K A H A N E The magazine of the authentic Jewish Idea On The Mountain With A Trumpet July –August 1988     Tamuz – Menachem Av 5748 (excerpts) (This is a frightening article, it all happened and continues rapidly to increase happening today.)bg    On A Mountain, With A Trumpet  “But if the watchman sees the sword come and blow not the trumpet and the people be not warned; if the sword cometh and take from them a soul…his blood will I require from the watchman”.  (Ezekiel 33) I sit on the mountain with a trumpet in my hand.  We all sit on a mountain, each of us a watchman with a trumpet in hand.  Our mission is to sit and see the enemy.  Our mission is to see the danger, to search our own souls and to blow the trumpet and warn the rest – the rest of the Jewish people.  I sit on a mountain as the sands slip through, the clock ticks away and the Almighty watches from above to see whether the sleeping Jew will awake on top of the mountain to see the enemy and blow the trumpet and save himself and all the rest and reclaim his greatness and his destiny before there are no more years left.  We are all watchmen, we Jews.  We are commanded to know the danger, to see it approach, to blow the trumpet and save, both ourselves and our fellow Jews.  How possible to sit on a mountain and behave like valleys! How incredible that we sit on high, seeing all that is below, and see nothing!  How awful that the watchman sleeps even as the enemy grows bolder and comes closer and the clock that ticks, rings its alarm, shrilly, without pause, and he hears nothing.  We are a nation of watchmen on a hill and we sleep the sleep of the mediocre fool.  “Yet a little sleep, a little slumber, a little folding of the hands to rest; so shall thy poverty come as one who travels and they want as an armed man.” (Proverbs 6)         I sit on the mountain and, behold, the enemy, the terrible dangers, are in full view.  There they are, there they approach those who travel, as armed men.  Jew, can you not see them: •            A land of Israel that sees Arabs rioting without fear of an army hobbled by tragic orders of small men, fearful of the nations and what they will say; little men who never thought for a moment of fear: What will G-d say?  A land in which soldiers and civilians – are stoned by howling Arabs whose self-confidence and certainty grow in proportion to the hesitation, uncertainty and loss of confidence on the part of Jews.  A land in which Arab citizens of Israel puncture the absurd myth of “loyalty” to the Jewish State by carrying the riots and hatred and the cries of  “We will free Palestine,” into the Jewish cities of Jaffa and Lydda and Acre.  A land of Israel which sees its Jewish citizens, frustrated and bitter at the impotence of the government, who are gripped by the terrible thought: Perhaps, G-d forbid, the State will not survive...  •           A Land of Israel in which the “stranger”, so beloved by the guilt-ridden erev rav, mixed multitude, of our times, the “stranger”, the Arab, “rises above us higher and higher and we sink lower and lower •            A Land of Israel in which fear stalks the highway, and the inner psyche of the Jewish citizen, as soldiers and civilians are murdered regularly and the proud new Jew, the product of the Zionism of Herzl, and Borochov and Jabotinksy, the one who left Minsk and Pinsk and Fez and Sa’ana, who fled the fear and psyche of Minsk and Pinsk and Fez and Sa’ana and the psychological ghetto of the exile.  A land in which fear grips the Jew and Zionism dies a pathetic spiritual death. •            A land of Israel in which there are funerals each week, funerals of Jews who did not fall in battle but who were murdered in the streets and in the fields of Eretz Yisrael, and an impotent Jewish government “gropes at noonday as the blind gropeth in darkness,” and has no answer, even as it frees 1100 terrorists and jails Jewish heroes.  A land in which the glory of Samson is shorn from our heads by the Parasitic Delilahs and strength ebbs from the body Israel even as the Palestinian-Philistines pledge: “See wherein his great strength lieth and by what means we may prevail against him…. And we will give you every one of us eleven hundred pieces of silver.” •            A Land of Israel in which the army is slowly destroyed as a fighting force and the morale of its soldiers shattered by timid and frightened orders, conceived in gentilized concepts and born in fear of that gentile, not to strike with an all-powerful hand at the enemy – lest women and children, who are an integral part of that enemy, be hurt.  A land that ties the hands of its soldiers and thus passes a death sentence on them, a land that sees more and more Jews fearful of army service and fearful of taking the action that will save their own lives.  •           A Land of Israel that sees our enemy grow bolder, encouraged by the madness and gentilization of the Hellenists, the mixed multitude who destroy the Jewish state in stages even as they pretend to govern it.  A land that sees Arab boldness and confidence increase in proportion to Jewish insecurity, guilt, weakness, confusion, stumbling and fear.  A land that sees a guarantee of worse, much worse, Arab action and slaughter of Jews, as the barrier of fear is swept away, a land that will make Northern Ireland appear idyllic, as the wild man who is Ishmael, emerges in all his barbarism and savagery.  •           A Land of Israel that sees the Jewish character of the land disappear under the hobnailed boots of the storm troopers of the self-hating and fascist Left.  The ones who spiritually destroyed Sephardic Jews and who kidnapped young Yemenite Jewish infants even as they stripped Jewishness from the souls of their parents.  The ones who, driven by self-hate and with a Judaism that they see as hideous hump they cannot escape, attempt to destroy our children, our people, by ordering enforced gathering together of Arab and Jewish youngsters in Arab villages and Jewish towns, in weekends and dances and songs, sounds of music that are a funeral dirge for Jewish survival.  A land that opens the doors to the impurity and pollution of intermarriage and assimilation and calls them “good.”  A land that in the moves to increase the defilement of the Jewish seed and Jewish purity, that is seen already all too clearly in the Jewish women living in Arab villages, in the Jewish prostitutes and their Arab pimps, in the Jewish girls sitting and laughing with Arabs on the beaches and in the coffee houses.  •            A Land of Israel in which the economy dies even as the men of fraud pretend that it improves; a land in which unemployment and disaster will unravel the social fabric leading to chaos and anarchy in the streets.  A land in which young Jews, released from the army, find themselves unemployed, as greedy Jewish employers prefer two Arabs for the price of a single Jewish worker.  A land in which cities see entire areas becoming Arab, as Ishmaelite arrives, cash dollars in hand, dollars that come across the Jordan bridges from the PLO coffers, and buys apartments, in neighborhoods and towns. •            A Land of Israel that sees a Knesset populated, not only by Arab enemies of the state, but by Jewish ones. Jews who are enveloped with blind, obsessive hate against religion, against Judaism.  Jews who cannot sleep without dreaming of ways to liquidate Judaism.  Who yearn to go to war against Judaism and erase it from the earth and who are so spiritually sick that they prepare to go to war and murder the Jews they so hate. •            A Land that sees the Arab, free of obligation to serve the country, free of paying his full share of taxes, multiplying at a rate that sees the Galilee and Wadi Ara and the Triangle, filled with a majority of Arabs, Arabs whose quantity is matched by a quality stemming from Jewish madness as the Hellenists in their guilt and self-hate took an ignorant, illiterate peasant’s child and turned him into an educated intellectual who is the greatest danger to the survival of Israel, who is the future leader of the PLO.  A land that sees Jewish madmen subsidizing the Arab birthrate by paying checks each month for every child.  •           A land that, through a perverted  “democracy” and “coexistence” calmly salutes national suicide as it allows the Arabs to grow swiftly and move towards a majority, a majority that will vote Israel out of existence on the way to slaughter that will be a thousand fold that which they commit against each other daily in Lebanon. •            A Land that sees immigration into the country dry up even as Israeli Jews seek to flee the country, their main obstacle being American and Western immigration quotas.  A land that is unhappy, that has lost confidence in itself, in the justice of its own cause and in the iron guarantee that “Israel can never go under.”  A land in the hands of the gentilized Hebrews, the hideous Hellenists, the mixed multitude. The enemy comes nearer, the dangers are closer, and I sit on a mountain and blow the trumpet.  Arise, O slumbering Jews and save yourself, save your body, save your soul!  I sit and blow the trumpet and the Jew sleeps on, or reacts in vicious anger and shouts: Silence, we sleep!  I sit and blow the trumpet and plead with brothers and sisters to arouse themselves, their people – to bring the Messiah now.   Time is running out.  The sands slip through, the clock ticks away and the Almighty waits to see whether the sleeping Jew will awaken from his slumber to reclaim his greatness and destiny before there are no more years left. 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

