The Talmud

The Talmud

 

Watch this on Rumble: https://rumble.com/v6r5se2-the-talmud.html

 

For years I have been hearing about the Jewish Talmud and how it preaches pedophelia and racism and that God favors the jews and not the Goyim. I have downloaded many books that claim to be the Talmud but I can’t find anything that backs this claim up. If I am to call myself an amateur journalist, I should not print speculation and rumors, right? Even if whistleblowers have confirmed that this group of religious jews that follow the Babylon Talmud are in fact perverted and inverted, we still need documentation that gives a better understanding of how these rumors began or if it is true.

 

The Anti Defamation League spends 81 million dollars a year searching for websites and literature, lobbying and in court cases to defend its cause. They also are aligned with AIPAC which has a budget of a little less than half a billion a year to lobby pro-Israel policies in the United States. 

 

The (Babylonian) Talmud was written in the first centuries AD and is the basis of Rabbinic Judaism and Jewish law. It is 6200 pages long and consists of laws, stories, ethics, explanations, customs, and philosophy. Keep in mind the Gnostic Gospels, which I was able to debunk were written around the same time.

 

Translation of the Talmud was considered impossible until 30 years ago. Even today, most translations are just seen as props to be discarded as soon as you have enough Hebrew and Aramaic to learn without it. Translating the text aloud into Yiddish or English is normally part of the study process in groups.

 

The Talmud is not a single volume text. Depending on the edition it has many volumes. There are two Talmuds. Babylon and Jerusalem. The two Talmuds—Babylonian Talmud and Jerusalem Talmud—are both central texts in Jewish tradition, but they were developed in different locations and at different times, leading to some key differences in their content and authority.

 

The Babylonian Talmud (Talmud Bavli) was compiled in Babylonia (modern-day Iraq) in the 5th century CE. It was primarily created in the Jewish academies of Sura and Pumbedita (pum-bed-dita). This Talmud is generally considered the more authoritative and comprehensive of the two, especially in most of the Jewish world today, including Ashkenazi communities. It is known for its depth, detail, and systematic structure. The Babylonian Talmud contains extensive discussions of Jewish law (halakhah) and narrative stories (aggadah) (uh-gad-uh). Written in Aramaic and some Hebrew, it has become the standard Talmudic text studied across most Jewish communities. Its legal discussions are often more detailed and have a greater impact on Jewish practice and interpretation of Jewish law.

 

In contrast, the Jerusalem Talmud (Talmud Yerushalmi) was compiled earlier, around the 4th century CE, in the Land of Israel. It emerged in Jewish academies in Tiberias, Sepphoris (sefer-ess), and Caesarea. Though it shares many similarities with the Babylonian Talmud, such as containing legal and ethical discussions, it is generally much shorter and less detailed. The Jerusalem Talmud is also written in Aramaic, though it uses a different dialect from the Babylonian version, and some sections are in Hebrew. Due to its relative brevity and the fact that it was compiled under more challenging and less stable conditions in the Land of Israel, it is often considered less authoritative than the Babylonian Talmud. However, it still holds significant value, particularly in Sephardic and some Mizrahi Jewish communities, for understanding Jewish law and history.

 

The main differences between the two Talmuds lie in their geographical and cultural contexts, their length, and the level of detail they provide. The Babylonian Talmud tends to be more exhaustive and systematic, reflecting the intellectual environment of the Babylonian Jewish community, which was highly focused on scholarship. The Jerusalem Talmud, meanwhile, was produced in a more turbulent period in the Land of Israel and, as a result, is often seen as less polished, with some sections more difficult to follow. Today, the Babylonian Talmud is the more commonly studied text, but both Talmuds are essential for understanding Jewish law, thought, and tradition.

 

The one usually studied and what most think of when talking about the Talmud is the Babylonian Talmud (known as Talmud Babli). The Talmud is made up of two parts - the Mishna of which there are 63 tractates or volumes and the Gemara which is an exposition or further explanation on the Mishna. Not all Mishna tractates have a corresponding Gemara and so when printed some tractates may be printed together with others, reducing the number of volumes in the printed version. (Some however are long and need two volumes as otherwise they would be too thick).

