Judaism discovered

The Wisdom of the Talmud

Eating dates makes one ineligible to render legal decisions. (BT Kethuboth 10b).

The medicinal value of the excrement of a white dog: to heal the disease of pleurisy ("catarrh") a Jew should "take the excrement of a white dog and knead it with balsam, but if he can possibly avoid it he should not eat the dog's excrement as it loosens the limbs." (BT Gittin 69b).

Rabbinic cures for anal worms; also of bladder stones. (For example, you hang a louse from the penis, then urinate on thorns.] (BT Gittin 69b).

Epilepsy is caused by standing naked in front of a lamp, or sexual relations with the light on. (BT Pesahim 112b).

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The law regulating the rule for how to urinate in a holy way is given. (BT Shabbath 41a).

Eating beef and turnips causes fever if it is followed by sleeping in the summer moonlight. (BT Gittin, 70a).

Not burying cut fingernails causes miscarriages. (BT Moed Katan 18a).

Everyone has two kidneys, one of which inspires good deeds; the other, bad deeds. (BT Berakoth 61a).

After seven years, hyenas turn into bats. After even longer periods, they turn into thorns and demons. (BT Baba Kamma 16a).

Dogs in strange towns don't bark for seven years. (BT Erubin, 61a).

Some antelopes grow as big as mountains; some frogs as big as fortresses. (These are eyewitness accounts by Rabbis). (BT Baba Bathra 73b).

A giant tree sixteen wagons wide: and a single bird's egg which swamped sixteen cities and 300 cedars. (BT Bekoroth 57b).

Bad-temper is caused by birth on Monday; riches and sexual promiscuity caused by birth on Tuesday; those who desecrate the Sabbath by being born thereon will die on the Sabbath. (BT Shabbatb, 156a).

Solar eclipses caused by improperly mourning the death of particular Rabbis; Lunar eclipses caused by raising small cattle in Israel. (BT Sukkah 29a).

It is forbidden for dogs, women or palm trees to pass between two men, nor may others walk between dogs, women or palm trees. Special dangers are involved if the women are menstruating or sitting at a crossroads. (BT Pesahim, Ilia).

Demonic danger is involved when one drinks water on the evenings of Wednesdays and Sabbaths. (BT Pesahim 112a).

Improper occupations: ass and camel drivers, sailor, shopkeepers, doctors, butchers, etc., with some controversy concerning sailors. (BT Kiddushin 82a).

940,000 Israelites were killed on one stone. (BT Gittin 57a - 57b).

Sixteen million Israelite children were wrapped in scrolls and burned alive by the Romans at Bethar. (BT Gittin 58a).

Four billion Israelites were killed by the Romans in one city, the city of Bethar. (Some rabbis say "only" forty million were killed there). (BT Gittin 57b).

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Zimri engaged Cozbi in sexual relations 424 times in one day. Also her womb was one-and-H feet wide. (BT Sanhedrin 82b).

Obed-Edom's wife and eight daughters-in-law all give birth to six children at a time (BT Berakoth 63b).

Those who suffer extreme poverty, are afflicted with bowel diseases, suffer persecution by the Romans or have a bad wife, will not go to hell (BT Pesahim 113b).

He who stays unmarried, doesn't wear phylacteries, or doesn't wear shoes, cannot go to heaven (BT Pesahim 113b).

Women cannot conceive before they reach twelve years and a day, according to the Rabbis. When asked how it was possible that a gentile girl had conceived at age six, the Rabbi replied that gentiles are not human. (BT Niddah 45a).

The Superiority of Jews

If a gentile hits a Jew, the gentile must be killed (BT Sanhedrin 58b).

A gentile who strikes a Jew deserves death. Striking a Jew is in God's eyes an assault on the Divine Presence. (BT Sanhedrin 58b).

All the blessings which gentiles enjoy come to them only because of God's regard for Israel. (BT Yebamoth 63a).

A Jew need not pay a gentile the wages owed him for work (BT Sanhedrin 57a).

If an ox of an Israelite gores an ox of a Canaanite there is no liability; but if an ox of a Canaanite gores an ox of an Israelite...the payment is to be in full. (BT Baba Kamma 37b).

The deeds of Israel are righteous, but the gentiles are capable only of sin. (BT Baba Bathra 10b).

