Thursday, October 31, 2019

No Rest In The Exile 1989



Kahane on the Parsha
Parshat Noach
NO REST IN THE EXILE
"'And [Noah] sent forth a dove...but the dove found no rest for the sole of its foot, and it returned to him into the ark' (Genesis 8:8-9). Rabbi Shimon said: Had it found a resting place it would not have returned. And similarly does it say: '[Israel] sat among the nations and found no resting place' (Lamentations 1:3). Had they found a resting place they would not have returned to Eretz Yisrael. And similarly: 'And among those nations you shall find no peace, neither shall the sole of your foot have rest' (Deuteronomy 28:65). Had they found a resting place they would have never returned" (Bereishit Rabba 33:6).
The divine proclamation is clear: There will be no rest for the Jew in the Exile because if there would be rest and tranquility and comfort and ease, the Jew would NEVER return to Eretz Yisrael. How well the Rabbis knew the Jews!!!
No amount of Halacha, no amount of admonition, no amount of religious observance would ever convince the overwhelming majority to leave an Exile in which they find ease and rest for the soles of their feet. And that is why there is an iron law of Judaism that decrees that the Exile shall never be anything but a place of terror and fear and tragedy.
I wonder if the average Jew knows how much he is hated in America. I wonder if the average Jew has the slightest knowledge of the immense, deep, poisonous venom that is Jew-hatred in the United States. I doubt it. We live in our ghettos, our increasingly golden ghettos, and see and hear nothing, and we sit satisfied in our glatt isolation that so enables us to escape from the reality of the vicious bile and venom. We live in our worlds of dreams and illusions and know nothing.
Can we imagine what will be if, G-d forbid, there is an economic collapse of massive proportions? Can we imagine what will be if the American economy bursts- an economy that is one huge balloon filled with the gas of huge debt, unbridled spending and borrowing, trade deficit, a banking and savings and loan system that sits on the thin ice of loans that can never be repaid, an economy that is one huge fraud as jobs and products slip away into the Japanese-Asian orbit?
Can we imagine what will be when the violent American who has been hopelessly spoiled by 40 years of unprecedented prosperity and wallowing in the mud of materialism suddenly faces economic ruin? Can we imagine what will happen when the life of three automobiles to a family, VCRs, a TV in each room, vacations, fun, fun, fun - suddenly comes to a screeching stop?
Such a person will become a wild animal, literally incapable of accepting a life of sharp economic displacement. He will follow anyone who promises to restore him to the days of beer and daisies. And the scapegoat will be - the Jew.
And so, I do not even bother any longer to persuade Jews of the halachic obligation to live in Eretz Yisrael, of the positive reason for going there. They will not go. Together they sit in the fleshpots, in a sensational display of Jewish unity against leaving the golden land. Reform, Conservative, Orthodox, ultra-Orthodox, all bound in a pledge of allegiance to the good life and all that for which it stands.
I can only warn them about the ultimate Halachic scholar for the Jew in the Exile. Who is that? Why, surely, the gentile.
The Jewish Press, 1989
Rabbi Meir Kahane hy"d

