Kahane on the Parsha Rabbi Binyamin Kahane- Parshat VaYigash DON'T GET TOO COMFORTABLE The Egyptian exile, the veryfirst of our exiles, begins in Parshat VaYigash. Jacob and his sons descend toEgypt, and from that point onward, the arduous and torturous road from galut togeula begins. Since the Rabbis tell us that the final redemption will mirrorthe first, let us examine the Egyptian exile for lessons we can apply to ourown situation. It is interesting that the Egyptian exile- like the exiles that followed it-began as a result of terrible affliction in the Land of Israel. Jacob loses hisson and then a famine forces him and his family to move to Egypt. What is astonishing,though, is that after a very short period of time, the Jews in Egypt (and laterin Babylonia) discover that life in Galut isn't so bad. Indeed, they even beginto thrive and prosper, and their attitude towards living in exile changes. Thefinal verse in our parsha reads, "And Israel dwelled in the Land of Egypt,in the region of Goshen, and they took possession of it (lit., 'they grippedonto it') and were fruitful and multiplied exceedingly" (Genesis 47:27).The Kli Yakar comments: "This verse speaks of the Children of Israel's guilt because the L-rddecreed that a 'stranger your seed will be,' but they wanted to be inhabitantsin a place where it was decreed they would be transient...The verse blames themfor dwelling in this manner- for seeking a grip in a land that wasn'ttheirs." What happened here? The children of Jacob were forced to go down to Egypt, andundoubtedly none of them were thrilled about the move, despite the hardships inCanaan. However, they soon had a change of heart. Joseph placed Goshen at theirdisposal, which was the most fertile land in Egypt, and the brothers suddenlybegan to feel, "It's not as bad as we thought; we can even settle down andstudy Torah in peace here." So they "gripped" and clung to Egypt. But by doing so, they rejectedthe Holy Land of Israel. "Seizing" or "gripping" galut,settling in it and feeling good in it, acquiring the mentality that "thereis a life for Jews in the Exile," constitutes rejection of Eretz Yisrael. Indeed, the Kli Yakar writes that the Jews "immersed themselves to such anextent that they did not want to leave Egypt- so much so that G-d had to takethem out 'WITH A STRONG HAND." And those who did not want to leave DIED inthe three days of darkness." According to the Midrash (Tanchuma, Beshalach1), the number of Jews who wished to stay in Egypt amounted to no less than 80%of the nation!!!!! History isnever repeated in exactly the same way, but its lessons can be applied to whatseem to be a similar set of circumstances.  Darka Shel Torah, 1994 Shabbat Shalom Barbara If you are interested in reading more Divrei Torah from Rabbi Meir and BinyaminKahane 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 article and is not on my personal listto receive the weekly articles written by Rabbi Kahane and  Rabbi Binyamin Kahane  and would like to be, please contact me at barbaraandchaim@gmail.com  To view articles written by Rabbi Meir Kahane and RabbiBinyamin Kahane go to blog: www.barbaraginsbergkahane.blogspot.com  Facebook:Barbara Sandra Ginsberg Rav Kahane Divrei Torah Pictures Viewpoints Youtubes, VideosFirst join Telegram and then hit link and you will see all. Telegram link: https://t.me/RKDTVP       

G-d's Will Comes First 1977

Kahane on the Parsha 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 Rav Kahane Divrei Torah Pictures Viewpoints Youtubes, VideosFirst join Telegram and then hit link and you will see all. Telegram link: https://t.me/RKDTVP 

Who Recognizes Joseph? 2000

 WHO RECOGNIZES JOSEPH?Rabbi Binyamin Kahane Editor of Kahane on the Parsha note: This Dvar Torah is the verylast that Rabbi Binyamin Kahane wrote. Tens of thousands of copies- somestained with blood- were found in the car in which he and his wife weremurdered. "And Joseph recognized his brothers, but they did not recognize him"(Genesis 42:8). The simple meaning of this verse, as the commentators explain,is that the brothers did not recognize Joseph because he was young andbeardless when they sold him. Joseph, on the other hand, recognized hisbrothers because they already had beards the last time he saw them. Rashi digs deeper, explaining that the verse is referring to more than justexternal appearances. He writes that when Joseph encountered his brothers onthat fateful day in Shechem, they did not "recognize" him- that is,they did not act brotherly towards him and sold him to the Ishmaelites. Butwhen the brothers were at Joseph's mercy, he "recognized" them- thatis, he acted brotherly towards them and did not take revenge for all the painthey had caused him. A brief digression: According to tradition, there are two Messiahs- the Messiahson of Joseph and the Messiah son of David. The at'chalta d'geula- the stagebefore the conclusion of the redemption when all surviving nations will acceptthe yoke of heaven- is the period of the Messiah son of Joseph. The Vilna Gaon,in his work Kol HaTor, calls the Messiah son of Joseph the "Mashiachd'At'chalta." He explains that both Messiahs live in every singlegeneration, functioning in their roles. The role of the Messiah son of Josephis to involve himself in the physical side of the redemption. If the Jews in aparticular generation do not merit the redemption, the roles of the Messiahsare passed down to candidates in the next generation. Let us now return to the verse with which we began this article, quoting thewords of the Vilna Gaon in Kol HaTor. "Joseph recognized his brothers, butthey did not recognize him': This is one of Joseph's attributes. Not just inhis generation, but in every generation, the Messiah son of Joseph recognizeshis brothers but they do not recognize him. It is an act of Satan whichconceals the Messiah's attributes such that the Jews unfortunately do notrecognize his footsteps and, in fact, scoffs at them...If not for this; ourtroubles would already be over. If Israel 'recognized Joseph,' if Israelrecognized the footsteps of the Messiah son of Joseph- i.e., the ingathering ofthe exiles, etc.- we would already be completely redeemed" (ch. 2, 1:39). Is it even necessary to expound upon our alienation from "Joseph"today? Not only is there alienation from him, but a conspiracy against him. Asthe Torah states regarding Joseph's brothers: "And they conspired againsthim to slay him" (Genesis 37:18). They see Joseph and his dreams as athreat to them. "What??!! You are going to bring the redemption? You, theyoungest among us?" They decide he constitutes a danger and must bekilled. Yet, just as Rashi explains that Joseph "recognized" his brothers,behaving brotherly towards them, so, too, does the Messiah son of Joseph andhis followers- those who carry on the task of bringing the redemption to theJewish people- willingly endure personal suffering for Israel's salvation, alldue to the ardent Ahavat Yisrael burning within them. These days are critical ones. The Intifada that broke out on Rosh Hashanahcentered on Shechem and Kever Yosef during the first few days. Afterwards,Kever Yosef was abandoned and sold to the Ishmaelites as discarded baggage.Our response must be the opposite: We must cling to all those tasks of theMessiah son of Joseph- conquering the land and fighting against the nations anderev rav within our midst. We needn't worry about being popular or palatable inthe eyes of those who are unwilling to recognize Joseph. If we act in this fashion, those who wish to recognize Joseph will see andunderstand that "OD YOSEF CHAI!" Darka Shel Torah, 2000 Shabbat Shalom Chanukah Sameach Chodesh Tov Barbara  Anyonereading this Rabbi Binyamin Kahane article and is not on my personal list toreceive the weekly articles written by Rabbi Meir Kahane and 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 BinyaminKahane go to blog: www.barbaraginsberg-kahane.blogspot.com   Facebook:  Barbara Sandra Ginsberg Rav Kahane Divrei Torah Pictures Viewpoints Youtubes, VideosFirst join Telegram and then hit link and you will see all. Telegram link: https://t.me/RKDTVP 

