Passover-The Holiday of Vengeance

Rabbi Meir Kahane Writings Passover — the Holiday of Vengeance It is the night of the Seder, the eve of Passover. The Jewish family having been told by the child who attends the temple “religious school” that Jews celebrate the Passover with a festive meal, or perhaps having heard the temple rabbi or the local American Jewish committee ignoramus declaim the theme of Passover as being the national liberation struggle of all people and the brotherhood of Man (the love of the Gentiles and Jews), is gathered about the table. The room is filled with people, including gentile guests gushing over the fascinating Jewish holiday. The family ha equipped itself with Hagadas so as to do the “thing” properly. They have finished the meal and now the excited youngster (Scott, Brian, Kevin or some such Jewish name) excitedly says “It’s time to open the door to Elijah. He comes to every Jewish house.” The parents smile; the gentiles smile – how similar to Santa Claus. And, of course, they all rise as the child rushes to open the door. Jew and gentile alike, chant the words prescribed by the Hagada, the Biblical words of the Psalms, that proclaim: “Pour forth Your wrath upon the nations that do not recognize You and upon the kingdoms that do not invoke Your name. For they have devoured Jacob and destroyed his habitation. Pour forth Your fury upon them and let Your burning wrath overtake them. Pursue them with anger and destroy them from beneath the heavens of the L-rd.” My G-d! What to think! What do the gentiles in the room think?! What a litany of anger and, above all, vengeance! An open prayer and call for the Almighty to avenge Himself upon the nations, to destroy them for what they did to Israel! Is this Judaism? And did not the “rabbi”, the temple paragon of Jewish wisdom, the fount of Jewish knowledge admonish us that Jews oppose vengeance, that is not a “Jewish” concept? And that is why we are supposed to feel ashamed sometimes at the conduct of the Israeli army? And, above all, what will John and Kathy, the gentile neighbors think about the Jews? About us? Ah, poor Jews; sad little Jews. Conceived in ignorance and born in Jewish know-nothingness. Raised in Jeffersonian and Kennedyian and Jacksonian (Jesse?) Democracy and all the westernized, gentilized culture that is America, and lied to and deceived, and defrauded by secular Jewish ignoramuses-leaders, and Reform-Conservative-Reconstructionist ones; people whose ignorance is so awesome that only their fraud surpass it. The fraud that was created by the counterfeiters of Judaism is astonishingly awesome. They lied to the Jew because they could not bare to tell the truth to themselves. Vengeance, un-Jewish? If so, let us cast out the Bible and Talmud as “un-Jewish”. The L-rd is a G-d of vengeance; O G-d of vengeance, arise! (Psalms 94). And the rabbis say: Yes, when vengeance is needed, it is a great thing” (Brachot, 3a). Or let the high praises of G-d be in their throat and a two edged sword in their hand – to execute vengeance upon the nations…” (Psalms 58). Passover. A holiday that was created to commemorate the sanctity of vengeance; the punishment and the destruction of Pharaoh and Egypt that mocked and humiliated G-d by crying: “Who is the L-rd? I know not the L-rd…:”Vengeance sop that the world shall know the L-rd and cry, “Verily, there is a G-d that judgeth in the earth…” And: “The righteous shall rejoice when he seeth vengeance, he shall wash his feet in the blood of the wicked.” (Psalms 58) And why? For it is only vengeance that proves that there is indeed a G-d in the world., that there is good and evil and punishment for that evil. When the wicked kill and injustice reigns, surely the wicked cry out: “There is no G-d, for if their was He would punish me.” And the victim in his agony, agrees. When there is no vengeance and punishment and the wicked reign, G-d is pushed from his throne; it is the greatest Hillul Hashem – desecration to G-d’s Name, it is“proof” that there is no G-d. And again, “The L-rd hath made Himself known through the judgement He executes.”(Psalms 9) And, of course, the Psalm that is read before the weekday Grace after meals, a Psalm that sends the gentilized Jews rushing from the table in horror: “O daughter of Babylon that art to be destroyed; Happy shall he be that repayeth thee as thou hast done to us. Happy shall he be that taketh and dasheth thy little ones against the rock”. (Psalm 137). And the Jews of Ashkenaz who created a prayer of vengeance in memory of the Jews massacred during the Crusades, a prayer that we read each Sabbath and that says: “May He avenge the blood of His servants which has been shed, as it is written in the Torah of Moses, the man of G-d: “O nations, make His people joyful! He avenges the blood of His servants, renders retribution to His foes and atones for His land and His people…And in the holy writings it says: “Why should the nations say, Where is their G-d? And for the hapless and ignorantly hopeless who raise the half-a-cup of a Talmudic saying that G-d refused to allow the angels to rejoice over the downfall of the Egyptians. Let us forever torment the fraudulent by insisting on honesty and the complete text of the Talmudic saying: It is true that He does not rejoice but He causes others to rejoice”. Of course the Almighty, the totality of Compassion, the Father of all, grieves for his children – all of them. He does not sing. His angels, who are not of this world, do not sing. BUT THE JEWS SING – AND ARE COMMANDED TO DO SO. For the very same reason that the very same Almighty who does not sing, does destroy the work of His hands because they are evil. Yes, of course He grieves that those who were made in His image have so perverted and destroyed the greatness of that image. That those who were made in the image of good, were so evil. In His grief He does not have pity. He destroys them: He knows that evil and He cannot share the same world. And thus do the rabbis declare (Shmot Raba 23): “Then did Moses and the children of Israel sing,” this is what is meant by the verse (Psalms 9):“The L-rd is known by the judgment He executes. This speaks of Egypt who G-d smote at the Red Sea.” And Shmot Raba 23: “Then did Moses and the children of Israel sing. This is the meaning of the verse (Psalms 93): “Your throne was firm from then.” Even though You exist from time immemorial, Your throne was not made firm and You were not made known in the world until your children sang. When You stood at the sea and we sang before You with “az” (then), then were your kingdom and throne made firm. The incredible perversion of Judaism by confused and guilt-ridden Hellenists! Our rabbis tell us (Midrash Avchir): “And Israel saw the great hand of G-d’ – When the Almighty wished to drown the Egyptians, the Archangel of Egypt (Uza) said: Sovereign of the Universe! You are called just and righteous…why do you wish to drown the Egyptians? At that moment Gabriel rose and took a brick and said: Sovereign of the Universe! These who enslaved Your children such a terrible slavery as this, shall you have mercy on them? Immediately, the Almighty drowned them.” Passover – the holiday that decrees the death and destruction of wickedness and not coexistence with it. And that, dear Jew, is why the Torah record for posterity the song of Moses and Israel as the Egyptians drowned in the Red Sea. Yes, collective punishment against the Egyptians, even the Egyptian maids and servants perished because they were happy with the oppression of the Jews. (What can be said of the Arab masses in Israel who danced on the roof tops as the Scuds form Saddam landed in Tel Aviv.) There is no help for it Passover is a holiday of sanctification of G-d’s name. Of vengeance against the wicked. If the temple rabbi is unhappy, let him stop templing. If the gentile neighbor will be embarrassed, do not invite him. If the Jew is troubled, let him tie himself to the House of Study, a genuine one, and learn real Judaism. Then he will celebrate Passover the proper way, the Jewish way. “Pour forth Your wrath…” 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.barbaraginsberg-kahane.blogspot.com Facebook: Barbara Sandra Ginsberg Telegram: Rav Kahane Divrei Torah, Viewpoints Pictures Link: https://t.me/RKDTVP

