homes, fields and villages – that will be bought by the government can be made available to young couples under a population-dispersal program, which will be a boom to the country strategically, socially and economically.

The exodus of Arab workers, far from being a permanent blow to the economy, will prove a blessing. Because of the availability of plentiful and cheap Arab labor, Jews began to shun manual, physical labor. The result was a sick, unhealthy society in which Jews used and then came to depend on Arabs to do the vital but unsavory tasks without which no society can exist. Not only did the Arabs create a crisis in terms of a dangerous Jewish disdain of physical labor, but as a result Jews stopped working and this created a critical shortage of Jewish labor. This, in turn, made Arab labor no longer a luxury but a necessity. The reliance on Arab labor is both a national disgrace and danger. In addition, the hiring of Arab children and women to work for slave wages and in outrageous conditions not only takes jobs from Jews who cannot work for such low wages, but is a moral shame and outrage that corrupts the Jewish character.

In addition, of course, there is the stark fact of growing physical strength on the part of Arabs who do manual labor while Jews grow soft. This has led to the attacks on Jews in cities of “mixed” population. And the very fact that factories hire Arabs brings them into the cities, where the incidence of crime and sexual attacks soars.

All this will, of necessity, be changed. When there are no Arab workers, the Jews will be forced to work. When there is no choice, Jewish employers will be forced to pay decent wages. When there is a national work shortage, the government will be forced to adopt an emergency policy of Jewish labor. “Work battalions” will be created within the army or other national service. Every young soldier will be given intensive training in occupational vocations and experience in basic manual labor. No student will be able to graduate high school or enter a university without having spent part of each year giving national service in the form of manual labor.

Opponents of Arab emigration calls such plans “incitement to revolution.” But the truth is that the very existence of the State of Israel already assures that. It is the presence of Jews and Jewish institutions in East Jerusalem, the government’s plans to “Judaize” the Galilee, the very existence of Tel Aviv and an “Israel” in place of a “Palestine,” that incite and assure Arab hatred and dreams of revenge.

The idea of transferring Arabs out of Eretz Yisrael is not new. Some of the best-known early Zionist spokesmen discussed the transfer of Arabs. Arthur Ruppin, in May 1011, suggested that the Zionist buy land near Aleppo and Homs in northern Syria for the resettlement of Palestinian Arabs. Both Leo Motzkin and Nahum Sokolow, later to become president of the World Zionist Organization, considered the idea of transfer. The most consistent and persistent advocate of the concept was the Anglo-Jewish writer Israel Zangwill, who sought a state for the Palestine Arabs in Arabia.

In the meantime, life for the Arabs of Israel must cease to be one of avoiding obligations while enjoying material well-being waiting for demography to put an end to Israel. Life must be made difficult for them as part of a definite campaign to induce them to leave the county.

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:

barbaraandchaim@gmail.com

To view articles written by Rabbi Meir Kahane and Rabbi Binyamin Kahane go to blog:

www.barbaraginsberg-kahane.blogspot.com

To view Rabbi Meir Kahane site of Youtubes, Videos. CDs posted by Michael Miller go to: http://www.youtube.com/user/bayitvegan

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

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)

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Monday, March 21, 2016

PURIM- DRINKING FOR CLARITY (1998)

The Writings of Rav Binyamin Ze'ev Kahane HY"D

PURIM- DRINKING FOR CLARITY (1998)

The Shulchan Aruch (Orach Chaim 695:2) brings down as law the words of our sages' in Megillah (7b): "A man is required to mellow himself (with wine) on Purim until he cannot tell the difference between 'cursed be Haman' and 'blessed be Mordechai'". Many fine Jews have pondered this somewhat bizarre utterance, and have given different explanations.

Is the phrase teaching us that we should get absolutely "plastered" on Purim, to the point where our minds cannot distinguish properly? It seems odd that the sages would encourage such a thing. After all, Purim, like any other holiday, is intended to convey to the Jew certain IDEAS. Since one of the central ideas of Purim is the struggle between good and evil; between Mordechai and Haman - why would the sages want to muddle and obscure these concepts? Furthermore, the expression, "to mellow oneself" does not connote that one should be "rip-roaring drunk," and certainly it is not likely the sages would endorse such a state of mind.

