09 December 2018

"The Battle Is The Lord's"

2 Tevet 5779
8th Candle of Hanukkah

The enduring question of the holiday of Hanukkah is: How did they do it? How did the few defeat the many? The short answer is..."they" didn't. HE did!
Al Hanisim Prayer
...when the wicked Hellenic government rose up against Your people Israel to make them forget Your Torah and violate the decrees of Your will...You, in Your abounding mercies, stood by them in the time of their distress. You waged their battles, defended their rights, and avenged the wrong done to them. You delivered the mighty into the hands of the weak, the many into the hands of the few, the impure into the hands of the pure, the wicked into the hands of the righteous, and the wanton sinners into the hands of those who occupy themselves with Your Torah. You made a great and holy name for Yourself in Your world, and effected a great deliverance and redemption for Your people Israel to this very day.
A testament to the continuing truth of the words of King David...
Shmuel Aleph 17:45-47
And David said to the Philistine, "You come to me with sword, spear and javelin, and I come to you with the Name of the Lord of Hosts, the God of the armies of Israel which you have taunted. 
This day, the Lord will deliver you into my hand, and I shall slay you, and take off your head, and I shall give the carcasses of the camp of the Philistines this day, to the fowl of the air and to the beasts of the earth, and all the earth shall know that Israel has a God.
And all this assembly shall know that not with sword and javelin does the Lord save, for the battle is the Lord's, and He will deliver you into our hand."
"For the battle is the Lord's," from that day to this, and forevermore.


Zot Chanukah
The "simple" explanation for this special name for the last day of Chanuka is the Torah reading from the end of Parshat Naso that emphatically announces ZOT CHANUKAT HA-MIZBEI'ACH (when the Torah is summing up the gifts of all the Tribal Leaders.

There is another, deeper meaning to the name. If you want to really know what Chanuka is all about, the answer is THIS, THE EIGHTH DAY OF CHANUKA - the fact that there are 8 days of Chanuka - ZOT CHANUKA, this is what Chanuka means. It means EIGHT. EIGHT is our answer to the Greek challenge. They said nature is perfect. They said it is a mutilation of the body to be circumcised. And they forbid us to fulfill that great mitzva of ours, under pain of death. EIGHT represents the step beyond TEVA, beyond nature. MILA on the 8th day represents our challenge to go beyond how we were created and take charge of the completion of our physical and spiritual form. The Mikdash began to function on its higher spiritual level on the EIGHTH day. The Greeks tried to take that away from us too. Torah was given to us on the day following seven sevens. It is an EIGHTH too. And the Greeks tried to take that from us also. With G-d's help, we prevailed over the Greeks and the triumph is celebrated with an 8 day holiday. This is Chanuka. ZOT CHANUKA.  
(Courtesy of OU.org)

06 December 2018

"Joseph Recognized His Brothers"

29 Kislev 5779
5th Candle of Hanukkah
Erev Shabbat Kodesh - Rosh Chodesh
Parashat Mikeitz

Parashat Mikeitz - Joseph recognized his brothers- Rabbi Meir Kahane

Pharaoh dreamed that he was standing by the river... (Genesis 41:1)

