But I shall harden Pharaoh's heart and I shall multiply My
signs and My wonders in the land of Egypt. Pharaoh will not heed you
and I shall put My hand upon Egypt; and I shall take out My legions - My
people, the Children of Israel - from the land of Egypt with great
judgments. And Egypt shall know that I am Hashem when I stretch out My
hand over Egypt; (Ex. 7:3-5)
Throughout the episode of the Plagues and the Exodus, the concept of yad chazakah (“mighty hand”) recurs consistently. The explanation is that without proof of G-d's power, there is no way in which the Gentiles will understand the reality of His existence in the world.
Nowhere in all the prophetic writings does G-d ever suggest that He will prove His existence to the nations in any way other than through His and His nation's strength. And since the purpose of the Exodus was that “Egypt shall know that I am Hashem”, He had to demonstrate His power.
[However], if the purpose of the plagues was to force Pharaoh, and Egypt, to know Hashem, then why did G-d “harden Pharaoh's heart”?
Had
He not done so, then perhaps Pharaoh would already have freed the
Israelites after the Plague of blood. Certainly, after the Plague of
hail when he already confessed, “Hashem is the righteous one, and I and my people are the wicked ones”
(Exodus 9:27), Pharaoh would have released the Israelites, had G-d not
hardened (i.e. strengthened) his heart – as the Torah testifies.
The
Sforno (on Exodus 7:3) provides a clear answer to this. He explains
that Pharaoh probably would have released the Israelites far sooner –
but this would have been done out of fear of the Plagues, rather than unconditional acceptance of G-d and His might.
That
is to say, he would have attributed the Plagues to Moses' unique
witchcraft, or a thousand and one other factors – and would have
released the Israelites purely in order to spare himself the terror of
these dreaded Plagues. Had this happened, the entire purpose of the
Plagues would have been lost.
G-d therefore strengthened Pharaoh's heart, so that he would not release the Israelites merely out of fear of the Plagues. The Plagues' progression forced Pharaoh into ever-deepening realization that there could be no cause for these Plagues other than Hashem, the G-d of Israel – as Moses had said right from the start.
Rav Binyamin Ze'ev's father, Rabbi Meir Kahane, writes similarly on this in “The Jewish Idea”:
Likewise,
regarding the hail, it says (Ex. 9:14) “This time I am prepared to send
all My plagues against your very heart. They will strike your officials
and your people, so that you will know that there is none like Me in
all the world.” [...] That is, they were to bring their livestock
inside because of the hail. Indeed, “those of Pharaoh's subjects who feared G-d's word made their slaves and livestock flee indoors”(Ex.9:20)
This was the first time G-d gave the Egyptians the chance to save themselves from a Plague.
Why did He do so? Were
they to heed G-d, it would constitute acknowledgment that indeed the
L-rd is G-d and that He, alone, controls the laws of nature. This, in turn, would be the beginning of the collapse of his nation's abominable idolatry.
The purpose of the plagues in Egypt was to sanctify G-d's name and to prove to the world that indeed Hashem is G-d, Omnipotent Creator of all.
Pharaoh
had shown G-d contempt by saying (Ex. 5:12), “Who is Hashem that I
should hearken unto His voice to let Israel go? I know not Hashem.” Through the degradation and punishment of the idolatry of Egypt, Pharaoh was humiliated.
Therefore, G-d warned the Egyptians that He was bringing the hail and
that the princes and deities of Egypt would be unable to prevent it. The
Egyptians would be saved only if they abandoned their faith in their
abominations and subjected themselves to G-d through belief in Him, expressed by making their servants and flocks flee into the houses. Through this, their faith in idolatry would be destroyed and G-d's name sanctified, the whole purpose of the Plagues.
“With a mighty hand”. G-d had to direct His strength against the Jews, too in order to bring them out, for they did not want to leave. As Chazal[our sages of blessed memory]
say, four-fifths of the Israelites died in the Plague of darkness. But
even those who did eventually leave, did so unwillingly: G-d said, “For with a mighty hand shall he [Pharaoh] send them away, and with a mighty hand shall he expel them from his land.” Chazal's commentary on the verse, “They did not listen to Moses, due to anguish of spirit and hard labor” (Ex. 6:9), is truly astounding:
Is there any man who receives good tidings and does not rejoice?...But they found it hard to abandon idol worship. (Mechilta, Pis'cha 5, end of first paragraph)
That is, they were willing to remain in the dungeon of slavery and oppression,
in order not to accept upon themselves the yoke of Heaven – that yoke
which liberates man from the shackles of animalism, freeing him from
bondage to those passions that dominate him. And when the children of
Israel complained in the wilderness: ”We remember the fish that we ate in Egypt free” (Num. 11:5), Rashi says there: “Free from the commandments”.
The
truth is that the Jews were never ready to leave exile of their own
free will, and when they were able to assimilate, they did.
But
all these attempts were to no avail. On the contrary – precisely when
the Jews tried to be accepted by Gentile society by blurring their
unique, separate identity, the hatred towards them only increased. Such was the case in Egypt, as the Psalmist said: ”He turned their [the Egyptians'] hearts to hate His people, to conspire against His servants. (Psalms 105:25). So too has it been throughout the generations. And even those who do eventually leave, do so only out of necessity.
Slavery, pogroms and holocausts force some of them to realize, albeit
grudgingly, that there is nothing for them there – and then they ascend
to the Land of Israel, as witnessed in our generation. Chazal identified this mind-set in the following words: “Among the nations you will not know peace and you will not find rest for your feet” (Deut. 28:65) – had Israel found peace, they would not have returned. (Genesis Rabbah 33:6)
That is to say, if
the Jews will not return to the Land of Israel willingly, then G-d will
inflict such troubles on them, that they will be forced to return. And
in our days, in spite of all that has happened, most Jews have not
learned the lesson.
“And Hashem our G-d brought us out of Egypt with a mighty hand” (Deut 6:21).
Since
G-d secretly weeps over the lost pride of Israel, He therefore yearns
to redeem them both from the actual place, as well as from the mentality
of exile. Had Pharaoh given them better economic conditions, eased
their enslavement slightly, flashed an occasional smile at them or the
merest nod of encouragement – then they would have felt a debt of gratitude to him. Out of respect for him, they would willfully have submitted themselves to slavery,
and all future generations would have effaced themselves at the mere
mention of Pharaoh's name. The physical and spiritual enslavement would
have been worse – our forefathers would never had left the exile of their own free will, and the exile mentality would never have left them.” (Mishna Yeshara of Rav Binyamin Ze'ev Kahane's grandfather, Rabbi Yechezkel Shraga Kahane).
Israel's
redemption is not merely the story of one more people's national
liberation. Israel's Exodus from Egypt ushered in a new era – a
divine nation was established, as well as a purpose for the world. The
mission of this liberated nation is Kiddush Hashem, and the erasing of
the heresy of chillul Hashem, of [Pharaoh's words] I do not know Hashem.
Therefore,
had Hashem Himself not brought our forefathers out of Egypt with this
intention, then even had a good king freed them, it would have been
meaningless, because it would not have led to the establishment of that divine nation, and the fulfillment of its glorious destiny.
The Exodus had to be implemented, directly and unequivocally, by G-d and not through any agent, because the battle here is a paradigm of all subsequent history, the basis for Israel's faith throughout their generations – the knowledge of Hashem, versus “I do not know Hashem”. It is concerning this struggle that G-d promises, “I will execute judgement against all the gods of Egypt.”
This is a religious war: the G-d of Israel versus the gods of the nations [and, one has to add, against Israel's trust in the nations!]
Just as Israel was redeemed from Egypt without having to turn to any outside party or human ally
(which was precisely what the Egyptians originally feared : “If war
breaks out, they will join our enemies, fight against us, and leave the
country”[Ex. 1:10]), so must we understand that in our generation,
too, G-d is Israel's sole Redeemer – not Lord Arthur Balfour, not the
United Nations, not the U.S.A.
Compiled by Tzipora
Liron-Pinner from "The Haggadah of the Jewish Idea" and "The writings of
Rav Binyamin Ze'ev Kahane; HY"D " and from "The Jewish Idea" of Rav
Meir Kahane
Tuesday, December 24, 2013
Sunday, December 15, 2013
Parashat Shemot -Jeopardizing all our accomplishments- Rabbi Meir Kahane and Rav Binyamin Ze'ev Kahane
By killing the Egyptian, Moses bound himself inexorably to his nation and to his destiny. He jeopardized all his property, his glittering life-style, even his very life, if his deed would be discovered – but nevertheless, he did not hesitate. As the Mekhilta says:
[Moses] gave his soul for Israel, and they were called by his name… And where do we find that Moses gave his soul for them? – It is said…“and he went out to his brothers…and he smote the Egyptian”. So, because he gave his soul for Israel, they were called by his name
(Mekhilta de-Rabbi Yishmael, Shirata 1, s.v. “et hashira hazot”).
Now, Moses could have thought this through carefully, and run away from the problem. He could have reasoned: Is it really worth while to endanger myself by killing this Egyptian?
Would it not be better for me to ignore this one incident, to remain the king’s son, and thereby be able to help the Israelites in the future? More than this: perhaps it is not worth killing this Egyptian, for in any case, he has already killed the Jew, so what good will killing this Egyptian do? Will that bring the Jew back to life? And in any case, maybe it is forbidden for me to endanger myself, since this is not a case of saving a Jewish life, since this Jew is already dead? And more than this: perhaps I am not allowed to kill this Egyptian, for I am not a duly constituted court, and perhaps the verse Neither is it good for the tzaddik to punish (Proverbs 17:26) applies to me. (See Berakhot 7a: Rabbi Yehoshua ben Levi wanted to harness G-d’s “moment of fury,” which occurs once every day, to curse a heretic and kill him, but when the time came, he dozed off. His response was that presumably this happened because Neither is it good for the tzaddik to punish.)