Our teacher, Rabbi Kahane, HY"D, offers a powerful explanation to this question. The point is not that one should drink until he becomes confused and says, "Cursed be Mordechai", G-d forbid. Rather, he should understand that there is no difference between blessing Mordechai and cursing Haman, between blessing the righteous man and cursing the evil one. Both are mitzvot. It is a mitzvah to FIGHT and CURSE the evil-doer precisely the way it is a mitzvah to BLESS the righteous man. The two are equal, complementing one another.

JEWISH COMPLEX: THE MERCY OF FOOLS

Let us develop this idea. It would not be a shocking revelation if we said that Jews in our generation, as well as in past generations, have a serious problem with the concept of cursing and hating evil. Despite the fact that this subject is a central part of Judaism, permeating the Tanach, Mishnah, Talmud, and halacha, for all kinds of reasons it is difficult for Jews to internalize the need for the burning out of evil, and the hating of the evil-doer. It is a hang-up we are familiar with from the days of King Saul (who in his misguided mercy spared Agag the Amalekite, which eventually brought upon us the episode of Haman!!!!!) - until this very day, where mercy on enemies and murderers has brought us to the brink of tragedy.

For the record, Queen Esther did not fail in this area. After the first day of Jewish vengeance against their enemies, Achashveirosh asked her if she had another request. She answered: "If it please the king, let it be granted to the Jews who are in Shushan to do tomorrow also according to this day's decrees, and let Haman's tens sons be hanged upon the gallows." In other words, Esther did NOT have the galut complex of taking pity on a fallen enemy. On the contrary - she requested that the Jew-haters be killed one more day.

DRINKING STRAIGHTENS OUR THINKING

When the sages tell us that we should not distinguish "between cursed is Haman and blessed is Mordechai", they are coming to tell us: You are required to mellow yourselves with wine, so that you will not hesitate to come to the full understanding that the concept of "Blessed is Mordechai" is EQUAL to the concept, "Cursed is Haman". That is, HATRED OF EVIL IS NO LESS IMPORTANT OR FUNDAMENTAL THAN LOVE OF GOOD, AND THERE IS NO ONE WITHOUT THE OTHER. Purim is the time to elevate ourselves in our thinking. Precisely by getting a little tipsy on wine, we can remove the usual inhibitions and hesitation, which commonly prevent us from cursing and hating evil!

The Rav has taught us something tremendous. Purim is NOT a holiday of drunken confusion and chaos, or for casting off our heavenly yoke. On the contrary. Purim is the day to cast off the HYPOCRISY of our everyday lives, and to sever ourselves from the phony self-righteousness which causes us to not want to condemn the wicked. Getting mellow or tipsy on wine straightens us out. If foreign, un-Jewish concepts permeate our thoughts all year round, on Purim we reveal our authentic, uninhibited selves. Without apologies, without "the mercy of fools" (as termed by the Ramban); without being "more righteous than our Creator" (as the midrash depicts Saul when he refuses to kill Agag).

IN CONCLUSION, A WORD ABOUT DR. GOLDSTEIN

At this juncture, let us mention that this Purim is the fourth annual Yahrtzeit for the holy Dr. Baruch Goldstein, HY"D. In all his deeds, we remember Dr. Goldstein as a man, who in his life and his death, was a symbol of "not knowing the difference between cursed is Haman and blessed is Mordechai." On one hand, he was the epitome of good. His dedication as a doctor to heal his patients was incredible. "Ahavat Yisrael" conquered his heart. From this aspect, he was "blessed is Mordechai." On the other hand, this love was not "out of control." He knew that just as it is an obligation to love the good, it is also a "mitzvah" to hate the wicked. This is the "cursed is Haman" aspect. May we merit to be whole in our attributes, and to internalize our understanding that the war against evil is part and parcel to the goal of bringing good to the world.

PURIM SAMEACH!!!

