“Speak to the entire assembly of the Children of Israel and say to them: You shall be holy, for holy am I, Hashem, your G-d.” (Lev. 19:2)
“ You shall sanctify yourselves and you will be holy, for I am Hashem, your G-d.” (Lev. 20:7)
Twice G-d decreed kedusha (holiness) upon Israel. Why? It is “since I am holy.” In other words, just as G-d is holy, so, too, must we be holy. Our sages made this point in Tanchuma (Kedoshim, 5):
“Make yourselves holy”: Why must we do so? G-d caused us to cling to His loins, as it says, “For as the belt clings to the loins of a man” (Jer. 13:11). Therefore, “You must be holy, since I am the L-rd your G-d, and I am holy” (Lev. 19:2).
We also learn (Torat Kohanim, Shemini, 12), “Just as I am holy, so are you holy. Just as I am set apart, so you must be set apart.” Here, we find kedusha defined: It means separating oneself from the abominations, impurity and bestiality of the world, and instead clinging to purity and spiritual loftiness, goodness and the yoke of Heaven, intent on ascending and becoming holier. The beast is a prisoner of physical drives and lust. It cannot possibly separate itself from bestiality, for it is entirely bestial and was created to be precisely that in order to show man the behavior from which he must flee.
Breaking down one's passions is Israel's task. That is why kedusha was commanded so many times in the realms of life fraught with lust and desire, namely food and conjugal relations.
Regarding conjugal relations, G-d stressed our duty to be holy, when just before the section on sexual sin He said, “You must sanctify yourselves and be holy” (Lev. 20:7). Even though this verse is teaching about separation from idolatry (Torat Kohanim, Kedoshim 10), it still relates to the section that follows as well, that of sexual sin. Thus, our sages expounded (Vayikra Rabbah, 24:6):
Why was the section on sexual sin placed right after the section on kedusha? To teach that wherever we find separation from sexual sin, there we find kedusha. This follows the utterance of R.Yehuda ben Pazi who said, “Whoever fences himself off from sexual sin is called kadosh, 'holy'.”
Following is Rambam at the end of Hilchot Issurei Biah (22:18-20):
No prohibition throughout the Torah is as hard for most of the people to part with as are sexual immorality and fornication. Our sages say that at the moment that Israel were commanded regarding sexual morality, they wept and they accepted this mitzvah with resentment and weeping, as it says, “[Moses heard the people] weeping over their families (Num. 11:10), i.e. regarding family-related matters. Our sages said that a person's soul lusts and craves theft and sexual sin, and we do not find a community in any age that lacks people who breach the laws of sexual morality and forbidden cohabitation. Our sages further said, “Most succumb to theft, a minority succumb to sexual sin, and all use speech that verges on forbidden gossip.” Therefore, it is appropriate for one to suppress his evil impulse in this matter and to accustom himself to exceeding kedusha, pure thought and an appropriate outlook in order to be saved from them.
[In modern times,] the clearest and most painful example of the agonizing contradiction between liberal-democratic-western thinking and Judaism, the one that has led to the most violent and hideous hate and wildly irrational defamation, is surely the clear and ringing Jewish ban on intermarriage and sexual relations between Jews and non-Jews, a thing that has become the centerpiece of the hysterical attack by the Hellenist Jews on “Kahanism”.
There is no doubt that certain marriages are forbidden, such as Jew to non-Jew, incestuous unions, kohen to divorcee, mamzer to non-mamzer. We shall not play games. These are forbidden marriages and no rabbi will perform them. And so there is a cry: Civil marriage! Or a more elegant one: Civil marriage for those who are barred from religious marriage. I shall add only a word or two here about those whose real aim is not civil marriage but also civil divorce, something that would increase the number of mamzerim disastrously. Civil marriage is but a first step leading to civil divorce, which will truly split the nation into two camps, with one refusing to marry into the other. If this is what we truly want it is ours for the asking. But for those who are sincerely troubled by the refusal on the part of the rabbinate to marry certain couples, let us examine those disabled couples. It is true that under no circumstances whatever does halacha recognize an incestuous marriage, and there may indeed be some who will insist that a civil law should be created to allow marriage between mother and son or brother and sister on the grounds that the law should not limit any conduct so long as that conduct does not harm others. It may be true that there will be those who will – as in certain western countries – insist on recognizing the marriage of two homosexual males or females. For these, halacha has no answer; its ban is clear and absolute and one hopes that the proponents of civil marriage in these cases will be accorded the contempt they deserve.
Then there is the question of intermarriage. True, there is absolutely no sanction, a priori or a posteriori, for intermarriage under halacha. A Jew is forbidden to marry a non-Jew; his marriage will not be performed by a rabbi [the violation of halacha by reform clergy is irrelevant, this goes for all other forbidden marriages as well]; it will not be recognized under any circumstances. There are, indeed, more than a few among the nihilists in our ranks who oppose this. They would open the doors to the disaster that Jews fought so successfully through two millenia of Exile and to which they succumb so disastrously in the “free” western world. The destruction of the Jew can be accomplished in the furnaces of Auschwitz; it can also come about through intermarriage that destroys the Jewish identity of the couple and its offspring.
But there are other bans. Consider the ban on marriage between kohen and divorcee or mamzer and non-mamzer or a number of other bans mentioned in the Torah. The rabbinate will refuse tor marry these. Is it the not “fair” to allow them to utilize civil marriage? Before replying, let us understand something that is basic to Judaism.
What is “right” and what is not “right” for the Jew has never been a subjective thing, to be judged by man on the basis of his own cultural imperative. It has certainly never been something to be measured by transient, temporary standards. The Jews are an eternal people with eternal values, and eternity is not subject to the passing modes and fashions of ideology. The Jews are a divine people with divine values, and these infinite truths are not to be passed upon or rejected by finite and human animals.
The greatness and sole strength of halacha lies in its divinity, otherwise why cling to it? And that strength is decimated and the pillar upon which it stands is eliminated when it must give way before a generation that cries “unfair”. What law is “fair” to all people and what society does not demand a few sacrifice so that society may continue to exist? And one day, the one who was touched by “unfairness” will understand that it was not really so. It is not by the standards of finite “fairness” that the Jewish people and halacha abide. Let the law pierce the mountain, but the law must prevail. Or we, as a people, will not prevail. But there is more. Those who cry for civil marriage say that this is the only solution. Is that really true? Is it a solution? And if that solution is considered a solution, then is there not a far better way, one that does not question the absolute supremacy and authority of halacha? What will happen, if a civil marriage law is passed in Israel? Will the rabbinate recognize it? Will the religious community recognize it? The answer is negative in both cases. But that does not matter, is the retort. We are not interested in whether the rabbinate or the religious Jew recognizes it. We want it to be recognized officially by the state.
So, this is what apparently really troubles the proponents of civil marriage. That under present law, the state will not marry one non-halachically. Is this the problem? For this, there is no need for civil marriage; to solve this problem, there is no need at all to introduce the non-Jewish concept of civil marriage, a thing that threatens to be only the first step toward civil divorce that would catastrophically divide the nation. Halacha itself gives a way out. For while, a priori, no rabbi will perform a marriage banned by halacha, all marriages that are forbidden marriages - except those involving gentiles and incest – are recognized as marriages by the Torah a posteriori even though the couples disobeyed the injunction against them. Let us consider the case of a kohen and a divorcee or a mamzer and a non-mamzer. Faced with the refusal of a rabbi to marry them what would happen if, in the presence of two proper witnesses, the man betrothed the woman unto him? Such a marriage is a binding one, calling for a divorce to dissolve it, and although the two have sinned and disobeyed the Torah, the marriage is valid. Certainly the religious stigma remains, but would that stigma be any less under civil marriage? And in any case, do the opponents of halacha really care? Assuming that they are sincere in their avowals that their sole purpose is to allow the couple to be married and have their marriage recognized by the state, there is no need to introduce civil marriage. The state can insist that the marriage be recorded as a legal one, reading “married – in a priori violation of Torah law”. The additional wording should in no way bother those who are not interested in Torah law and who have achieved all that they say they wanted – a recognized state marriage.
To say that there are no problems that halacha cannot solve to the satisfaction of the secular public would be to lie. But halacha, unlike politicians, did not come into being to cater to the public but rather to raise it, uplift it, and sanctify it.
At the same time, however, let us never forget that we came here to the Land of Israel to build a Jewish, not a western country. It is Jewish values that are true, not western values (or eastern, for that matter). What is right and true is not to be determined by liberalism or democracy or progressive circles.
For the inhabitants of the land who are before you committed all these abominations, and the land became contaminated. Let not the land vomit you out for having contaminated it, as it vomited out the nation that was before you. (Lev. 18:27-28)
Compiled by Tzipora Liron-Pinner from “The Jewish Idea”, "Uncomfortable Questions for Comfortable Jews" and "Our Challenge" of Rav Meir Kahane, HY”D
Wednesday, April 27, 2011
Thursday, April 21, 2011
Shabbat Chol Hamoed Pesach - A Torah perspective: They really must go! - Rav Meir Kahane
“Beware of what I command you today: Behold I drive out before you the Amorite, the Canaanite, the Hittite, the Perizzite, the Hivvite and the Jebusite. Be vigilant least you seal a covenant with the inhabitant of the land to which you come, lest it be a snare among you. Rather you shall break apart their altars, smash their pillars, and cut down its sacred trees. [...]Lest you seal a covenant with the inhabitant of the land, and they will stray after their gods and slaughter to their gods; and he will invite you and you will eat from his slaughter. And you will take their daughters for your sons, and their daughters will stray after their gods and entice your sons to stray after their gods.” (Ex. 34:11-16)
G-d established the Jewish People as a holy nation, chosen, treasured and lofty, His select anointed. Their task was to accept the yoke of His kingdom, sanctify His name on earth as Supreme King and subjugate their pride, selfishness and evil impulse by accepting and preserving G-d's attributes and values, His laws, judgments and statutes.
G-d knew that such a nation could not maintain its perfection unless it were set apart from the foreign culture of the nations.
G-d, therefore, established for His holy nation a holy land. It would be a vessel to house the Jewish People and their society, the Torah state G-d obligated them to create, and to separate them from the straying nations and their culture which both errs and leads others astray. After all, whatever separates between Israel and the nations necessarily separates between holiness and the non-holy.
Thus, Eretz Yisrael, once Israel were chosen to be G-d's people, became the only holy place on earth, while all other lands are impure. G-d established this distinction, because He wished His people Israel to be set apart from the rest of the nations. He, therefore, established that the Divine Presence would not rest outside of Eretz Israel, that there would be no blessing for the Jewish People except in Eretz Yisrael itself, and that all holiness and all mitzvot would be confined to Eretz Yisrael. It is clear that even inside Eretz Yisrael, G-d wished Israel to be set apart from the non-Jew and from his culture and wished the Land to be free of their influence.
There are two components to this separation.
