Barbara Ginsberg Presents Rabbi Meir Kahane Writings : January 2017

Friday, January 20, 2017

Whoever Strikes A Jew Strikes G-d

Kahane on the Parsha
Rabbi Meir Kahane- Parshat Shemot
WHOEVER STRIKES A JEW STRIKES G-D

"And [Moses] saw an Egyptian man striking one of his fellow Hebrews; he looked this way and that, saw there was no one around, and struck the Egyptian and buried him in the sand" (Exodus 2:11-12).

Moses could have walked away from the scene with any number of rationalizations. He could have said to himself: "Is it really worthwhile to endanger myself by killing this Egyptian? Wouldn't it be better to turn away? After all, I am a member of the royal family and in a position to help the Israelites in the future when the time is right."

Moreover, Moses could have reasoned that killing the Egyptian was not "worth it" since the Jew was already dead, as the Midrash (Shemot Rabba 1:28) seems to indicate. What good, then, would killing the Egyptian do? Would it bring the Jew back to life? And if the Jew was dead, maybe it was forbidden for him to endanger himself by getting involved.

Moses understood, however, that such rationalizations are improper. He understood that in a situation of Chillul Hashem, such arguments carry no weight. Danger to life is no excuse nor are deliberated considerations to the tune that "the time is not right" or "perhaps I can do better another way, another time, another place." Chillul Hashem BROOKS NO DELAY!!!!!!

Seeing the Egyptian kill the Jew, Moses, with ANGER AND FURY, struck the Egyptian to avenge the Jew's blood and G-d's honor. For as Rabbi Chanina said, "Striking the jaw of a Jew is like striking the jaw of the Divine Presence" (Sanhedrin 58b).

This is the Jewish response- NOT to let the gentile smite with impunity since every single blow represents a desecration of Israel and a desecration of G-d's Name. Anyone who smites a Jew MUST BE SMITTEN IN RETURN!!!
Peirush HaMaccabee
Shabbat Shalom!
If you are interested in reading more
Divrei Torah from Rabbi Meir and Binyamin Kahane HY"D, you can purchase the book at both of the following two links:
http://brennbooks.com/

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 and Rabbi Binyamin Kahane go to blog: www.barbaraginsberg-kahane.blogspot.com

To view Rabbi Meir Kahane site of You Tubes, Videos. CDs posted by Michael Miller go to: Or Haraayon אור הרעיון Jewish Idea הרעיון היהודי link: www.youtube.com/c/kahane22chai

Facebook Links: Michael ben-Ari- Jewish Strength:

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http://www.amazon.com/Kahane-Parsha-Meir/dp/098867680X

Thursday, January 12, 2017

The Shechem Masacre Rav Binyamin Kahane

Kahane on the Parsha

Rabbi Binyamin Kahane- Parshat VaYechi
THE SHECHEM MASSACRE

Jacob's curse of Shimon and Levi in our parsha raises the perennial question: Were they correct in wiping out Shechem's male population or not?

One who reads Parshat VaYechi can easily reach the conclusion that the question is answered by Jacob when he says, "Cursed be their anger for it is fierce..." (Genesis 49:7). These words refer to the massacre of Shechem, and they certainly seem to put the deed in a negative light. Indeed, this is how many love to interpret Jacob's curse, condemning Shimon and Levi for their actions in Shechem.
But numerous observations

challenge this simplistic understanding. First, whoever reads Parshat VaYishlach will notice that the Torah concludes the story with Shimon and Levi having the upper hand. For in response to Jacob's argument- "You have brought trouble on me to make odious among the inhabitants of the land"- Shimon and Levi promptly answer, "Shall he make of our sister a harlot?" And thus the story ends, without a peep from Jacob, with the brothers clearly putting the matter to rest.

More than that, pay attention to the argument of Jacob. he does not censure them for MORAL reasons. He does not criticize them for wiping out an entire city unjustly. NO! This is NOT his argument. His is a PRACTICAL one- that all the surrounding nations will attack him now.