Moses, however, understood that this accounting is false. He understood that in a situation of hillul HaShem, all these arguments together carry no weight – even pikuah nefesh (saving of lives), which usually takes precedence over all other commandments, does not justify hillul HaShem (even for an individual in private, unless there is definite danger to life; in public, even if there is an absolute certainty of being killed).
Neither can one make a finely-balanced accounting, to the effect that “perhaps I can do better another way, in another time and another place”.
In the commentary that Rav Binyamin Ze'ev Kahane wrote on Parashat Shemot, we find a similar concept that he also links to our present situation:
At the end of “Parashat Shemot” we find a confrontation between Moses and Aaron on the one hand and the officers of the children of Israel on the other: On the one side stood Moses and Aaron who had been assigned by HaShem to carry out a seemingly suicidal mission: to enter uninvited into the house of the king, of the imperial, menacing kingdom of Egypt, and to request that he let the Jewish slaves go free. In spite of the odds, Moses and Aaron, with faith in HaShem, went and fulfilled their mission completely. (According to our sages, all the elders that accompanied them dropped out along the way because of tremendous fear, until Moses and Aaron alone remained to face Pharaoh). And certainly Pharaoh rejected their request out of hand.
[The officers then accused them:]
“May HaShem look upon you and judge, for you have brought us into foul odor in the eyes of Pharaoh, and in the eyes of his servants, to place a sword into their hands to kill us!”.(Shemot 5:21).
And truthfully, reality proves the officers were correct.
Seemingly, just after Moses and Aaron leave Pharaoh's presence, a harsh decree is put upon the nation.
And with all this...the officers were not right! The reason (and also the lesson from this) is that there is almost never a revolution or change where the first stages do not involve a loss of accomplishment!
...And sometimes, even in the case of true accomplishments, we must know that in order to bring change, there is no choice but to lose real accomplishments, at least temporarily. Because there will always be one Pharaoh or another who will threaten that if we don't sit quietly he will nullify our achievements, “and you will lose out because of this.” But if we give in to his threats, we will remain captives in the hand of Pharaoh, we, our children and our children's children ... until the end of the generations.
...Whoever wants change needs to warmly thank the “existing officers”for their accomplishments, but say to them: now we are going further, we are going to progress.
It is possible that part of your accomplishments of some of your accomplishments will be lost, either temporarily or permanently. But this is the price to pay for reaching the greater and ultimate goal.
We were not born in order to be slaves with improved conditions in Egypt; we were born to be redeemed. We were not born to live in villas in settlements surrounded by fences, like ghettos [...], we were born to conquer and rule all of the land of Israel. [...] And if the price, more or less temporarily, is the loss of status...due to lack of participation on the part of the existing regime, or the necessity to gather our own straw to make bricks for a while, the price is worth it.
For we were not born to live with the status quo, after the fact.
We were born to establish and ideal world, as it was at the beginning!
Rabbi Meir Kahane continues in Peirush HaMaccabee on Shemot:
And he smote the Egyptian, measure for measure. He killed the Hebrew, and Moses killed him. Samson expressed this same sentiment to the Jews who were afraid when they came to hand him over to the Philistines after he smote them:
And they said to Samson: Do you not know that the Philistines rule over us? What have you done to us?!
And he said to them: As they did to me, so I did to them (Judges 15:11).
This is a Jewish response – not to let the Gentile smite with impunity, for every single blow desecrates the Children of Israel and is blasphemy against G-d’s Name.
Anyone who smites a Jew must be smitten in return.
More than this: Moses’ smiting the Egyptian was the Children of Israel’s first response ever to the blows they had received, and foreshadowed all the blows, all the plagues, that G-d would yet inflict upon Egypt.
And buried him in the sand. This symbolizes the humiliation of the arrogant Gentile who, in his self-pride, thinks that he can reach the very heavens. The prophet said, Take up a lament for Pharaoh, king of Egypt, and say to him: You likened yourself to a young lion among the nations, but you are like a crocodile of the seas… With the swords of the mighty I will bring down your multitudes…and they will despoil the glory of Egypt (Ezekiel 32:2, 12).
But now, instead of ascending to heaven, the Egyptian whom Moses killed was buried in the sand, in the ground – as low as possible – foreshadowing the humiliation of the whole of Egypt.And such will be in the future, too, when G-d will destroy the nations’ pride and show the glory of His might. Enter the rock, and bury yourself in the dust because of the fear of HaShem and the glory of His greatness. Man’s arrogant eyes will be humiliated, and people’s haughtiness will be humbled, and HaShem alone will be exalted on that day (Isaiah 2:10-11).
Compiled by Tzipora Liron-Pinner from Rav Meir Kahane's “Peirush HaMaccabee” on Shemot (translation into English by Daniel Pinner) and “The Writings of Rav Binyamin Ze'ev Kahane, HY”D " – commentary on Parashat Shemot
[Moses] gave his soul for Israel, and they were called by his name… And where do we find that Moses gave his soul for them? – It is said…“and he went out to his brothers…and he smote the Egyptian”. So, because he gave his soul for Israel, they were called by his name
(Mekhilta de-Rabbi Yishmael, Shirata 1, s.v. “et hashira hazot”).
Now, Moses could have thought this through carefully, and run away from the problem. He could have reasoned: Is it really worth while to endanger myself by killing this Egyptian?
Would it not be better for me to ignore this one incident, to remain the king’s son, and thereby be able to help the Israelites in the future? More than this: perhaps it is not worth killing this Egyptian, for in any case, he has already killed the Jew, so what good will killing this Egyptian do? Will that bring the Jew back to life? And in any case, maybe it is forbidden for me to endanger myself, since this is not a case of saving a Jewish life, since this Jew is already dead? And more than this: perhaps I am not allowed to kill this Egyptian, for I am not a duly constituted court, and perhaps the verse Neither is it good for the tzaddik to punish (Proverbs 17:26) applies to me. (See Berakhot 7a: Rabbi Yehoshua ben Levi wanted to harness G-d’s “moment of fury,” which occurs once every day, to curse a heretic and kill him, but when the time came, he dozed off. His response was that presumably this happened because Neither is it good for the tzaddik to punish.)
Moses, however, understood that this accounting is false. He understood that in a situation of hillul HaShem, all these arguments together carry no weight – even pikuah nefesh (saving of lives), which usually takes precedence over all other commandments, does not justify hillul HaShem (even for an individual in private, unless there is definite danger to life; in public, even if there is an absolute certainty of being killed).
Neither can one make a finely-balanced accounting, to the effect that “perhaps I can do better another way, in another time and another place”.
In the commentary that Rav Binyamin Ze'ev Kahane wrote on Parashat Shemot, we find a similar concept that he also links to our present situation:
At the end of “Parashat Shemot” we find a confrontation between Moses and Aaron on the one hand and the officers of the children of Israel on the other: On the one side stood Moses and Aaron who had been assigned by HaShem to carry out a seemingly suicidal mission: to enter uninvited into the house of the king, of the imperial, menacing kingdom of Egypt, and to request that he let the Jewish slaves go free. In spite of the odds, Moses and Aaron, with faith in HaShem, went and fulfilled their mission completely. (According to our sages, all the elders that accompanied them dropped out along the way because of tremendous fear, until Moses and Aaron alone remained to face Pharaoh). And certainly Pharaoh rejected their request out of hand.
[The officers then accused them:]
“May HaShem look upon you and judge, for you have brought us into foul odor in the eyes of Pharaoh, and in the eyes of his servants, to place a sword into their hands to kill us!”.(Shemot 5:21).
And truthfully, reality proves the officers were correct.
Seemingly, just after Moses and Aaron leave Pharaoh's presence, a harsh decree is put upon the nation.
And with all this...the officers were not right! The reason (and also the lesson from this) is that there is almost never a revolution or change where the first stages do not involve a loss of accomplishment!
...And sometimes, even in the case of true accomplishments, we must know that in order to bring change, there is no choice but to lose real accomplishments, at least temporarily. Because there will always be one Pharaoh or another who will threaten that if we don't sit quietly he will nullify our achievements, “and you will lose out because of this.” But if we give in to his threats, we will remain captives in the hand of Pharaoh, we, our children and our children's children ... until the end of the generations.
...Whoever wants change needs to warmly thank the “existing officers”for their accomplishments, but say to them: now we are going further, we are going to progress.
It is possible that part of your accomplishments of some of your accomplishments will be lost, either temporarily or permanently. But this is the price to pay for reaching the greater and ultimate goal.
We were not born in order to be slaves with improved conditions in Egypt; we were born to be redeemed. We were not born to live in villas in settlements surrounded by fences, like ghettos [...], we were born to conquer and rule all of the land of Israel. [...] And if the price, more or less temporarily, is the loss of status...due to lack of participation on the part of the existing regime, or the necessity to gather our own straw to make bricks for a while, the price is worth it.
For we were not born to live with the status quo, after the fact.
We were born to establish and ideal world, as it was at the beginning!
Rabbi Meir Kahane continues in Peirush HaMaccabee on Shemot:
And he smote the Egyptian, measure for measure. He killed the Hebrew, and Moses killed him. Samson expressed this same sentiment to the Jews who were afraid when they came to hand him over to the Philistines after he smote them:
And they said to Samson: Do you not know that the Philistines rule over us? What have you done to us?!
