Parashat Balak - Israel alone, a precious blessing - Rav Meir Kahane

“Behold! It is a nation that will dwell in solitude and not be reckoned among the nations.”(Num. 23:9)

[It is] G-d's decree that the Jewish People must remain apart, separate from the nations, so as to be cut off from their abominations, and their alien culture.
Toward that end, G-d established for the Jewish People a special land of their own, the Land of Israel. There and there alone they would live lives of G-dliness and build a perfect state and society based on Torah and holiness.
The concept of a Jewish People alone is tied to the concept that G-d is alone.
G-d is alone and cannot be compared or equated to anything else.
He is One and Unique, as it says (Deut. 4:35), “You are the ones who have been shown, so that you will know that the L-rd is G-d and there is none besides Him”; and, “To Him Who alone does great wonders” (Ps. 136:4).
Just so, the Jewish People are alone, set apart from all the nations, as it says (Lev. 20:26), “I have separated you from the nations,” and, “It is a people that shall dwell alone and shall not be reckoned among the nations” (Num. 23:9).
Just as G-d stands apart from every concept in the world, so must Israel remain separate from all the other nations of the world. This is the intent of Ps. 148:13-14: “Let them praise the name of the L-rd, for His name alone is exalted... He has raised the honor of His People, the glory of His faithful followers, the Children of Israel, the nation close to Him. Praise the L-rd!”
Although G-d is alone, and Israel are obligated to remain alone, they are still “the nation close to Him”. Between G-d and Israel there exists intimacy amidst total isolation.
G-d is close to the nation set apart; ready to help them against every trouble and foe. As it says (Deut. 32:12), “G-d alone guided them. There was no alien power with Him”; and,“Israel shall thus dwell securely, alone” (Ibid., 33:28).
He [G-d], alone, determines the fate of individuals, nations and kings, and we need not fear mortal man and his armies or being alone.
[As we find in Peirush HaMaccabee,] the Gentile sees physical greatness and might, and measures his chances of success accordingly. Balak, for example, told Balaam, Now, come and curse for me this nation, for it is mightier than me (Numbers 22:6). The Jew, however, knows that he is the fewest of all the nations (Deuteronomy 7:7) – yet he is exalted above all those nations if he is faithful to G-d’s covenant: Five of you will pursue a hundred, and a hundred of you will pursue ten thousand (Leviticus 26:8).
Nonetheless, for those of no faith, or even of little faith, isolation is a frightening concept. Even observant and G-d fearing Jews are fearful of this concept.
The person of weak faith longs for friends and allies, for help from strong nations against the surrounding dangers. Yet whoever relies on the non-Jew and his aid, and fears that without such aid the Jews and their land will be unable to survive, has been caught by lack of complete trust in G-d, bordering on denial of His existence. The individual Jew and the Jewish People as a whole will not be forgiven if they abandon their faith in G-d, the Supreme, Omnipotent King, Who rules over the world and over the nations. He, alone, is our salvation.
Precisely this proves one's true faith and trust, for it is impossible that one who fears mortal man really believes in G-d. Real trust in G-d requires the Jew both to trust in Him and cast off all fear of mortal man and reliance on human aid.
When one scorns the non-Jew's aid, this necessarily makes him trust in G-d. Conversely, as long as a Jew lifts his eyes in hope to the non-Jew and his aid, it is impossible that he will completely believe in the existence of G-d as a Supreme Power.