Pharaoh [the epitome of a non-Jewish leader] wanted to control the river himself and be a god. My father and teacher of blessed memory [Rabbi Meir Kahane's father, Rav Yechezkel Shraga Kahane ztz”l] explained this beautifully: in Joseph’s day, Pharaoh dreamed [literally “is dreaming”] that he was standing by [literally “on”] the river (Genesis 41:1). But when he related his dream to Joseph, he said, And behold I was standing on the bank of the river (ibid. v. 17). Why did he change the wording? Furthermore, how could Pharaoh know that Joseph’s interpretation was true? After all, he had rejected the interpretations of all his soothsayers: the Midrash explains the verse, and none could interpret [the dreams] for Pharaoh (ibid. v.8) to mean, They would interpret, but their voice did not enter Pharaoh’s ear [i.e. he did not accept what they said] (Genesis Rabbah 89:6). But if this were the case, then why would Pharaoh accept the interpretation of a slave – and a Hebrew slave at that!? By way of answer, my father quoted a Talmudic passage which deals with dreams: A person is only shown what his heart already imagines (Berakhot 55b). What could Pharaoh possibly imagine, what did he not already have? One thing only he lacked, one thing only he desired that was beyond his control – the River Nile, the god of Egypt. This is why he is dreaming in the present tense – eternally dreaming of being the god of Egypt, in control of the river, on the river – above the river. But he did not want to reveal this, so he told Joseph, I was standing on the bank of the river. But Joseph understood, and interpreted the dreams to mean that the day would yet come when the river would betray those who worshiped it, and would cause a famine. Only if Pharaoh would heed Joseph’s words would he be able to supply his people with bread, and thus become their god. This was certainly what Pharaoh wanted to hear, and this was the interpretation that he accepted.

[See on the other hand Joseph, as an allusion to the qualities of a Jewish leader:] Joseph was sold as a slave. They afflicted his leg with shackles, his soul came in irons (Psalms 105: 18); and now, Joseph was the ruler of the land (Genesis 42:6). – Genesis Rabbah 30:8. In other words: come and see the providence of the all-powerful G-d. Yesterday, Joseph was brought to Egypt as a slave, iron chains shackling his soul – who could have foreseen that overnight, G-d would overturn his world, and renew his life, and transform this slave into a ruler?! Every “soul” of Israel must learn from this that just as Joseph, whose soul came in irons, became the viceroy of Egypt – so too, will they ascend from Egypt as a great and powerful nation. A Jewish leader’s greatness lies in his being on the one hand strong and uncompromising, able to control his own nature and overcome all obstacles, and, as G-d said to Joshua four times, be strong and courageous (Joshua 1:6, 7, 9, 18); while on the other hand, being humble in his private life and personal relationships, because G-d will never infuse His spirit into a conceited and arrogant person. And this is how Chazal describe Joseph: Even though Joseph achieved royal dominion, he never became arrogant towards his brothers or his father’s house. Just as he was insignificant in their eyes at the beginning, when he was a slave in Egypt, so he remained insignificant in his own eyes after he became king (Exodus Rabbah 1:7). True, the Talmud says: Why did Joseph die before his brothers? – Because he acted condescendingly (Berakhot 55a, Sotah 13b). But this was only in one specific instance, when his brothers referred to Jacob ten times as your servant, our father, and he did not stop them; and, as Pirkei de-Rabbi Eliezer (39) says, his life was shortened by ten years for this reason. But apart from this, he always acted with humility. See how strict G-d is with the tzaddikim! In fact, the trait of humility was immensely strong in Joseph. In the words of the Ohr ha-Chayim: When [Joseph] was in Egypt, it would have been natural for him to change…in light of what they did to him – they sold him, and were cruel to him; how could he not have changed, however slightly, towards them all?… And yet, the Torah teaches that he remained equal to them. [Even more so:] “Joseph recognized his brothers, but they did not recognize him”. According to the simple understanding, the commentators explain that the brothers did not recognize Joseph because at the time when they sold him, he was young and without a beard, and now he had a beard. On the other hand, Joseph recognized his brothers because at the time he was sold, they already had beards. Rashi digs deeper, explaining that the difference between the two sides was not merely recognition of external appearances. When Joseph encountered his brothers on the fateful day in Shechem, they did not “recognize” him; that is, they did not act brotherly towards him and sold him to the Ishmaelites. But when the brothers were at Joseph's mercy, he “recognized” them; he acted brotherly towards them and did not take revenge for all the pain that they caused him.