And if the reader is not yet convinced, know what it says in the Midrash (Bamidbar Rabba 2:7)- that on the flag of Shimon was nothing other than an illustration of the city of Shechem! Now ask yourself: Would Shimon place an illustration of something on his flag that recalled a sin? Clearly, then, the act of Shimon and Levi was proper.

And the fact is, none of the Jewish commentators condemn the act. The Rambam, for one, explains that Shimon and Levi were justified because the people of Shechem did not put Shechem ben Chamor on trial for raping Dina, making them liable to death under the 7 Noahide laws. The Maharal disagrees, arguing that one can't expect a people to put their prince, whom they fear, on trial. He therefore suggests that the Children of Israel behaved as is customary in all wars, exacting collective punishment.

If Shimon and Levi acted properly, though, why does Jacob curse them in Parshat VaYechi?
The answer lies in their motive. Jacob realized that their impulse in wiping out Shechem wasn't entirely pure. When did Jacob conclude this? When it became clear that the major culprits in the selling of Joseph were the very same Shimon and Levi, as the Rabbis tell us (Tanchuma, VaYechi 9).

In other words, the brothers' plot to kill Joseph- headed by Shimon and Levi- shed light on their actions in Shechem. It indicated that their deed was not purely l'sheim shamayim but, rather, stemmed in part from anger. And so Jacob cursed "their anger for it is fierce." Jacob did not curse THEM, but rather their ANGER.
Interestingly enough, we find that the tribe of Levi took Jacob's curse to heart and improved itself. The tribe continued acting zealously- it was the Levites who slew their brethren for the sin of the Golden Calf and it was Pinchas who stood up for G-d's honor by killing Zimri- but the motivation was now purely l'sheim shamayim. Levi's zealotry was no longer tainted by anger.

The tribe of Shimon, in contrast, never succeeded in purifying itself. Whom did Pinchas kill? Zimri, from the tribe of Shimon- a Jewish leader who brazenly and impetuously committed the same type of sin for which his ancestor once wiped out an entire city.
Darka Shel Torah, 1992
Shabbat Shalom!

If you are interested in reading more Divrei Torah from Rabbi Meir and Binyamin Kahane HY"D, you can purchase the book at both of the following two links:
http://brennbooks.com/
http://www.amazon.com/Kahane-Parsha-Meir/dp/098867680X

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 You Tubes, Videos. CDs posted by Michael Miller go to: Or Haraayon אור הרעיון Jewish Idea הרעיון היהודי link: www.youtube.com/c/kahane22chai

Facebook Links: Michael ben-Ari- Jewish Strength:

https://www.facebook.com/…/Michael-Ben-Ari…/1531135183822770

Barbara Ginsberg – www.facebook.com/barbara.ginsberg.78

Sometimes It's Good To Be Deaf - Rav Binyamin Kahane

Kahane on the Parsha
Rabbi Binyamin Kahane- Parshat VaYechi
SOMETIMES IT'S GOOD TO BE DEAF

When Jacob died, his sons took his body to Canaan for burial in Me'arat HaMachpela. When they arrived, however, they found Esav waiting for them with some "news"- "The remaining burial plot in the cave belongs to me," he said.

The stunned sons tried reminding Esav that he sold the spot to Jacob. Nothing doing. After an exchange of words (see Sotah 13a for details), they agreed that Naftali would run to Egypt and bring the document confirming that the burial plot was indeed sold to Jacob. In the meantime, they waited.

One of those waiting was Chushim, son of Dan. Chushim was deaf and therefore did not hear the discussion between his uncles and Esav. At a certain point, he asked his uncles what was causing the delay. They replied that Esav was holding up the burial until Naftali returned from Egypt.

Chushim was shocked: "Should my grandfather lie here in dishonor until Naftali returns?!" He immediately grabbed a stick, ran up to Esav, and killed him with a blow to the head. The Talmud relates that Esav's eyes fell out of their sockets and rested next to the legs of Jacob- an event memorialized by the verse, "The righteous one shall rejoice when he sees vengeance; he shall wash his feet in the blood of the wicked" (Psalms 58:11).