Barbara and Chaim

Thursday, March 17, 2016

A Symbol Of Trust

Kahane on the Parsha
Rabbi Meir Kahane- Parshat VaYikra
A SYMBOL OF TRUST

"And a soul who brings a minchah sacrifice to G-d..." (Leviticus 2:1). On this verse, the Rabbis ask, "Why does the Torah alter its language and use the word 'soul' [instead of 'man']? G-d said, 'Who ordinarily brings a minchah? A poor person. When he brings a minchah, I consider it as if he offered his soul to Me'" (Menachot 104b).

The minchah sacrifice, brought by a poor person, symbolizes dedication and subjugation. That's why it cannot contain chametz (Leviticus 2:11) since chametz symbolizes arrogance.

The minchah, though, also symbolizes faith that G-d will give man what he lacks. That's why the Rabbis called the afternoon prayer - recited when the sun is setting and the world begins to grow dark - Tefillat Minchah. Precisely when the situation appears dark and likely to darken further, a person must have faith and pray - and if he does, G-d will help. That's why the Rabbis declared that "a person should always be careful to pray Minchah because the prophet Elijah doesn't answer any prayer save this one" (Berachot 6b).
Incidentally, this understanding of the words "soul" and "minchah" explains why G-d exiled Jacob and his progeny to Egypt. For when Jacob heard that his brother Esau was coming to kill him, he sent him a present - a minchah (Genesis 32:13). In other words, instead of relying on G-d and placing his faith in Him, Jacob placed his faith in the goodwill of Esau. He took the Minchah - which symbolizes faith in G-d - and sent it to Esau.

The Torah alludes to this sin when it refers to the descent of Jacob and his progeny to Egypt as the descent of 70 "souls" (Exodus 1:5). "Soul" ordinarily symbolizes someone who has complete faith, someone who brings a minchah sacrifice. Since Jacob did not exhibit complete faith, he and his family were sent into exile in Egypt, and the Torah reminds us of his sin by using the word "soul" in this context.

Peirush HaMaccabee

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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To view Rabbi Meir Kahane site of Youtubes, Videos. CDs posted by Michael Miller go to: http://www.youtube.com/user/bayitvegan

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Must We Be So Primitive!!!! Rabbi Binyamin Kahane

Kahane on the Parsha

Rabbi Binyamin Kahane- Parshat VaYikra

MUST WE BE SO "PRIMITIVE"???

During a recent conference regarding the Temple Mount, one of the participants - who wears a yarmulka and carries the title "Rabbi" - made the following comment: "Must we inhale the smell of charred meat in order to manifest our religiosity?"

Undoubtedly, some will object to our publicizing the words of an enemy of Judaism. Why, they will ask, must we repeat them?

The answer is that almost all Jews, including observant ones, harbor similar thoughts. What exactly do we mean? The fact is that after 2,000 years of living without a Temple, the very idea of offering sacrifices - slaughtering animals and burning their flesh on an altar for G-d - has become foreign to us. People have even begun to reject and mock the notion. After all, who does such things today?

For this reason, while it would never occur to a believing Jew to do away with the sacrifices, he also does not exhibit a great yearning to see Judaism return to the days when they stood at its very center. He, too, cannot help but think that all this more properly belongs in the Dark Ages. I mean, between you and me, who really needs to see flocks of sheep and cattle being burned on the Temple Mount? After all, we have become accustomed to serving G-d with spiritual practices like DAVENING and FASTING. How can we suddenly serve G-d in such a crude way?

And yet, we, with our limited vision, don't make these decisions. G-d does! He decides in what manner we should draw close to Him. And G-d decreed that the ideal way to serve Him - nu, what can you do? - is to take an unblemished animal and offer it on the altar in the Temple as we contemplate that it is really WE who deserve to be slaughtered for having sinned. This process nullifies our ego and symbolizes in a very concrete way the severity of our sin and the punishment we deserve, thereby enabling us to reach higher levels of spirituality. Prayers? Fasts? Of course! But only as supplements to the sacrifices.

Our words aren't directed at the clown we quoted earlier. Our words are directed at you, dear reader, who perhaps mistakenly underestimated the vital importance of the sacrificial service and the critical need to restore it.