Chanukah - Why the 8 Days 1988

Barbara’s Desktop K A H A N E The magazine of the authentic Jewish Idea November – December 1988 Cheshvan – Kislev 5749 Divrei Torah – Chanukah – Why 8 Days Eight days of Chanukah. That is the, length of the holiday as pronounced by the rabbis and the reason is known to every child: The Maccabees, having liberated the temple, found oil that was sufficient only for one day but having lit the candles with it, the oil continued to burn through eight days, by which time more pure oil had been made. And centuries ago, the rabbis asked the question: Nevertheless, why eight days? Since the oil was naturally sufficient in itself to burn for one day, the miracle was actually only in the additional seven days that it continued to burn. In reality, therefore, in order to commemorate the miracle, the rabbis should have established a holiday of seven days. And the rabbis, particularly the Beit Yosef, give various and varied reasons. It appears to me, however, that there is a fundamental reason, one that goes to the very heart of the holiday of Chanukah. It is clear that the essential miracle of Chanukah, its real central theme, is not the miracle of the oil. Indeed, the special Chanukah prayer, Al Hanism, coined by the rabbis, does not even mention the miracle of the oil. The theme and heart of the Chanukah commemoration is the concept mentioned in Al Hanisim, of rabim b’yad m’atim, “The many (Syrian Greeks) who fell into the hands of the few (Jews).” This is the heart of Chanukah. And the very miracle of the oil represents that concept, i.e. the little oil able to “overcome” the many days and continue to burn. The oil symbolizes the real miracle of Chanukah, the real theme, that of the few Jews who, thanks to the miracle of G-d, were able to overcome the many enemies. But if that is so, there is a miracle within that miracle. For given the fact that the few Jews were able to miraculously overcome their many awesome enemies, prior to that miracle they surely did not know that the almighty would perform the miracle for them. And nevertheless, the few went out to battle with immense faith and belief in the Almighty. Not that they knew that He would perform miracles for them, for that is not the meaning of faith. One does not go to battle in a milchemet mitzvah, a war of obligation, because one knows that G-d will help. The Jew hopes for that; he prays for that; but there is no guarantee. If there were, then there would be no faith. Then the victory would be assured and in such a case and everyone would have “faith.” No, the Hashmonaim, the Maccabees, did not know whether G-d would perform miracles for them. The only knew that they were obligated to fight and sanctify the Name of the L-rd, G-d of Israel, through fighting the gentiles and Hellenists who desecrated and humiliated Him. That in itself was an act of immense courage, a miracle within the miracle. And so, since the candles lights represent the miracle of the many who fell before the few, they must also represent that act of the few who – not knowing that the miracle would take place – nevertheless went out to battle to sanctify G-d. And so, while the lights from the second day onward represent the miracle of the many who fell in the hands of the few, it is just as important to commemorate the few who went out to battle with faith and readiness to give of themselves. That is represented by the first light. What a lesson of Chanukah! What a lesson for all Jews “in this time” whose fear of Washington and the gentiles makes a mockery of the faith and belief that is the heart of Chanukah and Judaism. Chanukah Sameach 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 Rav Kahane Divrei Torah Pictures Viewpoints Youtubes, Videos First join Telegram and then hit link and you will see all. Telegram link: https://t.me/RKDTVP

WAR AND PEACE

Rabbi Meir Kahane The Jewish Idea (Or Hara’ayon) WAR AND PEACE (Excerpts) (Today November 23, 2022 it is way past time to learn we have always been and are today at war with our enemies the ARAB. Today, 2 bombs went off near bus stops. It was the morning hours that young people went to school and adults to work. A 15-year-old from Canada and attending a yeshiva in Israel was killed and buried the same day, more than 14 others are in serious or critical condition. This is not an isolated case or a situation - this is war within our own land)bg “I will grant peace in the land” (Lev.26.6): Perhaps you will say, “Well, there is food and there is drink, but if there is no peace then all this is nothing!” Scripture therefore states, “I will grant peace in the land” This teaches that peace counterbalances everything. It likewise says (Isaiah 45.7), “I will make peace and create evil.” This teaches that peace counterbalances everything. (See Bamidar Rabbah, 11:5-6) Since peace is limited to its own time, it follows that in wartime all traits associated with love, kindness and mercy are redefined. It is then kind and merciful to go to war against the wicked. Our sages teach (Kohelet Rabbah, 3:[8]1): There is “a time to kill” – during war; “and a time to heal” – during peace. There is “a time to break down” – during war; “and a time to build up” – during peace – There is “a time to seek” – during peace; “and a time to lose” – during war. There is “a time to rend” – during war “ and a time to sew” – during peace…There is “a time to love”- during peace; “ and a time to hate” – during war. There is “a time for war” – during war; “and a time for peace” – during peace. The word of the Living G-d! And how relevant they are to our day: there is a time for war – during war; and a time for peace during peace. We might ask why Scriptures must tell us that there is a time for war. Might anyone think otherwise? Our sages were teaching that, in fact, some might really think so, especially with the insane, alien culture holding portions of our people captive in its sullied hands. Above I quoted Tanchuma, Shoftim15: “When you go forth to battle against your enemies (Deut.20:1)… What is meant by “against your enemies”? G-d said, “Confront them as enemies. Just as they show you no mercy, so should you not show them any mercy.” We have to realize that the non-Jew who goes to war against Israel is our enemy and not our friend. How unaware people are nowadays of this simple yet profound principle! Our sages also said (Sifri Shoftim 192): You are going to war against your enemies and not against your brethren. It is not Judah against Simeon or Simeon against Judah such that if you fall captive they will have mercy on you…It is against your enemies that you are waging war. If you fall into their hands, they will show you no mercy. Indeed, a timely war is a mitzvah, a duty, a kindness and an everlasting act of righteousness. Ex.24:6, which enumerates G-d’s attributes, ends by mentioning “truth”: The L-rd, the L-rd, Omnipotent, merciful and kind, slow to anger, with tremendous resources of love and truth.” I have already explained that there cannot be “mercy, kindness and tremendous resources of love,” without “truth.” We often find the combination of “kindness and truth,” to teach us that that same Deity who is “merciful, kind and loving,” is above all else a G-d of truth. Likewise, G-d is described as follows (Ex.15:3): “The L-rd is the Master of war, ‘Hashem’ is His name.” Despite His name being “Hashem,” a name indicating mercy, He is still “Master of war.” That same Hashem of mercy is also a Master of war against the wicked. All this is the plain truth. There is a time for war and cruelty and a time for mercy, kindness and clemency. It all depends on G-d’s laws, the laws of war by the Master of war. Our sages said (Mechilta,Ibid): “The L-rd is the Master of war, Hashem is His name: Our sages teach us a great lesson here regarding love for one’s fellow Jew and the duty one bears to him: It is not enough for a Jew not to murder. Surely, “Turn away from evil” (Ps.34:15) applies here, but a much weightier duty applies too: he must do all he can to save his fellow Jew from danger, to eradicate every danger and mishap, to defeat every foe who imperils the Jewish People before he can harm them. A non-Jew who tries to attack or kill a Jew must be punished, and if that non-Jew flees to save himself from punishment, it clearly is not just permissible but a mitzvah and duty to shoot to kill him. Whoever opposes this and orders that the enemy be allowed to flee, thereby enabling him to return later and kill Jews, will never be able to rise up and proclaim, “My hands have not spilled this blood.” He is aiding a rodef, is allied to murderers of Jews, and should be treated like a criminal (Moreover, such non-Jews not only fail to accept upon themselves taxes, slave status, and G-d’s and Israel’s sovereignty over the Land, but they declare war on the Jews, attacking and murdering us. We are duty-bound to wage a milchemet mitzvah against them, a compulsory war, and they deserve death, as I shall write below.) King David said (Ps 9:17), “The L-rd has made Himself known. He has executed judgment.” That is, the nations will know G-d and His glory only when he executes judgment in His war against them. He also said (PS 24:8), “Who is the King of glory? The L-rd strong and mighty, He is mighty in battle.” The wars Israel was commanded to wage were not meant to satisfy any selfish urge on their part, any craving for land or desire for personal glory, but to sanctify G-d’s name and cast down the wicked, who plunder and afflict the upright. Just as every part of Israel’s life must be holy, so must be their wars. Due to our sins, the reason we were exiled from our land, the laws of war, have been so corrupted and confused by so many fine students that ignorance on this matter has surpassed all limits. Some have no understanding whatsoever of what a milchemet mitzvah is, and in their blindness ask whether the war between us and the Arabs today is such a war. Woe, to the ears that hear this! Rambam writes (Hilchot Melachim 5:1) In a milchemet mitzvah, the king need not obtain permission of the court. Rather, he may go forth himself at any time and compel the people to follow. With milchemet reshut, however, he may only compel the people through a court of seventy-one. Here is the law before us. Clearly, no king is needed either. After all, the judges who preceded Saul were not kings nor were the Hasmoneans when they rose up against the Greeks. How long can our disgraceful ignorance of these laws go on?- Holiness and knowledge of G-d elevate a person from bestiality, fear and confinement to trust in G-d. Kiddush Hashem brings the redemption “speedily.” Rosh Chodesh tov and Shabbat Shalom Barbara Anyone reading this article and is not on my personal list to receive the weekly articles written by Rabbi Kahane and 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 Rav Kahane Divrei Torah Pictures Viewpoints Youtubes, Videos First join Telegram and then hit link and you will see all. Telegram link: https://t.me/RKDTVP