On the one hand, Israel must leave the exile and live only in their special land, lest they be influenced by the nations and their culture. On the other hand, even in Eretz Yisrael itself, Israel must separate themselves from that evil culture.
Regarding Eretz Yisrael [...], non-Jews are divided up into two groups. The first is non-Jewish nations who were in the Land when Israel arrived there to conquer and occupy it. The second is all the rest of the non-Jewish nations, including idolaters, descendants of Noah, and foreigners and alien residents. The Torah saw a twofold danger in the nations who dwelt in the Land before Israel arrived to conquer it, namely the seven Canaanite nations. On the one hand, like all the nations, the Canaanites constituted a spiritual danger to Israel, who had been commanded to establish a Divine, Torah-oriented state in Eretz Yisrael, isolated and set apart from the abominations of alien cultures.
Moreover, the Canaanites posed a unique danger in that they viewed Israel as conquerors who had taken their land. They would hate Israel forever and would forever dream of revenge and seek opportunities for reconquest. Following is the great commentator Abarbanel (on Ex. 34:11-12, see top of article):
Verses 11-12 inform us that since G-d is driving out the Amorites and the other nations, it is improper for Israel to forge a covenant with them. If a nobleman helps someone by fighting his battles and banishing his enemies, it is morally inappropriate for that person to make peace with them without that nobleman's permission. So, too, with G-d driving out Israel's enemies, it is inappropriate for Israel to forge a covenant with them, for that would profane G-d's glory.
This is especially so considering that this friendship and this covenant will not succeed. With Israel having taken their land, there is no doubt that they will constantly seek Israel's downfall. This is why it is said, “[the land] where you are coming.” Since Israel came to the land and took it from its inhabitants, and they feel that is has been stolen from them, how will they make a covenant of friendship with you? Rather the opposite will occur. “They will be a fatal trap for you.” When war strikes you, they will join your enemies and fight you.
How exalted and true are Abarbanel's words! This is the real reason for the approach taken by Halachah to the seven nations. G-d understood the mentality of these nations. He knew that they would view Israel as conquerors and thieves and would forever relate to them with resentment and hatred.
The Torah explicitly commanded, at least regarding driving out the Land's inhabitants, because if they remains via a peace treaty, they will become “barbs in your eyes... causing you troubles in the Land.” (Num. 33:55. Not in vain are the words “yerushah” - inheritance, and “horashah”- driving out, so similar in Hebrew. G-d knew that without driving out the nations of the Land, the Land would not be an inheritance for them. Rashi explained the same way: (on Num, 33:52-53):
“Vehorashtem”: Drive them out. “Vehorashtem et ha'aretz”: If you first “clear out the Land of its inhabitants”, then - “viyeshavtem bah” - you will be able to survive in it.
Otherwise, you will be unable to survive in it.
And Or HaChaim writes (Ibid., v. 55):
“They shall cause you troubles in the land” (Num. 33:55): Not only will they hold on to the part of the land that you have not taken, but the part which you have taken and settled as well. “They shall cause you trouble” regarding the part that you live in, saying, “Get up and leave it.”
Here is the plain truth before us, and it will defeat those who warp and distort the Torah. The Torah commanded us not to hesitate about annihilating the nations in the Land, lest they harbor enmity and seek revenge for Israel's taking the land they viewed as their own. Certainly, Israel did take it from them, but that has no importance, because G-d, Master of all the earth, promised the Jewish People – and them alone – the Land. G-d “uproots some inhabitants and brings in others” (Pesikta deRav Kahana, page 123). G-d uprooted the Canaanites and brought in Israel, “that they might keep His statutes and observe His laws. Praise the L-rd!” (Ps. 105:45).
It follows that those same laws that applied to the seven nations apply to all the nations that live in Eretz Yisrael in every age. This includes those of our day, who view Eretz Yisrael as their own land and soil, and who view the Jewish People as a nation of conquerors, robbers and thieves. That same danger looms over the Jewish People and its control over Eretz Yisrael in our time as then.
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 nation 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, as explained by Abarbanel (quoted above).
This logic appears already in Or HaChaim (on 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.
Any fair and honest person, who has accepted G-d's yoke upon himself, knows from simple logic that this is the truth, that today's Ishmaelites – as far as their dwelling in the Land – are considered like the seven nations (and in this regard, lacking any reason to distinguish between the seven nations and others, the same laws apply).
As far as the seven nations, inhabitants of the Land, we learn (Jerusalem Talmud, Shevi'it 6:1):
Joshua sent three proclamations to Eretz Yisrael before Israel entered the Land: “Whoever wishes to leave, should leave; to make peace, should make peace; to make war, should make war.”
Joshua gave the seven nations three choices:
to leave the Land, to fight – and if so, to be killed – or to make peace, via absolute surrender, with taxes, slavery and abandonment of idolatry, steps constituting an admission that the L-rd is G-d, Supreme King of Kings, that He has given their land, the Land of Canaan, to His people Israel, and that henceforth it is Eretz Yisrael.
It seems clear that the possibility of “making peace” was given to these nations only before Israel entered the Land. After all, if they agreed to peace only after Israel entered and began to be victorious and conquer the Land, then their overture was obviously insincere and motivated only by fear. We must then suspect that they are only waiting for the right moment to revolt.
Tosafot adds:
The option to “make peace” must have only been available before Joshua began his first war. Rahab, too, accepted Judaism upon herself before they started the war. R. Yehuda and R. Shimon argued only about whether Canaanites outside the borders could be accepted afterwards.
Yet those within the Land could not be accepted once Joshua had started the war, and “You shall not allow any people to remain alive” applied to them. Their options were either to fight and die or to flee the Land. Once again, this was for the simple reason that we do not believe them, due to the clear, reasonable suspicion that those who fought and only after defeat proclaimed their desire to make peace, are not sincere. They are doing it only out of fear, because they have no choice.
It is patently clear that for that same reason, we cannot tolerate the Ishmaelites' presence today in Eretz Yisrael. Not only did they not submit before the war began in which they were defeated, but they murdered, burnt and tried to wipe out the Jews who arrived in Eretz Yisrael years and decades beforehand. In this way they are no different form the seven nations.
Clearly, the Ishmaelites, too, think that Israel, who arrived in the Land and wished to establish a Jewish state there, are thieves.
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. Moreover, their “submission” lacks legal force, because according to G-d's decree, any non-Jew given the right to ask to live in Eretz Yisrael must accept hard and fast conditions in accordance with the Halachah, namely tribute and servitude.
This applies whether he is actually from the seven nations or classed as such (i.e. those in the Land before Israel arrived to take it from them), and assumes that he asks before war breaks out. It also applies where he is from another nation, i.e. from outside the Land. The reason for these conditions is both because of the danger he poses to Israel's security and the danger of his influencing Israel with his alien culture.
The conditions are as follows: 1) acceptance of the status of ger toshav, resident alien, with abandonment of idolatry and acceptance of the seven Noahide laws; 2) tribute 3) servitude.
Because an argument has arisen among medieval scholars regarding [the status of] ger toshav, let us leave it aside until we explain the two others, tribute and servitude, regarding which all agree that without these, a non-Jew cannot live in Eretz Yisrael. As the Torah explains, these two conditions are the main ones applying to the non-Jew who wishes to dwell in Eretz Yisrael, because these serve to ensure in advance the security of the Jewish commonwealth. Thus, either the enemy is banished or annihilated, or subjugated through tribute and servitude. This is why in Deuteronomy 20, where the Torah discusses the laws of conquest, it first sets forth these two conditions. If there is no security, Israel will be unable to establish a stable regime as a center of Torah and holiness.
The question of peace in the Middle East is a question of the Arabs and the world acknowledging the total sovereignty of the Almighty. There can be no compromise on this. It is only a peace that comes with Arabs submitting to the yoke of the heavenly kingdom that will be a permanent one and the Jew who gives up part of his land as a compromise, violates the entire purpose of the rise of the Jewish State and the demand of the Almighty that the nations acknowledge Him as King. There can be no retreat from land because that is in essence a retreat also from the Kingship of the L-rd.
No, not hatred of the other nations, but and understanding and deep assurance of belief that the Jews are indeed the blessed recipients of Divine truth; that that truth is a thing to be studied and acted upon and lived every moment of the Jew's life and that he and his children and theirs must live in a society of Divine holiness that is unique and untouched or influenced by the profanity and commonness of the other nations. Not hatred for others, but deep pride and thanksgiving that we are the Chosen.
Compiled by Tzipora Liron-Pinner from “The Jewish Idea” of Rav Meir Kahane, HY”D, last two paragraphs excerpted from an article (couldn't identify it now) from Barbara Ginsberg's blog "Rabbi Meir Kahane's writings" and from Rav Kahane's "Uncomfortable questions for comfortable Jews".
G-d established the Jewish People as a holy nation, chosen, treasured and lofty, His select anointed. Their task was to accept the yoke of His kingdom, sanctify His name on earth as Supreme King and subjugate their pride, selfishness and evil impulse by accepting and preserving G-d's attributes and values, His laws, judgments and statutes.
G-d knew that such a nation could not maintain its perfection unless it were set apart from the foreign culture of the nations.
G-d, therefore, established for His holy nation a holy land. It would be a vessel to house the Jewish People and their society, the Torah state G-d obligated them to create, and to separate them from the straying nations and their culture which both errs and leads others astray. After all, whatever separates between Israel and the nations necessarily separates between holiness and the non-holy.
Thus, Eretz Yisrael, once Israel were chosen to be G-d's people, became the only holy place on earth, while all other lands are impure. G-d established this distinction, because He wished His people Israel to be set apart from the rest of the nations. He, therefore, established that the Divine Presence would not rest outside of Eretz Israel, that there would be no blessing for the Jewish People except in Eretz Yisrael itself, and that all holiness and all mitzvot would be confined to Eretz Yisrael. It is clear that even inside Eretz Yisrael, G-d wished Israel to be set apart from the non-Jew and from his culture and wished the Land to be free of their influence.
There are two components to this separation.
On the one hand, Israel must leave the exile and live only in their special land, lest they be influenced by the nations and their culture. On the other hand, even in Eretz Yisrael itself, Israel must separate themselves from that evil culture.
Regarding Eretz Yisrael [...], non-Jews are divided up into two groups. The first is non-Jewish nations who were in the Land when Israel arrived there to conquer and occupy it. The second is all the rest of the non-Jewish nations, including idolaters, descendants of Noah, and foreigners and alien residents. The Torah saw a twofold danger in the nations who dwelt in the Land before Israel arrived to conquer it, namely the seven Canaanite nations. On the one hand, like all the nations, the Canaanites constituted a spiritual danger to Israel, who had been commanded to establish a Divine, Torah-oriented state in Eretz Yisrael, isolated and set apart from the abominations of alien cultures.