And he said to them: As they did to me, so I did to them (Judges 15:11).
This is a Jewish response – not to let the Gentile smite with impunity, for every single blow desecrates the Children of Israel and is blasphemy against G-d’s Name.
Anyone who smites a Jew must be smitten in return.
More than this: Moses’ smiting the Egyptian was the Children of Israel’s first response ever to the blows they had received, and foreshadowed all the blows, all the plagues, that G-d would yet inflict upon Egypt.
And buried him in the sand. This symbolizes the humiliation of the arrogant Gentile who, in his self-pride, thinks that he can reach the very heavens. The prophet said, Take up a lament for Pharaoh, king of Egypt, and say to him: You likened yourself to a young lion among the nations, but you are like a crocodile of the seas… With the swords of the mighty I will bring down your multitudes…and they will despoil the glory of Egypt (Ezekiel 32:2, 12).
But now, instead of ascending to heaven, the Egyptian whom Moses killed was buried in the sand, in the ground – as low as possible – foreshadowing the humiliation of the whole of Egypt.And such will be in the future, too, when G-d will destroy the nations’ pride and show the glory of His might. Enter the rock, and bury yourself in the dust because of the fear of HaShem and the glory of His greatness. Man’s arrogant eyes will be humiliated, and people’s haughtiness will be humbled, and HaShem alone will be exalted on that day (Isaiah 2:10-11).
Compiled by Tzipora Liron-Pinner from Rav Meir Kahane's “Peirush HaMaccabee” on Shemot (translation into English by Daniel Pinner) and “The Writings of Rav Binyamin Ze'ev Kahane, HY”D " – commentary on Parashat Shemot
Monday, October 21, 2013
Parashat Chayei Sarah - Whose Hebron is it, anyway? – Rav Binyamin Ze'ev Kahane
(Plus added background-article from the writings of Rav Meir Kahane: "Who stole Eretz Yisrael?")
“And Avraham weighed to Ephron the silver...” (Gen. 23:16).
Rabbi Yehuda Bar Simon said: It is one of the three places where the nations of the world would not be able to deceive Israel by claiming: You are thieves (since it was acquired with money). The Cave of the Patriarchs, as it is written: 'And Avraham weighed to Ephron the silver...'; The Temple Mount, as it is written, 'So David gave to Ornan for the place six hundred shekels of gold coins by weight'; Joseph's Tomb, as it is written, and he (Yaakov) bought the parcel of ground ... at the hand of the children of Hamor, the father of Shechem (Bereshit Rabbah, 89).
Three questions arise from the above Midrash:
1.) And on the rest of the Land of Israel the gentiles can say that we are robbers?
2.) What does it mean, “they will not be able”? We see that they are quite able and even successful in undermining our claim to those three places. Indeed, precisely those three places are where they concentrate their struggle!
3.) On the verse in Psalms (111:6), “The power of His works has He declared to His people in giving them the heritage of the nations”, Rashi writes: “so that the nations will not be able to say you are robbers when you conquer the seven nations”. And so, we see that Rashi says that on all of Israel “they cannot say” that we are thieves!
The Torah knew that when the gentile would rise up against the Jewish “thieves” and “occupiers”, certain Jews may doubt the justice of their cause due to all kind of guilt feelings. Perhaps the gentile is right that we stole his land? Perhaps he has an ethical argument? And so the sages come to tell us: Look, there are three places that even according to simple logic the gentile cannot open his mouth about, for they were purchased with money. And in any case, this justified claim makes no impression on them.
On the contrary, it is precisely in these three places where they center their struggle against us! What does this teach us? That it isn't justice or ethics which motivates them, nor is it a dispute over property that can be resolved. Rather, it is a national-religious struggle!
Now the sages come and explain: Just as you know that in these three places their claims are not justified, by the same token you should not get excited about the rest of their claims on other parts of the land of Israel, since “the entire world belongs to the Holy One, Blessed Be He, He created it and gave it to whomever it was right in His eyes, of His own will He gave it to them and of His own will He took it from them and gave it to us!” (Rashi on the beginning of Genesis).
This now explains Rashi in the aforementioned Psalm, that “the nations of the world won't be able to say you are robbers”. Not that they “won't be able to say” it. On the contrary, they'll say it all the time. But the “won't be able to” is not directed to the gentile, but rather to the ears of the Jews!
That they must know that G-d gave us the Land, with an obligation to conquer and to expel. And so it is said: “The power of His works He has declared to His people in giving them the heritage of the nations” - the answer is intended for “His people”. The gentiles are not being addressed here, either because they will not listen anyway, or perhaps it simply is not important what they think.
Hebron, Shechem, and the Temple Mount [...] have become symbols of the Arab-Israeli struggle in the land of Israel. Indeed, the battle for the Land of Israel has reached its climax, and those three locations which the “gentile won't be able” to contest, are, in fact, the most hotly contested.
Excerpted by Tzipora Liron-Pinner from the commentary on Chayei Sarah in “The writings of Rav Binyamin Ze'ev Kahane. HY”D”
[Please read also this]:
Background: Who stole Eretz Yisrael? - From the writings of Rabbi Meir Kahane
G-d is Creator of the universe and Owner and Master of the earth and all that it contains:
“The earth is the L-rd's, and the fullness thereof” (Ps. 24:1). He gave Eretz Yisrael to the Jewish People as their land, to enable them to fulfill their mission of building a state and society in accordance with the laws and foundations of the Holy Torah: “He gave them the lands of nations; they inherited people's toils, that they might keep His statutes and observe His laws” (Ps. 105:44-45).
As far as Eretz Yisrael, no apologies or justifications are necessary. The Jewish People came to the land where the seven nations dwelled and took it from them by decree of the Owner, G-d.
G-d uprooted the nations who dwelled there and brought in His chosen people, Israel, because the land is His and does not belong to those who lived there as occupants.
As R. Yehoshua of Sachnin said in the name of R. Levi (Bereshit Rabbah, 1:2):
“He declared to His people the power of His works, in giving them the lands of the nations” (Ps. 111:6): Why did G-d reveal to Israel what was created on the first and second days of Creation? [I.e., why did the Torah relate the entire Creation narrative when it should have concentrated on Torah law?]
It was because of the nations of the world, lest they curse Israel and say, “What a nation of pillagers you are!” Israel can respond, “Are you yourselves not pillagers? Surely it says, 'The Kaftorim came from Kaftor and annihilated the Avvim, occupying their territories' (Deut. 2:23).”
I.e., you and all the nations who claim that we, Israel, are pillagers, are hypocrites. After all, many nations took lands from nations who lived on them without any right or pretest for doing so. [Consider also America, Australia...] For example, the Kaftorim annihilated the Avvim and occupied their land. See Deut. 2 for further examples of nations who pillaged other nations and took their lands.
The point seems to be that before Israel respond to the nations with the main answer, they advance a side argument, namely: How can you and the Canaanites attempt to pose as innocent? After all, Eretz Yisrael was given to the descendants of Shem, and the Canaanites, descendants of Ham, took it from them. As Rashi wrote regarding the verse, “The Canaanites were then in the Land” (Gen. 12:6): “The Canaanites were gradually conquering Eretz Yisrael from Shem's descendants, for it had fallen to Shem's portion, when Noach divided up the earth amongst his sons.”
Afterwards comes the main argument: The world and all it contains were created by G-d and belong to Him. He is the Owner, and He gives to whomever He wishes and takes from whomever He wishes. He chose Israel to be His chosen people, His supreme, treasured nation, and He gave them the Land to be theirs and not the Canaanites'.
It likewise says (Deut. 6:10-11): To give you great, flourishing cities that you did not build. You will also have houses filled with all good things that you did not put there, finished cisterns that you did not quarry, and vineyards and olive trees that you did not plant. You shall eat and be satisfied.
[As Rabbi Kahane further explains in Peirush HaMaccabee on Shemot, Chapter 1]:
And there, in the Land of Israel, they inherited houses full of good things(Nehemiah 9:25), just as G-d had promised to give them houses filled with every type of good, which you did not fill (Deuteronomy 6:11) – you did not fill these houses, rather you captured them already filled with good. (Incidentally, this also teaches that everything that the Gentiles built and acquired when the Jews were not in Israel, they acquired illegally – in fact, by theft – because the land does not belong to them. Thus it is permitted to repossess their lands; only such property as they acquired under Jewish sovereignty is truly theirs.)
Clearly, just as G-d supervises the world and builds houses for the Jews in the Land of Israel in spite of the Gentiles and their anger, so too, when the Jews sin (!), His supervision works against THEM: They will build houses, but will not dwell in them…the great day of Hashem is near (Zephaniah 1:13-14).[...]
“For the children of Israel are slaves to Me, they are My slaves, whom I have taken out of the land of Egypt – I am Hashem, your G-d.” (Lev. 25:55) – This last verse was rendered [in Aramaic] by Targum Yonatan: “The children of Israel are Mine – slaves to My Torah.”
NO ONE ON EARTH IS FREE! The children of Israel are not free, but slaves to Him and His Torah. Being such, how can we possibly own property? Surely, whatever a slave acquires, belongs to His master [...].
A Jew must realize that everything – the world, punishment, even he himself – is under G-d's exclusive domain [...].
IT IS A MITZVAH AND DUTY UPON EVERY JEW TO LIVE IN ERETZ YISRAEL, and a chilul Hashem when Israel lives outside of it.
