"In Search of Isaac's Children"
Part 2 of 32
By Willie Martin

Chapter One

The Jews Come To America

The first 23 Jews to settle in what is now the United States landed as a group in 1654 at a small trading village at the tip of Manhattan Island. It is fitting that from the outset the destinies of American Jewry and of the little town that grew to be New York, America's largest city, should be linked, for it was through the portals of New York harbor that the great majority of the later Jewish immigrants to America would pass, and it was in New York that their children and grandchildren would amass the power which has made them the most influential minority in 20th-century America.

No subsequent brand of Jewish immigrants had a rougher journey, or a more difficult time in being admitted, than that first group of 23, who were refugees from Brazil. They were chiefly Sephardim, the Biblically derived name for the Jews of the Iberian Peninsula, descendants of those Jews of the eighth century who had stealthily thrown open the gates of the Visigothic cities to the Moorish invaders and then, over the course of nearly eight centuries, battened on the glittering Islamic civilization of Toledo and Granada, Cordoba and Valencia.

The recrudescence of Spanish and Portuguese power on the peninsula, spearheaded by the crusading descendants of the Germanic Visigoths and Suebians who had fallen before the Moorish storm in the 700's, placed the Jews of Iberia in a precarious position. As city after Moorish city, redoubt after redoubt, capitulated to the Christian onslaught, the worldly and wealthy Sephardim were forced to throw themselves on the mercies of their Christian conquerors.

At first they enjoyed no small favor with the Spanish and Portuguese kings, who esteemed the Jews' financial acumen and their uncanny ability to sweat money from their Christian subjects. Yet their power, and increasingly their very presence, grew ever more odious to the ordinary Spaniards and Portuguese. The people chafed under the onerous regime of Jewish tax collector and Jewish usurer. For a century before 1492 the tide of popular discontent swelled to full flood: mobs sacked the opulent Jewish districts, Jews were beaten, Jews were killed.

In 1492 Ferdinand and Isabella, who had joined their realms of Aragon and Castile to form the first unified Spanish Kingdom since the days of the Visigoths, acceded to the heartfelt demands of their subjects and decreed that the Jews of the land must depart. Five years later the king of Portugal followed suit. A great swarm of Jews departed Iberia forever, most of them fleeing to the African domains of the Muslims who had been their patrons in the Spain of the Moors. (1)

Ominously for the West, not all the Jews who fled from Iberia went to Africa. A substantial minority headed north, where they found a ready reception in the Netherlands. Over the course of the 16th century, as the Reformation made progress in the land as the Dutch embarked on their epic 80-year struggle for freedom from Spain, the Sephardic Jews of Amsterdam and other Dutch cities became increasingly influential.

Spain and Portugal, to their later regret, failed to drive all Jews from their territory. The Achilles heel of the anti-Semitism of the time was the notion that the Jews might be cleansed of their ancestral vices by the regenerating flow of baptismal water. Upwards of 50,000 Jews in the two countries were allowed to feign conversion to Christianity. (2)

Not a few of these converted Jews (the polite usage for them was conversos or "new Christians;" their opponents called them Marranos, i.e., pigs) made their way to the Spanish and Portuguese colonies in the New World, as soon as the commercial possibilities of these territories became evident. It was in Brazil that the ancestors of the immigrants to New York found a center for profitably activity.

In Recife, in the province of Pernambuco, on the northwest coast of Brazil, a large number of "new Christians" established themselves as merchants and businessmen. There were only two industries of note: the raising of sugar on large plantations and the importation and sale of Black African and White Slaves from Europe. The Jewish converts to Christianity played a large part in each of these businesses and were prominent as tax farmers as well. For over a century they plied their various trades in Recife, unvexed by the Inquisition which had been instituted in Spain and Portugal to ferret out secret Jews in the ranks of the conversos.

The rise of the Netherlands as a maritime power at the start of the 17th century soon brought a change in the affairs of Brazil. During the course of their war with the Spanish, the Dutch had begun to resort to piracy on the high seas. Their successes encouraged the doughty burghers of Amsterdam and Rotterdam to embark on a more ambitious policy by which they would displace the Spanish and Portuguese as merchants to the Indies and to the Americas.