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!!! Written in: Peirush HaMaccabee Shabbat Shalom Barbara 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://www.amazon.com/Kahane-Parsha-Meir/dp/098867680X 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 Telegram: Rav Meir Kahane Dvrei Torah-Viewpoints

Sometimes It Is Good To Be Deaf 1997

Barbara Ginsberg’s Desktop 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 Barbara 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 receive weekly articles from Rabbi Meir Kahane and Rabbi Binyamin Kahane go to 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

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 Barbara 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 Anyone reading this Rabbi Meir Kahane article and is not on my personal list to receive the weekly articles written by Rabbi Kahane or Rabbi Binyamin 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

Like a Pauper at the Door Parshat Miketz

Kahane on the Parsha Rabbi Meir Kahane- Parshat Miketz LIKE A PAUPER AT THE DOOR "Pharaoh took his ring off his own hand and placed it on the hand of Joseph" (Genesis 41:42). What a divine revelation! What an open miracle! Mere minutes before, Joseph was a lowly prisoner. Now, in the blink of an eye, he had become Pharaoh's viceroy by whose command all food would be distributed in Egypt. This sudden turnabout was a devastating response to Joseph's lack of trust in G-d when he asked the chief steward to save him. The Midrash states, "Joseph really only deserved 10 years in prison...yet because he asked the chief steward, 'Remember that I was with you...say something about me to Pharaoh' (Genesis 40:14), two years were added [to his sentence]" (Shemot Rabba 7:1). A Jew who seeks help from a non-Jew out of despair and fear, lest G-d not help him, commits a grave sin. Had Joseph approached the steward with a DEMAND, because the steward OWED HIM A FAVOR, his act would not have been considered a sin. But instead he approached him with a REQUEST, indicating that he needed a favor from a non-Jew, and thus profaned G-d's Name by implying that he did not trust the Almighty, only flesh and blood. From here we derive a major principle regarding aid from non-Jews: If the non-Jew offers support as part of a MUTUAL aid agreement, or payment for what he owes the Jew- we may accept it. Otherwise, we must reject it. Approaching a non-Jew or a country with a REQUEST for support- like a pauper standing at the door- demonstrates lack of faith in G-d and constitutes the ultimate Chillul Hashem. The Jewish Idea Shabbat Shalom Chanukah Sameach Chodesh Tov – Tevet Anyone reading this Rabbi Meir Kahane /Rabbi Binyamin Ze’ev 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 Ze’ev Kahane go to blog: www.barbaraginsberg-kahane.blogspot.com Facebook: Barbara Sandra Ginsberg