5-18-2008- 2007 AD of Our LORD Jesus the Christ the Creator
Talmudic Dragon Moon CalendarIyar, 13 of Talmudic
Perpetual PURIM 5768their Babylonian times of their Babylonian Sumerian Doctrine and laws 5768
Ps:118:24: This is the day which the LORD hath made; we will rejoice and be glad in it.
of Iniquity unto desolation for them who Deny the Christ, Jesus the Lord.
Aholah Dan Chabad, Pharisee's of Sanhedrin the beast
Rev 11:8............which spiritually is called Sodom and Egypt, where also our Lord was crucified.
Orthodox Jews set fire to hundreds of copies of the New Testament in a religious Israeli town.
Or Yehuda Deputy Mayor Uzi Aharon said missionaries recently entered a neighborhood in the predominantly religious town of 34,000 in central Israel, distributing hundreds of New Testaments and missionary material.
After receiving complaints, Aharon said, he got into a loudspeaker car last Thursday and drove through the neighborhood, urging people to turn over the material to Jewish (Chabad Lubavitcher) religious students who went door to door to collect it.
The books were dumped into a pile and set afire in a lot near a synagogue, he said.
The Israeli Maariv daily reported Tuesday that hundreds of Jewish religious school students took part in the book-burning. But Aharon told The Associated Press that only a few students were present, and that he was not there when the books were torched. Not all of the New Testaments that were collected were burned, but hundreds were, he said.
He said he regretted the burning of the books, but called it a "commandment" to burn materials that urge Jews to convert.
Mt:27:25: Then answered all the people, and said, His blood be on us, and on our children.
"I certainly don't denounce the burning of the booklets," he said. "I denounce those who distributed the booklets."
Calev Myers, an attorney who represents Messianic Jews, or Jews who accept Jesus as their savior, demanded in an interview with Army Radio that all those involved be put on trial. He estimated there were 10,000 Messianic Jews, who are also known as Jews for Jesus, in Israel.
Police had no immediate comment.
Israeli authorities and Orthodox Jews frown on missionary activity aimed at Jews, though in most cases it is not illegal.
The White House on Tuesday flatly denied an Army Radio report that claimed US President George W. Bush intends to attack Iran before the end of his term. It said that while the military option had not been taken off the table, the administration preferred to resolve concerns about Iran's push for a nuclear weapon "through peaceful diplomatic means."
Army Radio had quoted a top official in Jerusalem claiming that a senior member in the entourage of President Bush, who visited Israel last week, had said in a closed meeting here that Bush and Vice President Dick Cheney were of the opinion that military action against Iran was called for.
Treasonous anti-Christ, blaspheming MURDERERS, all of congress are with them and that Dragon
The official reportedly went on to say that, for the time being, "the hesitancy of Defense Secretary Robert Gates and Secretary of State Condoleezza Rice" was preventing the administration from deciding to launch such an attack on the Islamic Republic.
The Army Radio report, which was quoted by The Jerusalem Post and resonated widely, stated that according to assessments in Israel, the recent turmoil in Lebanon, where Hizbullah has established de facto control of the country, was advancing an American attack.
Bush, the official reportedly said, considered Hizbullah's show of strength evidence of Iranian President Mahmoud Ahmadinejad's growing influence. In Bush's view, the official said, "the disease must be treated - not its symptoms."
However, the White House on Tuesday afternoon dismissed the story. In a statement, it said that "[the US] remain[s] opposed to Iran's ambitions to obtain a nuclear weapon. To that end, we are working to bring tough diplomatic and economic pressure on the Iranians to get them to change their behavior and to halt their uranium enrichment program."
Little Georgie's Loyalty
It went on: "As the president has said, no president of the United States should ever take options off the table, but our preference and our actions for dealing with this matter remain through peaceful diplomatic means. Nothing has changed in that regard."
In an interview last week in the Oval Office, Bush told the Post that "Iran is an incredibly negative influence" and "the biggest long-term threat to peace in the Middle East," but that the US was "pushing back hard and will continue to do so."
He noted that "Iran is involved in funding Hamas and Hizbullah, and it's that Iranian influence which I'm deeply concerned about. But there needs to be more than just the United States concerned about it."
Bush said: "We take [seriously] this issue of [Iran] getting the technology, the know-how on how to develop a nuclear weapon."
"All options are on the table," he said, but, "Of course you want to try to solve this problem diplomatically."
Asked whether the Iranians would be deterred from their nuclear drive by the time he left office, Bush told the Post: "What definitely will be done [before I leave office will be the establishment of] a structure on how to deal with this, to try to resolve this diplomatically. In other words sanctions, pressures, financial pressures. You know, a history of pressure that will serve as a framework to make sure other countries are involved."
Days later, in his address to the Knesset, Bush said that "the president of Iran dreams of returning the Middle East to the Middle Ages" and "America stands with you in firmly opposing Iran's nuclear weapons ambitions."
"Permitting the world's leading sponsor of terror to possess the world's deadliest weapon would be an unforgivable betrayal of future generations. For the sake of peace, the world must not allow Iran to have a nuclear weapon," he said.
Dan:8:25: And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart,
and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand.
Aholah, Chabad Pharisee's of the Dragon, that old devil
This is perhaps an apt place to expound upon the amazing fact that those people who really believe in the Book of Books, the Bible, and accept the Holy One of Israel, Christ, and the Israel prophets who foretold Him, meekly accept the designation "Gentiles," a term which in the Bible refers to pagan sex-worshippers, demon invokers and the like (I Thes. 4:5; I Cor. 10:20, etc.). Metatron-venerating, demon-invoking Talmudists who revile every teaching, every respected character in the Old Testament, we give these the name of "Israelites," and "Jews."
Nevertheless, for the sake of usage only, we refer herein to non-Talmudists as "Gentiles."
Under "Gentiles" the Jewish Encyclopedia sums up the Pharisee Talmudist attitude: "The Pharisees held that only Israelites are men … Gentiles classed not as men but as barbarians." (See Exhibit 268)
Further on, and misusing Scripture shamelessly and characteristically, the Scriptural lines about God shining are misinterpreted to mean that God shined His laws to Moses on all the nations, but since only the Israelites accepted them: "He withdrew His 'shining' legal protection from them and transferred their property rights to Israel." (Exhibit 269 , upper left column)
Then, "It follows that the Gentiles were excepted from the general civil laws of Moses." Talmud law from the book of Baba Kamma, on ox-goring, is then cited.
Here Moses is flouted. He taught again and again that the stranger is to be treated the same as the "home born," or the Israelites: "The stranger that dwelleth with you shall be unto you as one born among you, and thou shalt love him as thyself; for ye were strangers in the land of Egypt … . Ye shall do no unrighteousness in judgment, in meteyard. in weight, or in measure." (Lev. 19:34-5) "Love ye therefore the stranger …" (Deut. 10:19)
Bear in mind that the oral law, or the Traditions of the Pharisees, as recorded in the Talmud, completely reverses each teaching of Moses, who time and again taught that the non-Israelite, the "stranger," must be treated, be loved, as one's self! No wonder Christ said, "The Pharisees sit in Moses' seat, and by their Tradition make the commandments of God of none effect." (Matt. 15:3, 6; Mark 7:13)
The Jewish Encyclopedia reference noted above (Exhibit 268) states that, "The Pharisees … held that only Israelites are men … . Gentiles they classed not as men but as barbarians." After the word men in the above passage, you will note in the original: "quoting the prophet, 'Ye my flock, the flock of my pasture are men,'" with Ezekiel 34:31 given as the Biblical, and Baba Mezia l08b [see: Bab Mezia 114b] as the Talmudic basis, for this abhorrent doctrine.
