Beyond Words
Selected Writings of Rabbi Meir Kahane,
1960-1990
Volume 6
“Beyond Words” published seven volume collection of Rabbi
Meir Kahane’s writings that originally appeared in The Jewish Press, other
serial publications, and his privately-published works.
Rabbi Ya’akov Emden (Yavetz) was one of the great halachic
authorities of his time. He lived in
Hamburg at a time when – despite general belief – the Jews were already
beginning to acclimate to society and live comfortably. And in the introduction (Sulam Beit El)
to his famous siddur (Prayer Book), he wrote the following remarkable
words – a cry to the Jew in the Exile:
Not
one in a thousand arouses himself to dwell in the Land (of Israel), to live
there.
Only
one from a town and two from a family.
No one seeks its love, desires its peace
and
good and waits to see it. It appears to
us as we sit in comfort in the Exile that we
have already discovered another
Land of Israel and another Jerusalem.
And that is why there came upon us all the evils when we sat in Spain
and other lands in comfort and great honor since the time of the Destruction … until
we were later driven from there and not a trace was left of Jews in those
countries.
And he concludes with words that shake the firmaments of the
Jewish world:
How
long will you sleep, O lazy one, in the bed of laziness … until the foundations
of
the universe shall be
uncovered! And why shall you not acquire
for yourself wise counsel to flee for your life while you yet may?
Stunning, powerful, awesome words from a halachic giant,
Rabbi Ya’akov Emden! And the Jew hears
nothing. And why should we be
surprised? Why should we be astonished
that the Jew fails to hear the words that echo from the eighteenth century,
from Hamburg, German, when he cannot hear the cry of Bensonhurst?
I arrived in the United States for two weeks in time to see
and hear the awesome cry of Rabbi Ya’ akov Emden – this time from Bensonhurst,
Brooklyn. And I look about me at the Jew
who apparently is blind to what is so obvious; so deaf to the screeching sounds
about him, and so dumb – both in inability to express the reality and to
understand it.
In the cold-blooded murder of a black youth in Bensonhurst,
Brooklyn, lies the reality of America, and the impossible dilemma for the Jews
of that country who, like those of so many generations of Exile past, thought,
in the words of Rabbi Ya’akov Emden, that “they had discovered another Land of
Israel and another Jerusalem.”
Bensonhurst lies in White America, attacked to Boro Park –
land of Jewish certainty and assurance that herein lies yet another Eretz
Yisrael and Jerusalem. Bensonhurst is an
almost all-white enclave that, incredibly, brings comfort and security to the
Jews who live there or who border on it.
And in Bensonhurst a young man was gunned down because he was black –
and the Jew heard nothing and understood nothing and felt not the slightest
alarm. Indeed, G-d help us, there were
not a few who agreed with the white gentiles that blacks who come into the
neighborhood risk receiving what the murdered black man got.
Does no one see? Does
not the Jew understand what the lesson of Bensonhurst is? Does not one look at the faces and souls of
the Bensonhurst whites who stood jeering and taunting blacks and shouting
“niggers,” and understand that the bells toll for him? Is there not a Jew who saw the hate and venom
and willingness to murder, and understood that those same faces and same haters
and same people could, tomorrow, just as easily and willingly do the same to
the Jew? Does the Jew not understand
what he is hearing? Is the Jew
listening? Does he want to
listen? Does he want to understand that
haters are not capable of being limited in their hatred to one particular
people that is different? That those who
hate blacks hate Jews, too, and perhaps even more? That hatred is a disease that enters the
marrow of the bones and emerges in all its horrors whenever social or economic
or psychological conditions drive it out into action?
What is it about the Jew that fails to make him
understand that the hater, the bigot, the murderer of the black man today will
be the destroyer of the Jew, tomorrow?
There is a host on a large New York City radio station. He is immensely popular with Jews, especially
those of Brooklyn. He is a bigot and a
hater – albeit a clever one. And how the
Jews love it when he, in his viciousness, goes up against a “shwartzer.”