DRIVE THEM OUT! 1981

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

DONT' CONFUSE US WITH THE FACTS!!!

Kahane on the Parsha Rabbi Binyamin Kahane- Parshat Korach DON'T CONFUSE US WITH THE FACTS!!! In the introduction to Eim HaBanim Smeicha, a book written during the Holocaust by one of Hungary's great rabbis on the obligation to live in Eretz Yisrael, the following disclaimer appears:"My words in this book are intended only for those who wish to know the truth the way it really is; they will lend an attentive ear to the words written here I am not declaring, 'Accept my views'...Rather, whoever would like to refute what I say, let him refute it, but only with direct proofs from the words of our Rabbis like I have done. Only then will I debate him, with the help of G-d."Rabbi Yisachar Shlomo Teichtal, the author of this book, was caught in a strange situation. His efforts to persuade religious (!) Jews to move to Eretz Yisrael met with failure. His lack of success was not due to a shortage of proofs or convincing logic, but rather to the fact that people simply did not want to confront his arguments.That is why he prefaced his book by saying that his words are intended "only for those who wish to know the truth." We generally assume that everyone wants to know the truth -- the only argument being what the truth is. However, this is not so. There are some people -- and many times they comprise the majority -- who do not want to be convinced. Korach was one such person. Our Rabbis state, "Korach was prudent. What, then, caused his folly?" The famous answer is that "his eye deceived him" (see Rashi to Numbers 16:7). However, the Midrash gives another answer. It states, "You do not find Korach answering any of the arguments Moses presented to him. This is because he was clever in his wickedness. He said, 'I know Moses is a wise man, and if I debate him I will lose and be forced to agree with him. Better that I not talk to him.' When Moses saw there was no point, he separated himself from him" (Tanchuma, Korach 6).This Midrash is both amazing and shocking. Korach knew that if he talked to Moses, he would soon realize the error of his ways. He therefore avoided speaking to him. His need for honor burned in him so strongly that his greatest fear was being convinced he was wrong since it would force him to abandon his dream of taking power.One may think that such an attitude is unusual and only characteristic of the extremely wicked. However, deeper reflection will reveal that it is actually very common. Very often a man sins and is well aware that his behavior is wrong, het he represses this knowledge so that it won't interfere with his everyday life. He knows that if he listens to someone -- even to his own inner voice -- he is liable to be convinced. Therefore, he clogs all his senses and continues on his merry way.This is the sickness our Rabbis referred to when they said that "truth will be absent" in the days preceding the Messiah's arrival (Sotah 49b). It is important to realize that they did NOT mean that the truth ITSELF will be absent. G-d forbid!!! The truth will EXIST and will be ACCESSIBLE. What the Rabbis meant is that we will create a world WITHOUT TRUTH -- by ignoring it, concealing it, mocking it, and banning it from being heard by the masses....Never before in our history was there a period of time when the truth was so obvious and necessary, yet at the same time so absent. This is because our leaders are terrified of it. It is obvious to them that if the truth were heard, it would conquer the hearts of the masses. Those in power, therefore, exercise all measures necessary to silence the truth. Disqualification, mockery, defamation, harassment, and imprisonment. With these tools, they avoid the painful truth so as not to get "confused by the facts.""When Moses saw there was no point, he separated himself from him." The moment Moses saw that the problem was not Korach's error but rather his WILL to be in error, he left him alone and let the ground swallow him up.But people do not always wish to remain in error. Sometimes a person harbors false beliefs and attitudes due to his education and environment but is willing to listen and learn. He has no special interest in remaining mired in falsehood. For such a person, there is hope! Darka Shel Torah 1998 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 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

