The Talmud

Originally, Jewish scholarship was oral. Rabbis expounded and debated the law and discussed the Tenakh (Hebrew Bible) without written works. This situation changed drastically, however, mainly as the result of the destruction of the Jewish commonwealth in year 70. A.D.  It seemed that the rabbis were to lose control over Jewish action so at this point it became necessary to commit the oral traditions to paper. Two bodies of analysis developed, one in Palestine and the other in Babylonia leading to two works of Talmud. The older compilation called the Jerusalem Talmud or the Talmud Yerushalmi has far less influence than that of the Babylonian Talmud. This is because the influence of the Jewish community in Israel steadily declined in contrast with the Babylonian community. Quite a ‘poetic’ happenstance given that the ‘wandering’ community would take “out of Zion…the Law and the word of the Lord from Jerusalem”. From the time it was completed the Talmud has been integral to Jewish scholarship. It forms the moral and social grounding for the entire Jewish community worldwide. For Jews the teachings of the Talmud supersede the teachings held in the Torah/Tenakh. It is the Talmud, and not the Tenakh (Hebrew Bible) that Orthodox (mainstream) men study at Yeshivot (Jewish colleges) to become rabbis. However, since its inception it has also been a source of contention between Jews and the non-Jewish Nations in which they lived.

In 1264 Pablo Christiani denounced the Talmud, which resulted in a papal bull against it and in the first censorship. This was undertaken at Barcelona by a commission of Dominicans, who ordered the cancellation of passages reprehensible from a Christian perspective. At the disputation of Tortosa in 1413, Geronimo de Santa Fé brought forward a number of accusations, including the assertion that the condemnations of pagans and apostates found in the Talmud referred in reality to Christians. Pope Martin V, who had convened this disputation, issued a bull two years later forbidding Jews to read the Talmud, and ordering the destruction of all copies of it. On September 9 1553 copies of the Talmud confiscated in compliance with a decree of the Inquisition were burned at Rome. Censorship of the Talmud was introduced by a papal bull issued in 1554 and in 1565 Pope Pius IV commanded that the Talmud be deprived of its very name. Pope Gregory XIII (1575-85) again denounced the Talmud and in 1593 Clement VIII renewed the old interdiction against reading or owning it. The last denouncement of the Talmud took place in Poland in 1757, when Bishop Dembowski, at the instigation of the Frankists, convened a public disputation at Kamenets-Podolsk. The Bishop a wanted all copies of the Talmud found in his bishopric confiscated and burned by the hangman.

Considering that one is ‘meant’ to believe that the Talmud is a holy book of a religious community the above would seem a bit harsh. Yet take the time to ask WHY this piece of work was so loathed and the answer is most enlightening. A fundamental issue to tackle is the notion of the Jewish Community as a purely religious community. They are not. They are a racial group masquerading as nothing more than a religious group. To that end this community views themselves very differently from those outside their community and it shows in their writings.    For example Gentile means Non Jew, but the Yiddish term Goy referring to Gentiles actually means cattle. One must also be aware that the Yiddish term for a non-Jewish female, Shiksa, actually means hoar.  Even Wikipedia had this to say-

“The word shiksa is etymologically partly derived from the Hebrew term שקץ, sheketz, which means “abomination”, “impure,” or “object of loathing”, depending on the translator. Several dictionaries define “shiksa” as a disparaging and offensive term applied to a non-Jewish girl or woman. In Polish “siksa” (pronounced “s’eeksa”) is a popular pejorative word for an immature young girl or teenage girl (or, in its masculine form, “sikus”, boy), as it is a conflation between the Yiddish term and usage of the Polish verb “sikać” (“to piss”, “to urinate”). It means “pisspants” and is roughly equivalent to the English terms “snot-nosed brat”, “little squirt”…”

 Naturally this contempt for the Gentile is rife throughout the Talmud.    

Jehovah created the Gentile in human form so that the Jew would not have to be served by beasts. The Gentile is consequently an animal in human form, and condemned to serve the Jew day and night.                                                              Midrash Talpioth p. 225-L

The Gentiles are not human they are beasts Baba Mazia 114b

 All children of Goyim are animals Yebamoth 98a

 Sexual intercourse between the Goyim is like intercourse between animals                                                              Sanhedrin 74b

 A Jew may do to a non-Jewess what he can do. He may treat her as he treats a piece of meat.       Hadarine, 20, B, Schulchan Aruch, Choszen Hamiszpat

 A Jew may violate but not marry a non Jewish girl            Gad Shas 2:2  

             If you eat with a Goy it is the same as eating with a dog

                                                                           Tospoth, Jebamoth 84b

 A Jew is forbidden to drink from a glass of wine that a Gentile has touched because the touch has made the wine unclean.

                                                                      Schulchan Aruch, Johre Deah 122

 If a Jew finds an object lost by a Goy it does not have to be returned. Baba Mazia 24a

 What a Jew steals from a Goy he may keep Sanhedrin 57a

If a Jew kills a Goy there will be no death penalty Sanhedrin 57a

If a Goy hits a Jew he must be killed Sanhedrin 58b

Do not save the Goyim in danger of death. Show no mercy to the Goyim                                                                Hikkoth AkumX 1

Even the best of the Goyim should all be killed Soferim 15

A ‘prayer’ or ‘benediction’ to be said by a Jewish man every day: thank God for not making me a Gentile a woman or a slave.

Hikkoth Akum X1

A Jew should and must make a false oath when the Goyim asks if our books contain anything against them        Szaaloth-Utszabot, The book of Jore Dia 17

To communicate to a Goy anything about our religious relations would be equal to killing all Jews, for if the Goyim knew what we teach about them, they would kill us openly.                               Libbre David 37

In conclusion, as a general echo of the above passage, the Christian gentile of the past has in reality been rather mild in choosing to destroy the book or just expel the keepers. Clearly if the gentile had the mentality of the Zionist writers’ streets would run with Jewish blood.

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