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THE WORDS OF THE SAGES
Bill Guru
The Jewish Talmud is one of the most debated books on earth. For centuries philo-semites and anti-semites have been arguing over the true content of its teachings. The philo-semites claim that the disputed Talmudic passages are taken out of context and distorted; the anti-semites retort that the odious passages mean exactly what they say and that the contextual rationalizations are precisely that. What is the truth of the matter?
To understand the Talmud one must first grasp that it is a series of debates between various rabbis throughout the centuries on all the problems of life. The Talmud is very extensive comprising roughly twenty- six volumes of many thousands of pages. It is written in various ancient languages, principally Hebrew and Aramaic, and has only been (partially) translated into English in the twentieth century. It requires a lifetime of study to master in all its intricacies. The Talmud was once widely studied by Christian monks and scholars. It is now virtually unknown by the non-Jewish world. The much-disputed passages are found scattered throughout the books of the Talmud. They occur in a variety of contexts and settings. The common denominator is that all the passages in question appear bitterly anti-Christian and anti-gentile. The Jews have evolved a wide variety of defenses to these disputed passages. The techniques are very sophisticated and require involved analysis. The basic technique, as already noted, is to claim that the passage is quoted out of context. A more specific technique is to allege that the principle being applied is specific to the particular circumstance and not a general principle to be applied to all circumstances. Or, another technique is to assert that the offending principle is only the opnion of one particular rabbi, not the opinion of all rabbis. Or, the anti-social sentiment was the product of the persecution of the Jews in a particular time and place, not the opinion of all Jews in all ages. The context is distorted. Other favored techniques are to use code words. The Talmud proliferates with references to ancient peoples such as the Hittites, Akum and so forth. The Jews pretend that if a particular passage makes unflattering references to these ancient peoples, that the reference is based on an unfortunate historical experience of the past, not on any antipathy to present day gentiles. The anti-semites reply that laws are of the present. To preserve laws pertaining to dead peoples makes no sense unless those references to dead peoples are really code words for peoples of the present. Sometimes the Jews will argue that the obscene references to Jesus sprinkled throughout the Talmud really refer to some other Jesus, and not to the well-known Jesus of Nazareth. This was, for instance, the defense of the rabbi confronted by the charges of Nicholas Donin in 14th century France. The rabbi was unable to say just who the other Jesus was. On the face of it, it should be obvious that if a Talmudic passage asserts that Jesus is being boiled in hot excrement for all eternity it must be someone the Talmudic sages hated very much.
The Talmud is a very tricky book. It abounds in hair splitting distinctions, tortured logic and upside down thinking. Like modern day law, the Talmud can be used to justify, or condemn, virtually anything. That is its utility. Thus, when the anti-semite quotes the offending passage, the Jew quotes the contrary passage. One way of judging the validity of anti-semitic complaints about the Talmud is to look for signs of a Jewish anti-Christian, anti-gentile tradition outside the Talmud. Thus, if the reader consults a book like Reckless Rites by Elliott Horowitz, he finds a lengthy well-documented anti-Christian tradition. Horowitz establishes that for centuries Jews routinely spit on the Christian cross and cursed the name of Jesus as a mandatory religious duty. He also establishes that the festival of Purim which celebrates the hanging of the Persians who opposed the Jews in ancient times, is proof of a Jewish revenge mentality against the outside, non-Jewish world. If Jews have a centuries old bias against Christianity it would only be logical to assume that this anti-Christian, anti-gentile mentality would be elaborated and continued in the Talmud. As noted at the beginning of this essay, the Talmud was once studied very intensely by Christian scholars during the Middle Ages. These Christian scholars were well versed in the ancient languages in which the Talmud was written. Thus, the Jews had to be careful about venting their hatred in their Talmudic scriptures. Their enemies could read those scriptures-and understand them. Thus, the Jews invented the cover up techniques we have already reviewed. Other Jewish techniques involved deleting the offending passages entirely and passing them down orally from generation to generation. Only when the Jews felt that the Messianic Age was at hand, as in the days of the early Reformation or the time of Shabbatai Zevi, would they lose caution and restore the offending passages to their printed editions.