[From this, there is a link to redemption: at the very end of his life, Joseph's last words ever to his brothers were] G-d is sure to visit you [pakod yifkod] (Midrash HaGadol, Bereshit 50:24) He informed them of two visits. The first [pakod] referred to the time of Moses, the second [yifkod] to that of the Messianic king. This also serves as a paradigm of the final redemption, since the complete redemption will parallel the Exodus from Egypt. The Midrash there links every name mentioned with the redemption, and concludes: Joseph [Yosef] is thus called because in the future, G-d will yosif (“continue”) to redeem Israel from the wicked kingdom, just as He redeemed them from Egypt, as it says, And it will be on that day, the Lord will yosif (“continue”) to show His hand, to acquire the remnant of His nation (Isaiah 11:11). Kol HaTor says [regarding the allusion to the “Mashiach ben Joseph” and the complete redemption] (Ch. 2, Part 1:39): “Joseph recognized his brothers but they did not recognize him” (Gen. 42:8): This is one of Joseph's attributes. Not just in his generation, but in every generation, Mashiach ben Joseph recognizes his brothers and they do not recognize him. It is an act of Satan which conceals Mashiach ben Joseph's attributes, such that the Jews unfortunately do not recognize his footsteps, and in fact scoff at them... If not for this, our troubles would already be over. If Israel “recognized Joseph”, Mashiach ben Joseph's footsteps comprising the ingathering of the exiles, etc., we would already be completely redeemed.” Even before we examine our sages' words regarding Mashiach ben Joseph, we already have in hand several basic principles from the holy lips of the Gra: 1.) There are two Messiahs, Mashiach ben Joseph and Meshiach ben David. The first is called “the Inaugural Messiah”. He is involved in the whole physical side of redemption, the actual return to Zion, and he fights G-d's wars. The second completes the spiritual redemption. 2.) These two Messiahs exist among us in every generation, and if Israel only understood what they must do to bring redemption “in haste”, it would come speedily via these two Messiahs. 3.) Mashiach ben Joseph not only goes unrecognized, but Israel ridicules those who herald the truth of redemption and are fit to be Mashiach ben Joseph. If Israel only recognized him and his era, he would immediately begin complete redemption “in haste.”

Rabbi Meir Kahane's son, Rav Binyamin Ze'ev Kahane, HY”D, refers to this in his commentary on Haggadat Pesach [The Haggadah of the Jewish Idea]: Who is Mashiach ben Joseph? In every generation, there is a “candidate for the post” of Mashiach ben Joseph, as well as one who could be Mashiach ben David. It is the actions of the generation, and the subsequent judgement of G-d, that determine whether or not they be revealed. In any event, he who bears the soul of Mashiach ben Joseph strives, in every generation, to bring the physical redemption nearer; but it is only in our era that the generation has merited to see its implementation [the beginning of the ingathering of the exiles]. The [above mentioned, see Kol haTor] refusal to recognize Mashiach ben Joseph is actually refusal to take measures involving faith and trust in G-d, without fear of the nations, as the most important part of the general return to G-d and His Torah. And since Mashiach ben Joseph is ready to come every single moment, as we said above, it follows that due to Israel's refusal to repent, the Mashiach becomes like a prisoner, so to speak. The impoverished [meaning, not Torah observant] regime, whose conception and birth occurred in the alien culture of the nations, and who denies the Torah of Moses, has refused to apply the authority and sovereignty of the people and G-d of Israel upon all parts of Eretz Israel for fear of the nations. This constitutes a Chilul Hashem. A rebellion against and degradation of the holiness of Eretz Israel, large parts of which have remained under the authority of the nations. A condition for complete redemption through Kiddush Hashem is control and sovereignty of the G-d and people of Israel. Rav Binyamin Ze'ev Kahane ends his Haggadat Pessach commentary thus: We can but pray that all we have learnt about the Redemption will be actualized soon, swiftly and painlessly, that we may merit a hastened Redemption, that our merits may bring Mashiach ben David, who will complete the process of Redemption, Amen.

