The Secret Rabbinical Teachings Concerning Christians

Contents

EDITOR'S NOTE

MANY people today are keenly interested to know what the Jewish Talmud really teaches about Christians, and for an accurate, authentic treatise on this subject, there is no need to go further than the scholarly work of the Rev. Father B. Pranaitis, an able Roman Catholic theologist and Hebraist, formerly on the staff of the Roman Catholic college of the Imperial Academy in old St. Petersburg. His work is in Hebrew and Latin and bears the imprimatur of his ecclesiastical superior.

This is an accurate translation of Father Pranaitis' Latin text, and it is felt that it will be appreciated by those who are interested to know what this great scholar wrote on this important subject from original Talmudic sources. Father Pranaitis was one of those "liquidated" by the Cheka during the Bolshevist revolution in Russia.

Many readers will recall that we published a book in 1934 entitled, "Are these Things So?" said by many to reveal many things thereto unknown. No reader with an open mind could answer that title-question in the negative. We believe that this present work supplies a sequal to our previous book, and that it proves that such things "Are So." This work has been carefully translated and edited and will stand the test of scholarship, and therefore win the respect of the American people. The Intelligence Department of the defense forces of every country must supply accurate information if defeat is to be avoided.

This book is sent forth by one who has dared to turn on the light of publicity in other publications. We shall watch with interest the reactions that will follow its appearance, and venture to suggest that critics be as careful to document their evidence as has been done with the facts presented herein.

E. N. SANCTUARY
156 Fifth Avenue
New York, N.Y.

AUTHOR'S DEDICATION

YOUR EXCELLENCY:

In order to requite in some measure your very great kindness towards me, evidences of which I have experienced so often and in so many ways, I have undertaken to dedicate this little book to you. It is small in size but has been prepared with great care and labor, and I am led by the hope that you will not spurn it; for it is the first fruits of the labor of one whom you were once so kindly pleased to style the first fruits of your labors as Rector of this Academy.

I therefore beg your Excellency to bless this work which I have recently completed, so that it may fulfil the purpose for which it was written. Bless me also that I may soon accomplish greater works for the glory of God and for the honor and advancement of our Alma Mater, over which you have ruled for eight years, and of which you are its greatest ornament.

May these pages be to Your Excellency the proof of my perpetual and sincere love and gratitude.

Your Excellency's devoted disciple,
IUSTINUS BONAVENTURA PRANAITIS

ANTIPHONE

PROLOGUE

Many people who are interested in the Jewish question are wont to ask whether or not there is anything in the Talmud which is not beautiful and sublime, and entirely removed from anything like hatred of Christians. The confusion of opinion about the matter is so great, that to listen to those who argue so wisely about it, you would think that they were discussing a very ancient and remote race of people, and not the people of Israel who live in our midst according to an unchanging moral code by which the religious and social life of the Jews has been regulated to this day.

This being so, I have undertaken to show what the Talmud really teaches about Christians, and thus satisfy the wishes of those who desire to find out about this doctrine from genuine original sources.

To this end I have translated the best known Talmudic books which refer to the Christians, and have arranged these sources in such order as to bring out clearly the picture of a Christian as represented to the Jews by the Talmud.

Lest I be accused of using a corrupted text of the Talmud or of not having interpreted it correctly, as is generally the case with those who have attempted to disclose secret Jewish teachings, I have placed the Hebrew text opposite the Latin. [5]

I have divided the whole into two sections, the first of which treats of the teachings of the Talmud about Christians, and the other, the rules which Jews are obliged to follow when living among the Christians.

I preface these with a brief discussion about the Talmud itself in the following chapter.

DESCRIPTION OF THE TALMUD

The Talmud gets its name from the word Lamud - taught, and means The Teaching. By metonymy it is taken to mean the book which contains the Teaching, which is called Talmud, that is, the doctrinal book which alone fully expounds and explains all the knowledge and teaching of the Jewish people.

As to the origin of the Talmud, the Rabbis [6] regard Moses as its first author. They hold that, besides the written law which Moses received from God on Mount Sinai on tables of stone, which is called Torah Schebiktab, he also received interpretations of it, or the oral law, which is called Torah Shebeal Peh. They say that this is the reason why Moses remained so long on the mountain, as God could have given him the written law in one day. [7]

Moses is said to have transmitted this oral law to Joshua; Joshua in turn to the seventy Elders; the Elders to the Prophets, and the Prophets to the Great Synagogue. It is held that it was later transmitted successively to certain Rabbis until it was no longer possible to retain it orally.

Whatever may be said about this story of the Rabbis, it is sufficiently known to us that before the birth of Christ, schools existed in Palestine in which sacred literature was taught. The commentaries of the Doctors of the law were noted down on charts and lists as an aid to memory, and these, when collected together, formed the beginnings of the Jewish Talmud.

In the second century after Christ, Rabbi Jehuda who, because of the sanctity of his life, was called The Saint, and The Prince, realizing that the learning of the Jews was diminishing, that their oral law was being lost, and that the Jewish people were being dispersed, was the first to consider ways and means of restoring and preserving their oral law. He collected all the lists and charts and from them he made a book which was called the Sepher Mischnaioth, or Mischnah - a Deuterosis, or secondary law. He divided it into six parts, each of which was divided into many chapters. We shall consider these later.

The Mischnah is the foundation and the principal part of the whole Talmud. This book was accepted by the Jews everywhere and was recognized as their authentic code of law. It was expounded in their Academies in Babylon - at Sura, Iumbaditha and Nehardea - and in their Academies in Palestine - at Tiberias, Iamnia and Lydda.

As their interpretations increased with the passing of time, the disputations and decisions of the doctors of the law concerning the Mischnah were written down, and these writings constituted another part of the Talmud called the Gemarah.

These two parts are so disposed throughout the whole Talmud that the Mischnah serves first as a kind of text of the law, and is followed by the Gemarah as an analysis of its various opinions leading to definite decisions.

All the precepts of the Mischnah, however, were not discussed in the Jewish schools. Those whose use was nullified by the destruction of the Temple, and those whose observation was possible only in the Holy Land were not commented upon. Their explanation was left until the coming of Elias and the Messiah. For this reason some parts of the Mischnah are lacking in the Gemarah.

In interpreting the Mischnah of Rabbi Jehuda, the schools of Palestine and Babylon followed each their own method, and by thus following their own way gave rise to a twofold Gemarah - the Jerusalem and the Babylonian versions. The author of the Jerusalem version was Rabbi Jochanan, who was head of the synagogue in Jerusalem for eighty years. He wrote thirty-nine chapters of commentaries on the Mischnah> which he compiled in the year 230 A.D.

The Babylonian Gemarah, however, was not compiled by any one person, nor at any one time. Rabbi Aschi began it in 327 A.D and labored over it for sixty years. He was followed by Rabbi Maremar about the year 427 A.D., and it was completed by Rabbi Abina about the year 500 A.D. The Babylonian Gemarah has thirty-six chapters of interpretations.

This twofold Gemarah, added to the Mischnah, makes also a twofold Talmud: The Jerusalem version, which, on account of its brevity and obscurity, is not much used; and the Babylonian version, which has been held in the highest esteem by Jews of all times.

The Gemarah is followed by additions called Tosephoth. [8] It was thus that Rabbi Chaia first styled his opinions on the Mischnah which were made by the doctors outside the schools were called Baraietoth, [9] or extraneous opinions.

These Commentaries were further supplemented by other decisions called Piske Tosephoth, short theses and simple principles.

For nearly five hundred years after the Babylonian Talmud was completed, the study of literature was greatly hampered partly due to public calamities and partly owing to dissensions among the scholars. But in the eleventh century others wrote further additions to the Talmud. Chief among these were the Tosephoth of Rabbi Ascher.

Besides these there appeared the Perusch of Rabbi Moische ben Maimon, called by the Jews Rambam for short, by the Christians Maimonides, and by Rabbi Schelomo, Iarchi or Raschi.

Thus, the Mischna, Gemarah, Tosephoth, the marginal notes of Rabbi Ascher, the Piske Tosephoth and the Perusch Hamischnaioth of Maimonides, all collected into one, constitute a vast work which is called the Talmud.

They assert that in this passage the words "tables of stone" mean the ten commandments, that "a law" means the Pentateuch, "commandments" mean the Mischnah; "which I have written" the Prophets and the Hagiographers; and "that thou mayest teach them" the Gemarah. cf. Berakhoth, fol. 5a.

* * * * *

The list of Talmudic Books

The main parts of the Talmud, which we mentioned above, are six:

The complete Talmud contains 63 books in 524 chapters.

Added to these are four other shorts tracts, which have not been included in the regular Talmud. They have been added by later writers and exponents.

These four are:

* * *

Since the Talmud was such a voluminous and disordered work, there was a need of a compendium which would facilitate its study. To supply this need, therefore, Rabbi Isaac ben Jacob Alphassi, in 1032, published a Shorter Talmud, which he called Halakhoth - Constitutions. He omitted all lengthy discussions and preserved only those parts which had to do with the practical things of life. Since this work, however, had no order to it, it was not considered of great worth.

The first to issue a well ordered work on Jewish Law was Maimonides, styled the "Eagle of the Synagogue." In 1180 he produced his celebrated work Miscnhah Torah - Repetition of the Law, also called Iad Chazakah - the Strong Hand. It contains four parts or volumes and 14 books and includes the whole Talmud. Maimonides also included much philosophical discussion in this work and attempted to establish many laws of his own. Because of this he was excommunicated by his people and condemned to death. He fled to Egypt where he died in the year 1205.

In spite of this, the value of his work increased in time, and for a while an expurgated version was held in the highest esteem by the Jews. A drawback to this work is that it contains many laws which were of no value after the destruction of the Temple.

