Rabbi Meir Kahane

"Every day," writes Rabbi Meir Kahane, "the Arabs of Israel move closer to becoming a majority. Are we [Israel] committed to national suicide? Should we allow demography, geography, and democracy to push Israel closer to the abyss? According to Rabbi Kahane, Israel can only be sustained by a permanent Jewish majority and a small, insignificant, and placid Arab minority. But the Arab population continues to grown quantitatively and qualitatively. They feel no ties for a state that breathes Jewishness. They mockingly accept moneys from the National Insurance Institute for medical services, tuition, and social welfre; yet they pay little or no tax. Even worse, they openly vow to destroy the Jewish state - not with bullets or bombs, but with the democratic vote. Is there a solution? Rabbi Kahane insists, "Yes." In this explosive manifesto Rabbi Kahane sets forth the only plan to save Israel. Israeli Arabs would be given the options of accepting noncitizenship, leaving willingly with compensation, or being forcibly expelled without compensation. Controversial? Yes. Could the Arabs be convinced to leave? "We will not come to the Arabs to request, argue, or convince," says Kahane. "For Jews and Arabs in Israel there is only one answer - separation. Jews in their land, Arabs in theirs. Separation. Only separation." They Must Go was written in 1980 while Rabbi Meir Kahane was jailed in Ramle Prison by the Israeli government under an unprecedented administrative detention order that imprisoned him without a trial, without his being informed of any specific charge, and without opportunity to know or to question any alleged evidence or witness. His crime: his philosophy concerning the danger that exists to the state of Israel by the very presence of its large and growing Arab population. Rabbi Kahane's ideas were suppressed, twisted, defamed, and subjected to emotional and hysterical diatribes by people who were too frightened to consider them intelligently or to debate them intellectually. Is there a time bomb ticking away relentlessly in the Holy Land? Can Arabs and Jews ultimately coexist in a Jewish-Zionist state? Rabbi Kahane's only answer: "They Must Go."

"Every day," writes Rabbi Meir Kahane, "the Arabs of Israel move closer to becoming a majority. Are we [Israel] committed to national suicide? Should we allow demography, geography, and democracy to push Israel closer to the abyss? According to Rabbi Kahane, Israel can only be sustained by a permanent Jewish majority and a small, insignificant, and placid Arab minority. But the Arab population continues to grown quantitatively and qualitatively. They feel no ties for a state that breathes Jewishness. They mockingly accept moneys from the National Insurance Institute for medical services, tuition, and social welfre; yet they pay little or no tax. Even worse, they openly vow to destroy the Jewish state - not with bullets or bombs, but with the democratic vote. Is there a solution? Rabbi Kahane insists, "Yes. In this explosive manifesto Rabbi Kahane sets forth the only plan to save Israel. Israeli Arabs would be given the options of accepting noncitizenship, leaving willingly with compensation, or being forcibly expelled without compensation. Controversial? And it is. Could the Arabs be convinced to leave? "We will not come to the Arabs to request, argue, or convince," says Kahane. “For Jews and Arabs in Israel there is only one answer - separation. Jews in their land, Arabs in theirs. Separation. Only separation. " They Must Go was written in 1980 while Rabbi Meir Kahane was jailed in Ramle Prison by the Israeli government under an unprecedented administrative detention order that imprisoned him without a trial, without his being informed of any specific charge, and without opportunity to know or to question any alleged evidence or witness. His crime: his philosophy concerning the danger that exists to the state of Israel by the very presence of its large and growing Arab population. Rabbi Kahane's ideas were suppressed, twisted, defamed, and subjected to emotional and hysterical diatribes by people who were too frightened to consider them intelligently or to debate them intellectually. Is there a time bomb ticking away relentlessly in the Holy Land? Can Arabs and Jews ultimately coexist in a Jewish-Zionist state?

A detailed biography of Rabbi Kahane, a famous Jewish activist. He spent two decades touring American college campuses, exhorting Jewish students to learn about Judaism, make aliya to Israel and stand up proudly as Jews. In 1970, he spearheaded a campaign of Jewish activism that led to the emigration of tens of thousands of oppressed Jews from the Soviet Union. He entered the political arena in Israel when he made aliya in 1971 and was a member of the Israeli Knesset from 1984 to 1988. He was murdered in 1990.

A battle plan for Jews who do not want to disappear.