Know and remember! For 2,000 years, we have prayed incessantly for the restoration of our Temple and the renewal of the sacrifices. Three times every day we beseech G-d in the Amida, "Restore the service to the Holy of Holies of Your Temple and accept with love and favor the fire offerings of Israel..."

Do NOT dare think that we have "progressed" and passed this "primitive stage." A great deal of the 613 mitzvot concern the Temple and the sacrifices and anyone who considers doing away with even one of them is guilty of heresy.

Let us NOT be counted among those Moderdox Jews who create G-d in their own image. Let us be true Torah Jews who accept all of G-d's laws REGARDLESS of how they jive with certain Western concepts - concepts that dilute our ability to understand and practice authentic Judaism.

Darka shel Torah, 1994

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:

To view articles written by Rabbi Meir Kahane and Rabbi Binyamin Kahane go to blog:

www.barbaraginsberg-kahane.blogspot.com

To view Rabbi Meir Kahane site of Youtubes, Videos. CDs posted by Michael Miller go to: http://www.youtube.com/user/bayitvegan

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Thursday, March 10, 2016

When Will We Stop Eating Grass???? Rabbi Binyamin Kahane

Kahane on the Parsha

Rabbi Binyamin Kahane- Parshat Pekudei

WHEN WILL WE STOP EATING GRASS??????

Parshiyot VaYakhel and Pekudei are basically repetitions of Parshiyot Terumah and Tetzaveh. This naturally gives rise to the often-asked question: How can the Torah, which we know is never redundant, go ahead and "waste" so much space with all these extra verses? Why not simply state, as the Torah frequently does, "And the Children of Israel did as Moses commanded them"?

Interestingly, when the Torah devotes a lot of space to the details of other mitzvot, no one finds it strange. On the contrary, many people feel that MORE space should be devoted to various mitzvot. Why? Because everyone understands that without the mitzvot, there is no Torah.

And therein lies the answer to our question. For just like there is no Judaism without the mitzvot we fulfill today, so too there is no Judaism without the Temple and the sacrifices, which account for over one-third of the 613 mitzvot! In other words, our sense of proportion regarding what Judaism considers truly important is warped. It's true that many of us feel completely disconnected from the Temple and the sacrifices, but the fact that the Torah is uncharacteristically verbose in describing them should tell us something about their centrality in Judaism.

With this in mind, let us address our obligation to rebuild the Temple and renew the sacrifices. In general, this idea is met with immediate opposition. There are no shortage of excuses, each camp offering its own explanation why we can't build the Temple today. Some say, "The Temple will fall from the sky, and it is none of our business." Others argue, "The Temple is a project for the Messiah." And then there is this gem: "We are on too low a level to deal with such a lofty topic."

For all these excuses, there are clear and powerful answers. In this limited space, we cannot cite them, but there really is no need to do so since rebuilding the Temple is one of the 613 commandments. Case closed. Have you ever heard anyone suggest that eating matzah on Passover is a task for the Messiah? Has anyone ever said, "Family purity - what for? Family purity will descend from heaven!" Or how about, "Study Torah? A lowly sinner like me should study the holy Torah?!"

Of course these excuses are absurd. We do not seek ways to avoid performing mitzvot, all the more so a mitzvah which literally causes the Divine Presence to dwell amongst us. (Dear friends, did G-d allow us to conquer the Temple Mount 30 years ago so that the Arabs could continue to desecrate His Name on our holiest site, only now under Jewish sovereignty? Shouldn't we feel that this is the very last mitzvah to ignore?)

Many say that since there were mitzvot in the Exile which served as substitutes for the Temple service, it is not so terrible if we make do with these substitutes in Israel as well. But in the Exile, WE HAD NO CHOICE, and G-d will forgive us for neglecting the mitzvot pertaining to the Temple. But now, when we control our own fate, how can we possibly make do with substitutes?

This is similar to a man who eats grass instead of food. People ask him, "What are you doing?" He asnwers, "Look, I was once struck in the wilderness without food. I found some grass and ate it to survive." They tell him, "Fool!!! Then, you had no choice; you were FORCED to eat grass. BUT NOW?? You have REAL FOOD, so why are you still eating grass????"