A Beacon Of Truth Parsha Noach - 1997



Kahane on the Parsha
Rabbi Binyamin Kahane- Parshat Noach
A BEACON OF TRUTH

For 120 years, Noah fulfilled G-d's directive to build an ark, all the while warning people about the impending flood. The Midrash relates that when people would pass by and ask Noah what he was doing, he would reply, "The Almighty is bringing a flood upon the world." But the people disregarded Noah's warning and reacted with vicious mockery (Bereishit Rabba 30:7).
This Midrash seems to contain an implicit criticism of Noah. After all, for 120 years Noah warned that G-d would destroy the world if the people continued in their evil ways. But no one listened. In the end, the flood wiped out the entire world, except for Noah and his family. Not a single person was convinced to do teshuva by Noah's warnings. Not one! Noah's life endeavor of 120 years was essentially a failure.
Or was it?
The story of Noah provides us with a concrete illustration of the true role of a Jewish prophet. Certainly, the primary purpose of his warnings and rebukes is to inspire his audience to do teshuva. But unlike what one might think, if the prophet does not succeed in convincing people to do teshuva, he did not necessarily fail. Deeper reflection will reveal that the rebuke in and of itself has value.
If we look at the prophets of Israel, we will notice an amazing fact: Generally speaking, they were dismal failures. It seems as if they influenced no one. The people were not interested in listening to them and did not cease their evil ways. But does that mean their warnings had no value? Of course not. After all, the words of the prophets are inscribed forever in our holy bible.
When G-d appoints Ezekiel to be a prophet, He says, "I am sending you to the Children of Israel...they have rebelled against Me...you shall say to them, 'Thus says the L-rd G-d.' And they--whether they hear or refuse to hear...--will know a prophet has been amongst them" (Ezekiel 2:3-5). Immediately afterwards, G-d states, "But the house of Israel will not hearken to you..." (ibid. 3:7). Can this be? If G-d knows they won't listen, why send Ezekiel and expose him to so much humiliation and abuse?
He does so because the proclamation of truth has value even if it has no apparent influence at the moment it is proclaimed. What is its value? As G-d says: The people "will know that a prophet has been amongst them." Even if there are no immediate results, the warnings have value in that they bring G-d's word into the world. The prophet who expresses divine truth is giving expression to G-d's presence in this world, showing us that the world is not a free-for-all - that there is right and wrong, reward and punishment. By proclaiming the truth, the prophet, in essence, sanctifies G-d's Name.
Furthermore, while G-d knows for certain that the nation won't listen to a particular rebuke, the righteous, who are obligated to rebuke, do not know that (Shabbat 55a). In other words, we can never be sure that our words won't influence people, and therefore we must say them. Even more, we must realize that our words can have an impact tens, or even hundreds, of years down the road, as the Talmud states about prophets whose influence was not apparent during their lifetime: "Prophecy which is needed for future generations is written down" (Megillah 14a).
My father, HY"D, saw his major role as one of a "prophet" who must warn and rebuke the people. That is, to say the truth of G-d- the same truth which no one else dares express thanks to 101 different excuses ("it's not practical", "it's not realistic," etc.). And while it may appear sometimes that all efforts are in vain, such is not the case in the long run. In the long run, it is sticking with the truth that makes a real impact on the nation and the course of history.
Darka Shel Torah, 1997
Shabbat Shalom!

