Judaism discovered

BT Bava Metzia 114b (translation)

"Also with regard to the dead, (it is plausible) that he is exempt, since after death one is called corpse and not a man (Adam). But why is one exempt in the case of gentiles (goyim); are they not in the category of man (Adam)? No, it is written: 'And ye my sheep, the sheep of my pasture, are man¹ (Adam); (Ezekiel 34:31): Ye are called man (Adam) but gentiles (goyim) are not called man (Adam)." In the preceding passage, the rabbis are discussing the portion of the Mosaic law which forbids applying the holy oil to men. The Talmud states that it is not a sin to apply the holy oil to Gentiles, because Gentiles are not human beings (i.e. are not of Adam). Another example from tractate Yebamoth 61a: "It was taught: And so did R. Simeon ben Yohai state (61a) that the graves of gentiles (goyim) do not impart levitical uncleanness by an ohel (standing or bending over a grave), for it is said, 'And ye my sheep the sheep of my pasture, are men (Adam), [Ezekiel 34:31]; you are called men (Adam) but the idolaters are not called men

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(Adam)." The Old Testament Mosaic law states that touching a human corpse or the grave of a human imparts uncleanness to those who touch it. But the Talmud teaches that if a Jew touches the grave of a gentile, the Jew is not rendered unclean, since gentiles are not human (not of Adam).

BT Baba Mezia 114b: "A Jewish priest was standing in a graveyard. When asked why he was standing there in apparent violation of the Mosaic law, he replied that it was permissible, since the law only prohibits Jews from coming into contact with the graves of humans (Adamites), and he was standing in a gentile graveyard. For it has been taught by Rabbi Simon ben Yohai: 'The graves of gentiles (goyim) do not defile. For it is written, 'And ye my flock, the flock of my pastures, are men (Adam)' (Ezekiel 34:31); only ye are designated men (Adam)." Ezekiel 34:31 is the alleged Biblical proof text repeatedly cited in the preceding three Talmud passages. But Ezekiel 34:31 does not in fact support the Talmudic notion that only Israelites are human. What these rabbinical, anti-gentile racists and ideologues have done in asserting the preceding racist doctrines about gentiles is distort an Old Testament passage in order to justify their bigotry. In BT Berakoth 58a the Talmud uses Ezekiel 23:20 as proof of the sub-human status of gentiles. It also teaches that anyone (even a Judaic male) who reveals this Talmudic teaching about non-Jews deserves death, since revealing it makes gentiles wrathful and causes the repression of Judaism. The rabbis' citation of the Bible quote from Ezekiel as a "proof-text" is specious, since the quote does not prove that gentiles are animals. The quote from Ezekiel only says that some Egyptians had large genital organs and copious emissions. This does not in any way prove or even connote that the Egyptians being referred to in the Bible were considered animals. Once again, the Talmud has falsified the Bible by means of distorted interpretation.

Other Talmud passages which expound on Ezekiel 23:20 in this racist fashion are: BT Arakin 19b, Berakoth 25b, Niddah 45a, Shabbath 150a, Yebamoth 98a. Moreover, the original text of BT Sanhedrin 37a applies God's approval only to the saving of Judaic lives (cf. the Hesronot Ha-shas, Cracow, 1894).

"It was considered disgraceful to be hospitable to gentiles and to lodge at their homes. In 'Eretz Israel' (the God-given 'land of Israel'), the rabbis forbade the selling of lands or bouses to the gentiles, and Judaics are ordered to buy the lands and houses of gentiles." It is a capital crime to give any part

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of "Eretz Israel" to a non-Judaic, i.e. to Palestinians. In the summer of 2004, Avigdor Neventzal, Chief Rabbi of the Old City in Jerusalem stated: "It should be known that anyone who wants to give away Israeli land is like a rodef, and certainly land should not be given to non-Jews. Anyone ceding parts of the Land of Israel to gentiles is, from a halakhic point of view, subject to din rodef." This term, "subject to din rodef denotes "classified as a pursuer." Apologists explain the killing of a rodef in terms of an understandable, common sense survival ethic: "someone comes to kill you, you kill him first." ⁵⁵⁹ What apologists don't tell you is that rodef is defined broadly —a tipster who identifies a Judaic child molester to the police, an unborn baby "pursuing" its mother, or an Israeli Prime Minister who signs the Oslo accords. In a tyranny, a word is anything the tyrants say it is, and in Orthodox Judaism a rodef is defined so loosely it encompasses whomever the rabbinate wants bumped off.