The Ezekiel verse ends the 34th chapter, a parable about good and bad cattle, promised justice and a Redeemer, being addressed as a "flock:" "And I will judge between cattle and cattle. And I will set up one shepherd over them, even my servant David" (Christ) — the whole ending with the explanation of the parable: "And ye my flock … are men and I am your God, saith the Lord God."
However, the Talmud invents and adds to the above words in a Baba Mezia 108b [see: Baba Mezia 114b] passage (not reproduced here): "Only ye are designated as 'men.'" This Ezekiel verse is a popular quotation in the Talmud, always misused to infer that Talmudists are men but non-Talmudists are on the level of mere beasts or cattle.
The Baba Mezia passage is about the graves of Gentiles which rank like the graves of animals. "The graves of Gentiles do not defile," is the edict based upon this same Ezekiel verse: "Ye my flock … are men," and reference is made to Numbers 19:14 which lays out the rule that when a man has died in his tent, those who come into the tent are suspect for seven days — as they may have perhaps caught a communicable disease, which killed the deceased. But that rule does not apply to Gentiles. They do not rank as human carcasses. The "Sage" who mouths this last choice thought is the above mentioned Rabbi Simeon ben Yohai (Talmud, Page 651, Soncino edition, book of Baba Mezia, 1l4a-114b, not reproduced here).
According to the Talmud book of Baba Kamma, a lost article need not be restored to a heathen (non-Jew). (See Exhibit 40)
The Talmud always quotes the Bible in order to reverse it. Here Moses' admonition about returning lost articles, whether or not one knew the "brother" who had lost them, is [page 17] cited once again to justify the reverse.
Elsewhere in the Talmud (see Exhibit 84) returning a lost article to a non-Jew is stated to be a "sin."
Wine touched by a non-Jew would be poisoned and unfit to drink, from the contact alone. So, in the first Talmud English translation (Rodkinson) we see that the matter of using the wine after thieves had broken into a house, and who might have touched it, is taken up with the Rabbi "who allowed the wine [to be used] on the ground that the majority of thieves in that city are Jews." In a similar case that occurred in Nehardea, Samuel (a top "sage"), "too, allowed the wine." Both of these Babylonian towns of Pumbeditha and Nehardea were Talmud-Cabala centers for centuries. (See Exhibit 8)
The Talmudic "Sages" even provide reasons for letting a Gentile die in a pit. In general, according to the Talmud book of Abodah Zara, non-Jews are not to be thrown down a pit to die — that would make bad feelings against Jews — except in the case of "minim" (Christians), "apostates" (from Talmudism) and "informers" (about the Jewish religion) — these "may be cast in and need not be brought up." (See Exhibit 186)
However, the same Talmud reference notes that, for payment "one is obliged to bring them up on account of ill feeling." But another "Sage," Abaye, is referred to as urging:
"He could offer such excuses as, 'I have to run to my boy who is standing on the roof,' or, 'I have to keep my appointment at the court.'" Then, presumably, the Gentile should be happy to die in the pit and no blame could be attached to the Jew.
In a footnote, reference is made to the Talmud, Abodah Zarah 13b (not reproduced), where it is reiterated — "As to idolators … even throw them in" (that is, if they are Christians or minim). [Exact wording found in Abodah Zarah 26b, cited in Exhibit 186.]
Reference is also made to the Talmud, Sanhedrin 57a [see: Sanhedrin 57b], where, ridiculously, sentencing non-Jews to death with only one witness, even a relative, is permitted. Don't try to use your intelligence at this point. Genesis 9:5 is cited. There, God is ordering men not to eat living animals: "Surely your blood of your lives will I require …" However, according to the Talmud, the "reason" why only one witness need testify against a non-Jew to cause him to be put to death is twisted thus:
"The interpretation is based on the use of the singular, 'I will require.'" Thus, God not being "plural," witnesses need not be plural.
In Talmudism the Bible is used as a "grab-bag" to justify the "whited sepulchre" of Pharasaism referred to by Christ.
The utterly mad way in which the Bible is tossed about to make a "whited sepulchre" for Talmudic Babylonian filth and criminality is illustrated by the Talmud, Kethuboth 111a. A reach here, and a grab there, and the Pharisee "Sages" make their own Satanic meaning out of unrelated scriptural verses, plays on words, and other childish devices. We thus see in Exhibit 148: "It is written, 'Unto the people upon it,' and elsewhere it is written, 'Abide ye here with the ass' which may be rendered 'people that are like an ass — slaves who are considered the property of the master.'"
This is linked to Isaiah 42:5 in a footnote. Isaiah 42:5 in actuality refers to God as: "He that spread forth the earth … he that giveth breath unto the people upon it," and which has nothing to do with what is in the Talmud. The reference is to the Gentile Canaanite, the "Canaanite bond-woman." The source given by the Talmud for the phrase, "Abide ye here with the ass," is Genesis 22:5, which actually concerns Abraham going off to pray: "And Abraham said unto his young men, Abide ye here with the ass; and I and the lad will go yonder and worship, and come again unto you." Which once again has nothing whatsoever to do with the anti-Gentile doctrine above.
Sly little verses are put in as a code in the above such as "Now according to Eliezer — Who based his view on Ezekiel 26:20 …" This Bible verse actually refers to the fall of Tyre, with a fate such as the Talmudists wish to inflict on Gentiles: "I shall bring thee down with them that descend into the pit … in the lower parts of the earth …"
The Talmud book of Abodah Zara, which concerns relations with the non-Jew, is a series of Contortions aimed to keep the "human" Jew separate from the "non-human" Gentile, while still making money off the Gentile. Christians in particular are designated as "idolators," with Jesus as the "idol." A Mishnah of Abodah Zara 11b-12a (see Exhibit 174 and Exhibit 175) attempts to circumvent the question of how to go to an "idolatrous festival" and do business without technically being there at all. A long-winded exposition about the road leading to it is ludicrous:
"IF THE ROAD LEADS SOLELY TO THAT PLACE, IT IS FORBIDDEN, BUT IF ONE CAN GO BY IT TO ANY OTHER PLACE, IT IS PERMITTED."
Of course, a road which went only one place would only be outside of one place. Every road goes past one place after another or it is not a road at all.
But the essence of it all is this: "The Sages should not mind the possibility of receiving money of an idolator." A footnote follows to confuse the non-Jewish reader.
"The Torah [Talmud] outlawed the issue of a Gentile as that of a beast," Ezekiel 23:20 being given as the basis. (See Exhibit 270) This Bible chapter actually likens the whoring Judah and Israel kingdoms to two sisters, Aholah and Aholibah, both prostitutes, the grossness of whose paramours is likened to that of asses and their illegitimate [page 18] offspring to the "issue of horses." Public mass sex-perversions, sadism, and child burning voodoo practices of these sex-worshippers, in which offspring were spawned, was the subject of Ezekiel's lambasting. He promised the Judaites the same fate their "sister" whore, the Israel kingdom, had experienced at the hand of God for the same crimes, the Assyrians having killed and deported the ten-tribe kingdom in 721 B.C.
The amazing hypocrisy of Talmudic Judaism is that while condoning or endorsing such execrable practices as the burning of children to Molech, sodomy, rape, incest, murder or perjury, sins condemned by the Bible, Biblical condemnation for the perpetrators voiced by Ezekiel and other Prophets (as in Isaiah 57:3, 5 and elsewhere) is distorted by Talmudists and turned instead against the anti-Talmudists who condemn such sins. Small wonder Christ so excoriated and denounced Pharisaism.