An edition of the work of Maimonides, expurgated of all his philosophical innovations and of all the old, useless laws, was edited in 1340, in strict accord with the ideas of the Rabbis, by Jacob ben Ascher, to which he gave the name Arbaa Turim - The Four Orders, which are:

Since Alphasi, Maimonides and Jacob ben Ascher disagreed on many points, which gave rise to different interpretations of the same law, there was great need of a book which would contain short, concise solutions to controversies, and which would supply to the Jewish people a law book worthy of; the name.

Joseph Karo, a Rabbi of Palestine (born 1488, died 1577), supplied this need by his celebrated; commentary on the Arbaa Turim, which he called Schulchan Arukh - the Prepared Table. Since, however, the customs of oriental Jews differed greatly from those of western Jews, even the Schulchan Arukh, of Joseph Karo did not suffice for Jews everywhere. And for this reason Rabbi Mosche Isserles wrote a commentary on the Schulchan Arukh, entitled Darkhe Mosche, the Way of Moses, which received the same acceptance in the West as the work of Joseph Karo in the East.

At the present time, the Schulchan Arukh is regarded as the obligatory Law Code of the Jews, and they use it principally in their studies. [11] Many commentaries have been written on each part of this book.

An important point to note is that this work has always been regarded by the Jews as holy. They have always held it, and still hold it, as more important than the Sacred Scriptures. The Talmud itself shows this very clearly:

In the tract Babha Metsia, fol. 33a, we read:

Likewise in the tract Sopherim XV, 7, fol. 13b:

The following is a well-known and highly praised opinion in the writings of the Rabbis:

The reason for this is found in the tract Sanhedrin X, 3, f.88b:

Also when there are differences of opinion between the Law and the doctors, both must be taken as the words of the Lord God.

In the tract Erubhin, f.13b, where it is related that there was a difference of opinion between the two schools of Hillel and Schamai, it is concluded that:

In the book Mizbeach, [13] cap. V, we find the following opinion:

Contemporary defenders of the Talmud speak of it almost in the same way. [14]

What Christians have thought of the Talmud is amply proved by the many edicts and decrees issued about it, by which the supreme rulers in Church and State proscribed it many times and condemned this sacred Secondary Law Code of the Jews to the flames.

In 553 the Emperor Justinian forbade the spread of the Talmudic books throughout the Roman Empire. [15] In the 13th century "Popes Gregory IX and Innocent IV condemned the books of the Talmud as containing every kind of vileness and blasphemy against Christian truth, and ordered them to be burned because they spread many horrible heresies." [16]

Later, they were condemned by many other Roman Pontiffs - Julius III, Paul IV, Pius IV, Pius V, Gregory XIII, Clement VIII, Alexander VII, Benedict XIV, and by others who issued new editions of the Index of Forbidden Books according to the orders of the Fathers of the Council of Trent, and even in our own time. [17]

At the beginning of the 16th century, when the peace of the Church was disturbed by new religions, the Jews began to distribute the Talmud openly, aided by the art of printing then recently invented. The first printed edition of the whole Talmud, containing all its blasphemies against the Christian religion, [18] was published in Venice in the year 1520. [19] And almost all Jewish books published in that century, which was favorable to them, are complete and genuine.

Towards the end of the 16th century and at the beginning of the 17th, when many famous men undertook diligently to study the Talmud, the Jews, fearing for themselves, began to expunge parts of the Talmud which was published at Basle in 1578 has been mutilated in many places.

And at Synod in Poland, in the year 1631, the Rabbis of Germany and many other countries declared that nothing which would annoy the Christians and cause persecution of Israel, should be printed. For this reason there are signs of many things missing in the Jewish books which were published in the following century and thereafter. The Rabbis explain from memory what these things mean, for they possess the genuine books which Christians rarely see.

However, Jewish books were published later with very few mutilations in Holland - where the Jews who were expelled from Spain were kindly received. The Talmud published there in 1644 - 1648 is almost similar to the Venetian edition. [20]

The latest device invented to deceive the censors was to insert the word haiah (was) with the genuine text, as if to indicate that the matter in question once had its place there. [21]

But by so doing they only cleanse the outside of the cup. For in many places they do show what they mean, ex.gr. by the words gam attah, "even now," viz. "this law obliges"; and aphilu bazzeman hazzeh, "even to this day" viz. "this law holds," and such like. [22]

We must add a few remarks about that other very well known book of the Jews, called the ZOHAR.

According to some Rabbis, Moses, after he had been instructed in the interpretation of the law on Mount Sinai, did not pass this information to Joshua nor he to the Elders, but to Aaron, Aaron to Eleazer, and so on until the oral teachings had been put into book form called the ZOHAR, so called from the name ZEHAR, meaning to shine forth. For it is an illustration of the books of Moses, a commentary on the Pentateuch.

The author is said to have been R. Schimeon ben Jochai, a disciple of R. Akibha who, fifty years after the destruction of the Temple, ended his life as a martyr about the year 120 A.D. in Hadrian's war against the Jews. Since, however, names of men appear in this book who lived many centuries after the year indicated, and since neither Rambam (R. Mosche ben Nachman), nor R.

Ascher, who died about the year 1248 A.D., make no mention of it, it is more likely that those are nearer the truth who say that the book of Zohar first saw the light about the 13th century. Especially is this considered likely since about this time a book was produced which is similar in argument and style to the Chaldaic type of writing.

It consists of three volumes in large octavo.

Many other works have been published by the Jewish teachers which are used in the study of Jewish law, and which are held in high esteem since they explain many obscure passages in the Talmud. Some of them are cited in this book, and are as follows:

BIAR - Declaration, elucidation, Commentary on another Commentary. These declarations differ from one another.

HALAKOTH - usually written HILKHOTH - Decisions or Dissertations. Separate books of Holy Scriptures and of the Talmud by different Rabbis: Maimonides, Beshai, Edels, Moses of Kotzen, Kimchi and others. In most cases citations are given from HILKOTH AKUM by Maimonides. These contain dissertations on stars and planets and the status of nations. There is another - HILKOTH MAAKHALOTH ASAVOROTH - dissertation about forbidden foods.

IUCHASIN or SEPHER IUCHASIN - dissertations on lineage. Treats of Sacred and Jewish history from the beginning of the world until 1500. Printed at Cracow, 1580.

JALKUT - a collected commentary from various ancient books. Supposed to have not a literal but allegorical meaning. Author: Rabbi Shimeon of Frankfurt.

KED HAKKEMACH - Barrel of flour. Contains places of theological communities in alphabetical order. Author: Rabbi Bechai of Lublin.

MAGEN ABRAHAM - Shield of Abraham. Author: Perizola.

MIZBEACH HAZZAHABH - the Golden Altar. A Cabalistic book. Author: R. Schelomon ben Rabbi Mordechai. Printed at Basle, in 1602.

MACHZOR - a Cycle. Book of Prayers used on great festivals.

MENORATH HAMMAOR - Candlestick of light. A Talmudic book. Contains Aggadoth and Medraschim. i.e., allegorical and historical comments on the entire Talmud. Author: Rabbi Isaac Abhuhabh. Printed in 1544.

MAIENE HAIESCHUAH - Fountains of the Savior. An exquisite Commentary on Daniel by Rabbi Isaac Abarbanel. There are numerous disputations against Christians. Printed in 1551.

MIKRA GEDOLAH - the Great Convocation. A Hebrew Bible with commentaries by R. Salomon Iarchi and R. Ezra.

MASCHMIA IESCHUAH - The Preacher of Salvation. Explanations on all the Prophets. On future redemption. Author: R. Abarbanel.

NIZZACHON - Victory. Attacks on Christians and on the Four Gospels. Author: Rabbi Lipman. Printed in 1559.

SEPHER IKKARIM - Book on fundamentals or articles of faith. It contains one very bitter attack against the Christian faith.

EN ISRAEL - the Eye of Israel. A celebrated book. Has a second part - BETH JAKOBH - the House of Jacob. Embraces the most delightful Talmudic histories. Printed in Venice, in 1547.

SCHAARE ORAH - the Gates of Light. A most celebrated Cabalistic book. Author: Ben Joseph Gekatilia.

SCHEPHAA TAL - Abundance of Dew. A Cabalistic book. A key to the book of Zohar and other similar books. Author: Rabbi Schephtel Horwitz of Prague.

TOLDOTH IESCHU - the Generations of Jesus. A little pamphlet full of blasphemies and maledictions. Contains the history of Christ. Full of false and deceiving manifestations.

Sources

In preparing this booklet I have used the following source material:

The TALMUD. Edition of Amsterdam, 1644-48, in 14 volumes.

SCHULKHAN ARUKH, by Rabbi Joseph Karo. Edition of Venice, 1594. Without commentaries.

IORE DEAH. Numerous quotations. Edition of Krakow.

ZOHAR. Edition of Amsterdam, 1805. 3 volumes.

MIKRA GEDOLAH. Edition of Amsterdam, 1792, 12 volumes, edition of Basle, 1620, 2 volumes, edition of Venice.

HILKHOTH AKUM, of R. Maimonides, edition by Vossius, 1675

As auxillary works I have used:

JOANNES BUXDORFIUS. a Lexicon Chaldaicum, Talmudicum et Rabbinicum, Base, 1640. b. De Abreviaturis Hebraicis; Operis Talmudis Recensio; Biblicothea Rabbinica. Basle, 1712. c. Synagoga Judaica. Basle, 1712.

JOH. CHRISTOPHORI WAGENSEILII, Sota. Aldtorfi Noricum, 1674.

GEORGII ELIEZ EDZARDI: Tractatus talmudici "AVODA SARA." Hamburg, 1705.

JACOBI ECKER: "Der Judenspiegel im Lichte der Wahrheit," (The Jewish Mirror in the Light of Truth). Paderborn, 1884.

AUGUST ROHLING: Die Polemik und das Manschenopfer des Rabbinismus. (The Polemics and Human Sacrifice of Rabbinism). Paderborn, 1883.