Moreover, the Canaanites posed a unique danger in that they viewed Israel as conquerors who had taken their land. They would hate Israel forever and would forever dream of revenge and seek opportunities for reconquest. Following is the great commentator Abarbanel (on Ex. 34:11-12, see top of article):
Verses 11-12 inform us that since G-d is driving out the Amorites and the other nations, it is improper for Israel to forge a covenant with them. If a nobleman helps someone by fighting his battles and banishing his enemies, it is morally inappropriate for that person to make peace with them without that nobleman's permission. So, too, with G-d driving out Israel's enemies, it is inappropriate for Israel to forge a covenant with them, for that would profane G-d's glory.
This is especially so considering that this friendship and this covenant will not succeed. With Israel having taken their land, there is no doubt that they will constantly seek Israel's downfall. This is why it is said, “[the land] where you are coming.” Since Israel came to the land and took it from its inhabitants, and they feel that is has been stolen from them, how will they make a covenant of friendship with you? Rather the opposite will occur. “They will be a fatal trap for you.” When war strikes you, they will join your enemies and fight you.
How exalted and true are Abarbanel's words! This is the real reason for the approach taken by Halachah to the seven nations. G-d understood the mentality of these nations. He knew that they would view Israel as conquerors and thieves and would forever relate to them with resentment and hatred.
The Torah explicitly commanded, at least regarding driving out the Land's inhabitants, because if they remains via a peace treaty, they will become “barbs in your eyes... causing you troubles in the Land.” (Num. 33:55. Not in vain are the words “yerushah” - inheritance, and “horashah”- driving out, so similar in Hebrew. G-d knew that without driving out the nations of the Land, the Land would not be an inheritance for them. Rashi explained the same way: (on Num, 33:52-53):
“Vehorashtem”: Drive them out. “Vehorashtem et ha'aretz”: If you first “clear out the Land of its inhabitants”, then - “viyeshavtem bah” - you will be able to survive in it.
Otherwise, you will be unable to survive in it.
And Or HaChaim writes (Ibid., v. 55):
“They shall cause you troubles in the land” (Num. 33:55): Not only will they hold on to the part of the land that you have not taken, but the part which you have taken and settled as well. “They shall cause you trouble” regarding the part that you live in, saying, “Get up and leave it.”
Here is the plain truth before us, and it will defeat those who warp and distort the Torah. The Torah commanded us not to hesitate about annihilating the nations in the Land, lest they harbor enmity and seek revenge for Israel's taking the land they viewed as their own. Certainly, Israel did take it from them, but that has no importance, because G-d, Master of all the earth, promised the Jewish People – and them alone – the Land. G-d “uproots some inhabitants and brings in others” (Pesikta deRav Kahana, page 123). G-d uprooted the Canaanites and brought in Israel, “that they might keep His statutes and observe His laws. Praise the L-rd!” (Ps. 105:45).
It follows that those same laws that applied to the seven nations apply to all the nations that live in Eretz Yisrael in every age. This includes those of our day, who view Eretz Yisrael as their own land and soil, and who view the Jewish People as a nation of conquerors, robbers and thieves. That same danger looms over the Jewish People and its control over Eretz Yisrael in our time as then.
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 nation 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, as explained by Abarbanel (quoted above).
This logic appears already in Or HaChaim (on 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.
Any fair and honest person, who has accepted G-d's yoke upon himself, knows from simple logic that this is the truth, that today's Ishmaelites – as far as their dwelling in the Land – are considered like the seven nations (and in this regard, lacking any reason to distinguish between the seven nations and others, the same laws apply).
As far as the seven nations, inhabitants of the Land, we learn (Jerusalem Talmud, Shevi'it 6:1):
Joshua sent three proclamations to Eretz Yisrael before Israel entered the Land: “Whoever wishes to leave, should leave; to make peace, should make peace; to make war, should make war.”
Joshua gave the seven nations three choices:
to leave the Land, to fight – and if so, to be killed – or to make peace, via absolute surrender, with taxes, slavery and abandonment of idolatry, steps constituting an admission that the L-rd is G-d, Supreme King of Kings, that He has given their land, the Land of Canaan, to His people Israel, and that henceforth it is Eretz Yisrael.
It seems clear that the possibility of “making peace” was given to these nations only before Israel entered the Land. After all, if they agreed to peace only after Israel entered and began to be victorious and conquer the Land, then their overture was obviously insincere and motivated only by fear. We must then suspect that they are only waiting for the right moment to revolt.
Tosafot adds:
The option to “make peace” must have only been available before Joshua began his first war. Rahab, too, accepted Judaism upon herself before they started the war. R. Yehuda and R. Shimon argued only about whether Canaanites outside the borders could be accepted afterwards.
Yet those within the Land could not be accepted once Joshua had started the war, and “You shall not allow any people to remain alive” applied to them. Their options were either to fight and die or to flee the Land. Once again, this was for the simple reason that we do not believe them, due to the clear, reasonable suspicion that those who fought and only after defeat proclaimed their desire to make peace, are not sincere. They are doing it only out of fear, because they have no choice.
It is patently clear that for that same reason, we cannot tolerate the Ishmaelites' presence today in Eretz Yisrael. Not only did they not submit before the war began in which they were defeated, but they murdered, burnt and tried to wipe out the Jews who arrived in Eretz Yisrael years and decades beforehand. In this way they are no different form the seven nations.
Clearly, the Ishmaelites, too, think that Israel, who arrived in the Land and wished to establish a Jewish state there, are thieves.
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. Moreover, their “submission” lacks legal force, because according to G-d's decree, any non-Jew given the right to ask to live in Eretz Yisrael must accept hard and fast conditions in accordance with the Halachah, namely tribute and servitude.
This applies whether he is actually from the seven nations or classed as such (i.e. those in the Land before Israel arrived to take it from them), and assumes that he asks before war breaks out. It also applies where he is from another nation, i.e. from outside the Land. The reason for these conditions is both because of the danger he poses to Israel's security and the danger of his influencing Israel with his alien culture.
The conditions are as follows: 1) acceptance of the status of ger toshav, resident alien, with abandonment of idolatry and acceptance of the seven Noahide laws; 2) tribute 3) servitude.
Because an argument has arisen among medieval scholars regarding [the status of] ger toshav, let us leave it aside until we explain the two others, tribute and servitude, regarding which all agree that without these, a non-Jew cannot live in Eretz Yisrael. As the Torah explains, these two conditions are the main ones applying to the non-Jew who wishes to dwell in Eretz Yisrael, because these serve to ensure in advance the security of the Jewish commonwealth. Thus, either the enemy is banished or annihilated, or subjugated through tribute and servitude. This is why in Deuteronomy 20, where the Torah discusses the laws of conquest, it first sets forth these two conditions. If there is no security, Israel will be unable to establish a stable regime as a center of Torah and holiness.
The question of peace in the Middle East is a question of the Arabs and the world acknowledging the total sovereignty of the Almighty. There can be no compromise on this. It is only a peace that comes with Arabs submitting to the yoke of the heavenly kingdom that will be a permanent one and the Jew who gives up part of his land as a compromise, violates the entire purpose of the rise of the Jewish State and the demand of the Almighty that the nations acknowledge Him as King. There can be no retreat from land because that is in essence a retreat also from the Kingship of the L-rd.
No, not hatred of the other nations, but and understanding and deep assurance of belief that the Jews are indeed the blessed recipients of Divine truth; that that truth is a thing to be studied and acted upon and lived every moment of the Jew's life and that he and his children and theirs must live in a society of Divine holiness that is unique and untouched or influenced by the profanity and commonness of the other nations. Not hatred for others, but deep pride and thanksgiving that we are the Chosen.
Compiled by Tzipora Liron-Pinner from “The Jewish Idea” of Rav Meir Kahane, HY”D, last two paragraphs excerpted from an article (couldn't identify it now) from Barbara Ginsberg's blog "Rabbi Meir Kahane's writings" and from Rav Kahane's "Uncomfortable questions for comfortable Jews".
Monday, April 11, 2011
Shabbat Hagadol - Before Redemption - Rav Meir Kahane
(From the Haftarah)... For behold, the day is coming, burning like an oven, when all the wicked people and all the evildoers will be like straw... (Malachi 3:19)
Behold, I send you Elijah the prophet before the coming of the great and awesome Day of Hashem. And he will turn back [to G-d] the hearts of fathers with [their] sons and the hearts of sons with their fathers, lest I come and strike the land with utter destruction. (Malachi 3: 23,24)
Then you will return and see the difference between the righteous and the wicked, between one who serves G-d and one who does not serve Him. (Malachi 3:18)
Before us, then, there is a fundamental principle regarding the future of the Jewish People:
Redemption can come by one of two ways. If we merit it, through repentance and deeds worthy of it – especially faith and trust in G-d, without fear of the non-Jew – it can come through G-d hastening it, quickly, immediately, “today, if we hearken to His voice”. Not only will it come quickly, but with glory and majesty, without the suffering or Messianic birth pangs of which both Ula and Rabbah said (Sanhedrin 98b), “Let it come without my seeing it”. If we do not merit this, however, then the Messiah will certainly come and the Redemption with him, but only later on, “in its time”. This redemption will be accompanied, G-d forbid, by the terrible suffering of Chevlei Mashiach, Messianic birthpangs.
We seem to have two contradictory redemption processes before us; [...] but there is no contradiction. Rather, both are possibilities. That is, either can happen, but not both. As for which it will be, that depends on the Jewish People and their deeds. If they prove worthy, they will merit redemption “in haste”, glorious and majestic, without Messianic birth pangs.
Otherwise, a different process will occur, a process that does not have to be – complete redemption through unparalleled suffering, and all because of our sins and our stubbornness. Only the blind and those who refuse to see will fail to understand that today we are right at the very heart of the Ikveta DeMeshicha, “the footsteps of the Messiah”, the beginning of the redemption.
This State of Israel is the beginning of G-d's wrath against the nations who do not know Him and who have profaned His name with scorn and derision.
Yet, it is clear that a redemption whose beginning is based exclusively on redemption “in its time”, on, “I do not do this for your sake, O house of Israel” (Ezek. 36:22), on, “Not for your sake do I do this, says the L-rd G-d. Be it known unto you. Be ashamed and confounded for your ways, O house of Israel (Ezek. 36:32) has concealed within it tragedies and Messianic suffering from the Supreme King of Kings; and whoever says that G-d concedes shall concede his life (Bava Kamma 50a).
There will be no “hasty” redemption (Isaiah 60:22), glorious and majestic, devoid of dreadful suffering, unless the Jewish people return to their Father in Heaven, accept His yoke, and chiefly, unless they trust in Him completely and are ready to sanctify His name through self-sacrifice. The redemption which began despite our sins in order to sanctify G-d's name before the nations in might and splendor, has, in the hands of an “ungrateful, unwise nation” (Deut. 32:6), turned into a profanation and a blasphemy carried out precisely by those whom G-d sought to redeem. If the beginning of the redemption and the state served to sanctify G-d's name, then the only way to move on to “hasty” redemption is to continue reinforcing the Kiddush Hashem which the state's very establishment constituted. The Divine imperative is continued Kiddush Hashem through trusting in G-d, and liquidating the Chilul Hashem without fear of the non-Jew, without fear of flesh and blood. Every retreat, every submission, every concession to the non-Jew, every hand raised against the Jew, every attack, let alone murder, of a Jew in the Land, every taunt and curse by a non-Jew in the Land is a Chilul Hashem. Now, instead of continuing to reinforce the Kiddush Hashem process, the Jewish people retreat and profane G-d's name.