The Babylonian Talmud is the one usually studied as there are more commentaries and explanations and so it is (relatively) easier than the other Talmud, known as the Jerusalem Talmud. BOTH share the same text for the Mishna but differ for the Gemara which forms the bulk of the text. (The Mishna can be fit into 3 volumes easily - and there is even a 1 volume version by Herbert Danby. Everything else is the Gemara - which should give an idea how big this is. The Jerusalem Talmud - for a range of reasons - has a lot fewer commentaries. Significantly it is now becoming more important as it covers material NOT covered in the Babylonian Talmud relating to agricultural laws that were not seen as relevant until Jews returned to live in Israel.

 

There are 3 current translations of the Talmud. The oldest and least recommended (and no longer in print) is the Soncino. You can pick up copies of this second hand but the translation is very literal and it misses out almost all explanation so it is very easy to misconstrue what is meant.  There is a version of the Soncino that is on the Internet that was taken without permission and so it breaches copyright. According to the Anti Defamation League, this version is not to explain the Talmud, but to damage it by ridiculing its content. The ADL says this version is often used by anti-Semites when they claim that the Talmud says something negative about gentiles. They say such quotations are out of context as Rabbis are the only ones who can explain why they came up with a certain Jewish law. This is suspect. 

 

For example, The Babylonian Talmud supposedly says in Bava Metzia 114b, “The Jews are human beings. The Non-Jews are beasts and not human”

 

The online Koren translation doesn’t say anything like this. Bava Metzia: 114b Rabba bar Avuh now asks Elijah another question: From where is it derived with regard to a naked person that he may not separate teruma? He replied: As it is written: “And He see no unseemly thing in you” (Deuteronomy 23:15). This verse indicates that one may not recite any words of sanctity, including the blessing upon separating teruma, in front of one who is naked.

 

Did the naked person become a dog or idolator in the Babylon Text? Well, the Babylonian text online says the same thing. “Rabba bar Avuh now asks Elijah another question: From where is it derived with regard to a naked person that he may not separate teruma? He replied: As it is written: “And He see no unseemly thing in you” (Deuteronomy 23:15). This verse indicates that one may not recite any words of sanctity, including the blessing upon separating teruma, in front of one who is naked.”

 

Also, another verse that supposedly the talmud says, “The idolators are like dogs. You must honor the dog more than you honor the idolators” Ereget Raschi Erod. 22 30

 

Ereget Raschi Erod. 22 30 isn’t even found in the Talmud. There is no book of Ereget.

 

And, “the souls of non-jews come from impure spirits and are called pigs.” Jalkut Rubeni gadol 12b

 

“If you eat with a non-jew, it is the same as eating with a dog.” Tosapath Jebamoth 94b

 

Tosapath or Jebamoth is not found in the Talmud.

 

“It is permitted to take the life and body of a non-jew.” Sepher ikkarim III c 25

 

I couldn’t find any of this either.

 

“It is okay to cheat the non-jew and the idolator.” No source.

 

And somewhere apparently It is forbidden in the Talmud to tell the truth about the meanings in the Talmud. So how can we find the truth?

 

Just when I thought this was a dead end, I found a website considered antisemitic and they coined this “Gentile (goyim) prefer sex with cows.” (Abodah Zarah 22a-22b)

 

Absured, so I googled Abodah Zarah 22a-22b and something strange came up on sefaria.org:

 

GEMARA: With regard to the assumption that gentiles are suspected of bestiality, the Gemara raises a contradiction from a baraita (Tosefta 2:1): One may purchase an animal from gentiles for use as an offering, and there is no concern that it might be unfit due to it being an animal that copulated with a person, or due to is being an animal that was the object of bestiality, or due to it having been set aside for idol worship, or due to the animal itself having been worshipped.