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Barbara Sandra Ginsberg



Thursday, October 24, 2019

Amman and Jerusalem 1968

Amman and Jerusalem
November 22, 1968
There is great agitation and indignation within the United Nations today. It all centers around demands for return by Israel of the land won from Jordan last year. What land? The area that is commonly known as the West Bank of the Jordan. There is really more than a little irony in this demand. Indeed, it approaches the heights of chutzpah.
It is not only that a state which attempted to destroy another one and lost has the gall to demand terms more properly suited to a victor. It is not even the fact that the land Jordan demands was never legally and rightfully annexed by it in the first place. It is really the fact that the state that calls itself Jordan is an entity that is illegal, per se.
As the great holy war swung into its full gear, the little king of the little Kingdom called Jordan began to rain his shells into Jewish Jerusalem. His troops crossed the armistice line and seized territory in the no-man’s land in the city. His words and acts were thrown into the battle to wipe out Israel and decimate its inhabitants.
Alas, Allah was unkind to Russia and the king’s legion, and uniforms flung aside, aircraft burning, shoes cast away – the Jordanians fled east. From the plunderer came forth plunder and the Israelis swept to the Jordan to put an end to the insanity of a border that, in one place, was only fifteen miles from the Arab devil to the blue Mediterranean Sea.
The land that was taken, however, was not “Jordanian.” It was part of pre-1948 Palestine; it was part or Eretz Yisroel, it was Jewish soil from the time of Abraham.
Here was the Old City of Jerusalem where Abraham brought his son Isaac for the Akeda; here was the city where David and his dynasty ruled; here was the sacred Temple Mount with its Western Wall waiting to be redeemed.
Here was Bethlehem were Rachel wept for her children on the way to Efrat. Here was Hebron where the Patriarchs impatiently lay in anticipation of a speedy redemption. Here was Jericho where the walls crashed down to herald the inheritance of the Holy Land by the Egyptian exodees. Here was Judea and Samaria and all the places and sites that have become familiar to a Jewish and non-Jewish Biblical world.
Here was Jewish Eretz Yisroel, a land that had been reluctantly left outside the borders of a Jewish state in 1948 as the Jews of Palestine sorrowfully agreed to temporarily accept partition of their land in their desperate need of some land to house the displaced of Europe and the oppressed of greater Arabia.
But the agreement was conditional and the Arabs, predictably, relieved the Jewish state of any need to adhere to that condition. The Arabs in psychopathic consistency refused any idea of compromise and rejected partition. Their armies rushed in to battle the yahud, and the U.N. sat in an impotence that was destined to become its favorite pose.
It was Jewish blood that won and secured a Jewish state, and the plan that was rejected by the Arabs was buried, unmourned and unlamented. And the West Bank of the Jordan? Under the U.N. plan it was to be given to an Arab Palestine state; under the Arab plan it to be given to an Arab Palestine state; under no circumstances did anyone foresee a usurper Jordan annexing it.
And yet, that is exactly what happened. Possessed of a British-trained and run Arab Legion, King Abdullah proved to be the only foe that Israel could not overcome. His army seized the West Bank and Old Jerusalem and decided that Israel would not have it and neither would an Arab Palestine be created. From now on, it was to be part of Jordan.
No one accept this. The U.N. denied the legality of the move; the Israelis refused to recognize it and the Arab states themselves fumed at the annexation.
On December 13, 1948, Egypt’s King Farouk served notice that he did not recognize Jordan’s right to the West Bank. The Arab League threatened expulsion of Jordan from the body (Abdullah yawned and welcomed the move). Faced with a fait accompli, the Arab League never did recognize the grab but adopted a resolution on May 13, 1949 “to treat the Arab part of Palestine annexed by Jordan as a trust in its hands until the Palestine case is fully solved in the interests of its inhabitants.”
So much for the Jordanian claim to the West Bank. The land it claims is Jewish land, sorrowfully given up in return for a peace and friendship the Arabs never gave. Their rejection of the latter doomed the former, and the land returned to tis true owners.
What is more important, however, is the need to examine the very basis of the travesty that calls itself Jordan. In itself it is an illegality, a travesty of justice, a robbery of Jewish possessions.
There never was Jordan until perfidious Albion – the British Colonial Ministry – decided to invent one, and the story is one that more should know about.
When the Balfour Declaration backed the establishment of a Jewish national home in Palestine, there was never any country that was known as Jordan. The historic boundaries of ancient Israel included the east bank of the Jordan, and Balfour himself made this clear in a memorandum dated August 11, 1919:
“Palestine should extend into the lands lying east of the Jordan?”
What happened?
A desert chieftain named Abdullah ibn-Hussein and his brother Feisal, fleeing the Arabian wrath of Ibn Saud, were offered in 1920 the thrones of Iraq and Syria, respectively. Unfortunately for the Arabs, the French, who were given mandatory powers in Syria by the League of Nations, informed Feisal that he was most unwelcome in Damascus. The Arab took the Gallic hint and departed
Since both brothers were British pawns in the struggle by the Colonial Office to make the Middle East British, Feisal was given the throne of Iraq by the British Foreign Office, while Abdullah was left holding an empty kingdom-bag.
Faced with this, Abdullah began to make all manner of bellicose sounds about marching on Syria and ousting the French. While Paris hardly lost sleep, the British did not relish the idea of a confrontation between their puppet and the French and so, in 1921, Winston Churchill met with Abdullah and offered him an annual subsidy and established a new country to be known as “Transjordan” for Abdullah to rule.
It little mattered that such a step was illegal and that it robbed Jewish Palestine of a major share of its land. Whitehall proposed and Whitehall disposed.
Transjordan came into being, a comic-opera illegality, ruled in theory by Abdullah but in practice by London.
This was the state that on May 31, 1967 signed a defense agreement with Nasser to destroy Israel; this was the state that declared through its king, on that same day: “With the help of G-d and the solidarity of the Arabs we will see the victory of truth over the lie-s of the enemy”; this is the state whose radio declared during the terrible days of June 1967.
“How long did we wait and prepare for these hours of honor and for the day the Arabs would advance . . . Be ready to meet on the soil of eternal Falastin [Palestine].” (June 1, 1967)
“Free citizens, heroic sons of Jordan. The hoped-for moment has arrived. Forward to arms, to battle, to new pages of glory. To regain our rights, to smash the aggressor, to revenge.”
(June 5, 1967, 0915 hours)
“We are living through the most sacred hours of life . . . Long did we wait for this battle in order to erase our shame.”
(The Premier, June 5)
“Today the soldiers of Hussein have brought doom to the Jewish strongholds in Jerusalem . . . They destroyed the Knesset and have liberated the holy soil from the Zionists. The heroic soldiers are marching forward towards Tel Aviv.”
(June 5, 1800 hours)
“Forward toward your meeting with Rabin in Tel Aviv.”
(June 5, 1155 hours)
Rabin was waiting, but the Jordanians never came. They busily were heading in the opposite direction, where they sit today, and demand the return of a territory that was never theirs to a state that was illegal from its inception.
Beyond Words
Selected Writings of Rabbi Meir Kahane,
1960-1990
Volume 1
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Barbara Sandra Ginsberg