In conclusion, true bitachon (faith) means believing that G-d is all-powerful and is not impeded from saving the many or the few. It also means that if we obey G-d and His most difficult, ostensibly dangerous commands and mitzvot, no mortal power on earth can defeat us as a nation. Not only do we need not fear flesh and blood, but we are forbidden to lift our eyes to the nations and ask them for help.
Whoever accepts this principle of bitachon unreservedly, truly believes that G-d is the One Supreme Power, G-d of heaven and earth.
Whoever hesitates, whoever fears the non-Jew, shows that he questions G-d's ability to help His people. It is doubtful whether he completely believes in G-d as an Omnipotent Supreme Power.
“It is a people that shall dwell alone, and shall not be reckoned among the nations” (Num. 32:9)
The nations have no say regarding Israel's future. The non-Jew is only a tool in G-d's hands, as it says, “O Assyria, rod of My anger” (Isa. 10:5). That is, Assyria and the other nations are nothing but a tool in G-d's hand, a rod and a staff with which to smite anyone targeted by G-d's anger. Neither Assyria nor any kingdom or monarch can rule by themselves over others, or even over themselves, for indeed, “Like watercourses, the king's heart is in G-d's hand. He turns it whenever he desires” (Prov. 21:1). It thus says, “He shall drive the enemy before you and shall proclaim, 'Destroy!' Israel shall thus dwell securely, alone” (Deut. 33:27-28). Following is Or HaChaim (Ibid.):
“Israel shall thus dwell securely”: When? When they are alone. “They shall dwell” naturally follows “He shall proclaim, 'Destroy!'” G-d commanded Israel to annihilate every soul of the inhabitants of the land. By doing so, “Israel shall dwell securely, alone”.
To our sorrow, those who try to pervert the separatist faith and trust of “a nation that shall dwell alone” (Num. 23:9) by claiming that it is forbidden to rile up the nations, and that the Jewish People, even when powerful, still depend on the nations, have no faith and distort the whole concept of trust in G-d. The Jew who believes and trusts in G-d, will arrive at truth and faith and tranquility, whereas he who trusts in man, in human strength, will arrive at falsehood and tragedy. This is because someone who trusts in G-d will attain the spiritual level of, “Israel shall thus dwell securely, alone” (Deut. 33:28); whereas someone who relies on his own arrogance or on the nations will arrive, G-d forbid, at, “How does the city sit alone” (Lam. 1:1).
We must know and grasp this great principle, which is the key to speedy, magnificent redemption, without suffering or tragedy. A brilliant redemption, in which G-d's promise of “haste” (Isa. 60:22) is fulfilled, will come only when the Jewish People are alone, set apart, in isolation, and trusting fully in G-d to defeat our enemies.
We must never forget the following great principle:
Whoever relies on the non-Jew and seeks his aid, repels the Messiah, pushes off the redemption and brings upon us G-d's wrath and ire. Redemption will come only when Israel are alone, without any outside protection or help. Only when the nations see, with wonderment and mouth agape, how mighty and strong G-d is without help, will G-d's name be magnified and sanctified on earth. Then shall the vision be realized before the eyes of the nations that “The L-rd alone shall be exalted in that day”(Isa. 2:17).
Moreover, Israel , stubborn and insolent, will never believe that G-d is their Redeemer, so long as they have even one gentile nation standing at their side. Only when “the L-rd alone is exalted on that day,” only when Israel sees that “G-d, alone, will direct them” (Deut. 32:12), will Israel believe in G-d and in the Torah of Moses His servant.
Indeed, this is how it will be: a nation alone with G-d alone, and both of them alone facing the whole world. Only in that manner will Israel's redemption come, and so to speak, of G-d, via, “Thus will I be magnified, sanctified and become known in the eyes of many nations, and they shall know that I am the L-rd” (Ezek. 38:23).

