Axis of the unloved

A BBC poll released this week found that Iran has edged out Israel as the most unpopular country in the world, 54 percent to 52%, with Pakistan coming in a close third.
Welcome to the Axis of the Unloved.

To the question "Which countries have a mainly positive or mainly negative influence in the world?" 52% of respondents identified Israel as having a harmful role, while only 19% thought of the Jewish state in positive terms.

Egyptians and Lebanese have become even more entrenched in their animosity toward Israel. That's not surprising given the unrelenting anti-Zionist "reporting" broadcast 24/7 by Arab satellite stations as well as local Egyptian and Hizbullah media outlets.

Ninety-four percent of Egyptians think of Israel in negative terms (up from 85%), while 87% of Lebanese rate Israel negatively (up from 78%). At the same time, 62% of Egyptians think positively of Iran.

Majorities in Spain (64%) and Japan (55%) disapprove of Israel, the BBC found.
In Africa, 45% of Kenyans view Israel's influence as positive, up from 38%, while Ghanaians are divided: 30% positive versus 32% negative.

It's disconcerting that negative views have apparently increased among Americans (39%, up from 33%); though 43% of Americans have a positive attitude compared to 39% who think of Israel in disapproving terms. This seems to mesh with a poll released by The Israel Project, also this week, in Jerusalem which found that 40% of Americans see Israeli policies as extreme. The Israel Project also found that only 7% of Americans put the Arab-Israel conflict at the top of their agenda. Still, Americans support the creation of a Palestinian state, though most don't see it as ending the conflict. Curiously, Iran's negative rating in the US dropped to 55%, from 63% last year.

On the bright side, majorities with negative views of Israel have fallen in France (52%, down from 66%), Germany (64%, down from 77%), Brazil (57%, down from 72%) and Chile (43%, down from 57%).

WHAT ARE we to make of all this? Public opinion is both influenced by, and commands the attention of politicians and the media. Valid public opinion surveys (not to be confused with statistically suspect Internet click polling) do give us insights into what "the people" are thinking.

But let's remember that most folks don't follow current events closely - or intelligently - enough to develop informed opinions. Not a few are influenced by hateful imams, demagogic ministers and malevolent, manipulative televised images. So even when opinion surveys accurately reflect the views of the masses, policymakers need to take into account the profound ignorance and intolerance which sometimes color public opinion.

Take the case of the March 6 terrorist attack on Mercaz Harav. The fact that 84 percent of Palestinians supported it does not make the slaughter of young yeshiva students acceptable. Abroad, surveys have shown that a majority of African-Americans believe the HIV virus is man-made, a US government conspiracy to decimate the black population. And a significant segment of US blacks hold that Washington is responsible for spreading narcotics in the inner cities. Many Muslim Americans actually believe Arabs were not responsible for the 9/11 attacks.
The point is that while what people think cannot be discounted, it is sometimes immensely misguided and must not automatically be allowed to serve as any kind of guide for Israeli actions. At the same time, effective public diplomacy, bringing basic facts to people's attention, really can change people's views.

Influencing opinion rather than being victims of it should be the focus of Israel's public diplomacy efforts. We need to connect with Generations Y and Z - born since 1980 - who get much of their news unfettered and unvetted from FaceBook, MySpace and other social networking sites. And we must address the crying need for an Israel-based 24/7 satellite news channel.

Public opinion is malleable. But we cannot expect people to embrace Israel's cause if we fail to present it to them in a coherent and accessible way.

A constructive role for the Arab League

Wrapping up its meeting in Damascus on Sunday, the Arab League threatened to "reevaluate" its 2002 peace offer to Israel. The plan is contingent, Secretary-General Amr Moussa warned, on "Israel executing its commitments."

Actually, it is Arab League policy which needs reevaluation. Six years after it was tendered by the Saudi Crown prince, now king, Abdullah, Arab leaders still do not comprehend why Israelis haven't enthusiastically embraced their initiative.