Logic Makes No Impression on Them

Kahane on the Parsha Rabbi Binyamin Kahane- Parshat Chayeh Sarah LOGIC MAKES NO IMPRESSION ON THEM" Rabbi Yudan bar at HaMachpela, as it is written: 'And Abraham weighed to Ephron the silver...'; Har HaBayit, as it is written, 'So David gave Arnan 600 shekels of gold by weight for the site'; and Kever Yosef, as it is written, 'And [Jacob] bought the parcel of ground...at the hand of the children of Chamor, the father of Shechem'" (Bereishit Rabba 79:7) Two questions arise from this Midrash:( 1. Is it only about these three places that the nations can't say we are thieves? Isn't this claim baseless regarding the ENTIRE land (as Rashi states in his commentary to the very first verse of the Torah)? 2) What does the Midrash mean by "the nations of the world will not be able"? We see that they are quite able to challenge our claim to these three places! Indeed, it is precisely these three places on which they concentrate their struggle! The key to answering these questions is a rule that we should etch in our souls: It is not important what GENTILES SAY; what's important is what JEWS THINK. The Torah knew that when the gentiles would eventually accuse the Jews of being "thieves" and "occupiers" and "conquerors," the Jews would feel uncomfortable, even a little guilty. Perhaps the gentiles are right that we stole their land. Perhaps they have an ethical argument. And so the Rabbis tell us: There are three places about which the gentiles cannot open their mouths even according to simple logic since these places were legally purchased with money. And yet, logic makes no impression on them. On the contrary, it is precisely these three places that they place at the heart of their fight against us! What does this teach us? That it isn't justice or ethics which motivates them, nor is our struggle a dispute over property that can be resolved. Rather, it is a national-religious fight.Therefore, the Rabbis teach us: Just like you know that their claim to these three places is not justified, by the same token don't get excited about their claims to other parts of the land since "the entire world belongs to Hashem; He created it and gave it to whomever He saw fit" (Rashi to Genesis 1:1). Darka Shel Torah, 1995 Shabbat Shalom Barbara Anyone reading this  article and is not on my personal list to receive the weekly articles written by Rabbi Kahane and 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  F First joinTelegram and then hit link and you will see all. Telegram link: httpsacebook:  Barbara Sandra Ginsberg Rav KahaneDivrei Torah Pictures Viewpoints Youtubes, Videos ://t.me/RKDTVP Simon said, '[Concerning] three places the nations of the world will not be able to castigate Israel by claiming, 'You are thieves': Me'arat HaMachpela, Har HaBayit, and Kever Yosef. "Me'ar

A Beacon of Truth

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 S

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 Shabbat Shalom Barbara If you are interested in reading more Divrei Torah from Rabbi Meir Kahane HY”D and Rabbi 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 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 Rav Kahane Divrei Torah Pictures Viewpoints Youtubes, Videos First join Telegram and then hit link and you will see all. Telegram link: https://t.me/RKDTVP

Think Jewish

Kahane on the Parsha Rabbi Binyamin Kahane- Parshat Bereishit THINK JEWISH! The Midrash declares that the Torah preceded the creation of the world by 2,000 years (Bereishit Rabba 8:2). This same Midrash also compares the world's creation to the building of a palace and states: Just as a king of flesh and blood consults with an architect before constructing a palace, G-d looked at the Torah and created the world (ibid. 1:1). What is the Midrash trying to teach us? What does it mean by its strange statement that the Torah existed before Creation? To answer these questions, we must remember a fundamental principle of Judaism- one which we are liable to forget immersed as we are in the mundane physical matters of this world. This principle asserts that all the ritual mitzvot were given to us by G-d as symbolic expressions of particular ideas. If we distort the ideas, the mizvot lose their significance since they no longer symbolize their essence. Many of us have lost sight of this principle. Two thousand years of exile amongst the gentiles have transformed us from a nation into a "religion." We have become practitioners of Jewish ritual without grasping the inner concepts. We perform rituals by rote, paying little attention to the meaning of our actions and words. We have become the type of people who declareG-d's omnipotence in synagogue and immediately afterward ask, "How can we survive if America won't give us money?" The religious world has come to believe in mitzvot rather than G-d!!! The Rabbis in the Midrash, therefore, emphasize that the "ideas"- that is, the Torah- preceded the existence of the material world. The ideas are crucial. Without understanding the mitzvot's inner significance, they are sterile - like a body without a soul. And a Jew fulfilling the mitzvot without reflection is nothing more than a robot, a practitioner of ritual. This message is also evident in G-d's instructions a millennia later in regards to building the Tabernacle, which is compared to a "small world." G-d first commands Bezalel to build the ark - symbol of the Torah - and only afterward does He command him to build the altar - the symbol of deed, or the mitzvot. If one does not start from the basics, from the Torah in the ark, one's sacrifices on the altar are of no significance. It was with this premise in mind that my father, HY"D, called the school he founded "The Yeshiva of the Jewish Idea." He wanted a yeshiva devoted not only to studying "religion," so to speak - Talmud and halacha - but one that also connected the rituals to the concepts they symbolize. Thus, in addition to "regular" subjects, this yeshiva also stresses Tanach and Midrash, the sources of authentic Jewish ideas and concepts. Not for nothing did the Rabbis set down the rule that five-year-olds should study Tanach. Before a Jew learns the rituals, he must learn to THINK LIKE A JEW. Only in that manner will the Torah he observes be authentic. Darka Shel Torah, 1992 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 Links: Barbara Sandra Ginsberg  Rav Kahane Divrei Torah Pictures Viewpoints Youtubes, VideosFirst join Telegram and then hit link and you will see all. Telegram link: https://t.me/RKDTVP 

Stop Being Defensive

Kahane on the Parsha Parshat Bereishit STOP BEING DEFENSIVE!!! The most famous of all the commentaries of the great Rashi is, undoubtedly, the very first one. Concerning the verse, "In the beginning G-d created the heavens and the earth..." (Genesis 1:1), Rashi quotes the Midrash that asks: Why did the Almighty begin the Torah with the story of creation? After all, the Torah is essentially a book of laws and statutes. Surely, it should have begun with the first mitzvah the Jews were commanded to keep. The well-known answer is, of course, that the Almighty wished to underline the fact that "He told His people the strength of His deeds in order to give them the inheritance of the nations" (Psalms 111:6). Meaning: Should the nations come to the people of Israel and complain, "You are THIEVES! You have STOLEN the land of the seven Canaanite nations!" the Jews can reply, "The land belongs to the Almighty who created it. By His will He originally gave it to the Canaanites, and by His will He took it from them and gave it to us." Thus the words of Rashi. Nevertheless, a look at the verse from Psalms that is cited gives rise to a question. If the verse is to be an answer to the nations, it should have read, "He told the nations the strength of His deeds," not "He told HIS PEOPLE the strength of His deeds." The answer is, however, that the most serious problem when it comes to the Jewish claim to Eretz Yisrael is not the fact that the nations do not recognize it. The nations are no problem for a Jewish people with faith in G-d. The real tragedy is the fact that so many of the Jewish people THEMSELVES do not believe or have grave doubts about the legitimacy of the Jewish claim to the land. In order to make the nations believe, it is the Jews themselves who must first be convinced! And that is why the verse emphasizes, "He told His people the strength of His deeds." If the Jews believe it, they will have the strength and self-confidence to tell the nations. Yet another question is raised by the Siftei Chachamim. In Parshat Lech Lecha (Genesis 12:6), Rashi writes, "[The Canaanites] were capturing the land from the descendants of Shem since Noah had given it to Shem when he divided the land." If that is true, what claim do the nations have on Eretz Yisrael? How can they accuse the Jews of stealing the land? After all, if Noah originally gave the land to Shem and the Jews are his descendants, it is only right for them to retake the land from the Canaanites who stole it in the first place. It appears to me that the answer to this question contains an important lesson for today. Yes, the Jew ONCE lived in Eretz Yisrael and the land ONCE, originally, belonged to Shem, but the nations of the world can always say, "What does it matter what happened centuries ago? People come and people go. What matters is that now, TODAY, the Canaanites live here, and you cannot come after so many years claiming it's yours." Indeed, this is exactly what the Arabs say to the Jewish people today! How do we reply to this claim? The lesson of the first Rashi in the Torah is that, in the end, there are no "logical" or "political" answers to the world. The ultimate answer is only the one: The Almighty created the land. He is the owner and in Him vests all titles. He decreed the Jewish people to be His inheritance, and the land to be theirs. Let us believe it and shout it forth joyously. The Jewish Press, 1979 Shabbat Shalom Barbara “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 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 Links: Barbara Sandra Ginsberg Rav Kahane Divrei Torah Pictures Viewpoints Youtubes, Videos First join Telegram and then hit link and you will see all. Telegram link: https://t.me/RKDTVP