 

Where did the assumption come from? I am a gentile and have never copulated with a cow. This is strange I thought, but then I scrolled up to the previous verse.

 

MISHNA: One may not keep an animal in the inns [befundekaot] of gentiles because they are suspected of bestiality. Since even gentiles are prohibited from engaging in bestiality, a Jew who places his animal there is guilty of violating the prohibition: “You shall not put a stumbling block before the blind” (Leviticus 19:14). And a woman may not seclude herself with gentiles because they are suspected of engaging in forbidden sexual relations. And any person may not seclude himself with gentiles because they are suspected of bloodshed.

 

Reading this can go both ways. It can read as a ‘just in case’ a gentile had sex with it or never place an animal there as gentiles are prone to such things. I can see how the Talmud is strange.

 

I pressed on. Then, I found “A Jew may have sex with a child as long as the child is less than nine years old.” (Sanhedrin 54b)

 

I found: We have learned the punishment for homosexual intercourse, but from where is the prohibition derived? The verse states: “And you shall not lie with a male as with a woman; it is an abomination” (Leviticus 18:22).

 

Ok, this isn’t anything new as it says the same thing in the Bible, so I scrolled up a verse and found this:

 

GEMARA: From where do we derive the prohibition and punishment for homosexual intercourse with a male? It is as the Sages taught in a baraita with regard to the verse: “And if a man lies with a male as with a woman, both of them have committed an abomination; they shall be put to death, their blood shall be upon them” (Leviticus 20:13): The word “man” excludes a minor boy. The phrase “lies with a male” is referring to any male, whether he is an adult man or whether he is a minor boy. The phrase “as with a woman [mishkevei isha],” referring to lying with a woman, appears in the plural. The verse teaches you that there are two manners of lying with a woman for which one who engages in intercourse with a woman forbidden to him is punished, vaginal and anal intercourse.

 

Can someone help me understand what this means? The word “man” excludes a minor boy. The word exclude means deny (someone) access to or bar (someone) from a place, group, or privilege. "women had been excluded from many scientific societies" and keep (something) out of a place. And remove from consideration; rule out. I had to have my wife look at it. She said it was confusing, too but didn’t read it that way. So, at first glance, you can see how this can be misconstrued as lying with a boy, but after some time in reading it over and over, it doesn’t really say that. Many Christian websites point to the same 49 versus which I have been quoting to you. And each time, I can see how the verses can appear to say such evil things until you read the context above the text.

 

Let’s pull another one.

 

A proselyte who is under the age of three years and one day is permitted to marry a priest.” (Yebamoth 60b)

 

Yebamoth 60b in sefaria.org says, “The Gemara cites another ruling of Rabbi Shimon ben Yoḥai, also related to the discussion of defining who is considered a virgin. It is taught in a baraita that Rabbi Shimon ben Yoḥai says: A female convert who converted when she was less than three years and one day old is permitted to marry into the priesthood, as it is stated: “But all the women children that have not known man by lying with him, keep alive for yourselves” (Numbers 31:18). This verse indicates that these women were fit for all of the warriors, and since Pinehas the priest was with them (see Numbers 31:6), it is clear that young converts are permitted to priests.”

 

Huh? I then scrolled down:

 

The Gemara asks: And how do the Rabbis, who disagree with Rabbi Shimon, interpret this verse? The Gemara responds: They understand the phrase “keep alive for yourselves” to mean that they could keep them as slaves and as maidservants, but they could not necessarily marry them. The Gemara asks: If so, if the source for Rabbi Shimon’s ruling is this verse, a girl who converted at the age of three years and one day old should also be permitted to a priest, as long as she has never had intercourse, as stated by the verse.

 

Rav Huna explains: You must say that the verse is speaking of a woman who is fit for intercourse. The verse does not mean to distinguish between women who have actually engaged in sexual intercourse and those who have not. Rather, it distinguishes between a girl over the age of three, with whom an act of intercourse is recognized as such, and a girl below the age of three.