Wine touched by a gentile renders has been defiled and is unfit for use by the Jews. (BT Abodah Zarah 72b). Thieves of unknown ethnic background broke into a Jew's building and touched his wine. Since he did not know who touched the wine, he was unsure whether or not the thieves had been gentiles and whether or not it had been defiled by a gentile's touch. The rabbis ruled that since the majority of thieves in that city were Jews, the wine was undefiled. (BT Abodah Zarah 70a).

Abodah Zarah 17a states that there is not a whore in the world that the Talmudic sage Rabbi Eleazar has not had sex with.

Hagigah 27a declares that no rabbi can ever go to hell.

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Whosoever disobeys the rabbis deserves death and will be punished by being boiled in hot excrement in hell (BT Erubin 21b).

A sly rabbi debates God and through trickery defeats Him. God admits the rabbi won the debate. (BT Baba Mezia 59b).

If a Jew is tempted to do evil, he should put on dirty clothes and go to a city where he is not known, and do the evil there. (BT Moed Kattan 17a).

The Inferiority of Gentiles

Gentiles are inclined to bestiality, lewdness and murder. Gentiles prefer sexual relations with cows more than with their own wives. Eve had sexual intercourse with the serpent, transmitting lust to the gentiles, from which Israelites are exempt. (BT Abodah Zarah 22a).

Gentiles are donkeys

A Jew was flogged by a rabbi for sexual intercourse with a gentile. The Jew went to the Romans, who in turn asked the rabbi why he had done this. The rabbi told the Romans that the Jew who was punished had engaged in sexual intercourse with a female donkey. The Romans exonerated the rabbi after Elijah the prophet came down from heaven and declared that the rabbi was telling the truth. After this, the Jew who was flogged called the rabbi a liar. The rabbi replied that he didn't lie, since all gentiles are donkeys. The Jew who had been punished decided to tell the Romans what had really transpired, but the rabbi killed him. The rabbi was justified in killing him. (BT Berakoth 58a).

A gentile who observes a day of rest deserves death. (BT Sanhedrin 58b).

God is displeased when Jews show hospitality to gentiles. (BT Sanhedrin 104a).

It is forbidden to teach gentiles the Law. (BT Hagigah 13a).

A gentile who studies the Law deserves death. (BT Sanhedrin 59a).

It is permissible to cheat a gentile in court. (BT Baba Karama 113a).

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For executing a gentile, only one person's testimony is necessary. (To kill a Jew, two witnesses are necessary). ³" (BT Sanhedrin 57b).

Jews May Steal from Non-Jews

If a Jew finds an object lost by a gentile it does not have to be returned. (BT Baba Mezia 24a. Affirmed also in Baba Kamma 113b).

God will not spare a Jew who "marries his daughter to an old man or takes a wife for his infant son or returns a lost article to a gentile." Whoever returns a lost article to a gentile is under the curse of God." (BT Sanhedrin 76a).

This is also what is written in the Tosephta, Avodah Zarah chapter 8, halacha 5 (in the Zuckermandel edition; in the Vilna edition it is chapter 9, halacha 4): "...Regarding theft — a thief, a robber, one who takes a (captive) beautiful woman, and the like — these are things it is forbidden for a gentile [to perpetrate] against a gentile, or (against) a Jew, but it is permissible for a Jew (to perpetrate) against a gentile."

Property of gentiles is like the desert; whoever among the Jews gets there first, owns it. (BT Baba Bathra 54b).

If a gentile loses something, a Jew may keep it, even if he knows the owner. (BT Baba Kamma 113b).

If the majority of people in an area are gentiles, a Jew may just keep the lost article. If the majority are Jews, an effort must be made to find the owner. (BT Baba Mezia 24a).

A gentile must pay wages to a Jew, but a Jew does not have to pay wages to a gentile. (BT Sanhedrin 57a).

The gentiles are outside the protection of the law and God has "exposed their money to Israel." (BT Baba Kamma 37b).