The Talmud teaches that non-Jews have no property rights. Their possessions are "like unclaimed land in the desert." (See Jewish Encyclopedia, Exhibit 270) The illustration is given of the 4th Century notable Rabbi Ashi who, knowing this, acted accordingly and gave "an adroit and evasive answer" when questioned by the Gentile owner of a vineyard who overheard Ashi tell his slave to go into his vineyard and get him some grapes if the vineyard belonged to a Gentile, but not to take any if the owner be a Jew. "Is it permitted to take from a Gentile?" the owner asked. Ashi's evasive answer is given with the explanation that: "In truth Ashi coincided with the opinion of the authority stated above: namely, that … Gentile … property is considered public property, like unclaimed land in the desert." (See Exhibit 270)
The Talmudic authority which holds that Gentile property is like unclaimed land in the desert is the Talmud Book of Baba Bathra, Folio 54b, there cited. The passage actually appears on page 222 of the Soncino edition: "Rab Judah said in the name of Samuel: The property of a heathen is on the same footing as desert land; whoever first occupies it acquires ownership."
There are no labor union laws for Gentiles under Talmudic "religious" doctrine.
The Jewish Encyclopedia states, quoting the Talmud, Sanhedrin 58b:
"A Gentile observing the Sabbath deserves death … not even on Mondays is the Gentile allowed to rest — probably to discourage general idleness." (See Exhibit 272)
Another passage (not reproduced, page 399 of the Talmud, Soncino edition) states:
"A heathen who keeps a day of rest, deserves death … Their prohibition is their death sentence."
One wonders how these so-called "People of the Book" could ring the Bible in on that. However, after the word "death" in the above quotation from the Talmud is this: "For it is written, 'And a day and a night they shall not rest' (Genesis 8:22)."
But here is the actual Genesis verse:
"While the earth remaineth, seedtime and harvest, and cold and heat, and Summer and Winter, and day and night shall not cease."
No bearing whatsoever!
The above Talmudic "precepts" are certainly at variance with the fourth of the Ten Commandments, concerning the Sabbath day, in which this appears: "Thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates." (Ex.20: 10) Obviously a "stranger" would be a human being, and even cattle get to rest on the Sabbath, under the Commandment. However, under Judaism, Gentiles rank even lower than cattle. And, this twisting of the Bible by the Pharasaical Judaists once again illustrates how they "follow Moses," in reverse.
The Jewish Encyclopedia (See Exhibit 269, left column) makes reference to the laws of Moses, Exodus xxi 35-36 Hebrews, providing for payment of damages if a man's ox gores and kills a neighbors ox, but states:
"Here the Gentile is excepted as he is not a neighbor …"
Perhaps the saying about right and wrong depending upon "whose ox is gored" originates with the Talmud, Baba Kamma 37b, which in any event aptly summarizes the doctrine of all Talmudism in terms of injury done by oxen.
Thus, if a Canaanite's (Gentile's) ox gores another Canaanite's ox or an Israelite's ox gores that of another Israelite, damages must be paid. But, if an Israelite's ox gores the ox of a non-Jew, or Canaanite, "There is no liability!" It makes no difference whether the animal was or was not fierce or a menace which should have been kept shut up. Injury done to the property of a "non-human Canaanite" by the property of a human is held to be perfectly legitimate. After all, one does not reimburse "non-humans" for their loss of property. (See Exhibit 39)
The Jewish Encyclopedia states (See Exhibit 269): "The Mishnah … declares that if a Gentile sued an Israelite, the verdict is for the defendant [the Jew]; If the Israelite is the plaintiff, he obtains full damages."
The Talmud, Book of Baba Kamma, 4th chapter and 3rd Mishnah, is then cited, which deals with ox-goring being acceptable if the ox belongs to a Jew and gores the ox of a non-Jew. (See Exhibit 39)
And in Baba Kamma, Folio 113b (not reproduced, page 664 of Soncino edition) is this:
"Where a suit arises between an Israelite and a heathen, if you can justify the former according to the laws of Israel, justify him and say: 'This is our law;' so also if you can [page 19] 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 him."
Rabbi Akiba warns, however, against these subterfuges when there is a danger of exposing the true nature of Talmudic law, it being called a danger to the "sanctification of the Name" (of the Jewish god and religion). The same Talmud reference continues:
"Now, according to Rabbi Akiba the whole reason appears to be because of the sanctification of the Name, but were there no infringement of the sanctification of the Name we could circumvent him!" (Baba Kamma 113b)
A Gentile must not be taught the Torah (i.e. Talmudic precepts), because to "reveal their laws to Gentiles" might have operated against the Jews "in their opponents' Courts," states the Jewish Encyclopedia (see Exhibit 272). Furthermore, notes the same authority, a Jew who teaches a Gentile the Torah "deserves death."
Although some Jews look for a War Lord type of individual to help place Jewry on the throne of the World, the actual view of Judaism is that the Jewish people themselves comprise the Messiah, and their reign is the Messianic reign (actually foretold for Christ in the Bible). The tribulation foretold to precede the reign of Christ, in which Satanism strives to subdue the world, is scoffed at by the Talmud and called "fictitious." Babylonian power will not fall, says Judaism. The tribulation will be but "the throes of mother Zion which is in labor to bring forth the Messiah — without metaphor, the Jewish people." (See Exhibit 147, from the Talmud, Kethuboth 111a) In other words, to call the Jewish people the Messiah is no metaphor; they are literally just that; they are the "Messiah," says the Talmud.
A passage in the Talmud, Sanhedrin 98b (See Exhibit 100) records the exulting words of the Pharisee rabbis: "The Jews are destined to eat their fill in the days of messiah." Above these words is this: "When the ox runs and falls, the horse is put into his stall," which is explained thus: "It will be difficult to remove the Gentiles from their position without inflicting much suffering." And then: "The years of plenty which the Messiah will usher in will be enjoyed by the Israelites."
Bear in mind, once again, that the pagan Babylonian Talmudists have always stolen the Biblical names which should designate the followers of the Holy One of Israel (Christ), and who believe in Him and in the Israel prophets who foretold Him. Biblically and as previously noted, they are the sex-worshipping "Gentiles" and we are spiritually "Israel." But for better understanding of matters discussed herein, let them reverse these terms.
Of course, as more fully set out elsewhere in this book, the "Congregation of Israel" was never a racial entity, any more than is Catholicism or Protestantism. The Bible testifies to that.
A Talmud passage reads: "A Min [Christian] said to Rabbi Abbahu, 'When will the Messiah come?' He replied, 'When darkness covers those people' — Alluding to the questioner and his companions — 'You curse me,' he exclaimed." Concerning the "darkness" it is also stated: "The cock said to the bat, 'I look forward to the light, because I have sight; but of what use is the light to thee?'" And all this is explained in a footnote:
"Thus Israel should hope for the redemption, because it will be a day of light to them, but why should the Gentiles, seeing that for them it will be a day of darkness?" (See Exhibit 101)
Sodomy is an accepted privilege in Judaistic Talmudism, and we learn from the Talmud, Abodah Zara, 36b, 37a, (see Exhibit 188 and Exhibit 189) that the exception may be if the subject is a Gentile baby, and then only on the ground of alleged defilement. The "Sages" decree that a heathen child causes "defilement by seminal emission, so that an Israelite child should not become accustomed to commit pederasty [i.e. sodomy] with him." Then a harangue commences as to the age when a heathen child starts defiling by discharges (which, in fact, are only possible after adolescence).