Saturday, October 19, 2019

A Special Destiny Calls

Parshat V'zot HaBracha
A SPECIAL DESTINY CALLS
Moses begins his last speech- delivered right before his death- with comments meant for the entire Jewish people. As the Ibn Ezra writes, "This parsha begins with a general blessing for all of Israel, followed by specific comments addressed to each tribe, followed by general comments once more."
Essentially, Moses tells them: Israel, remember who you are! Remember how you became a nation. Remember your purpose, your task as G-d's chosen people. He reminds them of Mt. Sinai and the "fiery law" they received there, "an inheritance for the congregation of Jacob" (Deuteronomy 33:2-5).
All this recalls Exodus 19:6 and the strange comment of Rashi on that verse. The verse reads: "You shall be to Me a kingdom of priests and a holy nation; these are the words that you should speak to the Children of Israel." Rashi writes: "No more and no less." An enigmatic statement, indeed.
A thought by Rav Tzvi Yehuda Kook, however, makes the matter clear. The Rabbis inform us that the Second Temple was destroyed because the Jews "neglected to say the proper blessing before studying Torah" (Bava Metzia 85b). Rav Kook explains that they forgot the blessing's core- the words "who chose us from among the nations." They forgot that the Jewish people's raison d'etre is to serve as a holy nation, a beacon of truth for the rest of humanity. They forgot that there is no point in their existence- and certainly no point in their having a state and a Temple- if they ignore their G-d given task.
Before giving the Jews the Torah, G-d wished to make this principle crystal clear. He wished them to understand a single point- their mission as a holy people and a kingdom of priests. "No more and no less." Only after Moses underscored this foundation to them and attained their consent did G-d give them the Torah.
This is the essence of Judaism- holiness, chosenness, life as a nation with a unique destiny defined by G-d. It is with this essential idea that Moses begins his very last speech to the Jewish people in Parshat Zot HaBracha.
Peirush HaMaccabee
Rabbi Meir Kahane HY"D

WANT PEACE? EXPEL THE ENEMY!!!


Parshat V'zot HaBracha
WANT PEACE? EXPEL THE ENEMY!!!
"He will drive the enemy before you and He will proclaim, 'Destroy!' Israel will then dwell securely alone" (Deuteronomy 33: 27-28).
On these verses, the Ohr HaChaim comments: " 'Israel will then dwell securely': When? When they are alone. The words 'Israel will then dwell' are a continuation of what precedes them, 'He will proclaim, "Destroy!" ' for G-d commanded Israel to annihilate every single one of the inhabitants in the Land of Canaan. By doing so 'Israel will then dwell securely alone.'"
The plain truth lies here before us. The Torah commands us not to hesitate about annihilating the nations in the land lest they hate and seek revenge against us for taking land they view as their own.
Not in vain are the words yerushah (inheritance) and horashah (driving out) so similar in Hebrew. G-d is telling us that unless we drive out the nations of the land, we will not inherit it. As the Sforno writes, "When you shall eliminate the inhabitants of the land, then you shall be privileged to inherit the land and pass it down to your children. But if you do not eliminate them, even though you will conquer the land, you will not be privileged to hand it down to you children."
The Jewish Idea
Rabbi Meir Kahane HY"D

Thursday, October 17, 2019

Who said,, "Violence does not help?" 1988



RABBI MEIR KAHANE in 1988 wrote the following article.  As you read it simply change the names and it could have been written today.


Who said, “Violence does not help?”


A dozen Israeli leaders, including Shamir, Peres and Rabin, solemnly advised the Arabs (for their own good, we must assume) that “violence and riots do not help.”

“Riots do not help?  “Violence only hurts your cause?” our leaders said.

