When G-d Demands Cruelty 1989

Kahane on the Parsha Parshat Va'Etchanan WHEN G-D DEMANDS CRUELTY "And you shall love the L-rd, your G-d, with all your heart" (Deuteronomy 6:5). Why does the Torah use the word "l'vavcha," which implies plural hearts, rather than "libcha," which clearly means one heart? The Mishnah (Berachot 9:5) answers: "You should serve G-d with BOTH your inclinations- the good inclination and the evil inclination." Rabbeinu Yona in his commentary on the Talmud explains this as follows: "When a man does not have mercy on the wicked and is cruel to them, he performs a great mitzvah and worships G-d with the evil inclination." The foundation of foundations of Judaism is ol malchoot shamayim, the acceptance of the yoke of heaven. A mitzvah is EXACTLY that. A COMMANDMENT. Not an approved thing; not a thing that was mulled over, considered, and then agreed to, but a commandment from the Almighty. Do! Don't! Regardless of your approval or disapproval. To smash the ego and harness it and limit it and bend it to the will of G-d. That is, of course, the exact opposite of what I call "Saulism," after the first king of Israel, Saul. Concerning the words in I Samuel 15:5 "Va'yarev ba'nachal," the Rabbis (in Yoma 22b) explain that Saul "struggled," i.e., he struggled with himself over the commandment to wipe out Amalek, saying, "If the men sinned, why the women? If the women, why the children? If the children, why the animals?" And a voice from heaven called forth, "Do not be overly righteous." Saulism. The inability to accept the standards of mercy and cruelty that G-d has laid down. AS G-D HAS LAID THEM DOWN. The inability to accept the yoke of heaven because of personal views and concepts that are at odds with the Torah. That Centrist Orthodoxy is the heir of Saulism is beyond dispute. Let it never be forgotten that Saul, according to tradition, was a great scholar, av bet din of the Sanhedrin. This did not prevent him from sadly falling into the sin of following his own views and concepts and ideas concerning morality and ethics. He defied the L-rd, refused to bend to the yoke of heaven, because his heart and mind were shaped by other views and he could not accept what he considered to be the immoral and unethical command of G-d. That is the original sin of Centrist Orthodoxy, too. And as one pours over the myriad of sources that clearly show Judaism's commitment to the hatred and wiping out of evil, one is appalled at reading an article by Rabbi Emanuel Rackman, an eloquent spokesperson for Centrist Orthodoxy, as he tells Jews: "I know how hard it is for Jews to be self-disciplined and suffer the intifada until the Arabs learn that it will gain them nothing. Many a time, I, too, am tempted to say that perhaps only Rabbi Kahane's way is the road we will have to take. He can base his militancy on Biblical texts. But it is not the truly Jewish way. It is the way of bringing G-d down to the level of man. Our goal must be to bring man up to G-d's level. We MUST continue to be patient, obedient to law and even forgiving. It is a slow road but the only G-dly one." Few statements in my recent memory are more deliberately fraudulent and hypocritical. It is precisely the Saulists of our time, as so keenly represented by Rackman and Centrist Orthodoxy, that bring G-d down to man's level because they pervert Torah and create it in their image. They, the ones who have been so sadly perverted by worship and adulation of the secular, non-Jewish, gentilized college and university courses they embraced, find it spiritually impossible to accept Torah values that are at such odds with what they call humanism. It is THEY who drag Torah and G-d down to THEIR level, and it is precisely those Jews who accept the Torah commandments without hesitation and queasiness of soul and intellect who raise themselves to His level. Centrist Orthodoxy, the continuation of Saulism, is the greatest ultimate danger to Torah verities and purity. And as it becomes ever clearer that they are a retreating camp with less and less of a future, they will become more desperate in their attacks on authentic Judaism (which they call "ultra-Orthodoxy") and more radical in their accommodations with right-wing Conservatism, with whom they have more in common than they care to admit. Written in The Jewish Press 1989 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 Facebook: Barbara Sandra Ginsberg faLove

This Is Judaism, Stop Apologizing!

