It's November, 2005 and as usual the "news" out of the Middle East isn't too good. President George W. Bush has conceded that the deaths of over 2,000 U.S. personnel and about 100,000 civilians in Iraq is just the beginning—effectively conceding that his smug declaration after the initial bombing and invasion of Iraq that his "war" was won, was a blunder. The butcher of Beirut, Israeli Prime Minister Ariel Sharon, is again stirring the pot of war in the occupied territories, while his agents and allies inside the U.S. government continue pushing for invasions of Israel's other sworn Middle East foes, notably Syria and Iran. Dirty bombs, or depleted uranium bombs fired by the tons in Iraq are contaminating the region for the next billion years or so, assuring the horrid deformities and miserable deaths of countless generations of both Iraqis and the American personnel who live and/or serve in that chaotic, wrecked country. And a few days ago Iran's hardline President Mahmoud Ahmadinejad openly called for Israel to be "wiped off the map", which has hardline Zionists in this country and in Israel demanding a preemptive war against Iran . . . and on and on it goes.
In the midst of all this madness how many have just once stopped to consider the real root of the murder and chaos of the Middle East? Judging by what I read and observe, very few. But those of us who keep up with the behind-the-scenes news and understand the suppressed history of the region, know the answer to that question. Ultimately the cause for the nightmare in the Middle East is religion—Islam, Christianity and Judaism—three religions that claim the same god as their supreme deity killing in his name. In his name the leaders of the "three great religions" use their "holy" writings to justify their political aims.
In my efforts to combat this madness, I have, in other articles, examined the history of Christianity, its politics, its "holy bible" and all the holy terror wrought in its name. Here I want to step outside Christianity and look at another gargantuan lie, which is now being accepted by the majority of Christian denominations as truth, and which is adding to the horrors of the world. I'm referring to the myth of Judeo-Christian heritage.
Prior to the Second World War few if anyone had ever heard the term, Judeo-Christian heritage. Before that time Jews and Christians behaved very much the way Christians and Jews have behaved for centuries—with animosity and suspicion one for the other—occasionally spilling over into outright hatred and violence. But thanks to a post-war religious-political campaign accentuating the similarities between the two "great" religions, most Christians and most non-observant Jews have bought into the myth of Judeo-Christian heritage, trumpeted by the likes of Christian personality and singer Pat Boone, who babbled that there are two kinds of Judaism: "one Orthodox and the other Christian."
A crack in this false sentiment appeared in two 1992 articles published in Newsweek magazine and the Jerusalem Post. The Newsweek article noted that "Politicians appeal to a Judeo-Christian tradition, but religious scholars say it no longer exists. . . . For scholars of American religion the idea of a single Judeo-Christian tradition is a made-in-America myth that many of them no longer regard as valid." To back this statement the article's author quotes Talmudic scholar Jacob Neusner who says: "Theologically and historically, there is no such thing as the Judeo-Christian tradition. It's a secular myth favoured by people who are not really believers themselves." The Jerusalem Post took a more scalding line when its editors claimed that "Antisemitism is a direct result of the Church's teachings, which Christians perhaps need to re-examine." The editors went on to blame the Christian Church for the Holocaust and cited French Jewish scholar Jules Isaac who was quoted as saying: "Without centuries of Christian catechism, preaching, and vituperation, the Hitlerian teachings, propaganda and vituperation would not have been possible." The article concludes that the problem "is not, as some assert, that certain Christian leaders deviated from Christian teachings and behaved in an un-Christian manner; it is the teachings themselves that are bent."
The purpose of this article is to show starry-eyed Christians and liberal Jews why it is that their faiths have never been compatible, and why they never will. Listen all ye good Jews and Christians: It's the book! That's the problem! The vitriol that exudes from your holy scriptures and taught in pious tones by your rabbis and priests that is leading this world towards its final days.
Karl Marx, who was descended from a long line of rabbis, once said that religion was the opium of the people. That was a very insightful statement as opium is a deadly poison, and unless both Christians and Jews can shake off the plague of their common heritage, it will eventually bury us all.