And I remember once, driving in an automobile and listening
to the man as an Hispanic caller phoned in.
How the radio host-bigot ridiculed the man’s accent! How he humiliated the man because of that
accent that was different from the “American” one. And the very next caller fairly fell over
himself in delight and congratulations to the host for how he handled the
foreigner. The caller who was so
delighted was from Brooklyn and had a Hungarian accent thick enough to serve
with goulash under the light of his chandelier and the happy smiles of his wife
under her sheitel
It is more than blind and needless hate that I cry out
against. It is the fact that the Jew
hears the haters of Bensonhurst crying out their bigotry and does not hear the
unspoken word, “Jew!” For those thugs
and gross hooligans and ignoramuses hate Jews with more passion than they do
blacks. For what they really feel about
blacks is fear, but they hate Jews. They
are jealous of them and envious, and no greater hate emerges than from that
. What did Solomon say: “Wrath is
cruel and anger is overwhelming, but who is able to stand before jealousy?”
(Proverbs 27:4).
The same ones who murder blacks, and hate and fear them and
curse them and “make the neighborhood
safe,” are those who sit in their bars muttering about Jews in frightening envy
and jealousy that breeds the most awesome hatred of them all. They are a danger to the very survival of
Jews and G-d help us all should there be an economic collapse that will
drive them into unemployment and desperation and loosen the social chains
that bind them.
And that is the dilemma.
For the black community is one that is riddled with Jew-hatred. Real hard-core hatred of Jews. And much more open and much more “legitimate”
than the kind that is endemic to whites.
Not only is a Jesse Jackson capable of making outrageous anti-Jewish
comments and yet remain a legitimate national figure and candidate for the
Presidency, but on every campus in American the local black student group can
issue openly anti-Jewish statements and not be condemned, let alone lose its
college funding. Black papers and radio
stations can spew forth anti-Jewish hate, and the FCC and
political leaders are strangely silent.
The fact is that, despite the obscene refusal of Jewish liberals to
condemn black Jew-hatred but rather to rationalize it away, blacks in great
measure and in huge numbers hate Jews.
And that despair grips a Jew from Israel as he sees, on
the one hand, the mindless, ugly faces of the Bensonhurst whites with their
Jew-hatred barely beneath the surface, while at the funeral of the black youth,
Farrakhan and his black-faced brownshirts arrived. The fact that they allowed the black Nazi
Farrakhan to speak, and not one black leader protested (and naturally not a
white politician dared to), underlies the despair and the hopelessness of the
situation for the Jew.
On the one hand, a black community that has made anti-Semitism
an integral part of its existence. On
the other, far more dangerous white majority Jew-hating class. And that for the Jew is the real meaning of
Bensonhurst and America that is riven, polarized, riddled with hate and
violence that is held back only by economic prosperity. But behind that dam lie the waters of hate
and envy and jealousy. And it is the Jew
who is the target.
The Jew who saw and heard the faces and voices of
Bensonhurst, the hate and violence and taunts, and who saw nothing and heard
nothing. And the voice of Rabbi Ya’akov
Emden comes across the ages, crying: Are
you listening, Jew? And the Jew does
not even hear that.
Written September 1989
Editor’s note: Jacob Emden (1697-1776), rabbi, halachic
authority, kabbalist. Emden was regarded
as one of the outstanding scholars of his generation. Despite his distinguished descent and his
remarkable Talmudic attainments, Emden occupied no official position, with the
exception of a few years as rabbi of Emden, Germany. This made it possible for him to be
exceptionally critical toward the society and the tradition of his time. In addition, he published an important
edition of the prayer book (whose parts had different names) with a valuable
commentary (1745-48. There were six Jews
living in Emden in 1967.
(Source: Encyclopedia Judaica, 1972 edition)
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