Whoever does not allow Jews to live everywhere in the Land, whoever ties their hands and prevents their taking the revenge of G-d and Israel against the nations who curse and revile G-d, profanes G-d's name and profanes the great miracle and the powerful dream realized by G-d at the start of the redemption.
A time will come when G-d sees that to the nations and most of Israel, it seems that “His power is gone” - He is impotent. He will see that for many Jews and non-Jews, He is “nothing”, non-existent, Heaven forbid. For many others who pay lip service to His existence, He will appear “hindered”, powerless to act, a king “caught in tresses” (Song of Songs, 7:7), without connection or relevance to the world. He will see that there are masses of Jews who keep rituals, who keep the practical mitzvot by rote, yet who in times of danger, at the moment of truth, abandon their faith and trust in G-d. For them, G-d will become like one “abandoned”, and no Chilul Hashem could be greater. G-d will then wish to sanctify His great name, transformed by faithless heretics to “nothing, hindered, and abandoned.”
Listen well, my friend, to a great axiom of redemption. Ostensibly, those who ridiculed the mourners of Zion, who mocked those who believed in redemption, were the nations. Clearly this is so, yet also countless Jews do not believe, and they ridicule those who look forward to redemption, and, in general, the whole concept of redemption and the Messiah.
Do not let your brother, friend or the rabbi to whom you feel closest lead you astray by saying that redemption will come without suffering or tragedy, for that is impossible without repentance and trust in G-d through bold deeds without fear of the nations.
Redak's quotation from Isaiah is part of the following (Isaiah 26:20-21):
Come, My people, enter your chambers and shut your doors behind you. Hide yourself for a brief moment until the wrath is past. For the L-rd shall leave His abode to punish the earth's inhabitants for their sin. With this, G-d informs Israel that before redemption comes, before G-d leaves His abode to punish the nations for their sin, there will be a moment of wrath; that is, a period of wrath and suffering. This clearly is referring to the war of Gog and Magog.
Although it says, “Hide yourself for a brief moment”, and Redak commented that they would “suffer briefly”, woe to us for that brief moment, for it will include Jerusalem's conquest and accompanying atrocities, [...] and the nations' conquest of Eretz Israel for nine months, and in G-d's eyes, that, too will constitute just a “brief moment”. Who can measure the suffering and anguish which that moment will generate, if it comes through redemption “in its time”? All the same G-d, Who has control over time and place, has the power to transform that “moment” into a very short time, if redemption comes “in haste”. This is a major principle regarding the Messianic birthpangs, and we must not forget it.
If Israel heed G-d's voice and follow in His ways, He will subdue Gog and Israel's enemies “kim'at”, like the kim'at rega, the “brief moment” of Isaiah 26:20. Then, redemption will come quickly and “forever”.
Return unto Me, and I will return unto you, says Hashem, Master of Legions… (Malachi 3:7)
And this is a repetition of the same promise that is given in Zechariah 1:3, in a tremendous oath! The redemption will come to the extent that we long for it and demand it.
Compiled by Tzipora Liron-Pinner from “The Jewish Idea” of Rav Meir Kahane, HY”D
Behold, I send you Elijah the prophet before the coming of the great and awesome Day of Hashem. And he will turn back [to G-d] the hearts of fathers with [their] sons and the hearts of sons with their fathers, lest I come and strike the land with utter destruction. (Malachi 3: 23,24)
Then you will return and see the difference between the righteous and the wicked, between one who serves G-d and one who does not serve Him. (Malachi 3:18)
Before us, then, there is a fundamental principle regarding the future of the Jewish People:
Redemption can come by one of two ways. If we merit it, through repentance and deeds worthy of it – especially faith and trust in G-d, without fear of the non-Jew – it can come through G-d hastening it, quickly, immediately, “today, if we hearken to His voice”. Not only will it come quickly, but with glory and majesty, without the suffering or Messianic birth pangs of which both Ula and Rabbah said (Sanhedrin 98b), “Let it come without my seeing it”. If we do not merit this, however, then the Messiah will certainly come and the Redemption with him, but only later on, “in its time”. This redemption will be accompanied, G-d forbid, by the terrible suffering of Chevlei Mashiach, Messianic birthpangs.
We seem to have two contradictory redemption processes before us; [...] but there is no contradiction. Rather, both are possibilities. That is, either can happen, but not both. As for which it will be, that depends on the Jewish People and their deeds. If they prove worthy, they will merit redemption “in haste”, glorious and majestic, without Messianic birth pangs.
Otherwise, a different process will occur, a process that does not have to be – complete redemption through unparalleled suffering, and all because of our sins and our stubbornness. Only the blind and those who refuse to see will fail to understand that today we are right at the very heart of the Ikveta DeMeshicha, “the footsteps of the Messiah”, the beginning of the redemption.
This State of Israel is the beginning of G-d's wrath against the nations who do not know Him and who have profaned His name with scorn and derision.
Yet, it is clear that a redemption whose beginning is based exclusively on redemption “in its time”, on, “I do not do this for your sake, O house of Israel” (Ezek. 36:22), on, “Not for your sake do I do this, says the L-rd G-d. Be it known unto you. Be ashamed and confounded for your ways, O house of Israel (Ezek. 36:32) has concealed within it tragedies and Messianic suffering from the Supreme King of Kings; and whoever says that G-d concedes shall concede his life (Bava Kamma 50a).
There will be no “hasty” redemption (Isaiah 60:22), glorious and majestic, devoid of dreadful suffering, unless the Jewish people return to their Father in Heaven, accept His yoke, and chiefly, unless they trust in Him completely and are ready to sanctify His name through self-sacrifice. The redemption which began despite our sins in order to sanctify G-d's name before the nations in might and splendor, has, in the hands of an “ungrateful, unwise nation” (Deut. 32:6), turned into a profanation and a blasphemy carried out precisely by those whom G-d sought to redeem. If the beginning of the redemption and the state served to sanctify G-d's name, then the only way to move on to “hasty” redemption is to continue reinforcing the Kiddush Hashem which the state's very establishment constituted. The Divine imperative is continued Kiddush Hashem through trusting in G-d, and liquidating the Chilul Hashem without fear of the non-Jew, without fear of flesh and blood. Every retreat, every submission, every concession to the non-Jew, every hand raised against the Jew, every attack, let alone murder, of a Jew in the Land, every taunt and curse by a non-Jew in the Land is a Chilul Hashem. Now, instead of continuing to reinforce the Kiddush Hashem process, the Jewish people retreat and profane G-d's name.
Whoever does not allow Jews to live everywhere in the Land, whoever ties their hands and prevents their taking the revenge of G-d and Israel against the nations who curse and revile G-d, profanes G-d's name and profanes the great miracle and the powerful dream realized by G-d at the start of the redemption.
A time will come when G-d sees that to the nations and most of Israel, it seems that “His power is gone” - He is impotent. He will see that for many Jews and non-Jews, He is “nothing”, non-existent, Heaven forbid. For many others who pay lip service to His existence, He will appear “hindered”, powerless to act, a king “caught in tresses” (Song of Songs, 7:7), without connection or relevance to the world. He will see that there are masses of Jews who keep rituals, who keep the practical mitzvot by rote, yet who in times of danger, at the moment of truth, abandon their faith and trust in G-d. For them, G-d will become like one “abandoned”, and no Chilul Hashem could be greater. G-d will then wish to sanctify His great name, transformed by faithless heretics to “nothing, hindered, and abandoned.”
Listen well, my friend, to a great axiom of redemption. Ostensibly, those who ridiculed the mourners of Zion, who mocked those who believed in redemption, were the nations. Clearly this is so, yet also countless Jews do not believe, and they ridicule those who look forward to redemption, and, in general, the whole concept of redemption and the Messiah.
Do not let your brother, friend or the rabbi to whom you feel closest lead you astray by saying that redemption will come without suffering or tragedy, for that is impossible without repentance and trust in G-d through bold deeds without fear of the nations.
Redak's quotation from Isaiah is part of the following (Isaiah 26:20-21):
Come, My people, enter your chambers and shut your doors behind you. Hide yourself for a brief moment until the wrath is past. For the L-rd shall leave His abode to punish the earth's inhabitants for their sin. With this, G-d informs Israel that before redemption comes, before G-d leaves His abode to punish the nations for their sin, there will be a moment of wrath; that is, a period of wrath and suffering. This clearly is referring to the war of Gog and Magog.
Although it says, “Hide yourself for a brief moment”, and Redak commented that they would “suffer briefly”, woe to us for that brief moment, for it will include Jerusalem's conquest and accompanying atrocities, [...] and the nations' conquest of Eretz Israel for nine months, and in G-d's eyes, that, too will constitute just a “brief moment”. Who can measure the suffering and anguish which that moment will generate, if it comes through redemption “in its time”? All the same G-d, Who has control over time and place, has the power to transform that “moment” into a very short time, if redemption comes “in haste”. This is a major principle regarding the Messianic birthpangs, and we must not forget it.
If Israel heed G-d's voice and follow in His ways, He will subdue Gog and Israel's enemies “kim'at”, like the kim'at rega, the “brief moment” of Isaiah 26:20. Then, redemption will come quickly and “forever”.
Return unto Me, and I will return unto you, says Hashem, Master of Legions… (Malachi 3:7)
And this is a repetition of the same promise that is given in Zechariah 1:3, in a tremendous oath! The redemption will come to the extent that we long for it and demand it.
Compiled by Tzipora Liron-Pinner from “The Jewish Idea” of Rav Meir Kahane, HY”D
Wednesday, April 6, 2011
Parashat Metzora – Insights from Rav Meir Kahane's 'Peirush HaMaccabee'
The Kohen shall command; and for the person being purified there shall be taken two live, clean birds; cedar wood, crimson thread, and hyssop. (Lev. 14:4)
The Kohen has to take two birds, and slaughter one of them such that its blood drips into an earthenware vessel with flowing water, and dip cedar-wood, hyssop, crimson thread, and the other bird into the flowing water which is mixed with the blood of the slaughtered bird. He then sprinkles this over the metzora (“leper”) or the house seven times, after which the live bird is set free.
Now the whole subject of the metzora carries tremendous morals: the Talmud says: These afflictions come because of seven things: lashon ha-ra’, blood-shed, swearing false oaths, sexual immorality, arrogance, robbery, and stinginess (Arakhin 16a).
A person who sinned by committing robbery and being stingy is condemned to sitting alone outside of the camp, thereby losing money because he is unable to work; and sometimes, his house becomes afflicted and has to be destroyed.
