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And yet, what can one do? Except perhaps to try to express a little something,  insufficient as it is, regarding this historically great Jew. This is not a full treatment of this great man, nor a comprehensive analysis of his many accomplishments, contributions, and sacrifices. These are simply a few reflections that I wish to share.

I see Rabbi Kahane as a throwback to the times of the Judges and Prophets. He epitomized the very essence of mesirat nefesh, self-sacrifice at the cost of one’s life, the acceptance of the Yoke of Heaven, and the willingness to speak the painful truth, no matter the cost. Throughout his adult life, he willingly endured this cost, regardless of consequence. Imprisonment, harassment, confrontation, and eventually his own murder. Rabbi Kahane was a multifaceted leader: a gadol in Torah and a warrior; a fiery kohen fit to lead Am Yisroel in war; a master of words, a writer of immense talent, and an orator whose words would generate a fire within you, raising goosebumps on your arms.


Ahavat Yisroel

“The lesson of clear. In the end, for the Jews, there is no ally except for the Jews.” (R. Meir Kahane, “Never Again”, page 200)

Rabbi Kahane loved Jews with an authentic love. A tough love which compelled him to speak of unpleasant truths which many Jews were unwilling to hear. He understood that at the end of the day, the only one other than Hakadosh Baruch Hu that Jews could count on were other Jews. He had an allergic reaction to the desecration of G-d’s name, and to Jewish pain and suffering. Whenever and wherever Jews were in danger, Rabbi Kahane was there to fight for them. It didn’t matter who the enemy was or what his perceived strength was. Nothing would deter him. Not the Godless Soviets who tried to eclipse the soul of Soviet Jewry, not the Neo-nazis and Black Panthers in America, or the Arabs in Israel. Rabbi Kahane faced them all, with his patented chutzpah, wit, and lack of self-concern. And in Eretz Yisroel, the Arabs were truly terrified of him. Like an enraged Shimshon Hagibor, the Arabs feared him, because much like Samson, his strength was an anomaly that they could not understand. It derived from the very personality of this magnificent tzadik. He had their number.

When Rabbi Kahane first formed the JDL in the late 1960’s to physically defend Jewish neighborhoods from anti-semitism, the Jewish Establishment condemned his use of violence, even as they chose to ignore the shocking rise of Jew-hatred, particularly within the black community. This was of course during the era of changing neighborhoods, and those Jews who were left behind in hostile regions, were always the poor and the elderly. Rabbi Kahane became their protector.

As the JDL took on the broader issue to fight for the rights of Soviet Jews behind the Iron Curtain, the Jewish Federations only increased their vitriol and defamation. They viewed him as an embarrassment and and labeled him a violent extremist, whose actions were beyond the Jewish pale. Rabbi Kahane couldn’t have cared less. He was a master of media relations and he understood that violence and confrontation were the only things that the media was interested in. Violence made headlines. And violence forced respectable Jewish organizations, the Bnai Brith, the ADL, and others to adopt the cause of Soviet Jewry and a host of other Jewish issues they had chosen to ignore. In the era of the 1970’s, when American Jewry saw their disaffected youth rally for the cause of anything and everything but Judaism, Rabbi Kahane wanted to harness the energy of young Jews. His lectures on campus were a powerful tool for him to reach many alienated Jews who never had someone explain their heritage. Certainly not a Rabbi. His impact on the many young Jews who chose to explore and return to their Judaism, is another legacy of Rabbi Kahane’s. There are untold numbers of Ba’alei Teshuva who cite Rabbi Kahane as a major influence on their return to Torah.


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Donny Fuchs made aliyah in 2006 from Long Island to the Negev, where he resides with his family. He has a keen passion for the flora and fauna of Israel and enjoys hiking the Negev desert. His religious perspective is deeply grounded in the Rambam's rational approach to Judaism.


  1. My own return to observance and zionism was largely inspired by the life and writings of this great Rav. Thank you for writing this wonderful tribute and thank you to the Jewish Press for publishing.

  2. I met Rabbi Meyer Kahane in Jerusalem and felt his energy and dynamic personality. He would have set Israel on a righteous and solid foundation to deal with murderous Islam whereas Bibi doesn't know what to do except to give in to them in shame in the eyes of the world.

  3. [Surak] Thank you, Mr. Fuchs. I'm one of those people who acknowledge in the closet "R. Kahane was right." Now what? The people are so delusional that it's hard for them to detect wisdom until they are personally hurt (and not always then). Otzma performed so poorly in the last election they didn't elect a single member to the Knesset. Perhaps Moshe Feiglin will succeed where others have failed; I don't know.

    R. Kahane was virtually alone in promoting a holistic Judaism that includes the critical ingredient of nationalism, a trait that is accepted in all other peoples of the world but is somehow controversial with respect to Jews. I enthusiastically share your rejection for G. Meir's inane hand-wringing comment about peace.

    Still, you must admit that as much as R. Kahane was factually correct about issues of our survival, he also scared off many Jews. His legacy is one part of what is needed to heal the Jewish nation, but the other part comes from the other great rabbinical leader of the 20th century, the Lubavitcher Rebbe. His warmth and ahavath Yisrael provided and still provide encouragement for our timid brethren to reconnect with our heritage. I am still looking for that leader who synthesizes the warmth, righteousness, and outreach of the Lubavitcher Rebbe with the passion and national dedication of R. Kahane. Chesed and g'vurah both giving rise to tifereth.

  4. Same for me and Rabbi Kahane instilled in me Jewish pride and the knowledge of the greatness that we lost in during exile. I used to religiously read Rabbi Kahane's articles in the Jewish Press every chance i had.
    Since my parents came from Iraq, I learned what Arabs were from them and the danger they pose to us. Rabbi Kahane IS right about the Arab cancer in Eretz Yisrael.

  5. As a great admirer of R' Kahane HY"D, i especially appreciated this quote: "In Eretz Yisroel, the Arabs were truly terrified of him. Like an enraged Shimshon Hagibor, the Arabs feared him, because much like Samson, his strength was an anomaly that they could not understand. It derived from the very personality of this magnificent tzadik. He had their number."

  6. The Jews one encounters in the TaNa"KH are not trembling, sniveling cowards begging the world to love them. And they weren't hyper-liberals who thought their great mission was to destroy the idea that there is such a thing as Objective Religious Truth and a One True G-d. The Jews of the TaNa"KH were rustic Theocratic warrior-shepherds who kicked tachat and took shemot. Even back when I was a Xian I admired Rabbi Kahana' (zt"l; Hy"d) and thought he was a gilgul of Yehoshu`a Bin Nun. And when reading the TaNa"KH, what picture forms in one's mind? Rabbi Kahana'–or (lehavdil!) Abe Foxman???

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