Compiled by Tzipora Liron-Pinner from “The Jewish Idea" and "Peirush HaMaccabee- Shemot" of Rav Meir Kahane, HY”D

Parashat Chukat - The Legitimate Rights of the Ammonites - Rav Binyamin Ze'ev Kahane

The modern concept of “Jewish occupied territories” rears its ugly head in Parashat Chukat and our Haftarah of the Shabbat. In our Parashah, the kings Og and Sichon prevent the Jewish People from passing through their borders on their way to the Land of Israel. Not only that, but they even wage war against us – and lose. The children of Israel conquer their land and do not let go. Interestingly enough, the following idiotic idea never dawned on either of the parties involved: O.K., we tried to annihilate you and we did not succeed, so just give us back what you conquered from us during our attempt to wipe you out, and in exchange we promise not to try to wipe you out again. No, such a proposition was never raised. When you lose, you lose, without dictating conditions afterwards.

“Land for Peace”:
And what if Sichon would have come to Israel and demanded “land for peace”? What would have been the reaction then? To answer this question, we are forced to move the clock ahead another 300 years until we arrive at the Haftarah of our Parashah. That is precisely what happens.
The king of Ammon brazenly demands that Israel return to him the territories that were conquered, and if they refuse, there will be war.
The difference between him and the Arabs of today is that the king of Ammon is a lot more “moderate”. He personally has no previous “record” of hostility towards the Jewish People. He simply makes a very limited albeit uncompromising request.
“Because Israel took away my land when they came out of Egypt, from Ammon as far as the Yabbok and the Jordan.” (Judges 11:13) The king of Ammon does not want everything. He does not seek the liquidation of the Jewish entity. He simply wants that which was taken from him. He is simply demanding to exercise the historical right of his people. And then, as if he jumped off the pages of the Tanach into today's reality, he concludes in the following manner: “Now, therefore, restore those lands peacefully.” (Judges 11:13)
“Peace”. That magic word. What normal Jewish leader can refuse such an offer?
After all, it is not an illogical claim; the lands were taken from them. They once even had a sovereign empire with a capital and an army there. And most importantly, here is a genuine opportunity for peace: “No more war, no more bloodshed.”

“Not one Inch”:
But Yiftach's answer is a real knockout. He recounts all the relevant past history, and then concludes: “So now the L-rd of Israel has driven out the Emori from before his people Israel, and you should possess the land?! Will you not possess what your god Kemosh gives you to possess? So likewise that which the L-rd our G-d has voided before us, that shall we possess.”(Judges 11:23,24)
This is the reaction of a true Jewish leader. A reaction of emunah [faith]. The land is ours not because of any “historical claim” or because we are strong, but rather because G-d gave it to us. And pay attention how Yiftach even mocks the Ammonite god “Kemosh” - take what he gives you, but from us you will get nothing – not an inch.

“How to subdue the Enemy”:
How can we begin to understand the minds of those Jews, particularly religious ones, who do not grasp all this. The cursed Arab enemy has initiated war after war against us in an effort to obliterate us, and he has failed each time. Each time G-d has granted us great miracles to overcome them, yet we insist on being ingrates, not recognizing the miracles. Only when we understand that our true right to the land is based on the ultimately ethical concept that G-d gave it to us – only then will we get the results that Yiftach achieved, “thus the children of Ammon were subdued by the children of Israel.”

From 'The writings of Rav Binyamin Ze'ev Kahane HY"D', on Parashat Chukat.

