- What kind of religion sanctions deception and immorality
for the sake of political goals? Orthodox Talmudic Judaism. The Babylonian
Talmud encourages Jews to cheat and deceive Gentiles whenever necessary!
In fact, "by way of deception" is the motto of Israel's spy agency
Mossad. Official license to deceive and even commit sexual immorality was
seen in Israel this week.
-
- Eminent <http://www.themedialine.org/news/news_detail.asp?NewsID=30188>Orthodox
Rabbi Ari Shvat responded to a female student's question about the morality
of seducing and sleeping with an enemy. " I was asked a question by
a student of mine who was a religious girl that had been recruited by the
Mossad. She wanted to know if a woman was allowed to do this kind of work."
Shvat ruled yes and published an essay in Tehumin, an annual collection
of articles on law and modernity. The Jewish World summarizes: "A
new Halachic study ruled that seducing an enemy for the sake of national
security is an important mitzvah" It is, in fact, an "utmost
mitzvah" (legal command). Shvat's work was published by the Tzomet
Institute, a non-profit organization dedicated to "seamlessly merging
Judaism with modern Israeli life."
-
- In the ruling, Shvat says women can be "used to
seduce enemy agents in order to cajole information out of them or see them
captured." Jewish World says such women were used to capture nuclear
whistleblower Mordechai Vanunu and to assassinate a senior Hamas operative
in Dubai last January. Such deception, says the rabbi, is "Halacha,"
or binding Talmudic law. Even with homicidal intent, he writes, "sexual
intercourse with a Gentile for the sake of a national cause is not only
sanctioned, but is a highly important mitzvahOur Sages of Blessed Memory
elevate such acts of dedication to the top of the Halacha's mitzvahs pyramid."
-
- Rabbi Yisrael Rosen, head of Tzomet Institute and editor-in-chief
of Tehumin, called the study "daring and importantAlthough it is highly
unlikely that Mossad agents will seek rabbinical advice, this essay is
very important and courageous. The author is versed in religious discourse
and even conservative rabbis would surely agree with his thesis."
-
- Shvat's ruling, reported by a major Jewish news agency,
is presented without criticism. It reveals a disturbing, even ominous fact:
Talmudic Judaism encourages Jews to ensnare and deceive Gentiles in order
to advance Jews and Jewish causes, as long as they can get away with it.
If they are caught and Israel is embarrassed, the "holy name of God"
(synonymous with Israel's good reputation) may be blasphemed. If that is
a real possibility, the Talmud tells Jews to back off. But in order to
save the Jewish nation it is even morally permitted to murder and commit
adultery.
-
- God "Outlawed" the Gentiles
-
- The Talmudic position concerning deception of Gentiles
is embodied in the Halachic dictum, "It is permitted to deceive a
goy (Gentile)." [1] In legal and business matters, the Talmud says
Gentiles are beneath equality with Jews. As the 1905 Jewish Encyclopedia
explains [2], the Gentiles were "outlawed" by God from the beginning.
-
- The passage in Moses' farewell address: 'The Lord came
form Sinai, and rose up from Seir unto them; he shined forth from Mount
Paran'. . . indicates that the Almighty offered the Torah to the Gentile
nations also, but, since they refused to accept it, He withdrew His 'shining'
legal protection form them, and transferred their property rights to Israel,
who observed His law. A passage in Habakkuk is quoted as confirming this
claim: 'God came from Teman, and the Holy One from Mount Paran. . .He stood
and measured the earth he beheld, and drove asunder ["outlawed"]
the nations.' . . .the Talmud adds that He had observed how the Gentile
nations steadfastly refused to obey the seven moral Noachian precepts,
and hence He decided to outlaw them." (Baba Kama 38a).
-
- The rabbis believed Gentiles demonstrated their stupidity
by thinking their own laws were worthy of obeying. The Talmud denies the
Gentile status as a "man," so they are also excluded from being
the Jews' neighbor.
-
- Another reason for discrimination was the vile and vicious
character of the Gentiles... With such a character it would naturally be
quite unsafe to trust a Gentile as a witness He could not be depended upon
to keep his promise or word of honor like a Jew." (Bek. 13b) A Gentile.
. . is not a 'neighbor' in the sense of reciprocating and being responsible
for damages caused by his negligence; nor does he watch over his cattle.
Even the best Gentile laws were too crude to admit of reciprocity.
-
- The meaning of these passages is obvious: As animals
cannot be "neighbors" to men and as the behavior and laws of
the animal world do not require observance by humans, so the Gentile world
is beneath the Jewish. This source confirms: "The Torah outlawed the
issue of a Gentile as that of a beast."