The standard idiotic Talmud doctrine is then repeated that a male is "capable of the sexual act" at "nine years and one day" and a female from the age of "three years and one day." From those ages on they can "defile" the Jew, goes the argument in this passage.
The Bible teaches:
"And ye shall not swear by name falsely … neither lie one to another … I am the Lord" (Leviticus 19:11,12, etc.).
One of the handiest devices provided by the Talmudic "Sages" to offset Moses' laws against swearing falsely, is found in the Talmud book of Nedarim (Vows), and is put into practice yearly in every synagogue across the world as the "Kol Nidre" (all vows). (See Exhibit 171)
The text of the Kol Nidre may be found in the Jewish Encyclopedia [Exhibit 303]. Three times the Cantor, to a tune that sounds like the melodious grief of all ages, pompously intones the words: "All vows, obligations, oaths … whether called 'konam,' 'konas,' or by any other name, which we may vow or swear, or pledge, or whereby we may be bound, from this Day of Atonement until the next (whose happy coming we await), we do repent. May they be deemed absolved, forgiven, annulled, and void and made of no effect … . The vows shall not be reckoned vows; the obligations shall not be obligatory; nor the oaths be oaths."
The confirming reply of the Congregation is typical of blasphemous Judaistic misuse of the Bible. Three times a verse from Numbers is chanted. It actually concerns the duty of a congregation which has violated the laws of God, in ignorance, to repent, and states:
"And it shall be forgiven, all the congregation of Israel, [page 20] and the stranger that sojourneth among them; seeing all the people were in ignorance." (Numbers 15:26)
Here is a typical Talmudic situation: Knowingly, in advance, every shred of truth is to be cast away, with religious support. A Scriptural verse of no relevance whatsoever is used as justification.
With the Jewish Kol Nidre, not only is there no repentance involved, as in the Bible itself, but forthright, blatant disavowal and annulment of solemn oaths an entire year in advance.
The Talmud Mishna states: "EVERY VOW WHICH I MAY MAKE IN THE FUTURE SHALL BE NULL. HIS VOWS ARE THEN INVALID PROVIDING THAT HE REMEMBERS THIS AT THE TIME OF THE VOW." The Kol Nidre is repeated on the following page. Discounting the irrelevant "filler" about a man eating with his friend, we see in a footnote (Exhibit 172):
"This may have provided support for the custom of reciting Kol Nidre (a formula for dispensation of vows) prior to the Evening Service of the Day of Atonement … . But Kol Nidre as part of the ritual is later than the Talmud … [as] the law of revocation in advance was not made public."
However, this advance disavowal of oaths, and sanction of perjury, did become known at various times. The Jewish Encyclopedia account [Exhibit 303] concerning Kol Nidre relates how this practice of revoking all vows to be made, a year in advance, was used in European countries to bar the oath of a Jew as of no value. Contemporaneously, however, as we have been in ignorance of the Kol Nidre and what it means, such oaths, no matter how valueless, are foolishly accepted in our Courts.
The "chief repository of the criminal law of the Talmud" (together with Makkoth or "beatings") is the book of Sanhedin (See Exhibit 43). The non-human status of the non-Jew so far as legal or human rights are concerned is reiterated in Sanhedrin 57a. (See Exhibit 57)
A footnote explains that the Talmudist censor inserted the word "Cuthean" in the text for the word goy or Gentile, thus deceiving a possible non-Jewish reader as to the real meaning.
To quote: (Exhibit 57):
"With respect to robbery — if one stole or robbed [Footnote: "by secret stealing or by open violence"] or seized a beautiful woman, or committed similar offenses, if these were perpetrated by one Cuthean against another, the theft, etc., must not be kept, and likewise the theft of an Israelite by a Cuthean, but that of a Cuthean by an Israelite may be retained."
Sufficient filler is then inserted in the footnotes to confuse the "goy" reader, with a reference to the footnote concerning Baba Kamma 37b (See Exhibit 39). There, the false supposition that non-Jews have no "laws of social justice" is said to justify an inhuman standard of immorality taught by the "ox-goring" Talmud reference previously mentioned herein, a standard repeated elsewhere throughout the whole Talmud.
On murder of Gentiles (Exhibit 57):
"For murder, whether of a Cuthean by a Cuthean or of an Israelite by a Cuthean, punishment is incurred: but of a Cuthean by an Israelite, there is no death penalty."
The same doctrine abides throughout the whole Talmud. Glancing at the Jewish Encyclopedia section on "Gentiles" we see that Rabbi Simon ben Yohai's edict is: "The best among the Gentiles deserves to be killed."
Elsewhere, three and a half large pages are devoted to this Rabbi, whose black magic voodoo is venerated by the Cabalists in Talmudism. (See Jewish Encyclopedia under "Simeon ben Yohai.")
Exhibit 58 reproduces other Talmudic "religious" teachings about Gentiles. Applying it to "withholding of a laborer's wage. One Cuthean from another, or a Cuthean from an Israelite is forbidden, but an Israelite from a Cuthean is permitted," says the Talmud text.
Illustrating the twisted and tortured thinking of the Talmud "sages" a footnote states:
"This only borders on a robbery, for actual robbery means depriving a person of what he already possesses."
So, if a laborer never gets his wages, he cannot be robbed of what he never received! The "shyster mind" at work!
Sanhednn 58b of the Talmud (Exhibit 59) states that sodomy or: "Unnatural connection is permitted to a Jew" and permits sodomy with a "neighbor's wife."
It also teaches that "If a heathen smites a Jew he is worthy of death." Then follows: "Rabbi Hanina also said: 'He who smites an Israelite on the jaw, is as though he had thus assaulted the Divine Presence.'"
By turning one word into another, and without rhyme or reason picking out a verse in Proverbs 20:25 ("It is a snare to the man who devoureth that which is holy …"), the precept is somehow then evolved that "One who smiteth man — that is an Israelite — attacketh the Holy One."
Throughout the Talmud it is basic Pharisee teaching that only Pharisee Jews are "men."
"A heathen who studies the Torah deserves death … it is our inheritance, not theirs … he is as guilty as one who violates a bethrothed maiden." (See Exhibit 60) This is sound Talmudic thinking, since knowledge of the anti-human criminality of the Talmud Torah must inevitably put non-Jews on their guard. The footnote explains (Exhibit 60):
"This seems a very strong expression … it is suggested that Rabbi Johanan feared the knowledge of Gentiles in matters of Jurisprudence, as they would use it against the Jews in their opponents' courts … the Talmud places R. [page 21] Johanan's dictum … immediately after the passage dealing with the setting up of law courts by Gentiles."
It is further explained that study of the Oral Law (Talmud) is what is feared and that the same R. Johanan said "God's covenant with Israel was only for the sake of the Oral Law [ie. Talmud]."
The overall Talmudic philosophy is that killing Gentiles is no more serious than merely killing wild animals.
Suppose, however, a Jew intends killing a Gentile, and accidently kills a Jew? Is he criminally liable? By Talmud standards the attempt to kill a Gentile so "sanctifies" a Jew that if he kills another "human," or Jew, in the attempt, the sin is washed away and there is no penalty.
The core of a long harangue in Sanhedrin, 78b-79a, is that if a Jew "intended killing … a heathen and he killed an Israelite … he is not liable." (See the Mishnah, Exhibit 90). After typical twaddle, this is repeated in the Gemara. (See Exhibit 91)
However (same Exhibit), if he intended killing one Israelite and killed another, he is liable.