And we? WHEN WILL WE STOP EATING GRASS???

Darka Shel Torah, 1999

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:

barbaraandchaim@gmail.com

To view articles written by Rabbi Meir Kahane and Rabbi Binyamin Kahane go to blog:

www.barbaraginsberg-kahane.blogspot.com

To view Rabbi Meir Kahane site of Youtubes, Videos. CDs posted by Michael Miller go to: http://www.youtube.com/user/bayitvegan

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Monday, March 7, 2016

On A Mountain, With A Trumpet - 1988

K A H A N E

The magazine of the authentic Jewish Idea

July –August 1988 Tamuz – Menachem Av 5748

On A Mountain, With A Trumpet (excerpts)

“But if the watchman see the sword come and blow not the trumpet and the people be not warned; if the sword cometh and take from them a soul…his blood will I require from the watchman”. (Ezekiel 33)

I sit on the mountain with a trumpet in my hand. We all sit on a mountain, each of us a watchman with a trumpet in hand. Our mission is to sit and see the enemy. Our mission is to see the danger, to search our own souls and to blow the trumpet and warn the rest – the rest of the Jewish people.

I sit on a mountain as the sands slip through, the clock ticks away and the Almighty watches from above to see whether the sleeping Jew will awake on top of the mountain to see the enemy and blow the trumpet and save himself and all the rest and reclaim his greatness and his destiny before there are no more years left.

We are all watchmen, we Jews. We are commanded to know the danger, to see it approach, to blow the trumpet and save, both ourselves and our fellow Jews.

How possible to sit on a mountain and behave like valleys! How incredible that we sit on high, seeing all that is below, and sees nothing! How awful that the watchman sleeps even as the enemy grows bolder and comes closer and the clock that ticks, rings its alarm, shrilly, without pause, and he hears nothing. We are a nation of watchmen on a hill and we sleep the sleep of the mediocre fool. “Yet a little sleep, a little slumber, a little folding of the hands to rest; so shall thy poverty come as one who travels and they want as an armed man.” (Proverbs 6)

I sit on the mountain and, behold, the enemy, the terrible dangers, are in full view. There they are, there they approach, those who travel, as armed men. Jew, can you not see them:

A land of Israel that sees Arabs rioting without fear of an army hobbled by tragic orders of small men, fearful of the nations and what they will say; little men who never thought for a moment of fear: What will G-d say? A land in which soldiers and civilians – are stoned by howling Arabs whose self-confidence and certainty grow in proportion to the hesitation, uncertainty and loss of confidence on the part of Jews. A land in which Arab citizens of Israel puncture the absurd myth of “loyalty” to the Jewish State by carrying the riots and hatred and the cries of “We will free Palestine,” into the Jewish cities of Jaffa and Lydda and Acre. A land of Israel which sees its Jewish citizens, frustrated and bitter at the impotence of the government, who are gripped by the terrible thought: Perhaps, G-d forbid, the State will not survive…

A Land of Israel in which the “stranger”, so beloved by the guilt-ridden eyrev rav, mixed multitude, of our times, the “stranger”, the Arab, “rises above us higher and higher and we sink lower and lower.”

A Land of Israel in which fear stalks the highway, and the inner psyche of the Jewish citizen, as soldiers and civilians are murdered regularly and the proud new Jew, the product of the Zionism of Herzl, and Borochov and Jabotinksy, the one who left Minsk and Pinsk and Fez and Sa’ana, who fled the fear and psyche of Minsk and Pinsk and Fez and Sa’ana and the psychological ghetto of the exile. A land in which fear grips the Jew and Zionism dies a pathetic spiritual death.

A land of Israel in which there are funerals each week, funerals of Jews who did not fall in battle but who were murdered in the streets and in the fields of Eretz Yisrael, and an impotent Jewish government “gropes at noonday as the blind gropeth in darkness,” and has no answer, even as it frees 1100 terrorists and jails Jewish heroes. A land in which the glory of Samson is shorn from our heads by the Peresitic Delilahs and strength ebbs from the body Israel even as the Palestinian-Philistines pledge: “See wherein his great strength lieth and by what means we may prevail against him…. And we will give you every one of us eleven hundred pieces of silver.”