If a gentile robs a Jew, he must pay him back. But whatever a Jew robs from a gentile, the Jew may keep. ⁴⁰⁰ Some robbery of gentiles is disguised as "confiscation of an unpaid debt" (Bava Kama 113b; also Bava Metzia 111b). The permission to steal from gentiles is conditional (see footnote). When

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Talmudists are less powerful in gentile society, they adopt a more honest attitude in order to deceive the gentiles, until they feel strong enough to dispense with the pretense. "According to Tosafos in Bava Metzia 87b (s.v. Ela), even those who propose that gezel of a Cuthian (theft from a gentile) is permitted admit that it is prohibited by the Torah if the act might lead to the desecration of God's name" (loss of prestige and power in gentile society).⁴⁰¹

"It is known that some religious Jews ⁴⁰²are not scrupulous in their adherence to American law...These people's deeds are holdovers from Eastern Europe, where the Jews were forced to live under unfair and discriminatory laws. Since those laws were not uniformly applied to all the citizens of the land, our Rabbis considered them unjust and gave people license to circumvent them." ⁴⁰³

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Gentile not a brother or a neighbor

BT Sanhedrin 52B: "A non-Jew is not considered a neighbor." ⁴⁰⁴

"Rashi wrote on the beraitha which appears in Sanhedrin 57a, s.v. yisrael b'goy mutar: "For 'You shall not exploit your neighbor' is written, and it is not written 'a gentile'...⁴⁰⁵

Bava Metzia 111b: "And since the first Tanna learned the law from the phrase 'his brother,' what does he do with the phrase 'his neighbor'? That phrase comes to teach something in his view also, as stated in the beraitha: 'his neighbor' — and not a gentile. But isn't it appropriate to learn that a gentile is excluded from the phrase 'his brother'? One (phrase) comes to permit exploiting him (a gentile) and the other comes to permit robbing him, as he holds that robbery of a gentile is permitted."

And thus it is determined in the commentary attributed to the Ran on Tractate Sanhedrin 57a. The Rama also ruled this way in Even Ha'ezer, paragraph 28, section 1, and also the Maharsha in "Yam shel Shlomo" on Bava Kama, paragraph 20 (emphasis supplied). The wording for this ruling on the permissibility of stealing from a gentile and how gentiles do not qualify as a brother or neighbor is corroborated in Dikdukei Sofrim, see sections 40 and 50; and in the quotations in the novellae of Nachmanides, the Ran, and Tosaphot HaRosh.

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The brazen propaganda cover story as conveyed to the public:
Advertisement in the New York Times for a speech by Elie Wiesel:

"And Thou Shalt Love Thy Neighbor: Tolerance in the Talmud"

92nd Street Y New York City, Sept. 14, 2006

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The Reality, as taught in publications intended for Talmudists:

Love of One's Fellow Jew

Rabbi Akiva said:
" you shall love your fellow as yourself^l4] - This is a great
<: rule in the Torah, "^m

Every Jewish soul is represented by a letter in the Torah. The word ^k*^ Osrael) forms the initial letters of nvniK mzi &ww w „■ mmh_f There are 600,000 letters in the Torah ^!bl

j- %Am D'R' Nosson 6:2.

\Z. Nedarim 22b. S.Menachos 29b. This point is discussed in Ohr Gedaiyahu.

_:4,tariticus19:18.

r'-'S. Rash! ad toe. citing Toras Kohanim. \_(L lobar Chadash to Shir HaShirim.

Defining neighbor: "one's fellow Jew"
Harav Uren Reich, Rosh Yeshiva, Yeshiva of Perth Amboy: Every Yid is our brother, and when we see things that way, the world is different.

Defining brother: Every "Yid"

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We must, he asserted, go beyond mere recognition and acceptance of our brotherhood with other Jews; we must embrace it entirely, and make it, as it should be, an essential part of our essence.

Harav Reich went on to relate how Gedolim of the past were shining examples for us of the internalization of ve'ahavta lerei'acha kamocha, how they truly put themselves in the place of others and empathized with even simple Jews in need.

"Every YiH is our brother!" he rifrglareri. "And when we pee thinps

that way, the world is different."

Hamodia (Israeli Orthodox newspaper), Shevat 7, 5763 (Jan. 10, 2003), p. 68.

Rabbi Saadya Grama of Beth Medrash Govoha, "the Lakewood yeshiva," a renowned Talmudic academy located in Lakewood, New Jersey, in his book Romemut Yisrael Ufarashat Hagalut ("Jewish Superiority and the Question of Exile," published in 2003), states: "The Jew by his source and in his very essence is entirely good. The goy, by his source and in his very essence, is completely evil. This is not simply a matter of religious distinction, but rather of two completely different species." According to Rabbi Grama, "Jewish success in the world is completely contingent upon the failure of other peoples. Jews experience good fortune only when gentiles experience catastrophe...The difference between Jews and gentiles is not historical or cultural, but rather genetic and unalterable."