The Talmud—Judaism's Guide Book
The fact is that the Christian Old Testament, which the Jews call the Tanakh,1 has only a secondary meaning within Judaism. The life's blood of Judaism, its moral guide book, is not the Tanakh, but a collection of writings called the Talmud.
It is the Talmud and not the Tanakh that forms the basis for all that an observant Jew does or thinks. Within Judaism every scripture of the Tanakh is studied and scrutinized in light of the Talmud, and if the Talmud contradicts the Tanakh, then the authority of the Talmud is supreme, as the Talmud itself instructs: "My son, be more careful in the observance of the words of the Scribes [found in the Talmud] than in the words of the Torah [i.e., the five books of Moses]."2 In fact, in Baba Mezia 59b the authority of the rabbis is declared to the point that one finds the story of a rabbi engaged in a religious debate with God wherein God is defeated. This tale is backed by the further declaration that God sometimes summons a rabbi from earth to appear in the heavenly court to give him advice!3 The authority and importance of the Talmud is so great, that Judaism's greatest scholars and rabbis have not spent their lives becoming authorities on the Tanakh, but becoming authorities on the sacred writings of the Talmud.
One of the most influential rabbis of the twentieth century was Joseph D. Soloveitchik (1903-1992), who was considered an international authority on the halakha or Jewish religious law, and who had, in his career, ordained over 2,000 rabbis. Read what New York Times religious reporter Ari Goldman reveals about Rabbi Soloveitchik: "Soloveitchik came from a long line of distinguished Talmudic scholars . . Until his early 20s he devoted himself almost exclusively to the study of the Talmud . . . He came to Yeshiva University's Elchanan Theological Seminary where he remained the pre-eminent teacher in the Talmud . . . [and] held the title of Leib Merkin professor of Talmud."4 What is important here is that Goldman doesn't once refer to Rabbi Soloveitchik's knowledge of the Tanakh, or the Old Testament, simply because the study of the Talmud to the exclusion of everything else is standard fare within Judaism.5
The late Rabbi Louis Finklestein, who, in addition to being a Zionist and communist sympathizer, was one of the most revered Talmudic scholars in the Jewish world. Notice his opinion about the Talmud: "Therefore any decision regarding the Jewish religion must be based on the Talmud as the final resume of the teaching of those authorities when they existed."6
To make this same point, Jewish writer and former Zionist Jack Bernstein quotes two famous rabbis, Rabbi Israel and Rabbi Chamboyet, who said that "The teachings of the Talmud stand above all other laws. They are more important than the laws of Moses." Bernstein comments, "Obviously, the Talmudists consider the Talmud above and more important than the 10 commandments given to us by Moses."7
That Mr. Bernstein is correct is seen in the Talmudic book of Michna Sanhedrin (11:3), which teaches that "It is more wicked to question the words of the rabbis than those of the Torah." To this is added: "Whosoever disobeys the rabbis deserves death and will be punished by being boiled in hot excrement in hell." (See also Erubin 21b.)
The famous Jewish novelist Herman Wouk simply sums up the place of the Talmud in Jewish culture with this observation: "The Talmud is to this day the circulating heart's blood of the Jewish religion. Whatever laws, customs, or ceremonies we observe—whether we are Orthodox, Conservative, Reform or merely spasmodic sentimentalists—we follow the Talmud. It is our common law."8
Mr. Wouk's observation is backed by this information from Forlong's Encyclopedia of Religions: "[T]he Talmud not only awaits the infant at birth, and regulates every incident of that event (even to the names of the angels that are to be inscribed on the door, and the words on the four corners of the apartment), but anticipates each circumstance from the earliest moment of probability. In every relation of life, in every action, in every conceivable circumstance—for food, dress, habit, language, devotion, relaxation—it prescribes almost every word to be uttered, and almost every thought to be conceived. Its rule is minuet, omnipresent, inflexible. Its severity is never relaxed."9 (As an example of the above, the Talmud book of Shabbath 41a instructs a Jew on the proper and "holy" way to urinate!)