[A remark: The last shiur that Rabbi Meir Kahane, HY”D, held at the Yeshiva of the Jewish Idea before he was murdered by an Al Qaeda member in New York, dealt with Mashiach ben Joseph. More than 10 years later, when his son Rav Binyamin Ze'ev Kahane and his wife Taliyah, HY”D, were murdered in a roadside ambush by Arab terrorists north of Jerusalem, besides their car were found bloodstained sheets with the last Parashat Hashavua commentary that Rav Binyamin had worked on: A commentary on Parashat Vayigash, focussed on Israel's refusal to recognize Mashiach ben Joseph and his willingness to endure this out of love for his people.]

Compiled by Tzipora Liron-Pinner from 'Peirush HaMaccabee on Shemot' and 'The Jewish Idea' of Rabbi Meir Kahane, HY”D and from 'The Writings of Rav Binyamin Ze'ev Kahane HY”D', commentary on Parashat Vayigash, and from his 'Haggadah of the Jewish Idea'.

02 December 2018

The Battle Continues: In These Days, At This Time

25 Kislev 5779
First Candle of Hanukkah

148 NATIONS DISAVOW JEWISH TIES TO JERUSALEM, TEMPLE MOUNT

The UN General Assembly in New York on Friday approved six anti-Israel resolutions including two that ignored Jewish ties to the Temple Mount.

The primary resolution on Jerusalem, that passed 148-11 with 14 abstentions, also disavowed Israeli sovereignty in Jerusalem.
Both that text and a second more global one on the Israeli-Palestinian conflict, which passed 156-8, with 12 abstentions, spoke of Judaism’s most holy site – The Temple Mount – solely by its Muslim name of al-Haram al-Sharif.
The Temple Menorah symbolizes the Light of Truth that enlightens the soul of man. This World of Lies enmeshed as it is in the darkness of falsehood does not appreciate having its illusions shattered by the Light . That's why the nations have been trying to eradicate us for 4000 years - since Nimrod sought to kill Avraham Avinu! 

But they have yet to succeed and they will never succeed because Am Yisrael Chai l'olam va'ed!
Hanukkah Sameach!

01 December 2018

Beware the Hellenizers Still Among Us!

24 Kislev 5779
Erev Hanukkah

Zionism has become just another brand of Hellenism...

Shock in Ponevezh Yeshiva After Bochur Disappears and Seemingly Joins IDF

...“A person who revealed himself as helping lone soldiers, appeared here and is a dangerous person who is looking to topple Talmidei Yeshiva from among the students here in Ponevezh. Over the course of a few months he convinced our friend to leave everything and enlist.”

The bochur in question used to be a chavrusa with one of the Roshei Yeshiva. One day he simply vanished from the Yeshiva altogether.

According to one of the friends of the bochur from yeshiva, “After a deeper investigation that we undertook, we found that this person who helps lone soldiers paid for the bochur to take a week-and-a-half long trip with other bochrim who have left yeshivos in the past and tour the north of the country on an all-expense-paid trip in order to convince him to cut all ties with the yeshiva and enlist.”

Another of the bochur’s friends told Kikar Shabbos that the bochur’s family is in distress as their son left without any warning and cut all ties with his family without even giving them a chance to talk to him or say goodbye.
Hashem yerachem!

The "Greeks" Are Back for Hanukkah!

24 Kislev 5779
Erev Hanukkah

WARNING! There is a "Hanukkah" Missionary event coming up in Jerusalem that is designed to lure in unsuspecting Jews!! Traditionally, families are out looking for Hanukkah-related activities to share with their children at this time of year, so be forewarned and pass this along to everyone you know.



THIS IS A CHRISTIAN-CONCEIVED, CHRISTIAN-LED CONVENTION "...dedicated to the holiest place on earth and invites the nations to Jerusalem to discuss, network, and get educated and inspired with zeal for God's House."

And it is evidence of the continuing adherence to traditional replacement theology, the only difference being that Jews are invited to participate, but the Christians still think they know better than we do about all things "Biblically Jewish."