Parshat V'zot HaBrachaA 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 Shabbat Shalom and Chag SameachBarbara 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  Rav Kahane Divrei Torah Pictures Viewpoints Youtubes, Videos First join Telegram and then hit link and you will see all. Telegram link: https://t.me/RKDTVP

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 Shabbat Shalom and Chag Sameach 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 Rav Kahane Divrei Torah Pictures Viewpoints Youtubes, Videos First join Telegram and then hit link and you will see all. Telegram link: https://t.me/RKDTVP

TORAH AND "POLITICS"

Kahane on the Parsha Rabbi Meir Kahane- 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." Shabbat Shalom! Barbara Written in "Peirush HaMaccabee" Kahane on the Parsha can be purchased at: http://www.amazon.com/Kahane-Parsha-Meir/dp/098867680X 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 Links: Barbara Sandra Ginsberg Rav Kahane Divrei Torah Pictures Viewpoints Youtubes, Videos First join Telegram and then hit link and you will see all. Telegram link: https://t.me/RKDTVP

Is The Holocaust Really Inexplicable? 1985

Kahane on the Parsha Parshat Nitzavim IS THE HOLOCAUST REALLY INEXPLICABLE? "But if you heart turns away so that you will not hear, but will be drawn away and worship other gods and serve them, I announce to you this day that you will surely perish..." (Deuteronomy 30:17-18). Whenever anyone asks how G-d could have allowed the Holocaust to take place, it is fashionable to reply, "There is no answer to this question." But our failure to grapple with this issue has caused us to be silent accomplices in the worst of all Jewish sins and crimes: chiruf v'giduf, blasphemy against the L-rd, open insult and attack on His Name, Chillul Hashem. We sit by quietly while Jewish ignoramuses and blasphemers speak of the "death of G-d." And our children turn down the path of apostasy and atheism because our only reply to the attacks of the blasphemers is: "No one can answer the question." But the Holocaust- like the slaughter during the destruction of the First and Second Temples, the Crusades, the Inquisition, and the Chmelnitzki Massacres- has an answer. It is one that we read twice yearly: "If you don't listen to the voice of the L-rd...then all these curses will come upon you" (ibid. 28:15). What is the origin of our dumbness and failure to understand? From where cometh this sudden stupor: "It is a question no one can answer..."? Of course we can answer it, but the irreligious Jew, the one who does not accept the divinity of the Torah, refuses to accept an answer which lays the blame upon HIM, upon the Jew who- knowing of the warning- ignored and disdained it. No, since it is impossible to accept the relationship between Jewish suffering and failure to obey the Law, one must blame G-d. One must ask how the modern G-d, a beaming Santa Claus who would never take seriously our desecration of mitzvot, could do such a thing. In truth, the Orthodox Jew is also to blame. He has created a picture of a saintly European Jewry that leads people to wonder how G-d could have punished such righteous people. This picture, though, is false. It is an image the yeshiva world gave us in its desire to negate the present materialistic, Western one. But by falsely idealizing Man, they have laid the groundwork for the desecration of G-d. By painting the East European Jew as a saint, they designed a G-d of cruelty and irrationality. That most terrible of sins must be ended. We must save G-d and sanctify His Name by telling the truth about European Jewry in the years preceding the Holocaust. Yes, as the nineteenth century passed into its third quarter, the Jew of Russia and Poland was, indeed, observant. But what else could he be? The overwhelming number of Jews lived in a Pale of Settlement where they were isolated from the gentile world and barred from participating in anything else except the society of the shtetl. And that society was religious, in toto...What Jew, even if he wanted to, was prepared to rebel against the society that laid down the religious rules of life? Who was prepared to accept the ostracism that would be his inevitable punishment if he dared throw off the halacha? And so, of course, the Jew was "religious." He had no other choice. But once that choice arrived, look at what happened!!!! The Enlightenment that began to arrive in Eastern Europe in the last third of the nineteenth century quickly swept away a society and structure that had been built up for centuries. Vilna- which had become a byword for piety and Torah learning- gave birth to the Bund, a bitterly anti-religious, anti-nationalist group that saw Jews, who just yesterday were "religious," flocking to its ranks to spout atheistic socialism. Poland and Russia and Lithuania and Galicia- the places that gave us the Rema and the Shach and Chassidim and the great yeshivas- OVERNIGHT gave birth to Jewish communism and socialism and secular Zionism and assimilation. The moment the barriers dropped, the Jew rebelled. This was the reality, and the fault, dear Jews, lies not in G-d but IN OURSELVES!!! And there was, of course, more. There was the terrible oppression of Jewish workers and proletariat by the wealthy Jews, the PARNASIM. Not for nothing did the Bund and communism succeed so easily in attracting poor Jewish workers to their ranks. The low wages and horrible working conditions in the factories owned by Jews are epitomized in the classic story told about the saintly Rabbi Levi Yitzchak of Berdichev who once visited a matzah bakery on the eve of Passover. There, he saw women and little children working under terrible conditions from dawn to dusk. "Dear G-d," he said, lifting his eyes unto heaven, "what liars are the gentiles! They accuse us of using Christian blood in our matzah. It is not true. We use Jewish blood." And too few know the black chapter of the kidnapped Jewish children of Czarist Russia. When the czar decreed that Jewish children be drafted as "Cantonists" in the army for 25 years, the rabbis declared that the quota imposed on each community be filled by casting lots to see which child would be drafted. Tragically, the wealthy communal leaders would hire gentiles to kidnap the poor Jewish children, lock them up in the synagogue, and keep them to be turned over to the Czarists. The lack of ahavat Yisrael cried out to the heavens!!! Was this "RELIGION"??? Was this a saintly Jewish community that was cruelly and unjustly slaughtered by G-d? The lack of unity and love was epitomized, too, in the incredible number of bitter arguments and splits within the Jewish community. My father, of blessed memory, told me as a child about the split between the chassidim of Sanz and Rizhin, a hatred that reached its climax with chassidim going to the Western Wall to put the Sanzer Rebbe, the great Divrei Chaim, into CHEREM! And at a Shabbat Seuda Shlishit, a chasid attempted to stab the Divrei Chaim... Sinat Chiman ran through East European Jewry as a thread, and the classic example was the Munkatcher Rebbe declaring, concerning the Pressburg Yeshiva founded by the Chasam Sofer, "v'hivdilanu min hato'im- and He has separated us from those who err," even as the Pressburg Yeshiva refused entry to any student who was a member of Mizrachi... And this terrible hatred was, long ago, described by the Rabbis as an unpardonable sin with a terrible, and terribly clear and precise, warning: "How severe is machloket! The Court of Heaven does not punish until one is over the age of 20, and the court on earth does so from the age of 31, but in the dispute of Korach, children of one day old were burned and swallowed up by the earth..." (Tanchuma, Korach 3). And the Rabbis in Shabbat 33b: "When there are righteous in the generation, the righteous are caught for the sins of the generation. When there are no righteous, then little children are caught for the sins of the generation." Let each of us think long and carefully about this. Let us search our souls. And let us remember, on top of all the above-mentioned sins, the refusal to grasp the Land of Israel to our bosom. "And they despised the desirable land" (Psalms 106:24) is the Biblical condemnation of the generation of the desert and its great scholars and leaders who preferred to return to Egypt rather than go to the Land of Israel. Their actions led to the night of "weeping for generations," Tisha B'Av. What shall we say, then, about the rejection of Eretz Yisrael in the decades preceding the Holocaust by so many great religious leaders in Europe? It is time to put an end to the nonsense of "we cannot know the reasons." That answer guarantees the turning away of Jewish youth. It is time to bury the myth of an East European Jewry that was pious and saintly. That insures the creation of a Jewish G-d who is senselessly cruel. It is time to put an end to the indictment of G-d, to blasphemy against the L-rd. The Jewish press, 1985 Shabbat Shalom! May this New Year be a Sweet one with Happiness, Prosperity, Health, Safety and the destruction of our enemies. If you are interested in reading more divrei Torah from Rabbi Meir and Rabbi Binyamin Kahane you can purchase Kahane on the Parsha at Amazon.com Anyone reading this Rabbi Meir Kahane or Rabbi Binyamin Kahane article and is not on my 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 Rav Kahane Divrei Torah Pictures Viewpoints Youtubes, Videos First join Telegram and then hit link and you will see all. Telegram link: https://t.me/RKDTVP