A Land of Israel in which the army is slowly destroyed as a fighting force and the morale of its soldiers shattered by timid and frightened orders, conceived in gentilized concepts and born in fear of that gentile, not to strike with an all-powerful hand at the enemy – lest women and children, who are an integral part of that enemy, be hurt. A land that ties the hands of its soldiers and thus passes a death sentence on them, a land that sees more and more Jews fearful of army service and fearful of taking the action that will save their own lives.
A Land of Israel that sees our enemy grow bolder, encouraged by the madness and gentilization of the Hellenists, the mixed multitude who destroy the Jewish state in stages even as they pretend to govern it. A land that see Arab boldness and confidence increase in proportion to Jewish insecurity, guilt, weakness, confusion, stumbling and fear. A land that sees a guarantee of worse, much worse, Arab action and slaughter of Jews, as the barrier of fear is swept away, a land that will make Northern Ireland appear idyllic, as the wild man who is Ishmael, emerges in all his barbarism and savagery.

A Land of Israel that sees the Jewish character of the land disappear under the hobnailed boots of the storm troopers of the self-hating and fascist Left. The ones who spiritually destroyed Sephardic Jews and who kidnapped young Yemenite Jewish infants even as they stripped Jewishness from the souls of their parents. The ones who, driven by self-hate and with a Judaism that they see as hideous hump they cannot escape, attempt to destroy our children, our people, by ordering enforced gathering together of Arab and Jewish youngsters in Arab villages and Jewish towns, in weekends and dances and songs, sounds of music that are a funeral dirge for Jewish survival. A land that opens the doors to the impurity and pollution of intermarriage and assimilation and calls them “good.” A land that in the moves to increase the defilement of the Jewish seed and Jewish purity, that is seen already all too clearly in the Jewish women living in Arab villages, in the Jewish prostitutes and their Arab pimps, in the Jewish girls sitting and laughing with Arabs on the beaches and in the coffee houses.

A Land of Israel in which the economy dies even as the men of fraud pretend that it improves; a land in which unemployment and disaster will unravel the social fabric leading to chaos and anarchy in the streets. A land in which young Jews, released from the army, find themselves unemployed, as greedy Jewish employers prefer two Arabs for the price of a single Jewish worker. A land in which cities see entire areas becoming Arab, as Ishmaelite arrives, cash dollars in hand, dollars that come across the Jordan bridges from the PLO coffers, and buys apartments, in neighborhoods and towns.

A Land of Israel that sees a Knesset populated, not only by Arab enemies of the state, but by Jewish ones. Jews who are enveloped with blind, obsessive hate against religion, against Judaism. Jews who cannot sleep without dreaming of ways to liquidate Judaism. Who yearn to go to war against Judaism and erase it from the earth and who are so spiritually sick that they prepare to go to war and murder the Jews they so hate.

A Land that sees the Arab, free of obligation to serve the country, free of paying his full share of taxes, multiplying at a rate that sees the Galilee and Wadi Ara and the Triangle, filled with a majority of Arabs, Arabs whose quantity is matched by a quality stemming from Jewish madness as the Hellenists in their guilt and self-hate took an ignorant, illiterate peasant’s child and turned him into an educated intellectual who is the greatest danger to the survival of Israel, who is the future leader of the PLO. A land that sees Jewish madmen subsidizing the Arab birthrate by paying checks each month for every child.

A land that, through a perverted “democracy” and “coexistence” calmly salutes national suicide as it allows the Arabs to grow swiftly and move towards a majority, a majority that will vote Israel out of existence on the way to slaughter that will be a thousand fold that which they commit against each other daily in Lebanon.

A Land that sees immigration into the country dry up even as Israeli Jews seek to flee the country, their main obstacle being American and Western immigration quotas. A land that is unhappy, that has lost confidence in itself, in the justice of its own cause and in the iron guarantee that “Israel can never go under.” A land in the hands of the gentilized Hebrews, the hideous Hellenists, the mixed multitude.