On the next page of Sanhedrin (Exhibit 91) and weighing the "purity" of the killer's heart, it states if a Jew "threw a stone into a company of Israelites and heathens … . Shall we say the company consisted of nine heathens and one Israelite … his non-liability can be inferred from the fact that the majority were heathens … even if half and half … Since … we do not know whether he aimed at an Israelite or a heathen … he is not liable."
A footnote confirms that this "verse under discussion teaches that the murderer is not liable."
The American public has been drenched with propaganda concerning "brotherhood" between Christians and Jews, and Jew and non-Jew. Such propaganda could never be effective if the true nature of Talmudic Judaism were known.
Noahide Rainbow stew.....again
The "illuminated" masters, show Aholibah's China who will be boss......right?
Rv:16:12: And the sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the kings of the east might be prepared.
Rumsfeld: "Why Not another 911"
In a newly-released tape of a 2006 neocon luncheon meeting featuring former War Secretary Donald Rumsfeld, attended by ex-military "message force multiplier" propaganda shills Lt. General Michael DeLong, David L. Grange, Donald W. Sheppard, James Marks, Rick Francona, Wayne Downing, Robert H. Scales and others, Rumsfeld declared that the American people lack "the maturity to recognize the seriousness of the ‘threats’" -- and need another 9/11.
When DeLong complained
about a "lack of sympathetic ears" in Congress, and a lack of interest
among the general American public, Rumsfeld responded, "What's
to be done? The correction for that, I suppose, is another attack."
videotape clip is part of a one-hour tape declassified by the Department of
Defense in response to a Freedom of Information Act request. The entire clip,
and analysis of this damning new revelation, can be found here: "The
Correction for that . . . is another attack"
(Jason Linkins, Huffington Post, 5/13/08)
an independent op-ed about the same information, see Rumsfeld's
Mind: If 9/11 worked, why not try it again?
(Op-Ed News. It was also the topic of discussion on the May 14 broadcast
of Nova M Radio’s Mike
the seven years since the day, exhaustive and still growing evidence proves
beyond any reasonable doubt that the US government, spearheaded by the Bush
administration, planned, orchestrated and executed the 9/11 false flag
operation. As openly advocated by wide swaths of elites, from the People for the
New American Century (PNAC), of which Rumsfeld has been a member, to the likes
of Zbigniew Brzezinski (in his The Grand Chessboard), only an attack
“on the order of Pearl Harbor” would, in Brzezinski’s words, cause the
American people to support an “imperial mobilization,” and a world war.
11, and its resulting “war on terrorism” (in Afghanistan, Iraq, Iran,
Guantanamo, Abu Ghraib, etc.), remains the Bush administration’s endless gift
from hell, in large part courtesy of Rumsfeld.
the new evidence against previously revealed 9/11-related acts on the part of
Rumsfeld, his guilt is overt and obvious. Recall that it was Rumsfeld who
enthusiastically penned the "Go
Massive" memo, gleefully declaring
the Bush administration finally had the green light to kill: “Not only UBL (Usama
bin Laden). Go massive. Sweep it all up. Things related and not.”
the Bush administration’s war ensued in earnest, Rumsfeld gloated to the New
York Times that 9/11 provided “the kind of
opportunities that World War II offered, to refashion the world.”
It is not for nothing that Donald Rumsfeld was described by legendary war criminal Henry Kissinger as “the most ruthless man I’ve ever known.”
PEACE WITHOUT CONCILIATION
The Irrelevance of “Toleration” in Judaism
Rabbi Adin Steinsaltz
The interactions that are possible between Jews and non-Jews in modern times
are fundamentally different from those of any previous era in Jewish history. Particularly
in the Western world, Jews and non-Jews meet each other in civil society
on an equal footing. In the secular context of the modern state, a consensus has
been reached about religious freedom. Jews, Christians, Muslims, Hindus, Sikhs,
and Buddhists may live side by side—and each by his own faith shall live.
Despite this infrastructure of toleration, our times are plagued by religious
fanaticism and hatred.
"It is our duty to force all mankind to accept the seven Noahide laws, and if not—they will be killed." (Rabbi Yitzhak Ginsburg, Ma'ariv, October 6, 2004)
It seems that the political consensus to “live and let live”
has done little to alleviate the intolerance that is inherent to religious belief. The
difficulties involved in recognizing the faiths of others are particularly acute
when the religions involved are monotheisms. Every religion makes claims to
truth that cast doubt on the claims made by other religions, but in monotheist
religions those claims tend to be absolute and exclusive. Belief in a unique and
omnipotent God who lives beyond the limitations of time, who created the universe
and has revealed truths through his prophets, makes it difficult to account
for alternatives. A significant proportion of all warfare, ancient and modern, has
resulted from the uncompromising beliefs of the monotheist faithful.
My point is that “toleration” is a concept very hard to apply in the context of
monotheism. An analogy between science and religion may be useful: monotheist
religions are, in one respect at least, like the natural sciences. A polytheism or
Copyright 2005 by Duke University Press
Symp o s i u m : Tal k i ng Pe a c e w i t h G o d s, Pa r t 2
COMMO N K N OWLEDGE42
henotheism can tolerate more than one claim to truth, even when those claims in
some degree conflict. Polytheist and henotheist religions are in this way like the
humanities: they make room for, even if they do not thrive on, diverging points of
view. The opinions and interpretations of others are taken to be valid if they are
seen to be cogent. But in the natural sciences, there is a distinction between truth
and falsehood (or at least, between falsifi ed and unfalsified results).
indeed again, Pharisee
Jn:14:6: Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.
The idea of
falsehood is at the core of any science—and of each monotheism. There is a true
God and there are false gods. The truth of the one God is absolute and exclusive.
Mt:22:32: I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living.
However desirable religious toleration may be, the basic nature of monotheism
is an obstacle to tolerance.
I do not believe that there is a definitive solution to this problem. Religious
beliefs cannot, and really should not, figure as options on a list of legitimate alternatives.
However, there are partial solutions about which not enough has been
said. Judaism, despite the absolute and exclusionary quality of its monotheism,
has a side that tends toward openness and toleration. This side of Judaism has
also an expression in the Jewish abstention from proselytizing.1 Even ultimately,
Judaism does not view itself as the religion of all people. It is the religion of the
Jews alone and is, for almost all its practitioners, inherited. The assumption that
Judaism is the religion of one people (and a few unsought converts) is emphatically
a normative principle and is important to our discussion because it suggests
that, within Jewish doctrine, there is room for the religious beliefs of others.
This principle applies not only to the world as it is today but also to the messianic
projections that Judaism makes for the future. Although the messianic era represents
an ultimate vindication of truth as Judaism understands it—a time when the
God of Abraham, Isaac, and Jacob will assert his dominion over all the world—at
that time the peoples of the world will not embrace Judaism and will not come to
observe Jewish law.
False Peace with a false god
In the closing chapters of his monumentalCode of Jewish Law,
Maimonides gives an account of the end of days. In his portrayal, the messianic
realm is one of peace, but not uniformity of faith. According to Maimonides,
when Isaiah saw the wolf and the lamb lying down together, what he envisioned
was not a change in the nature of creation. Wolves will still be wolves, and lambs
lambs; what will change is the relationship between them. At the end of days,
the different peoples of the world will not become less different. And because
they will not embrace a single faith, the prohibition against gentiles undertaking
distinctively Jewish practices will continue.2 However, each religion will come to
share with all the others a small set of fundamental truths, and people everywhere
will abandon violence, theft, and oppression.