KAHANE ON THE PARSHA RABBI BINYAMIN ZE’EV KAHANE Parashat Dvarim This Is Judaism, Stop Apologizing! By western standards, the book of “Dvarim” would have to be defined as an ultra-nationalistic doctrine. Its concepts are the very opposite of liberal western concepts. Its laws are illegal by western standards. The book is based on conquest. Stressed over and over again is the uncompromising commandment to conquer the land of “Canaan” from the gentile nations who have lived there for thousands of years, and to change the name to “Eretz Yisrael”. If this isn't enough, we are even commanded to disinherit (to expel), and if necessary to annihilate the inhabitants of the land. This is an inseparable component of the positive commandment of “settling the land”. The Book of “Dvarim” also centers around the choseness of the Jewish Nation. The concept appears most prominently in Parashat Vaetchanan (7: 6-8), in Parashat Eikev (10:15), Parashat Re'eh (14:1-2) and almost all other parshiot of the book. This “ultra-nationalism” continues right on through to the book of Joshua and beyond. Judaism is not a Supermarket! We want to now delve into the “morality” of all this. We do not do so in order to make the Torah more palatable for all the non-believers and Hellenists around who simply reject the book of “Dvarim” as they do the rest of the Torah, considering it primitive and racist. Rather we direct our words to G-d fearing Jews who understand that the Jewish Nation is dependent on the Torah, want to fulfill it, and ask all the same: These are the enlightened traditional Jewish ethics and values that everyone speaks about? This is the Jewish morality we so often hear about: Conquering, expelling, chosen people? The answer is yes. What can one do when the “traditional Jewish values” that so many Jews speak of simply do not exist! Do not exist? There is no such thing as traditional Jewish ethics and values? Of course there is! But they are something entirely different. At the core of Jewish ethics and morality setting in apart from the ethics of mortal man is the concept of the acceptance of the yoke of heaven. That is, we DO NOT pick and choose the “merchandise”. First and foremost, we accept upon ourselves the values of Hashem WITHOUT ASKING QUESTIONS. Only then do we “check the goods”. While it is true that in the world of business one does not buy until he examines the product, the mitzvot and concepts of Hashem are not a business negotiation. They must be accepted unconditionally. Thus it is written, “It is better than all other goods” - for it is a product that one does not “check” before “buying”. Book of National Policy The Book of “Dvarim” is the national policy guideline for the Jewish Nation. It is the morality that G-d conveys to us on subjects connected to Israeli nationalism. If someone wants to call it “ultra-nationalism”, so be it, for it is true Jewish ethics. It is not a system of values that is subject to change according to the whims of one generation or another as another passing fad, but rather it is an eternal morality that we, our fathers and our forefathers clinged to for thousands of years. This value system withstood all the passing tides of the past thousands of years, while modern western culture which evolved during the last one hundred (100) years will melt away as did its “enlightened” predecessors: Greek, Rome, Assyria, Babylon, east and west, of one generation or another... No Guilt! Precisely today when the sabotaging of all Jewish concepts are intensifying; at a time when the so-called “national” camp is non-existent, it is an obligation to read the parshiot in the Book of “Dvarim”, and in particular “Ekev”, to strengthen our “emunah” in these authentic Jewish concepts. We must do so in order that we, the spiritual right side of the spectrum, can speak our piece clearly, unequivocally, and without guilt: The Almighty is stronger than all the nations, and if we believe in Him and fulfill His difficult “immoral” mitzvot, so to speak, we shall overcome our enemies (both political and cultural), and re-establish the Torah Republic that we have dreamed of for 2,000 years! Shabbat Shalom Barbara 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 Facebook: Barbara Sandra Ginsberg

When G-d's Honor Is At Stake!

