by Barbara Ginsberg

The Kahane solution to Israel's security problems was simple: Throw the Arabs out. Why keep a population within your borders that dreams of your destruction? Why indulge an implacable enemy? Indeed, to do so is criminal. As Rabbi Meir Kahane wrote in "The Stranger in Thy Midst," in 1984:

"And it shall come to pass, if thou wilt not hearken unto the voice of the L-rd, thy G-d, to observe to do all His commandments and His statutes which I command thee this day, that all the curses shall come upon thee and overtake thee... The stranger in thy midst shall mount up above thee higher and higher and thou shalt come down lower and lower... he shall be the head and thou shalt be the tail." (Deuteronomy 28)

The future is now. With a vengeance. And the Divinely inevitable, the historically immutable, unfolds as some unstoppable Jewish tragedy. The winter is here and the sound of "Itbach-al-Yahud" is again heard in the Land. "Slaughter the Jew!" Thousands of young Arabs, educated to the limitations placed on Israeli soldiers, confront them with stones and curses and taunts and pledges of slaughter. Women face the soldiers and dare them to put them down. The winter of discontent, the promise of a spring of escalating violence and a summer of raging fury.

The Arab uprising in Eretz Israel compels even that most stiff-necked of people, sublimely obstinate in their unwillingness to see what is so stark and obvious and THERE, to open their eyes and shudder. The stranger in the midst of Israel, the stranger who was so insanely ALLOWED to remain in the midst of Israel, has (once again) mounted up and risen and becomes the head even as the Jew falls, comes down lower and lower, and becomes the tail. It says everything, the reactions of the tiny people who run the State of Israel. As suicide bombers terrorize our streets and kill our people; as days of violent clashes between Arabs and Israeli soldiers drag on; as stones and fire bombs are mixed with curses and taunts of Israeli soldiers by Arab youth and women who are so clearly not frightened, our leaders can do no more than request, AGAIN, that the PLO "do more" to "curb" terror

The beginning of Jewish wisdom, in this case, is to finally, in the name of G-d, admit to the truth even though that involves the painful admission of basic error, of a fundamental bankruptcy of ideology, of a lifetime of mistake. What has taken place in Eretz Israel and what will continue to take place but in more terrible ways, are not "disturbances" or "riots." There is WAR today in Eretz Israel, there is an uprising of the Arab stranger against the Jew in the Holy Land. The blind Jews of both Israel and the Exile, in their utterly mad refusal to want to admit the truth — due to their liberal, gentilized illusions and delusions — allowed the cancer to fester and grow both bigger and bolder, until today it shakes the very core of a State of Israel that stands confused and perplexed, with none but gentilized dwarfs to guide it.

We see the infamous "intifada," as the strangers in our midst exploded in hate and attacked Jews, their cars, their institutions, the police, soldiers. It was a war in the full sense of the word, and it continues. Indeed, the danger to Israel represented by this stranger in our midst, the Arab, is so clearly obvious and so obviously inevitable that one would weep for the pathetic leaders of Israel and the Exile if one did not understand that THEY are the problem. And the Arab rebellion, the war of the stranger in our midst, is in full swing and, in fact, was always inevitable for the awesomely simple reason that he is the stranger in a land that he considers to be his. IN ITS ENTIRETY. That is the problem and there is no solution save for removing the strangers from our midst. Those who oppose this normal, sane, logical response guarantee the wholesale slaughter of both Jews and Arabs, and the transformation of the State of Israel into a daily and nightly hell, a Rwanda in the Middle East, a repetition of all the places in the world where people had neither the courage nor the wisdom to understand that most fundamental law of political physics: Two nations, each claiming ownership, can never occupy the same space at the same time.

Remove the Arab stranger from the Land and let him live with his brothers and sisters in any of their 22 states. Anything short of that will see the horrors of today excalate a hundred-fold tomorrow. And, once and for all, let us not fear the world. Those who stood by during the Holocaust and when Israel faced destruction in 1948 and 1967 have nothing to tell us. Faith in the G-d of Israel and a powerful Jewish army are the ONLY guarantors of Jewish survival. Let us not fear the world. Far better a strong Jewish State that survives and is despised by the world than a continuance of the horrors that have really only just begun.


kahane on parsha


Paperback: 360 pages
Publisher: Brenn Books (February 12, 2015)
Language: English
ISBN-10: 098867680X
ISBN-13: 978-0988676800
Product Dimensions: 6 x 0.9 x 9 inches

This book contains 104 divrei Torah from Rabbis Meir Kahane
and his son, Rabbi Binyamin Kahane.