Balderdash!  Of course, violence helps, why else did Mr. Shamir decide to help form the Stern group (cruelly called “gang” by the British and Jewish Establishment types who warned that “violence would not help”…) 

And, if violence and rioting did not help the Arab cause, why is it that the “Palestine” question has been headline news almost every day.  And what forced the Americans and West who, from the beginning were comfortably isolating themselves from the problem.  Now they condemn Israel and demand that a political solution be found?

Who said, “Violence does not help?”


The “Palestinians” seeing that every political effort had failed, reasoned, why should violence be perceived as not helping?   Knowing that television and news media thrive on “action.” Why should the Arabs not attempt to give them that, knowing that hundreds of millions of people all over the world would be seeing it?

Who said, “Violence does not help?”


What put the Soviet Jewish issue on page on of The New York Times and as the major story on almost every television station, if not violence?  And what made the British get out of Palestine?  What led to the creation of a Jewish state, if not violence?

How much good did non-violence do for the Jews of the Holocaust?  Of course violence helps. It helps to force an issue onto the headlines and consciousness of the world.  It makes people talk about the issue.  And then, if the violence is accompanied by clever propaganda, it helps remarkably well and that the confused object of your violence does not know how to deal with you and your violence, why – of course – you continue and escalate that violence.

The truth is violence has already succeeded in making Israel retreat.  When Shamir and Rabin and Peres declare that as soon as order is restored, Israel will sit down to discuss “complete” autonomy and a political solution of the “Palestine” problem, that is exactly what the aim of the violence was.  And had there been no violence, Shamir and the Likud would have been perfectly content to sit for another 20 years with the status quo.

The Arabs understand an essential truth of world relations.  They understand that the world cares little about any issue unless it is prodded.  Nations and peoples, for the most part, are involved and preoccupied with their own problems.  If one wants to be heard, he must not only shout, for the world has long been inured to shouts.  The one who wishes to be heard must shock.  And there is nothing more shocking than violence.

This is true for all peoples whether their cause is right or wrong.  And of course, the Arab case is wrong.  But it does not remove the essential reality of the very great effectiveness of violence.  On the day that the helpless and hapless Jewish “leaders” stop babbling about the ineffectiveness of violence and concentrate more on improving their own ineffectiveness by putting down of the violence, Israel will be in a much better position of security.

Violence helps the Arabs.  Crushing that violence in the most effective and the quickest way helps the Jews.

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Thursday, October 10, 2019

For What Sin Should We Repent? Rav Binyamin Kahane



FOR WHAT SIN SHOULD WE REPENT?
In these days when Jewish blood is spilled like water, there exists a most confounding attitude nurtured perhaps by our growing sense of frustration and helplessness. In reaction to our worsening security situation, many say that the only solution is for us to do teshuva. What do they mean by this? That we must be more stringent in the laws of modesty, lashon hara, and the like.
To what can we liken the situation? To a group of people who go on a journey of several days in the desert. A few hours go by, and people begin to faint. Why? There is no water. They simply didn't bring water. Problem.
So they sit themselves down and ponder: Why are we suffering so? Why are we fainting? And they arrive at a conclusion: Our deeds are tarnished. And, indeed, they are right. Along the way they had spoken lashon hara, were not completely stringent in all the rigors of modesty, and slackened in intensity during prayer. So, they decide to do teshuva for these sins.
How would we characterize their response? Is it logical? Of course not. First of all, they should have realized that the source of their problem was their failure to bring water. That was their real sin. Next, they should have obtained water as soon as possible for they were in the desert and members of the group were liable to start dying. Only those not searching for water should have started thinking about repentance, asking G-d to forgive the group for the sin of putting themselves in danger by criminally neglecting to bring water, along with any other sin they may have committed. They should have taken upon themselves to mend their ways in the hope that G-d would answer their prayers, accept their penitence, and quickly assist those who were busy obtaining water for the group to survive.
But all this only after the group starts searching for water! If no one searches for water, the rest is meaningless!
And now for the moral of the story: When Arabs kill Jews, we must understand that the source of the problem and root of the sin is the fact that when there was enough time to deal with the Arab time bomb, we sat by indifferently, talked about coexistence, and gave them guns. This is not only a sin according to logic, it is a sin according to the Torah which clearly states, "And you shall drive out the inhabitants of the land from before you...But if you do not drive out the inhabitants, then those whom you allow to remain will...torment you in the land in which you dwell" (Numbers 33:52-55).
All those who arrive at this understanding must then begin to act at this late stage-- after years of Jews being murdered-- and explain that he who refuses to carry out the above commandment out of fear of the nations has the blood of innocent Jews on his hands. Only after does it become possible and necessary to immerse in soul-searching regarding Shabbat observance, modesty, and lashon hara.
In truth, the parable does not perfectly match our situation in Israel. For in the parable, the sin was limited to not bringing water and thereby placing lives in peril. Our sin of not expelling the Arabs, however, not only places Jewish lives in peril but stems from lack of faith in G-d and fear of the nations.
We are speaking of a sin far more serious than the desecration of Shabbat. We are speaking of the most fundamental of sins. G-d gave us the land through great miracles, demonstrating His wondrous power on our behalf, and yet after all His help we basically turned to Him and said, "Excuse us, but we'll do just fine without Your miracles because we are of the opinion that the nations are stronger than You are. Goodbye, drop by another time."
Can there be a greater slap in the divine face than this???!!!
Darka Shel Torah, 2000
Rabbi Binyamin Kahane HY"D