And if he shed blood, he is reminded of this sin by having the bird’s blood sprinkled over him;
he is afflicted with bodily suffering as a punishment for having afflicted bodily suffering on someone else.
As a punishment for pursuing sexual immorality he becomes physically repulsive, such that no woman will want him.
As a punishment for having spoken lashon ha-ra’ and thereby causing division among people, he is now divided from everyone else and dwells alone.
It goes further: he guarded his tongue neither from lashon ha-ra’ nor from swearing falsely; so the Talmud says, What makes the metzora unique, that the Torah commands him to bring two birds to purify himself? – G-d said: His actions were the actions of a chatterer, therefore the Torah enjoins him to bring [birds which are] chatterers as a sacrifice (Arakhin 16b). And for his sin of arrogance he brings the wood of the cedar tree, one of the tallest and proudest of all trees, together with hyssop, one the smallest of all plants, on which the Midrash explains: Why is the metzora cleansed with the tallest of the tall and the lowliest of the lowly?... – Because he is afflicted with tzara’at for having aggrandised himself like a cedar tree; so when he humbles himself like a hyssop, he is cured (Pesikta Rabbati, Parah 14, 60b). The sinner thereby purifies his sin which was as red as the crimson thread and makes it as white as snow. It seems to me that his arrogance is the source of all his sins, and all the other sins are a result of it, as I shall show immediately.
These two birds represent important concepts. The Torah commands him to bring two birds, live and pure (Leviticus 14:4), which the Midrash expounds upon: Rabbi Yosé the Galilean says: Specifically a bird which lives outside of town. And which bird is this? – A swallow (Sifra, Metzora 5:14). And the Sifra further says: The birds must be live, and not slaughtered; pure, and neither impure…nor non-kosher (ibid. 1:12). The swallow, whose Hebrew name is צִפּוֹר הַדְּרוֹר, tzippor ha-dror (literally “bird of freedom”) which must be a clean fowl, serves to symbolise the person: every person is born pure, clean of all sin, unblemished; like the swallow, the tzippor ha-dror, the bird of freedom, free to go in any direction he desires, free to choose good or evil. If he does good, he will live and receive his just reward; and if he does evil, he will be punished. And the way to achieve the good is through humility and modesty, whereas arrogance and callousness lead to denying G-d and shaking off His yoke. And this being the case, it is good for a person to be modest and humble and quiet, not to raise his voice and his head – because what is he? – Dust and ashes, decay and maggots! And what are we?! (Exodus 16:7). G-d will punish anyone who transgresses His commandments, thereby transforming his pure and beautiful and wondrous soul into something ugly. And since it is impossible to see the ugliness of a soul, G-d afflicts him with tzara’at, making him physically ugly for all to see, symbolising the ugliness of his soul (and sometimes, G-d afflicts only his garments or his house, for him to see his soul reflected therein). And he – this man who wanted to aggrandise himself above all others – is then forced to humble himself, to dwell in solitude, this man – who wanted only bodily pleasures – suffers bodily afflictions. Thus he takes two birds; one of them he slaughters, and the other one he sets free. Two birds, symbolising his free choice – good or evil.
The Abravanel comments there: The purpose here is to indicate that both the birds were previously alive – and at G-d’s command and word one of them died. Such it is with humans: one can fall sick and die, while another one remains alive. Everything depends upon G-d’s decree. And this is why He commanded [the Kohen] to slaughter the bird into earthenware vessels, alluding to the human who is as an earthenware vessel, fashioned by the hands of the Potter, blessed be He… And the bird is slaughtered over flowing water in the vessel to symbolise the Torah…because the bird who was slaughtered died because of the Torah which was not kept properly… And the Torah says that in the end “he shall send out the live bird free over the field” (Leviticus 14:7) – that is to say, to roam free in its natural habitat – symbolising that the purified person returns to the camp, there to roam free as and when he pleases, no longer to be confined.
And I would add to this final detail that what this means is that he is hereby given a new opportunity for free will – if he will only learn his lesson.
Source: "Peirush HaMaccabee" on Shemot, Chapter 2, English translation by Daniel Pinner
The Kohen has to take two birds, and slaughter one of them such that its blood drips into an earthenware vessel with flowing water, and dip cedar-wood, hyssop, crimson thread, and the other bird into the flowing water which is mixed with the blood of the slaughtered bird. He then sprinkles this over the metzora (“leper”) or the house seven times, after which the live bird is set free.
Now the whole subject of the metzora carries tremendous morals: the Talmud says: These afflictions come because of seven things: lashon ha-ra’, blood-shed, swearing false oaths, sexual immorality, arrogance, robbery, and stinginess (Arakhin 16a).
A person who sinned by committing robbery and being stingy is condemned to sitting alone outside of the camp, thereby losing money because he is unable to work; and sometimes, his house becomes afflicted and has to be destroyed.
And if he shed blood, he is reminded of this sin by having the bird’s blood sprinkled over him;
he is afflicted with bodily suffering as a punishment for having afflicted bodily suffering on someone else.
As a punishment for pursuing sexual immorality he becomes physically repulsive, such that no woman will want him.
As a punishment for having spoken lashon ha-ra’ and thereby causing division among people, he is now divided from everyone else and dwells alone.
It goes further: he guarded his tongue neither from lashon ha-ra’ nor from swearing falsely; so the Talmud says, What makes the metzora unique, that the Torah commands him to bring two birds to purify himself? – G-d said: His actions were the actions of a chatterer, therefore the Torah enjoins him to bring [birds which are] chatterers as a sacrifice (Arakhin 16b). And for his sin of arrogance he brings the wood of the cedar tree, one of the tallest and proudest of all trees, together with hyssop, one the smallest of all plants, on which the Midrash explains: Why is the metzora cleansed with the tallest of the tall and the lowliest of the lowly?... – Because he is afflicted with tzara’at for having aggrandised himself like a cedar tree; so when he humbles himself like a hyssop, he is cured (Pesikta Rabbati, Parah 14, 60b). The sinner thereby purifies his sin which was as red as the crimson thread and makes it as white as snow. It seems to me that his arrogance is the source of all his sins, and all the other sins are a result of it, as I shall show immediately.
These two birds represent important concepts. The Torah commands him to bring two birds, live and pure (Leviticus 14:4), which the Midrash expounds upon: Rabbi Yosé the Galilean says: Specifically a bird which lives outside of town. And which bird is this? – A swallow (Sifra, Metzora 5:14). And the Sifra further says: The birds must be live, and not slaughtered; pure, and neither impure…nor non-kosher (ibid. 1:12). The swallow, whose Hebrew name is צִפּוֹר הַדְּרוֹר, tzippor ha-dror (literally “bird of freedom”) which must be a clean fowl, serves to symbolise the person: every person is born pure, clean of all sin, unblemished; like the swallow, the tzippor ha-dror, the bird of freedom, free to go in any direction he desires, free to choose good or evil. If he does good, he will live and receive his just reward; and if he does evil, he will be punished. And the way to achieve the good is through humility and modesty, whereas arrogance and callousness lead to denying G-d and shaking off His yoke. And this being the case, it is good for a person to be modest and humble and quiet, not to raise his voice and his head – because what is he? – Dust and ashes, decay and maggots! And what are we?! (Exodus 16:7). G-d will punish anyone who transgresses His commandments, thereby transforming his pure and beautiful and wondrous soul into something ugly. And since it is impossible to see the ugliness of a soul, G-d afflicts him with tzara’at, making him physically ugly for all to see, symbolising the ugliness of his soul (and sometimes, G-d afflicts only his garments or his house, for him to see his soul reflected therein). And he – this man who wanted to aggrandise himself above all others – is then forced to humble himself, to dwell in solitude, this man – who wanted only bodily pleasures – suffers bodily afflictions. Thus he takes two birds; one of them he slaughters, and the other one he sets free. Two birds, symbolising his free choice – good or evil.
The Abravanel comments there: The purpose here is to indicate that both the birds were previously alive – and at G-d’s command and word one of them died. Such it is with humans: one can fall sick and die, while another one remains alive. Everything depends upon G-d’s decree. And this is why He commanded [the Kohen] to slaughter the bird into earthenware vessels, alluding to the human who is as an earthenware vessel, fashioned by the hands of the Potter, blessed be He… And the bird is slaughtered over flowing water in the vessel to symbolise the Torah…because the bird who was slaughtered died because of the Torah which was not kept properly… And the Torah says that in the end “he shall send out the live bird free over the field” (Leviticus 14:7) – that is to say, to roam free in its natural habitat – symbolising that the purified person returns to the camp, there to roam free as and when he pleases, no longer to be confined.
And I would add to this final detail that what this means is that he is hereby given a new opportunity for free will – if he will only learn his lesson.
Source: "Peirush HaMaccabee" on Shemot, Chapter 2, English translation by Daniel Pinner
Monday, March 28, 2011
Shabbat HaChodesh - Do you trust G-d? - Rav Meir Kahane
On the tenth of this month, every man must take a lamb for each extended family, a lamb for each household... Hold it in safekeeping until the fourteenth day of this month. The entire community of Israel shall then slaughter [their sacrifice] in the afternoon. They must take the blood and place it on the two doorposts and on the beam above the door... Eat the meat during the night, roasted over the fire. Eat it with matzah and bitter herbs. Do not eat it raw of cooked in water, but only roasted over fire, including its head, legs and internal organs.
(From this week's Maftir reading, Ex. 12:3, 6-9)
The whole Passover sacrifice in Egypt revolved around trusting in G-d and sanctifying His Name in face of terrifying dangers. After all, the lamb was an Egyptian idol. The Egyptians “revered” and worshiped it, and it was holy to them. One can imagine their wrath when they saw how the Israelites were taking it and degrading it by tying it to the bedpost from the tenth to the fourteenth of the month, and then slaughtering it and consuming it festively.
By all rules of logic, the Egyptians should have been expected to attack and annihilate the Israelites. Let every Jew who stays in the exile ponder what the nations would do to Jews living under their rule if those Jews were to publicly treat their faith with contempt. Yet precisely such faith and trust did G-d demand of Israel – faith and trust that He could defend them against their foes.
Following is Mechilta (Bo, Mesechet DePischa, 5):
“Hold it in safekeeping” (Ex. 12:6): Why was this said? Because it says, “Take for yourselves sheep” (Ex. 12:21), Israel said to Moses, “Could we sacrifice the sacred animal of the Egyptians before their very eyes and not have them stone us?” (Ex. 8:22). Moses responded, “From G-d's miracle for you when you took the sheep [ i.e., the Egyptians' inability to do anything while you bond their deity for four days], you can deduce G-d's reaction when you slaughter it.
