"Interview With Rabbi Kahane' "On A Hill Near Shchem" "The Second Revolution"

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 “Beyond Words” is a seven volume collection of Rabbi Meir Kahane’s writings from 1960 – 1990 that originally appeared in The Jewish Press, other serial publications, and his privately-published works.

“Beyond Words” also includes a number of extra features:

Chronology of Rabbi Kahane's life.

“Beyond Words” now can be bought at Amazon.com.  On the search line, type…  Beyond Words Kahane.

Beyond Words

Selected Writings of Rabbi Meir Kahane,

1960-1990 

Volume 3

An Interview with Rabbi Meir Kahane,

Kahane Magazine,  April 1978, p.22

There is a truth, a Jewish truth that no one speaks today.  The Jewish Idea has been corrupted and silenced.  There must be one person who is prepared to speak the entire truth in the truthful way.  No one else speaks about the holocaust that must grip the Galut; no one else speaks about the need to remove the Arabs from Eretz Yisroel; no one else says that to depend on the Americans will not bring salvation but rather Divine punishment; no one else ways that if the government of Israel will not annex the lands, Divine Punishment will again strike us; no one else says that we must defy the government if it defies Jewish law; no one else speaks as a Jew, and with the Jewish Idea.  That is my obligation.  If I have support and if I have followers, well and good.  If I am able to build an organization, so much the better.  But if I have to be alone and shout out the lonely truth in that way – that will be my role.

“On A Hill Near Shchem,”

Jewish Press, October 13, 1978

Conversation between Rabbi Kahane and the soldiers of Israel 

“Why do you have to give us such a hard time?” asked one soldier.  “I am not the only one who gives you a hard time,” I replied, “you are the ones who are

breaking the law.  The law says that a Jew must live in Eretz Yisroel and settle everywhere, and you prevent it.”  “The only law that we have is the government, and you are violating it.  Besides, we want peace and you are destroying the chances for peace.”    “And you really believe that by giving up Sinai and giving the Arabs Judea and Samaria, you will have peace?  Don’t you remember how they went to war when they had the Sinai and Judea-Samaria?”  The soldiers had now gathered around me and one said:  “But things are different today!”  “How do you know?” I shot back, “Why do you risk the state by trusting an enemy that started four wars?”  “We have to gamble!  It is impossible to keep on fighting.  I am willing to take the risk.”  It was clear that this was the view of most of the soldiers, almost all of whom were irreligious.

“I’ll tell you,” I said.  “If you really want to gamble, trust me – not the Arabs.  I tell you that if you will all put on tefillin for a month, the Messiah will come.  And if you gamble on tefillin and the Messiah does not come, what have you lost?”

. . .  Tomorrow would be Friday, Begin was coming home.  At the airport he would be greeted by thousands of cheering Israelis and he would cry out to them: “I have brought you peace!”  Voices.  Voices. Voices. From yet another airport; from yet another Prime Minister; to yet another cheering crowd.  “I have brought you peace in our time . . .” It was Chamberlain coming home from Munich.  The bus started up and the settlement had come to an end.  This time there was no singing.

“The Second Revolution,”

Jewish Press, October 20, 1978

While no other Prime Minister used the name of G-d, Begin mouths it and then gives away Jewish rights because Jimmy Carter, in his eyes, is more real.  Fear of being isolate?  Trembling at the fact that no newspapers supported Israel?  Worry over the loss of allies? The redemption of the Jewish people will come with the greatest grandeur precisely when Israel is isolated!   And these are the words of the Prophet Isaiah as he envisioned the final redemption, words we read in the synagogue on the week before Rosh Hashanah; words that were mouthed without listening to them or understanding them.  The Prophet speaks of the anger and vengeance of G-d against Israel’s enemies:

“I have trodden in the winepress ALONE, and of the nations THERE WAS NONE WITH ME. . . For the day of vengeance is in My heart, and the year of My redemption is come.  And I looked and there was none to help . . .  therefore has My own arm brought salvation . . .” (Isaiah 63:3-5)

Not through Jimmy Carter are we saved, and not through allies and gentile salvation.  Begin, who gave into pressure, is no better than all the others whom he so bitterly criticized when he was in opposition.  Fear of the gentile has taken precedence over the awe of G-d.  That is the heart of the problem. That is why Begin brought home, not peace, but war.  For peace will only come when He who creates and grants peace will agree.  That agreement can never come in response to violation of Torah and to Hillul Hashem.