I have only used the works of those who are held in the highest esteem by the Jews themselves, and to whom the Jews appeal when disputing with Christians, by quoting impartially the opinions of these learned men. [23]

Their great dilligence in quoting from the texts of books which I was able to examine, has been a proof to me that I used the same diligence even in quoting from less known sources to which they have much greater access than I.

THE TEACHING OF THE TALMUD CONCERNING CHRISTIANS

First we shall see what the Talmud teaches about Jesus Christ, the founder of Christianity; and secondly, about his followers, the Christians.

JESUS CHRIST IN THE TALMUD

CHAPTER I

Many passages in the Talmudic books treat of the birth, life, death, and teachings of Jesus Christ. He is not always referred to by the same name, however, but is diversely called "That Man," "A Certain One," "The Carpenter's Son," "The One Who Was Hanged," etc.

Article I. - Concerning the Names of Jesus Christ

1. The real name of Christ in Hebrew is Jeschua Hanotsri - Jesus the Nazarene. He is called Notsri from the city of Nazareth in which he was brought up. Thus in the Talmud Christians also are called Notsrim - Nazarenes. Since the word Jeschua means "Savior," the name Jesus rarely occurs in the Jewish books. [1]

It is almost always abbreviated to Jeschu, which is maliciously taken as if it were composed of the initial letters of the three words Immach Schemo Vezikro - "May his name and memory be blotted out." [2]

2. In the Talmud Christ is called Otho Isch - "That man," i.e. the one who is known to all. In the tract Abhodah Zarah, 6a, we read:

3. Elsewhere he is simply called Peloni - "A Certain One." In Chagigah, 4b, we read:

That this Mary is none other than the mother of Jesus will be shown later.

4. Out of contempt, Jesus is also called Naggar bar naggar - "the carpenter son of a carpenter", [3] also Ben charsch etaim - "the son of a wood worker."

5. He is also called Talui - "The one who was hanged." Rabbi Samuel, the son of Mair, in the Hilch. Akum of Maimonides, refers to the fact that it was forbidden to take part in the Christian feats of Christmas and Easter because they were celebrated on account of him who was hanged. And Rabbi Aben Ezra, in a commentary on Genes. also calls him Talui, whose image the Emperor Constantine reproduced on his banner.

Article II. - The Life of Christ

The Talmud teaches that Jesus Christ was illegitimate and was conceived during menstruation; that he had the soul of Esau; that he was a fool, a conjurer, a seducer; that he was crucified, buried in hell and set up as an idol ever since by his followers.

1. ILLEGITIMATE AND CONCEIVED DURING MENSTRUATION

The following is narrated in the Tract Kallah, 1b:

That the Jews understand this story to refer to Jesus and his mother, Mary, is clearly demonstrated in their book Toldath Jeschu - "The Generations of Jesus" - where the birth of our Savior is narrated in almost the same words. [4]

Another story of this kind is narrated in Sanhedrin, 67a:

The meaning of this is that his Mary was called Stada, that is, a prostitute, because, according to what was taught at Pumbadita, she left her husband and commited adultery. This is also recorded in the Jerusalem Talmud [7] and by Maimonides. [7]

That the mention here is of Mary, the mother of Jesus, is verified in the Tract Chagigah, 4b:

"When Rabbi Bibhai was visited once by the Death Angel (the devil), the latter said to his assistant: "Go and bring to me Mary the hairdresser" (that is, kill her). He went and brought Mary the children's hairdresser - in place of the other Mary."

A marginal note explains this passage as follows:

In Schabbath the passage referred to says:

"Rabbi Elizer said to the Elders: "Did not the son Stada practice Egyptian magic by cutting it into his flesh?" They replied: "He was a fool, and we do not pay attention to what fools do. The son of Stada, Pandra's son, etc." as above in Sanhedrin, 67a.

This magic of the son of Stada is explained as follows in the book Beth Jacobh, fol. 127 a:

Buxtorf [9] says:

Christ was therefore evil and that he was Esau himself

2. Furthermore, "In the secret books, which are not permitted to fall easily into the hands of Christians, they say that the soul of Esau came into Christ, that he was therefore evil and that he was Esau himself." [17]

By some he is called a FOOL and INSANE

3. By some he is called a FOOL and INSANE

In Schabbath, 104b:

"They, [the Elders] said to him [Eliezer]: "He was a fool, and no one pays attention to fools."

A CONJURER AND MAGICIAN

4. A CONJURER AND MAGICIAN

In the infamous book Toldoth Jeschu, our Savior is blasphemed as follows:

Whether those who believe such devilish lies deserve greater hatred or pity, I cannot say. [21]

In another place in the same book it is related that in the house of the Sanctuary there was a stone which the Patriarch Jacob anointed with oil. [22] On this stone were carved the tetragrammatic letters of the Name (IHVH), [23] and if anyone could learn from them he could destroy the world. They therefore decreed that no one must learn them, and they placed two dogs upon two iron columns before the Sanctuary so that if anyone should learn them the dogs would bark at him coming out and he would forget the letters through fear. Then it is related: "Jesus came and entered, learned the letters and wrote them down on parchment. Then he cut into the flesh of his thigh and inserted them there, and having pronounced the name, the wound healed." [24]

IDOLATER

5. IDOLATER

In the Tract Sanhedrin (103a) the words of Psalm XCI, 10: "No plague shall come near thy dwelling," are explained as follows:

To salt one's food too much or to destroy one's taste, is proverbially said of one who corrupts his morals or dishonors himself, or who falls into heresy and idolatry and openly preaches it to others.

SEDUCER

6. SEDUCER

In the same book Sanhedrin (107b) we read:

CRUCIFIED

7. CRUCIFIED

Finally as punishment for his crimes and impiety, he suffered an ignominious death by being hanged on a cross on the eve of the Passover (as we have seen above).

BURIED IN HELL

8. BURIED IN HELL

The book Zohar, III, (282), tells us that Jesus died like a beast and was buried in that

WORSHIPPED AS GOD AFTER HIS DEATH BY HIS FOLLOWERS

9. WORSHIPPED AS GOD AFTER HIS DEATH BY HIS FOLLOWERS

George El. Edzard, in his book Avoda Sara, quotes the following words of the commentator on the Hilkoth Akum (V,3) of Maimonides:

Maimonides attempts to prove how much Christians err in worshipping Jesus in his book Hilkoth Melakhim (IX, 4): [27]

10. AN IDOL

10. AN IDOL

In the Tract Abhodah Zarah, (21a Toseph), we read:

Rabbi Ascher, in his Commentary on Abhodah Zarah (83d) speaks not less clearly on this matter:

All this, and much more like it, proves beyond a doubt that when the Rabbis speak of the idols of the Gentiles among whom they lived at that time, when no idols were worshipped, they clearly meant the Christian "idol," namely, the image of Christ on the crucifix and the Holy Communion.

Note About The Cross

In Jewish writings there is no directly corresponding word for the Christian Cross. The cross T on which those condemned to death were crucified, was called Tau by the Phoenicians and the Hebrews, and this name and sign for it was afterwards taken over into the alphabet of the Jews and of the Greeks and the Romans. The Cross honored by the Christians, however, is called by the following names:

1. Tsurath Haattalui - the image who was hanged. [29]

2. Elil - vanity, idol.

3. Tselem - image. Hence the Crusaders in Jewish books are called Tsalmerim (ein Tsalmer)

4. Scheti Veerebh - warp and woof, which is taken from the textile art.

5. Kokhabh - star; on account of the four rays emanating from it.

6. Pesila - a sculpture, a carven idol.

But whenever it is mentioned it is always in the sense of an idol or of something despicable, as can be seen from the following quotations: In Orach Chaiim, 113,8:

In Iore Dea, 150,2:

But whenever it is not possible for a Jew to turn away like this, the following rule must be observed (in Iore Dea, 3, Hagah):

A distinction is also made between a cross which is venerated and a cross which is worn around the neck as a souvenir or as an ornament. The former is to be regarded as an idol, but not necessarily the latter. In Iore Dea, 141, 1, Hagah, it says:

The sign of the cross made with the hand, by which Christians are wont to bless themselves, is called in Jewish "the moving of the fingers here and there" (hinc et hinc). [30]

Article III. - The Teachings of Christ

The Seducer and Idolator could teach nothing but falsehood and heresy which was irrational and impossible to observe.

1. FALSHOOD

In Abhodah Zarah (6a) it says:

2. HERESY

In the same book Abohah Zar. (Ch.I, 17a Toseph) mention is made of the heresy of James. A little further on (27b) we learn that this James was none other than the disciple of Jesus:

But James taught, not his own doctrine, but that of Jesus.

3. IMPOSSIBLE TO OBSERVE

The author of Nizzachon [31] argues as follows on this point:

The author, however, who had the Gospels and the Acts of the Apostles under his hand, could not have failed to understand in what sense Christ commanded his followers to turn the other cheek to him who would strike them, since in another place he commanded his followers to cut off a hand or an arm, and to pluck out an eye if these should scandalize them.

No one who has had the least acquaintance with the Holy Scriptures ever thought that these commands should be taken literally.

Only deep malice and ignorance of the times in which Jesus lived can explain why the Jews, even to this day, use these passages to detract from the teachings of Jesus Christ. [33]

CHRISTIANS IN THE TALMUD

CHAPTER II

There are three things to be considered in this chapter:

1. The names by which Christians are called in the Talmud.

2. What kind of people the Talmud pictures Christians to be.

3. What the Talmud says about the religious worship of the Christians.

Article I. - The Names Given to Christians in the Talmud

As in our languages Christians take their name from Christ, so in the language of the Talmud Christians are called Notsrim, from Jesus the Nazarene. But Christians are also called by the names used in the Talmud to designate all non-Jews: Abhodah Zarah, Akum, Obhde Elilim, Minim, Nokhrim, Edom, Amme Haarets, Goim, Apikorosim, Kuthrim.