SHAVUOT

K A H A NE The magazine of the authentic Jewish Idea Shavuot, Sivan 5737 - May 1977 DIVREI TORAH We are told that when the L-rd desired to give the Torah to the Jewish people, instead of choosing some lofty and majestic mountain, He selected Sinai, a small, humble little mount barely more than a hill. His purpose in this symbolic act was to show that man must turn his back on overbearing pride, and must reject a false ego. It is related in the name of the Gerer Rebbe: G-d’s intentions are indeed laudable. Yet, if He intended to show that man must not be a mountain and must turn down false pride, why was the Torah not given in a valley? The answer is clear, the answer is bold: It is not enough to reject overbearing pride. Too much humbleness is, itself wrong. Man should, man must possess some pride in his being – otherwise he is not a man I never cease to be amazed that we continue to be valleys. I never cease wondering at our choosing the way of the meek. One would imagine that after all the “help” we have failed to receive; we would have remembered the lesson of the mountain. These are sad times when we must still – just for the moment – the voice of Jacob, and for the sake of Jewish honor, of Jewish protection, don the hand of Esau. Vandals attack a Yeshiva – let that Yeshiva attack the vandals. Should a gang bloody a Jew, let a Jewish group go looking for the gang. This is the way of pride – not evil pride, but the pride of nation, of kinship – the pride of the mountain. There are those who will protest: This is not the Jewish way. And yet since when has it been a Mitzvah to be punished and beaten? Since when is it a Kiddush HaShem (Sanctification of G-d} to be spat upon and smeared with vegetables? It is not a Kiddush HaShem, it is quite the opposite. It is a disgrace to the pride of our people, our G-d. More important – there is a rule in the hoodlum jungle: The more the victim backs away, the more the hoodlum moves forward. The same holds true for all other areas of Jewish persecution, Jewish teachers are being harassed and forced from jobs; Jewish merchants are robbed, looted and driven from their business establishments. Is the way out to bow to extremism and Nazi tactics? Can one buy his freedom and life from the psychotics and extremists? I think not! Up from the valley and up to the Mount, Jewish rights are not cheap and Jewish defense is not wrong. This is the lesson of the Mount. Israel and deep desire for the dismantlement were obvious to all who wished to see. Shavuot Tov Barbara Anyone reading this Rav Kahane article and/or Rabbi Binyamin Kahane and is not on my personal list to receive these weekly articles and would like to be, please contact me at: BarbaraAndChaim@gmail.com

