The Transfer Proposal

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 withKnesset Member Meir Kahane attacked and defamed by a number of speakers.  Now, it was Kahane’s turn to address theKnesset and the Kach leader, quoting extensively from the Bible andCommentators concerning the need for involuntary transfer, attackedShimon Peres for calling people who advocated transfer, “those people withperverted minds.” “Kahane had just finished saying, “what a clearer understanding (the Torah has) versus the perverted mind of Shimon Peres and thefear of Michael Dekel, who did not have the courage to adopt the halacha” whenhe was interrupted by Labor Vice Speaker of the Knesset, Aharon Nahmias, who said:Speaker: You are already beginning to insult, Knesset member Kahane.M. Kahane (Kach): I beg yourpardon” 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 youwere not as extreme as he. He called you a “gang” and you said you were moremoderate.  And now you are defaming.Kahane: Now I will be preciselyas Knesset Member Vilner.Speaker: Perhaps you will ceasespeaking 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, uprootthem.  These are the concepts of clearminds. “And if you shall not drive them out they shall be as thorns in youreyes.” (Numbers 33:55). Yes, Mr. Peres, of the perverted mind, if we do notdrive them out, they will be “as thistles in your sides,” the murderersof 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-classKnesset 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 area fascist. Kahane: But he did. Speaker: He did not say to you that you are a fascist. Kahane: I tell you that he didsay 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-classKnesset 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 Dekelfor a voluntary transfer is a absurd, a wild dream.  Of course the Arab states will not agree tovoluntarily 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 in capable 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?  Not I. 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 becomethe 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 itbe “transfer.”  The main thing is – do not ask them. September 4, 1987   Anyonereading this Rabbi Meir Kahane or Rabbi Binyamin Kahane  article and is not on my list to receive theweekly articles and would like to be, please contact me at:barbaraandchaim@gmail.com  To viewarticles written by Rabbi Meir Kahane and Rabbi Binyamin Kahane go to blog: www.barbaraginsberg-kahane.blogspot.com   Facebook”Barbara Sandra Ginsberg Otzma Yehudit for Anglos       

ELUL 1977

R A B B I M E I R K A H A N E ON JEWS AND JUDAISM 2 Elul 5737 - September 2, 1977 Elul The Jewish calendar is full of notations, red letter days that are meant to be both particular reminders as well as part of a uniform one: time is passing; the sands of life have run out just a bit more; the beard is a little grayer and the limbs just a touch heavier. Time. The Jewish calendar is a watchman of time, ram’s horn that blows not once a year but every time that a new time cycle begins. Every week is marked by a Sabbath that notes not only the end of the week passed but the beginning of a new one. It is both a reminder of seven full days passed out of our life – so soon! – as well as the opportunity to make the next period fuller, more meaningful, a reason for being. Every month is marked by a Rosh Chodesh, the consecration of the new beginning of yet another lunar cycle. The wheel of heaven has revolved yet another thirty days – so soon! – and we are that much older. The L-rd now gives us another month to prove that we are also that much wiser. It is not only another month, it is a new month. Above all, it is called Rosh Chodesh, the “head” of the month. Is there perhaps here a hint to see how much wisdom has filled our heads during the mistakes and sins of the past one…? And every year has its Rosh Hashana, that peculiarly Jewish day in which there are no parties and drinking and abandonment of restraint; in which there is no hilarious laughter and noise that is a frantic and frenetic attempt to convince all (and oneself) that he is happy; there is no frantic clutching at pleasure before it escapes and – worse - before I pass on; too soon, too soon. There is Rosh Hashana, the time past. Another year gone by – already? So soon! – and it is a time to see what the gray hairs and the added wrinkles and the slower reflexes have taught us. Rosh Hashana is one step closer to the gateway out of this world and into the next one. It is a time to rehearse the speech that we will make – all of us – some day, before the Supremes of Courts, as we attempt to explain the meaning of our lives below. Life is too short for fools. It is too long for those who know it was not given for happiness (if that comes, how wonderful, but how often does it appear, only in insignificant measures and at rare times, as drops of rain that fall on a parched desert leaving no impact, changing nothing so that the traveler never knows it fell). Life was given for holiness and sanctity, so that we might rise above ourselves; so that we might consecrate and hallow that animalism within us that threatens at every moment to escape and express itself in selfishness, ego and greed – sins that are themselves only the corridors to the crimes of cruelty and hurting others. Life is not a happy thing – it is a beautiful thing, and when one becomes the artist and artisan of that beauty that is called holiness, when one practices the supreme holiness that comes of loving and giving of oneself. “Ani l’dodi v’dodi li…” “I am my beloved’s and my beloved is mine…” the words of the greatest of love poems, Song of Songs; great because it is that purest of love, between the Almighty and the House of Israel. Consider them, for do they not contain the essence and the secret of true love? “I am my beloveds and my beloved is mine.” When I am my beloved’s, when I give to her and give of myself and live to do for her and make her happy – then I am guaranteed that she is mine for she will, in turn, be doing the same for me. The lovers who think of giving to each other must receive from each other. This is love, this desire to give, this desire to sacrifice and do for the other. Not for nothing was the Song of Songs called by the incomparable Rabbi Akiva, “the Holy of Holies” of all the books of the Bible. For the kind of love expressed in it IS holiness. Holiness is to escape from the selfishness and greed of the animal; it is to smash the passions and desires of the ego; it is to master the will that makes man seek only his own gratification. And is not love just that, in practice? Is not love exactly that, if it is true love? And not for no reason did the rabbis see in the Hebrew letters of the month of Elul the first letters of “Ani l’dodi v’dodi li – I am my beloveds and my beloved is mine.” Elul is the month of Tshuva, return and introspection. It is the month of scraping away the ego that has settled and crusted on our hearts and souls. If Passover calls for searching out he leaven in the home, Elul decrees removing it – the yeasty and bloated ego – from the soul. It is a time to note the calendar, the graying and aging, and to realize: Not for nonsense was I born and not with nonsense must they bury me. Be good. Love. Love selflessly; cease speaking evil, cease thinking evil; cease searching out evil in your fellow human beings. Cease seeking to grow at the expense of others. For one who climbs on top of the man he has just chopped down is not taller. He is the same dwarf standing on his victim’s height. Be wary lest you hurt the one you love. Think before you act towards the other person. Be good as a person, as an individual, and your part of the world will become holy. Then, if others emulate you, the world will suddenly and automatically turn beautiful and hallowed. It is Elul. Think of your beloved – all the people of the earth – and think of your particular beloved. Give of yourself and you will receive that which no amount of grasping and scheming can ever bring you: self-respect. Love the other and you will learn to like yourself. Be holy, for the One who made you is Holy and for this He placed you on this earth. It is another Elul, yet another one. How many more are left? May Elul bring all health and peace for Israel and Jews everywhere. 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 Otzma Yehudit for Anglos