Perhaps a final note.  All that I have written would have been bad enough.  But there might have been some mitigation had Begin, at least stood before the people gravely, sadly, in sorrow and said:  “This is a black day for us.  But we had no choice.”  I would have differed with him then, too, and been angry.  But at least we would have been spared the sight of a huge and happy welcome at the airport – so strikingly similar to the return of Chamberlain.  At least, Begin might not have pretended that he had brought us good tidings and peace. At least, he would have been honest.

The above articles appeared in 1978 quotes, volume 3.

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 Anglos for Otzma Yehudit

Don't Be So Humble" 1968

 Kahane of the Parsha - Yitro

DON'T BE SO HUMBLE

We are told that when the L-rd desired to give the Torah to the Jewish people, instead of choosing a 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 teach us that man must turn his back on overbearing pride and reject a false ego.

The Gerer Rebbe asked: If G-d intended to teach us that man must turn down false pride, why was the Torah not given in a valley?

The Rebbe answered: It is not enough, he said, to reject overbearing pride. Too much humility is also 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 remember the lesson of the mountain.

The fact is that we are living in sad times when we must- just for the moment- still the voice of Jacob and, for the sake of Jewish honor, of Jewish protection, don the hand of Esav.

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 to be spat upon? 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.

So 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

The Jewish Press, 1968

Rabbi Meir Kahane, may G-d avenge his blood, wrote this Dvar Torah shortly after forming the Jewish Defense League. This Dvar Torah is still appropriate for Israel today the U.S. and Jews everywhere.

Kahane on the Parsha can be purchased to Amazon.com

Anyone reading this Rabbi Meir Kahane or Rabbi Binyamin Kahane  article and is not on my personal list to receive the weekly articles and would like to be, please contact me at:

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Anglos for Otzma Yehudit

DON'T CRY TO ME, GO FORWARD 1992

Kahane on the Parsha

Rabbi Binyamin Kahane

“Don’t Cry To Me, Go Forward!”

When the Gulf War broke out and scud missiles started landing in Israel – the week of Parsaht Beshlach – it became quite popular to quote the verse “The L-rd will fight for you and you shall remain silent” (Exodus 14:14). Many religious Jews found this verse symbolic of the Gulf War.  After all, here were Israeli cities getting bombarded by Iraqi missiles and the official government policy was one of “self- restraint,” or “havlaga.”  “Everything will be okay,” people proclaimed, “G-d will fight for us.”  (That is, America and its president, George Bush, will take out those Scud launchers and all will be fine.)

However, a closer look at this verse reveals that those who interpreted it in the aforementioned manner took it entirely out of context and, by so doing, completely distorted the awesome lesson to be learned from the splitting of the Red Sea.

First, let us see what the Torah says.  Immediately following the verse “The L-rd will fight for you and you shall remain silent,” the Torah states, “And the L-rd said unto Moses: Why do you cry unto Me?  Speak to the Children of Israel that they should go forward!”  (ibid.14:15).  Already- without even consulting any of the classic commentators – we see that the Torah’s message is not one of passivity. Moses does not say that G-d will fight for the people while they relax and take it easy.  What he says is that the L-rd will fight for them if they prove that they truly believe in His omnipotence. Therefore, instead of crying to G-d, the Jews should simply obey His command and “go forward” into the stormy sea.

The Ibn Ezra writes that “you shall remain silent” corresponds to “and the Children of Israel cried to G-d.”  The Be’er Yitzchak explains the Ibn Ezra’s words: “’You shall remain silent’ does not correspond to ‘the L-rd will fight for you,’ which would imply that the Jews shouldn’t fight, but rather to ‘and the Children of Israel cried to G-d.’” In other words, the exact opposite of the oft-repeated, distorted interpretation that “you shall remain silent” means self-restraint and inaction.  The Ibn Ezra teaches us that “you shall remain silent” means “stop crying to G-d.”  What should the people do instead?  Act! – with trust in G-d.