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

The Transfer Proposal (Debate in the Knesset) 1987

THE TRANSFER PROPOSAL  (Debate in the Knesset)The debate over Deputy Defense Minister Michael Dekel’s proposal for a “voluntary transfer” of Arabs was a stormy one, with angry leftists warning of the growth of Kahanism and with Knesset Member Meir Kahane attacked and defamed by a number of speakers.  Now, it was Kahane’s turn to address the Knesset and the Kach leader, quoting extensively from the Bible and Commentators concerning the need for involuntary transfer, attacked Shimon Peres for calling people who advocated transfer, “those people with perverted minds.” “Kahane had just finished saying, “what a clearer understanding (the Torah has) versus the perverted mind of Shimon Peres and the fear of Michael Dekel, who did not have the courage to adopt the halacha” when he was interrupted by Labor Vice Minister Dekel . Speaker of the Knesset, Aharon Nahmias, who said:Speaker: You are already beginning to insult, Knesset member Kahane.M. Kahane (Kach): I beg your pardon” Speaker: You are insulting. Kahane: Insulting Speaker: Yes.Kahane: I sat here and Knesset Member Vilner called me a fascist…   Speaker: And you said that you were not as extreme as he. He called you a “gang” and you said you were more moderate.  And now you are defaming.:Kahane: Now I will be precisely as Knesset Member Vilner. Speaker: Perhaps you will cease speaking about Hellenists and “perverted minds.” Hellenists! Kahane: Yes, Hellenists.  I see that bothers you.What “transfer”? The Bible speaks of “v’horashtem, v’girashtem, u’viartem.”  You will drive them out, uproot them.  These are the concepts of clear minds. “And if you shall not drive them out they shall be as thorns in your eyes.” (Numbers 33:55). Yes, Mr. Peres, of the perverted mind, if we do not drive them out, they will be “as thistles in your sides,” the murderers of the soldiers Moshe Tamam and Akiva Shaltiel … Speaker: Knesset Member Kahane,if you wish to continue to speak today you must retract the defamations. Kahane: What defamations? Speaker: I ask you. Kahane: I am not a second-class Knesset member. Speaker: Knesset Member Kahane.   Kahane: I repeat, sir, that I am not a second-class Knesset member .Speaker: Knesset Member Kahane,you will not insult. Enough!. Kahane: Sir, I do not defame.  I say exactly what I say ,exactly what Knesset Members Peled and Vilner said. Speaker: Say what you wish but do not insult.Kahane: Sir, he rises here and calls Kahane a fascist while you are silent… Speaker: He did not say you are a fascist. Kahane: But he did. Speaker: He did not say to you that you are a fascist. Kahane: I tell you that he did say that Speaker: He did not say it to you.  Now he did not say it.  It is possible that he said it another time, when I did not know about it. Kahane: What is this, agame?  I repeat that I am not a second-class Knesset member, I am exactly as all the rest. Speaker: You have the rights of all of them but not the right to defame. Kahane: I will say what I have to say.  The murderers of soldiers Moshe Tamam and Akiva Shaltiel  and Esther Ohana and David Bukra and tens of others, may the L-rd avenge their blood,murdered them because they were not “transferred” or expelled or uprooted.The responsibility lies on Peres and his band, his gang that calls my group a gang. Speaker: They called you a gang? Kahane: Yes, that too.  Of course, the idea of Vice Minister Dekel for a voluntary transfer is an absurd, a wild dream.  Of course the Arab states will not agree to voluntarily accept them.  But, of course,we must work for an involuntary transfer. What Arabs agreed in 1948 to leave?  We threw them out, more power to us.  In those days there were no perverted minds like Shimon Peres.  And how the great Rabbi understood the reality, as opposed to the Knesset dwarfs.  What did Rashi (Numbers 33:55)say? “And you shall clear the land of its inhabitants and then you will dwell in it.  Then you will be able to exist in it.  And if not – you will be unable to exist in it.”  And the Or HaChaim(ibid.,55) wrote: “Not only will they hold on to the part of the land that you did not inherit, but they will persecute you over that portion which you did inherit saying:  ‘Rise up and leave it.’”A perverted mind?  Indeed, there exists such a mind and it is rooted in the head of Shimon Peres and the left-Hellenist camp that is incapable of understanding the Arab mind.Members of the Knesset, in ten years we will stand before a Northern Ireland and Cyprus tragedy.  And in New York they will watch television each night, seeing Israeli soldiers shooting Arabs.  Is that what we want?  No!. There is a fundamental contradiction between Zionism and a Western democratic state.  Either there will be a Jewish state or one in which all people, Arabs too, have the right to become the majority.  You run from this, but you cannot run away.The Torah answer, the Zionist and logical answer to a Jewish state, is that every Arab that is not prepared to live here with only personal rights and not his political ones – no Knesset and no voting – must leave the country. You wish to call it “transfer,” let it be “transfer.”  The main thing is – do not ask them. Written by Rabbi Meir Kahane on September 4, 1987   Anyonereading 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