 

Huh? Then it goes on to explain:

 

This is also taught in a baraita: “Every woman that has known man”; the verse is speaking of a woman who is fit for intercourse. The baraita proceeds to discuss this halakha: Do you say it is referring to one who is fit for intercourse, or perhaps it is referring only to one who has actually had intercourse? When the verse states: “But all the women children that have not known man by lying with him, keep alive for yourselves,” which indicates that grown women must be killed even if they have not had intercourse with a man, you must say that the verse is speaking of a woman who is fit for intercourse.

 

Again, this can be interpreted both ways. Either sinister or not.  You have to read these over and over because at first glance, it appears malignant. 

 

But then as you continue reading, it says:

 

The Gemara asks a practical question with regard to the events described by the Torah: From where did they know whether a particular girl was already three years old and fit for intercourse? Rav Huna bar Bizna said that Rabbi Shimon Ḥasida said: They passed them before the front plate of the High Priest. Any girl whose face miraculously turned sallow, it was known that she was fit for intercourse, and any girl whose face did not turn sallow, it was thereby known that she was not fit for intercourse. Similarly, Rav Naḥman said: A sign of transgression in the area of sexual morality is the disease hidrokan, which causes one’s face to turn sallow.

 

Huh? Why on earth would a practical question of whether a particular girl was already three years old and fit for intercourse? This should not even be on anyone’s mind. Defiling a child is immoral and the Talmud crossed the line for me, here. I wanted to give them the benefit of the doubt. But holy moly this is disgusting. 

 

After more digging, they brought it home here in Ketubot 11a:

 

MISHNA: With regard to an adult man who engaged in intercourse with a minor girl less than three years old; or a minor boy less than nine years old who engaged in intercourse with an adult woman; or a woman who had her hymen ruptured by wood or any other foreign object, for all these women their marriage contract is two hundred dinars, as their legal status is that of a virgin. This is the statement of Rabbi Meir. And the Rabbis say: The marriage contract of a woman whose hymen was ruptured by wood is one hundred dinars, as physically, since her hymen is not intact, she is no longer a virgin.

 

GEMARA: Rav Yehuda said that Rav said: A minor boy who engaged in intercourse with an adult woman renders her as one whose hymen was ruptured by wood, as the act is not considered full-fledged intercourse. Rav Yehuda continues: When I said this statement before Shmuel, he said to me: A woman does not achieve the status of one whose hymen was ruptured by wood by means of flesh, i.e., intercourse.

 

Rava said that this is what the mishna is saying: An adult man who engaged in intercourse with a minor girl less than three years old has done nothing, as intercourse with a girl less than three years old is tantamount to poking a finger into the eye. In the case of an eye, after a tear falls from it another tear forms to replace it. Similarly, the ruptured hymen of the girl younger than three is restored. And a young boy who engaged in intercourse with an adult woman renders her as one whose hymen was ruptured by wood. And with regard to the case of a woman whose hymen was ruptured by wood itself, there is a dispute between Rabbi Meir and the Rabbis. Rabbi Meir maintains that her marriage contract is two hundred dinars, and the Rabbis maintain that it is one hundred dinars.

 

Here is the full list of the 49 offenses that I found that you can read for yourself. Go to this website https://www.sefaria.org/texts/Talmud and copy paste the verses and read from top to bottom each one. Some I could not find and some I could. Many of them seem benign and can be taken out of context. This is true, but one thing you cannot dismiss is an argument for a 3 year old to be married to a priest. This is pure pedophelia and absolutely disgusting. 

 

1. “Jews may lie to non-Jews; Jews may use lies to circumvent a Gentile.” (Bava Kamma 113)

2. “Jews may swear falsely by use of subterfuge wording.” (Schabouth Hag. 6b.)

3. “Jews must always try to deceive Christians.” (Zohar 1160a)

4. “Who took an oath in the presence of goys, the robbers and the custom-house officer, is not responsible.” (Tosefta Szebnot, 11.)