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Anglos forOtzma Yehudit


When G-d Punishes The Wicked


Barbara Ginsberg’s Desktop
Parshat Ha'Eizinu
WHEN G-D PUNISHES THE WICKED
"He will avenge His servants' blood. He will bring vengeance upon His foes" (Deuteronomy 32:43). The nations' hatred for the Jewish people will summon upon them G-d's well -justified zeal. Zechariah prophesied, "I was zealous for Jerusalem and Zion with a great zeal. And I burn with great anger at the nations that are at ease, for I was a little angry but they helped forward the evil" (Zechariah 1:14-15).
It is a great mitzvah to rejoice when G-d takes revenge on those who curse His Name. Psalms 136 states that "G-d's kindness endures forever," not only because He "gives food to all flesh" (verse 25), but also because He "smote the firstborn of Egypt" (verse 10), "smote great kings" (verse 17), and "overthrew Pharaoh and his host in the Red Sea" (verse 15).
Why is it so important to rejoice when G-d punishes evil people? Because the Torah says, "When the wicked increase, transgression increases, but the righteous shall gaze upon their fall" (Proverbs 29:16). When the wicked triumph and multiply, they increase sin in the world and thereby commit the greatest crime possible: fostering evil in a world exclusively earmarked for goodness and causing G-d's Name to be cursed and disparaged. For this, the wicked deserve to die.
Furthermore, when injustice reigns on earth- when the kingdom of evil takes control and stifles the righteous and innocent- it is only natural for a person to ask, "Where is G-d?" He may even start believing that G-d does not exist or is incapable of helping. That's why the "righteous one shall rejoice when he sees vengeance; he shall wash his feet in the blood of the wicked. So that people shall say: 'There is, indeed, a reward for the righteous; there is, indeed, a G-d who judges on earth'" (Psalms 58:11-12).
The Jewish Idea
Rabbi Meir Kahane HY"D
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

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Anglos forOtzma Yehudit


Saturday, October 5, 2019

Torah and Politics Parshat Va'Yelech

Barbara Ginsberg Desktop
Parshat Va'Yelech
TORAH AND "POLITICS"
The Talmud (Shabbat 138b-139a) states, "In the future the Torah will be forgotten by Israel." The prophet Amos proclaims, "They will run to seek the word of the L-rd but won't find it" (Amos 8:12). How do we reconcile these statements with the verse in our parsha that declares the Torah "will NOT be forgotten by their descendants" (Deuteronomy 31:21)?
Rabbi Shimon bar Yochai in the Talmud (op. cit.) explains: The meaning of Amos's dire prophecy is that "a clear halacha and a clear teaching will not be found in the same place." The Torah itself, however, will never, G-d forbid, be forgotten by Israel.
The era preceding the redemption will be a tragic one. G-d will "send a famine upon the land...a famine for hearing the word of G-d" (Amos 8:11). People will seek the truth, they will want to know what to do- but no one will be able to tell them. Truth will have no address.
The Talmud (Sotah 49a) states that before the Messiah's arrival, matters will deteriorate to such a degree that people will despair and proclaim, "Upon whom, then, can we rely?" And they will answer, "Upon our Father in Heaven." On these words, the Chofetz Chaim comments: This is a terrible curse. Since there will be no great men to lead us, everyone will be forced to rely solely on G-d. In other words, fate.
Of course there will be great men of Torah in the era preceding the redemption- men proficient in Talmud and pilpul. But, "a clear halacha and a clear teaching will not be found in the same place." No "clear halacha"- no practical plan of action- will emerge from these great men who know the Torah's "clear teachings." In other words, no one will take the Torah concepts of faith and trust and apply them to real life. No one will demand, for example, that we rely on G-d and not pay attention to what the non-Jewish nations have to say about our future in Eretz Yisrael. "Teachings" and "halacha" will operate in separate spheres. Faith and trust in G-d will remain theoretical concepts while security and sovereignty over the Land of Israel will be considered "politics."
Peirush HaMaccabee
Rabbi Meir Kahane HY"D