Having seen the importance of the Talmud in Judaism, and before commencing an examination of the Talmud itself, let's first note where and when it originated, which we shall do by quoting the editors of the Universal Jewish Encyclopedia: "The Jewish religion as it is today traces its descent without a break through all centuries from the Pharisees. Their leading ideas and methods found expression in a literature of enormous extent, of which a great deal is still in existence. The Talmud is the largest and most important single piece of that literature . . . and the study of it is essential for any real understanding of Phariseeism."10 To this the late Chief Rabbi of Great Britain, Dr. J.H. Hertz, adds: "The beginnings of Talmudic literature date back to the time of the Babylonian Exile in the sixth pre-Christian century. . . . Its birthplace, Babylonia, was an autonomous Jewish center for a longer period than any other land; namely from soon after 586 before the Christian era to the year 1040 after the Christian era—1626 years. . . The Babylonian Exile is a momentous period in the history of humanity—and especially so in that of Israel. During that Exile, Israel found itself."11
As this author has shown in his Genesis Study, the Tanakh (or Old Testament) was borne out of the paganism of the Babylonian Captivity, which places the Talmud in that ominous line. In other words, it adds centuries of corruption upon a so-called holy book that was borne of corruption. The situation is "ominous" because Zionism has been been tremendously influential in world affairs, and the Talmud stands behind as a moral guide book. Let us now peek inside that book to glimpse its peculiar moral code.
The Accursed Goyim!
The first translation of the Talmud into English was made in the 1930s, when the first installments of the Soncino edition were published. Now one might think that an English translation of the Talmud would be a proud moment in the history of Judaism, being that millions of Jews spoke only English. Not so. The appearance of the Soncino edition of the Talmud met with strong rabbinical denouncement—even to the point of a few circulated death threats, which can be laid at the doorstep of the Talmud itself. The Talmud pronounces a curse of death on any non-Jew (a "goy") who reads its contents, as this passage makes clear: "Every Goy who studies the Talmud and every Jew who helps him in it ought to die."12 In Libbre David 37 the rabbis warn: "To communicate anything to a goy about our religious relations would be equal to the killing of all Jews for if the goyim knew what we teach about them, they would kill us openly."
Anytime someone threatens harm to another for probing into a matter, then be assured that person has something to hide. The rabbis behind the Talmud are no exception, as this example from the Talmud makes clear: "If a Jew be called upon to explain any part of the rabbinic books (of the Talmud), he ought to give only a false explanation. Who ever will violate this order shall be put to death."13
Before proceeding further let us first understand the meaning of the words "goy" and its plural form, "goyim," which are consistently used in Jewish writings. "Goy" is the word Jews use in reference to "gentiles," or non-Jews, and it means one who is on par with an animal. But not just any animal. In Judaism the rabbis equate "gentiles" with pigs and dogs, which they consider unclean, filthy creatures. Moreover, in addition to "goy" and "goyim" the rabbis also use other derogatory words in reference to non-Jews.
In 1968 Leo Rosten's wrote a very popular book, The Joys of Yiddish. The late Jewish historian and human rights activist, Professor Israel Shahak explains the deception Rosten employed in his book:
"For each entry, in addition to a detailed definition and more or less amusing anecdotes illustrating its use, there is also an etymology stating (quite accurately, on the whole) the language from which the word came into Yiddish and its meaning in that language.