Parashat Korach - Attaining Greatness: Do's and Don'ts - Rabbi Meir Kahane

Korach son of Izhar son of Kohath son of Levi separated himself, with Dathan and Abiram, sons of Eliab, and On son of Peleth, the offspring of Reuben. (Num. 16:1)
Rav Binyamin Ze'ev Kahane, the son of Rav Meir Kahane, relates: 'Rashi comes and repeats the question asked by the sages: “Now Korach who as prudent, why did he commit this folly?” In other words, it is obvious that Korach was not some nut, but rather a “gadol” in Torah, as we will soon see. He also appreciated the greatness of Moshe Rabbeinu, as the Parasha itself testifies to, and knew that Moshe was not after the “kavod”. And so he should have known that there would be some serious Divine backlash to the steps he was taking. This being the case: “Why did he commit this folly?” And Rashi answers: “His eyes deceived him; he saw a great chain (i.e., a chain of great men) issuing from him, (viz.,) Shmuel, who weighed against Moshe and Aharon. [Korach] said: Because of him I shall be saved. And twenty-four 'watches' will arise from his son's sons, all of them prophesying through 'Ruach HaKodesh' ... [Korach] said: Is it possible that all this greatness is destined to arise from me and I shall remain silent? Therefore he associated himself to come to that prerogative: for he heard from the mouth of Moshe that all of them would perish and one would be saved, one that the Eternal One would choose, that one would be holy; he erred and applied this to himself; but he didn't see correctly, for his sons would return to G-d and that was what Moshe had seen.”
And here we must ask a great question: We are talking about a tremendous Torah giant with “Ruach HaKodesh” who was capable of seeing generations and generations into the future! How then, could a man with such great vision and prophecy walk like a blind man in an alley, unable to understand something which any thinking, logical person could understand who does not possess any special “Ruach HaKodesh”?' (The writings of Rav Binyamin Ze'ev Kahane, HY”D, Parashat Korach)
A possible explanation, by taking a look at Korach's collaborators in the rebellion, can be found in Rabbi Meir Kahane's Peirush HaMaccabee on Shemot and Isaiah:
So they got themselves up from near the dwelling of Korach, Dathan and Abiram, from all around. Dathan and Abiram went out “nitzavim” (erect) at the entrance of their tents, with their wives, children and infants (Num. 16:27).
[Chazal said regarding this:]
The expression “yetziva” (standing erect) always refers to prophecy, as it says, I saw the Lord “nitzav” (standing erect) on the Altar (Amos 9:1), and it also says, And Hashem came, “va-yityatzav” (and was present) … (1 Samuel 3:10) (Mechilta de-Rabbi Yishmael, Beshallach 3; Shirata 10)
And similarly: The expression “yetziva” (standing erect) always refers to Ruach ha-Kodesh (ibid.).
That is to say, every time that the Tanach uses the expression “yetziva” (standing erect) with reference to a tzaddik, implying that he stands straight and upright and strong, stubborn and steadfast, unflinching and sure, proud and fearless, this is because G-d is with him at that time.
After all, it would otherwise be inconceivable for the term “yetziva” (standing erect) to apply to a mortal man, who is alive today and dead tomorrow, strong today yet old and feeble tomorrow. The adjective, “yatziv” (erect, firm) and the verb “nitzav” (stand erect) refer specifically to G-d, as in the verse: G-d “nitzav” (stands erect) in the Divine congregation (Psalms 82:1). And this is the reason that the Torah uses the same verb to describe Israel at Mount Sinai: “va-yityatz’vu” (and they stood erect) at the bottom of the mountain (Exodus 19:17). And similarly: You “nitzavim” (are standing erect) today, all of you, before Hashem your G-d (Deuteronomy 29:9).