NO NON-JEW HAS THE SLIGHTEST RIGHT TO OWNERSHIP OVER THE LAND, and any non-Jew who denies G-d's mastery and the ownership of His people Israel over the whole Land is rebelling against G-d, denying G-d's sovereignty on earth and profaning G-d's name. He has one fate – to leave the Land or to die.
Compiled by Tzipora Liron-Pinner from “The Jewish Idea” and “Peirush HaMaccabee on Shemot” of Rav Meir Kahane, HY”D, English translation by Daniel Pinner
“And Avraham weighed to Ephron the silver...” (Gen. 23:16).
Rabbi Yehuda Bar Simon said: It is one of the three places where the nations of the world would not be able to deceive Israel by claiming: You are thieves (since it was acquired with money). The Cave of the Patriarchs, as it is written: 'And Avraham weighed to Ephron the silver...'; The Temple Mount, as it is written, 'So David gave to Ornan for the place six hundred shekels of gold coins by weight'; Joseph's Tomb, as it is written, and he (Yaakov) bought the parcel of ground ... at the hand of the children of Hamor, the father of Shechem (Bereshit Rabbah, 89).
Three questions arise from the above Midrash:
1.) And on the rest of the Land of Israel the gentiles can say that we are robbers?
2.) What does it mean, “they will not be able”? We see that they are quite able and even successful in undermining our claim to those three places. Indeed, precisely those three places are where they concentrate their struggle!
3.) On the verse in Psalms (111:6), “The power of His works has He declared to His people in giving them the heritage of the nations”, Rashi writes: “so that the nations will not be able to say you are robbers when you conquer the seven nations”. And so, we see that Rashi says that on all of Israel “they cannot say” that we are thieves!
The Torah knew that when the gentile would rise up against the Jewish “thieves” and “occupiers”, certain Jews may doubt the justice of their cause due to all kind of guilt feelings. Perhaps the gentile is right that we stole his land? Perhaps he has an ethical argument? And so the sages come to tell us: Look, there are three places that even according to simple logic the gentile cannot open his mouth about, for they were purchased with money. And in any case, this justified claim makes no impression on them.
On the contrary, it is precisely in these three places where they center their struggle against us! What does this teach us? That it isn't justice or ethics which motivates them, nor is it a dispute over property that can be resolved. Rather, it is a national-religious struggle!
Now the sages come and explain: Just as you know that in these three places their claims are not justified, by the same token you should not get excited about the rest of their claims on other parts of the land of Israel, since “the entire world belongs to the Holy One, Blessed Be He, He created it and gave it to whomever it was right in His eyes, of His own will He gave it to them and of His own will He took it from them and gave it to us!” (Rashi on the beginning of Genesis).
This now explains Rashi in the aforementioned Psalm, that “the nations of the world won't be able to say you are robbers”. Not that they “won't be able to say” it. On the contrary, they'll say it all the time. But the “won't be able to” is not directed to the gentile, but rather to the ears of the Jews!
That they must know that G-d gave us the Land, with an obligation to conquer and to expel. And so it is said: “The power of His works He has declared to His people in giving them the heritage of the nations” - the answer is intended for “His people”. The gentiles are not being addressed here, either because they will not listen anyway, or perhaps it simply is not important what they think.
Hebron, Shechem, and the Temple Mount [...] have become symbols of the Arab-Israeli struggle in the land of Israel. Indeed, the battle for the Land of Israel has reached its climax, and those three locations which the “gentile won't be able” to contest, are, in fact, the most hotly contested.
Excerpted by Tzipora Liron-Pinner from the commentary on Chayei Sarah in “The writings of Rav Binyamin Ze'ev Kahane. HY”D”
[Please read also this]:
Background: Who stole Eretz Yisrael? - From the writings of Rabbi Meir Kahane
G-d is Creator of the universe and Owner and Master of the earth and all that it contains:
“The earth is the L-rd's, and the fullness thereof” (Ps. 24:1). He gave Eretz Yisrael to the Jewish People as their land, to enable them to fulfill their mission of building a state and society in accordance with the laws and foundations of the Holy Torah: “He gave them the lands of nations; they inherited people's toils, that they might keep His statutes and observe His laws” (Ps. 105:44-45).
As far as Eretz Yisrael, no apologies or justifications are necessary. The Jewish People came to the land where the seven nations dwelled and took it from them by decree of the Owner, G-d.
G-d uprooted the nations who dwelled there and brought in His chosen people, Israel, because the land is His and does not belong to those who lived there as occupants.
As R. Yehoshua of Sachnin said in the name of R. Levi (Bereshit Rabbah, 1:2):
“He declared to His people the power of His works, in giving them the lands of the nations” (Ps. 111:6): Why did G-d reveal to Israel what was created on the first and second days of Creation? [I.e., why did the Torah relate the entire Creation narrative when it should have concentrated on Torah law?]
It was because of the nations of the world, lest they curse Israel and say, “What a nation of pillagers you are!” Israel can respond, “Are you yourselves not pillagers? Surely it says, 'The Kaftorim came from Kaftor and annihilated the Avvim, occupying their territories' (Deut. 2:23).”
I.e., you and all the nations who claim that we, Israel, are pillagers, are hypocrites. After all, many nations took lands from nations who lived on them without any right or pretest for doing so. [Consider also America, Australia...] For example, the Kaftorim annihilated the Avvim and occupied their land. See Deut. 2 for further examples of nations who pillaged other nations and took their lands.
The point seems to be that before Israel respond to the nations with the main answer, they advance a side argument, namely: How can you and the Canaanites attempt to pose as innocent? After all, Eretz Yisrael was given to the descendants of Shem, and the Canaanites, descendants of Ham, took it from them. As Rashi wrote regarding the verse, “The Canaanites were then in the Land” (Gen. 12:6): “The Canaanites were gradually conquering Eretz Yisrael from Shem's descendants, for it had fallen to Shem's portion, when Noach divided up the earth amongst his sons.”
Afterwards comes the main argument: The world and all it contains were created by G-d and belong to Him. He is the Owner, and He gives to whomever He wishes and takes from whomever He wishes. He chose Israel to be His chosen people, His supreme, treasured nation, and He gave them the Land to be theirs and not the Canaanites'.
It likewise says (Deut. 6:10-11): To give you great, flourishing cities that you did not build. You will also have houses filled with all good things that you did not put there, finished cisterns that you did not quarry, and vineyards and olive trees that you did not plant. You shall eat and be satisfied.
[As Rabbi Kahane further explains in Peirush HaMaccabee on Shemot, Chapter 1]:
And there, in the Land of Israel, they inherited houses full of good things(Nehemiah 9:25), just as G-d had promised to give them houses filled with every type of good, which you did not fill (Deuteronomy 6:11) – you did not fill these houses, rather you captured them already filled with good. (Incidentally, this also teaches that everything that the Gentiles built and acquired when the Jews were not in Israel, they acquired illegally – in fact, by theft – because the land does not belong to them. Thus it is permitted to repossess their lands; only such property as they acquired under Jewish sovereignty is truly theirs.)
Clearly, just as G-d supervises the world and builds houses for the Jews in the Land of Israel in spite of the Gentiles and their anger, so too, when the Jews sin (!), His supervision works against THEM: They will build houses, but will not dwell in them…the great day of Hashem is near (Zephaniah 1:13-14).[...]
“For the children of Israel are slaves to Me, they are My slaves, whom I have taken out of the land of Egypt – I am Hashem, your G-d.” (Lev. 25:55) – This last verse was rendered [in Aramaic] by Targum Yonatan: “The children of Israel are Mine – slaves to My Torah.”
NO ONE ON EARTH IS FREE! The children of Israel are not free, but slaves to Him and His Torah. Being such, how can we possibly own property? Surely, whatever a slave acquires, belongs to His master [...].
A Jew must realize that everything – the world, punishment, even he himself – is under G-d's exclusive domain [...].
IT IS A MITZVAH AND DUTY UPON EVERY JEW TO LIVE IN ERETZ YISRAEL, and a chilul Hashem when Israel lives outside of it.
NO NON-JEW HAS THE SLIGHTEST RIGHT TO OWNERSHIP OVER THE LAND, and any non-Jew who denies G-d's mastery and the ownership of His people Israel over the whole Land is rebelling against G-d, denying G-d's sovereignty on earth and profaning G-d's name. He has one fate – to leave the Land or to die.
Compiled by Tzipora Liron-Pinner from “The Jewish Idea” and “Peirush HaMaccabee on Shemot” of Rav Meir Kahane, HY”D, English translation by Daniel Pinner
Monday, October 14, 2013
Parashat Vayeira - Isaac and Ishmael can't coexist - Rav Meir Kahane
(Bereshit
Rabbah, 53:11): “At the moment that Isaac was born, all were happy.
Ishmael said to them: 'Fools! I am the firstborn and I take a double
portion.' From Sarah's response to Abraham, 'The son of this slave woman will not share the inheritance with my son', we derive [Ishmael's attitude].”