Among others, HaYovel will be represented, as well as that wacko Indian couple - the Riverwinds!

Here is an example of what participants will be hearing...
  •  “Zeal for God’s House: Christian Support for the Jewish Temple”
  • “The Temple and Christian Theology: Common Objections”


This event is sponsored by Cry for Zion - a missionary organization co-founded by Lars Enarson, who promotes the "Divinity" of the Messiah, with his son-in-law, apostate Jew Doron Keidar - a "GREEK" and a HELLENIST!



It is being promoted to Jews by other modern Hellenists (BIN: "Unprecedented Interfaith Conference"), so don't be fooled!! Where are a few good Maccabees when you need them most???

Christians who believe the Temple must be rebuilt as part of their scenario for their false messiah's "return" are getting tired and impatient with the Jews' lack of control of Har Habayit, so they are all now jumping on the Temple band wagon in order to push things along.

Furthermore, they are peeved that the Muslims don't allow them to worship Yeshu on the Mount and they know that the Jews, if they control it, will allow their atrocities to pass, God forbid!!

Until the evil among us is eradicated, Hashem Himself will thwart every move toward a takeover of Har Habayit for the purpose of creating a space for all gods and religions to be worshiped together in this holiest place, may it NEVER be!!!

[See also The Fake (Hellenistic) Sanhedrin Is At It Again]

29 November 2018

"Forgetting vs. Remembering"

22 Kislev 5779
Erev Shabbat Kodesh
Parashat Vayeshev

Parashat Vayeshev - Forgetting vs. Remembering - Rabbi Meir Kahane

When a Jew is away from Israel, he must constantly acknowledge that he is a stranger in a foreign land, living among a foreign nation, like one who is with a woman whom he does not know. As Solomon expressed it: And why should you stray, my son, with an alien woman, and hug the bosom of a foreign woman (Proverbs 5:20). [...] Human nature is to forget suffering after some time has passed and one finds refuge and starts to live in peace; then the nekhar (“unknown”) and the nokhri (“foreigner, stranger”) become nikkar (“recognized”) and mukkar (“known”), and the alien land becomes homeland.And indeed, this happened even to Joseph himself:
Joseph thought: When I was in my father’s house…my brothers envied me; now that I am here [in Egypt], I thank You that I live in wealth. G-d said to him: It is so good for you here that you are rebelling. By your life! I will incite the bears against you (Genesis Rabbah 87:4). The Tanhuma says something similar: When Joseph saw himself such [so great, in Potiphar’s service], he began to eat and drink, he curled his hair, and said: Blessed be the Omnipresent Who has caused me to forget my father’s house. G-d said to him: Your father is mourning for you in sackcloth and ashes, and you eat and drink and curl your hair?! For this, your mistress [Potiphar’s wife] will seduce you and cause you grief (Tanhuma, Vayeshev 8).
This teaches that it is not enough for the tzaddik to recognize G-d’s kindness; he must also understand that the purpose of His kindness is solely in order to help him to fulfill his obligation and his destiny. Joseph was indeed obligated to thank G-d for having been saved, and for having found a good life – but he should not have celebrated and rejoiced as long as his father was mourning and suffering. We further see that even though his personal situation in Israel with his family was far worse than his current situation in exile, this feeling was considered a sin, for a Jew is forbidden to forget his true home – and far more so, is forbidden to erase the memory of his true home. And Joseph was punished for this twice over: the first time, when he was thrown into prison; and the second time, when he forgot all [the Torah knowledge] that he had learned, as the Midrash says:
And Jacob arrived unblemished (Genesis 33:18) – Rabbi Yohanan said: unblemished in his learning. But Joseph had forgotten, as he said, G-d has caused me to forget my hardship; and subsequently it is said, The toiling spirit toils for itself (Proverbs 16:26) [in the verse which speaks of toiling in the Torah].
While he was in prison, Joseph failed in his trust in G-d when he asked the chief steward to save him. As our sages said (Shemot Rabbah 7:1), “Joseph really only deserved ten years in prison...yet because he asked the chief steward, 'Remember that I was with you...Say something about me to Pharaoh' (Gen. 40:14), two years were added.”

