AMMAN AND JERUSALEM

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

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

rejoice when the wicked die

Kahane on the Parsha Rabbi Meir Kahane- Parshat BeShalach REJOICE WHEN THE WICKED DIE "Then Moses and the Children of Israel sang this song..."--Exodus 15:1 Avraham Tirosh, a member of the Mafdal party (מפד"ל- מפלגת פועלי דתי לאומי) or the NRP (National Religious Party), recently wrote an article whose basic theme is love of all people, even enemies; equality of all people; and the sin of rejoicing over the death of our enemies. He begins, of course, with the usual partial quote from the Talmud (Megillah 10b) that when the angels sought to sing a song of praise as the Egyptians were drowning in the Red Sea, G-d said: "The work of My hands is drowning in the sea and you want to sing?" Says Tirosh: "All who are created in the image of G-d, even the Egyptian, are G-d's work and thus we must relate to them. When a disaster occurs to ANYONE, EVEN if he is your ENEMY, EVEN if he seeks to DESTROY YOU--do not sing praise. Or, in the words of King Solomon (Proverbs 24:17), 'When your enemy falls, do not rejoice, and when he stumbles, let your heart not be glad.'" As always, the Tiroshes of the world selectively and very partially quote the Talmud. The selection he cites really begins with R. Yehoshua Ben Levi starting his lecture on Megillat Esther with the verse, "As the L-rd rejoiced over you to do you good, so the L-rd will rejoice over you to cause you to perish" (Deuteronomy 28:63). And the Talmud asks: Does the Almighty then rejoice over the fall of the wicked? And to prove that He does not rejoice, the story of the angels asking to sing praise is cited. And this is where Tirosh stops. BUT THERE IS MORE! The Talmud continues as follows: "Rabbi Elazar said: It is true that HE does not rejoice, but He causes OTHERS TO REJOICE." Ah, WHAT A DIFFERENCE! And a clear answer to the obvious question: If G-d does not want us to rejoice and praise Him when our enemy falls, why in the world does it say: "Then Moses and the Children of Israel sang this song to the L-rd..."? And a clear answer to why the Rabbis say (Mechilta, Beshalach 2:6): "Moses asked Israel: Will you stand and do NOTHING while the L-rd performs miracles and glories for you? Said Israel to Moses: What should we do? Said he to them: You will glorify and praise and give song and glory and greatness to the One to whom wars belong." Of course, the Almighty, the totality of compassion, the father of all, grieves for His children--all of them. HE does not sing. His angels, who are not of this world, do not sing. but the JEWS DO! Not only are they ALLOWED TO, THEY ARE COMMANDED TO...Why? For the very same reason that the Almighty, though He does not sing, DOES destroy the work of His hands when it turns evil. Yes, of course He grieves. He grieves at those who were made in His image have so perverted and destroyed the greatness of that image. But in His grief He does not have pity. He destroys. He knows that evil and He cannot share the same world, as our Rabbis say: "As long as the wicked rule in the world, the Holy One Blessed Be He, so to speak, cannot sit on His throne" (Yalkut, Tehillim 47). And thus do the Rabbis declare (Shemot Rabba 23:1): "This is the meaning of the verse 'Your throne was firm from then (az אז)' (Psalms 93:2). Although You exist from time immemorial, Your throne was not made firm and You were not renowned in Your world until Your children sang...[W]hen we sang before You 'Az Yashir,' then (az אז ) Your kingdom and throne were made firm." And that is why King David sings (Psalms 58:11-12): "The righteous one shall rejoice when he sees vengeance; he shall wash his feet in the blood of the wicked." Why? Because only when we see the wicked punished, only when we see vengeance for their sins, do we have proof that G-d really exists and rules. And David continues by saying: "So that people shall say: There is, indeed, a reward for the righteous; there is, indeed, a G-d who judges on the earth." And that is why the Rabbis tell us that "Moses yearned to see vengeance against the Midianites" (Bamidbar Rabba 22:5). Moses. Yearned. To see vengeance on the wicked. What shall we do with the fanatic Moses...? The incredible perversion of Judaism by confused and guilt-ridden Jews, ignoramuses and learned alike! Our Rabbis tell us (Yalkut, Beshalach 241): "'And Israel saw the great hand of G-d' (Exodus 14:31). When the Almighty wished to drown the Egyptians, the Archangel of Egypt (Uza) said, 'Sovereign of the Universe! You are called just and righteous...why do You wish to drown the Egyptians?'...At that moment Gabriel rose, took a brick, and said, 'Sovereign of the Universe! Those who enslaved Your children in such a terrible slavery as this, shall You have mercy on them?' Immediately, the Almighty drowned them." And allow me to introduce two other Talmudic sayings: "The generation was one of tiny faith, saying, 'Just as we rose from the sea on this side, perhaps the Egyptians rose from the other side.' The Almighty ordered that the bodies be washed up and Israel saw them" (Pesachim 118b). And Midrash Tehillim (22:1) adds, "Each Jew took his dog and put his foot on the throat of a dead Egyptian and said to his dog, 'Eat of the hand that slaved me, eat of the heart that showed me no pity.'" Poor Tirosh As for the tiresome perversion of the verse, "When your enemy falls, do not rejoice" (Proverbs 24:17), it is time that Tirosh went beyond a Biblical verse and learned that G-d gave us an Oral Law, a Talmud, that explains verses. Let him open the Talmud (Megillah 16a) which tells of Mordechai kicking Haman as the latter bent over to help him climb on his horse. Haman, too, in a startling echo of Tirosh, wails: "Does it not say in your Torah, 'When your enemy falls...'?" And Mordechai answers Haman, and Tirosh: "That applies to a Jew but concerning you the Torah states: 'And you shall trample upon their high places' (Deuteronomy 33:29)." The Jewish Press, 1986 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 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