1. Abhodah Zarah - Strange worship, idolatry

1. Abhodah Zarah - Strange worship, idolatry. The Talmudic Tract on Idolatry is thus entitled: Obhde Abhodah Zarah - Idol Worshippers. That Abhodah Zarah really means the cult of idols is clear from the Talmud itself: "Let Nimrod come and testify that Abraham was not a server of Abhodah Zarah."

But in these days of Abraham there existed no strange cult either of the Turks or the Nazarenes, but only the worship of the true God and idolatry. In Schabbath (ibid. 82a), it says:

In the first part of this verse mention is made of idols made from gold and silver.

The learned Maimonides also clearly demonstrates that the Jews regarded Christians as Abhodah Zarah. In Perusch (78c) he says:

2. Akum

2. Akum - This word is made up of the initial letters of the words Obhde Kokhabkim U Mazzaloth - worshippers of stars and planets. It was thus that the Jews formerly styled the Gentiles who lacked all knowledge of the true God. Now, however, the word Akum in Jewish books, especially in the Schulkhan Arukh, is applied to Christians. This is evident from numerous passages:

In the Orach Chaiim (113,8) those who use a cross are called Akum. In the Iore Dea (148, 5, 12), those who celebrate the feasts of Christmas and New Year, eight days afterwards, are called worshippers of the stars and planets :

3. Obhde Elilim - Servers of idols

3. Obhde Elilim - Servers of idols. This name has the same meaning as Akum. Non-Jews are frequently called by this name. In the Orach Chaiim, for example (215, 5), it says:

But at the same time when the Schulkhan Arukh was written there were no worshippers of the stars and planets (Akum); there were no 'servers of idols' among those who lived with the Jews. Thus, for example, the author of the Commentary on the Schulkhan Arukh (entitled Magen Abraham), Rabbi Calissensis who died in Poland in 1775, in note 8, on No. 244 of the Orach Chaiim (where it is allowed to finish a work on the Sabbath with the help of an Akum) says:

4. Minim - Heretics

4. Minim - Heretics. In the Talmud those who possess books called the Gospels are heretics. Thus in Schabbath (116a) it says:

5. Edom - Edomites

5. Edom - Edomites. Rabbi Aben Ezra, when he speaks about the Emperor Constantine who changed his religion and placed the image of him who was hanged on his banner, adds:

And Rabbi Bechai, in his Kad Hakkemach (fol. 20a, on Isaiah, ch. LXVI, 17) writes:

Likewise Rabbi Bechai, commenting on the words of Isaiah (loc. cit.), "those who eat the flesh of swine" adds: "These are the Edomites." Rabbi Kimchi, however, calls them "Christians." And Rabbi Abarbinel, in his work Maschima Ieschua (36d) says: "The Nazarenes are Romans, the sons of Edom."

6. Goi - Race, or people

6. Goi - Race, or people. The Jews also call a man a Goi - a gentile; they call a gentile woman a Goiah. Sometimes, but very rarely, Israelites are called by this name. [35] It is mostly applied to non-Jews, or idolators. In Jewish books which treat of Idolatry, [36] worshippers of idols are often called by this single word Goi. For this reason, in more recent editions of the Talmud [37] the use of the word Goi is purposely avoided and other words for non-Jews are substituted.

It is well known that in the Jewish language, the Jews call Christians among whom they live, Goim. Nor do the Jews deny this. Sometimes in their popular magazines they say that this word means nothing harmful or evil. [38]

But the contrary can be seen in their books written in the Hebrew language. For instance, in Choschen Hammischpat (34, 22), the name Goi is used in a depraved sense:

7. Nokhtrim - strangers, foreigners

7. Nokhtrim - strangers, foreigners. This name is used for all who are not Jews, and therefor for Christians.

8. Amme Haarets - People of the earth, idiots

8. Amme Haarets - People of the earth, idiots. There are some who say [39] that people of other races are not meant by this, but only crude and uneducated people. There are passages, however, which leave no doubt about the matter. In the Holy Scripture, Book of Esra, ch. X, 2, we read:

We have sinned against our God, and have taken strange wives [nokhrioth] of the people of the earth. That people of the earth denotes idolators is clear from Zohar, I, 25a:

"The People of the earth - Obhde Abhodah Zarah, idolaters. [40]

9. Basar Vedam - Flesh and blood

9. Basar Vedam - Flesh and blood; carnal men who are destined to perdition and who can have no communion with God. That Christians are flesh and blood, is proved from the prayer book:

Likewise in another prayer, in which they ask God soon to restore the kingdom of David and to send Elias and the Messia, etc., they ask him to take away their poverty so that they will have no need to accept gifts from "flesh and blood," nor to trade with them, nor to seek wages from them. [41]

10. Apikorosim - Epicureans

10. Apikorosim - Epicureans. All are called by this name who do not observe God's precepts, as well as all those, even Jews themselves, who express private judgments in matters of faith. [42] How much more, therefore, Christians!

11. Kuthim - Samaritans

11. Kuthim - Samaritans. But since there are no longer any Samaritans, and since there are many references in recent Jewish books to Samaritans, who can doubt that this does not mean the Christians?

Furthermore, in this matter of naming those who are not Jews, it is to be particularly noted that Jewish writings apply these names indiscriminately and promiscuously when they speak of the same thing, and almost in the same words.

For instance, in the Tract Abhodah Zarah (25b) the word Goi is employed, but in the Schulkhan Arukh (Iore Dea 153, 2) Akum is used. Kerithuth (6b) uses Goim; Jebhammoth (61a) uses Akum; Abhodah Zar. (2a) uses Obhde Elilim; Thoseph uses Goim and Obhde Ab., Choschen Ham (Venetian ed.) uses Kuthi; (Slav. ed.) Akum. And many more instances could be quoted.

Maimonides in his book on Idolatry indiscriminately calls all the following idolators: Goim, Akum, Obhde Kokhabhim, Obhde Elilim, etc.

Article II. - What the Talmud Teaches About Christians

In the preceding chapter we saw what the Jews think of the Founder of the Christian religion, and how much they despise his name. This being so, it would not be expected that they would have any better opinion about those who follow Jesus the Nazarene. In fact, nothing more abominable can be imagined than what they have to say about Christians.

They say that they are idolaters, the worst kind of people, much worse than the Turks, murderers, fornicators, impure animals, like dirt, unworthy to be called men, beasts in human form, worthy of the name of beasts, cows, asses, pigs, dogs, worse than dogs;

that they propagate after the manner of beasts, that they have diabolic origin, that their souls come from the devil and return to the devil in hell after death; and that even the body of a dead Christian is nothing different from that of an animal.

1. Idolaters

Since Christians follow the teachings of that man, whom the Jews regard as a Seducer and an Idolater, and since they worship him as God, it clearly follows that they merit the name of idolater, in no way different from those among whom the Jews lived before the birth of Christ, and whom they taught should be exterminated by every possible means.

This is best demonstrated by the names they give Christians, and by the unmistakable words of Maimonides which prove that all who bear the name of Christian are idolaters. [42a]

And anyone who examines Jewish books which speak of the "Worshippers of the Stars and Planets," "Epicureans," "Samaritans," etc., cannot but conclude that these idolaters are none other than Christians. The Turks are always called "Ismaelites," never idolaters.

2. Christians worse than the Turks

Maimonides in Hilkoth Maakhaloth (ch. IX) says:

3. Murderers

In Abhodah Zarah (22a) it says:

Likewise in Iore Dea (153, 2):

In the Abhodah Zarah (25b) it says:

In Orach Chaiim (20, 2) it says:

4. Fornicators

In the Abhodah Zarah (15b) it says:

In the same tract a little farther on (22a) it is explained why animals must not be allowed in the barns of Gentiles, and why Jews are not permitted to have sexual intercourse with them:

In fol. 22b of the same book the reason is given why animals especially of the feminine sex must be kept away from their women:

It is for the same reason that animals are not to be entrusted to Goi shepherds, nor children to their educators.

5. Unclean

The Talmud gives two reasons why the Goim are unclean: because they eat unclean things, and because they themselves have not been cleansed (from original sin) on Mount Sinai. In Schabbath, (145b) it says:

Likewise in Abhodah Zarah, 22b:

6. Compared to dung

In Iore Dea (198, 48) Hagah, it says:

It is worthy of note that the following list of unclean things is a given in Biur Hetib, a commentary on the Schulchan Arukh:

7. Not like men, but beasts

In Kerithuth (6b p. 78) it says:

In the Tract Makkoth (7b) he is said to be guilty of killing "except when, if intending to kill an animal he kills a man by mistake, or intending to kill a Goi, he kills an Israelite."

In Orach Chaiim (225, 10) it says:

8. They differ only in form from beasts

In Midrasch Talpioth (fol. 225d) it says:

We can quote here also what is said in Orach Chaiim, 57, 6a:

9. Animals

In Zohar, II, (64b) it says:

Rabbi Bechai, in his book Kad Hakkemach, ch. I, beginning with the word Geulah - redemption - referring to Psalm 80, v.13:

Buxtorf (Lex.) says:

Rabbi Edels, in commenting on Kethuboth (110b) says:

10. Worse than animals

Rabbi Schelomo Iarchi (Raschi), famous Jewish commentator, explaining the law of Moses (Deuter. XIV, 21) forbidding the eating of meat of wounded animals, but which must be given to the 'stranger in thy gates,' or which, according to Exodus (XXII, 30) is to be thrown to the dogs, has this to say:

11. They propagate like beasts

In the Sanhedrin (74b) Tosephoth, it says:

And in Kethuboth (3b) it says:

In Kidduschim (68a), it says:

And in Eben Haezer (44, 8):

In Zohar (II, 64b) it says:

12. Children of the devil

In Zohar (I, 28b) we read:

The best argument used by the Jews to prove that Christians are of the race of the devil is the fact that they are uncircumcized. The foreskin on non-Jews prevents them from being called the children of the Most High God. For by circumcision the name of God - Schaddai - is complete in the flesh of a circumcized Jew.