And G-d uses the same verb in instructing Moses to appear before Pharaoh: Get up early in the morning, “ve-hityatzev”(and stand erect) before Pharaoh (Exodus 8:16). On the face of it, this seems puzzling: how could Moses possibly have dared to go to Pharaoh – and more than that, to stand proudly before him? – Only because G-d was with him.
However, this same verb is sometimes applied to evil people: the Torah says that Dathan and Abiram went out nitzavim (“standing erect”) (Numbers 16:27).
And the Midrash explains:
They went out reviling and blaspheming, as it says, they went out standing erect. Similarly, later on the Tanach says: And the Philistine [Goliath] would approach morning and evening, “va-yityatzev” (and he stood erect) for forty days [reviling and blaspheming](1 Samuel 17:16) (Tanchuma, Korach 8).
This is because evil people arrogate to themselves the status of standing erect, which is the diametric opposite of the tzaddik:
The tzaddik who has elevated himself and sanctified himself and shed his pride knows that he can succeed only in the merit of the power that G-d has nitzav (“relegated”) to him, even as he himself is a worm and not a man (Psalms 22:7).
By contrast, the evil person, who is of coarse spirit and arrogant, claims that he stands erect through his own power – and more, like Dathan, Abiram, and Goliath, he blasphemes Hashem. And this is how David describes the nations: The kings of the earth “yityatz’vu” (stand erect)…against Hashem and against His anointed (Psalms 2:2), although He Who dwells in Heaven will laugh, the Lord will make fun of them (verse 4).
And so at the Red Sea, Moses told the Children of Israel: “hityatz’vu” (stand erect) and see Hashem’s salvation (Exodus 14:13). More than this: if the Jewish nation will be humble, and will accept upon itself the yoke of Heaven, then no man “yityatzev” (will stand erect) before you (Deuteronomy 7:24).
G-d performed a miracle by making Aaron’s staff – a dry wooden stick – blossom, as it says Moses came to the Tent of Testimony, and behold! Aaron’s staff had flowered…flowers had come forth, and blossoms had blossomed (Numbers 17:23). G-d smashed Korach’s arrogance, and that of Dathan and Abiram, who in their arrogance knew only how to make fight and contention blossom and flourish, as the Torah says of Dathan and Abiram, behold, two Hebrew men were contending (Exodus 2:13). The Hebrew word “nitzim” (contending) connotes quarrels that sprout and blossom forth, like the “nitzanim” [blossoms] are seen in the Land (Song of Songs 2:12). In their arrogance, these men kicked against G-d and sought to aggrandize themselves; and G-d symbolized the humiliation of the arrogant and the aggrandizement of the humble and those who believe in Him by the staff, a simple wooden stick that was in the Tent of Testimony, sprouted and blossomed.
Only the humble and the modest can be great; only one who makes himself small will become truly great, while if he makes himself great, then he will shrink to the tiniest of dimensions.
And every person must believe that all his achievements and accomplishments come solely through G-d’s providence.
The prophet Ezekiel said: And all the trees of the field will know that I, Hashem, have cast down the tall tree, I have raised up the lowly tree; I have dried up the moist tree, I have cause the dried-up tree to flourish (Ezekiel 17:24).
And the Midrash interprets: “I have cast down the tall tree” – this is Korach; “I have raised up the lowly tree” – this is Aaron, as it says, “behold! Aaron’s staff had flowered”…; “I have dried up the moist tree” – these are Abimelech’s wives…; “I have caused the dried-up tree to flourish” – this is Sarah (Yalkut Shimoni, Ezekiel 357). And all of this is the keystone of faith.