This, in essence, is what Rashi writes:  “This teaches us that Moses was standing and praying.  The Holy One Blessed Be He said, ‘Now, when Israel is in distress, it is not the time to prolong in prayer.’”  The same message is found in the Talmud as well (Sotah 37a): “Moses was praying at length, so the Holy One Blessed Be He said, ‘My beloved ones are drowning in the sea, and you’re praying at length?’  Moses said to G-d, ‘L-rd of the Universe, what can I do?’  He replied, ‘Speak unto the Children of Israel that they should go forward.  And you raise your rod and stretch out your hand . . . ‘”

The Rabbis tell us that the Children of Israel stood trembling by the shores of the Red Sea until G-d commanded them to “go forward.”  They remained paralyzed with fear and did not move.  Only Nachshon did not hesitate to carry out G-d’s command.  He sprang forward into the raging waters.  Nothing happened, but Nachshon was not concerned.  He descended deeper into the water – up to his ankles, knees, stomach – and still nothing happened.  Nachshon continued until the water reached his neck, and then cried to G-d “Oh G-d, save me because the water has come unto my soul.  I sink deep in mire where there is no standing . . . “ – whereupon the miracle of the splitting of the Red Sea occurred (ibid.).

The lesson is crystal clear.  When one’s faith is tested, G-d demands, together with prayer, maximal effort through actual deeds.  Was Nachshon’s faith put to the test when he recited Psalms on the seashore?  No.  Even jumping into the stormy waters was not sufficient since he could still back out.  Only by fulfilling G-d’s will to the point of no return did he prove his faith.  Nachshon understood that saying “I believe” and then waiting for salvation is not authentic faith.  G-d demands that we prove our faith with action, no just words.  Only be being willing to fulfill difficult, even seemingly “dangerous,” mitzvoth do we prove that our faith is genuine.

Israel’s policy of self-restraint during the Gulf crises was the antithesis of the true meaning of “you shall remain silent.”   He who saw the chosen people scurrying like roaches into their sealed-off closets while the modern day Goliath blasphemed G-d and His people for 40 days (with 40-1missiles) and viewed it as a positive thing, self-righteously proclaiming that “G-d will help,” does not even begin to grasp the Jewish meaning of faith.

Not only did we lose our dignity and deterrence factor during the Gulf War, but we also demonstrated lack of faith.  It is the same lack of faith that has prevented us from expelling the Arabs and annexing the territories.  And it is only lack of faith that has brought us to the pathetic and desperate situation we find ourselves in today.

Written in Darka shel Torah 1992

 “Kahane on the Parsha” can be bought at the following  links on Amazon: http://www.amazon.com/Kahane-Parsha-Meir/dp/098867680X , it's also available on website, www.BrennBooks.com

Anyone reading this Rabbi Meir Kahane or Rabbi Binyamin Kahane  article and is not on my personal list to receive the weekly articles and would like to be, please contact me at: barbaraandchaim@gmail.com

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 Barbara Sandra Ginsberg

Anglos for Otzma Yehudit 

Moses: Fanatic and Extremist -1988

Rabbi Meir Kahane- Parshat Bo

MOSES: FANATIC AND EXTREMIST

Nine plagues have descended upon Egypt. Pharaoh, reeling under pressure from his noblemen and servants, capitulates. He tells Moses: "Go, worship the L-rd; only let your flocks and your herds stay behind" (Exodus 10:24).

Consider, dear Jew. After 210 years of slavery, the Hebrews have been told that they can leave! FREEDOM, AT LAST! Pharaoh has capitulated! All he gives is one small condition, so unimportant in view of the fact that he has agreed to Jewish freedom. Go, he has told the Hebrews; all I ask is that you leave your flocks and your herds.

The Hebrew, bursting with joy and anticipation, wait for the "official" acceptance by Moses, the sage and stable leader, his agreement that will open the door to freedom. And Moses? He replies: "You must also give into our hands sacrifices and burnt offerings that we may offer them to the L-rd, our G-d. And our livestock, as well, will go with us; there shall not be a hoof left behind" (Exodus 10:25-26).