COWERING BEFORE FLESH AND BLOOD 1981

Kahane on the Parsha Parshat Ki Tavo Rabbi Meir Kahane COWERING BEFORE FLESH AND BLOOD In the awesome Torah portion of admonition of the Jew (the tochacha)- regarding both the blessing and the curse- the Almighty declares: "And it shall overtake thee" (Deuteronomy 28:15). My father, of blessed memory, asked the obvious: One can understand the Jew fleeing from the curse so that it must pursue and overtake him. But why in the world does he flee the blessing so that it must chase and catch him? The answer, he said, is that the Jew does not understand what G-d's blessing is. He sees a blessing, thinks it is a curse, and flees from it... For the Jew, the worst of curses is to be isolated, without allies, alone in a hostile world. He flees from that as from the blackest of plagues. He sees in that, tragedy and destruction, and so he does all in order to hold fast to an ally- as some desperate unmarried single on a Saturday night rushing out to find some kind of companionship, ANY kind, willing to endure any humiliation, but above all: NOT TO BE ALONE. How sad that the Jew cannot comprehend that it is precisely his isolation from the gentiles, exactly his being cut off from their alliances and support, that is the greatest of all blessings. How sad that he cannot understand that the Jew may be isolated from Man, but he is never alone. What a sad commentary on the corruption and decline of Judaism in all its aspects that the Jew does not realize that it is precisely when he is cut off from the nations, isolated and alone from the gentiles, that the redemption will come. Weep at the Jew fleeing in panic and terror from the very blessing that will bring him the Messiah! The heart of Judaism is the deep and total faith of the Jew in the omnipotence of the L-rd. It is this which proves his real faith and belief in the L-rd. The feeling of need for human, gentile assistance in time of national crisis is the antithesis of faith in an omnipotent G-d. A G-d who cannot help His people without the assistance of a gentile power is NOT A GOD!! And a "chosen" people that proclaims G-d's omnipotence thrice daily and then collapses before Washington's humiliating demands lest the gentile cut its assistance is a theological fraud. Rabbeinu Bechaya, one of the giants of Spanish Torah scholars, put down the simple-complex, towering concept of faith in G-d in his masterpiece Kad HaKemach: "And the essence of faith and trust is that one should place his trust in the Almighty alone and remember Him in each particular action...for there are many people who trust in the Almighty in general but do not consider Him when it comes to the particular [acts]...And the essence of faith is not to trust in man at all...And there is doubt that one who fears the arm of flesh and blood is low of soul and he who fears man forgets the Almighty." Thus, Rabbeinu Bechaya... And how sublimely true are his words! The fear of man is indeed a stumbling block to the Jew, bringing nearer and guaranteeing his defeat. For the fear of man that causes the Jew to abandon his total trust in the Almighty is a humiliating slap in the divine face. The great Biblical commentator, the Radak, stated it simply: "For it is a mighty rebellion on the part of a servant against his master to hang his hopes on another master" (commentary to Isaiah 30:1) It is the height of rebellion and humiliation and the Almighty will not allow it. He repays the fearful Jew measure for measure. We saw it so clearly in the humiliating Begin collapse before Washington that led him to agree to a cease-fire with the PLO. The PLO- the very ESSENCE OF CHILLUL HASHEM because of its arrogant refusal to recognize the sovereignty of the people of the L-rd over His land- shells and murders Jews. The clear response is to strike and cut their heads off; to enter Lebanon and destroy the PLO root and branch; to declare the land liberated, part of Eretz Yisrael, as shown by the Biblical boundaries. Such an act is Kiddush Hashem; such an act is military logic; such an act saves present and future lives; such an act shows the gentile that this is a people of G-d that trembles before no mortal human. Begin, so blustering and thundering at election rallies, did nothing of the sort. As the loud and angry shouts of the gentile in Washington (abetted by the frightened timidities that pass for Jewish leaders in the United States) reached Jerusalem, the hawk turned into a cooing dove. Not only was the PLO- on the verge of military collapse, according to the Chief of Staff Raful- allowed to survive, but Begin became the first prime minister to make an agreement to which the PLO was a partner. It was precisely the Jewish fear of man that turned the PLO into an international partner for peace in the Mideast (as Secretary of State Haig so blithely said). It was precisely the Jewish terror of the gentile flesh and blood that convinced Reagan that pressure on the Jews does indeed succeed and which invited all the pressure of tomorrow. The collapse of Begin guarantees further collapse. Fear begets fear, retreat guarantees retreat. He who places his trust in man and humiliates his G-d is ensured that his ally will, in the end, destroy him. 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 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 Rav Kahane Divrei Torah Pictures Viewpoints Youtubes, Videos First join Telegram and then hit link and you will see all. Telegram link: https://t.me/RKDTVP

Kahane on the Parsha Rav Binyamin Kahane Parshat Ki Teitzei WORSE THAN DYING In this week's parsha, we learn that the offspring of converts from the nations of Edom and Egypt may marry into the Jewish people after three generations, but the offspring of Moabite and Ammonite (male) converts may never marry into the Jewish people. That's right. the Egyptians who enslaved us for 210 years and the Edomites who refused to let us pass through their land are ultimately allowed to marry into the nation of Israel. However, the Ammonites and Moabites whose sin was passive--they did not offer us bread and water- are never allowed to marry into our people. A topsy-turvy world, indeed! The Midrash (Sifri, Ki Tetze 252), however, clarifies the matter: "Since the Ammonites and Moabites looked for ways to cause Israel to sin, they were banished by the Torah forever. This teaches us that causing someone to sin is worse than killing him- since killing someone only removes him from this world while causing someone to sin removes him from both this world and the next." The Kli Yakar explains that Bilaam told the Ammonites and Moabites not to offer bread and water to the Jews as part of his plan to corrupt them. Due to their hunger, the Children of Israel would eat from the altars of Moab's idols. And due to their thirst, the daughters of Moab would be able to ensnare them by giving them wine and then offering themselves on condition that they worship their idols first. Bilaam understood that causing Israel to sin would be more fatal than physical death. A striking example of this axiom is the unprecedented case of the "rebellious son" in our parsha- the young man who has stolen relatively little from his father but must nevertheless be stoned. The Rabbis explain that the rebellious son is punished for what he is going to become. "The Torah knows where he is leading. He will eventually wipe out his father's property and then, seeking to maintain his accustomed habits, will go to the crossroads and rob people. The Torah therefore states: Let him die innocent and not guilty" (Sanhedrin 72a). According to one opinion in the Talmud, an instance of the Torah's rebellious son "never occurred and never will occur." Why, then, does the Torah discuss the topic? So that we "study it and receive reward." In other words, even if all the conditions of the rebellious son never occur, one can still learn an essential lesson from this mitzvah. And what is the lesson? That death is better than a life without direction and laden with sin. In Judaism, life is a means and not an end in itself. Without an aim, without a real purpose, there is no reason to live. For modern-day Hellenists who embrace Western culture, the "sanctity of life" trumps everything. For this reason we find individuals opposed to the death penalty for even the most heinous of criminals (such as Adolf Eichmann, whose execution was protested by some Jews.) But Judaism regards the content of one's life more important than life itself. That is why converts from Egypt and Edom- nations that harmed us physically- may ultimately marry into the Jewish people while converts from Ammon and Moab- nations that harmed us spiritually- may not Darka Shel Torah, 1999 Shabbat Shalom Barbara To purchase Kahane on the Parsha go to the following 2 links: http://brennbooks.com/ http://www.amazon.com/Kahane-Parsha-Meir/dp/098867680X Anyone reading this Rabbi Meir Kahane or Rabbi Binyamin Kahane article and is not on my personal list to receive their 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 Rav Kahane Divrei Torah Pictures Viewpoints Youtubes, Videos First join Telegram and then hit link and you will see all. Telegram link: https://t.me/RKDTVP