The form of the letter Isch is in his nostrils, the letter Daleth in his (bent) arm, and ain appears in his sexual organ by circumcision. In non- circumcized gentiles, therefore, such as Christians, there are only two letters, Isch and Daleth, which make the word Sched, which means devil. They are, therefore, children of the Sched, the devil. [51]

13. The souls of Christians are evil and unclean

The teaching of the Jews is that God created two natures, one good and the other evil, or one nature with two sides, one clean and the other unclean. From the unclean side, called Keliphah - rind, or scabby crust - the souls of Christians are said to have come.

In Zohar (I, 131a) it says:

And in Emek Hammelech (23d) it says:

Zohar (I, 46b, 47a) goes to show that this unclean side is the left side, from which the souls of the Christians come:

14. After death they go down to hell

The Elders teach that Abraham sits at the gate of Gehenna and prevents any circumcized person from entering there; but that all the uncircumcized go down to hell.

In Rosch Haschanach (17a) it says:

15. The fate of dead Christians

The bodies of Christians after death are called by the odious name of Pegarim, which is the word used in Holy Scripture for the dead bodies of the damned and of animals, but never for the pious dead who are called Metim.

Thus the Schulchan Arukh orders that a dead Christian must be spoken of in the same way as a dead animal.

In Iore Dea (377, 1) it says:

Nor must Christians be avoided for seven days after they have buried someone, as the law of Moses commands, since they are not men; for the burial of an animal does not pollute one.

In Iebhammoth (61a) it says:

Article III. - About Christian Rites and Worship

Since Christians are regarded by the Jews as idolators, all their forms of worship are idolatrous. Their priests are called priests of Baal; their temples are called houses of lies and idolatry, and everything they contain, such as chalices, statues and books, are regarded as made for the serving of idols; their prayers, both private and public, are sinful and offensive to God; and their festivals are called days of evil.

1. Priests

The Talmud speaks of priests, the ministers of Christian worship, as idolatrous and belonging to the god Baal. They are also called Komarim - Soothsayers; and also Galachim, the shaved, because they shave their heads, particularly the monks.

In Abhodah Zarah (14b) Toseph, it says:

2. Christian churches

A place of Christian worship is called (1) Beth Tilfah, a house of vanity and foolishness, [52] in place of Beth Tefilah, a house of prayer;

(2) Beth Abhodha Zarah, a House of Idolatry;

(3) Beth Hatturapi Schel Letsim, a house of Evil Laughter. [53]

In Abhodah Zarah (78) the Perusch of Maimonides, it says:

A Jew is forbidden not only to enter a Christian church, but even to go near it, except under certain circumstances.

In Iore Dea (142, 10) it says:

Neither is a Jew allowed to listen to, or admire the beautiful music of the churches. In Iore Dea (142, 15) it says:

Likewise a Jew is not allowed to have a house near a church; nor is he allowed to rebuild a house which has been destroyed in such a place.

In Iore Dea (143, 1) it says:

Here may be added what a certain Rabbi Kelomimus said about a Christian church (in the book Nizzachon) [54] to the Emperor Henry III, who gave him permission to speak his opinion freely about the Basilica which he had recently built at Spires:

3. Chalices

Chalises used in the Sacrifice of the mass are spoken of as vessels in which filth is offered up to the idol. Moses Kozzensis, in Hilkoth Abhodah Zarah (10b) says:

4. Books

The Talmud calls the books of the Christians Minim - heretical books - Siphre Debeth Abidan - Books of the House of Perdition. [56]

The Talmud in particular speaks of the books of the Gospels. Thus in Schabbath (116a) Toseph:

And Rabbi Jochanan calls these books Aavon Gilaion, evil books. The Schulchan Arukh, Crakow edition, gives this name as Aven Niktabh al Haggilaion - iniquity written in a book.

Buxtorf says:

All the Talmudists agree that the books of the Christians should be destroyed. They differ only as to what should be done with the names of God contained in them. In Schabbath (116a) it says:

5. Prayers

Christian prayers are called, not Tefillah, but Tiflah. They change the point and insert Iod, which makes it read to mean sin, foolishness and transgression.

6. Christian festivals

Christian festivals, especially Sunday, are called Ion Ed - day of destruction, perdition, misfortune or calamity. They are also simply called Iom Notsri - Christian Days. The word Ed rightly interpreted means misfortune or calamity, as appears from the Gemarah and the Glossaries of Maimonides in Abhodah Zarah (2a):

Maimonides also says in Abhodah Zarah (78c):

Baretenora also writes:

The marginal notes of Tosephtoth also give this name to Christian festivals. Thus in Abhodah Zarah (6a):

Some Christian festivals are mentioned by name, such as the feast of Christmas and Easter. Moses Mikkozzi, [57] referring to the above text of Abhodah Zarah , says:

Maimonides, in hilkoth Akum (ch. IX) has the same:

Furthermore, indications of the impiety of the Jews are to be found in the names which they give to these Christian festivals: For in place of using Tav in the word Nithal, they often write Tet and call it Nital for the Latin word Natalis, the Feast of the Nativity.

They make it appear as if this word were from the root Natal which connotes extermination or destruction.

Likewise they refuse to use the word Paschal (Pesach) for the Christian feast of Easter. They substitute Koph for Phe and insert the letter iod and call it Ketsach or Kesach.

Both pronunciations have an evil meaning. Ketsach is from the root Katsah, meaning to amputate or cut off from, and Kesach is from the root Kesa, meaning to wood or a gallows.

This is done because the feast of Easter is celebrated by Christians in memory of Christ - the one who was hanged - who was put to death and who rose again from the dead.

PRECEPTS OF THE TALMUD CONCERNING CHRISTIANS

From what has been shown thus far, it is clear that, according to the teaching of the Talmud, Christians are idolaters and hateful to Jews. As a consequence, every Jew who wishes to please God has a duty to observe all the precepts which were given to the Fathers of their race when they lived in the Holy Land concerning the idolatrous gentiles, both those who lived amongst them and those in nearby countries.

A Jew is therefore required to (1) To avoid Christians; (2) To do all he can to exterminate them.

CHRISTIANS MUST BE AVOIDED

CHAPTER I

Jews are required to avoid all contact with Christians for four reasons: (1) Because they are not worthy to share in the Jewish way of life; (2) Because they are unclean; (3) Because they are idolators; (4) Because they are murderers.

Article I. - Christians Must Be Avoided - Because They Are Unworthy to Share Jewish Customs

A Jew, by the fact that he belongs to the chosen people and is circumcized, possesses so great a dignity that no one, not even an angel, can share equality with him. [1]

In fact, he is considered almost the equal of God.

A Jew is always considered good, in spite of certain sins which he may commit; nor can his sins contaminate him, any more than dirt contaminates the kernel in a nut, but only soils its shell. [3]

A Jew alone is looked upon as a man; the whole world is his and all things should serve him, especially "animals which have the form of men." [4]

Thus it is plain that they regard all contact with Christians as contaminating and as detracting from their dignity. They are therefore required to keep as far away as possible from all who live and act as Christians do. [5]

1. A Jew must not salute a christian

In Gittin (62a) it says:

2. A Jew must not return the greetings of a Christian

In Iore Dea (148, 10) it says:

Rabbi Kohana says that when a Jew salutes a Christian he should say "Peace to my Lord," but intend this for his own Rabbi. For the Tosephtoth says

3. A Jew must not go before a Christian judge

In Choschen Hammischpat (26,1) it says:

4. A Christian cannot be used as a witness

In Choschen Ham. (34, 19) it says:

5. A Jew cannot eat Christian food

In Iore Dea (112, 1) it says:

And in Abhodah arah (35b) it says:

6. A Jew must never act in any way like a Christian

In Iore Dea (178, 1) it says:

Since, however, it is not possible to observe all these rules in every place, the Hagah says that they can be overlooked to a certain extent when, for instance, it is to the advantage of the Jew to do so; for example, if a Jew would profit by a trade which requires a certain kind of dress.

* * * * *

Article II. - Christians Are to Be Avoided - Because They Are Unclean

Article II. - Christians Are to Be Avoided - Because They Are Unclean It is not known how often Jews must wash and purify themselves, nor how much they must study to avoid everything which might render them unclean. The Talmud teaches, however, that Christians are people whose touch alone makes things unclean. In Abhodah Zarah (72b) it says:

Every vessel, therefore, must be washed which comes into the possession of a Jew from a Christian, although it has never been in use. In Iore Dea (120, 1) it says:

Article III. - Christians Are to Be Avoided - Because They Are Idolaters

1. Lest a Jew be the occasion of sin to the idolatrous Christians, according to the precept in Levit. XIX, 14: "Do not put a stumbling-block before the blind - he must avoid all contact with them on the days when they worship their gods. In Abhodah Zarah (2a) it says:

In the Abhodah Zarah, 78c (the Perusch of Maimonides, fol. 8) it says:

2. A JEW MUST NOT USE ANYTHING WHICH PERTAINS TO THE WORSHIP OF CHRISTIANS

In Iore Dea (139, 1) it says:

3. IT IS FORBIDDEN TO SELL TO CHRISTIANS ANYTHING CONNECTED WITH THEIR IDOLATROUS WORSHIP

The Abhodah Zarah (14b, Toseph) says:

Then follows the prohibition as to the selling of books to Christian priests, as we have seen above. Even the work of binding such books is forbidden to a Jew. In Iore Dea (139, 15) it says:

Likewise in Iore Dea (151, 1, Hagah):