And Pesikta DeRav Kahana teaches (Parashat HaChodesh, page 55):
This teaches that they were tied to the Israelites' bed posts starting from the tenth of the month, and the Egyptians would come in and see them, and become incensed. R. Chiyah, son of R. Ada of Jaffa said, “Take for yourselves sheep” (Ex. 12:21): “Every Israelite must take an Egyptian god and slaughter it before an Egyptian, and let whoever is angered by it, speak.”
In remembrance of this bitachon [trust] and Kiddush Hashem, and by virtue of it, G-d split the Jordan for Israel, and its merit protected them in Haman's day, for everything Israel did with the lambs indicated their trust in G-d. Following is Pesikta DeRav Kahana (Ibid.): “The taking of the lamb stood by them at the Jordan, and its consumption protected them in Haman's day.”
Moreover, G-d established the steps involved in the Passover sacrifice in remembrance of the greatest bitachon that there could have been – our Forefather Abraham's readiness to slaughter his son Isaac at Mount Moriah. Following is Midrash Chadash on the Torah (220, quoted in Torah Shleimah, Ex. 12:6, letter 70):
In accordance with Abraham's response to “Take your son”(Gen. 22:2), so did G-d tie the ram for him at that very moment [i.e., when G-d saw that Abraham was ready to trust Him and slaughter his son, He immediately prepared and bound the ram to replace Isaac]. Abraham delayed for three days, as it says, “On the third day” (Gen. 22:4). G-d therefore said to Israel, “Go early and tie the animal as of the tenth, so that you will be remembered before Me like your ancestors.”
Thus, true trust in G-d by the Jewish people is tied exclusively to their self-sacrifice in face of danger of death. This expresses itself also in G-d's command that they place the lamb blood on the two doorposts and the beam above the door. Here, there is a controversy over whether they placed the blood on the outside or on the inside. In Mechilta (Ibid., 6), R. Yishmael and R. Natan comment that the blood was placed on the inside, yet R. Yitzchak differs, saying, “Certainly they put it on the outside, so the Egyptians would see it and become livid with anger.” Yonatan translated verse 12:7 according to R. Yitzchak, saying, “They shall take of the blood and place it on the two doorposts and the beam above the door, from the outside.”
All this was to magnify our trust in G-d while we were provoking the Egyptians. This is also the reason for the manner of consuming the sacrifice, commanded by the Torah: “Do not eat it raw ... but only roasted over fire (Ex. 12:9). Following is Da'at Zekenim MiBa'alei HaTosafot (Ex. 12:9):
Ibn Ezra interpreted G-d as saying: “Since you are sacrificing the deity of Egypt, you might say, 'Let us not roast it fully, lest the Egyptians notice'.
It therefore says, 'Do not eat it raw.'
Lest you say, 'Let us cook it and hide it in a pot,'
it therefore says, 'Do not cook it in water'(Ibid.).
Lest you say, 'Let us cut off the head and legs to make it unrecognizable,'
it therefore says, 'including its head, legs and internal organs' (Ibid.).” Clearly, G-d wished to establish for Israel the principle of trusting in Him against all the power of mortal man. He wished to emphasize that there is no power on earth that can stand up to Israel when Israel does G-d's will, and that we should not fear the nations at all, even the strongest king or kingdom.
A fundamental principle of trust in G-d is that complete faith and trust in G-d include a person's readiness to sacrifice himself, to give up his life, for the sake of Kiddush Hashem, where such a duty exists. Many righteous, G-d fearing people who indeed trust in G-d, have succumbed in this matter of completeness of trust in G-d, i.e., regarding their readiness to sacrifice their lives for this trust. Even Aaron the Kohen, holy from the womb, the first Kohen Gadol of Israel, who was the symbol of faith and trust in G-d, as we shall see, failed in this matter of self-sacrifice, such that he needed rectification for what was lacking.
Shemot Rabbah (41:7):
At that moment [when Israel sought to fashion an idol because Moses was delayed], Chur faced them and said, “Headless people [referring to their having no memory, or having incurred a death penalty]! Do you not remember what miracles G-d performed for you?” They immediately accosted him and killed him. Then they turned to Aaron ... and said: “Just as we did to that one, so shall we do to you.” When Aaron saw that it was so, he feared, as it says (Ex. 32:5), “Aaron saw and he built an altar [mizbe'ach] before him.” What is meant by “mizbe'ach”? “Motivated by the slaughtered one [min hazavuach] before him.”
Aaron had a reason for doing this.
As our sages said (Sanhedrin 7a):
Aaron saw Chur lying slaughtered before him, and he said, “If I do not heed them, they will now do to me what they did to Chur. Through me will be fulfilled (Lam. 2:20), 'Shall a Kohen and Prophet be slain in the sanctuary of the L-rd?' and their sin will never be rectified. Better they should worship the calf. Perhaps they will find atonement through repentance.”
Even so, Aaron sinned by doing this.
This is the substantive difference between Aaron and Chur. Certainly, both trusted in G-d, but Chur trusted in G-d completely. Such trust includes willingness to sacrifice one's life for G-d's name and for the sake of preventing His name from being profaned. Chur took hold of this faith and trust and it led him to perfection: he sacrificed his life for Kiddush Hashem.
By that same merit, G-d chose precisely Betzalel to construct the Tabernacle, the earthly seat of perfection. Certainly Betzalel was not chosen because of his artistry or expertise, for he was only thirteen at the time, as our sages said (Sanhedrin 69b), and he lacked experience in craftsmanship. Yet it says in Shemot Rabbah, 48:8, “'I have filled him with a Divine spirit [and with wisdom]' (Ex. 31:3): Where was all this wisdom from? From G-d. And all of Betzalel's Divine spirit ... and understanding were from G-d as well.”
Rather, he was chosen by virtue of his grandfather Chur, who sacrificed his life for Kiddush Hashem, thereby demonstrating complete and perfect faith. Betzalel, therefore merited to construct the complete and pure place where the Divine Presence was confined. This was the reason it says, “I have selected Betzalel son of Uri son of Chur, of the tribe of Judah” (Ibid., v.2).
Only very rarely does the Torah mention someone's father and grandfather. The reason for it here, however, is that Chur's name had to be mentioned, for only by his merit was the thirteen year-old lad selected to be the architect of the Tabernacle.
Most certainly, when G-d [...] decrees that we must perform some deed, one must not look for reasons, however pious they may be, not to do that deed. Rather, if G-d or Jewish law requires us to fulfill some decree, then we must sanctify His Name and sacrifice our lives for it, this being the fullest expression of Kiddush Hashem and bitachon. It says, (Lev. 22:32-33), “Do not profane My holy name. I shall be sanctified in the midst of the children of Israel. I am the L-rd who is making you holy and bringing you out of the Land of Egypt,” and our sages comment (Torat Kohanim, Emor, 9), “Sacrifice yourself and sanctify My Name,” and (Ibid.), “I took you out of Egypt on condition that you sacrifice yourselves to sanctify My Name.”
Self-sacrifice is the ultimate proof of trust in G-d, it is bitachon in its fullest form. Let a Jew not evade his duty, claiming that today there is no Divine revelation, no heavenly voice or prophecy of any other sort by which G-d could decree the need for an act of self-sacrifice. Surely, the whole Torah, all the deeds of our ancestors and of the judges and prophets, and the words of our sages, were meant to be a lamp unto our feet and to show us the path we must follow. These deeds and G-d's ways were set down in our sages' homiletics as eternal guidelines, presenting our duty regarding how we must act when there is no Divine Revelation.
Compiled by Tzipora Liron-Pinner from “The Jewish Idea” of Rav Meir Kahane HY”D
(From this week's Maftir reading, Ex. 12:3, 6-9)
The whole Passover sacrifice in Egypt revolved around trusting in G-d and sanctifying His Name in face of terrifying dangers. After all, the lamb was an Egyptian idol. The Egyptians “revered” and worshiped it, and it was holy to them. One can imagine their wrath when they saw how the Israelites were taking it and degrading it by tying it to the bedpost from the tenth to the fourteenth of the month, and then slaughtering it and consuming it festively.
By all rules of logic, the Egyptians should have been expected to attack and annihilate the Israelites. Let every Jew who stays in the exile ponder what the nations would do to Jews living under their rule if those Jews were to publicly treat their faith with contempt. Yet precisely such faith and trust did G-d demand of Israel – faith and trust that He could defend them against their foes.
Following is Mechilta (Bo, Mesechet DePischa, 5):
“Hold it in safekeeping” (Ex. 12:6): Why was this said? Because it says, “Take for yourselves sheep” (Ex. 12:21), Israel said to Moses, “Could we sacrifice the sacred animal of the Egyptians before their very eyes and not have them stone us?” (Ex. 8:22). Moses responded, “From G-d's miracle for you when you took the sheep [ i.e., the Egyptians' inability to do anything while you bond their deity for four days], you can deduce G-d's reaction when you slaughter it.
And Pesikta DeRav Kahana teaches (Parashat HaChodesh, page 55):
This teaches that they were tied to the Israelites' bed posts starting from the tenth of the month, and the Egyptians would come in and see them, and become incensed. R. Chiyah, son of R. Ada of Jaffa said, “Take for yourselves sheep” (Ex. 12:21): “Every Israelite must take an Egyptian god and slaughter it before an Egyptian, and let whoever is angered by it, speak.”
In remembrance of this bitachon [trust] and Kiddush Hashem, and by virtue of it, G-d split the Jordan for Israel, and its merit protected them in Haman's day, for everything Israel did with the lambs indicated their trust in G-d. Following is Pesikta DeRav Kahana (Ibid.): “The taking of the lamb stood by them at the Jordan, and its consumption protected them in Haman's day.”
Moreover, G-d established the steps involved in the Passover sacrifice in remembrance of the greatest bitachon that there could have been – our Forefather Abraham's readiness to slaughter his son Isaac at Mount Moriah. Following is Midrash Chadash on the Torah (220, quoted in Torah Shleimah, Ex. 12:6, letter 70):
In accordance with Abraham's response to “Take your son”(Gen. 22:2), so did G-d tie the ram for him at that very moment [i.e., when G-d saw that Abraham was ready to trust Him and slaughter his son, He immediately prepared and bound the ram to replace Isaac]. Abraham delayed for three days, as it says, “On the third day” (Gen. 22:4). G-d therefore said to Israel, “Go early and tie the animal as of the tenth, so that you will be remembered before Me like your ancestors.”
Thus, true trust in G-d by the Jewish people is tied exclusively to their self-sacrifice in face of danger of death. This expresses itself also in G-d's command that they place the lamb blood on the two doorposts and the beam above the door. Here, there is a controversy over whether they placed the blood on the outside or on the inside. In Mechilta (Ibid., 6), R. Yishmael and R. Natan comment that the blood was placed on the inside, yet R. Yitzchak differs, saying, “Certainly they put it on the outside, so the Egyptians would see it and become livid with anger.” Yonatan translated verse 12:7 according to R. Yitzchak, saying, “They shall take of the blood and place it on the two doorposts and the beam above the door, from the outside.”