They made little headway against Spain's overseas possessions, but Portugal, exhausted by its heroic efforts of the preceding two centuries, visited by an influx of Negro genes, and overrun by Spain, was an easy prey. One by one Portugal's overseas possessions and trading factories fell to the Dutch: Java, Mauritius, the South African Cape, India's Malabar and Coromandel coasts.

The Dutch followed up their conquests with a vigorous trade conducted by the Dutch East India and West India Companies. A good number of Sephardic Jews who had come from Spain and Portugal participated in these joint-stock companies. The Jews of Amersterdam and the other Dutch commercial centers brought more than capital to their ventures: through their ties to their Marrano kinsmen scattered around the world in Spanish and Portuguese colonies, they had access to commercial and military intelligence as well.

In 1630 the forces of the Dutch West India Company launched an invasion against Pernambuco. The Jewish "new Christians" promptly sided with the invaders, acting as a fifth column to frustrate the Portuguese defenders. During the subsequent 25 years of Dutch rule Recife's Marranos returned openly to Judaism, practicing in public what they had hitherto practiced in private. The Jews of Recife maintained their activity in the slave trade, buying slaves imported by Dutch carriers and reselling them, at exorbitant profits, to the sugar planters. They also continued as tax farmers, collecting 63 per cent of Dutch-ruled Pernambuco's revenues, and pursued their various other commercial interests. A synagogue was built, and the Jewish community flourished.

The Portuguese were not easily reconciled to the loss of Pernambuco and its capital city, Recife. They waged a bitter guerrilla war against the Dutch invaders and their Jewish allies which culminated in the Portuguese reconquest of Pernambuco in 1654. While one might have expected a resigned and merciless settling of accounts with the Jewish false Christians of Recife, the Portuguese viceroy was most mild. Although he decreed that the Jews must depart Pernambuco, he allowed them to sell their property at good prices and to leave with their liquid assets. The Jews of Pernambuco disposed of their sugar plantations and slave pens, and set sail for the Netherlands, where their coreligionists would assure them a friendly reception.

All but one of more than 20 boatloads of Jews to sail form Brazil reached Holland. The Jews aboard one ship, however, were plundered by pirates in the Caribbean and then rescued by a French privateer, the St. Catherine, whose captain was bound for New Amsterdam. When the St. Catherine, with its 23 Jewish passengers, reached Manhattan Island sometime in early September 1654, the Jews applied for permanent residency in the little trading village.

Although the bourgeois Dutch were in general favorably disposed to the Jews, the governor of New Amsterdam, Peter Stuyvesant, was an exception. Hardkop-pige Piet (Hard-headed Pete), as he was known, had opposed Jews settling on the Caribbean island of Curacao when he was the Dutch West India Company's governor there several years before. He was no less opposed to Jewish settlers in New Amsterdam.

In a long communication to his superiors in Amsterdam, Stuyvesant wrote: "The Jews who have arrived would nearly all like to remain here, but learning that they (with their customary usury and deceitful trading with the Christians) were very repugnant to the inferior magistrates, as also to the people having the most affection for you; the Deaconry also fearing that owing to their present indulgence they might become a charge in the coming winter, we have, for the benefit of this weak and newly developing place and the land in general, deemed it useful to require them in a friendly way to depart."

The little company of Jews was not so easily gotten rid of however. While Stuyvesant awaited the director's permission to send the Jews on their way, the leaders of the would-be immigrants drafted their own letter to the directors of the West India Company, vaunting their sympathy for the Dutch in Pernambuco ("It is well known to your honors that the Jewish nation in Brazil has at all times been faithful and has striven to guard and maintain that place, risking for that purpose their possessions and their blood.") A more potent talking point, however, was the position of some of their fellow Jews in the company: "You should also please consider that many of the Jewish nation are principal shareholders in the Company."