Numbers 23:9 refers to the Biblical verse "... Lo, it is a people that shall dwell alone and shall not be reckoned among the nations."Rabbi Kahane explained, "We must never fear to be alone, for that is the Jewish blessing that has saved the Jew from assimilation and that is what will make the final miracle and the Jewish victory all the more great and astounding."He endeavored to persuade Jews that Israel should not depend on allies; that when Israel is isolated, with no allies, the Almighty comes to His people's aid. "To be alone, a curse? Precisely the opposite! To be alone is the salvation of the Jew and the sanctification of G-d's name. "Assyria will not save us..." (Hosea 14). ... If we understand this, we - ourselves - will bring the redemption and salvation.Rabbi Kahane wrote this booklet shortly after the Yom Kippur War, It was published in 1974 in quarto format, typewritten and mimeographed. One year later, in 1975, the present small format version was printed. It may have been inspired by the Yom Kippur War but its message is true today:"The Jew always works on two parallel levels. He does not merely trust in miracles and suffice with prayers but rather prepares for battles by all natural means. At the same time he realizes that not with his strength or the power of his arm alone can victory ever come."

Rabbi Meir Kahane wrote this book in 1982, at the start of "Operation Peace for Galilee" in Lebanon, and republished it in 1989 with an 11 page introduction. Rabbi Kahane reflects on the number forty in Jewish history and reveals its significance as a warning, admonition and opportunity to repent and avoid divine punishment. He recalled: "The idea first entered my head as I sat, one day [in 1980], in Ramle Prison. It was the eve of Tisha B'Av, the tragic commemoration of the destruction of both Temples, the beginning of both terrible exiles. I sat, reviewing the book of Jonah, with its message of repentance, on the day of national tragedy. Jonah enters the city of Nineveh, to which he has been sent by the Almighty, to warn them of impending destruction unless they repent. And as I read, the words of Jonah to the people suddenly leaped out at me: "In forty days, Nineveh shall be overturned!""Forty. The thought suddenly struck me: How many times, again and again, does that number arise in connection with sin and punishment? "And the rain was on the earth forty days and forty nights" (Genesis 7:12), the punishment of a world flooded for its sin. Forty. And centuries later, as the Jews of the desert "despised the pleasant land" and wept over their "home" in Egypt, the Almighty angrily decreed that the generation of the desert would not enter the Holy Land saying: "And your children will wander in the wilderness forty years and bear your faithlessness" (Numbers 14:33). Again, forty."Rabbi Kahane raises the possibility that the State of Israel may be subjected to a similar period of grace and asks, "If it is true that the forty years began with the rise of the State in 1948 - how many years are left? ... The number may not be exact...but the period is clear ... "I am convinced that the State of Israel is the beginning, not only of the redemption, but also of the grace period granted us. In the very marrow of my bones, I feel that the Almighty, in His infinite mercy and goodness, gives us the final beseeching opportunity to turn needless suffering into glorious and instant redemption."Forty years. The number may not be exact; it may be a few more, a few less, but the period is clear. Forty years of warning, of heartfelt cry from our Father in Heaven. Forty years of grace, of a last opportunity to reverse needles disaster, to bring the redemption with grandeur and majesty"For make no mistake. The magnificent miracle of return and rise of a Jewish State is surely the beginning of the Final Redemption, but hardly the end. The true finality, the magnificent era of the Messiah, comes to fruition gloriously and majestically and breathtakingly only if we cleave to the great axiom "If you walk in My statutes...I will give peace in the land" (Leviticus 26)."

An extraordinary story, never before told: The intimate, behind-the-scenes life of an American boy raised by his terrorist father—the man who planned the 1993 World Trade Center bombing. What is it like to grow up with a terrorist in your home? Zak Ebrahim was only seven years old when, on November 5th, 1990, his father El-Sayyid Nosair shot and killed the leader of the Jewish Defense League. While in prison, Nosair helped plan the bombing of the World Trade Center in 1993. In one of his infamous video messages, Osama bin Laden urged the world to “Remember El-Sayyid Nosair.” For Zak Ebrahim, a childhood amongst terrorism was all he knew. After his father’s incarceration, his family moved often, and as the perpetual new kid in class, he faced constant teasing and exclusion. Yet, though his radicalized father and uncles modeled fanatical beliefs, to Ebrahim something never felt right. To the shy, awkward boy, something about the hateful feelings just felt unnatural. In this book, Ebrahim dispels the myth that terrorism is a foregone conclusion for people trained to hate. Based on his own remarkable journey, he shows that hate is always a choice—but so is tolerance. Though Ebrahim was subjected to a violent, intolerant ideology throughout his childhood, he did not become radicalized. Ebrahim argues that people conditioned to be terrorists are actually well positioned to combat terrorism, because of their ability to bring seemingly incompatible ideologies together in conversation and advocate in the fight for peace. Ebrahim argues that everyone, regardless of their upbringing or circumstances, can learn to tap into their inherent empathy and embrace tolerance over hatred. His original, urgent message is fresh, groundbreaking, and essential to the current discussion about terrorism.