One can say that the entire nation of Palestinians have been classified en masse as din rodef. Several prominent Israeli rabbis, including Rabbi Haim Druckman, declared on Sept. 7, 2004 that "killing enemy civilians during war is normal." So what problem do the rabbis have with Hitler? Simply stated, his sin was based on the fact that, mistakenly thinking he was head of the Master Race, Hitler killed human beings; whereas Israelis, who know for certain they are the Master Race, merely snuff-out sub-humans.

"A group of fourteen prominent rabbis, led by Druckman, who are considered authorities by the religious-Zionist public, asked the Israeli army not to flinch from killing Palestinian civilians in the context of the ongoing military campaign against armed groups resisting the occupation. Druckman, 71, is one of the most prominent and veteran leaders of the religious Zionist movement, has been a public figure for over 50 years, since serving as a revered leader in the Bnei Avika youth movement in the early 1950s. In a letter to the Israeli defense minister, Shaul Mofaz, published on Sept. 7, 2004, the rabbis said killing enemy civilians is 'normal' during time of war and that the Israeli occupation army should never hesitate to kill non-Jewish civilians in order to save Jewish lives. The rabbis quoted a Talmudic edict, from the ancient 'sage,' Rabbi Akiva, as stating: 'Our lives come first.' The Israeli newspaper Haaretz (Sept. 9) warned that Israeli '...soldiers, and even

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officers, will see this call as a kind of halakhic-ethical commandment that ought to be obeyed..."

One part of the letter scolded Christian critics of Israeli policies against the Palestinians: "The Christian preaching of 'turning the other cheek' doesn't concern us, and we will not be impressed by those who prefer the lives of our enemies to our lives,' Rabbi Druckman declared. This is a concise and well-explained manifesto. The rabbis who issued it represent a dominant segment of Israeli Orthodox Judaics identified with settlers in the West Bank, including Druckman, a former Israeli Knesset member who heads the government's conversion administration; Rabbi Yuval Cherlow of the hesder yeshiva, one of the leaders of the liberal wing, which, according to Haaretz, 'is open to universal culture and discourse.' Other signers include Eliezer Melamed, rosh yeshiva of an occupied West Bank Talmud college; Yehoshua Shapira of the 'spiritual-Hasidic' faction; Rabbi Youval Sharlo, the director of another Talmud school in Petah Tikva, which combines Talmudic studies with service in the Israeli army, and Zefania Drori of Kiryat Shmona, one of the rabbis with the most profound influence on Israeli young people. "The common denominator among most of the signers of the manifesto," notes Haaretz, "actually lies in their charisma and influence on broad sectors of national religious youth. Among the admirers of Cherlow and Shapira...are hardalim (ultra-Orthodox nationalists), habkukim (disciples of Rabbi Kook and fans of ...Rabbi Shlomo Carlebach, including Shapira himself), newly repentant Bratslavers, datlashim (formerly religious), settlers and the urban bourgeoisie."

On May 19, 2004, Dov Lior, an influential rabbi in the Israeli settlement of Kiryat Arbaa near Hebron, issued an edict enthusiastically supporting the killing of Palestinian civilians in Rafah in southern Gaza, saying, "...it is very clear in light of the Torah that Jewish lives are more important than non-Jewish lives." The New York Times took no notice of the rabbis' joint statement of Sept. 7. By Sept. 10, Haaretz had quickly rehabilitated Druckman, respectfully reporting in a lengthy article on his views as head of the Israeli government's conversion administration, without once mentioning Druckman's call for the murder of Palestinian civilians (cf. article by Yair Sheleg, Sept. 10, 2004). In the Talmudic imagination, the Palestinian people are coming collectively to kill the Judaics, so the Palestinian people must be killed preventively. First strike. Din rodef. All very legal and ethical.

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"The rabbis forbid buying property during Passover and the Feast of Tabernacles, and on the Sabbath. But to save lands and houses from gentiles, real estate negotiations were allowed even on these holy days.