-
- In a Jewish Courtroom
-
- Jewish contempt for Gentile law was best illustrated
in the courtroom. Imagine a Jewish court in Babylon in 350 A.D. as the
Jewish Encyclopedia describes:
-
- It sometimes happened that the Gentile, wishing to take
advantage of the liberal Jewish laws, summoned his Jewish opponent to a
Jewish court. In such cases the Gentile would gain little benefit, as he
would be dealt with by the Jewish or Gentile laws, as might be least advantageous
to him. The judge would say: 'This is in accordance with our law' or 'with
your law' as the case might be. If this was not satisfactory to the Gentile,
legal quibbles and circumventions might be employed against him.
-
- The primary source for the above quote, Baba Kama 113a
(Soncino edition), elaborates:
-
- Where a suit arises between an Israelite and a heathen,
if you can satisfy the former according to the laws of Israel, justify
him and say: 'this is our law'; so also if you can justify him by the laws
of the heathens justify him and say (to the other party): 'This is your
law; but if this cannot be done, we use subterfuges to circumvent them.
This is the view of R. Ishmael, but R. Akiba said that we could not attempt
to circumvent them on account of the sanctification of the Name.
-
- However, the same source comments: "but were there
no infringement of the sanctification of the Name, we could circumvent
him."
-
- By "sanctification of the Name," Rabbi Akiba
refers to the dignity and reputation of God's name in the eyes of the world.
If lying in the court may bring disrespect to Israel and thus to the God
of the Hebrews will, then it had better not be done. The real question
about perverting justice against a Gentile is whether a Jew can get away
with it. The Jewish Encyclopedia summarizes the majority opinion, stating:
"The Mishnah. . .declares that if a Gentile sue an Israelite, the
verdict is the for defendant; if the Israelite is the plaintiff, he obtains
full damages." [3]
-
- The Divine Right of Cheating
-
- Outright robbery of a Gentile is not endorsed, but the
Talmud makes broad provision for indirect thievery; a Jew doesn't need
to return a lost article to a Gentile. Baba Kama 113b continues: "And
with all lost things of thy brother's: it is to your brother that you make
restoration, but you need not make restoration to a heathen."
-
- As Rabbi Akiba warned, the Jew must avoid bringing God's
name into dishonor by cheating Gentiles. Yet, as a passage in B.K. 113b,
114a reveals, Rabbi Samuel was not above cheating a Gentile out of the
full price of a gold bowl, while Rabbi Kahana cheated a Gentile out of
both the number and price of a quantity of barrels.
-
- A passage from the Talmud describes with praise how the
head of a famous Talmudic academy cheated a Gentile out of a gold bowl
for less than even a copper one was worth. This passage continues with
examples of cheating from the likes of Rabina and Ashi, sages from the
academy at Sura in Babylonia, and the two most important figures in the
final editing of the Talmud.
-
- "Public Property"
-
- Despite the fear that defrauding Gentiles might bring
dishonor God's name, the Talmud generally upholds the right of Jews to
Gentiles' property. God "outlawed" Gentiles at Mt. Sinai and
their property rights were now Israel's. The Rabbis by their own decree
could at least theoretically declare the property of Gentiles to be ownerless.
The Jewish Encyclopedia (p. 621) summarizes:
-
- All retaliation or measures of reprisal are based on
the Jewish legal maxim of eminent domain, 'the judicial authority can annul
the right to the possession of property and declare such property ownerless.'
-
- Pharisees: The Original Racists
-
- Perhaps the most remarkable feature of Rabbinic bias
against the Gentile was that, in most cases, there is no mention of the
possibility that the "goy" is doing his best or is the rightful
owner of his property. He is viewed as a member of a class with known characteristics:
The Jew is good, the Gentile bad; the Jew must be acquitted, the Gentile
convicted. An essentially racist view of human nature was assumed. Indeed,
the Pharisees were the original racists. Few religions possess such racist
undertones as rabbinic Judaism.
-
- The bad example of the most respected sages of Israel
had a widespread and corrosive effect on the relations of Jews with their
neighbors. One wonders if the Gentiles were aware of their position as
fair game to predatory Jews. Choschen Ham spells out some of the ground
rules for exploiting Gentiles:
-
- If a Jew is doing good business with an Akum [Gentile]
it is not allowed to other Jews in other places to come and do business
with the same Akum. In other places, however, it is different, where another
Jew is allowed to go to the same Akum, lead him in, do business with him
and to deceive him and take his money. For the wealth of the Akum is to
be regarded as common property and belongs to the first who can get it.
-
- And again:
-
- If a Jew is doing business with an Akum and a fellow
Israelite comes along and defrauds the Akum, either by false measure, weight,
or number, he must divide his profit with his fellow Israelite, since both
had a part in the deal, and also to help him along. [4]
-
- Secret Hatred
-
- Just as the Talmud gives Jews the right to cheat Gentiles,
so any inquiry into its true teachings by Gentiles is answered deceptively.