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In Romemut Yisrael Ufarashat Hagalut, Rabbi Grama further states that the Torah mandates that Jews, while in exile, should employ such means as "appeasement, deception, duplicity and bribery in their dealing with gentiles." Romemut Yisrael Ufarashat Hagalut was endorsed by the most eminent rabbinic authorities at the Lakewood yeshiva, including the rosh yeshiva (head of the academy), Rabbi Aryeh Malkiel Kotler, who praised Grama's book for its teaching on "the subjects of the Exile, the Election of Israel and her exaltation above and superiority to all other nations, all in accordance with the viewpoint of the Torah, based on the solid instruction he has received from his teachers."

The Lakewood yeshiva's bachelor and master's degree programs in Talmud instruction are accredited by the State of New Jersey's Commission on Higher Education. The U.S. Congress, as part of the Consolidated Appropriations Act of 2004, awarded the yeshiva $500,000 in federal funds to establish a Holocaust memorial library: "$500,000 shall be awarded to the Beth Medrash Govoha, Lakewood, New Jersey, for equipment and exhibits for the Holocaust Library..." The taxpayer funding was sponsored by New Jersey's U.S. Senators Jon Corzine and Frank Lautenberg. ⁴⁰⁶

"Rabbi Kook the Elder, the revered father of the messianic tendency in Jewish fundamentalism, said, 'The difference between a Jewish soul and the souls of non-Jews—all of them in all different levels—is greater and deeper than the difference between a human soul and the souls of cattle.' Rabbi Kook's entire teaching...is followed devoutly by, among others, those who have led the settler movement in the occupied West Bank...According to the ideologies which underlie Gush Emunum, the militant West Bank settlers group, and Hasidism, non-Jews have 'satanic souls'...Members of Gush Emunum argue that 'what appears to be confiscation of Arab-owned land for subsequent settlement by Jews is in reality not an act of stealing but one of sanctification.'From their perspective the land is redeemed by being transferred from the satanic to the divine sphere...

"Common to both the Talmud and the Halacha, Orthodox religious law, is a differentiation between Jews and non-Jews. The highly revered Rabbi Menachem Mandel Schneerson, who headed the Chabad movement and

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wielded great influence in Israel as well as in the U.S., explained that, 'The difference between a Jewish and a non-Jewish person stems from the common expression: 'Let us differentiate.' Thus, we do not have a case of profound change in which a person is merely on a superior level. Rather we have a case of 'let us differentiate' between totally different species. This is what needs to be said about the body: the body of a Jewish person is of a totally different quality from the body of (members) of all nations of the world...A non-Jew's entire reality is only vanity'...

"The Book of Education, a popular Orthodox religious manual which is reprinted in many inexpensive editions subsidized by the Israeli government, was written by an anonymous rabbi in early 14th century Spain. It explains the 613 religious obligations (mitzvot) of Judaism in the order in which they are supposed to be found in the Pentateuch according to Talmudic interpretation. A central aim of this book is to emphasize the 'correct' meaning of the Bible with respect to such terms as 'fellow,' 'friend,' or 'man.' Thus #219, devoted to the religious obligation arising from the verse 'thou shalt love thy fellow as thyself is entitled, 'A religious obligation to love Jews,' and explains: 'To love every Jew strongly means that we should care for a Jew and his money as one cares for oneself and one's money'...The verse, 'Thou shalt love thy fellow as thyself (Leviticus 19:13) is understood by classical and present day Orthodox Judaism as an indication to love one's fellow Jew, not any fellow human being." ⁴⁰⁷

"The Other"

Emmanuel Levinas is known as the philosopher of the "Other." He is one in a long line of Zionists who are in the habit of instructing the rest of the world in the rudiments of progressive ethics and morality. Levinas made a career out of demanding the abandonment of the concept of the "Other" and the embrace every human being as an image of one's self. These are noble goals. The problem is, Levinas intended them only in the Talmudic sense. The mask came off when he was called to account concerning Israeli responsibility in the slaughter of some 800 Palestinians at the Sabra and Shatila refugee camps in Lebanon in 1982. The love of neighbor he had for years famously instructed the goyim to exhibit toward Judaics and Zionists,