Clearly, Sarah demanded Ishmael's ouster for the two reasons noted above: first, so that Isaac would not learn from his ways, and second, because it would be impossible for Ishmael not to be filled with jealousy over the land, which he saw as also belonging to him, and he would surely fight Isaac to take it away from him. [The matter greatly distressed Abraham regarding his son. So G-d said to Abraham, “Let it not be grievous in your sight because of the lad or your slave woman: Whatever Sarah tells you, heed her voice, since through Isaac will offspring be considered yours.” (Gen. 21:11-12)]. Tanchuma concludes, “from here we learn that Abraham was inferior to Sarah in prophetic powers.” Likewise, foolish, groundless love spoils the normal order of things. As Bereshit Rabbah teaches regarding Abraham's not wishing to send Ishmael away, “This belongs to 'shutting one's eyes to evil'(Isaiah 33:15)”. That is, Abraham, due to his inappropriate love, turned a blind eye to Ishmael's evil, and only Sarah saw it through her prophecy. Sarah was right in not taking the path of groundless love, and Abraham ultimately banished both Ishmael and the other concubines' sons. “Abraham gave all that he owned to Isaac. To the concubines' sons... he gave gifts. Then, while he was yet alive, he sent them to the country of the East, away from Isaac” (Gen. 25:5-6). Tanchuma stresses, “He removed them far from Isaac.”
Thus, there are two reasons for Abraham's banishing Ishmael and the other sons of the concubines: first, lest Isaac's sons should learn from their evil deeds; second, that these other sons who were born in the Land would forever think the Land was theirs and hate Isaac and his son Israel for taking it all for themselves. Sarah understood both reasons, hence she added, “The son of this slave will not share the inheritance” of the Land with Isaac, and since he would not inherit it, he would always hate Isaac and try to kill him. She, therefore, demanded that he be banished from the Land.
Ishmael's hatred for Israel is from ancient times and stems from Israel being Abraham's seed. Ishmael is jealous of Isaac's seed, who were chosen to be G-d's people, while he, Ishmael, was invalidated. Tanchuma (Vayelech, 2) teaches: “My beloved had a vineyard in a very fruitful hill, [and he dug it and cleared away his stones]” (Isaiah 5:1-2). The “vineyard” refers to Israel. “He dug it” refers to Abraham, for G-d got rid of his refuse, such as Ishmael. “He cleared away its stones” refers to Isaac, from whom emerged Esau.
And the Mishna teaches (Nedarim 31a), “If someone vows not to derive any benefit from 'the offspring of Abraham,' he is forbidden to derive benefit from any Jew, but permitted to derive benefit from a non-Jew.” The Talmud then comments: What about Ishmael? It says, “It is through Isaac that you will be credited with offspring” (Gen. 21:12). And what about Esau? It says, “through Isaac” - but not all of Isaac.
Thus, Ishmael was removed from the category of Abraham's offspring, and he has no portion in Abraham, his offspring or his land. This they will never forget, and they have harbored this resentment all along. Already in the days of Alexander of Macadon, there was an incident described in Sanhedrin 91a: “...Another time, the descendants of Ishmael and Ketura came with Israel for litigation before Alexander of Macedonia. They said to Israel, Eretz Israel is yours and ours, as it says, 'these are the chronicles of Ishmael, son of Abraham' (Gen. 25:12), and, 'these are the chronicles of Isaac, son of Abraham' (Ibid., v. 19). ...Gevia ben Pesisa asked them, 'from whence are you bringing proof?' They responded, 'from the Torah'. He then said, 'I, too, will bring proof only from the Torah, for it says, 'Abraham gave all that he owned to Isaac. To the concubines' sons...he gave gifts, [and he sent them off]'(Gen. 25:5-6). If a father gives his sons an inheritance during his lifetime, and he sends them away from one another, can any of them have claims against any other?”
Here we see that over a thousand years after Ishmael's death the Ishmaelites were still claiming the land. They ignore all the arguments we put forth, just as they ignore what the Talmud states (Sanhedrin 59b) regarding circumcision: “It is Abraham whom the Torah originally admonishes 'You must keep My covenant – you and your offspring throughout their generations' (Gen. 17:9)... What about obligating the Ishmaelites [in circumcision, since they are Abraham's seed]? It says, 'it is through Isaac that you will gain posterity' (Gen. 21:12).
Thus, the Torah states explicitly that only Isaac, and not Ishmael, will be called Abraham's seed. Yet, what do the Ishmaelites or any other nation with a claim to the Land care what we say? Since they are our blood enemies and will never accept the authority of Israel and G-d, they have no place in the Land... Besides all this, we know that in the footsteps of the Messianic era, Ishmael will rise up against Israel and try to annihilate them.
R. Yitzchak said: The Torah need only have begun from Ex. 12:2, “This month shall be unto you the first of the months,” [introducing the first commandment given to Israel]. Why then did it start with the Genesis narrative?... It was so that if the nations of the world ever say to Israel, “You are thieves,” they will respond [that “the entire world is G-d's property. He created it and gave it to whoever is fitting in His eyes (Jer. 27:5); according to His will He gave it to them and according to His will he took it from them and gave it to us”] (Rashi Gen. 1:1).
Likewise, the Midrash says (Bereshit Rabbah, 1:2), “It was so that the nations would not castigate Israel and call them “a nation of plunderers”. R. Yitzchak did not say there, “because of the seven nations” but rather, “the nations of the world”, to inform us that all of the nations will join those nations who once inhabited the Land, be they the seven nations or Ishmaelites, with the claim that Israel are thieves and plunderers, and on that day, Israel shall stand alone.
It follows that those same laws that applied to the seven nations [that is, to remove them from the Land] apply to all the nations that live in Eretz Yisrael in every age.
This includes those of our age, who view Eretz Yisrael as their own land and soil, and who view the Jewish People as a nation of conquerers, robbers and thieves.
After all, what difference is there as far as G-d's warning that “those who remain shall be barbs in your eyes and thorns in your sides, causing you troubles in the land” (Num. 33:55), between the seven nations and between any nations that dwells in the Land, views it as its own, and then Israel come and conquer it from them? Surely it will feel that same hatred and that same fierce will for revenge as did the seven nations.
This logic appears already in Or HaChaim (Num. 33:52): “You must drive out”: Although the verse said of the seven nations, “You shall not allow any people to remain alive” (Deut. 20:16), here, the Torah is talking about other nations found there besides the seven. It therefore was careful to say, “all the Land's inhabitants”, meaning, even those not of the seven.
They, too, will always harbor resentment against Israel and will never resign themselves to us, but will await the “right” moment to rebel. As for their ostensibly having submitted nowadays, that is only out of fear and the inability to claim victory for the time being.
Abraham, out of his mercy and kindness, did not wish to see the evil done by Ishmael, especially with him being his son. G-d therefore had to command him, “Let it not be grievous in your sight because of the lad” (Gen. 21:12).
Mercy towards the cruel is not a good trait. Quite the opposite, one is duty-bound to separate oneself from the evildoer even if this is a difficult step, and even if it appears cruel. There can be no coexistence between evil and upright people – only separation. [Likewise,] the death of the wicked is infinitely preferable to the death of the righteous, and eradicating evil is infinitely superior to eradicating good.
Compiled by Tzipora Liron-Pinner from "The Jewish Idea" of Rav Meir Kahane, HY"D
Clearly, Sarah demanded Ishmael's ouster for the two reasons noted above: first, so that Isaac would not learn from his ways, and second, because it would be impossible for Ishmael not to be filled with jealousy over the land, which he saw as also belonging to him, and he would surely fight Isaac to take it away from him. [The matter greatly distressed Abraham regarding his son. So G-d said to Abraham, “Let it not be grievous in your sight because of the lad or your slave woman: Whatever Sarah tells you, heed her voice, since through Isaac will offspring be considered yours.” (Gen. 21:11-12)]. Tanchuma concludes, “from here we learn that Abraham was inferior to Sarah in prophetic powers.” Likewise, foolish, groundless love spoils the normal order of things. As Bereshit Rabbah teaches regarding Abraham's not wishing to send Ishmael away, “This belongs to 'shutting one's eyes to evil'(Isaiah 33:15)”. That is, Abraham, due to his inappropriate love, turned a blind eye to Ishmael's evil, and only Sarah saw it through her prophecy. Sarah was right in not taking the path of groundless love, and Abraham ultimately banished both Ishmael and the other concubines' sons. “Abraham gave all that he owned to Isaac. To the concubines' sons... he gave gifts. Then, while he was yet alive, he sent them to the country of the East, away from Isaac” (Gen. 25:5-6). Tanchuma stresses, “He removed them far from Isaac.”
Thus, there are two reasons for Abraham's banishing Ishmael and the other sons of the concubines: first, lest Isaac's sons should learn from their evil deeds; second, that these other sons who were born in the Land would forever think the Land was theirs and hate Isaac and his son Israel for taking it all for themselves. Sarah understood both reasons, hence she added, “The son of this slave will not share the inheritance” of the Land with Isaac, and since he would not inherit it, he would always hate Isaac and try to kill him. She, therefore, demanded that he be banished from the Land.
Ishmael's hatred for Israel is from ancient times and stems from Israel being Abraham's seed. Ishmael is jealous of Isaac's seed, who were chosen to be G-d's people, while he, Ishmael, was invalidated. Tanchuma (Vayelech, 2) teaches: “My beloved had a vineyard in a very fruitful hill, [and he dug it and cleared away his stones]” (Isaiah 5:1-2). The “vineyard” refers to Israel. “He dug it” refers to Abraham, for G-d got rid of his refuse, such as Ishmael. “He cleared away its stones” refers to Isaac, from whom emerged Esau.
And the Mishna teaches (Nedarim 31a), “If someone vows not to derive any benefit from 'the offspring of Abraham,' he is forbidden to derive benefit from any Jew, but permitted to derive benefit from a non-Jew.” The Talmud then comments: What about Ishmael? It says, “It is through Isaac that you will be credited with offspring” (Gen. 21:12). And what about Esau? It says, “through Isaac” - but not all of Isaac.