All this was to magnify our trust in G-d while we were provoking the Egyptians. This is also the reason for the manner of consuming the sacrifice, commanded by the Torah: “Do not eat it raw ... but only roasted over fire (Ex. 12:9). Following is Da'at Zekenim MiBa'alei HaTosafot (Ex. 12:9):
Ibn Ezra interpreted G-d as saying: “Since you are sacrificing the deity of Egypt, you might say, 'Let us not roast it fully, lest the Egyptians notice'.
It therefore says, 'Do not eat it raw.'
Lest you say, 'Let us cook it and hide it in a pot,'
it therefore says, 'Do not cook it in water'(Ibid.).
Lest you say, 'Let us cut off the head and legs to make it unrecognizable,'
it therefore says, 'including its head, legs and internal organs' (Ibid.).” Clearly, G-d wished to establish for Israel the principle of trusting in Him against all the power of mortal man. He wished to emphasize that there is no power on earth that can stand up to Israel when Israel does G-d's will, and that we should not fear the nations at all, even the strongest king or kingdom.
A fundamental principle of trust in G-d is that complete faith and trust in G-d include a person's readiness to sacrifice himself, to give up his life, for the sake of Kiddush Hashem, where such a duty exists. Many righteous, G-d fearing people who indeed trust in G-d, have succumbed in this matter of completeness of trust in G-d, i.e., regarding their readiness to sacrifice their lives for this trust. Even Aaron the Kohen, holy from the womb, the first Kohen Gadol of Israel, who was the symbol of faith and trust in G-d, as we shall see, failed in this matter of self-sacrifice, such that he needed rectification for what was lacking.
Shemot Rabbah (41:7):
At that moment [when Israel sought to fashion an idol because Moses was delayed], Chur faced them and said, “Headless people [referring to their having no memory, or having incurred a death penalty]! Do you not remember what miracles G-d performed for you?” They immediately accosted him and killed him. Then they turned to Aaron ... and said: “Just as we did to that one, so shall we do to you.” When Aaron saw that it was so, he feared, as it says (Ex. 32:5), “Aaron saw and he built an altar [mizbe'ach] before him.” What is meant by “mizbe'ach”? “Motivated by the slaughtered one [min hazavuach] before him.”
Aaron had a reason for doing this.
As our sages said (Sanhedrin 7a):
Aaron saw Chur lying slaughtered before him, and he said, “If I do not heed them, they will now do to me what they did to Chur. Through me will be fulfilled (Lam. 2:20), 'Shall a Kohen and Prophet be slain in the sanctuary of the L-rd?' and their sin will never be rectified. Better they should worship the calf. Perhaps they will find atonement through repentance.”
Even so, Aaron sinned by doing this.
This is the substantive difference between Aaron and Chur. Certainly, both trusted in G-d, but Chur trusted in G-d completely. Such trust includes willingness to sacrifice one's life for G-d's name and for the sake of preventing His name from being profaned. Chur took hold of this faith and trust and it led him to perfection: he sacrificed his life for Kiddush Hashem.
By that same merit, G-d chose precisely Betzalel to construct the Tabernacle, the earthly seat of perfection. Certainly Betzalel was not chosen because of his artistry or expertise, for he was only thirteen at the time, as our sages said (Sanhedrin 69b), and he lacked experience in craftsmanship. Yet it says in Shemot Rabbah, 48:8, “'I have filled him with a Divine spirit [and with wisdom]' (Ex. 31:3): Where was all this wisdom from? From G-d. And all of Betzalel's Divine spirit ... and understanding were from G-d as well.”
Rather, he was chosen by virtue of his grandfather Chur, who sacrificed his life for Kiddush Hashem, thereby demonstrating complete and perfect faith. Betzalel, therefore merited to construct the complete and pure place where the Divine Presence was confined. This was the reason it says, “I have selected Betzalel son of Uri son of Chur, of the tribe of Judah” (Ibid., v.2).
Only very rarely does the Torah mention someone's father and grandfather. The reason for it here, however, is that Chur's name had to be mentioned, for only by his merit was the thirteen year-old lad selected to be the architect of the Tabernacle.
Most certainly, when G-d [...] decrees that we must perform some deed, one must not look for reasons, however pious they may be, not to do that deed. Rather, if G-d or Jewish law requires us to fulfill some decree, then we must sanctify His Name and sacrifice our lives for it, this being the fullest expression of Kiddush Hashem and bitachon. It says, (Lev. 22:32-33), “Do not profane My holy name. I shall be sanctified in the midst of the children of Israel. I am the L-rd who is making you holy and bringing you out of the Land of Egypt,” and our sages comment (Torat Kohanim, Emor, 9), “Sacrifice yourself and sanctify My Name,” and (Ibid.), “I took you out of Egypt on condition that you sacrifice yourselves to sanctify My Name.”
Self-sacrifice is the ultimate proof of trust in G-d, it is bitachon in its fullest form. Let a Jew not evade his duty, claiming that today there is no Divine revelation, no heavenly voice or prophecy of any other sort by which G-d could decree the need for an act of self-sacrifice. Surely, the whole Torah, all the deeds of our ancestors and of the judges and prophets, and the words of our sages, were meant to be a lamp unto our feet and to show us the path we must follow. These deeds and G-d's ways were set down in our sages' homiletics as eternal guidelines, presenting our duty regarding how we must act when there is no Divine Revelation.
Compiled by Tzipora Liron-Pinner from “The Jewish Idea” of Rav Meir Kahane HY”D
Monday, March 21, 2011
Parashat Shemini - The Meaning of Life - Rav Meir Kahane
The sons of Aaron, Nadab and Abihu, each took his fire pan, they put fire in them and placed incense upon it; and they brought before Hashem an alien fire that He had not commanded them. A fire came forth from before Hashem and consumed them, and they died before Hashem. (Lev. 10:1-2)
Dear friend, open your mouth wide and I will fill it with a major, albeit harsh, principle from the Torah of life: Since life on this earth is only a vestibule for the banquet hall which is the World-to-Come, only an instrument of G-d whose purpose is to bring man and the world to holiness and the yoke of G-d's kingdom, and since true life occurs only in the World-to-Come, the world of truth, it follows that in order to attain this goal and teach people fundamental lessons, G-d sometimes shortens peoples' lives.
Sometimes, those who pass away are righteous, innocent persons, even children and infants, and the fools and the “dead” who move around among us see in it only cruelty, or even lack of logic, direction and Divine conduct in the world.
Life was given to man as a loan, a loan that he must pay off when the time comes, and that he is not entitled to refuse. As our sages said (Avot, end of Ch. 4):
Perforce you were formed and perforce you were born; perforce you live, perforce you shall die, and perforce you have to give a strict account before the Supreme King of Kings, the Holy One, blessed be He.
The two sons of R. Meir and his wife Beruriah died. Our sages describe how Beruriah acted before revealing the tragedy to her husband (Yalkut Shimoni, Mishlei 964):
Beruriah set food before R. Meir. After he had eaten she said, “Master, I have a question to ask. Someone previously gave me a deposit to take care of for him. Now he has come to reclaim it. Should I return it or not?” R. Meir replied, “Daughter, if someone has a deposit, is he not obligated to return it to its owner?” She then said, “I would not return it without your knowledge.”
Taking his hand, she brought him up to the bedroom. She pulled back the bed sheets and he saw his two sons lying there deceased. He began to cry and said, “My sons, my sons! My teachers, my teachers! My sons in proper behavior. My teachers in that they would enlighten me with their Torah.” At that moment she said, “Master, did you not tell me that we must return a deposit to its owner? 'The L-rd gave and the L-rd has taken away. Blessed be the name of the L-rd' (Job 1:21).”
Life is nothing but a deposit from G-d. It is decreed that one should live a specific length of time, and during that time he should fulfill the mission incumbent on him. Like anyone guarding a deposit, a person must guard his life, neither damaging nor making improper use of it. When the time comes, he must return it to its owner.
Man's life on earth is exceedingly short; it passes in the blink of an eye.
On the one hand, it is qualitatively of enormous importance, for only through it can a person fulfill the duty for which he was created.
On the other hand, however, how brief and transient life is! It is compared to “the potsherd that breaks, the grass that withers, the flower that fades, the shadow that passes, the cloud that vanishes, the breeze that blows, the dust that floats, the dream that flies away” (U'Netaneh Tokef).
Our true, eternal existence is in the World-to-Come, not here on earth. As our sages said (Avot 4:16), “This world is like a vestibule before the World-to-Come. Prepare yourself in the vestibule so that you may enter the banquet hall.”
This carries both encouragement and a warning, and we must assimilate the whole message with pure acceptance of the yoke of Heaven. A person must understand his mission on earth and the idea that life was given only to fulfill that mission. He must understand how brief and transient life is and how much emptiness pervades it. Once he understands these things, he will recognize that he need not fear either the day or moment of death as long as he pursues life by accepting the yoke of Heaven and being constantly ready to sanctify G-d's name through self-sacrifice. If someone has attained immortality by doing G-d's will, what does he lose if he suddenly leaves this world? One should not delude oneself into viewing longevity as an end in itself. The main thing is life's quality: how a person lives. Does he attain true life as defined by G-d? When a person exists on this earth without accepting the yoke of Heaven and without readiness to sacrifice his life to sanctify G-d's name, that is not “life” at all, but a bestial existence.
By contrast, if someone's life was cut off in its prime through his sacrificing himself, that person was alive before, he is still alive now, and he will remain alive forever in the World-to-Come. The wise person who understands G-d's ways and Torah will thus never fear. He will always be ready to sacrifice his life to sanctify G-d's name, and precisely in this way, to continue living.
When G-d wishes to demonstrate how great, awesome and just He is, He shows no favoritism even to the righteous. He killed the two sons of Aaron, Nadab and Abihu, who were righteous (and not only did He kill them, but He took their souls on the most joyous and holy day, that of the Tabernacle's dedication). What great suffering was caused to Aaron, their father, and Elisheva, their mother!
Dear reader, let us consider our grave duty to fear G-d. As explained above, G-d will sometimes take a person before his time to teach a profound idea that will sanctify His name. G-d's doing so involves no cruelty whatsoever. On the one hand, life on this earth is short and fleeting. It is not eternal. If someone dies young, as much as a tragedy it is for his relatives and friends, he is really only leaving this earth a few years before he would have anyway.
On the other hand, someone whom G-d kills to teach that person's nation and contemporaries and the world a Divine lesson that will sanctify G-d's name, thereby ascends to greatness. Our sages said (Vayikra Rabbah 2:1), “Ten things are called precious... From whence do we know that the death of the saintly is among them? It says, 'Precious in the sight of the L-rd is the death of His saints' (Ps. 116:5).” Thus, those saints who die to sanctify G-d's name are precious, and their death is precious.
G-d suffered greatly for having killed Nadab and Abihu, who were righteous. As our sages said (Bamidbar Rabbah 2:23):
“Nadab and Abihu died before the L-rd” (Num. 3:4): The Torah's mentioning their death in several places teaches that G-d was sorrowful because Aaron's sons were dear to Him. Likewise it says, “I will be sanctified through those close to Me (Lev. 10:3).