Mention is also made of many other things which it is forbidden to sell to Christians, such as: cloth from which priestly vestments and banners may be made; paper and ink which may be used for writing books pertaining to their divine worship. It is forbidden to sell, or even to rent, houses to Christians which will be used by them as a place of worship. Nowadays, however, Jews trade with Christians, especially on Christian feast days, and also sell them houses knowing full well that certain Sacraments will be administered therein, such as Baptism, Holy Communion and Extreme Unction. The Talmud can give no reason for this, and in the Abhodah Zarah (2a, Toseph) it says:

Bartenora, however, in his commentary on Abhodah Zarah (I, 2, fol. 7b) it says:

Rabbi Tam, [9] however, contends that the Mischnah only forbids the selling of things to idolaters which will be used by them in the worship of idols, since they rejoice and worship their idols because they obtain the things necessary for that worship. He explains it thus (in Abhodah Zarah, 2a, Toseph):

4. THIS PROHIBITION DOES NOT APPLY TO ATHEISTS

In Iore Dea (148, 5) it says:

Maimonides has the same in Hilkhoth Akum (IX, 2):

Article IV. - Christians Are to Be Avoided - Because They Are Evil

There is nothing that Jews are more convinced of than the harm which Christians can do to the children of Israel. Because of this, the rulers of the Chosen People have always instructed them not to accept any help from Christians who will always resort to murder, and to other crimes, whenever they cannot otherwise obtain their evil ends. Thus a Jew must not employ a Christian as a nurse, or as a teacher for his children, or as a doctor, a barber or an obstetrician.

1. Not as a nurse

In Iore Dea (81, 7, Hagah) it says:

2. Not as a teacher

In Iore Dea (153, 1, Hagah) it says:

3. Not as a doctor

In Iore Dea (155, 1) it says:

In Pesachim (25a) it says:

4. Not as a barber

In Iore Dea (156,1 ) it says:

5. Not as an obstetrician

In Abhodah Zarah (26a) it says:

CHRISTIANS TO BE HARMED INDIRECTLY

CHAPTER II

The followers of "that man," whose name is taken by the Jews to mean "May his name and memory be blotted out," are not otherwise to be regarded than as people whom it would be good to get rid of. They are called Romans and tyrants who hold captive the children of Israel, and by their destruction the Jews would be freed from this Fourth Captivity.

Every Jew is therefore bound to do all he can to destroy that impious kingdom of the Edomites (Rome) which rules the whole world. Since, however, it is not always and everywhere possible to effect this extermination of Christians, the Talmud orders that they should be attacked at least indirectly, namely: by injuring them in every possible way, and by thus lessening their power, help towards their ultimate destruction.

Wherever it is possible a Jew should kill Christians, and do so without mercy.

Article I. - Harm must be done to Christians

A Jew is commanded to harm Christians wherever he can, both indirectly by not helping them in any way, and also directly by wrecking their plans and projects; neither must he save a Christian who is in danger of death.

I. Good must not be done to Christians

In Zohar (1, 25b) it says:

At times it is permitted to do good to Christians, but only in order to help Israel, namely, for the sake of peace and to hide hatred of them. Maimonides in Hilkhoth Akum (X, 6) says:

In Iore Dea (148, 12 Hagah) it says:

1. It is not permitted to praise a Christian

In Abhodah Zarah (20, a, Toseph) it says:

In this way they explain the words of Deuteronomy (VII, 2) ... and thou shalt show no mercy unto them [Goim], as cited in the Gemarah. Rabbi S. Iarchi explains this Bible passage as follows:

In Iore Dea (151, 14) it says:

2. A Jew not allowed to mention the things which christians use for their idolatrous worship

In Hilkhoth Akum (V, 12) it says:

3. Their idols must be spoken of with contempt

In Iore Dea (146, 15) it says:

Rabbi Bechai, explaining the text of Deuteronomy about hating idolatry, says:

In numerous places ignominious names are given by the Jews to Christian things. It will not be out of place to list a few of these names which they give to things and persons which are held holy and dear by Christians, as follows: JESUS is ignominiously called Jeschu - which means, May his name and memory be blotted out. His proper name in Hebrew is Jeschua, which means Salvation.

MARY, THE MOTHER OF JESUS, is called Charia - dung, excrement (German Dreck). In Hebrew her proper name is Miriam.

CHRISTIAN SAINTS, the word for which in Hebrew Kedoschim, are called Kededchim (cinaedos) - feminine men (Fairies). Women saints are called Kedeschoth, whores.

SUNDAY is called the day of calamity.

FEAST OF CHRISTMAS is called Nital, denoting extermination.

EASTER is not called by the proper name Pesach (Passover), but Ketsach, meaning a cutting down; or Kesach, a Gallows.

A CHRISTIAN CHURCH is not called Beth Hattefillah, House of Prayer, but Beth Hattiflah, a House of Vanity, a House of Evil.

THE GOSPEL BOOKS are called Aavon Gilaion, Books of Iniquity.

CHRISTIAN SACRIFICES are called Dung Offerings. In the Jerusalem Talmud (fol. 13b) the following occurs:

Rabbi Iarchi (referring to Num. XXV, 3) teaches that the Gentiles actually honor their God by excrementing before him.

A CHRISTIAN GIRL who works for Jews on their sabbath is called a Schaw-wesschicksel, Sabbath Dirt.

4. A Jew is not allowed to give gifts to Christians

In Hilkohoth Akum (X, 5) it says:

In Iore Dea (151, 11) it says:

The Talmud, however, allows a Jew to give gifts to Gentiles who are known to himand from whom he has hope of getting something in return.

5. A Jew is forbidden to sell his farm to Christians

In Iore Dea (334, 43) it says:

6. It is forbidden to teach a trade to Christians

In Iore Dea (154, 2) it says:

II. Harm must be done to the Work of Christians

Since the Goim minister to Jews like beasts of burden, belong to a Jew together with his life and all his faculties:

It is an axiom of the Rabbis that a Jew may take anything that belongs to Christians for any reason whatsoever, even by fraud; nor can such be called robbery since it is merely taking what belongs to him.

In Babha Bathra (54 b) it says:

1. Christians must not be told if they pay too much to a Jew

In Choschen Hammischpat (183, 7) it says:

2. Lost property of Christians must not be returned to them

In Choschen Hamm. (266, 1) it says:

3. Christians may be defrauded

In Babha Kama (113b) it says:

And in Choschen Hamm. (156, 5 Hagah) it says:

In Choschen Hamm. (183, 7 Hagah) it says:

4. A Jew may pretend he is a Christian to deceive Christians

In Iore Dea (157, 2 Hagah) it says:

5. A Jew is allowed to practice usury on Christians

In Abhodah Zarah (54a) it says:;

And in Iore Dea (159, 1) it says:

III. Christians may be harmed in Legal Matters

1. A Jew may lie and perjure himself to condemn a Christian

In Babha Kama (113a) it says:

A marginal note, however, explains this qualification of Rabbi Akibha as follows:

And further on, the Babha Kama (113b) says:

2. A Jew may perjure himself with a clear conscience

In Kallah (1b, p.18) it says:

A similar text is found in Schabbuoth Hagahoth of Rabbi Ascher (6d):

IV. Christians must be harmed in Things Necessary for Life

Jews must spare no means in fighting the tyrants who hold them in this Fourth Captivity in order to set themselves free. They must fight Christians with astuteness and do nothing to prevent evil from happening to them: their sick must not be cared for, Christian women in childbirth must not be helped, nor must they be saved when in danger of death.

1. A Jew must always try to deceive Christians

In Zohar (I, 160a) it says:

2. A sick Christian must not be aided

In Iore Dea (158, 1) it says:

3. A Christian woman in childbirth must not be helped

In Orach Chaiim (330, 2) it says:

4. A Christian in danger of death must not be helped

In Choschen Hamm. (425, 5) it says:

And in Iore Dea (158, 1) it says:

Maimonides, in Hilkhoth Akum (X, 1) says:

Article II. - Christians are to be Killed

Lastly, the Talmud commands that Christians are to be killed without mercy. In the Abhodah Zarah (26b) it says:

And in Choschen Hammischpat (388, 10) it says:

And in Choschen Hamm. again (388, 15) it says:

I. Renegades to be Killed

Even a Christian who is found studying the Law of Israel merits death. In Sanhedrin (59a) it says:

II. Baptized Jews are to be Put to Death

In Hilkhoth Akum (X, 2) it says:

And in Iore Dea (158, 2 Hagah) it says:

Likewise in Choschen Hamm. (425, 5) it says:

Rabbi Maimonides, in Hilkhoth Teschubhah (III, 8) gives the list of those who are considered as denying the Law:

III. Christians are to be Killed because They are Tyrants

In Zohar (I, 25a) it says:

1. These princes are to be killed first

For if they are allowed to live, the hope of the liberation of the Jews is in vain, and their prayers for release from this Fourth Captivity are of no avail. In Zohar (I, 219B) it says:

And again in Zohar (II, 19a) it says:

2. The princedom whose chief city is Rome is the one to be hated most of all by the Jews

They call it the Kingdom of Esau, and of the Edomites, the Kingdom of Pride, the Wicked Kingdom, Impious Rome. The Turkish Empire is called the Kingdom of the Ismaelites which they do not wish to destroy. The Kingdom of Rome, however, must be exterminated, because when corrupt Rome is destroyed, salvation and freedom will come to God's Chosen People. [5]

Rabbi David Kimchi writes as follows in Obadiam:

Rabbi Abraham also, in his book Tseror Hammor, section Schoftim, says the same:

IV. Lastly, all Christians, including the Best of Them, are to be Killed.

In Abhodah Zarah (26b, Tosephoth) it says:

The Schulchan Arukh, after the words of Iore Dea (158, 1) that those of the Akum who do no harm to Jews are not to be killed, namely those who do not wage war against Israel, thus explains the word Milchamah - war:

V. A Jew who Kills a Christian Commits No Sin, but Offers an Acceptable Sacrifice to God

In Speher Or Israel (177b) it says:

And in Ialkut Simoni (245c. n. 772) it says:

VI. After the Destruction of the Temple at Jerusalem, the only Sacrifice Necessary is the Extermination of Christians

In Zohar (III, 227b) the Good Pastor says:

Zhoar (II, 43a), explaining the precept of Moses about the redemption of the first born of an ass by offering a lamb, says:

vii. those who kill christians shall have a high place in heaven

in zohar (i, 38b, and 39a) it says:

viii. jews must never cease to exterminate the goim; they must never leave them in peace and never submit to them

? in hilhoth akum (x, 1)it says:

ibidem (x, 7):

in choschen hamm. (338, 16) it says:

x.no festival, no matter how solemn, must prevent the beheading of a christian

in pesachim (49b) it says:

xi. the one object of all the actions and prayers of the jews should be to destroy the christian religion

thus the jews picture their messiah and liberator whom they expect, as a persecutor who will inflict great calamities upon non-jews. the talmud lists three great evils which will come upon the world when the messiah comes. in schabbath (118a) it says:

xii. in their prayers the jews sigh for the coming of the revengeful messiah, especially on the eve of the passover:

they also pray as follows:

and again:

* * *

At that very same time, on Good Friday, that "Prince of the Proud Empire" of Rome, the Pope, prays, and orders everyone in the world to pray for all "heretics" and those who are "lost", as follows:

HOW THE POPE TREATED THE JEWS

Pope Innocent III decreed as follows:

Under this same pope, Innocent III, the Fourth Lateran Council, in 1215, adopted canons Nos. 67-70, decreeing the Roman Catholic attitude towards the Jews: [3]

The first is financial, containing protective measures for Christians against the rapacity of Jews as userers. Only Jews were permitted to lend money at interest.

The second decrees that all Jews be distinguished for all time from Christians by color of dress and distinctive badge.

The third forbids Jews to have Christians as nurses, tutors, and domestic servants and forbids Christians to cohabit with Jews and Jewesses. Legal marriage with them was impossible.

The fourth forbids the acceptance of legal testimony of Jews against Christians and orders preference for the testimony of a Christian against a Jew. An order is also added that all in authority in Church and State must watch continually lest converted and baptized Jews continue to practice the rites of their former faith.

A few years later Pope Innocent III reiterates and confirms these edicts of the Lateran Council as follows:

"TO THE KING OF FRANCE THAT HE MUST CRUSH THE INSOLENCE OF THE JEWS RESIDING IN HIS KINGDOM,

In 1567, Pope Pius V revoked the small concession, granted to Jews by Pius IV, enabling them to possess immovable property up to the value of 1,500 gold ducats. He ordered the Jews to sell all their properties to Christians. Two years later he ordered all Jews expelled from the States of the Church:

In 1244, Pope Innocent IV also ordered the burning of Jewish books. He exhorted the King of France as follows:

Pope Gregory IX sent the following to the archbishops of Germany:

Pope Eugenius IV, in 1442, issued the following decree:

In 1555, Pope Paul IV reiterated these restrictions against the Jews and added some new ones. He ordered Jews to pay an annual amount for every synagogue, "even those that have been demolished," and said: "Jews can only engage themselves in the work of street sweepers and rag pickers, and cannot be produce merchants or in things necessary for human use." [9]

For contravening these regulations Jews are to be punished "as rebels and criminals laesae majestatis rei (high treason), held as outlaws by all Christian people, by the judgment of our Vicars, Deputies and Magistrates ..."

The present attitude of the Roman Catholic Church toward the Jew, as well as that of Mussolini, is of much interest for the latter has revived the age old disabilities of the Church against the Jews.

All Jewish literature is forbidden and no book by a foreign Jew can be translated into Italian. No play by a foreign Jew can be produced.

No Jew is allowed to broadcast over the radio.

Jewish professors are barred from Italian universities and textbooks of 114 Jewish writers have been withdrawn from the schools.

Jews have been expelled from all administrative posts.

Marriage is again illegal between Jews and Christians.

A third anti-Semitic newspaper, Giornalissimo, has joined forces with the already existing anti-Jewish Regime Fascista and Il Tevere.

The Vatican's semiofficial organ, L'Osservatore Romano , of August 13, 1938, in an article headed "The Jews and the Vatican Council" (1870) speaks of the Catholic Church's PROTECTIVE measures for Jews, and then goes on to say:

END OF THE BOOK BY I. B. PRANAITIS

SUPPLEMENTS

gathered by the Internet publisher to provide a background to the understanding of this booklet.

The text was taken from

http://www.biblebelievers.org.au/talmud1.htm

Father Justinas Bonaventuras Pranaitis was born in Lithuania.

See also:

http://www.israelect.com/reference/Willie-Martin/Khazar.html

Biography (in German)

Aus Biographisch - Bibliographisches Lexikon

Band XXI (2003) Spalten 1221-1226 Autor: Michael Hagemeister

PRANAITIS, Justinas (Justinus Bonaventura); röm.-kathol.

Priester, Hebraist, Verfasser judenfeindlicher Schriften, * 27.7. 1861 in Panenupiai, Kreis Naumiestis, Gouvernement Suwalki, † 28.1. 1917 in Petrograd (St. Petersburg). - Justinas P. war das älteste von drei hochbegabten Kindern litauischer Bauern (der Bruder Petras wurde ein berühmter Organist, die Schwester Julija Schriftstellerin und Verlegerin). Nach dem Besuch der Grundschule in Griskabudis und des Klassischen (Humanistischen) Gymnasiums in Mariampol (Marijampole) bezog er 1878 das Priesterseminar in Sejny (Seinai).

Von dort wurde er 1883 zum weiteren Studium an die Römisch- Katholische Geistliche Akademie in St. Petersburg geschickt, wo er 1887 den Titel eines Magisters der Theologie erwarb. 1886 hatte er die Priesterweihe empfangen. Nach Abschluß seines Studiums wurde ihm das Lektorat für Hebräisch an der Geistlichen Akademie übertragen. P. war Schüler von Daniil Chvol'son (1819-1910), dem bedeutenden Semitisten, Professor an der Fakultät für Orientalische Sprachen der Universität St. Petersburg und Verfasser mehrerer Werke gegen die Legende vom jüdischen Ritualmord. 1892 veröffentlichte P. die aus seiner Magisterdissertation hervorgegangene Schrift "Christianus in Talmude Iudaeorum sive Rabbinicae doctrinae de Christianis secreta", in der er anhand zahlreicher Zitate (hebräisch und in lateinischer Übersetzung) nachzuweisen suchte, daß der Talmud die Juden dazu verpflichte, den Christen auf vielfältige Weise Schaden zuzufügen und ihre Ausrottung zu betreiben. Dabei bezog P. sich auch auf die Werke der Antitalmudisten Jakob Ecker (s.d.) und August Rohling (s.d.). Die Schrift erhielt das kirchliche Imprimatur durch Erzbischof Simon Kozlowski von Mogilev und wurde in der Offizin der Akademie der Wissenschaften gedruckt. Bereits 1894 veröffentlichte der Wiener Pfarrer und Antisemit Joseph Deckert eine deutsche Fassung. Später wurde das Pamphlet auch ins Russische, Italienische, Englische und Spanische übersetzt und wird bis heute von rechtsextremen und ultraklerikalen Kreisen verbreitet (mittlerweile auch auf zahlreichen antisemitischen Internetseiten). - 1890 wurde P. zum Kaplan ernannt, von 1891 bis 1893 versah er das Amt des Präfekten. Neben Hebräisch unterrichtete er an der Akademie Liturgie und Kirchengesang, außerdem gab er Religionsunterricht an mehreren Kadettenanstalten. P. nahm regen Anteil am Leben der litauischen Gemeinde in St. Petersburg und hielt seine Predigten auch auf litauisch. Auf der Wassili-Insel richtete er ein Waisenasyl ein. Sein besonderes Interesse galt indessen den "Geheimnissen" des Talmud, der jüdischen Religion und dem angeblich eng damit verbundenen Freimaurertum. P. veröffentlichte dazu eine Reihe von Artikeln, die von Zeitgenossen als dilettantische Machwerke eines "pseudogelehrten Antisemiten" (L.O. Kantor) kritisiert wurden. 1894 war er in einen Betrugsskandal verwickelt und wurde für kurze Zeit nach Tver' verbannt. Bald schon rehabilitiert, wurde er 1901 vom Zaren mit dem St. Stanislaus-Orden 3. Klasse geehrt. Zahlreiche Reisen führten P. ins Innere Rußlands, nach Niznij Novgorod, Sibirien und Turkestan. Die Begegnungen mit den dort lebenden Katholiken bewogen ihn, die Akademie zu verlassen und sich ganz der Seelsorge und Mission zu widmen. Im Oktober 1902 ging P. als Priester nach Taschkent, um die römisch-katholische Gemeinde in Turkestan zu betreuen, eine Aufgabe, der er sich mit solchem Eifer und Erfolg widmete, daß die russischen Behörden ihm wiederholt Proselytenmacherei vorwarfen. Unter seiner Leitung entstanden Kirchen und Gemeindebauten in Achabad, Buchara, Samarkand, Vernyj (Alma-Ata), Taschkent und anderen Orten. In den Jahren vor dem Ersten Weltkrieg bereiste er Sibirien, die Mandschurei, Sachalin und Japan. - Zweifelhafte Berühmtheit erlangte P. durch seine Beteiligung an dem weltweit beachteten Kiever Strafverfahren gegen den jüdischen Handlungsgehilfen Mendel Bejlis, der beschuldigt wurde, 1911 einen christlichen Knaben zu rituellen Zwecken ermordet zu haben. Im September 1912 wurde P. aufgrund seiner Schrift über das Christentum im Talmud (die 1911 auch in einer gekürzten, von ihm selbst angefertigten russischen Übersetzung erschienen war) von den Vertretern der Anklage als Sachverständiger bestellt. Zwei Monate später legte er sein "Gutachten" vor, in dem er nachzuweisen suchte, daß das jüdische religiöse Gesetz die Ermordung von Christen und den Gebrauch ihres Blutes zu magischen und rituellen Zwecken vorschreibe und alle Anzeichen des Kiever Falles auf einen Ritualmord deuteten. Bei der Hauptverhandlung vor dem Kiever Schwurgericht trat P. im Oktober 1913 als Talmud-Experte auf, doch wurde die von ihm erhobene Blutbeschuldigung von den sachverständigen jüdischen und russischen Theologen zurückgewiesen und seine Kompetenz bestritten. - 1915 übernahm P. den Vorsitz der "Römisch- Katholischen Wohlfahrtsgesellschaft in Turkestan". Schwer erkrankt, begab er sich Ende 1916 zur Behandlung nach Petrograd. Dort ist er nach kurzem Krankenhausaufenthalt gestorben (Todesmeldung in "Novoe vremja" vom 29.1.1917). Sein Leichnam wurde nach Taschkent überführt und unter großer Anteilnahme der Bevölkerung in der von ihm errichteten Kirche beigesetzt. Von Antisemiten wird die Legende verbreitet, P. sei nach der Oktoberrevolution von jüdischen Tschekisten gefoltert und ermordet worden. Im Oktober 2002 feierte die katholische Kirche in Usbekistan den hundertsten Jahrestag von P.s Ankunft in Taschkent.