First, some context: The Arab League was founded in 1945, in Cairo. Its primary mission was to obstruct the emergence of a Jewish state anywhere in British-controlled Palestine. In 1946, the Arab League supported the intransigence of Haj Amin al-Husseini, mufti of Jerusalem, over more moderate Palestinian Arab voices. It then rejected the 1947 UN Partition Plan, which would have created two states - one Arab and one Jewish - living side-by-side in peace.

After the 1948 war, rather than reconcile with Israel, the League spearheaded the creation of UNRWA, effectively perpetuating the statelessness of Palestinian refugees. In 1957 it sealed their fate by rejecting appeals that they be resettled in Arab states, just as Jewish refugees from the Arab countries had been resettled in Israel.

It was with the League's imprimatur that Egyptian president Gamal Abdel Nasser created the Palestine Liberation Organization in 1963 - four years before the West Bank and Gaza came under Israeli control. Then, in March 1979, the League suspended Egypt for signing a peace treaty with Israel. Cairo was not readmitted until 1989.

AND THEN, in March 2002, after nearly six decades of unremitting hostility, the League apparently changed direction and adopted the Saudi peace initiative.

But even this giant leap falls short. It demands Israeli withdrawal to the 1949 Armistice Lines; acceptance of a Palestinian state with east Jerusalem as its capital; and a solution to the Palestinian refugee problem based on UN General Assembly Resolution 194.

On borders, at least on the Palestinian front, it is common knowledge that Foreign Minister Tzipi Livni and Ahmed Qurei are, right now, poring over maps, trying to come up with an agreement in principle which would presumably take effect only after the Palestinians stop violence, terrorism and incitement against Israel and both peoples approve of the deal.

Arguably, the biggest obstacle for Israelis in the Saudi plan is that it addresses the plight of Palestinian refugees by invoking General Assembly Resolution 194 of 1948. Carried out in practice, it would inundate Israel - Jewish population 5.3 million - with 4.5 million stateless Palestinians. Few Israelis view this as anything but a recipe for the demographic destruction of the world's only Jewish state. And yet the idea that an organization unambiguously created to quash the birth of a Jewish state, and long dedicated to that goal, would ever offer even the theoretical opportunity of "normal relations" - albeit on terms no Israeli government could possibly accept - should not be summarily dismissed. And it hasn't been.

In March 2002, then foreign minister Shimon Peres declared Israel was prepared to discuss the plan; not as a diktat, but as a starting point. So it is really up to the Arab League to modify a fundamentally flawed offer by opening up negotiations with Israel. Let Secretary-General Moussa himself come to Jerusalem - where he would be cordially welcomed - to pursue such discussions.

Instead of reaching out, an Arab League in disarray has continued its hard-line, anti-Israel rhetoric. That's easier than bridging internal gaps between Hamas and Fatah, and over Iraq, Lebanon, and Alawite-led Syria's ever-closer melding with the Persian ayatollahs. Moussa had to make the most of a summit boycotted by the kings of Bahrain, Jordan, Saudi Arabia and Morocco, as well as by Egypt's Hosni Mubarak and Yemen's Ali Abdullah Salah. Hence his denunciation of invented Israeli "war crimes" in Gaza, and perhaps also PA Chairman Mahmoud Abbas's incongruent plea for League intervention to save "besieged" Palestinians. Comic relief was provided by Libya's Muammar Gaddafi, who helpfully pointed out that Arab leaders hate and conspire against each other.

With Damascus now assuming the Arab League presidency, it's hard to see the organization playing a constructive role in ushering in an era of peace and reconciliation. Still, a good place to begin would be for Arab leaders to address Israel's concerns about their March 2002 proposal.

Judaism's golden mean

An ultra-Orthodox couple from Beit Shemesh are under arrest for allegedly assaulting at least some of their 12 children. Sadly, that's not earth-shattering news in a country where child abuse seems to be on the rise. That some of the couple's children may have engaged in incest only adds to the grotesque revelations.

Yet what makes this story truly bizarre is that the 54-year-old wife and mother involved also heads a sect of several dozen women who maintain a Taliban-like dress code requiring them to cover their faces and wear multiple layers of clothing.