"The entry Shaygets—whose main meaning is 'a gentile boy or young man'—is an exception: there the etymology cryptically states 'Hebrew Origin', without giving the form or meaning of the original Hebrew word. However, under the entry Shiksa—the feminine form of Shaygets—the author does give the original Hebrew word, sheqetz (or, in his transliteration, sheques) and defines its Hebrew meaning as 'blemish'. This is a bare-faced lie, as every speaker of Hebrew knows."The Megiddo Modern Hebrew-English Dictionary, published in Israel, correctly defines shegetz as follows: 'unclean animal; loathsome creature, abomination (colloquial—pronounced shaygets) wretch, unruly youngster; gentile youngster.'"14
To be fair to Rosten, his deceit is practiced in the best tradition of the Talmud. In the book of Yebamoth 98a the rabbis teach that all "gentile" children are animals, and in Abodah Zarah 36b they say that all "gentile" girls are in a state of filth (niddah) from birth. In Menahoth 43b-44a the rabbis say that all pious Jews should say this prayer daily:"Thank you God for not making me a gentile, a woman or a slave." (Such racial prejudice is noted by Neal Gabler in his book, An Empire of Their Own, How the Jews Invented Hollywood. He candidly admits how the Jews are the first to howl about a perceived insult, or a hint of so-called anti-Semitism, but are guilty of the same prejudice in reverse: "'Those goyim!' Harry Warner would yell in derision, or 'He's a nice fellow for a goy,' a Jew might say—but only in their inner sanctums, when they were safe among fellow Jews, and only verbally. Otherwise gentiles were to be courted and given deference.")15
The English translators of the Talmud also employ deception in order to shield the truth about Judaism's racial prejudice, and thus protect Jews at large from criticism. They do this by mistranslating derogatory words to disguise the fact that their "holy" writings are referring either to a Christian or a "gentile." For instance, the translators often render "goy" or "goyim" as Cutheans, Egyptians or heathens so that the offensive word "goy" can be avoided in the text. This deception is again noted by Israel Shahak, who uses the example of the universally recognized "great" Jewish rabbi, scholar and Talmudist, Moses Maimonides.
Maimonides' Guide to the Perplexed is considered by scholars to be the greatest work of Jewish religious philosophy. It is held by most rabbis as being almost sacred. In book III, chapter 51, Maimonides explains that only Jews can attain a relationship with God; as to the state of the "gentiles" he writes: "Some of the Turks and the nomads in the North, and the blacks and the nomads in the South, and those who resemble them in our climates . . . their nature is like the nature of mute animals, and according to my opinion they are not on the level of human beings, and their level among existing things is below that of a man and above that of a monkey, because they have the image and the resemblance of a man more than a monkey does."
When the rabbis translated Maimonides' words into English they left the Hebrew word Kushi (which means black) essentially untranslated (Kushites) thus effectively deceiving the "gentile" reader. When modern day rabbis read this passage, with which, please remember, they are in total agreement, they understand that it speaks of the Negro race—but they don't say so! Israel Shahak comments on this hypocrisy: "Surely one is driven to the hypothesis that quite a few of Martin Luther King's rabbinical supporters were either anti-Black racists who supported him for tactical reasons of 'Jewish interests' (wishing to win Black support for American Jewry and for Israel's policies) or were accomplished hypocrites . . . "16
So great is the rabbinical hatred for the accursed "goyim" that even if a "goy" converts to Judaism, he or she is not wanted or welcome among most Jews—a fact that can be attested to by any number of Jewish converts, such as Jewish convert Kimberly E. Hanke, who writes about her experiences in her book, Turning to Torah: The Emerging Noachide Movement. This Jewish attitude is easily understood by reviewing such writings as the Kabbalah, which says converts to Judaism are Jewish souls who "got lost" when Satan raped the Holy Lady (Shekhinah or Matronit) in her heavenly abode. The "Holy Lady" is defined as "one of the female components of the Godhead, sister and wife of the younger male God."17 (Anyone familiar with the ancient mystery religions of Babylon and Persia will recognize here the fundamental belief throughout the ancient Middle East of a trinitarian godhead dominated by a mother goddess. All of this supports the connection made by Rabbi Professor Adolphe Franck between present-day Judaism and the pagan religions of ancient Babylon and Persia, which is explained in this author's Genesis Study.)
At any rate, the animal status of the non-Jew explains why it is forbidden for them to read the "holy" writings of the Talmud and why the death sentence is pronounced on any non-Jew who reads it, or a Jew who translates it so that it can be read by the "goyim." With this background, we now continue our look at Judaism's "holy" book.
The Talmud: What You Don't Know Can Kill You!
When one reads that the late Benjamin H. Freedman, a former observant Jew and Zionist, spent $2.5 million dollars of his own money in the 1950s and 1960s trying to alert the American public to the dangers of Zionism and Talmudism, one should seriously consider why?18 With just a casual examination of the Talmud the answer is revealed.