Jews rarely have had the political power to enforce their beliefs on others.
But, as Maimonides suggests, that lack of power does not explain why Jews have
1. On proselytization in Judaism, see Babylonian Talmud,
2. On the prohibition of gentiles from practicing Judaism,
see Maimonides,Book of Judges, chap. 10:9–10.
Steinsalt z • Tal k ing Peace w ith Gods : Par t 243
refrained from sending missionaries to convert gentiles.3
Mt:23:15: Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves.
The Jewish tradition
Mk:7:9: And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition.
Mk:7:13: Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye.
enshrines one set of expectations for Jews and another for non-Jews.
absolute hypocrisy of these all tolerant Satan worshipping Hasidim
chapter of the talmudic tractate Sanhedrin begins with the assurance of Isaiah
that “all Israel have a portion in the world to come.”
Gal 3:27: For as many of you as have been baptized into Christ have put on Christ.
28: There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.
29: And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise.
4 The rest of the chapter is
dedicated to discussing exactly which transgressions may lead to a Jew’s forfeiting
that entitlement. The offenses that dominate the discussion are inapplicable to
gentiles who have no investment in theTorah(TALMUD) per se. One offense for which a Jew
forfeits his place in the world to come is denial that resurrection of the dead is intimated
in the Torah. A Tibetan lama would not likely make such a denial: a lama
might well not believe in bodily resurrection but he would have no reason to deny
(or affirm or indeed care) that the doctrine is intimated in an ancient Hebrew
text. Such ordinances are irrelevant to most gentiles (though matters are more
complex with respect to Christians, who include the Torah in their own Bible).
Likewise, if gentiles are forbidden to undertake distinctively Jewish practices (the
wearing of phylacteries, for example, or the separation of meat and milk), then
their salvation cannot be foreclosed on the grounds that they did not undertake to
observe them. In other words, the righteous among the gentiles are not blocked,
as transgressor Jews are, from redemption; but righteous gentiles have their own
path, different from that of Jews. At the end of the righteous gentiles’ path are the
same eternal rewards that await the righteous among the Jews.
There are none righteous among JEWRY, for Jewry is anti-Righteous, and anti-Christ the only Righteous
“Toleration” would not be an accurate name for this doctrine, and certainly
the doctrine is not one of religious equivalence. However, the approach that Judaism
takes toward righteous gentiles offers a partial solution to the problem of
intolerance in monotheist religions. By establishing different sets of expectations
for different groups, Judaism makes room for adherents of other faiths to perform
their own religious obligations in a way that entitles them to salvation by
the God of Israel.
There is only ONE Way to Salvation, .....Nazi
While Jews are enjoined to follow613 commandments of the
Torah, the demands that normative Judaism makes of gentiles comprise only
seven laws. These six prohibitions and one positive commandment are together
known as the Noahide laws because (according to chapter seven of Sanhedrin)
they were the series of laws given to Noah after the flood (though they differ little
from the basic laws given to Adam).5 The Noahide laws set a universal standard
for gentile religions and embody the truths that, according to Maimonides, the
peoples of the world will come to recognize and share at the end of days. Thus,
the Noahide laws delineate the boundaries of Jewish religious toleration: failure
3. Maimonides, Laws of Kings, chaps. 11–12.
4. The discussion of Isaiah 60:21 opens chap. 11 of Sanhedrin
in the Babylonian Talmud (chap.10 in the Jerusalem
5. The one positive command requires the establishment
of courts of justice. The six prohibitions are of idolatry,
murder, blasphemy (very narrowly defi ned), incest and
adultery, robbery, and the eating of fl esh cut from a live
animal. The Noahide laws have intermittently, especially
during the seventeenth century in Europe, been discussed
in the context of international law.
COMMO N K N OWLEDG E44
to observe these laws would bar a person or a people from entering their own gate
into heaven. (The Jews’ gate is not open to them.)
You should have obeyed God, Steinsaltz
Mt:7:13: Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat:
Mt:7:14: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.
One of the highest principles of the Noahide laws is belief in the one God.
the wannabe one god....that Old Dragon you serve
Both Islam and Christianity (though Trinitarian doctrine presents a complication)
satisfy this key demand and clear the way for Jewish recognition of these
religions. But what of—to take more difficult cases—the Indic religions and the
various kinds of Buddhism? Again, I do not believe that a definitive solution is
possible, but a partial solution may be considered. It is important to introduce
a distinction between theology and religious practice. In the ancient religions
grouped under the name of Hinduism, there are many gods and local shrines,
but the theological principles that guide belief and provide a uniformity of moral
standards assume that all the deities revered in India or elsewhere are forms of,
expressions of, or names for, one ultimate reality or God. Saivites propose Siva as
the best name (among many names) for this ultimacy; Vaisnavites prefer Visnu
or Krishna;atman is an Upanisadic word for the same principle—and brahman
is perhaps the most common way among non-Muslim, non-Christian Indians of
naming ultimacy. As for Buddhism, the difficulty is not that there is a plethora of
gods, though Siddartha Gautama and other buddhas, bodhisattvas, and “incarnate”
lamas are often treated as godlike. The difficulty, from the perspective
of the Noahide laws, is that it is unclear whether Buddhism is theistic at all.
Buddhist thinkers tend to argue that metaphysical beliefs are among the causes
of human suffering. (There are parables attributed to the Buddha in which the
metaphysician or theologian is likened to one who has been shot by an arrow and
is worried about who made the arrow, how it was constructed, and how it flew
to its mark, instead of trying to remove it and doctor the wound.) Still, it is not
necessarily atheistic to conclude that, because holding metaphysical beliefs leads
to pain, it is best to concentrate our attention on proper human behavior. In any
case, however controversial the question of whether Buddhism is theistic, it is
However Judaism is...see Shekinah male and female counterpart gods
By the standards of Jewish law as applied to Jews, Hinduism and Buddhism
do not count as monotheistic traditions. However, the essential point of the Noahide
laws is that the standards of Jewish law do not apply to non-Jews. Radically
pure monotheism is expected by Judaism only from Jews. The Noahide laws do
not preclude gentile religions from developing softer, more complex, and compromised
forms of monotheism. Under the Noahide laws, it is possible to assume
that Hinduism and Buddhism are sufficiently monotheistic in principle for moral
Hindus and Buddhists to enter the gentiles’ gate into heaven. Jewish law regards
the compromises made or tolerated by the world’s major religions as ways of
rendering essentially monotheistic theologies easier in practice for large populations
of adherents. The fierceness of Islamic opposition to such compromises has
no counterpart in Judaism. In Islam, it is seriously blasphemous for anyone of
Steinsalt z • Tal k ing Peace w ith Gods : Par t 245
whatever faith to combine belief in the one God with popular ideas about other
heavenly powers or with subtle theological doctrines such as the Trinity. Islam
cannot tolerate such compromises because the truth that they violate is applicable
universally and not simply to Muslims. The problem is that Islam is radically
monotheistic (like Judaism) yet is also (unlike Judaism, which is the religion of
one people) universalistic as well.