Kahane on the Parsha Rabbi Meir Kahane Parshat Ki Teitze FORGIVING GERMANY "Remember what Amalek did to you...do not forget."--Deuteronomy 25:17-19 "Remember." "Do not forget." Strange. If we are commanded to remember what Amalek did unto us, why the added admonition- "do not forget"? Let me explain by way of a parable, but a parable that really happened. The place was the Jerusalem Press club, Beit Agron. Kach had called a press conference for the foreign news media to present to them some of the main candidates for the Knesset on its list. With the polls showing a sharp upsurge in support for Kach, curiosity and interest in the candidates were high. As usual, the correspondents were asked their names and affiliations, and one replied: "Unger, from Europa." Europa? Unfamiliar but perhaps a small freelancer. The press conference began and sailed along with nary a hitch. The candidates spoke briefly, politely, impressively. And then it was time for questions and answers. The first to raise his hand was the gentleman from Europa. A yarmulka-wearing man, I must add. This time, however, he said: "My name is Unger and I represent the German and Austrian press." Hearing this, I said to him: "Had I known that, I would not have allowed you in. We have a firm policy of not allowing representatives of the German and Austrian news media interviews, or to attend our press conferences. Please leave." At that point, there arose one of Israel's resident anti-Jewish foreign correspondents, Dan Fisher of the Los Angeles Times, who piously proclaimed: "He is a colleague." And he, too, left. He was followed by a number of others, including a clearly religious woman from Efrat, named Leslie Gottesman. End of "parable" and beginning of understanding. That, dear Jew, is the reason why G-d wrote, "Remember," and knew that it was necessary to add: "Do not forget." Every Jew remembers what the Germans did unto us. Indeed, sad to say, the Holocaust has become, for huge numbers of Jews, a major reason for being Jewish. Perhaps THE major reason. There are men and institutions who make their living and their fame from the Holocaust, and what would Eli Wiesel be without it and where would Wiesenthal and those who run his center in Los Angeles be without it? And there are annual Holocaust Day memorials in both Israel and the Exile. And there are university courses given on the Holocaust. And everyone remembers. And, of course, everyone forgets. For one can remember and, at the same time, forget. What do we remember? That the "Nazis" (not the Germans) did horrible things to our people and we must always remember the events of the past. But what of the present? What do the sins and crimes of the German past mean for the present? Are the German sins limited to the genreation that lived at that time? Is Germany today not the Germany of yesterday, so that we are allowed to visit Germany, vacation in Germany, send Israeli children on cultural trips to Germany, to sporting events in Germany (even as we welcome German cultural and sports groups to Israel), greet the German president in israel as the Israeli army band plays the German national anthem, allow the Germans to open an embassy and consulate in Israel, and have the Germany flag fly over the Holy Land? Is this what we mean by the commandment to "remember"? And if so, what in the world is this eternal guilt that the Torah places on an Amalek? Are the sins of the generation that attacked the Children of Israel so brutally, and with intent to wipe them out, to be eternalized forever more, unto generation after generation that did not participate in it? Was there an Amalekite embassy in the land and a president to visit us while the Children of Israel's army band played "Amalek Uber Alles"? And was there an exchange of cultural and sports groups with Amalek and did Amalekhantsa Airlines advertise its flights to their cities in the Canaanite Post of Eretz Yisrael? And did Israelites vacation and gamble and gambol in the Amalekite cities? To remember IS NEVER ENOUGH. To remember is the GENERAL ADMONITION: Remember what they did to you, things so terrible and horrible. And consequently, do not forget. Do not forget that these are unforgivable sins and that they forever stain and tar and mark the nation itself and all who represent it. Remember the horrors and never forget that they are unforgivable. That is the lesson for us as we contemplate Germany and its sister harlot, Austria. Remember what the German people did to us and never forget that it is a horror and crime that is permanent and unforgivable. It may be true that a particular or individual German who was not born at the time, or who was too young to have participated in the horrors, is not to be banned and barred on a personal basis. But, certainly, if he represents, in any capacity, Germany or anything German, he is to be barred and there can be no ties with him in that capacity. That is why a person who may not even be German himself, but who represents that accursed land, is forbidden to be seen in our midst. Because one must always remember and, in addition, never forget. The Jewish Press, 1988 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 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 Rav Kahane Divrei Torah Pictures Viewpoints Youtubes, Videos First join Telegram and then hit link and you will see all. Telegram link: https://t.me/RKDTVP

Repentance as a Nation: The Key to Redemption

THE JEWISH IDEA of Rabbi Meir Kahane, may G-d avenge his blood Repentance as a Nation: The Key to Redemption “If you follow My statutes... I will bring peace in the Land... and if you do not listen to Me... I will bring upon you disaster” (Lev. 26:14, 16) The Torah is Israel's strength. When they guard it, G-d strengthens them to overcome the nations, and only through that strength do the nations recognize Israel's might and submit to them peacefully. Now,... dear friend, heed a great principle for our age, when the Messiah's footsteps are so near. Place it over your eyes and heart – perhaps G-d will have mercy. The period in which Gog goes forth to war against Israel will be a terrible time of fear and dread on earth. If Israel are unworthy of redemption “in haste”, redemption devoid of terrible Messianic birth pangs, G-d in His great mercy, will try to delay, so as to avoid bringing the world redemption “ in its time”. Like a merciful father, G-d extends His deadline again and again in hopes of His children repenting and returning to Him, so that He, in turn, can return to them instantaneously, in glory and majesty. Ponder my words well. Perhaps they will influence your emotions and understanding, dear reader, to hurry and cry out to our people, to tell them how to save themselves from awful, avoidable suffering. G-d said, “Oh that my people would hearken to Me and Israel walk in My ways – I would soon subdue their enemies” (Ps. 81:14-15). I have already explained that if Israel would only listen to G-d, He would bring redemption literally in a moment, for He is ready to take revenge on Gog and the nations instantaneously. G-d also said, “Oh that you had hearkened to My mitzvot! Your peace would then be like a river” (Isaiah 48:18) Avodah Zarah 5a teaches, “If only [hebr. 'im'] you would follow My statutes (Lev. 26:3): 'Im' can only connote supplication. It thus says, “Oh that My people would hearken to Me” and, “Oh that you had hearkened to My mitzvot!” G-d entreats Israel, so to speak, to repent and do acts of self-sacrifice, for only this will prove their faith and trust in G-d – and through such acts G-d will hasten redemption.Our sages said (Torat Kohanim, Bechukotai, Parsheta 1): “If only you would follow My statutes”: This teaches that G-d yearns for Israel to toil in Torah. It likewise says, “Oh that My people would hearken to Me”; “Oh that you had hearkened to My mitzvot!” and, “If only their hearts would remain this way, in awe of Me... for all time, so that it would go well with them and their children forever” (Deut. 5:26). These verses surely refer to mitzvah observance, yet to bring redemption much more is required. The source continues: 'If only you would follow My statutes”: Might this refer to mitzvah observance? When the verse adds, “And be careful to keep My mitzvot” (Lev. 26:3), that connotes mitzvah observance. What then am I to learn from the first part of the verse? That we must toil in Torah.We learn a major principle here. G-d does not suffice with mere mitzvah observance. Rather, He demands toil, hard labor, even psychological grief. He demands that we keep the difficult mitzvot which require faith and trust in G-d. Generally, these are the chukim, the statutes, which are hard to fathom and which oppose the will of man, who is ensnared by his weak, limited intellect. G-d says, “If you would only follow My statutes.” If we follow the ways of the Torah, even regarding the difficult chukim; if we do not just study them mechanically but engage in difficult, discouraging toil, in faith and trust in G-d, which is what G-d yearns for, then He will bring redemption instantaneously. G-d fiercely longs to sanctify His name, profaned daily by the nations, but He demands that Israel sanctify His name first through complete and perfect faith and trust in G-d. They must take hold of dangerous, frightening mitzvot which leave them isolated and alone, with the nations opposing them, for only this can prove their real trust in Him. Then, when they have sanctified His name in this way, He will go forth in His wrathful revenge against the nations who profane His name, and will thereby save both Israel and Himself, so to speak. Thus, complete and perfect deeds of trust in G-d sanctify His name, blot out the terrible chilul Hashem inherently associated with fear of the nations, and pave the way for majestic redemption “in haste”. What, then, are these deeds? I shall enumerate them, dear friend, and you should engrave them on your hearts and proclaim them loudly in the streets to the Jewish People, before G-d's great and awesome punishment visits us, Heaven forbid! 1. Those Jews who dwell in the impure exile, thereby scorning the Pleasant Land and its holiness, profane G-d's name by their very habitation under the yoke and sovereignty of the nations. Through their dependency on the nations, they transform them and their false religion to masters over Israel, to whom Israel must lift their eyes. G-d will not bear this chilul Hashem. He will not tolerate the assimilation and the influence of the alien culture on Israel. These destroy their souls and introduce foreign thoughts into the Jewish People and their Torah. This conquest of Jewish bodies and souls is a chilul Hashem, and also prevents the Jewish People from being a chosen, special people who dwell alone in their holy, special land. G-d, therefore, decreed that Israel had to leave Egypt and go up to Eretz Yisrael, and that otherwise, it would be their burial place.The first exile is an omen for the last. G-d will not give in regarding Israel's scorning the Land. When it comes time for G-d to punish the nations for their sins, raining down upon them His wrath, He will “turn their hearts to hate His people, to scheme against His servants” (Ps. 105:25). All this will be in addition to the tragedy He will unleash upon all Jews who live among the nations, when He takes revenge on the nations for all their sins through the collapse of lands and peoples. G-d's liquidating the exile through Israel's leaving it and going up to Eretz Yisrael is a major part of His removing the chilul Hashem and sanctifying His name. 2. The impoverished regime, whose conception and birth occurred in the alien culture of the nations, and who denies the Torah of Moses, has refused to apply the authority and sovereignty of the people and G-d of Israel upon all parts of Eretz Yisrael for fear of the nations. This constitutes a chilul Hashem, a rebellion against and degradation of the holiness of Eretz Yisrael, large parts of which have remained under the control of the nations. A condition for complete redemption through Kiddush Hashem is control and sovereignty of the G-d and of the people of Israel over all portions of Eretz Yisrael in our hands. 3. For many hundreds of years, Jews lifted their eyes to the Holy Temple, about which was decreed, “Any alien who comes near shall die” (Num. 18:7). Here was the Holy of Holies where only the Kohen Gadol could enter once a year. The presence at this site of impure Ishmaelite heathens who wholeheartedly hate the Jewish People is blasphemy. The impoverished regime is handing over to the impure Ishmaelites ownership and authority over the Temple Mount and simultaneously preventing G-d's people, Israel, from ascending to the permissible places. Let all ears be spared hearing about this! For this shall Zion sit in sackcloth, in somber mourning. Could any chilul Hashem be more severe, more degrading? What can one say, knowing that the cause of all this is the heretics' fear of the nations and absolute lack of trust in G-d? Israel are turning the Divine blessing and kindness associated with the beginning of redemption, which are a Kiddush Hashem, into an unprecedented nightmare, a sordid, abominable chilul Hashem. G-d's wrath looms over us, and woe to the insult to our holy mountain! We bear a holy duty to remove the cursed Ishmaelites from the site of our Temple and to remove the disgrace of their mosques which daily anger G-d, if we hope to save our souls from the day of wrath. 4. The call of the hour is to “drive out all the Land's inhabitants” (Num. 33:52). Woe to us for having dealt treacherously with the Land and it's owner, G-d! Through our fear of the nations, we have refused to conquer the Land by banishing the enemies and revilers of Israel, the lowly Ishmaelites. How much innocent blood has been spilled in the Holy Land through murderers being allowed to remain in it! G-d is imploring us, His beloved, chosen sons, to agree to accept what He desires to give us. The Messiah is knocking at our door, his footsteps can be heard in the streets, and the voice of the G-d of Israel calls: “Return to Me – the word of the L-rd of hosts – and I will return to you” (Zechariah 1:3). Hasten! Hurry! In glory! Today! At this very moment! “Today, if you hearken to His voice!” (Ps. 95:7). Yet if, G-d forbid, we miss our chance, and the moment arrives from which there is no turning back; if, Heaven forbid, G-d brings the last stage of redemption “in its time”, with Messianic birth pangs and tragedies the likes of which we have never known, then it will come, suddenly, out of the blue. This is the choice, the only choice. All the rest is worthless and of no avail. Time is running out. The decision is in our hands. I am forming a new list for the weekly articles that you have been receiving written by Rabbi Meir Kahane/Rabbi Binyamin Kahane. I appreciate the majority of people that answered immediately. I have all your names, so you need not answer again. The small percent of people who did not answer my question, if they want to continue or not continue getting the articles will not receive any article next week. I will assume that they do not want to continue. 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 Rav Kahane Divrei Torah Pictures Viewpoints Youtubes, Videos First join Telegram and then hit link and you will see all. Telegram link: https://t.me/RKDTVP