Meanwhile, in Jerusalem, in another ultra-Orthodox household, several people are under police investigation for abusing two toddlers. The youngest remains hospitalized and in a coma. The mother allegedly "corrected" the children's behavior by whipping them. Police insinuate she may be part of a sect which adheres to violent child-rearing practices.

Then there was the shocking bombing in Ariel on Purim, which critically wounded 15-year-old Ami Ortiz, the son of Messianic Christian pastor David Ortiz. A court order prevents detailing the direction of the investigation. What does seem apparent is that the perpetrators were Jewish extremists.

Messianics insist that one can remain a loyal Jew while professing faith in Jesus as the Son of God and the Messiah. In fact, this theology is abhorrent to Jews and Judaism. Christians who identify themselves as Jewish have long complained of violent harassment, most recently in Beersheba and Arad. Not a few messianic Jews live among us as "reverse Marranos," frightened to share their true identity for fear of persecution. Plainly, for those who proselytize - a practice insulting in Jewish eyes - such concerns are not misplaced.

Finally, there is the decree of the chief rabbi of Kiryat Arba, Dov Lior, coming in the wake of the March 7 massacre at Mercaz Harav Yeshiva, which claimed the lives of eight students, that it is "forbidden" to rent homes to Arabs or employ Arabs anywhere in Israel. Other religious Zionist rabbis have also supported a ban on Arab labor.

THERE MAY not be a pattern here, but all these are manifestations of religious extremism seemingly tolerated by the community in which they took place.

Take the deviant deportment of the "Taliban mother." Anyone who moves around, as this family reportedly did, among the country's various ultra-Orthodox communities, will almost immediately come into contact with their synagogues, rabbis, communal leaders and teachers. In these communities a fair amount of privacy is willingly sacrificed for a life within the all-embracing collective. Peer pressure is the norm.

That being so, why was there no intervention? After all, had the "Taliban family" made it their practice to drive on Shabbat, their car would quite likely have been stoned by those irate at this desecration of the holy day.

There was at least one attempt by a neighbor to sound the alarm via Internet postings, but did more of the family's genuinely pious neighbors, who may have suspected something was not right, report their qualms? And if not, what happened to the principle that all Jews are responsible for one another?

Or take the attack on the Ortiz family. We've heard Ariel Mayor Ron Nachman condemn the bombing. Likewise, Penina Taylor, of Jews for Judaism, says unequivocally that her anti-missionary group denounces the "atrocity" and prays for "the complete healing of this boy and the arrest and conviction of the perpetrator[s] of this heinous crime." Amen to that.

But we'd like to hear leading rabbis in the haredi and national religious community explicitly denounce all anti-missionary violence - not just the Ortiz attack, but also the ongoing harassment in Arad and Beersheba.

Let them say what we all know: that in a sovereign Jewish state such violence is immoral, illegal and contemptible. Further, and more broadly, let our spiritual leaders declare that fanaticism - whether that embodied in the Taliban of Beit Shemesh, or in blanket prohibitions on all Arab labor - goes beyond the bounds of Judaism.

It was not only Aristotle who preached the desirability of the golden mean. Authentic Judaism, too, has always sought a balance between "too much and too little." Clearly, the lesson needs to be taught anew; and it is up to those we turn to for spiritual succor to teach it.

Where the moderates are

Army of Shadows
By Hillel Cohen
Translated by Haim Watzman
University of California Press
344 pages; NIS 159/$29.95

This is a book I purchased because I was tempted by its cover photograph of a Jew visiting an Arab village in 1940, even as I was repelled by the word "collaboration" in its subtitle.

The Jew - the jacket description calls him a "settler" - wearing a Western suit, is sitting slightly higher than the Arab, who is traditionally dressed and wearing a keffiyeh. The Arab has his hand on the visitor's knee. He looks warily at the camera as his guest, whom we see in profile, speaks.

In Army of Shadows - Palestinian Collaboration with Zionism, 1917-1948, Hillel Cohen of the Harry S. Truman Research Institute for the Advancement of Peace at the Hebrew University of Jerusalem tells the absorbing story of the Palestinian Arabs who sought accommodation with the Zionist movement. This book answers the question: Where are the Palestinian moderates?