This story is very strange. Why was Chushim the only one present who was shocked at what was happening? Why was he the only one who rose up to put an end to the disgraceful situation? Didn't anyone else care about Jacob's honor? Where were the zealots Shimon and Levi? Where was the mighty Yehuda?

The answer to these questions teaches us an awesome lesson. The difference between Chushim and the rest of Jacob's progeny was that Chushim was the only one not involved in the negotiations with Esav. Psychologically, the moment you hear out the other party and consider his point of view, even the most outrageous claim begins to be "understood." The very act of discussing it desensitizes you as you get accustomed to ideas which previously seemed absurd.

Without a doubt, if someone had told Jacob's sons beforehand that Esav was waiting for them at Me'arat HaMachpela to prevent their father's burial, they would have boiled over with holy rage and made sure they knew how to handle the situation. But what happened was, the moment they arrived, Esav made his case: "It's mine." Sure, Jacob's sons were shocked and angry, but it is human nature not to want to leave an argument or claim unanswered. And so they reminded him that he had sold the birthright. Esav immediately countered, "I never sold my burial spot."

At this point, the brothers knew Esav was wrong, but the fact is he had made an argument, and an argument demands some kind of answer. More importantly, at this stage Jacob's sons found themselves in the heat of a negotiation process. A neutral observer could easily get the impression that both sides were making reasonable claims. He would certainly have great difficulty realizing that before him stood a scoundrel whose entire goal was to disgrace Jacob.

Chushim, meanwhile, did not hear any of the back and forth. He knew only one thing: "My grandfather is lying here in disgrace!" Jacob's sons certainly knew exactly the kind of derelict, cheater, and murderer Esav was. But since they had entered into negotiations with him, they began to think that he was perhaps being sincere this time, and said to themselves, "All we need to do is convince him that we are right and everything will be okay." But Chushim did not have the opportunity to become "convinced" of Esav's sincerity and did not understand how the brothers were allowing this low-life to delay, even for a moment, the burial of Jacob, the father of the nation. And so, he stood up and took action!

Sometimes it is forbidden to negotiate. "What's wrong with it?" people ask. "After all, you're only talking?" But it's not so. When you hear out the other person- even if you know he is a liar with evil intentions- you will begin to "understand" him and think there might be something to what he is saying, after all.

Unfortunately, for years now we have been exposed to the lies of our enemies. Recently, even those faithful to Eretz Yisrael have begun to "adjust to the reality." We have grown used to htings that would never have entered our minds only a few years ago. Heaven forbid it! Let us be zealous for truth, and not have inferiority complexes when facing false claims from the lowest of peoples. WE ARE RIGHT! IT IS OUR LAND, AND NO FOREIGN NATION SHALL DWELL IN IT!
Darks Shel Torah, 1997
Shabbat Shalom!

Thursday, January 5, 2017

G-d's Will Comes First - 1977

Kahane on the Parsha
Rabbi Meir Kahane- Parshat VaYigash

G-D'S WILL COMES FIRST

"And Joseph made ready his chariot and went up to meet Israel, his father, in Goshen...and he fell on his neck and wept" (Genesis 46:29).
"But Jacob did not fall on Joseph's neck and did not kiss him, for our Rabbis said that he was saying the Shema..." (Rashi).

Happiness is that which every man seeks. Indeed, in our times, it is happiness and the search for it- in material and physical terms- that have become the very purpose of life. Books are written about happiness and peace of mind and the masses devour them, searching for the Holy Grail in the shallowness that is fit only for McCall's or Cosmopolitan. The psychiatrists' couches groan beneath their weight; the airlines and drug peddlers both sell their trips; the race is on and non-stop, and not to the swift or the slow is the trophy awarded.
The sadness is that happiness is not the essence of life, and how much did the Rabbis know when they said: It would have been better and more pleasant for man had he not been born, but since he was, let him search his deeds. Life is a series of difficulties and sadnesses, broken by occasional rays of light that pass.