War and Peace

Rabbi Meir Kahane – The Jewish Idea (Or Hara’ayon) WAR AND PEACE (Excerpts) “I will grant peace in the land” (Lev.26.6): Perhaps you will say, “Well, there is food and there is drink, but if there is no peace then all this is nothing!” Scripture therefore states, “I will grant peace in the land” This teaches that peace counterbalances everything. Its likewise says (Isaiah 45.7), “I will make peace and create evil.” This teaches that peace counterbalances everything. (See Bamidar Rabbah, 11:5-6) Since peace is limited to its own time, it follows that in wartime all traits associated with love, kindness and mercy are redefined. It is then kind and merciful to go to war against the wicked. Our sages teach (Kohelet Rabbah, 3:[8]1): There is “a time to kill” – during war; “and a time to heal” – during peace. There is “a time to break down” – during war; “and a time to build up” – during peace – There is “a time to seek” – during peace; “and a time to lose” – during war. There is “a time to rend” – during war “ and a time to sew” – during peace…There is “a time to love”- during peace; “ and a time to hate” – during war. There is “a time for war” – during war; “and a time for peace” – during peace. The word of the Living G-d! And how relevant they are to our day: there is a time for war – during war; and a time for peace during peace. We might ask why Scriptures must tell us that there is a time for war. Might anyone think otherwise? Our sages were teaching that, in fact, some might really think so, especially with the insane, alien culture holding portions of our people captive in its sullied hands. Above I quoted Tanchuma, Shoftim15: “When you go forth to battle against your enemies (Deut.20:1)… What is meant by “against your enemies”? G-d said, “Confront them as enemies. Just as they show you no mercy, so should you not show them any mercy.” We have to realize that the non-Jew who goes to war against Israel is our enemy and not our friend. How unaware people are nowadays of this simple yet profound principle! Our sages also said (Sifri Shoftim 192): You are going to war against your enemies and not against your brethren. It is not Judah against Simeon or Simeon against Judah such that if you fall captive they will have mercy on you…It is against your enemies that you are waging war. If you fall into their hands, they will show you no mercy. Indeed, a timely war is a mitzvah, a duty, a kindness and an everlasting act of righteousness. Ex.34:6, which enumerates G-d’s attributes, ends by mentioning “truth”: The L-rd, the L-rd, Omnipotent, merciful and kind, slow to anger, with tremendous resources of love and truth.” I have already explained that there cannot be “mercy, kindness and tremendous resources of love,” without “truth.” We often find the combination of “kindness and truth,” to teach us that that same Deity who is “merciful, kind and loving,” is above all else a G-d of truth. Likewise, G-d is described as follows (Ex.15:3): “The L-rd is the Master of war, ‘Hashem’ is His name.” Despite His name being “Hashem,” a name indicating mercy, He is still “Master of war.” That same Hashem of mercy is also a Master of war against the wicked. All this is the plain truth. There is a time for war and cruelty and a time for mercy, kindness and clemency. It all depends on G-d’s laws, the laws of war by the Master of war. Our sages said (Mechilta,Ibid): “The L-rd is the Master of war, Hashem is His name: Our sages teach us a great lesson here regarding love for one’s fellow Jew and the duty one bears to him: It is not enough for a Jew not to murder. Surely, “Turn away from evil” (Ps.34:15) applies here, but a much weightier duty applies too: he must do all he can to save his fellow Jew from danger, to eradicate every danger and mishap, to defeat every foe who imperils the Jewish People before he can harm them. A non-Jew who tries to attack or kill a Jew must be punished, and if that non-Jew flees to save himself from punishment, it clearly is not just permissible but a mitzvah and duty to shoot to kill him. Whoever opposes this and orders that the enemy be allowed to flee, thereby enabling him to return later and kill Jews, will never be able to rise up and proclaim, “My hands have not spilled this blood.” He is aiding a rodef, is allied to murderers of Jews, and should be treated like a criminal (Moreover, such non-Jews not only fail to accept upon themselves taxes, slave status, and G-d’s and Israel’s sovereignty over the Land, but they declare war on the Jews, attacking and murdering us. We are duty-bound to wage a milchemet mitzvah against them, a compulsory war, and they deserve death, as I shall write below.) King David said (Ps 9:17), “The L-rd has made Himself known. He has executed judgment.” That is, the nations will know G-d and His glory only when he executes judgment in His war against them. He also said (Ps 24:8), “Who is the King of glory? The L-rd strong and mighty, He is mighty in battle.” The wars Israel was commanded to wage were not meant to satisfy any selfish urge on their part, any craving for land or desire for personal glory, but to sanctify G-d’s name and cast down the wicked who plunder and afflict the upright. Just as every part of Israel’s life must be holy, so must be their wars. Due to our sins, the reason we were exiled from our land, the laws of war, have been so corrupted and confused by so many fine students that ignorance on this matter has surpassed all limits. Some have no understanding whatsoever of what a milchemet mitzvah is, and in their blindness ask whether the war between us and the Arabs today is such a war. Woe, to the ears that hear this! Rambam writes (Hilchot Melachim 5:1) In a milchemet mitzvah, the king need not obtain permission of the court. Rather, he may go forth himself at any time and compel the people to follow. With milchemet reshut, however, he may only compel the people through a court of seventy-one. Here is the law before us. Clearly, no king is needed either. After all, the judges who preceded Saul were not kings nor were the Hasmoneans when they rose up against the Greeks. How long can our disgraceful ignorance of these laws go on?- Holiness and knowledge of G-d elevate a person from bestiality, fear and confinement to trust in G-d. Kiddush Hashem brings the redemption “speedily 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 /Rabbi Binyamin Kahane go to blog: www.barbaraginsberg-kahane.blogspot.com Facebook: Barbara Sandra Ginsberg Rav Kahane Divrei Torah Pictures Viewpoints Youtubes, Videos First join Telegram and then hit link and you will see all. Telegram link: https://t.me/RKDTVP