For more than 90 years, Arab radicals have been at war not only with with Zionism, but simultaneously with any Arab voice - Christian, Muslim, Druse or Beduin - advocating moderation and coexistence with the Zionist enterprise. So, where are the moderates?

They are dead - hacked up with axes, riddled with bullets, slaughtered with knives and exploded by bombs. That's where the Arab moderates are. This book chronicles their story from the start of the British Mandate until the War of Independence.

I GET the impression that Hillel Cohen is sympathetic to the Palestinians' plight - he knows Arabic, has many Arab friends and a long-standing interest in the Arabs of Israel and the Arab "peace camp." Here he tells a poignant tale that is seldom presented in Palestinian history about the many, many, let's call them "moderate" Arabs who recognized that going to war with the Zionist enterprise would end in catastrophe for the Arab side - in a nakba. These Arabs were labeled "traitors" and "collaborators."

Cohen says that "as an Israeli Jew, I have no standing to determine who is a traitor to the Palestinian cause." Well, as an Israeli Jew and a Zionist reading this book, I think the evidence is overwhelming: Arab fanatics are the real traitors to the Palestinian cause; it is they who prevented the creation of a Palestinian state in 1948, and it is they who have been doing everything inhumanly possible to foil the creation of a Palestinian state ever since.

As Cohen tells it, there were two factions in Palestinian Arab society: the fanatics led by Haj Amin al-Husseini, mufti of Jerusalem; and the moderates, who included such notable families as the Nashashibis. The latter "believed that the Zionists could not be defeated and that the common good of Palestinian Arabs demanded coexistence with Jews."

The Zionists, yes, collaborated with the moderate Arabs in land purchases, business, trade, intelligence and sometimes also militarily. Cohen's research shows that the Jewish Agency and Hagana paid Arab informants, funded pro-Zionist Arab newspapers (though often insufficiently and erratically) and made an effort (often far too little) to support Arabs who were friends of the Jews. The Zionists correctly intuited that the Arabs of Palestine did not mostly define themselves as "Palestinians," but self-identified by their clan, locale - urban or rural - and as part of the greater Arab or Muslim collective.

The "collaborators," says Cohen, had various motives: sometimes personal gain, but just as often communal interest. Often they merely wanted to do the ethical or humane thing.
Yet the mufti insisted that Palestinian Arabs define their cause in religio-nationalist terms - insisting that only his brand of Palestinian identity was legitimate and that a moderate nationalism which acquiesced in any semblance of Jewish rights to the Land of Israel was treason.

THE REJECTIONISTS spearheaded a continuum of murderous riots, beginning in the 1920s. Even as they were killing Jews, they were also intimidating any Arab tainted by a Jewish link. Fanatics even opposed connecting Arab villages to the Zionists' electrical grid. They opposed establishing self-governing institutions for the Arabs of Palestine and participation in municipal elections. They advocated a boycott of Jewish products and vehemently opposed Jews and Arabs working for or with each other.

Then, as now, the hard-liners controlled the mosques, which they used to incite against the Jews and against Arabs who did business with Jews. Initially, their fatwas merely warned of beatings for disobedience. With time, they would command the murder of moderates. (Christian Arab clerics issued their own anti-Jewish rulings in their elusive quest to win acceptance as loyal Palestinians.)

Cohen reports that "in autumn 1929, for the first time, a Palestinian public figure was murdered for collaborating with the Zionists - Sheikh Musa Hadeib from the village of Duwaimah, head of the farmers' party of Mt. Hebron."

The incitement in the mosques and pro-mufti newspapers intensified and begot a brutality which became part of the fabric of Palestinian society. In 1928, Izz a-Din al-Kassam (among others) organized jihadist cells which attacked Jews, the British and Arab "collaborators."
"Any person who dares negotiate with [Chaim] Weizmann will meet a bitter end," the extremists warned.

In the period covered by the book, hundreds of Palestinian moderates - maybe 1,000 - were murdered. Countless others got the message: Moderation is treason punishable by death.
There was no appeasing the rejectionists. Not even the draconian White Paper, issued just four months before Hitler's invasion of Poland - a British policy turnabout which dealt a near-fatal blow to the Zionist enterprise - went far enough for the fanatics. No step save the complete eradication of the Zionist enterprise would be tolerated.