Werke: Christianus in Talmude Iudaeorum sive Rabbinicae doctrinae de Christianis secreta, Petropoli [St. Petersburg] 1892 (vom Verf. angefertigte Übers.: Chrzescijanin v Talmudzie zydowskim, czyli tajemnicza nauka rabinistyczna o chrescijanach, St.-Peterburg 1892, [Warszawa 1937, 1982]; Christianin v talmude evrejskom ili tajny ravvinskogo ucenija o christianach, S.-Peterburg 1911 [auch Taskent 1911]); Z tajemnic talmudystycznych, in: Rola, 1892; Jeszcze slowko pana Pranajtisa, ebd.; Kobieta w judaizmie, ebd. 1894; Ciekawa historia "spalonego obrazka", ebd.; W sprawie rewelacji exmasonskich, ebd. 1896, O Dyane Vaughan, ebd. 1897; De itinere quod in Sibiriam anno 1900 fecit I.B. Pranaitis, o.O. 1900; Akrostichon. Explicatum studiosis academiae caesareae romano- catholicae ecclesiasticae Petropolitanae a I.B. Pranaitis, Petropolis [St. Petersburg] 1901; Wycieczka na Sybir Ks. J.B. Pranajtisa, o.O. 1901; O slusznosc i sprawiedliwosc, in: Rola 1912; Tydzien w Japonii, in: Wiadomosci Koscielne [Mogilev] 1913; "Tajna krovi" u evreev. Ekspertiza kuratora-ksendza I.E. [Iustina Eliseevica] Pranaitisa po delu ob ubijstve Andrjusi Juscinskogo, in: Missionerskoe obozrenie 12, 1913, 559-597 (auch separat unter dem Titel: "Tajna krovi" u evreev. Ekspertiza I.E. Pranaitisa, S.-Peterburg 1913).

Übersetzungen: Das Christenthum im Talmud der Juden oder Die Geheimnisse der rabbinischen Lehre über die Christen, übers. und erw. von Joseph Deckert, Wien 1894; I segreti della dottrina rabbinica. Cristo e i cristiani nel Talmud. Edizione con testi ebraici a fronte ed una introduzione di Mario de'Bagni, Roma 1939 (mehrere Nachdrucke); The Talmud Unmasked. The Secret Rabbinical Teachings Concerning Christians, trans. and ed. by E.N. [Eugene Nelson] Sanctuary, New York 1939 (auch: Palmdale, Cal., o.J.; Birmingham, Alab., 1964, und weitere Nachdrucke); El Talmud Desenmascarado!, Lima 1981.

Lit.: L.O. Kantor: Podvigi diletantizma. Otpoved' odnomu psevdoucenomu antisemitu, S.-Peterburg 1894; - S.S. Vermel': Otec Pranajtis i ego "Ucenoe socinenie", S.-Peterburg 1913; - F.F. Mejer: Pater Pranajtis kak "samootverzennyj" oblicitel' talmuda, Vil'na 1913; - Andrzej Niemojewski: Ksiadz Pranajtis i jego przeciwnicy, Warszawa 1914; - V.B.: Kun. Justinas Pranaitis (1861-1917). Turkestano apastalas, in: Ateitis [Kaunas], 6 (1917), 5, 129-133; -Semen [Avraam] Gecht: Smakov i Pranajtis. Rasskazy, Moskva 1927; - Aleksandr S. Tager: Carskaja Rossija i delo Bejlisa, Moskva 1933, 21934 (bes. Kap. 18); - Michal Jan Juszczynski: Ksiadz Pranajtis i walka o Talmud, [Einleitung zu] Justyn Pranajtis: Chrzescijanin v Talmudzie zydowskim, Warszawa 1937 (1982); - P. Bucys, M.I.C.: Kun. Justino Pranaicio asmuo ir darbai, in: Lux Christi. Biuletenis kunigams, Putnam, Conn. 1, 1953, 19-24; - Ders.: Kun. Justinas Bonaventura Pranaitis (unveröff. Monographie, Rom); - S. Mtl. [Steponas Matulis]: Pranaitis, Justinas Bonaventura, in: Lietuviu Enciklopedija, t. 23, Boston 1961, 411f. (dass. engl. in: Encyclopedia Lituanica, vol. 4, Boston 1975, 329f.); - Maurice Samuel: Blood Accusation. The Strange History of the Beiliss Case, Philadelphia 1966 (London 1967); - Boleslaw Kumor: Pranajtis, Justyn Bonawentura, in: Polski Slownik Biograficzny, t. 28, Wroclaw u.a. 1984-1985, 348f. - Gita M. Lipson: Ksiadz Justyn Bonawentura Pranajtis - organizator parafii turkiestanskiej, in: Rocznik Swietokrzyski, ser. A - Nauki Humanistyczne 25, 1998, 133-135; - Delo Mendelja Bejlisa. Materialy Crezvycajnoj komissii Vremennogo pravitel'stva o sudebnom processe 1913 g. po obvineniju v ritual'nom ubijstve, S.-Peterburg 1999; - Curzio Nitoglia: Per padre il diavolo. Un'introduzione al problema ebraico secondo la tradizione cattolica, Cusano Milanino (Milano) 2002, 153-161; - Michael Hagemeister: Pavel Florenskij und der Ritualmordvorwurf, in: Ders./Torsten Metelka (Hrsg.): Appendix 2. Materialien zu Pavel Florenskij, Berlin-Zepernick 2002, 59-73.

Michael Hagemeister

Textanmerkungen:

P.s judenfeindliches Hauptwerk wurde in jüngster Zeit in Polen in Kreisen katholischer Taditionalisten und Antisemiten mehrfach wiederaufgelegt und im Internet propagiert. Ks. Justyn B. Pranajtis: Chrzeócijanin v Talmudzie ydowkim, Warszawa 1995; Chrzeócijanin v Talmudzie, Poznaí 2003.

Letzte Änderung: 02.05.2004

http://www.bautz.de/bbkl/p/pranaitis_j.shtml

See a strongly hostile, even defamatory point of view in Debunking Pranaitis. What did he do? -

http://www.sullivan-county.com/z/pr.htm

ANOTHER TRANSLATION INTO ENGLISH

http://www.traditionalcatholic.net/Tradition/Information/Talmud_Unmasked/

The book is available for sale at Amazon.com:

The Talmud Unmasked: The Secret Rabbinical Teachings Concerning Christians, by I. B. Pranaitis Price: $12.00 & eligible for FREE Super Saver Shipping on orders over $25. See details. Only 5 left in stock--order soon (more on the way). Paperback: 111 pages ; Dimensions (in inches): 8.75 x 0.25 x 5.75. Publisher: Angriff Pr; (June 1, 1964) ISBN: 9998342406

Reviewer: A reader (Edmond, OK USA)

The Talmud is the written compendium of the oral traditions, the "precepts of men," condemned by Jesus in the Gospels [Mark 7:6-9 and Matthew 15:3-6]. The pervasive root principle of the Talmud is that non-Jews are non-humans. Critics of this book claim it is a fabrication, but you can verify the facts yourself in the Soncino or Steinsaltz translations of the Talmud. Keep in mind that there are MANY expurgated translations of the Talmud for Gentile consumption, sanitized of the horrifying Talmud doctrines that non-Jews are non- humans, "You are called men, but the Goyim [Gentiles] are not called men." -Kerituth 6b; "The progeny of the Goyim is like an animal." - Sanhedrin 74b Tosephoth; "All Gentile children are animals." - Yebamoth 98a

When challenged, Rabbis will dissemble quoting some sweet Talmudic passages, but the characterization of non-Jews as non- humans pervades the Talmud with baleful moral consequences. Because we are not human, Gentiles are owed no debt of morality or decency - not honesty [Baba Kamma 113a, explaining the lies protesting the innocence of the Talmud], not property [Baba Mezia 24a], not even life! - "The best of the Gentiles should all be killed" - Abhodah Zarah 26b Tosephoth and Minor tractate Soferim 15, 10. Despite recent criticism of the Gospel accounts of the Crucifixion, the Talmud [Sanhedrin 43a] actually boasts that the Sanhedrin arranged Jesus' death even though the Romans were inclined towards acquittal.(...)

Footnotes