Complicit 1980

Kahane on the Parsha Shoftim COMPLICIT IN MURDER When a Jew is found murdered and the shedder of blood is yet unknown, the Torah enjoins the elders of the Sanhedrin and the elders of the nearest town to come to a barren riverbed- symbolizing the barren, sterile state of the murdered Jew who will never again bring forth children into the world- and declare, "Our hands have not shed this blood, neither have our eyes seen it" (Deuteronomy 21:7) "Our hands have not shed this blood"! Is there, then, the slightest suspicion that the elders have shed blood? Of course not. Rather, what the elders mean by their statement is that they did everything possible to insure that the murdered Jew would be safe and not endangered (Sotah 38b). Can the Israeli government make this declaration? Can it stand up before heaven and its own Jewish citizens and proclaim that it did everything possible to save Jewish lives? In 1967, as the glory and sanctification of G-d's Name swept through the liberated lands, the Ishmaelites quaked in fear. Today, they stone, stab, shout at, and bomb Jews. Who is to blame if not the government, along with all the timid, frightened, gentilized Hebrews, whose utter lack of belief and faith in the G-d of Israel led them to reject and bitterly condemn anything like the ideas I suggest? The Jewish Press, 1980 Shabbat Shalom Barbara Kahane on the Parsha can be bought at Amazon.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 Otzma Yehudit for Anglos

SEEK NO ALLIES!

Kahane on the Parasha

Rabbi Meir Kahane- Parashat Balak

SEEK NO ALLIES!!!

To be alone is the destiny of the Jew ever since it was decreed "Hen, am l'vadad yishkon," "Lo, it is a people that shall dwell alone" (Numbers 23:9). But the word "hen," which is generally translated as a poetical "lo," is much more than that, since the Torah isn't primarily a book of poetry. So the Rabbis, noting that the Hebrew word "hen" is composed of the letters hei and nun, state:

"Take all the letters and you will find [that if one wishes to add two of them together to get the sum of 10] each letter has a partner, but hei [the number 5] and nun [the number 50] have no partners. [For example, the letter aleph (one) and tet (nine) add up to 10; bet (two) and chet (eight) add up to 10; gimel (three) and zayin (seven) add up to 10; daled (four) and vav (six) add up to 10. Only hei (five) has no partner [except for a second hei. Similarly the letter nun (50) has no partner other than another nun to get the sum of 100]" (Yalkut, Balak 23).