Compiled by Tzipora Liron-Pinner from 'Peirush HaMaccabee' on Shemot and Isaiah (English translation by Daniel Pinner) of Rav Meir Kahane, HY"D and from 'The writings of Rav Binyamin Ze'ev Kahane, HY"D'

Parashat Shelach - Fatal Error - Rav Meir Kahane

All the Children of Israel murmured against Moses and Aaron, and the entire assembly said to them, “If only we had died in the land of Egypt, or if only we had died in this Wilderness! Why is Hashem bringing us to this Land to die by the sword? Our wives and young children will be taken captive! Is it not better for us to return to Egypt?” (Num. 14:2-3)

It is a mitzvah, a Divine decree, that we must live in Eretz Yisrael under G-d's dominion, sanctifying His name, in order to create a holy state and society which clings to mitzvot completely and properly, uninfluenced by the alien, false culture of the nations.
At the same time, it is an unforgivable, loathsome sin to refuse to live in Eretz Yisrael, and to prefer the depravity of the exile and foreign rule. It is a chilul Hashem, and Israel are, thus, exposed to the influence of the nations and their abominations.
G-d, therefore, was angry at our ancestors in the desert when they refused to go up to Eretz Yisrael and called out, “Let us appoint a new leader and go back to Egypt” (Num. 14:4). Surely the spies Moses sent out were prominent and righteous, as our sages said (Tanchuma, Shelach, 4):
“Send out men” (Num. 13:2): This is in line with, “He that sends a message by the hand of a fool, severs his own feet and imbibes damage” (Prov. 26:6). Were the spies fools? Surely the Torah said, “Send out men (“anashim”),” and “anashim” always refers to righteous persons... Rather, they were called fools only because they slandered the Land... All the same, they were great men who made themselves into fools.
[As Rabbi Meir Kahane puts it in Peirush HaMaccabee – Shemot, Ch. 3]:
Incidentally, this also teaches the bitter lesson that even the greatest of men can become a “fool” in the Torah sense of the word, if he lacks faith. As the Talmud says: What can cause the tzaddikim to have less than their full share in the World to Come? – Their lack of faith (Sotah 48b). Here, their lack of faith caused the spies to put out an evil report of the Land of Israel, and G-d therefore said: For how long will this nation fight against Me and for how long will they refuse to believe in Me? (Numbers 14:11). The leader of the generation has to be perpetually on guard, to ensure that his fear of heaven is greater than his wisdom, because without fear of heaven, his wisdom will not endure. He has to work to ensure that his faith is securely anchored in his fear of heaven. And we all have to be aware that even a leader of the generation can err – especially in matters of faith.
Likewise, Num. 13:3, “All the men were leaders of the children of Israel,” was rendered by Targum Yonatan as, “All were wise men who had been appointed heads of the children of Israel.”
Thus, they were great and righteous men, yet they sinned in turning their backs on Eretz Yisrael and wishing to settle down in the exile, in Egypt. As King David said, “They scorned the Desirable Land, they believed not His word” (Ps. 106:24).
Ostensibly, they had a good argument, pikuach nefesh, i.e., they wished to prevent loss of life. The spies said of the Canaanites, “We were in our own sight as grasshoppers, and so were we in their sight” (Num. 13:33). They were certain that the war against the Canaanites would be severe, and it would be hard to defeat the giants. Moreover, even if they defeated them, a few Israelites would fall. After all, we do not rely on miracles.
For that reason, these great and righteous men rendered a halachic ruling that pikuach nefesh overrides all areas of Eretz Yisrael; it overrides Eretz Yisrael in its entirety. They certainly did not intend to abandon G-d's Torah, but rather to return to Egypt and keep it there. This, however, was their sin, because G-d had decreed that it was forbidden for them to dwell outside the Land, and that only in Eretz Yisrael could they sanctify His name and live in the isolation of Torah. For that reason, no danger to the nation overrode Eretz Yisrael, the only place the Jewish People could keep the Torah completely and properly.
A war over the mitzvah of living in and conquering Eretz Yisrael is a milchemet mitzvah, which no danger to life overrides. Quite the contrary, this mitzvah overrides such danger, as Ramban wrote in Sefer HaMitzvot, Ibid., Mitzvah 4):
This is what our sages call milchemet mitzvah. In the Talmud (Sotah 44b) Rava said, “ Joshua's war of conquest was an obligatory duty according to all opinions.” One should not make the mistake of saying that this mitzvah only applies to the seven nations we were commanded to destroy... That is not so. We were commanded to destroy those nations when they fought against us, and had they wished to make peace we could have done so under specific conditions. Yet, we cannot leave the Land in their control or in the control of any other nations in any generation.
Fear of the nations is just one dismal reason the Jewish People treat the Desirable Land with contempt (longing for the good life is another). Precisely because of this delusion that the exile is safe but Eretz Yisrael is dangerous, G-d became angry and decreed death in the desert for the generation that left Egypt, adding, “You said your children will be taken captive, but they will be the ones I will bring there, so that they will know the land that you rejected” (Num. 14:31). Those who feared that they and their children would die in Eretz Yisrael died precisely in the desert, whereas their children entered the Land and lived. This teaches that the only security for the Jewish People is in Eretz Yisrael, whereas the exile is their burial place. Our sages said (Torat Kohanim, Bechukotai, Ch. 1): “'You will live securely in your land' (Lev. 26:5): In your land you will live securely, but not outside it.” Likewise, Obadiah said (v. 17), “Upon Mount Zion there shall be deliverance.” In other words, in Zion but not in the exile.
G-d, Who knows His people's mind, knew, as well, that Israel would always prefer the non-Jewish life of the exile, whose abominable depravity is so sweet to the sinner among us. As King Solomon said, “Stolen waters are sweet, and bread eaten in secret is pleasant” (Prov. 9:17). G-d, therefore, decreed that Israel would never find safety and security in the exile. Bereshit Rabbah 33:6 teaches:
“He sent out the dove... I t could find no place to rest its feet” (Gen. 8:8-9): “Had it found a place to rest, it would not have returned. Just so, it says, 'She dwells among the nations; she finds no rest' (Lam. 1:3); and; 'Among the nations you shall have no repose; there shall be no rest for the soles of your foot' (Deut. 28:65). If Israel found rest in the exile, they would not return.”
Thus, G-d decreed that Israel would never find permanent rest (“manoach”) in the exile, and whoever says that they really can find it is an “ignoramus” [in Berachot 61a, R. Nachman calls Samson's father Manoach an “ignoramus”].
Not in vain did our sages (Mechilta, Bo, 1) compare the exile to a cemetery, for if Israel refuse to dwell in Eretz Yisrael, if they spurn it for the depravity of the exile, they have no future, but suffering, tragedy and annihilation.

Compiled by Tzipora Liron-Pinner from “The Jewish Idea" and "Peirush HaMaccabee- Shemot" of Rav Meir Kahane, HY”D