The response from the directors of the Dutch East India Company arrived at New Amsterdam the next spring. It is a classic of cowardice and equivocation, first conceding the threat posed by the Jewish presence to the colony, but then going on to justify that presence on the basis of the Jewish financial power in Amsterdam: "We would have liked to effectuate and fulfill your wishes and request that the new territory should be no more allowed to be infected by people of the Jewish nation, for we foresee therefrom the same difficulties which you fear, but after having further weighted and considered the matter, we observe that this would be somewhat unreasonable and unfair, especially because of the considerable loss suffered by the nation, with others, in the taking of Brazil, as also because of the large amount of shares which they (the wealthy Jews of Amsterdam) still have invested in the Company."

For two years thereafter Stuyvesant fought a rearguard action against the alien interlopes, attempting to deny them citizenship as well as the privilege of plying their various trades in the colony. In a letter to the Company directors dated October 25, 1655, Stuyvesant pointed out that "to give liberty to the Jews will be very detrimental here, because the Christians here will not be able at the same time to do business" a misgiving that has been borne out in so many fields of endeavor in America over the subsequent three centuries. Stuyvesant's efforts were all in vain. The directors of the Dutch East India Company granted the Jews of New Amsterdam one liberty after another, until by 1660 they were on an equal footing, in every respect, with the colony's Dutch citizens.

One of the number, Asser Levy, soon became one of New Amsterdam's wealthiest traders and landowners. The Jews of what was to become, a few years later with the British conquest, New York, were on their way. The Rabbis of Judaism understand this deception of the Christians by the Jews just as do the leaders in the Christian movement. Rabbi Moshe Maggal of the National Jewish Information Service said in 1961 when the term Judeo-Christian was relatively new, "There is no such thing as a Judeo-Christian Religion. We consider the two religions so different that one excludes the other." (3)

Judeo-Christian Heritage A Hoax: It appears there is no need to belabor the absurdity and fallacy of the "Judeo-Christian heritage" fiction, which certainly is clear to all honest theologians. That "Judeo-Christian dialogue" in this context is also absurd was well stated in the author-initiative religious journal, Judaism, Winter 1966, by Rabbi Eliezar Berkowitz, chairman of the department of Jewish philosophy, at the Hebrew Theological College when he wrote: "As to dialogue in the purely theological sense, nothing could be more fruitless or pointless. Judaism is Judaism because it rejects Christianity; and Christianity is Christianity because it rejects Judaism. What is usually referred to as the Jewish-Christian traditions exists only in Christian or Secularist Fantasy."

We need to note here, that the Babylonian Talmud is the textbook of modern Rabbinism and is the "heart blood" of the Jewish religion. According to their own leaders, it supersedes any other religious writing. Rabbi Louis Finkelstein, one of the leading authorities on Judaism asserted: "Phariseeism became Talmudism, Talmudism became Medieval Rabbinism, and Medieval Rabbinism became Modern Rabbinism. But throughout these changes of name... The Spirit of the Ancient Pharisee survives unaltered."

The religion practiced by the Pharisees in Jesus' time was based exclusively on the Babylonian Talmud. This, according to Rabbi Morris Kertzer, "The Talmud consists of 63 books of legal, ethical and historical writings of the ancient rabbis. It was edited five centuries after the birth of Jesus. It is a compendium of law and lore. IT IS THE LEGAL CODE WHICH FORMS THE BASIS OF JEWISH RELIGIOUS LAW AND IT IS THE TEXTBOOK USED IN THE TRAINING OF RABBIS."

The Talmud In his lifetime Michael Rodkinson, the assumed name of a "Jew" who was one of the world's great authorities on the Talmud, wrote "History of the Talmud." This classic on the subject was written by Michael Rodkinson in collaboration with the celebrated Rabbi Isaac M. Wise.