FOR WHAT SIN SHOULD BE REPENT? RAV BINYAMIN KAHANE

Rabbi Binyamin Kahane FOR WHAT SIN SHOULD WE REPENT? In these days when Jewish blood is spilled like water, ther eexists a most confounding attitude nurtured perhaps by our growing sense offrustration 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, andthe like To what can we liken the situation? To a group of people who goon a journey of several days in the desert. A few hours go by, and people beginto 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 inintensity during prayer. So, they decide to do teshuva for these sins.How would we characterize their response? Is it logical? O fcourse not. First of all, they should have realized that the source of theirproblem was their failure to bring water. That was their real sin. Next, theyshould have obtained water as soon as possible for they were in the desert andmembers of the group were liable to start dying. Only those not searching fo rwater should have started thinking about repentance, asking G-d to forgive thegroup for the sin of putting themselves in danger by criminally neglecting tobring 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 answertheir prayers, accept their penitence, and quickly assist those who were busyobtaining 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 possibleand necessary to immerse in soul-searching regarding Shabbat observance,modesty, and lashon hara.In truth, the parable does not perfectly match our situation inIsrael. For in the parable, the sin was limited to not bringing water andthereby 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 andfear of the nations.We are speaking of a sin far more serious than the desecrationof Shabbat. We are speaking of the most fundamental of sins. G-d gave us theland through great miracles, demonstrating His wondrous power on our behalf,and yet after all His help we basically turned to Him and said, "Excuseus, but we'll do just fine without Your miracles because we are of the opinionthat the nations are stronger than You are. Goodbye, drop by anothertime."Can there be a greater slap in the divine face than this???!!!  Darka Shel Torah, SHhabbat Shalom BarbaraAnyone 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

IS THE HOLOCAUST REALLY INEXPLICABLE?

(It is important to think deeply of what Rav Meir Kahane HY"D is teaching you in this Divrei Torah)bg IS THE HOLOCAUST REALLY INEXPLICABLE? "But if your 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 Chmelnitsky 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 were, 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 PARNASSUM. 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 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

Kahane on the Parsha  Parshat Shemot WHOEVER STRIKES A JEW STRIKES G-D "And [Moses] saw an Egyptian man striking one of his fellow Hebrews; he looked this way and that, saw there was no one around, and struck the Egyptian and buried him in the sand" (Exodus 2:11-12). Moses could have walked away from the scene with any number of rationalizations. He could have said to himself: "Is it really worthwhile to endanger myself by killing this Egyptian? Wouldn't it be better to turn away? After all, I am a member of the royal family and in a position to help the Israelites in the future when the time is right." Moreover, Moses could have reasoned that killing the Egyptian was not "worth it" since the Jew was already dead, as the Midrash (Shemot Rabba 1:28) seems to indicate. What good, then, would killing the Egyptian do? Would it bring the Jew back to life? And if the Jew was dead, maybe it was forbidden for him to endanger himself by getting involved. Moses understood, however, that such rationalizations are improper. He understood that in a situation of Chillul Hashem, such arguments carry no weight. Danger to life is no excuse nor are deliberated considerations to the tune that "the time is not right" or "perhaps I can do better another way, another time, another place." Chillul Hashem BROOKS NO DELAY!!!!!! Seeing the Egyptian kill the Jew, Moses, with ANGER AND FURY, struck the Egyptian to avenge the Jew's blood and G-d's honor. For as Rabbi Chanina said, "Striking the jaw of a Jew is like striking the jaw of the Divine Presence" (Sanhedrin 58b). This is the Jewish response- NOT to let the gentile smite with impunity since every single blow represents a desecration of Israel and a desecration of G-d's Name. Anyone who smites a Jew MUST BE SMITTEN IN RETURN!!!  Written in: Peirush HaMaccabee Shabbat Shalom Barbara If you are interested in reading more Divrei Torah from Rabbi Meir and Binyamin Kahane HY"D, you can purchase the book at both of the following two links: http://www.amazon.com/Kahane-Parsha-Meir/dp/098867680X http://brennbooks.com/ Anyone reading this Rabbi Meir Kahane article and is not on my personal list to receive the weekly articles written by Rabbi Kahane and would like to be, please contact me at barbaraandchaim@gmail.com To view articles written by Rabbi Meir Kahane and Rabbi Binyamin Kahane go to blog: www.barbaraginsberg-kahane.blogspot.com 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