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suddenly vanished as he was coining transcendental and empirical shades of gray and gradations of Otherness while defining love of neighbor as follows, "When you defend the Jewish people you defend your neighbor." He universalized guilt for the massacre, diverting attention from specific Israeli ethical and military responsibility. Faced with the need to defend Israeli war crimes, Levinas turns Talmudic lawyer and argued, "The other is the neighbor who is not necessarily kin...But if your neighbor attacks...what can you do?" Talmudic exceptionalism comes to the fore here, when Israeli nationalism and militarism require a defense. In that case, the Levinas' system considers it ethical to describe the Other as the enemy. The Israelis' Palestinian "Other" is a permissible enemy, and nationalism, as long as it is the exalted Zionist variety, is not equivalent to the low-grade nationalism of the non-Judaic countries. Zionism is to be distinguished from "some sort of commonplace mystique of the earth as native soil." ⁴⁰⁸

Jews May Kill Non-Jews

If a gentile kills a Jew, the gentile is to be killed. But if a Jew kills a gentile, the Jew is to go free. (BT Sanhedrin 57a).

"Relying upon the Code of Maimonides and the Halacha, the Gush Emunim leader Rabbi Israel Ariel stated: 'A Jew who killed a non-Jew is exempt from human judgment and has not violated the religious prohibition of murder."⁴⁰⁹

Jews May Lie to Non-Jews

Jews may use lies ("subterfuges") to circumvent a gentile (BT Baba Kamma 113a).

Non-Jewish Children are Sub-Human

All gentile children are animals (Yebamoth 98a).

Gentile girls are in a state of niddah (filth) from birth (Abodah Zarah 36b).

The Roman Commander in Eretz Israel in the days of Hadrian, by the name of "Turnusrufus," asked Rabbi Akiva, "What is so special about this

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day, the Sabbath, over other days?" Rabbi Akiva said to him, "The grave of your father which issues smoke six days of the week because your father is burning in Gehinom (hell), proves which day is the Sabbath. Your father's grave does not issue smoke on the Sabbath because even sinners in Gehinom are allowed to rest on the Sabbath. (BT Sanhedrin 65b [Steinsaltz]).

Forbidden to praise a gentile:

!?

T

**It is forbidden to praise them, even to say, 'How good-looking is that gentile.' Certainly you are not to speak in praise of a gentile's deeds or to respect any of his words, for this also comes under the heading of *You shall not show them grace." (Kitzur Shulchan Aruch, 167:15)

Gentiles are not to be trusted to prepare or cook food for Jews:

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Chazal ("sages of blessed memory") enacted a set of laws, bishul akum, concerning food prepared and cooked by gentiles. Chazal prohibited eating foods cooked by gentiles. The definition of the word "cooked" as pertaining to bishul akum includes food that is baked, fried or broiled. Foods that are salted, picked or smoked however, do not, in all circumstances, incur the prohibition. ⁴¹⁰ In case they were ever confronted with the existence of these laws against gentile cooks, the rabbis established an escape clause which states that these laws have nothing to do with hatred or racism toward gentiles. Rather, it is said that these laws were propounded and enacted solely to prevent intermarriage between Yidden (Judaics) and goyim. For gentiles predisposed to believe that the rabbis are completely truthful and who take whatever the rabbis say at face value, this escape clause will prove sufficient to allay concerns about the rabbinic halacha on gentile chefs being a kind of racist hate speech against non-Judaics. Patently, we are not in the category of those who have this level of faith in the rabbis. Therefore, we engaged in further investigation into this matter, whereby we discovered that with regard to food prepared and cooked by Christian priests or other goyim who are celibate and who do not marry, the prohibition still applies, even though the fear of intermarriage is not applicable. Hence, we find that the rabbinic texts which state that the prohibition concerning food is intended only to protect Judaics from marrying non-Judaics are nothing more than decoy texts disseminated for gentile percipients, in order to conceal the subhuman status which rabbis assign to gentiles, as reflected in the ban on gentiles cooking food for Judaics.

Judaism views gentiles as inherently untrustworthy — liars prone to treachery and dirty tricks. Since consumption of food necessarily renders the consumer vulnerable, and requires a certain amount of faith and trust in the one who prepared it, Chazal have institutionalized in halacha a highly suspicious attitude toward food prepared by gentiles. There are hundreds of instances of this. Let us focus for purposes of illustration, on fish.

Because they are less susceptible to being contaminated by treacherous gentiles.

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