History of the Talmud: In his "History of the Talmud" Michael Rodkinson, on page 70, states: "Is the literature that Jesus was familiar with in his early years yet in existence in the world? Is it possible for us to get at it? Can we ourselves review the ideas, the statements, the modes of reasoning and thinking, ON MORAL AND RELIGIOUS SUBJECTS, which were current in his time, and MUST HAVE BEEN EVALUATED BY HIM DURING THOSE THIRTY SILENT YEARS WHEN HE WAS PONDERING HIS FUTURE MISSION (Christ, during these thirty years, had sailed to England with His uncle, Joseph of Armatheia, where He built the first church in England. It is known today as Glastenberry and the land it sits on has never been taxed by the British Government. The Jews tried to destroy it many years ago, but failed. Although badly damaged it still stands today)? To such inquiries the learned class of Jewish rabbis ANSWER BY HOLDING UP THE TALMUD... and the question becomes, therefore, an interesting one TO EVERY CHRISTIAN. What is the Talmud? THE TALMUD, THEN, IS THE WRITTEN FORM OF THAT WHICH, IN THE TIME OF JESUS WAS CALLED THE TRADITIONS OF THE ELDERS AND TO WHICH HE MAKES FREQUENT ALLUSIONS."

Arsene Darmester in the book "The Talmud" states: "Judaism finds its expression in the Talmud, it is not a remote suggestion and a faint echo thereof, but it... has become incarnate, in which it has taken form, passing from a state of abstraction into the domain of real things. The study of Judaism is that of the Talmud, as the study of the Talmud is that of Judaism... they are two inseparable things... they are one and the same... the Talmud, is a complete expression of religious movement, and this code of endless presumptions and minute ceremonials represents in its perfection the total work of the religious idea...

The miracle was accomplished by a book, The Talmud... The Talmud is composed of two distinct parts the Mishna and the Gemara; the former the text, the latter a commentary upon the text... term Mishna we designate a collection of decisions and traditional laws embracing all departments of legislation, civil and religious... This code, the work of several generations of rabbis... nothing can equal the importance of the Talmud unless it be the ignorance that prevails concerning it...

This explains how it happens that a single page of the Talmud contains three or four different languages, or rather specimens of one language at three or four stages of degeneracy... many a Mishna of five or six lines is accompanied by fifty or sixty pages of explanation... is law in all its authority; it constitutes dogma and cult; it is the fundamental element of the Talmud...

The daily study of the Talmud which among Jews begins with the age of ten to end with life itself necessarily was a severe gymnastic for the mind, thinks to which it acquired incomparable subtlety and acumen... since it aspires to one thing: To establish for Judaism a 'Corpus Juris Eccleiastict!'"

We would also remind you that it was to these Pharisees Jesus Christ, the Son of God, directed His sternest denunciations. In John 10:26, speaking directly to these religious frauds of His day, He said: "But ye (Pharisees) believe not, because ye are not of my sheep..." That should be clear to anyone who is a follower of the Lord Jesus Christ. In a serially produced installment of a best-seller by Jewish author Herman Wouk, we find the heading "The Talmudic Heart's Blood of the Jewish Faith." He says: "The Talmud is to this day the circulating heart's blood of the Jewish religion. Whatever laws, customs, or ceremonies we observe, whether we are Orthodox, Conservative, Reformed or merely spasmodic sentimentalists, we follow the Talmud. It is our Common Law!"

The beginning of Talmudic literature dates back to the time of the Babylonian exile in the 6th Century B.C. ...a thousand years later, in Alexandria, Egypt, these traditions of men were finally set down in codified form. When all the frills and mystery is removed from the Talmud, it boils down to the "traditions of the elders," which Jesus so venomously denounced in His ministry. (4)

In Matthew 15:2, Christ asks the scribes (lawyers) and the Pharisees: "Why do ye also transgress the commandment of God by your tradition?" In verse 9 He enlarged on this evil by saying: "But in vain do they (scribes and Pharisees) worship me (God), teaching for doctrines the commandments of men."