The enemy comes nearer, the dangers are closer, and I sit on a mountain and blow

the trumpet. Arise, O slumbering Jews and save yourself, save your body, save your soul!

I sit and blow the trumpet and the Jew sleeps on, or reacts in vicious anger and shouts: Silence, we sleep! I sit and blow the trumpet and plead with brothers and sisters to arouse themselves, their people – to bring the Messiah now.

Another year enters the volumes of time and the next takes its place in the march

toward Jewish destiny. The sands of the New Year are already running. Running out. The sands slip through, the clock ticks away and the Almighty waits to see whether the sleeping Jew will awaken from his slumber to reclaim his greatness and destiny before there are no more years left.

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:

barbaraandchaim@gmail.com

To view articles written by Rabbi Meir Kahane go to blog:

www.barbarachaimginsberg.blogspot.com

To view Rabbi Meir Kahane site of Youtubes, Videos. CDs posted by Michael Miller go to: http://www.youtube.com/user/bayitvegan

Newly published “Kahane in 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

Facebook Links:

Michael ben-Ari- Jewish Strength:

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Thursday, March 3, 2016

The Pitfalls Of Power Rabbi Binyamin Kahane -1994

KAHANE ON THE PARSHA

VAYAKHEL

Rabbi Binyamin Kahane

THE PITFALLS OF POWER

Two years after the Jews left the suffering, slavery, and humiliations of Egypt, they began constructing the Tabernacle – the place where G-d’s Presence was to rest in this world and the pipeline by which all the Jewish people’s prayers would reach their Father in Heaven. Considering the historic nature of this event, one would have expected the leaders of the Jewish people to set an example and play a key role in contributing toward the Tabernacle’s construction.

Instead, we find (Exodus 35:27) that the princes donated the onyx stones – which were the very last items needed in the Tabernacle. Rashi writes, “Rabbi Nathan said: Why did the princes contribute at the beginning of the dedication of the altar but not at the beginning of the construction of the Tabernacle? Because they said: Let the community contribute what it will contribute, and we will complete whatever is lacking. And since they were slothful at first, ‘yud’ is missing from their name {the world neis’m’} is spelled missing a ‘yud’.”

Rabbeinu Bechaya adds: “For it is the way of princes to look down on the rest of the nation. . . These princes, who not long ago were lowly slaves, immediately started looking down on their brothers after receiving their high appointment. About this the Talmud says, “Four people are intolerable . . . {One is} the public appointee who looks down at the rest of the community for no reason’ (Pesachim 113b).”

The Torah’s concern for someone’s high position affecting his ego is clearly evident in its laws regarding kings. The Torah state, “He shall not multiply horses for himself . . . Neither shall he multiply for himself wives so that his heart turns away; nor shall he greatly increase silver and gold for himself. . . And he shall write a copy of this Torah. . . . And it shall be with him, and he shall read therein all the days of his life that he may learn to fear the L-rd, his

G-d. . .that his heart not be lifted up above his brethren” (Deuteronomy 17:16-20).

And the Rambam in Hilchot Tefillah (5:10) adds: “One must bow five times during every Shemoneh Esrei. . . . But a king should remain prostrated from the very beginning of Shemoneh Esrei and not raise his head until the conclusion.”

We see the arrogance, corruption, and egoism of Israeli politicians most overtly during election seasons. Every party steps on the fresh blood of Jewish victims to further its political advantage, though none of them possesses an iota of a solution to the problem. We have observed our “leaders” basking in the glory of Nobel Peace Prizes and the friendship of gentile leaders and Arab murderers, so engrossed with themselves, their declarations of peace, and their place in history that no amount of Jewish blood can budge them from their “vision.”

May it be G-d’s will that these politicians be replaced by leaders guided by the Torah, leaders who know that “it is not high appointment I give you, but rather servitude: (Hariyot 10a). May we merit leaders who follow the path of Moses our Teacher, who not only was not concerned about his place in history, but even was willing to have his name stricken from the Torah(“Erase me please from Your book” – Exodus 32:32) in order to save the Jewish people from annihilation. We need leaders who possess self-sacrifice to serve the community – not exploit it.

Darka she Torah 1994

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