Having already noted that the rabbis consider "gentiles" as nothing more than animals, it should not be surprising to learn that the Talmud also teaches that "gentiles" should be treated like animals. In Iore Dea 377,1 the rabbis say: "Condolences must not be offered to anyone on account of the death of his servants or handmaidens [i.e., meaning the "gentiles" who work for rich Jews]. All that may be said is 'May God restore your lost one,' the same as we say to a man who has lost a cow or an ass."
In the Talmud the rabbis interpret the Mosaic command that if someone touches a dead body that they must be isolated for seven days, as applying only to Jews. The reason this command doesn't apply to touching a dead "gentile" is because non-Jews are considered to be on par with animals and hence touching a dead "gentile" is the same as touching an animal. (Iebhammoth 61a.)
If the "gentile" is considered to be nothing more than an animal, then it follows that it would be no more sinful to kill a "gentile" than it would be to kill a pig or a dog. This is, in fact, what the Talmud teaches. In the Tract Makkoth (7b) we learn that a Jew is guilty of murder "except when, if intending to kill an animal he kills a man by mistake, or intending to kill a Goy, he kills an Israelite."
Again let us note that within Talmudism a "man" is defined only as a Jew, which is also clarified by Kerithuth 6b: "for it is written: Ye are my flock, the flock of my pasture are men (Ezekiel, XXXIV, 31). You [the Jews] are thus called men, but the Goyim are not called men." (Indeed, the rabbis regard Jews even more than men, as they make clear in Sanhedrin 58b. In this scripture they teach that if a "gentile" hits a Jew, he should be put to death, because hitting a Jew "is the same as striking God.")
In Makkoth 7b the rabbis render this judgment: "For murder, whether of a Cuthean by a Cuthean or of an Israelite by a Cuthea, punishment [i.e., death] is incurred: but of a Cuthean by an Israelite, there is no death penalty."19 (This judgment is used today in modern Israel, where an Israeli, who is convicted of murdering a Palestinian, is usually given a fine and/or community service.) The contribution of Rabbi Simon ben Yohai (whom The Jewish Encyclopedia's authors note as Judaism's preeminent "anti-Gentile" teacher) to the discussion is this: "The best of the Gentiles deserves to be killed." This is clarified thus: "The best of snakes ought to have its head crushed." (Editor's note: Perhaps the murderous attitude spelled out in the Talmud will explain a group of Orthodox Jews in Jerusalem praying to their god during the March, 2000 visit of Pope John Paul II to Israel, that he would die on his journey. What the "gentile" world didn't know when this was reported was that these Jews were acting in the best tradition of their elders!)
Such attitudes certainly explain why observant Jews pray the following prayer: "Blessed be Thou [Lord God] who hast not made me a goy."20 (Editor's note: one can only imagine the ensuing howl from the ranks of Judaism if Christians had a "holy" prayer that said, "blessed be Thou, Lord God, who hast not made me a Jew!")
Going even further than the above, the Talmud actually gives some helpful hints about what to do and not to do when killing "goyim." Rabbi Raba taught that if one bound a "gentile" and kept him till he died of starvation, then he was not liable to be executed. He continues in this vein by teaching that "if he bound him in the sun, and he died, or in a place of intense cold and he died, he is liable; but if the sun was yet to appear, or the cold to make itself felt, he is not. Raba also said: If he bound him before a lion, he is not liable; before mosquitoes, who stung him to death, he is. Rabbi Ashi said: Even before mosquitoes, he is not liable, because these go and others come." These "learned" rabbis also tell us that it is permissible to seal up a man in an airtight chamber, providing one does not put in a lighted candle to help deplete the oxygen, but allows the victim to slowly die a "natural death" after the air is depleted.21
Although a number of rabbis argued against the murder of "gentiles," they did so only on the grounds that it could bring retribution on all Jews and not from any code of morality. In that vein, the following advice is given.
The rabbis teach that if a Jew sees a "gentile" who has fallen into a pit that he should leave him there to die. To cover his deed, in case someone else pulls the "gentile" out and the Jew is blamed for trying to kill him, one is advised to follow the words of Rabbi Abaye who says that a Jew could leave the "gentile" in the pit with the excuse (i.e., a murderous lie!) that he has to "run to my boy who is standing on the roof, or I have to keep an appointment at the court," the false implication being that he would shortly return to save the "gentile's" life.