"It is forbidden to buy food from gentiles, especially food which was cooked by a gentile or had been touched by him or her, such as wine, oil, bread or fish."

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Many fish look very similar, and even skilled experts cannot necessarily differentiate between one type and another once they are filleted. It is for this reason that Chazal state that filleted fish may not be eaten if it was left in the presence of goyim, unless it bears two tamper-proof seals. Therefore, one is forbidden to consume filleted fish purchased from a goy. Likewise, filleted fish that was delivered by a goy is forbidden if the fish does not bear two tamper-proof seals. If fish was sent with a goy, the

only way it is permitted is if the sender recognizes the manner that it was packed and verifies that it was not tampered with or switched.

Psak halacha, issued in New York, 11 Shevat 5765 (Jan. 21, 2005)

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"Certain industrial products were not allowed to be sold to the goyim because of the fear that a goy would sell them back to Judaics who would not realize that these products were defective and unfit for use. The desire to cheat the gentile is strong. The Tannatic rabbinic tradition allows for robbery of a gentile. This also applies to the exploitation of the gentile's mistakes and losses and his exploitation as an employee." The prohibition on defrauding a worker of his wages by "delaying" payment of a laborer does not apply to the gentile.

"Since it was forbidden for a Judaic to lend money to another Judaic at interest, certain lender-borrower exploitation was permitted between Judaics and gentiles."

Actually Talmudists have a loophole for charging interest on loans even to their fellow Talmudists. Such loans violate Old Testament law, so the rabbonim call the loans by another name — heter iska — a way of arranging a loan to look like a "business deal that is not a loan," under the Talmudic Halachos ofRibis (laws on interest). Under the provision of the heter iska, the loan at interest is called an "investment."

A more efficient loophole is created by incorporating. In dealing with a Judaic corporation rather than a Judaic individual, no pretense of heter iska is necessary. The poskim have ruled that, "A loan must have an individual who is responsible to pay for it. When a corporation borrows, no individual is responsible to pay for the loan. Therefore, a loan to a corporation does not incur the prohibition of ribis, provided that no individual personally guarantees the loan." ⁵⁶⁰ It seems that the lawyers have managed to trick God again! In Judaism this is known as eis la'asos leHashem heifeiru Torasecha (a bending of the rules of the Torah in order to protect it.)

The Halachos of Manslaughter: "Lifting and Lowering" "In the formative period of rabbinic law, murderous hatred for the gentile was strong and very little value was attached to his life. But this desire was regulated along with rulings regarding three classifications of Jews who were to be killed: 1. converts to Christianity, 2. spies and 3. Heretics and Karaites. These groups (gentiles and allegedly traitorous Judaics) were divided and governed by two categories, designated by a play

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on words: lo maalin ve-lo moridin was the first category, and moridin ve-lo maalin the second. This translates as follows: 'The gentiles and the shepherds of small cattle are not to be lifted or lowered" (lo maalin ve-lo moridin), but the heretics, the informers and the apostates are to be lowered and not lifted {moridin ve-lo maalin)" ⁵⁶¹ The meaning is as follows: if a gentile is dying and in need of help, he is not to be assisted or brought medical aid ("lifted"). In a gentile dominant society, for fear of retribution, a gentile's death should not be caused directly, but rather indirectly. But in the case of Judaics who are converts to Christianity, served as spies or informants, or are Karaites or heretics, they should be killed outright ("lowered and not lifted"). "The whole subject is extensively discussed in the responsa of R. Moshe Sofer — better known as 'Hatam Sofer' — the famous rabbi of Pressburg (Bratislava) who died in 1832. His conclusions are of more than historical interest, since in 1966 one of his responsa was publicly endorsed by the rabbi who at that time was Chief Rabbi of Israel, as 'a basic institution of the Halakhah.' The particular question asked of Hatam Sofer concerned the situation in Turkey, where it was decreed during one of the wars, that in each township or village there should be midwives on call, ready to hire themselves out to any woman in labor. Some of these midwives were Jewish; should they hire themselves out to help gentile women on weekdays and on the sabbath? In his Responsum, Hatam Sofer first concludes, after careful investigation, that the gentiles concerned — that is, Ottoman Christians and Muslims — are not only idolators...but are likened by him to the Amalekites, so that the Talmudic ruling 'it is forbidden to multiply the seed of Amalek' applies to them."⁵⁶² This reference to the ban on "multiplying the seed of Amalek" —with Amalek constituting any non-Judaic ethnic group the rabbis arbitrarily deem to be their enemy— is a rabbinic mandate for genocide, since to stop the reproduction of any people is by definition an act intended to wipe out their genes, i.e. genocide: "The word genocide is a hybrid consisting of the Greek, genes, meaning race, nation or tribe; and the Latin cide meaning killing." ⁵⁶³