The Talmud has been the subject of innumerable investigations and disputations over the centuries. There was the aforementioned Nicholas Donin in 14th century France, the disputations of Rabbi Pfferkorn with Johannes Reuchlin, the investigations of Johannes Eisenmenger in Endektes Judentum , the writings of Johannes Buxdorf in Synagoga Judaica , the pamphlet of August Rohling, Jesus Christus Im Talmud , the writings of the Greek Orthodox priest, Reverend Pranaitis, the more recent revelations of Professor Israel Shahak in Israel and other exposures. Of all these enemies of the Talmud, no doubt the most formidable was Eisenmenger. Even the Jews, among them Frank E. Manuel and Jacob Katz, praise his erudition and acquit him of the charge of mistranslation of the ancient texts. When the opponents of the Talmud have been dragged into court on charges of libel they have generally fared badly. The reason is not hard to understand. As stated at the beginning of this essay, the study of the Talmud requires a lifetime. The anti-semitic scribe studies only the odious passages, not the book as a whole. Therefore, when tested in court, he can easily be shown to be ignorant of much of what the Talmud teaches, thus enhancing the credibility of the taken-out-of- context argument. This is what happened to both Rohling and Pranaitis in their court cases.
Perhaps the best test of the true teachings of the Talmud is to compare the infamous passages with what the Jews do in the real world. If the Talmud really teaches that non-Jews are animals in human form, fit only to be enslaved or murdered by Godâ„¢s Chosen People, then one would expect these precepts to be implemented in the real world. Let us take the invasion of Gaza as an example. The world is horrified at what is going on. The Israelis are murdering helpless civilians by the most barbaric of methods. They treat the Palestinians as animals in human form -and slaughter them. Is this not exactly what the disputed Talmudic passages say? To go back further in history we may recall the tens of millions slaughtered by the Jewish Bolsheviks in Russia by similarly gruesome methods. For those who recall the activities of the Jews in Roman times there were the horrible upheavals in which tens of thousands of Greek and Roman civilians were slaughtered by the Jewish rebels who then wrapped themselves in the intestines of their victims. Or there was the horrible massacre of 90,000 Christians delivered to the Jews for slaughter by the Persian King Cyrus after he retook Jerusalem from the Byzantines around 630 A.D. The details and the cover up in Jewish historiography are detailed in Mr. Horowitzâ„¢s book Reckless Rites . Thus, there is a barbarity in Jewish behaviour from ancient times to present that is entirely consistent with the literal word of the obnoxious Talmudic scriptures.
And there, the case must rest. The reader may judge for himself the merits of the case. He has before him the arguments, pro and con. The matter has been disputed for centuries; the evidence is all in. He may believe the Jews; he may believe their critics; he may believe the blood of Gaza. The choice is his.
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Debating the Holocaust: A New Look At Both Sides by Thomas Dalton, PhD
Publisher's Note: This is a non-Revisionist title for Theses & Dissertations Press. It will be the first book on the Holocaust, in publishing history, that will not take a Traditionalist or a Revisionist point of view. When you purchase this book, one-third of the proceeds will go to Germar Rudolf and his family.
http://www.amazon. com/Debating- Holocaust- Look-Both- Sides/dp/ 1591480051/ ref=sr_1_ 1?ie=UTF8&s=books&qid=1233219533&sr=1-1
Founded in 2000 the publishing company Theses & Dissertations Press is at the center of a worldwide network of scholars and activists who are working -- often at great personal sacrifice -- to separate historical fact from propaganda fiction. The founder of Theses & Dissertations Press is Germar Rudolf. Who is currently serving prison time for his published works and will be released on July 4, 2009.
As the new director of Germar Rudolf's American publishing division, I wish to express my outrage that the Holocaust, unlike any other historical event, is not subject to critical revisionist investigation. Furthermore I deplore the fact that many so-called democratic states have laws that criminalize public doubting of the Holocaust. It is my position that the veracity of Holocaust assertions should be determined in the marketplace of scholarly discourse and not in our legislatures bodies and courthouses.
Peace.
Michael Santomauro
Editorial Director
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