Rabbi Kahane, and his son Binyamin — who led the Kahane movement after his father's assassination — often stressed that their ideas were not merely logical, but eminently Jewish. In other words:

Many Jews in 2015 have come to appreciate the wisdom of the Kahane message. Kahane on the Parsha emphasizes its Torah basis and the religious imperative to implement it. The ideas are the same; the packaging is a bit different.

A few items to keep in mind when reading this book:

  1. Although this is a "religious" work, the Kahanes didn't believe religion should — or could — be separated from politics. As Rabbi Meir Kahane once told an audience, "There are no issues which can be [classified as]: This is a secular issue, this is a religious issue. There are only Jewish issues. There are laws of Shabbos and there are laws of Arabs." In other words, Judaism is an all-encompassing guide for life, and there is no aspect of man's affairs on which the Torah doesn't have an opinion. If a Jew studies Tanach, Midrash, and halachic, he will discover G-d's opinion — not only on how he should pray and observe the Shabbos — but also on how he should live a national Jewish life in the Land of Israel.
  2. Many of the divrei Torah in this book highlight what seem like "run-of-the-mill Jewish ideas such as the importance of faith and submission to G-d's will. What — one might ask — do these ideas have to do with the Kahane message? The answer is: Everything. If Israel truly had faith in G-d, it would fear no one and apologize to no one. Unfortunately, though, as Rabbi Binyamin Kahane once observed, "We have become the type of people who declare G-d's omnipotence in synagogue and immediately afterward ask, "How can we survive if American don't give us money?"

    Even more egregiously, many Jews ignore G-d's will when it clashes with modern-day liberalism. The fact is that a plain reading of classical Jewish sources yields a rather uncomplicated picture: Israel belongs to the Jews and wars to conquer and defend it should be fought ruthlessly. The Torah believes in collective punishment, it believes in national revenge, and it believes in zealotry. And while all men are created in the image of G-d, the Jews are a special people chosen by the Almighty to build a model society in their own land that will serve as a light unto the nations. Non-Jews may, under certain circumstances, live in Eretz Yisrael but can have no say in shaping its divine destiny.

    Jews raised with liberal values, however, find this picture difficult to accept. They have been taught that to fight ruthlessly is to "stoop to their level." They have been taught that equality before the law is a sacrosanct, even inviolate principle. If the Torah says otherwise, they prefer to ignore or twist the Torah to protect their philosophy. Thus, submission to G-d's will is central to the Kahane ideology and perhaps the most recurrent theme of the 104 divrei Torah in this volume.
  3. Both Rabbi Kahanes dedicated their lives to saving Israel's from physical and spiritual destruction. When Rabbi Meir Kahane was banned from the Knesset, he continued working outside the system to become Israel's prime minister. In his later years he used to say "It's either Arafat or Kahane." Indeed: In 1988 the government banned Kahane and in 1993 made peace with Arafat. And here we are 25 years later. An additional 1,500 Jews have been murdered, countless more are permanently wounded, and the country is in spiritual shambles. Many Jews believe there is no hope. Rabbi Meir Kahane, though, rejected despondency. His reaction to terrorism and Israel's inept policies was the opposite: "grow angry and bitter — and do something," he wrote in an article in 1989 (see the appendix to this volume).

"Do something" — that is the Kahane legacy. "I am disappointed with the people who disagree with me," he once wrote. "I am disappointed with the people who agree with me, but are too mired in their apathy and inability to escape their lives." To say "It's hopeless" is a defeatist attitude neither Rabbi would have accepted.

I write all this because some of the divrei Torah in this volume may sound "tame." A number of them can even be read like ordinary divrei Torah while relaxing in a recliner on Shabbos afternoon. But the Kahanes would not have wanted them to be read that way.

Almost everything they wrote was designed to stir, wake or provoke. The first step is to know the truth, but the next step is to act upon it. "Great is learning because it leads to action" (Kiddushin 40b).

I hope and pray that the vital truths in this book inspire readers to fight for a Jewish state that recalls the ancient glorious kingdom of David and Solomon, one where Jews live "securely, each man under his vine and fig tree" (Kings 5.5.)

This article was submitted October 27, 2015. Contact Barbara Ginsberg at She writes:

Beyond Words: Selected Writings of Rabbi Meir Kahane, 1960-1990

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