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. Telegram link: https://t.me/RKDTVP