Kahane on the Parasha Rabbi Meir Kahane- Parashat Matot WHEN G-D'S HONOR IS AT STAKE! Moses is told by G-d (Numbers 31:2): "Exact the vengeance of the Children of Israel...then you will be gathered unto your people." And this is what the Rabbis say (Bamidbar Rabba 22:2): "Had Moses wished to live a few more years, he could have. For the Almighty said to him: Exact the vengeance of the Children of Israel and then you will be gathered unto your people. The verse ties Moses' death to the war with Midian [i.e., had Moses postponed the war by saying that the timing was not right, that the Jews needed more training, that conditions were not right, he would not have died]. But the verse tells us the praise of Moses, who said: 'Shall Israel's vengeance be delayed so that I live?'" But what is this? In what sense is the verse relating "the praise of Moses"? If a man has the opportunity to live for a few more days or weeks or years, is it permissible for him to refuse? Is there not a mitzvah of "Vachai ba'hem"- you shall live by the mitzvot and not die by them? The answer is, of course, stunning, and authentic Judaism. When the issue at hand is not just the life of an individual but Chillul Hashem on a national scale- when we are dealing with a milchemet mitzvah (which every war of vengeance is)- there is no room for talk of delay or "proper timing." Even if it is clear and certain that moving to blot out the Chillul Hashem will undoubtedly lead to death, one must act without the slightest hesitation lest Chillul Hashem be prolonged for even one unnecessary moment. The war against Midian was a war of obligation, of national sanctification, to erase the humiliation of Chillul Hashem- and wars of obligation are both Israel's wars and G-d's. That is why even though G-d told Moses to "exact the vengeance of the Children of Israel" (Numbers 31:2), Moses, in the very next verse, instructs the Jews "to inflict the vengeance of the L-rd against Midian." As Rashi explains: "He who stands against Israel is as one who stands against the Almighty." That is why when David heard Goliath mocking the Jews saying (1 Samuel 17:10), "I taunt the armies of Israel this day," he angrily shouted (ibid. 17:26): "Who is this uncircumcised Philistine that he should taunt the armies of the living G-d?" David understood what the Rabbis tell us: He who taunts Israel, taunts G-d. Any war against the Jewish people is a war against the G-d of the Jews, is a milchemet mitzvah, a war of obligation, a war to wipe out Chillul Hashem, a war that brooks no delay! Those who speak of the "proper" time overlook the fact that every moment that passes with Chillul Hashem in the ascendancy sees G-d's throne incomplete, as the Rabbis say: "As long as the wicked rule in the world, so to speak, the Almighty does not sit on His throne" (Yalkut, Tehillim 47). The victory and ascendancy of the wicked is a direct challenge, an affront and assault on the G-d of Israel, a Chillul Hashem in the most defiling of ways. In the Talmud (Sotah 13a), we are told: "When the sons of Jacob came to Me'arat HaMachpela [to bury their father], Esav showed up and prevented them from burying him. They said to him: You stole your birthright to Jacob. He replied: Show me the deed of sale. They said to him: It is the Land of Egypt, and they sent Naftali [who was swift] to get it [and settled down to wait for him]. Chushim, the son of Dan, was there; he was deaf. He asked them: Why aren't you burying Jacob? They replied: Esav is preventing us until Naftali comes back from Egypt. Said he: Shall my grandfather lie in humiliation until Naftali returns from Egypt?! He picked dup a stick and struck Esav [killing him]." Incredible! Chushim a man because of a slight delay? If he had waited patiently for a few days, Naftali would have returned with the deed and Jacob would have been buried. For a few days of desecration, he has no patience and kills a human being? Yes! Our Rabbis teach us a tremendous lesson here in the fundamentals of Chillul Hashem. YOU DO NOT WAIT! YOU DO NOT ALLOW THE NAME TO BE DESECRATED EVEN FOR A MOMENT!!! The Jewish Press, 1989 Shabbat Shalom Barbara 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 “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 Facebook: Barbara Sandra Ginsberg