This same "wisdom" is repeated in Choschen Ham 425,5: "If you see a heretic, who does not believe in the Torah, fall into a well in which there is a ladder, hurry at once and take it away and say to him 'I have to go and take my son down from the roof; I will bring the ladder back to you at once' or something else. The Kuthaei [Christians], however, who are not our enemies, who take care of the sheep of the Israelites, are not to be killed directly, but they must not be saved from death."22
To be fair we should note that the Talmud does teach that a Jew may save the life of a "gentile," as the following illustrates: "The akum [Christians] who are not enemies of ours, must not be killed directly, nevertheless they must not be saved from danger of death. For example, if you see one of them fall into the sea, do not pull him out unless he promises to give you money."23
The great rabbi Moses Maimonides, quoted and revered by so many Christians, even though he taught that "gentiles" were animals, says in Hilkhoth Akum X,1: "Do not have any pity for them [gentiles], for it is said (Deut. VII,2): Show no mercy unto them. Therefore, if you see an Akum in difficulty or drowning, do not go to his help. And if he is in danger of death, do not save him from death. But it is not right to kill him with your own hand by shoving them into a well or in some other way, since they are not at war with us."24
Maimonides' murderous opinion about "gentiles" was somewhat lenient compared to his compatriots because in Abhodah Zarah 26b the rabbis say: "Heretics [Christians], traitors and apostates are to be thrown into a well and not rescued." (This murderous attitude spills over into other teachings, for instance in Choschen Hamm. 388,15, where the rabbis say that if a Jew helps a "gentile," especially by giving him money (i.e., that is giving and not lending), "A way must be found after prudent consideration to wipe him [the apostate Jew] off the face of the earth.")25
In Sepher Or Israel 177b it says: "Take the life of the Kliphoth [another name for a Christian] and kill them, and you will please God the same as one who offers incense to Him."26 In Zohar 1,25a the rabbis go even further and teach that all "gentiles" are to be "wiped off the face of the earth." This admonition is clarified in Zohar 11, 64b: "For if these [the "gentiles"] propagate in greater numbers, it will be impossible for us to continue to exist because of them. For they give birth to sucklings the same as dogs."
The ultimate murderous attitude of the rabbis towards the so-called gentiles can be seen by the following extreme admonition, noted by historian David Paul: "The Talmud requires that a Jew who passes near an inhabited non-Jewish dwelling must ask God to destroy it. But if the building is already in ruins he must thank the Lord of Vengeance. . . . [t]he Talmud [also] commands every Jew that passes a non-Jewish cemetery to curse the mothers of the dead."27
The wisdom of the Talmud permeates thinking in the modern State of Israel, as this rabbinical judgement reflects: "When our forces [the army of Israel] come across civilians during a war or in hot pursuit or in a raid, so long as there is no certainty that these civilians are incapable of harming our forces, then according the Halakhah they may and even should be killed . . . In war, when our forces storm the enemy, they are allowed and even enjoined by the Halakhah to kill even good civilians, that is, civilians who are ostensibly good."28
The advocation of murder against the "gentiles" is especially noticeable among the Hasidic Jews. They not only revere the pagan Kabbalah, but also a book called Hatanya, which was written by the Lubavitcher Rabbi M.M. Schneurssohn of New York. This learned man of God teaches that all non Jews are totally satanic creatures deserving death and "in whom there is absolutely no good." He goes on to say that even "a non-Jewish embryo is qualitatively different from a Jewish one. The very existence of a non-Jew is 'inessential,' whereas all of creation was created solely for the sake of the Jews."29
Indeed, during several Israeli-Arab conflicts the followers of this holy man strongly urged Israeli doctors and nurses not to treat wounded "gentiles" and to let them die. (It should be mentioned in all fairness that this suggestion was immediately rejected by the nation's Orthodox rabbis because of the potential of international condemnation against Israel, which is a nation largely supported by "gentile" charity, principally from the United States.)
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