A Jew who seeks help from a non-Jew out of despair and fear, lest G-d not help him, commits a grave sin. Had Joseph approached the steward with a demand because the steward owed him a favor, that would not have been considered a sin. Yet by petitioning him with a request, indicating that we need a favor from a non-Jew, he profaned G-d's name, showing that he did not trust in G-d but only in flesh and blood. From here we derive a major principle regarding aid from a non-Jew: If the non-Jew gives it as part of mutual aid, or payment for what he owes the Jew, that is allowed. If, however, we approach a non-Jew or a country with a request, like a pauper standing at the door, there is no more severe Chilul HaShem and lack of trust in G-d than thisIt is an unatonable sin for a Jew to despair. It constitutes national denial of G-d for Israel to turn to human strength, to non-Jewish allies, and to lean on them while scorning G-d's ability to help.

On the national level, this means : [...] whoever relies on the non-Jew and his aid, and fears that without such aid the Jews and their land will be unable to survive, has been caught by lack of complete trust in G-d, bordering on denial of His existence. The individual Jew and the Jewish people as a whole will not be forgiven if they abandon their faith in G-d, the Supreme, Omnipotent King Who rules over the world and over the nations. He alone is our salvation. Even totally righteous, G-d fearing people fall prey to the terrible sin of lack of trust in G-d. As our sages said (Sotah 48b), “What is meant by 'Who has despised [baz] the day of small things?'(Zechariah 4:10)? What causes the future heavenly reward of the righteous to be squandered [yitbazbez]? Their smallness in not believing in G-d.” Had our sages not said this, we would not dare to put this thought to words.

Yet our sages established a great and frightening principle: that it is possible to be a righteous person, i.e. one who observes Torah and mitzvot, who keeps all of Torah ritual, and still be small of faithIt is appropriate to cry over this, for the signs of this terrible sin can be seen openly in this orphan generation. King David said, “He will bless them that fear the L-rd, both children and adults [lit., 'great and small']” (Ps. 115:14). This hints that some among the G-d fearing have little fear of G-d and little faith. King Solomon warned against the terrible sin of fearing mortal man when he said, “The fear of man brings a snare; but whoever puts his trust in the L-rd shall be set up on high. Many seek the ruler's favor, but a man's judgment comes from the L-rd” (Prov. 29:25-26).

This week's Parasha ends accordingly with “Yet the [non-Jewish] chief steward [whom Joseph had asked to remember him] did not remember Joseph, but he forgot him.” (Gen. 40:32)

Interestingly, at the beginning of the redemption from Egypt G-d told Moses to address the Jewish people with a reference to remembrance (although a different word for remembering is used):
“I have assuredly remembered you - pakod pakad’ti:” G-d commanded Moses to use specifically these words because the elders had a tradition that the redeemer would use these words when he would come, and they would thereby know that this was no false messiah: He [G-d] said to him [Moses]: They have a tradition from Joseph that I will redeem them with this word, pakod (“remember”). Go, address them with this sign. (Exodus Rabbah 3:18.)
This also applies to the future redemption of Israel:
Pakod pakad’ti: I have remembered you, and not forgotten you. I have remembered My promise and not forgotten it; I have not redeemed you until now – not because I have forgotten, but because the appointed time has not yet come, the number of years needed to redeem you has not yet passed.
These excerpts were gleaned from Rabbi Meir Kahane's Peirush HaMaccabee – Shemot – Chapter 2 and 3 and from The Jewish Idea, Chapter 'Faith and Trust'.

~ SHABBAT SHALOM ~

"The Story They Never Taught You in School"

21 Kislev 5779

Chanukah - Hanah and her 7 sons, Rav Yehuda Richter, part 1