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Moses Maimonides: the West's Favorite Rabbinic Worker of Iniquity

The rabbinic law codifier and philosopher Moses Maimonides is revered in Judaism and throughout much of the non-Judaic West as a supreme "sage" of the highest stature. "Moses Maimonides is considered the greatest codifier and philosopher in Jewish history. He is often affectionately referred to as the 'RaMBaM,' after the initials of his name and title, Rabenu Moshe Ben Maimon, 'Our Rabbi, Moses son of Maimon." ⁵⁶⁴ Maimonides wrote a work so authoritative in Judaism it is known as the "Second Torah" (Mishneh Torah). Historian Henry A. Davidson, Professor of Hebrew at the University of California at Los Angeles, states that Maimonides was "...in a true sense, head of the Jews not only in Egypt but throughout the medieval Jewish world." The Encyclopedia Britannica writes, "From Moses unto Moses there arose not one like Moses' is the verdict of posterity. Maimonides was the great exponent of reason in faith and toleration in theology....Christian Europe owed much to Maimonides." ⁵⁶⁵ "...it remains true that in the Christian universities no other master of Judaism was so much esteemed as Rabbi Moses." ⁵⁶⁶ The New England Puritan leader Increase Mather wrote "Maimonides...is accounted one of the wisest and soberest writers amongst the Jews." Pope John Paul II termed Maimonides "the great philosopher and theologian." ⁵⁶⁷

The English Christian hymn, "The God of Abraham Praise" by Thomas Olivers (1725-1799) was said to have been inspired by the "Thirteen Principles" of Maimonides as expressed in the fourteenth century Talmudic poem "Yigdal," (the first two consonants in the first word in the poem comprise the number 13 in Hebrew). Olivers first heard "Yigdal" sung by Meyer Lyon, a cantor in London's Great Synagogue. The hymn was published in 1785 by John Wesley in his Pocket Hymnbook and became popular among Methodists. "Maimonides undoubtedly attached significance to what he calls the thirteen 'principles and foundations of our Law;' he writes that Jews who

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hold firmly to them belong to the nation of Israel and must be accepted with love and brotherhood, whereas those who do not are heretics, separate themselves from the nation and must be hated and destroyed." ⁵⁶⁸ David Novak, Prof, of Jewish Studies at the University of Toronto: "Just as Aquinas (who was influenced by Maimonides) treated with respect all great theologians and philosophers irrespective of religious differences with them, Maimonides did the same with the pagans, Christians, and Muslims, saying about them: 'Accept the truth, whatever its source." ⁵⁶⁹

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Maimonides' writings have been presented to the Christian world in so alluringly selective a manner that they even worked their enchantment on John Owen, a leading English Puritan Bible scholar of the seventeenth century. Owen excoriated Talmudists even as he commended Maimonides. On the Oral traditions, Owen wrote, "If anyone wishes to look up the word in Uzziel (i.e. the Targum of Rabbi Jonathan Ben Uzziel), he will find a story it may be well to relate, simply so that my readers will see what cinders they will find in such romances, where they looked for diamonds! ...My opinion is that for sheer inventions, Mohammed's Koran has only a slight edge over (Rabbi) Ben Uzziel's Pentateuch, .we also have no time for the ravings of the Targumists...Maimonides testifies that he only understood the reasons for many of God's laws from a study of the idolatrous worship system of the Sabeans. Any reader who is curious enough to desire a deeper knowledge of these matters should first and foremost study Maimonides' works." ^5W