Picture the Hebrews! Picture the Jewish leaders of TODAY, had they been there! "Moses! Have you LOST YOUR MIND??? We have been slaves for 210 years and now we can go free! Give him the animals! Agree to his unimportant condition. Make the insignificant compromise so that we can enjoy freedom and peace. Moses, what is this extremism and fanaticism? Freedom now, peace now! Give him the flocks!"

But, no. Moses, the greatest of Jewish leaders, refuses. There will be no compromise. There cannot be a compromise, for we are not speaking here about mere "freedom." The Jewish people is not a nation like all others with nationalistic strivings for independence and freedom. The liberation of the Jew was not a nationalist struggle for secular freedom. The entire breaking of the Egyptian yoke of bondage was a RELIGIOUS struggle, the war of the L-rd, G-d of Israel, against Pharaoh who mocked Him and refused to recognize Him as the one and only G-d.

From the first moment that Moses came into the palace and told the Egyptian emperor, ruler over the mightiest of all the empires of his time, "Thus says the L-rd, G-d of Israel: Let My people go..." and Pharaoh replied, "Who is the L-rd that I should obey His voice...? I know not the L-rd, and I will not let Israel go!" (Exodus 5:2), the battle was joined. The battle against Chillul Hashem; the battle against the arrogance of the nations who dare to proclaim, "I know not the L-rd"; the battle for Kiddush Hashem, the recognition and acceptance of the L-rd, G-d of Israel, as the one G-d, as the G-d of the universe.

Kiddush Hashem! That is what the story of the Exodus is about! And Kiddush Hashem brooks NO COMPROMISE, NOT THE SLIGHTEST!!! There MUST BE TOTAL SURRENDER, TOTAL ACCEPTANCE OF THE L-RD AND HIS PEOPLE'S SOVEREIGNTY AND POWER.

There is more.

The tenth and final plague now strikes Egypt. In every home, the firstborn dies; there is not a house in which there is no dead. It is midnight but Pharaoh rushes through the streets and cries out to Moses: "Rise up and leave from the midst of my people, both you and the Children of Israel, and go serve the L-rd as you have said. Also take your flocks and your herds, as you have said, AND BE GONE!" (Exodus 12:31-32). AT LAST, TOTAL CAPITULATION! Unconditional surrender! But leave NOW, immediately, in the middle of the night!

Dear Jew, surely the moment has come. What could even the worst fanatic and extremist want after this surrender?

Listen:

Moses says to Pharaoh: "Are we then thieves that we should leave in the night? We will not leave except with a mighty arm before the eyes of all of Egypt!" (Tanchuma, Bo 7).

Ah, the fanatic and extremist...He lays down yet another rule of Kiddush Hashem. Sanctification and the proclamation of G-d's omnipotence and sovereignty CANNOT BE A HIDDEN, SILENT, DISCREET THING. It MUST be done OPENLY, with a proclamation before the nations, with trumpets and drums. NO FEAR, NO ATTEMPT TO KEEP A LOW PROFILE, NO EFFORT TO "AVOID ANTAGONIZING THE NATIONS." Openly, loudly, with a public majesty that proclaims the majesty and kingship of the L-rd, G-d of Israel, who is one!

If Moses were alive today and were he to lay down these iron rules of Kiddush Hashem, what would the gentilized Hebrews of Israel and the Hellenists of the Establishment in the Exile say?

The lesson is clear: Their gentilized thoughts are not those of the G-d of Israel. What to them is a "fanatic" and "extremist," in Torah eyes and to authentic Judaism is principle and the iron rule of Judaism. Those who believe in nothing but themselves will always be "flexible"- except when their own interests are threatened. Those who believe in nothing will always be ready to "compromise," since they stand on no principle that is stable and untouchable. Parshat Bo teaches us about the greatest of all Jewish concepts, Kiddush Hashem, and the greatest of Jewish leaders, Moses- the fanatic and extremist.
The Jewish Press, 1988

Kahane on the Parsha can be purchased at:

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

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Barbara Sandra Ginsberg

Anglos for Otzma Yehudit