It is an entirely normative principle in Judaism that the monotheism
expected of gentiles by the Noahide laws is of a less absolute kind than that
expected of Jews. In the Middle Ages, many authorities indeed recognized Christian
doctrine (even the doctrine of of the Trinity) as a basically monotheistic
belief.6 One can readily understand how the doctrine of a triune Godhead could
contaminate Christianity’s claim to be monotheistic. However, Christianity was
generally not considered polytheistic or idolatrous, though Maimonides—who
did not live in Christendom—dissented from the widespread rabbinic agreement
on this point. The concept of the Trinity was represented in the church as a mystery
or paradox because it apparently contradicted a central component of their
faith in the one God. Thus the Trinity, even though it is an essential feature of
Christian theology and not merely one of folk religion, could be taken by Jewish
scholars as a supplement to, rather than a replacement for, the idea of God as one.
Sorry rib-eye the LORD GOD is one, and the ALPHA and Omega the FIRST and the LAST
By Jewish standards as applied to Jews, Trinitarianism is not monotheism. But by
the standards of the Noahide laws, the doctrine of the Trinity is not an idolatrous
belief to which Judaism can express an objection.
The Noahide laws provide a mechanism for thinking about religious tolerance,
but they are not, at least in modern terms, examples themselves of liberal
toleration. TheNoahide laws presuppose the superior purity of Jewish belief and,
to a more limited extent, of Jewish practices; thus, the difference between Judaism’s
expectations of Jews and its expectations of gentiles suggests a hierarchy of
religions. However illiberal this system may sound to modern ears, the existence
of a hierarchy of expectations results in a set of rules for defining heresy that do
not concern non-Jews. While the simplest violation of belief in the one God constitutes
a heresy within the Jewish world, the popular beliefs of gentiles are met
with understanding. The less than absolutely monotheist folk beliefs of Christians
or Buddhists are taken in Jewish law to be violations of Christianity and
Buddhism, religions that are in themselves adequately monotheistic; hence such
beliefs are only problematic internally—solely within the discourse of another
6. The most famous medieval Ashkenazic source on
monotheism and Trinitarian doctrine is Menachem ben
Shlomo (the Meiri), active in Provence in the fourteenth
century. For the Meiri’s distinction between biblical
paganism and later monotheistic faiths, see Rabbi Menachem
ben Shlomo,Beth Habechira [The temple], ed. Kalman
Schlesinger et al. (Jerusalem: Gitler,1975), 257–58.
The Meiri habitually refers to Christian and Muslim
believers asbaalei dat (possessors of a r t eligious truth). For
this category as grounds for tolerating Christianity, see
hisHibur Hateshuva [Essay on repentance], ed. Avraham
Sofer (Jerusalem: Kedem,1976), 47.
COMMO N K N OWLEDG E46
religion. Such violations do not affect what Judaism has to say about Christianity
or Buddhism or any other religious tradition. The standards of Jewish law cannot
be violated where they do not apply.
Judaism does not concern itself with the internal heresies of other religions
even when these have arisen to defend standards of monotheism to which Judaism
itself adheres. The struggles over iconoclasm in the seventh century, struggles
that touched the core of Christian monotheism, left no mark on Jewish writing
about Christianity in the period; and the Jewish attitude toward Christianity was
unaffected by the emergence of Protestant sects in the sixteenth century, some
of which have practices that might be said to resemble those of Judaism more
closely than do those of the Catholic Church. The Jewish stance toward Islamic
monotheism has been unaffected by the internal struggles between Sunni and
Shiite factions, and Judaism has likewise nothing to say about the SunniWahhabi
struggle to purify Islam of folk practices (for example, grave worship) that
contradict the basis of Islamic monotheism. These struggles have had no bearing
on Jewish writings about Islam. Judaism is not affected by these internal struggles
because they are recognized to occur beyond the boundaries of Jewish law.
The monotheism of the gentiles is a category that rests at the very edge of
Jewish law—thehalakha—while also lying beyond the boundaries of halakhic
deliberation. The extreme precision with which thehalakha defines and categorizes
its legal concepts has never been applied to the Noahide laws. Take, as
another example, the Noahide prohibition of incest. While the internal standards
of Jewish law define incest in great detail, the Noahide laws do not. Ultimately
the prohibition applies among gentiles in only some of the cases forbidden to
Jews: while a Jew may not marry his brother’s ex-wife, a gentile may do so without
fear of incest. Similarly, the patriarch Jacob, who lived before the law was
given at Sinai, is not censured for having married two sisters, although doing so
is expressly forbidden in the Mosaic law. The idea that certain laws of Judaism
do not apply to all is an essential feature of thehalakha. Special standards of religious
practice apply to men, while women are exempted from all commandments
that must be practiced at a fixed time. The people of Israel are not bound by the
special obligations incumbent upon the priesthood:kohanim, the descendants of
Aaron, must keep from contact with the dead outside their immediate families in
order to preserve the ritual purity of the priesthood. And the priesthood is not
bound by the same rules of purity that must be observed by the high priest, who
cannot attend the funeral of even his own parents and children. The high priest
would not think to censure his fellow priests for attending their parents’ funerals;
a common priest, akohen, would not think to censure an ordinary Jew for attending
the funeral of a friend, teacher, or cousin (indeed an ordinary Jew might be
censured for not attending). Different standards apply to different groups even
Steinsalt z • Tal k ing Peace w ith Gods : Par t 247
within the Jewish community. The Noahide laws operate on the same principle:
differing standards apply to different groups.
But, as I have already indicated, the recognition of difference is not an
acknowledgment of equivalence. The high priest’s standard of purity is more
demanding than that of the common priesthood because he alone enters the holy
of holies and approaches the ark of the covenant. A priest’s standard of purity is
more demanding than that of a common Jew because priests officiate in the Temple
of God. Even Elijah Benamozegh, who was perhaps the rabbinic figure most
open toward, most appreciative of, Christianity and Islam, viewed the relationship
between Judaism and those other religions in hierarchical terms.7 However
open-minded his writings may seem in comparison with those of others in the
nineteenth century, Benamozegh was after all chief rabbi of Venice and in every
respect Orthodox. Israel was for Benamozegh, as the Torah ordains, a priesthood
to the nations—and Benamozegh clearly saw it as a part of that priesthood’s
task to correct the doctrines of gentile religions when they erred. (He wrote,
for instance, that “Christianity is but a distorted Kabbalah.”)8 This hierarchical
aspect of Noahide legal thought might be viewed as an unpromising model for
regulating relations among the monotheist faiths. But its illiberal quality is, I
want to conclude by arguing, what is most promising about the Noahide model.
Basically, it does not require most religions to give up, or modify the meaning of,
such words astrue and truth. It provides a basis for conversation among religions
without the expectation of compromise between or reconciliation of claims. It
requires no concession to objectionable beliefs and practices, though the Noahide
model does sharply restrict the applicability of one religion’s laws to any other’s.
TheNoahide approach, in other words, is a formula for no more than peace. But
then, peace is in itself among the very greatest of religious values.
Mt:10:34: Think not that I am come to send peace on earth: I came not to send peace, but a sword.
7. The text most relevant to this discussion is Elijah Benamozegh,
Israël et l’Humanité, edited by Aimé Pallière and
published posthumously in1914. The English edition is
Israel and Humanity, trans. and ed. Maxwell Luria (New
8. Benamozegh, ‘Em la-Mikra, vol. 1 (Livorno: Benamozegh,
1862), 1b (as translated by Moshe Idel in his
appendix to the Luria edition ofIsrael and Humanity,
1Thes:5:3: For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape.
Training your "kids" to be anti-Christ the new fad......
Noahide Online Association of Homeschoolers
As the parents and teachers of tomorrows' leaders, it is time we start to ask ourselves the tough questions:
What are we going to do with the time Hashem has given us?