Thus, Ishmael was removed from the category of Abraham's offspring, and he has no portion in Abraham, his offspring or his land. This they will never forget, and they have harbored this resentment all along. Already in the days of Alexander of Macadon, there was an incident described in Sanhedrin 91a: “...Another time, the descendants of Ishmael and Ketura came with Israel for litigation before Alexander of Macedonia. They said to Israel, Eretz Israel is yours and ours, as it says, 'these are the chronicles of Ishmael, son of Abraham' (Gen. 25:12), and, 'these are the chronicles of Isaac, son of Abraham' (Ibid., v. 19). ...Gevia ben Pesisa asked them, 'from whence are you bringing proof?' They responded, 'from the Torah'. He then said, 'I, too, will bring proof only from the Torah, for it says, 'Abraham gave all that he owned to Isaac. To the concubines' sons...he gave gifts, [and he sent them off]'(Gen. 25:5-6). If a father gives his sons an inheritance during his lifetime, and he sends them away from one another, can any of them have claims against any other?”
Here we see that over a thousand years after Ishmael's death the Ishmaelites were still claiming the land. They ignore all the arguments we put forth, just as they ignore what the Talmud states (Sanhedrin 59b) regarding circumcision: “It is Abraham whom the Torah originally admonishes 'You must keep My covenant – you and your offspring throughout their generations' (Gen. 17:9)... What about obligating the Ishmaelites [in circumcision, since they are Abraham's seed]? It says, 'it is through Isaac that you will gain posterity' (Gen. 21:12).
Thus, the Torah states explicitly that only Isaac, and not Ishmael, will be called Abraham's seed. Yet, what do the Ishmaelites or any other nation with a claim to the Land care what we say? Since they are our blood enemies and will never accept the authority of Israel and G-d, they have no place in the Land... Besides all this, we know that in the footsteps of the Messianic era, Ishmael will rise up against Israel and try to annihilate them.
R. Yitzchak said: The Torah need only have begun from Ex. 12:2, “This month shall be unto you the first of the months,” [introducing the first commandment given to Israel]. Why then did it start with the Genesis narrative?... It was so that if the nations of the world ever say to Israel, “You are thieves,” they will respond [that “the entire world is G-d's property. He created it and gave it to whoever is fitting in His eyes (Jer. 27:5); according to His will He gave it to them and according to His will he took it from them and gave it to us”] (Rashi Gen. 1:1).
Likewise, the Midrash says (Bereshit Rabbah, 1:2), “It was so that the nations would not castigate Israel and call them “a nation of plunderers”. R. Yitzchak did not say there, “because of the seven nations” but rather, “the nations of the world”, to inform us that all of the nations will join those nations who once inhabited the Land, be they the seven nations or Ishmaelites, with the claim that Israel are thieves and plunderers, and on that day, Israel shall stand alone.
It follows that those same laws that applied to the seven nations [that is, to remove them from the Land] apply to all the nations that live in Eretz Yisrael in every age.
This includes those of our age, who view Eretz Yisrael as their own land and soil, and who view the Jewish People as a nation of conquerers, robbers and thieves.
After all, what difference is there as far as G-d's warning that “those who remain shall be barbs in your eyes and thorns in your sides, causing you troubles in the land” (Num. 33:55), between the seven nations and between any nations that dwells in the Land, views it as its own, and then Israel come and conquer it from them? Surely it will feel that same hatred and that same fierce will for revenge as did the seven nations.
This logic appears already in Or HaChaim (Num. 33:52): “You must drive out”: Although the verse said of the seven nations, “You shall not allow any people to remain alive” (Deut. 20:16), here, the Torah is talking about other nations found there besides the seven. It therefore was careful to say, “all the Land's inhabitants”, meaning, even those not of the seven.
They, too, will always harbor resentment against Israel and will never resign themselves to us, but will await the “right” moment to rebel. As for their ostensibly having submitted nowadays, that is only out of fear and the inability to claim victory for the time being.
Abraham, out of his mercy and kindness, did not wish to see the evil done by Ishmael, especially with him being his son. G-d therefore had to command him, “Let it not be grievous in your sight because of the lad” (Gen. 21:12).
Mercy towards the cruel is not a good trait. Quite the opposite, one is duty-bound to separate oneself from the evildoer even if this is a difficult step, and even if it appears cruel. There can be no coexistence between evil and upright people – only separation. [Likewise,] the death of the wicked is infinitely preferable to the death of the righteous, and eradicating evil is infinitely superior to eradicating good.
Compiled by Tzipora Liron-Pinner from "The Jewish Idea" of Rav Meir Kahane, HY"D
Wednesday, October 9, 2013
Parashat Lech Lecha - Abraham and Jewish greatness - Rav Meir Kahane
Hashem said to Abram, “Go for yourself from your land,
from your relatives, and from your father's house to the land that I
will show you. And I will make of you a great nation; I will bless you,
and make your name great, and you shall be a blessing. I will bless
those who bless you, and him who curses you I will curse; and all the
families of the earth shall bless themselves by you.” (Gen. 12:1-3)
After Adam sinned and G-d saw that it was impossible to achieve by natural processes a state in which all of mankind would be good, He decided to create a single emissary, one nation which would be anointed as G-d's Messiah on earth, a light unto the nations to teach them G-d's ways. This Messiah, this chosen people, was Israel. Israel were called “Adam” because it was they who were to continue the mission of Adam, who was created for this purpose yet failed. For two thousand years, G-d searched for the man who would undertake Adam's mission but execute it differently, who would fashion a nation – from his seed – which would be G-d's elect, a holy nation that would sanctify itself and thereby influence the world to accept the yoke of Heaven.
G-d waited two thousand years, searching the world over to find one person who would be worthy to have this nation emerge from him. Yet, He did not find him until he enhanced the intellect and understanding of our forefather Abraham, making him ready for this mission if he would only use that understanding for self-sacrifice. This is the intent of Bereshit Rabbah 30:8, which stated that Abraham “was ready to direct the whole world in repentance.” Clearly, greatness cannot emerge from lowliness, and G-d perfects the spirits of certain beings for greatness. Yet, if they do not use this Divine gift, it goes to waste. As our sages said (Esther Rabbah, 6:3), “Noach was ready to recognize his Maker”, yet he did not sacrifice himself for this. Abraham's intellectual improvement came about through his being from a family that was close to the monarchy and to priests of idolatry. It is obvious that this was so, for they certainly would not have allowed just anyone to fashion and sell idols as they did with Terach [his father]. Since Abraham was in this position, he had the opportunity to learn and ponder. The same goes for Moses. G-d arranged for Moses to grow up with Pharaoh so that he would be surrounded by royalty and greatness. All the same, whoever is unready for self-sacrifice forfeits G-d's improvement.
Nedarim 32a teaches, “When Abraham was three, he recognized his Creator, as it says, “It is because [“ekev” in Hebrew] Abraham obeyed My voice [and kept My charge, My commandments, My decrees and My laws]” (Gen. 26:5). Abraham lived 175 years, and “ekev” has the numerical value of 172. It is thus interpreted that out of his 175 years, he kept G-d's charge for 172 - “ekev” - years, i.e. all but the first three. Rambam explains (Hilchot Avodah Zarah 1:3): Weaned, but still a toddler, Abraham's thoughts began to soar. Day and night this great spirit would ask himself how our world could function without a master. He wondered who was directing it, for it could not possibly direct itself. No one had taught him or informed him of anything. He was immersed in Ur Kasdim among foolish idolaters, his father and mother and his whole nation, and he worshipped with them. Gradually his understanding grew until he grasped the truth through apt perceptions. He knew that there was just one G-d and that He conducts the world and created everything, and that in all the universe there is no G-d but Him. He knew that the whole world had erred, and that their error was due to their having worshipped the stars and images until they lost the truth.
Abraham's knowing his Maker began with his understanding as a small boy that idols are meaningless. Terach made and sold them, and the boy certainly saw how they were made and understood that something man made cannot cannot possibly be man's master. Our sages said (Bereshit Rabbah, 38:13). “R. Chiya, grandson of R. Ada of Jaffa, said: Terach was an idol worshiper. One time he went out and left Abraham to sell idols for him. When a customer came in to make a purchase, Abraham would ask how old he was, and he would reply that he was fifty or sixty. Abraham would then say, woe to the sixty-year old who wishes to worship something one day old. The customer would be embarrassed and leave. One time a woman came, carrying a plate of fine flour, and said, take this and place it before the idols. Abraham took a staff and broke all the idols, placing the staff in the hands of the largest idol. When his father returned, he asked Abraham who had done this, and Abraham responded: I cannot lie to you. A woman came with a plate of fine flour and told me to place it before the idols. I did so and they all began arguing over which one would eat first. Then that large one took the staff and smashed the others. Terach then said: Why are you mocking me? Do they have minds? Abraham responded, can your ears not hear what your mouth is saying? Terach took him and handed him over to Nimrod. Nimrod said to him, let us worship fire, and Abraham replied , let us worship water which douses fire. Nimrod said, then let us worship water, and Abraham replied, if so , then let us worship the clouds which hold the water. Nimrod said, let us worship the clouds. Abraham replied, let us worship the wind which disperses the clouds. Nimrod said, let us worship the wind. Abraham replied, let us worship man, who is not moved by the wind. Nimrod said, this is all just talk. I only bow down to fire. Now I shall throw you into it, and let the G-d that you bow down to come and save you.”