Yet here is the voice of one moderate speaking to the extremists, as unearthed by Cohen's research: "I am not a traitor... I am not a Zionist... Our national demands are equivalent, but our means differ. Your method will lead you to destruction and to expulsion. A man has a right to criticize, and criticism should not be obstructed... I cannot recognize Haj Amin al-Husseini as the leader of Palestine because his direction has brought no benefit to the country.

Those were the sentiments of Muhammad Tawil from Acre. His words went unheeded by the Palestinian Arabs, and he was ultimately abandoned to his own devices by an ungrateful Jewish Agency leadership.

IN TELLING the story of the "collaborators," Cohen also sheds light on the development of Palestinian nationalism, aspects of the Arab refugee problem, and also why so many Palestinian Arabs simply refused to join the radicals in fighting the Jews during the War of Independence.

Cohen demonstrates how, at some level, the Zionist enterprise and Arabs in Palestine were indeed engaged in a zero-sum competition. Without land there could be no Jewish state, and you don't have to be a bleeding-heart leftist to realize that much injustice was done to the poor Arab fellahin. Yes, in many instances there was dispossession - even if, in a technical sense, it was done legally.

And yet, had the Arab moderates triumphed, all-out catastrophe could have been avoided. A modus vivendi could have been found. Mandatory Palestine - which, after all, was supposed to stretch from the Mediterranean to what is today the Iraqi border - could have accommodated both peoples. The Jews had no alternatives but to resurrect their ancient homeland - and the Zionists recognized this long before 1933, when Hitler came to power, or 1942, when the Nazis were implementing their industrial-scale genocide.

Army of Shadows is an important academic work that is accessible to general readers. It painfully exposes how today's violent, dysfunctional, pathological polity that is "Palestine" came to be.

It is a story of a misbegotten revolution that consumed its own.

FROM A Q&A WITH THE AUTHOR

The cover photo of your book is intriguing. What's the story of that picture?
I found the photo at Israel's national photo collection, and it caught my eye immediately, mainly because it represents the meeting of two nationalisms and actually two cultures.
What we see is a group of Jews from Zichron Ya'acov visiting a neighboring village. Its name was not mentioned in the photo description, but it was probably Subbarin (demolished in 1948).
We see the physical nearness, together with the cultural gap. For me the scene represents the attempts Zionist settlers made to communicate with the local Arabs, and the apparent difficulties of such meetings.
And since I wrote the book before I found the photo, it tells me how little we can really know about such a meeting, since this kind of encounter was sometimes based on a genuine wish to create good relations, sometimes aimed at exploiting the Arabs, and so on. In other words, the photo illustrates the complexity of the Zionists' attitude toward the Palestinian Arabs, and vice versa.

You identify yourself as an Israeli and as a Jew. Given that this book is about Palestinian Arabs and Zionists, what - if anything - should we read into your decision not to self-identify also as a Zionist?
Don't read anything into it. Sometimes I identify myself as a Zionist, sometimes not.

Do you agree that had the "collaborators" gained the upper hand in the development of Palestinian nationalism, the past 60 years could have been very different?
Yes, this is part of what I suggest, but of course only as a possibility, not as a firm conclusion. It is very difficult to know what the Zionist response would have been had Arab moderation triumphed. Remember that in 1948, Arab rejectionism served to the advantage of the Zionist movement and was, in some cases, encouraged by it.

Meir Kahane by Libby Kahane

My militant husband

Rabbi Meir Kahane
His Life and Thought
Volume One: 1932-1975
By Libby Kahane
Urim, NIS 150/ $36

It's hard to think of a 20th-century Jewish figure who inspired so many of my generation to stay Jewish, yet who also generated such visceral loathing among our elders.

Rabbi Meir Kahane ­ as man and phenomenon ­ could never have arisen, much less flourished, had he been born in Melbourne, Johannesburg, London or even Los Angeles. Whatever his gifts and foibles, Kahane could only have sprung to prominence in the tumultuous time and perilous place that was New York City in the late 1960s and early 1970s. It was the perfect storm
for Diaspora Jewish militancy.