5. “One should and must make false oath, when the goyim ask if our books contain anything against them. Then we are bound to state on oath that there is nothing like that.” (Utszabot, The Book of Jore Dia, 17.)

6. “If a Jew is tempted to do evil, he should go to a city where he is not known and do the evil there.” (The Talmud, Moed Kattan, 171,47)

7. “Murdering goyim is like killing a wild animal.” (Sanhedrin 59a)

8. “Even the best of the gentiles should be killed.” (Abodah Zara 26b)

9. “A goy (gentile) who pries into the Law (Talmud) is guilty of death.” (Sanhedrin 59a)

10. “To communicate anything to a goyim about our religious relations would be equal to the killing of all Jews, for if the goyim knew what we teach about them, they would kill us openly.” (Libbre David 37)

11. “If a Jew be called upon to explain any part of the rabbinic books, he ought to give only a false explanation. Whoever will violate this order shall be put to death.” (Libbre David 37)

12. “Sexual intercourse with a little girl is permitted if she is three years of age.” (Yebhamoth 11b)

13. “Jews may swear falsely by use of subterfuge wording.” (Schabouth Hag. 6d)

14. “Do not save goyim in danger of death.” (Hilkkoth Akum XI)

15. “Show no mercy to the goyim.” (Hilkkoth Akum XI)

16. “If it can be proven that someone has given the money of Israelites to the goyim, a way must be found after prudent consideration to wipe him off the face of the Earth.” (Choschen Hamm 388, 15)

17. “A Jew may keep anything he finds which belongs to the akum (gentile). For he who returns lost property (to gentiles) sins against the Law by increasing the power of the transgressors of the Law. It is praiseworthy, however, to return lost property if it is done to honor the name of God, namely, if by so doing, Christians will praise the Jews and look upon them as honorable people.” (Choschen Hamm 266,1)

18. “A Jew should and must make a false oath when the goyim asks if our books contain anything against them.” (Szaaloth-Utszabot, The Book of Jore Dia 17)

19. “The Jews are human beings, but the nations of the world are not human beings but beasts.” (Baba Necia 114, 6)

20. “When the Messiah comes, every Jew will have 2800 slaves.” (Simeon Haddarsen, fol. 56-D)

21. “Jehovah created the non-Jew in human form so that the Jew would not have to be served by beasts. The non-Jew is consequently an animal in human form, and condemned to serve the Jew day and night.” (Nidrasch Talpioth, p. 225-L)

22. “A gentile girl who is three years old can be violated.” (Aboda Sarah 37a)

23. “A Jew may violate but not marry a non-Jewish girl.” (Gad. Shas. 2:2)

24. “If a goyim kills a goyim or a Jew, he is responsible; but if a Jew kills a goyim, he is NOT responsible.” (Tosefta. Aboda Zara B, 5)

25. “It is permitted to kill a Jewish denunciator everywhere. It is permitted to kill him even before he denounces.” (Schulchan Aruch, Choszen Hamiszpat 388)

26. “All property of other nations belongs to the Jewish nation, which, consequently, is entitled to seize upon it without any scruples.” (Schulchan Aruch, Choszen Hamiszpat 348)

27. “How to interpret the word ‘robbery’: a goyim is forbidden to steal, rob, or take women slaves, etc., from a goyim or from a Jew, but a Jew is NOT forbidden to do all this to a goyim.” (Tosefta, Abda Zara VIII, 5)

28. “God has given the Jews power over the possessions and blood of all nations.” (Seph. Jp., 92, 1)

29. “When a Jew has a gentile in his clutches, another Jew may go to the same gentile, lend him money and in turn deceive him, so that the gentile shall be ruined. For the property of a gentile, according to our law, belongs to no one, and the first Jew that passes has full right to seize it.” (Schulchan Aruch, Choszen Hamiszpat 156)