CUCKOO LAND 1988

Beyond Words Volume Six pp. 83-84 Year 1988 Cuckooland (Read this article and ask if there is any wonder why “The rise of Arab power in and out of the government and why terrorism is a daily happening with helpless police who fear to shoot.” Nine months of intifada. Nine months, pregnant with madness, that gave birth to an insanity that even this mad, mad State of Israel has yet to see. Nine months in which the Israel Defense Forces ap¬parently cannot deal with Arab women and children in Gaza-Judea-Samaria. The IDF cannot deal with them? The IDF, that smashed Arab armies and states, cannot deal with them? But of course they can — swiftly, permanently. However . . . However, this tragic two-headed hapless, helpless government — shackled by fear of the gentile world — shackles the hands of the soldiers, the border patrol, the police. It takes a soldier, gives him a gun, sends him to Gaza and then orders him not to use the gun. If they spit at you — you are not to react. If they curse you with the most vicious and degrading of curses — you are not to react. If they throw stones at you — ah, if they throw stones at you . . . Here is an excerpt from “directions for soldiers” issued by the Israeli Army’s Central Command, headed by the notorious leftist, Amram Mitzna: “4: If stones have been thrown at you and your car or you have been hit and you are unable to continue driving, and the stone-throwing continues and there is danger to life, you may only shoot in the air and extricate yourself from the spot. “5: In the event that the firing does not help and the stone throwers approach within impact-distance and you have no other way to extricate yourself and you are surrounded — you must shout, ‘Stop or I will shoot.’ And if that, too, does not help, you may shoot at the feet of one of the leaders of the attackers and only at the feet.” To say that this document is madness would be to malign the insane. And yet, this is what the soldiers of Israel are burdened with. Is there any wonder that Arab women and children no longer have the slightest fear of Israeli security forces? They know that their hands are tied, that they must swallow the humiliation and frustration, lest they be arrested, tried and given prison sentences. They know the incredible story of the Brigade Commander, Colonel J., who was placed on disciplinary trial for having killed a rioting Arab, under circumstances that did not follow the insane political orders of the armed forces. Here is a man who gave 20 years of his life to the Israel Defense Forces and who should have been given a medal for his act. Instead, he was given a severe rep-rimand and relieved of his command. He is leaving the IDF, though the obvious truth is that the IDF left him. This is what he told the press (Hadashot, August 24): “I leave with a heavy feeling. I am an officer who works hard, seven days a week, 24 hours a day. I am rarely home. I never expected to finish my service in the IDF in this way.” Nor did any normal Jew. They are destroying the IDF. They are destroying the security of the Jewish people. They are destroy¬ing the Jewish state — they, the sick leftists and the hapless government of Israel. Together they turn the Holy Land into Cuckooland. September 1988 Shabbat Shalom Barbara Beyond Words a 7 Book Volume of Rabbi Meir Kahane’s writings 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 Rav Kahane Divrei Torah Pictures Viewpoints Youtubes, Videos First join Telegram and then hit link and you will see all. Telegram link: https://t.me/RKDTVP

To Give Of Oneself 1973

Kahane on the Parsha Rabbi Meir Kahane- Parshat Emor TO GIVE OF ONESELF "V'nikdashti b'toch b'nei Yisrael," thunders the Torah. "And I shall be sanctified in the midst of the Children of Israel" (Leviticus 22:32). Kiddush Hashem, the sanctification of G-d's Name! Is there any greater concept in all of Judaism? The hallowing of the Name! And how does one achieve this mitzvah of sanctification of the Name? One observes the Sabbath by observing it; one observes the commandment of prayer by praying; one fulfills the commandment of giving charity by reaching into one's pocket and giving. But how does one reach the summit of the mitzvah of sanctification? The Torah commentator, Rashi, quietly and expressly explains - in four short and simple Hebrew words: "M'sor atzmecha v'kadesh sh'mi. Give of yourself and sanctify My Name." As simple as that, as complex as that. As obvious as that, as concealed as that - and without it THERE IS NO JUDAISM and there is NO JEW and there is NO MEANING or CONTENT to Torah or existence. Who gives of himself today? Who looks upon his life in the light of the ultimate Truth - as a thing that is loaned us by its Creator on the condition that we live it in a certain way? And if, when the time comes, that way calls for the risking of that life - who realizes that it is part of the bargain that man has made and is morally bound to observe? The Ramban speaks of the possibility of a Jew living according to strict Jewish standards and following the very letter of the law, and yet remaining a "naval b'rshut haTorah," a villainous scoundrel within the boundaries of the Torah! The mind boggles at the thought! A Jew who scrupulously adheres to the letter of the law of each of the 613 commandments, who observes the Sabbath exactly as he must, who gives exactly the minimum amount of charity that he must, and who remains a villain and a scoundrel according to the Torah! It is not so strange. We see them every day. The Jew who eats only glatt kosher food, but in disgusting and expensive abundance while the poor and needy suffer silently in their forgotten neighborhoods and tenements. This is a scoundrel within Torah limits. The Jew who signs a petition, attends a parade, and returns home to his parlor while the noose grows tighter and parades cease to have meaning. This is a Torah scoundrel. The Jew who DOES the exact MINIMUM that he must and talks of the need to climb mountains but REMAINS AT THE BOTTOM OF THE SLOPE - this is the scoundrel and, indeed, he always remains at the bottom. Who gives of himself today? Worse, who recognizes his own weakness in not giving of himself? At least, if the latter were true, there might be some hope. But we live in a time when the flabby moral villain not only refuses to ascend the mountain but condemns those who do. Who looks upon life and understands its vanities and the need for a proper order of priorities? Who knows that if there are Jews who are oppressed, that one's own life and fortune are mortgaged to their freedom? Who understands that life is not as important as the manner of living it? Instead we look around and find people who pray to return to Zion and remain in the comfort of gilded Exile; who cry out against Russians and react in horror to any suggestion that the Soviet slope be conquered; who see Iraqi Jews murdered and who demand that "international action" be taken. Life is ours to be lived and life is ours to be understood. It is not ours to do with as we wish; it is ours to do with as we MUST. The Rabbis bitterly condemned the Jew who sits and eats hi meals in bland comfort while his fellow Jews suffer. They must surely have a special horror of that same Jew who - while he ate in the midst of Jewish tears - made a tremendous show of his religiosity on forgetting his brothers only over a plate of food fit even for the most scrupulous of Orthodox. To the young who wish to reach the height of sanctity, know that it cannot be reached from the comfortable valley. When the cry of a Jew is heard, CLIMB THE MOUNTAIN. Only thus does one reach G-d and his fellow man. It is dangerous and one can die, but, in the end, that is the ONLY WAY that one lives. The Jewish Press, 1973 Editor's note: Most of Rabbi Meir Kahane's anger in this dvar Torah is directed at American Jews who knew of the plight of Soviet Jewry but took little meaningful action in his eyes to alleviate it. Shabbat Shalom Barbara 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 Ze’ev 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 Rav Kahane Divrei Torah Pictures Viewpoints Youtubes, Videos First join Telegram and then hit link and you will see all. Telegram link: https://t.me/RKDTVP If you are interested in reading more Divrei Torah from Rabbi Meir and Binyamin Kahane HY"D, you can purchase the book at http://www.amazon.com/Kahane-Parsha-Meir/dp/098867680X