A full and complete story about these scribes and Pharisees is related in the chapter 29 of the Book of Isaiah. "Woe to Ariel (#740 Strong's Concordance - name for Jerusalem), to Ariel, the city where David dwelt! add ye year to year; let them kill sacrifices. Yet I will distress Ariel, and there shall be heaviness and sorrow: and it shall be unto me as Ariel. And I will camp against thee round about, and will lay siege against thee with a mount, and I will raise forts against thee. And thou shalt be brought down, and shalt speak out of the ground, and thy speech shall be low out of the dust. Moreover the multitude of thy strangers shall be like small dust, and the multitude of the terrible ones shall be as chaff that passeth away: yea, it shall be at an instant suddenly. Thou shalt be visited of the Lord of hosts with thunder, and with earthquake, and great noise, with storm and tempest, and the flame of devouring fire. And the multitude of all the nations that fight against Ariel, even all that fight against her and her monition , and that distress her, shall be as a dream of a night vision. It shall be as when an hungry man dreameth, and behold, he eateth; but he awaketh, and his soul is empty; or as when a thirsty man dreameth, and, behold, he drinketh; but he awaketh, and behold, he is faint, and his soul hath appetite: so shall the multitude of all the nations be that fight against mount Zion. Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you (scribes, Pharisees - Jews) the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned and saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people (scribes, Pharisees - Jews) draw near me with their mouth, and with their lips do honor Me, but have removed their heart far from Me, and their fear toward me is taught by the precept of men (Traditions of Men - The Talmud): Therefore, behold, I will proceed to do a marvelous work among this people, even a marvelous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter's clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding?" (5)

In Mark 7:7 we find this same accusation followed by another in verse 9: "...Full well ye reject the commandment of God, that ye may keep your own tradition." And in verse 13, He said that these religious and political leaders "Made the word of God of none effect through their tradition." The Talmud, did not appear in writing form until centuries after the Christian world came into existence. The Talmud comes from Mishaic Hebrew and means "learning, teaching, instruction." It was at first passed on by word of mouth.

By the time it appeared in written form about 500 A.D. it contained much which was viciously anti-Christ and anti-Christian. This has resulted in what today is known erroneously as "anti-Semitism." We say "erroneous," since the vast majority of those people who call themselves Jews, are of Turco-Mongolian (Khazars), rather than Semitic in origin. Nothing is more thrilling to a genuine Christian than to hear the name of Jesus Christ uplifted and exalted and to listen to the marvelous promises made by their King to those who will remain faithful to Him.

So, when they hear His wonderful name blasphemed, degraded and associated with filth, their reaction is anger against those who promote such beliefs. Doesn't it seem strange that only one religion in the world attacks the teachings and person of Jesus Christ? The Muhammadans honor Him as a great prophet and other religions recognize Him as a great spiritual leader; only in Judaism is Jesus, the Son of God, degraded and called the "son of a whore."

The Talmud tale is told that, because of talking to a Christian Disciple of Jesus, a rabbi is suspected of being pro-Christian, which makes him deeply ashamed. He tells the lie that Jesus taught that the hire of a harlot may be used to build a privy for the high priest. (6) This last pleased the rabbi very much. This filthy and false story to defame Christ is used in a typical Pharisee lie by Rabbi Louis Finklestein in his publication "The Pharisees." (7)

Rodkinson (M. Levi Frumkin), who made the first English translation of the Babylonian Talmud, asks, in the section on the History of the Talmud: "Is the literature that Jesus was familiar with in his early years yet in existence in the world? Is it possible for us to get at it?... To such inquiries the learned class of Jewish rabbis answer by holding up the Talmud... The Talmud then, is the written form of that which, in the time of Jesus, was called the Traditions of the Elders, and to which he makes frequent allusions."

For years we have studied and researched as much as possible so as to know about Satan's schemes and the methodologies he employs for each deception. And these studies encompassed the history of mankind's seduction of Satan, from its genesis to our modern times. Without doubt, and with a high degree of certainty I believed there were no more dark mysteries that needed uncovering.

WE came across some interesting material. Material, which reeks blasphemy and even till this day has bewildered my ability to comprehend how for the most part, that such blasphemous information had remained hidden from public viewing. And more astounding except for a short period during the medieval times and a few other rare occurrences this material also has for the past two thousand years been kept hidden from the Christian community.

This material which is of Jewish origin is known as the Babylonian Talmud (oral law) and Zohar (hidden mysteries/wisdom). And CONTRARY TO THAT, WHICH IS COMMONLY TAUGHT THROUGHOUT CHRISTIANITY THAT THE TORAH (written law, which consist of the five books of Moses, also known as the Pentateuch) IS THE PRIMARY TEACHING OF JUDAISM IS A DELIBERATE DECEPTIVE LIE, THE TWO ANCIENT JEWISH TEACHINGS (Babylonian Talmud and Zohar) ARE THE TRUE ESSENCE OF JUDAISM. At the time of Christ, the Talmudic teachings, which were taught by the Scribes and Pharisees, was known as the 'Traditions of the Elders'. And the Zoharic teachings were then known as 'Merkabah.'