Entire urban Jewish neighborhoods were under siege: synagogues firebombed; cemeteries desecrated; elderly Jews beaten mercilessly. It seemed as if the city's liberal mayor, John V. Lindsay, had traded peace with the volatile Black and Puerto Rican communities ­offering affirmative action, community power-sharing in the form of decentralization and enhanced welfare services at Jewish expense.

Jews who could flee to the suburbs did so (enabling many to hang onto their liberalism), while those of us trapped in the five boroughs were left to our own devices.

From their suburbs (or Manhattan enclaves) the well-heeled, acculturated leaders of the Jewish establishment were cut off from the concerns of their poor, mostly Orthodox, coreligionists. Prominent Jewish organizations, settlement houses and even so-called Jewish hospitals became devoted to serving the Negro and Puerto Rican communities. There was no money for Jewish education; none for the Jewish poor (who were thought not to exist); and nothing ­ needless to say ­ for defense in the inner-city jungle.

At the other end of the communal spectrum were the Old World rabbis, including those in my Orthodox Lower East Side yeshiva, who were painfully disconnected from the pulsating temptations and lurking dangers that surrounded their charges.

The choice seemed to be: We could hang on to the waning yiddishkeit of the shtetl, embrace by hook or by crook the faux Judaism of the limousine-liberal crowd, or walk away from the whole kit'n kaboodle at the first opportunity.

INTO THIS maelstrom burst Meir Kahane, seemingly offering a third way: engagement in politics, ethnic pride, self-defense, a channel for our adolescent energies and (I thought) a redefinition of what it meant to be Jewish.

For those who think of Kahane exclusively in the Israeli context, as the founder in 1974 of the anti-Arab Kach movement, his contribution to American Jewish continuity can easily be overlooked. I don't know if Meir Kahane saved Soviet Jewry ­ -- though he certainly put the
issue on the front pages of the newspapers ­ -- but he undoubtedly saved thousands of American Jewish youths like me, not only those who joined his Jewish Defense League, but those who benefited collaterally from it. And for that, whatever his failings, I, for one, am in his debt.

IT'S A CLICHE to call a woman "long-suffering," but if anyone deserves that appellation it is Kahane's widow, Libby, who for all the years of her husband's activism stayed out of sight raising their four children, only to lose Meir to an Islamist assassin in 1990, and son Binyamin Ze'ev to a Palestinian Arab terrorist in 2000.

She has now, hesitatingly, entered the limelight by writing the story of her husband's life until 1975. A concluding volume is in the works.

If, as Spanish essayist Jose Ortega Y Gasset argued, "Biography is a system in which the contradictions of a human life are unified," this book doesn't qualify. Instead, the author's stated aim was to produce an authoritative study of her husband's "one-man struggle to promote the Torah way of life."

Yet, to her credit, Rabbi Meir Kahane can't be dismissed as pure iconography. Indeed, this important work is not easily pigeonholed.

A deeply private, religious woman, now a grandmother, Libby Kahane is in no position to produce either an impartial assessment of her husband's place in history or a kiss-and-tell bestseller. Instead, the author, who is also a professional librarian, has done much of the archival and chronological heavy lifting that will one day allow a more dispassionate ­and, with a bit of luck, fair-minded ­biographer to write the full-scale, balanced and yet illuminating biography Meir Kahane deserves.

KAHANE WAS born into a relatively comfortable family. His father was a pulpit rabbi during the Great Depression. Meir was educated in the yeshiva school system, developing a stutter which he overcame with great effort only in adulthood. He joined Betar in 1946, Bnei Akiva in 1952. Meir told Libby that he quit Betar because he wanted a more Orthodox environment.

At any rate, he met her at a Bnei Akiva gathering in 1954. "After several months, Meir asked me out. I have always felt that Meir and I were fated to marry," she writes.

That's about as personal as this volume gets.