Vayikra Rabbah (20:10) says, “The death of Nadab and Abihu was twice as hard on G-d as it was on their father.” R. Eliezer HaModai says (Sifri, Pinchas 137):
Consider how dear the righteous are before G-d. Wherever it mentions their death it mentions the sin that led to it as well. Why does it go to such lengths? To avoid giving mankind the pretext to say that righteous men died because they had acted corruptly in secret. Thus, in four places it mentions the death of Aaron's sons, and in each it mentions their sin to make known that they had no sin but this.
One should be aware that in all four places where G-d mentions Nadab and Abihu's sin, He points to the strange fire that they brought in the Holy of Holies. This was their sin, as noted in previous sources.
When they saw the fire descend, they became excited and followed their own Halachah that it was a mitzvah to bring regular fire as well. They wished to stress the connection between G-d's holiness and that of man. At the root of all this was their desire to enter the Holy of Holies, to commune there with G-d, and to offer an incense that would be accepted.
Although Nadab and Abihu were righteous and wished to come close to G-d, the outcome of their deed was the diminishing of G-d's glory and of Israel's reverence for Him. Hence G-d made Nadab and Abihu an eternal example, an everlasting reminder of the crucial principle that we must demonstrate fear of G-d through reverence for the Temple: This is what G-d meant when He said, 'I will be sanctified through those close to Me, and thus glorified before all the people.' Aaron remained silent (Lev. 10:3). Besides the general reverence all are obligated to feel, there are concrete limitations on a persons' entering the Temple, depending on who he is. If he is and Israelite, his being pure or impure has a bearing, as does the type of impurity, itself. If he is and ordinary Kohen, his being physically blemished, not cutting his hair or wearing torn clothes has a bearing. If he is the Kohen Gadol, he faces other limitations when he enters the Holy of Holies once each year.
Although the reason for these limitations is the levels of holiness within these boundaries, entering in opposition to that holiness indicates a lack of fear of G-d, the levels of holiness having been fixed chiefly so man would experience that fear.
What emerges from all this is that G-d gave us life to perform a specific task, and created man to fulfill that task and bring the world holiness, purity, humility, fear of Heaven and acceptance of G-d's yoke. This being the case, when the times demand it, G-d might also remove someone from this earth to teach a specific idea. We need not mourn such a person. Rather we must stand silently as did Aaron and accept sentence. We must transcend our natural sorrow and be joyful about this exalted soul.
G-d's holy ones are likewise adored and lauded through this, for by their early deaths they complete their role on this wretched earth in holiness and acceptance of the yoke of Heaven, and there is nothing greater than that. No exit from this earth could be more exalted.
Compiled by Tzipora Liron-Pinner from “The Jewish Idea” of Rav Meir Kahane, HY”D
Dear friend, open your mouth wide and I will fill it with a major, albeit harsh, principle from the Torah of life: Since life on this earth is only a vestibule for the banquet hall which is the World-to-Come, only an instrument of G-d whose purpose is to bring man and the world to holiness and the yoke of G-d's kingdom, and since true life occurs only in the World-to-Come, the world of truth, it follows that in order to attain this goal and teach people fundamental lessons, G-d sometimes shortens peoples' lives.
Sometimes, those who pass away are righteous, innocent persons, even children and infants, and the fools and the “dead” who move around among us see in it only cruelty, or even lack of logic, direction and Divine conduct in the world.
Life was given to man as a loan, a loan that he must pay off when the time comes, and that he is not entitled to refuse. As our sages said (Avot, end of Ch. 4):
Perforce you were formed and perforce you were born; perforce you live, perforce you shall die, and perforce you have to give a strict account before the Supreme King of Kings, the Holy One, blessed be He.
The two sons of R. Meir and his wife Beruriah died. Our sages describe how Beruriah acted before revealing the tragedy to her husband (Yalkut Shimoni, Mishlei 964):
Beruriah set food before R. Meir. After he had eaten she said, “Master, I have a question to ask. Someone previously gave me a deposit to take care of for him. Now he has come to reclaim it. Should I return it or not?” R. Meir replied, “Daughter, if someone has a deposit, is he not obligated to return it to its owner?” She then said, “I would not return it without your knowledge.”
Taking his hand, she brought him up to the bedroom. She pulled back the bed sheets and he saw his two sons lying there deceased. He began to cry and said, “My sons, my sons! My teachers, my teachers! My sons in proper behavior. My teachers in that they would enlighten me with their Torah.” At that moment she said, “Master, did you not tell me that we must return a deposit to its owner? 'The L-rd gave and the L-rd has taken away. Blessed be the name of the L-rd' (Job 1:21).”
Life is nothing but a deposit from G-d. It is decreed that one should live a specific length of time, and during that time he should fulfill the mission incumbent on him. Like anyone guarding a deposit, a person must guard his life, neither damaging nor making improper use of it. When the time comes, he must return it to its owner.
Man's life on earth is exceedingly short; it passes in the blink of an eye.
On the one hand, it is qualitatively of enormous importance, for only through it can a person fulfill the duty for which he was created.
On the other hand, however, how brief and transient life is! It is compared to “the potsherd that breaks, the grass that withers, the flower that fades, the shadow that passes, the cloud that vanishes, the breeze that blows, the dust that floats, the dream that flies away” (U'Netaneh Tokef).
Our true, eternal existence is in the World-to-Come, not here on earth. As our sages said (Avot 4:16), “This world is like a vestibule before the World-to-Come. Prepare yourself in the vestibule so that you may enter the banquet hall.”
This carries both encouragement and a warning, and we must assimilate the whole message with pure acceptance of the yoke of Heaven. A person must understand his mission on earth and the idea that life was given only to fulfill that mission. He must understand how brief and transient life is and how much emptiness pervades it. Once he understands these things, he will recognize that he need not fear either the day or moment of death as long as he pursues life by accepting the yoke of Heaven and being constantly ready to sanctify G-d's name through self-sacrifice. If someone has attained immortality by doing G-d's will, what does he lose if he suddenly leaves this world? One should not delude oneself into viewing longevity as an end in itself. The main thing is life's quality: how a person lives. Does he attain true life as defined by G-d? When a person exists on this earth without accepting the yoke of Heaven and without readiness to sacrifice his life to sanctify G-d's name, that is not “life” at all, but a bestial existence.
By contrast, if someone's life was cut off in its prime through his sacrificing himself, that person was alive before, he is still alive now, and he will remain alive forever in the World-to-Come. The wise person who understands G-d's ways and Torah will thus never fear. He will always be ready to sacrifice his life to sanctify G-d's name, and precisely in this way, to continue living.
When G-d wishes to demonstrate how great, awesome and just He is, He shows no favoritism even to the righteous. He killed the two sons of Aaron, Nadab and Abihu, who were righteous (and not only did He kill them, but He took their souls on the most joyous and holy day, that of the Tabernacle's dedication). What great suffering was caused to Aaron, their father, and Elisheva, their mother!
Dear reader, let us consider our grave duty to fear G-d. As explained above, G-d will sometimes take a person before his time to teach a profound idea that will sanctify His name. G-d's doing so involves no cruelty whatsoever. On the one hand, life on this earth is short and fleeting. It is not eternal. If someone dies young, as much as a tragedy it is for his relatives and friends, he is really only leaving this earth a few years before he would have anyway.
On the other hand, someone whom G-d kills to teach that person's nation and contemporaries and the world a Divine lesson that will sanctify G-d's name, thereby ascends to greatness. Our sages said (Vayikra Rabbah 2:1), “Ten things are called precious... From whence do we know that the death of the saintly is among them? It says, 'Precious in the sight of the L-rd is the death of His saints' (Ps. 116:5).” Thus, those saints who die to sanctify G-d's name are precious, and their death is precious.
G-d suffered greatly for having killed Nadab and Abihu, who were righteous. As our sages said (Bamidbar Rabbah 2:23):
“Nadab and Abihu died before the L-rd” (Num. 3:4): The Torah's mentioning their death in several places teaches that G-d was sorrowful because Aaron's sons were dear to Him. Likewise it says, “I will be sanctified through those close to Me (Lev. 10:3).
Vayikra Rabbah (20:10) says, “The death of Nadab and Abihu was twice as hard on G-d as it was on their father.” R. Eliezer HaModai says (Sifri, Pinchas 137):
Consider how dear the righteous are before G-d. Wherever it mentions their death it mentions the sin that led to it as well. Why does it go to such lengths? To avoid giving mankind the pretext to say that righteous men died because they had acted corruptly in secret. Thus, in four places it mentions the death of Aaron's sons, and in each it mentions their sin to make known that they had no sin but this.
One should be aware that in all four places where G-d mentions Nadab and Abihu's sin, He points to the strange fire that they brought in the Holy of Holies. This was their sin, as noted in previous sources.
When they saw the fire descend, they became excited and followed their own Halachah that it was a mitzvah to bring regular fire as well. They wished to stress the connection between G-d's holiness and that of man. At the root of all this was their desire to enter the Holy of Holies, to commune there with G-d, and to offer an incense that would be accepted.
Although Nadab and Abihu were righteous and wished to come close to G-d, the outcome of their deed was the diminishing of G-d's glory and of Israel's reverence for Him. Hence G-d made Nadab and Abihu an eternal example, an everlasting reminder of the crucial principle that we must demonstrate fear of G-d through reverence for the Temple: This is what G-d meant when He said, 'I will be sanctified through those close to Me, and thus glorified before all the people.' Aaron remained silent (Lev. 10:3). Besides the general reverence all are obligated to feel, there are concrete limitations on a persons' entering the Temple, depending on who he is. If he is and Israelite, his being pure or impure has a bearing, as does the type of impurity, itself. If he is and ordinary Kohen, his being physically blemished, not cutting his hair or wearing torn clothes has a bearing. If he is the Kohen Gadol, he faces other limitations when he enters the Holy of Holies once each year.
Although the reason for these limitations is the levels of holiness within these boundaries, entering in opposition to that holiness indicates a lack of fear of G-d, the levels of holiness having been fixed chiefly so man would experience that fear.
What emerges from all this is that G-d gave us life to perform a specific task, and created man to fulfill that task and bring the world holiness, purity, humility, fear of Heaven and acceptance of G-d's yoke. This being the case, when the times demand it, G-d might also remove someone from this earth to teach a specific idea. We need not mourn such a person. Rather we must stand silently as did Aaron and accept sentence. We must transcend our natural sorrow and be joyful about this exalted soul.
G-d's holy ones are likewise adored and lauded through this, for by their early deaths they complete their role on this wretched earth in holiness and acceptance of the yoke of Heaven, and there is nothing greater than that. No exit from this earth could be more exalted.
Compiled by Tzipora Liron-Pinner from “The Jewish Idea” of Rav Meir Kahane, HY”D
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