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 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

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Barbara Sandra Ginsberg
Anglos forOtzma Yehudit

Thursday, October 3, 2019

Once Upon A Time - 1977


“K A H A N E”

The magazine of the authentic Jewish Idea

Nissan -5737   April-1977

 

ONCE UPON A TIME


Once upon a time a plague broke out in the forest and all the animals gathered to discuss what to do about it.  One wise old animal suggested that the plague was undoubtedly due to the sin of one of the community and it was agreed that each animal should confess his sins and it would be decided whose guilt had brought the plague.  The fox was the first to rise and he said:  “I was walking by the farmer’s chicken coops last week and I crept in, seized three chickens and ate them. But after all, it was not my fault; I was hungry!”  The animals considered the case and unanimously agreed that the fox was not to blame.  After all, he was hungry. 

The bear was the next to speak.  “I passed by a tree last week and saw honey flowing from where the bees had made it.  I took the honey from them and ate it.  But, after all, it was not my fault; I was hungry!”  Again the animals considered the case and agreed that the bear was blameless.  After all, he was hungry…

Finally it came the turn of the sheep, who said:  “It was a bitter, cold night and my little lams were freezing.  So I went into the barn and took some straw to keep my little lambs warm as they slept.”  No sooner did the sheep say these words, than the entire community of animals leaped to their feet and, pointing their paws, claws, and hoofs at the sheep, shouted: “There is the criminal!”

For two weeks the Arab mobs, thirsting for Jewish blood and Israel’s destruction, rampaged through the streets of Judea, Samaria and Jerusalem.  They stoned soldiers, attacked cars, burned tires, blocked roads.  And so the gentilized Jewish animals in Israel gathered to discuss whose sin had brought this upon our heads.  Who had caused the Arabs to riot?  There was all manner of evidence for the animals to consider.  For example: “We are opposed to occupation and we want to be free.” (Bethlehem Mayor Elias Freij, 3/18/76);  “It is the continued occupation to which I object.” (Shchem Mayor Haj Masri, 3/16/76); “Palestine is Arab” (banners carried by Arabs in a procession in the town of Abu Dis, March 23, 1976).

But this was hardly sufficient evidence for the Jewish animals.  Leaving the foxes, the bears and the rest – LEAVING THE ARABS – the animals sought the culprit amongst the Jews.  And so we had Knesset member Yitzhak Ben Aharon say: “ Jewish secular and religious nationalists provoked the unrest in great part.  Gush Emunim at Kadum, Betar on the Temple Mount and…our plans to step up settlements in the Galilee were all responsible. (March 22, 1967)  And, added Jerusalem’s Mayor Teddy Kollek: “The deeds and declarations of (Jewish minority extremists has provided ammunition to extremist elements in the Arab population.” (March 18, 1976)

The poor Arabs!  Unfairly blamed.  After all, we can understand why they riot and stone and attack.  They are hungry – hungry for Jewish flesh and blood.  Perfectly understandable.  But the culprit – the real culprit – is the Jew.  The Jewish militant, the Jewish extremist, the Jewish Rabbi Levinger who is going to a military trial while Hebron Mayor Ja’abri strolls free. The anti-Semites have always accused Jews of being to blame for everything.  They still do, but now the anti-Semites can be found in the Knesset, in the government, and in the state that we once hoped would be Jewish but which has become a poor caricature of every gentile culture that exists today.  We will yet pay – with Jewish blood – for this. {And we are paying with Jewish blood as Rav Kahane spoke and wrote about bg}

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

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Barbara Sandra Ginsberg

Anglos forOtzma Yehudit