This continues today. Jews must maintain a well-meaning appearance in order
to dwell and trade among Gentiles. A commentary in Abodah Zarah (I, 2,
fol. 7b) laments: "Since we are in captivity, we cannot live without
trading with them, and we depend upon them for our food, and we must fear
them. . . ." (Pranaitis, p. 65) For this reason, Jews were encouraged
to practice philanthropy, even toward Gentiles. "Needy Gentiles may
be helped as well as needy Jews," for the sake of peace. [5] Yet such
expedients are to be employed only when there is no alternative. "Therefore,"
the Talmud says,
-
- If you enter a town and find them celebrating a feast,
you may pretend to rejoice with them in order to hide your hatred. Those,
however, who care about the salvation of their souls, should keep away
from such celebrations. You should make it known that it is a hateful thing
to rejoice with them, if you can do it without incurring their enmity.
[6]
-
- Also:
-
- No one is allowed to praise them or say how good an Akum
is. How much less to praise what they do or to recount anything about them
which would redound to their glory. If, however, while praising them you
intend to give glory to God, namely, because he has created comely creatures,
then it is allowed to do so. [7]
-
- Gentiles: Keep Out
-
- Separatism between Jew and the corrupting Canaanites
had a divinely sanctioned purpose in the time of Joshua. But the Pharisees
nourished and intensified racism long after its usefulness was done. Gentiles
were forbidden from becoming acquainted with the Jewish religion-an instruction
never given by God. The Pharisees considered a Gentile so far beneath a
Jew that hospitality or religious instruction were forbidden to him. In
Sanh. 104a, "Hezekiah b. Hiyya deduces from II Kings XX.18 that he
who shows hospitality to a heathen brings the penalty of exile upon his
children." The Jewish Encyclopedia article on "Gentiles"
(p. 621) heartily agrees:
-
- The Talmud comments on the untruthfulness of Gentiles
(a band of strange children whose mouth speaketh vanity, and their right
[in raising it to take an oath] is a right hand of falsehood) and contrasts
it with the reputation of a Jew: The remnant of Israel shall not do iniquity
nor speak lies; neither shall a deceitful tongue be found in their mouth.
(Zeph. iii. 13) [8]
-
- Such holiness may be facilitated by following this suggestion
from the Talmud as related by the Jewish Encyclopedia, p. 617, "Judah
ben Illai recommends the daily recital of the benediction 'Blessed be thou
who hast not made me a goy.'"
-
- Why Have Jews Been So Persecuted?
-
- What if these passages from the Talmud weren't written
in the Talmud by authority of the Pharisees but in the New Testament by
authority of Jesus? If they were, Jesus' followers would have become the
most despised and mistrusted of men. Christians (if any survived) would
have faced discrimination and even banishment from civilized society. People
today would laugh at any Christian reply that their sufferings were caused
by bigoted nations.
-
- Yet history books in our educational system describe
the long saga of Jewish suffering as primarily caused by Christian "anti-semitic"
bigotry against "innocent" Jews.
-
- Why have the Jews been exiled from 60 countries since
they began to follow the leadership of the Pharisees nearly two millennia
ago? It's because of something toxic within the religion of the Pharisees.
-
- Jesus put it most directly: Rabbinic Judaism is the "synagogue
of Satan" (Rev 3:9)-the church that Satan goes to, the religion he
inspired and owns.
-
-
- (Adapted from Israel: Our DutyOur Dilemma by Rev Ted
Pike. This 345-page book is available for $24.90, post-paid, online at
<http://www.truthtellers.org>www.truthtellers.org or from National
Prayer Network, P.O. Box 828, Clackamas, OR, 97015.)
-
-
- Footnotes:
-
- 1. Baba Kama 113b, quoted in "The Talmud Unmasked,"
by Rev. I. B. Pranaitis. This volatile passage is paraphrased or omitted
in Jewish translations of the Talmud meant for modern audiences. However
scholars of Hebrew and Aramaic have translated passages by Pranaitis for
me and found them more accurate than Jewish translations for the public.
-
- 2. "Gentile," p. 620.
-
- 3. Ibid. Pg. 620.
-
- 4. Choschen Ham 156, 5 Hagah, 183 Hagah, Pranaitis, pp.
72-73. Choschen Ham is a rabbinic treatise not part of the Talmud proper,
but of comparable authority. Since the Pranaitis translation is consistent
with views expressed in the Talmud and Jewish Encyclopedia, I have included
it.
-
- 5. Gittin 61a, quoted from the Jewish Encyclopedia article,
"Gentile," p. 623.
-
- 6. Iore Deah 147, 12 Hagah, Pranaitis, p. 69. Iore Deah
is part of a compendium of Jewish law first formulated by Maimonides. Again,
I feel that the Pranaitis translation from the Krakow edition is trustworthy.
-
- 7. Ibid. 151, 14 Hagah.
-
- ~~~~~~~~~~~~~
-
- Rev. Ted Pike is director of the National Prayer Network,
a Christian/conservative watchdog organization.
-
- TALK SHOW HOSTS: Interview Rev. Ted Pike on this subject.
Call (503) 631-3808.
-
- The freedom-saving outreach of Rev. Ted Pike and the
National Prayer Network is solely supported by sale of books, videos and
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-
-
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