Thus, once Abraham's belief was complete, he proceeded to risk his life for the Oneness of G-d, treating idolatry with contempt. First, he did so with his father's idols, and then he went out and chastised the public. Abraham completed his spiritual development by not retreating or denying his faith, instead sanctifying the name Heaven (see Pirkei DeRabbi Eliezer, Ch. 26, where it says that before he was thrown into the fiery furnace,he also sat in prison: “His second trial was his being imprisoned for ten years, three in Cutha and seven in Kardu.”) This is how Abraham grew to greatness. G-d searched for someone fit to inaugurate the era of Torah, someone from whom the Chosen People could emerge and become G-d's anointed emissary to disseminate the true Jewish idea throughout the world. Such a person had to be unique, someone who would find the truth himself and be ready to risk his life for it without and prophecy or revelation by G-d until after he had passed his test. The true believer is known solely for his complete bitachon, his readiness to sacrifice his life for Kiddush Hashem. Our sages said (Shir HaShirim Rabbah, 1:13): “My beloved is to me a bundle of myrrh” (Song of Songs 1:13): R. Azariah, in the name of R. Yehudah, interpreted this verse as dealing with Abraham: Just as his myrrh heads the list of spices [Ex. 30:23, for the sacred anointment], so is Abraham at the head of all saints. Just as this myrrh gives off no scent without fire, so were Abraham's deeds unknown until he was thrown into a fiery furnace.
In other words, there was no proof of the genuineness of Abraham's faith until he was ready to sacrifice himself for Kiddush Hashem, trusting not that he would be saved, but in the truth of G-d's existence and in His ultimate victory. Having bitachon does not mean trusting that if one does a specific act he will be saved or that G-d will give him what he wants. When Abraham was ready to fall into a fiery furnace, he was not certain he would be saved, yet he was still ready to do it for the sake of Kiddush Hashem. He was certain of G-d's existence. Precisely his brother, Haran, who linked his trust in G-d to that G-d would perform a miracle for him, was killed. As our sages say (Bereshit Rabbah, 38:13): Haran was there, and he had conflicting thoughts. He said, “Either way! If Abraham wins, I will say that I am with Abraham, and if Nimrod wins, I will say that I am with Nimrod.” When Abraham entered the fiery furnace and was saved, they asked Haran, “Whose side are you on?” and he answered that he was with Abraham. They took him and threw him into the fire, and his innards burned up... He died in sight of Terach his father.
We see that G-d does not perform miracles for those who rely on them. That is not bitachon at all but knowledge that one will be saved. Bitachon comes into play precisely where there is danger, when a person does not know whether he will be saved, yet trusts in G-d anyway, championing Divine truth destined to win out. This self-sacrifice is the pinnacle of bitachon, as stated, and from it stems Kiddush Hashem. Kiddush Hashem is a trait that nothing else transcends; and because Abraham was ready to sanctify G-d's name even at the cost of his life, he merited to be chosen as G-d's select son, from whom would emerge lofty, holy seed.
The Jewish people were conceived through the self-sacrifice of their founder, our forefather Abraham, and only through such self-sacrifice, the climax of accepting the yoke of Heaven, was it possible to anoint the messenger nation of G-d. The Jews are unique because they possess the truth and are, moreover, obligated to preserve in their self-sacrifice on its behalf, even if standing alone like Abraham, the first Jew.
Compiled by Tzipora Liron-Pinner from "The Jewish Idea" of Rav Meir Kahane, HY"D
After Adam sinned and G-d saw that it was impossible to achieve by natural processes a state in which all of mankind would be good, He decided to create a single emissary, one nation which would be anointed as G-d's Messiah on earth, a light unto the nations to teach them G-d's ways. This Messiah, this chosen people, was Israel. Israel were called “Adam” because it was they who were to continue the mission of Adam, who was created for this purpose yet failed. For two thousand years, G-d searched for the man who would undertake Adam's mission but execute it differently, who would fashion a nation – from his seed – which would be G-d's elect, a holy nation that would sanctify itself and thereby influence the world to accept the yoke of Heaven.
G-d waited two thousand years, searching the world over to find one person who would be worthy to have this nation emerge from him. Yet, He did not find him until he enhanced the intellect and understanding of our forefather Abraham, making him ready for this mission if he would only use that understanding for self-sacrifice. This is the intent of Bereshit Rabbah 30:8, which stated that Abraham “was ready to direct the whole world in repentance.” Clearly, greatness cannot emerge from lowliness, and G-d perfects the spirits of certain beings for greatness. Yet, if they do not use this Divine gift, it goes to waste. As our sages said (Esther Rabbah, 6:3), “Noach was ready to recognize his Maker”, yet he did not sacrifice himself for this. Abraham's intellectual improvement came about through his being from a family that was close to the monarchy and to priests of idolatry. It is obvious that this was so, for they certainly would not have allowed just anyone to fashion and sell idols as they did with Terach [his father]. Since Abraham was in this position, he had the opportunity to learn and ponder. The same goes for Moses. G-d arranged for Moses to grow up with Pharaoh so that he would be surrounded by royalty and greatness. All the same, whoever is unready for self-sacrifice forfeits G-d's improvement.
Nedarim 32a teaches, “When Abraham was three, he recognized his Creator, as it says, “It is because [“ekev” in Hebrew] Abraham obeyed My voice [and kept My charge, My commandments, My decrees and My laws]” (Gen. 26:5). Abraham lived 175 years, and “ekev” has the numerical value of 172. It is thus interpreted that out of his 175 years, he kept G-d's charge for 172 - “ekev” - years, i.e. all but the first three. Rambam explains (Hilchot Avodah Zarah 1:3): Weaned, but still a toddler, Abraham's thoughts began to soar. Day and night this great spirit would ask himself how our world could function without a master. He wondered who was directing it, for it could not possibly direct itself. No one had taught him or informed him of anything. He was immersed in Ur Kasdim among foolish idolaters, his father and mother and his whole nation, and he worshipped with them. Gradually his understanding grew until he grasped the truth through apt perceptions. He knew that there was just one G-d and that He conducts the world and created everything, and that in all the universe there is no G-d but Him. He knew that the whole world had erred, and that their error was due to their having worshipped the stars and images until they lost the truth.
Abraham's knowing his Maker began with his understanding as a small boy that idols are meaningless. Terach made and sold them, and the boy certainly saw how they were made and understood that something man made cannot cannot possibly be man's master. Our sages said (Bereshit Rabbah, 38:13). “R. Chiya, grandson of R. Ada of Jaffa, said: Terach was an idol worshiper. One time he went out and left Abraham to sell idols for him. When a customer came in to make a purchase, Abraham would ask how old he was, and he would reply that he was fifty or sixty. Abraham would then say, woe to the sixty-year old who wishes to worship something one day old. The customer would be embarrassed and leave. One time a woman came, carrying a plate of fine flour, and said, take this and place it before the idols. Abraham took a staff and broke all the idols, placing the staff in the hands of the largest idol. When his father returned, he asked Abraham who had done this, and Abraham responded: I cannot lie to you. A woman came with a plate of fine flour and told me to place it before the idols. I did so and they all began arguing over which one would eat first. Then that large one took the staff and smashed the others. Terach then said: Why are you mocking me? Do they have minds? Abraham responded, can your ears not hear what your mouth is saying? Terach took him and handed him over to Nimrod. Nimrod said to him, let us worship fire, and Abraham replied , let us worship water which douses fire. Nimrod said, then let us worship water, and Abraham replied, if so , then let us worship the clouds which hold the water. Nimrod said, let us worship the clouds. Abraham replied, let us worship the wind which disperses the clouds. Nimrod said, let us worship the wind. Abraham replied, let us worship man, who is not moved by the wind. Nimrod said, this is all just talk. I only bow down to fire. Now I shall throw you into it, and let the G-d that you bow down to come and save you.”
Thus, once Abraham's belief was complete, he proceeded to risk his life for the Oneness of G-d, treating idolatry with contempt. First, he did so with his father's idols, and then he went out and chastised the public. Abraham completed his spiritual development by not retreating or denying his faith, instead sanctifying the name Heaven (see Pirkei DeRabbi Eliezer, Ch. 26, where it says that before he was thrown into the fiery furnace,he also sat in prison: “His second trial was his being imprisoned for ten years, three in Cutha and seven in Kardu.”) This is how Abraham grew to greatness. G-d searched for someone fit to inaugurate the era of Torah, someone from whom the Chosen People could emerge and become G-d's anointed emissary to disseminate the true Jewish idea throughout the world. Such a person had to be unique, someone who would find the truth himself and be ready to risk his life for it without and prophecy or revelation by G-d until after he had passed his test. The true believer is known solely for his complete bitachon, his readiness to sacrifice his life for Kiddush Hashem. Our sages said (Shir HaShirim Rabbah, 1:13): “My beloved is to me a bundle of myrrh” (Song of Songs 1:13): R. Azariah, in the name of R. Yehudah, interpreted this verse as dealing with Abraham: Just as his myrrh heads the list of spices [Ex. 30:23, for the sacred anointment], so is Abraham at the head of all saints. Just as this myrrh gives off no scent without fire, so were Abraham's deeds unknown until he was thrown into a fiery furnace.