This remarkable Midrash emphasizes more than anything the halachic injunction of isolation. Not only must the Jew not be afraid of being isolated, he is commanded to choose isolation. THAT IS WHY ALL JEWS MUST LIVE IN ERETZ YISRAEL- SO AS TO BE ISOLATED FROM THE NATIONS AND THEIR CULTURES!!! In the words of the Rabbis: "separated from the nations of the world and their abominations" (Mechilta, Yitro, Bachodesh Hashlishi 2:3).

But there is another lesson to be learned from the requirement of isolation, and that is that the Jew is NOT ALLOWED to seek allies- that the very act of seeking allies is one of faithlessness to G-d. Thus, we find the prophet Isaiah condemning the Jews of his time for turning to Egypt for aid against the Assyrians who were threatening them: "Woe to the rebellious children, says the L-rd, who take counsel, but not from Me; and who prepare a plan, but not of My spirit, in order to add sin upon sin; who go down to Egypt but did not inquire of My Mouth, to seek strength in Pharaoh's stronghold and to take shelter in the shade of Egypt!" (Isaiah 30: 1-2).

And again: "Woe to those who go down to Egypt for help and who rely on horses; they trust in chariots because they are many and in horsemen because they are very strong, but they look not to the Holy One of Israel, neither do they seek the L-rd" (Ibid. 31:1).

Consider the words of the prophet, and the context in which they were said. Assyria, the mightiest empire of its time, the empire that had vanquished nation after nation, is descending on Israel. Is it not normal to seek allies? What would religious Jews and rabbis say today about seeking help from the United States? Surely they would all cry out the need for "practicality." But the prophet does not. He condemns it.

And the great Biblical commentator, the Radak, explains: "It is not enough that they have sinned and erred, but they add the sin of asking besides me help from someone else without My permission? And this is a great rebellion of the servant against his master, as he places his trust in someone else besides him" (commentary on Isaiah 30:1).

The fear of man, of human flesh and blood, rather than trust in the Almighty, has ever been the cause of tragedy for the Jewish people! Let's consider the national tragedy that befell the Jewish people when its kingdom was split into two after the death of Solomon. Why did this occur? Because Solomon sinned by marrying Pharaoh's daughter who turned his heart from G-d, as it says (1 Kings 11:11), "And the L-rd said to Solomon, 'Since...you have not kept My covenant and My statues which I commanded upon you, I will surely tear the kingdom from you, and will give it to your servant.'"

But why such a harsh punishment for marrying Pharaoh's daughter? It hardly, at first glance, seems to fit the crime.

The Seder Olam writes that the original decree was only to last 36 years "in line with the 36 years that Solomon was married to Pharaoh's daughter...The Kingdom was due to have been restored in the reign of King Asa...but Asa ruined it by sending a bribe to the king of Aram [when he was attacked by Basha, King of Israel], not relying on the Almighty but on the king of Aram." The Radak cites the Seder Olam and writes similarly, "The decree was that the kingdom should be split for 36 years corresponding to the 36 years that Solomon was the son-in-law of Pharaoh."

Consider the odd language of the Radak: "the son-in-law of Pharaoh." Why not say: "the husband of Pharaoh's daughter"? Because the real sin was that Solomon married the woman in order to be the son-in-law of Pharaoh! Egypt was the most powerful nation of its time and Solomon hoped to neutralize her and make her an ally by marrying the monarch's daughter, a common method of diplomatic alliance throughout history. Solomon feared man, not G-d, and sought through this marriage to guarantee his kingdom. Therefore, the Almighty punished him with the perfect and most fitting punishment: the splitting of his kingdom.

And that is the reason for the following remarkable statement in the Talmud (Sanhedrin 21b): "When Solomon married Pharaoh's daughter, Gabriel came down and struck a reed in the sea which gathered about it a sand-bank upon which was built the great city of Rome." The point made by the Rabbis is clear. On the day Solomon showed fear of man rather than faith in G-d and made an alliance with Pharaoh to save his kingdom, the ultimate destruction of the Kingdom- Rome- was born. What a remarkable underlining of the foolishness and sin of trusting in humans when all flesh is in the hands of G-d! What a remarkable example of how history is created and guided by G-d!

"Lo, it is a people that shall dwell alone." L'vadad! Alone! THAT IS THE JEWISH WAY!

The Jewish Press, 1989

Kahane on the Parsha can be purchased at Amazon.com

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