30. “He who desires that none of his vows made during the year be valid, let him stand at the beginning of the year and declare: ‘Every vow which I may make in the future shall be null’. His vows are then invalid.” (Nedarim 23b)

31. “If a Jew finds an object lost by a goyim it does not have to be returned.” (Baba Mazia 24a)

32. “If a goyim hits a Jew, he must be killed.” (Sanhedrin 58b)

33. “If a Jew murders a goyim, there will be no death penalty.” (Sanhedrin 57a)

34. “What a Jew steals from a goyim, he may keep.” (Sanhedrin 57a)

35. “All Children of the goyim are animals.” (Yebamoth 98a)

36. “If you eat with a goyim, it is the same as eating with a dog.” (Tospoth, Jebamoth 84b)

37. “The gentiles are not humans, they are beasts.” (Baba Mezia 114b)

38. “Sexual intercourse between goyim is like intercourse between animals.” (Sanhedrin 74b)

39. “Extermination of the Christians is a necessary sacrifice.” (Zohar, Shemoth)

40. “A Jew may do to a non-Jewess what he can do. He may treat her as he treats a piece of meat.” (Hadarine, 20,b; Schulchan Aruch, Chozsen Hamiszpat 348)

41. “A prayer or ‘Benediction’ to be saud by a Jewish man every day: Thank God for not making me a gentile, a woman or a slave!” (Hilkkoth Akum X1)

42. “If a gentile sue an Israelite, the verdict is for the defendant; if the Israelite is the plaintiff, he obtains full damages.” (Ibid., p620. Quoting Baba K. IV. 3, The Mishnmah)

43. “A maiden aged three years and a day may be acquired in marriage by condition.” (Sanh. 55b)

44. “A proselyte who is under the age of three years and one day is permitted to marry a priest.” (Yebamoth 60b)

45. “Pederasty [that is, sex relations between men, and especially between man and boys, Ed.] with a child below nine years of age is not deemed as pederasty with a child above that… if one committed sodomy with a child of lesser age, no guilt is incurred.” (Sanhedrin 54b)

46. “When a grown man has had intercourse with a little girl it is nothing, for when the girl is less than this, less than three years old, it is as if one puts the finger into the eye. Tears come to the eye again and again, so does the virginity come back to the little girl under three years.” (Ketubot 11b)

47. “All goyim girls are in a state of niddah (filth) from birth.” (Abodah Zarah 36b)

48. “A Jew may have sex with a child as long as the child is less than nine years old.” (Sanhedrin 54b)

49. “Gentile (goyim) prefer sex with cows.” (Abodah Zarah 22a-22b)

 

And if this doesn’t convince you that something is sinister here, watch this:

 

jews.mp4

 

I do not care what the Talmud says about goyim or their religious competitors. I don’t care about their desire to kill Christians. I do not even care they can deceive us with impunity. None of that concerns me. I draw the line at hurting children. Their Talmud is pretty clear relations with a 3 year old male or female was important to them two thousand years ago when it was written. Modern science is settled that the human brain does not fully develop until around the age of 25. Some doctors say 30. Any intercourse with little ones is wrong no matter what religion you have and what God says it’s ok. You damage their entire life by taking something God gave to adults who are married and harming the innocent. You can’t justify or backpedal this. They say in their Talmud the youngest age is 3 and is fit for marriage. That is wicked!

 

Source

 

https://www.nytimes.com/1936/06/24/archives/convention-of-rabbis-is-opened-in-jersey-200-from-all-parts-of.html

https://www.nytimes.com/1936/06/26/archives/war-duty-exemption-for-all-jews-urged-conference-of-american-rabbis.html

How to buy or get a copy of unabridged Talmud - Quora

Talmud | Sefaria

https://yogaesoteric.net/en/talmud-research-zionist-views-on-non-jews-non-jews-are-beasts-to-serve-us-as-slaves/

https://www.sefaria.org/Yevamot.60b.15?lang=bi&with=all&lang2=en