In other words, there was no proof of the genuineness of Abraham's faith until he was ready to sacrifice himself for Kiddush Hashem, trusting not that he would be saved, but in the truth of G-d's existence and in His ultimate victory. Having bitachon does not mean trusting that if one does a specific act he will be saved or that G-d will give him what he wants. When Abraham was ready to fall into a fiery furnace, he was not certain he would be saved, yet he was still ready to do it for the sake of Kiddush Hashem. He was certain of G-d's existence. Precisely his brother, Haran, who linked his trust in G-d to that G-d would perform a miracle for him, was killed. As our sages say (Bereshit Rabbah, 38:13): Haran was there, and he had conflicting thoughts. He said, “Either way! If Abraham wins, I will say that I am with Abraham, and if Nimrod wins, I will say that I am with Nimrod.” When Abraham entered the fiery furnace and was saved, they asked Haran, “Whose side are you on?” and he answered that he was with Abraham. They took him and threw him into the fire, and his innards burned up... He died in sight of Terach his father.
We see that G-d does not perform miracles for those who rely on them. That is not bitachon at all but knowledge that one will be saved. Bitachon comes into play precisely where there is danger, when a person does not know whether he will be saved, yet trusts in G-d anyway, championing Divine truth destined to win out. This self-sacrifice is the pinnacle of bitachon, as stated, and from it stems Kiddush Hashem. Kiddush Hashem is a trait that nothing else transcends; and because Abraham was ready to sanctify G-d's name even at the cost of his life, he merited to be chosen as G-d's select son, from whom would emerge lofty, holy seed.
The Jewish people were conceived through the self-sacrifice of their founder, our forefather Abraham, and only through such self-sacrifice, the climax of accepting the yoke of Heaven, was it possible to anoint the messenger nation of G-d. The Jews are unique because they possess the truth and are, moreover, obligated to preserve in their self-sacrifice on its behalf, even if standing alone like Abraham, the first Jew.
Compiled by Tzipora Liron-Pinner from "The Jewish Idea" of Rav Meir Kahane, HY"D
Thursday, October 3, 2013
Parashat Noach - Creation annihilated? - Rav Binyamin Ze'ev Kahane
And He blotted out all existence that was
on the face of the ground - from man to animals to creeping things and
to the bird of the sky; and they were blotted out from the earth. Only
Noach survived and those with him in the Ark. (Gen. 7:23)
Parashat Noach raises the following question: Why did G-d wipe out all of the beasts, birds, and crawling things in the flood? If man sinned, why should the animals suffer? Rashi explains:”The entire creation is for man, and when man is wiped out, who needs all these?” That is, the purpose of the creation is not simply to exist, but rather to actualize the destiny of the Creation. The moment there is no purpose (which is the case after G-d wiped out man, for whom the world was created), then the animals must perish since there is no longer a reason for their existence. Here, too, the moment the deeds of man prove that there is no longer a possibility for him to fulfill his destiny, his existence is no longer necessary, and he perishes. But we are still left wondering: All that creation, just for annihilation? All those generations before the flood (a span of 1654 years) were for nothing?
The answer is no. Harsh though this verses may be, a verse appears at the very end of Bereshit which turns everything around: “But Noach found grace in the eyes of G-d”. And while this lonely verse may appear to be only a small comfort to a world gone astray, the truth is that this one verse is everything. Even if we are speaking about one individual – he is the one who counts. Noach is the justification for the world's continued existence.
G-d created the world for the sake of those who will eventually fulfill the world's destiny, and He is not deterred by the possibility that there may be just a very few out there who may be willing. What really counts is that small ray of light that sometimes is not paid much attention to, but illuminates the world with the light of the world's true destiny.
But...
For 120 years, Noah fulfilled G-d's commandment and built the ark, all the while warning the people in his generation about the impending flood. When the people would pass by his house and ask what he was doing, he would reply, ”The Almighty said that He is bringing a flood upon the world”. The people reacted with vicious mockery. (Bereishit Raba 30:7)
The question that can be asked is the following: For 120 years Noach warned of the flood. And what came out of it? At first glance absolutely nothing!
In the end, the flood wiped out the entire world, except for whom? Except for Noach and his family. Not even one person was convinced to do “teshuva”. Not even one! Noach's “life endeavor” of 120 years was a waste of time. Or was it?
The story of Noach provides us with a concrete illustration as to what the true role of the chastising prophet is. Certainly the major goal of the warnings and admonishment are to direct the people onto the proper path, in the hope that they will do “teshuva” immediately. But in contrast as to what one might think, if the prophet does not succeed in bringing the people to “:teshuva”, this does not necessarily mean that he failed! A deeper look will reveal that the rebuke in itself has value. If we look at the prophets of Israel, we will notice an amazing fact: Generally speaking, they were a dismal failure. It seemed as if they influenced no one. The people were not interested in hearing them, and did not change their evil ways. Does this mean that there was no value in the warnings of the prophets? Of course not. After all, the words of the prophets are inscribed forever in our holy Tanach.
The answer to this question van be found in G-d's answer to Ezekiel when He appoints him as a prophet (chapter 2) “ And He said to me, Son of man, I sent thee to the children of Israel...that have rebelled against me...and you shall say to them, Thus says the Lord G-d. And they, whether they will hear, or whether they will refuse to hear, (for they are a rebellious house), so that they shall know that there has been a prophet amongst them ”. And afterwards (3:7): ”But the house of Israel will not hearken to you...” Can this be? If G-d knows that they will not listen, why send Ezekiel out and put him through such humiliation and abuse? And so a new concept is learned here. The saying of truth has value, even if it has no apparent influence at that particular moment. What is the value? “So that they shall know that there has been a prophet amongst them”. Even if immediate results are not seen, the value of the warnings are that they manifest the bringing in of G-d's word into the world. The prophet who expresses G-d's truth in giving expression to G-d's actual presence in this world. It is showing us that the world is not “hefker” (chaos). There is justice in the world. By so doing, the prophet in essence sanctifies G-d's name.
(Compiled by Tzipora Liron-Pinner from “The writings of Rav Binyamin Ze'ev Kahane“ HY"D - end of commentary on Parashat Bereshit and commentary on Parashat Noach)
Parashat Noach raises the following question: Why did G-d wipe out all of the beasts, birds, and crawling things in the flood? If man sinned, why should the animals suffer? Rashi explains:”The entire creation is for man, and when man is wiped out, who needs all these?” That is, the purpose of the creation is not simply to exist, but rather to actualize the destiny of the Creation. The moment there is no purpose (which is the case after G-d wiped out man, for whom the world was created), then the animals must perish since there is no longer a reason for their existence. Here, too, the moment the deeds of man prove that there is no longer a possibility for him to fulfill his destiny, his existence is no longer necessary, and he perishes. But we are still left wondering: All that creation, just for annihilation? All those generations before the flood (a span of 1654 years) were for nothing?
The answer is no. Harsh though this verses may be, a verse appears at the very end of Bereshit which turns everything around: “But Noach found grace in the eyes of G-d”. And while this lonely verse may appear to be only a small comfort to a world gone astray, the truth is that this one verse is everything. Even if we are speaking about one individual – he is the one who counts. Noach is the justification for the world's continued existence.
G-d created the world for the sake of those who will eventually fulfill the world's destiny, and He is not deterred by the possibility that there may be just a very few out there who may be willing. What really counts is that small ray of light that sometimes is not paid much attention to, but illuminates the world with the light of the world's true destiny.
But...
For 120 years, Noah fulfilled G-d's commandment and built the ark, all the while warning the people in his generation about the impending flood. When the people would pass by his house and ask what he was doing, he would reply, ”The Almighty said that He is bringing a flood upon the world”. The people reacted with vicious mockery. (Bereishit Raba 30:7)
The question that can be asked is the following: For 120 years Noach warned of the flood. And what came out of it? At first glance absolutely nothing!
In the end, the flood wiped out the entire world, except for whom? Except for Noach and his family. Not even one person was convinced to do “teshuva”. Not even one! Noach's “life endeavor” of 120 years was a waste of time. Or was it?
The story of Noach provides us with a concrete illustration as to what the true role of the chastising prophet is. Certainly the major goal of the warnings and admonishment are to direct the people onto the proper path, in the hope that they will do “teshuva” immediately. But in contrast as to what one might think, if the prophet does not succeed in bringing the people to “:teshuva”, this does not necessarily mean that he failed! A deeper look will reveal that the rebuke in itself has value. If we look at the prophets of Israel, we will notice an amazing fact: Generally speaking, they were a dismal failure. It seemed as if they influenced no one. The people were not interested in hearing them, and did not change their evil ways. Does this mean that there was no value in the warnings of the prophets? Of course not. After all, the words of the prophets are inscribed forever in our holy Tanach.
The answer to this question van be found in G-d's answer to Ezekiel when He appoints him as a prophet (chapter 2) “ And He said to me, Son of man, I sent thee to the children of Israel...that have rebelled against me...and you shall say to them, Thus says the Lord G-d. And they, whether they will hear, or whether they will refuse to hear, (for they are a rebellious house), so that they shall know that there has been a prophet amongst them ”. And afterwards (3:7): ”But the house of Israel will not hearken to you...” Can this be? If G-d knows that they will not listen, why send Ezekiel out and put him through such humiliation and abuse? And so a new concept is learned here. The saying of truth has value, even if it has no apparent influence at that particular moment. What is the value? “So that they shall know that there has been a prophet amongst them”. Even if immediate results are not seen, the value of the warnings are that they manifest the bringing in of G-d's word into the world. The prophet who expresses G-d's truth in giving expression to G-d's actual presence in this world. It is showing us that the world is not “hefker” (chaos). There is justice in the world. By so doing, the prophet in essence sanctifies G-d's name.
(Compiled by Tzipora Liron-Pinner from “The writings of Rav Binyamin Ze'ev Kahane“ HY"D - end of commentary on Parashat Bereshit and commentary on Parashat Noach)
Subscribe to:
Posts (Atom)
Posts