How will we teach and mold our children?
How can we teach our children about faith in a seemingly faithless generation?
The time has come to take action and make a difference! The time has come to change future generations and return the nations to Hashem! Join with N.O.A.H., Noahide Online Association of Homeschoolers, and together we will strengthen the next generation.
N.O.A.H. will offer educational material from a Torah-centered Noahide perspective, community and instructional support for parents, interactive resources for youth, along with specially designed online classes for youth and their parents utilizing the Torah Learning Center.
Oscar-winning actor Jon Voight has been announced as the recipient of the Tzedekah Award from Noahide Nations. The Tzedekah award will be presented for the very first time by Noahide Nations at its first Noahide World Conference being held June 26th – 29th in Ft. Lauderdale, FL.
Noahide News Part 843
KING Jesus who is and forever the ONLY Everlasting Righteousness
Romans 10:4: For Christ is the
end of the law for righteousness to every one that believeth.
Hasidim and their Moshiach, that son of Perdition
7: Or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.)
8: But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach;
9: That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.
10: For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.
11: For the scripture saith,
Whosoever believeth on him shall not be ashamed.
12: For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him.
13: For whosoever shall call upon the name of the Lord shall be saved.
14: How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard?
and how shall they hear without a preacher?
15: And how shall they preach, except they be sent?
not ordained by a state sanctioned 501 C3 institution of Satan's religion, BUT SENT BY THE FATHER
as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!
16: But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report?
17: So then faith cometh by hearing, and hearing by the word of God.
18: But I say, Have they not heard? Yes verily, their sound went into all the earth, and their words unto the ends of the world.
19: But I say,
Did not Israel know?
First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you.
20: But Esaias is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me.
21: But to Israel he saith,
All day long I have stretched forth my hands
unto a disobedient and gainsaying people.
9: That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.
10: For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.
11: For the scripture saith, Whosoever believeth on him shall not be ashamed.
12: For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him.
The Last Deception
section 14 "The Protocols of the Illuminated Elders of Tzion"
section 16 "The Beast Has Risen"
Daniel's Seventy Weeks
Was Peter a Jew?
The Two Witnesses
"The Whore of Babylon"
Are the " Ael-ians coming"
Wall Street " The Mark" is Here
Wall Street II
Wall Street III
It has happened "War Declared upon and in America"
Declared section Part II
"All you ever need to know about their god and Qabalah"
Qabalah Part II
Qabalah Part III
National Identification Card
ADDED Material 3-25-2004 Prophecy Unfolding
A Sincere Request to "Rapture" Teachers
Compulsory Constitutional Cremation
Homeland Security, "The Police State"
"The Fourth Beast"
The Babylonian Talmudic Mystical Qabalah
The Scribes of Baal
How will they do it- " The false-christ"
False Christ Part II
Baal's food Tax
"The Changing of the Guards"
"Summation" The beginning of sorrows has begun
"Moshiach ben Lucifer"
Satan's Tales "Wagging the Global Dog"
"Satan's Plan", Protocols of Zion ( of course they will dispute it's authenticity)
I Witch, New One World Order Seal
Satan's Enforcers of Quaballah
Satan's Enforcers Part 2
Satan's Enforcers Part 3
Satan's Enforcers Part 4
The Seed of God or the Seed of Satan, Your choice by faith
Pledge of Allegiance Part Two
I AM, the Revelation of Jesus Christ
King of the Noachides
"Beware the Mark"
"Beware the Mark" part two
"Beware the Mark" Part 3
"Beware the Mark" Part Four
"Beware the Mark" Part Five
Harvest of Fear
"Harvest of Fear" Part Two
"Harvest of Fear" Part Three
National Organization Against Hasidic International Talmudic Enforcement
Where's Da Plane Boss, wheres da plane?
The Tarot Card Killer of Olam Ha Ba
The "Lessor Jew"
Temporary Coup d' Etat
The Federal Reserve, Fed up with the Fed?
The Protocols Today. Dispute this, Liars !
Protocols Today Part Two
Letter to a friend "It's not the Jews Dummy"
Identity of the Illuminati
The "Son's of the Synagogue of Satan"Chabad Lubavitch
Chabad Satan Part 1A
Chabad Satan Part 2
Chabad Satan Part 2A
Chabad Satan Part 2B
Chabad Satan Part 3
Chabad Satan Part 3A
Chabad Satan Part 4
Chabad Satan Part 4A
Chabad Satan Part 4B
Chabad Satan Part 4C
Chabad Satan Part 5
Chabad satan Part 5A
Chabad Satan Part 5B
Chabad Satan Part 5C
Chabad Satan Part 6
Chabad Satan Part 6B
Chabad Satan Part 6C
Chabad Satan Part 6D
Chabad Satan Part 7
Chabad Satan Part 7A
Chabad Satan Part 7B
Chabad Satan Part 7C
Chabad Satan Part 8
Chabad Satan Part 8A
Chabad Satan Part 8B
Chabad Satan Part 8C
Chabad Satan Part 8D
Chabad Satan Part 9
Chabad Satan Part 9A
Chabad Satan Part 9B
Chabad Satan Part 9C
Chabad Satan Part 9D
Chabad Satan Part 10
Chabad Satan Part 10A
Chabad Satan Part 10B
Chabad Satan Part 10C
Chabad Satan Part 10D
Chabad Satan Part 11
The Chabad Satan Wall of Destruction
Chabad Wall Part 2
Chabad Wall Part 3
Chabad Wall Part 4
The Chabad Phoenix is Rising
Columbia "The Queen of Heaven"
Patriot Akt II, Comrad
The Infiltration of the leaven "Jerusalem Council"
Satan's One World Religion
OWR Part 2
OWR Part 3
OWR Part 4
One World Religion Part 5
One World Religion Part 6
One World Religion Part 7 Religion Part 7
Re the god of Talmud Bavli
"The Raiser of Taxes"
Obedient Ishmael Kislev 19, 5764
The Final Nazi
Nazi Part 2
Nazi Part 3
Nazi Part 4
The Lord of the Ring, the Return of the Talmudic king
Changing the Time and the Laws
The Leaven of the Chabad Lubavitch Chassidim Pharisees
Exod-U.S the coming Geula
Who murdered Jesus the Christ
"Replacement Theology" of Judaic Talmudism
Eating Rainbow Stew with a Silver Spoon, underneath a Noahide Sky
"The Two Whores"
Noahide News 2
Noahide News Part 3
Noahide News Part 4
Noahide News Part 5
Noahide News Part 6
Noahide News Part 7
Noahide News Part 8
Noahide News Part 9
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Noahide News Part 69
Letter to Bob Jones and President Bush and all televangelist
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Noahide News Part 83ALERT ALERT ALERT
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Noahide Naws Part 115
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The Revelation of Jesus the Christ the LORD God and His Father
Noahide News Part 130
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Noahide News Part 143 THE JEWISH RELIGION Its InfluenceToday
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Alert ! Noahide News Part 169 Alert ! Alert ! false Elijah cometh?
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Noahide News Part 203Alert Alert Alert !
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Noahide News Part 241Alert ! Alert ! Alert!
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Saints of the Living God
Noahide News Part 286
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Noahide News Part 289Terminated page
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The Revelation of Jesus the Christ the LORD God and His Father
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Noahide News Part 321 Sanhedrin Alert !
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Jesus said No to Noahide
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Noahide News Part 606 RED Alert !!!!!!!!!!!!!!!!!
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