Kahane studied at the illustrious Mirer Yeshiva during the day, graduated Brooklyn College night school and married Libby in 1956. Their dream was to make aliya and for Meir to work for the Foreign Ministry. This option was closed to him, as Libby tells it, because Kahane belatedly discovered that such opportunities went exclusively to Labor Party loyalists.

Along the way, Kahane received his rabbinical ordination from Rabbi Abraham Kalmanowitz, got a master's from NYU in international relations, and a law degree from New York Law School (he failed the bar exam, which many do on the first try, and never tried again).

Afterwards, Kahane went through a series of jobs: newspaper delivery man, pulpit rabbi and budding journalist, sometimes writing under the name of Martin Keene.

The murkiest years in Kahane's life (hardly covered in this book) are those between 1963-1965. He and his college buddy Joseph Churba set up a Washington DC think-tank that never really took off. This was when Kahane sometimes went under the name Michael King and reportedly did not lead the lifestyle one would have expected from a married Orthodox rabbi.

You don't have to be Sigmund Freud to speculate why this clean-shaven, modern Orthodox man ultimately reinvented himself into a religious obsessive.

Around this time, Meir started writing for the Brooklyn-based
Jewish Press, which would be (despite some intermittent friction with publisher Rabbi
Solomon Klass) Kahane's main source of income. The tabloid would also become his bully pulpit. Kahane was extraordinarily prolific, yet Klass never paid him enough to make a decent living.

In 1968, in the context of increased levels of violent Jew-hatred stemming
from New York¹s minority communities, Kahane, with attorney Bert Zweibon and public relations man Mort Dolinsky, founded the Jewish Defense League. Dolinsky soon left to make aliya and became head of the Government Press Office.

Zweibon became JDL's general counsel and Kahane's ostensible number two.

THIS BOOK is replete with detail: names, dates, speeches, columns, travels, ripostes to trial judges, and so on.

We learn that Kahane's first arrest came when he held a sit-in at the NYC Board of Education in
downtown Brooklyn, demanding that the agency terminate two black anti-Semites who had ensconced themselves in a local school board as part of Lindsay's decentralization scheme.

Later, when Black militants threatened to turn up at Temple
Emanuel on Fifth Avenue to demand "reparations" from Jews for supposedly exploiting
black folks, Kahane and his fledgling JDL showed up with baseball bats and lead
pipes to protect Jewish honor.

That incident gained Kahane tons of publicity and gave JDL plenty of traction.

KAHANE SOON diversified JDL's activities to the struggle for Soviet Jewry. He employed his knack for public relations, together with bluff, a whiff of violence and a pinch of intimidation to generate badly needed attention for the movement. From there, it seemed only natural to channel JDL's energies toward defending Israel from US pressure to abandon the territories captured in the 1967 Six Day War.

Along the way, he started a variety of front groups, including DIJEL to press for democracy in Jewish organizational life; the Conference of Presidents of Major American Jewish Activist Organizations; and Shuva to foster the mass aliya of US Jewry.

Kahane was both a brilliant theoretician and a master logistician. Yet given how many balls this one-man act had in the air at any one time, he inevitably fell short when it came to following through.

As Kahane's face became well known, followers urged him not to go anywhere
without security. Poignantly, and perhaps more tellingly than intended, Libby Kahane writes that "Meir adamantly refused to have a bodyguard. He had complete trust that G-d would protect him in his efforts to help His people."

Only with hindsight does it strike me that Kahane had become delusional about his role in history and his omnipotence. For all his brilliance, media savvy, boundless energy, micromanagement skills, writing talent and charisma, as the years went on Kahane's views became ever more sensational, his schemes ever more grandiose. There seemed no one he could turn to for a reality check; no one to rein him in.

At the end of the day, Libby Kahane's work is indispensable for the detail it provides. Yet it disappoints in offering few insights into Kahane's complex personality. I hope she allows herself, in the final volume, to get more personal. It must have been a severe blow for him to have been rejected by Menachem Begin and the Jabotinsky movement. Was that what helped push him to ever greater theological and ideological extremism?

These are the things readers really want to know. Meir Kahane was a flame ­ both illuminating and incendiary. This book is only part of his story.