Drive The Out! Parsha Mas'ay

Kahane on the Parsha Mas’ay DRIVE THEM OUT! (Rabbi Meir Kahane, may G-d avenge his blood, had the ONLY answer to exist in safety in our land. Thousands of Jews were killed, because we didn’t do what had to be done. bg) The Torah states clearly: “And you shall drive out all the inhabitants of the land from before you . . . but if you do not drive out the inhabitants of the land from before you, then those whom you allow to remain will be like thorns in your eyes and thistles in your sides and will torment you in the land in which you dwell” (Numbers 33.52.55). The Biblical commentators are explicit “And you shall drive out the inhabitants and then you shall inherit it and be able to exist in it. And if you do not, you will not be able to exist in it” (Rashi). “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 your children” (Sforno). “This verse refers to nations other than the seven nations found there . . . Not only will they hold that part of the land that you did not conquer, but even concerning that part which you did conquer and settle in, they will distress you and say, ‘Rise and get out’” (Ohr HaChaim). And so the Midrash tells us: “Joshua sent three messages to the inhabitants [of Canaan]. He who wishes to evacuate – let him evacuate; he who wishes to make peace – let him make peace, he who wishes to make war – let him make war” (Vayikra Rabba 17.6). The choices are given. Either leave, or prepare for war, or make peace. The choice of “making peace” is explained by Rabbis as involving three things. To begin with, the non-Jew must agree to adopt the seven basic Noahide Laws, which include the prohibitions against idolatry, blasphemy, immorality, bloodshed, robbery, eating flesh cut from a living animal, and a positive action – adherence to social laws. Once he has done this, he has the status of a resident stranger (ger toshav) who is allowed to live in Eretz Yisrael (Avoda Zara 64b) if he also accepts the conditions of tribute and servitude. The Biblical commentator, the Radak, explains (in his commentary to Joshua 9:7): “If they uproot idolatry and accept the seven Noahide laws, they must also pay tribute and serve Israel and be subject under them as it is written (Deuteronomy 20:11, ‘All the people . . . shall be tributaries to you and shall serve you.’” Maimonides (Hilchot Melachim 6:11) declares: “If they make peace and accept the seven Noahide laws, we do not kill them for they are tributary. If they agreed to pay tribute but did not accept servitude or accepted servitude but not tribute, we do not acquiesce until they have accepted both. And servitude means that they shall be humble and low and not raise their head in Israel. Rather, they shall be subjects under us and not be appointed to any position over Jews ever.” Far better than foolish humans did the Almighty understand the dangers inherent in allowing a people that believes the land belongs to it free and unfettered residence, let alone ownership, proprietorship, citizenship. What more natural thing than to ask to regain what it rightly believes to be its own land? And this over and above the need to create a unique and distinctly separate Torah culture that will shape the Jewish people into a holy nation. That uniqueness can only be guaranteed by the non-Jew having no sovereignty, ownership, or citizenship that could allow him to shape the state’s destiny and character. And so, concerning any non-Jew, Maimonides writes: “‘You shall not place over yourself a stranger who is not of your brethren’ (Deuteronomy 17:15). Not only a king, but the prohibition is for any authority in Israel. Not an officer in the armed forces. . .not even a public official in charge of the distribution of water to the fields . And there is no need to mention that a judge or chieftain shall only be from the people of Israel. . . Any authority that you appoint shall only be from the midst of your people” (Hilchot Melachim 1:4). The purpose is clear. The non-Jew has no share in the land. He has no ownership, citizenship or destiny in it. The non-Jew who wishes to live in Israel must accept basic human obligations. Then he may live in Israel as a resident stranger, but never as a citizen with any proprietary interest in the land or with any political say; never as one who can hold any public office which will give him domination over a Jew or a share in the authority of the country. Accepting these conditions, he admits that the land is not his and therefore he may live in Israel quietly, separately, observing his own private life, with all religious, economic social and cultural rights. Refusing this, he cannot remain. This is Torah. This is Jewishness. Not the dishonest pseudo-“Judaism” chanted by liberal secularists who pick and choose that “Judaism” that finds favor in their eyes and who reject that which their own gentilized concepts find unacceptable Written: The Jewish Press 1981 Shabbat Shalom Barbara Kahane on the Parsha can be purchased at Amazon.com 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 Facebook: Barbara Sandra Ginsberg