The Shechem Massacre

ParshaRabbi Binyamin Kahane  Parshat VaYechi THE SHECHEM MASSACRE Jacob's curse of Shimon and Levi in our parsha raises the perennial question: Were they correct in wiping out Shechem's male population or not?One who reads Parshat VaYechi can easily reach the conclusion that the question is answered by Jacob when he says, "Cursed be their anger for it is fierce..." (Genesis 49:7). These words refer to the massacre of Shechem, and they certainly seem to put the deed in a negative light. Indeed, this is how many love to interpret Jacob's curse, condemning Shimon and Levi for their actions in Shechem. But numerous observations challenge this simplistic understanding. First, whoever reads Parshat VaYishlach will notice that the Torah concludes the story with Shimon and Levi having the upper hand. For in response to Jacob's argument- "You have brought trouble on me to make odiousness among the inhabitants of the land"- Shimon and Levi promptly answer, "Shall he make of our sister a harlot?" And thus the story ends, without a peep from Jacob, with the brothers clearly putting the matter to rest. More than that, pay attention to the argument of Jacob. he does not censure them for MORAL reasons. He does not criticize them for wiping out an entire city unjustly. NO! This is NOT his argument. His is a PRACTICAL one- that all the surrounding nations will attack him now.And if the reader is not yet convinced, know what it says in the Midrash (Bamidbar Rabba 2:7)- that on the flag of Shimon was nothing other than an illustration of the city of Shechem! Now ask yourself: Would Shimon place an illustration of something on his flag that recalled a sin? Clearly, then, the act of Shimon and Levi was proper. And the fact is, none of the Jewish commentators condemn the act. The Rambam, for one, explains that Shimon and Levi were justified because the people of Shechem did not put Shechem ben Chamor on trial for raping Dina, making them liable to death under the 7 Noahide laws. The Maharal disagrees, arguing that one can't expect a people to put their prince, whom they fear, on trial. He therefore suggests that the Children of Israel behaved as is customary in all wars, exacting collective punishment. If Shimon and Levi acted properly, though, why does Jacob curse them in Parshat VaYechi? The answer lies in their motive. Jacob realized that their impulse in wiping out Shechem wasn't entirely pure. When did Jacob conclude this? When it became clear that the major culprits in the selling of Joseph were the very same Shimon and Levi, as the Rabbis tell us (Tanchuma, VaYechi 9). In other words, the brothers' plot to kill Joseph- headed by Shimon and Levi- shed light on their actions in Shechem. It indicated that their deed was not purely l'sheim shamayim but, rather, stemmed in part from anger. And so Jacob cursed "their anger for it is fierce." Jacob did not curse THEM, but rather their ANGER. Interestingly enough, we find that the tribe of Levi took Jacob's curse to heart and improved itself. The tribe continued acting zealously- it was the Levites who slew their brethren for the sin of the Golden Calf and it was Pinchas who stood up for G-d's honor by killing Zimri- but the motivation was now purely l'sheim shamayim. Levi's zealotry was no longer tainted by anger.The tribe of Shimon, in contrast, never succeeded in purifying itself. Whom did Pinchas kill? Zimri, from the tribe of Shimon- a Jewish leader who brazenly and impetuously committed the same type of sin for which his ancestor once wiped out an entire city. Darka Shel Torah, 1992 Shabbat Shalom!Barbara If you are interested in reading more Divrei Torah from Rabbi Meir and Binyamin Kahane  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 list to receive the weekly articles written by Rabbi Kahane or Rabbi Binyamim 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 

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