In truth, according to Maimonides, any gentile religion is illicit; the only alternatives for gentiles are conversion to Judaism or observance of the rabbinic "Noachide laws," which by definition exclude any gentile religion.⁵⁷¹ The fifteenth century Spanish-Judaic Talmudist, Isaac Abarbanel asserted that God will wipe out the Christians for their "transgression" of attributing corporeality to God. Abarbanel decreed that Christianity was more wicked than the paganism of savages.⁵⁷²According to the introduction to the book, Maimonides' Principles, p. 5, Maimonides "spent twelve years extracting every decision and law from the Talmud, and arranging them all into 14 systematic volumes. The work was completed in 1180 as the Mishneh Torah. In his legal code, Maimonides taught that Christians should, under the proper circumstances, be killed. (The "proper circumstances" are predicated on Maimonides' situation ethics: when Talmudists are dominant over gentiles they can be killed; which is the basis of his ruling on when Judaic doctors may refuse to treat gentile patients — when Judaics are so dominant over gentiles that the refusal will not result in repercussions by gentiles, who would otherwise be too cowed to retaliate in an era of Judaic supremacy).

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Maimonides, Avodat Kochavim chapter 10: "show no mercy to a non-Jew"

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In his Avodah Zarah laws, the Avodat Kochavim, Maimonides issued formal halakhot concerning saving the lives of non-Judaics, that Judaics are not to save the life of a non-Judaic under the following conditions: "Show no mercy to a non-Jew. If we see a non-Jew being swept away or drowning in the river, we should not help him. If we see that his life is in danger, we should not save him."

Divine Mandate to Kill Jesus Christ and Christians

Next, in the Avodat Kochavim, Rabbi Maimonides —admired by Popes and Puritans alike— declares a divine mandate to kill the "wicked" Jesus Christ, all Jews who follow Jesus and all those who do not follow the Talmud: "It is a mitzvah (religious duty highly pleasing to God), to destroy Jewish traitors, minim, and apikorsim, and to cause them to descend to the pit of destruction, since they cause difficulty to the Jews and sway the people away from God, as did Jesus of Nazareth and his students, and Tzadok, Baithos, and their students. May the name of the wicked rot."

The words min and minim have been explained away as denoting "idolaters, akum," wayward heretical Judaics and many other descriptions. The Shulchan Aruch pinpoints the source of the word to a rabbinic play on a description ascribed to Christians, "the faithful." To mock the Christians, the rabbis of the Talmud took to calling them "sorts" as in "all sorts of malefactors." Min and the plural form minim are therefore primarily references to Christians.⁵⁷³ Tzadok and Baithos are examples of apikorsim, i.e. opponents of the Talmud: "In his commentary on Avot 1:3, the Rambam writes that Tzadok and Baithos...began splinter groups which rejected the core of Jewish practice and coveted material wealth. They found that they could not convince the majority of the people to reject the Torah entirely, so they adopted a different tactic. They claimed that they were true to Torah, but the only Torah that was Divine was the written law. The oral law was merely a human invention. This thesis was only a ruse to sway the people from the performance of the mitzvot." ⁵⁷⁴

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"It is forbidden to offer medical treatment to a non-Jew" Furthermore, Maimonides issues an enforceable ruling (isur veheter) in the Avodat Kochavim: "It is forbidden to offer medical treatment to a non-Jew even if offered payment." The reader may be aware of the work of contemporary Orthodox Judaic physicians in the treatment of gentiles. How then do we reconcile the work of the latter with the Talmudic law of the former? The answer is the situation ethics of the rabbis. The law does not change (gentiles are unworthy of medical care on the basis that no mercy should be shown to them); but the situation in which the law is applied does change. Therefore, Maimonides rules that where Judaic supremacy is not yet completely established and the Judaic physician may fear the consequences of not treating a gentile, it is permissible to give medical care to the gentile for payment, but never for free.⁵⁷⁵ For this reason Maimonides' situation ethics also furnish grounds for plausible denial. By selective quotation from a rabbinic ruling, Judaic believers can tell inquirers that the "humane" rabbis have decreed that ailing or injured gentiles must be treated as long as they are reimbursed for their trouble, a far cry from the actual meaning and intent of Maimonides' slippery ruling. This is how persons investigating rabbinic texts are fooled time and again, through casuistic trickery and camouflage.