Happiness is a wonderful thing, and what a life it would be if we could abolish tears and fears, worries and tribulations. But not for this was a man made, and if he persists in making it his raison d'etre, he is guaranteed misery. Man is not an island unto himself nor is his entry into this world like some sudden underwater eruption that thrusts a piece of land into the wide ocean. His is a deliberate and planned and reasoned birth. He came into this world to do good. And that which is "good" is defined for him, not subject to the independent and anarchistic commentaries of his own mind or breed. For the Jew there is the Halacha that shapes, molds, guides, and drives him to sanctity and spiritual holiness. It is for him a guideline and a compass; it gives him ritual and gives him concepts, and DEFINES HIS EMOTIONS, TOO.

Joseph was a boy of 17 when he left his father's home. For years Jacob thought he was dead, devoured by a wild beast. For years he mourned and refused to be comforted. "Nay, for I will go down to the grave mourning for my son" (Genesis 37:35). And suddenly he hears the incredible words: "Joseph is yet alive" and- wonder of wonders- "he is ruler over all the Land of Egypt!" (ibid. 45:26). Jacob cannot believe it; the joy is too much and he finally cries out: "It is enough! My son Joseph still lives! I will go and see him before I die!" (ibid. 45:28).
And he does. He takes his family and goes down to Egypt. See the old man, the man grown aged and white from a life of sadness and tragedy. How he counts every moment; how he impatiently looks towards the south to see the first glimpse of the royal caravan! How he savors the moment when he can hold his son Joseph in his arms and kiss him! And then- at last- finally- the moment arrives, and Joseph rushes to his father's arms and embraces him and kisses him. and Jacob?

"But Jacob did not fall on Joseph's neck and did not kiss him for he was saying the Shema..."
What greatness lies in a man who can take his deepest-felt emotions and discipline them to the Halacha and say: Wait! Wait, though I burst from impatience; wait, though my every limb cries out for release. Wait: I am in the midst of accepting upon myself the yoke of heaven, of recognizing the L-rd as one, and this is why I was created. Wait, my Joseph, wait, for though I love you more than all, this is my G-d.

Let us understand what happiness and rejoicing in the Law means to a Jew. To begin with, it is a COMMANDMENT. Can one command an emotion? Can one "say", be happy, rejoice, it is commanded? Apparently yes. Apparently, the purpose of Torah is to elevate man to holiness and sanctification that he can make his very emotions and feelings cry out: "Who is like You, my G-d!" Yes, the Torah can tell a Jew who has lost a beloved one not to mourn on the Sabbath, though his heart is breaking. It can tell a Jew to stand over the open grave of a parent or a son and say the words of the Kaddish: "May His great Name be exalted and magnified..." Yes, the Torah can tell a person who seeks joy: No, not now.
There is no commandment to be sad. There is no law that declares that man must be miserable. This is not Judaism. But we are told that there is something greater than happiness and joy. It is the climb and the reaching up to holiness and sanctification, to beauty and dedication, the smashing of the ego and the greed and the selfishness and the "I." One should strive to be happy, of course. And if one can be both good and happy- how fortunate he is. But in the end, life is not a vessel for joy. It is a corridor in which one prepares his soul. Be happy with the Torah though your own soul is in agony. It is a command and, slowly, it proves to be a balm for the wounds that ache.
The Jewish Press, 1977
Shabbat Shalom!

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 You Tubes, Videos. CDs posted by Michael Miller go to: Or Haraayon אור הרעיון Jewish Idea הרעיון היהודי link: www.youtube.com/c/kahane22chai

Facebook Links: Michael ben-Ari- Jewish Strength:

https://www.facebook.com/…/Michael-Ben-Ari…/1531135183822770

Barbara Ginsberg – www.facebook.com/barbara.ginsberg.78