The rabbis of Judaism teach that Moses received three teachings from God on Mount Sania. Which are, the written law (the Torah), the commandments or oral law (the Talmud, Mishnah) and the hidden mysteries/wisdom (the Zohar). Perspectively, the rabbi reads or recites passages from the Torah.

Talmud, on the other hand is the interpretation of the Torah. And the Zohar is the hidden or deeper meaning of the Torah. In essence, when a rabbi teaches Torah, he expounds from the Talmud. And when a rabbi or an elite (Tzadik) of Judaism, Hassidic (ultra orthodox) want to understand the deeper meaning of Torah, they study or contemplate Zohar.

The scope of these two ancient teachings is voluminous. Where the Hebrew version of the Talmud encompasses 26 volumes and the English translation known as the Soncino edition contains 16 volumes. And the Zohar (which is also known as the 'Book of Splendor') is not as large as the Talmudic work, but also is quite extensive with the English Soncino edition covering 4 volumes.

Note, within the scope of this book it would be impossible to expound on the teachings of the Talmud to great length. Notwithstanding, it is my hope that from this article, the reader would at least ascertain a key that could open the door to understanding the grandest of all the hidden mysteries' of Satan. And more importantly, because a large percentage of the New Testament writings warn us of these blasphemous teachings of the Scribes and Pharisees (Rabbinical Judaism), it is also my hope that the reader attain a greater understanding of the Truth which the Gospel contains.

Prior to our present knowledge of the true teachings of Judaism, we perceived Judaism as a religious body, who had failed to emulate the teachings and writings of the Old Testament. However, from my own research reviewing large segments from both the Talmud and Zohar writings, we now know that our earlier perception of Judaism was immensely off based. In other words, we now know that the Jews did not fail in their efforts to live accordingly to the written law, instead what they did, by the Talmudic teachings they rewrote God's commandments in such away and to such a degree that God's commandments became corrupt and non effective. Also, I now have a better understanding why Jesus was so adamant in declaring judgment and condemnation upon the Scribes, Pharisees and Sadducees:

NKJV Luke 11:52; "Woe to you lawyers! For you have taken away the key of knowledge. You did not enter in yourselves, and those who were entering in you hindered."

KJV Matthew 16:6; Then Jesus said unto them, "Take heed and beware of the leaven of the Pharisees and of the Sadducees."

In order to grasp the significance and depth of these heretical teachings; let us examine excerpts from the Babylonian Talmud.

Note: Warning, the following material to some may be repulsive and disillusioning. Nevertheless, as incredible and shocking it is, the following are excerpts verbatim taken from my own private collection of Soncino's English edition of the Babylonian Talmud.

The Talmud:

The Bible:

Exodus 20:3; "Thou shalt have no other gods before me." Thus saith the LORD…!

Yet, Rabbi Says; Regarding Devotion to Other gods, There are Ways that are Permissible -- "Mishnah. HE WHO GIVES OF HIS SEED TO MOLECH INCURS NO PUNISHMENT UNLESS HE DELIVERS IT TO MOLECH AND CAUSES IT TO PASS THROUGH THE FIRE. IF HE GAVE IT TO MOLECH BUT DID NOT CAUSE IT TO PASS THROUGH THE FIRE, OR THE REVERSE, HE INCURS NO PENALTY, UNLESS HE DOES BOTH."

"GEMARA. The Mishnah teaches idolatry and giving to Molech. R. Abin said: Our Mishnah is in accordance with the view that Molech worship is not idolatry. For it has been taught, [if one causes his seed to pass through the fire,] whether to Molech or to any other idol he is liable [to death]. R. Eleazar son of R. Simeon said: If to Molech, he is liable; if to another idol, he is not." (Talmud - Mas. Sanhedrin 64a)

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Exodus 20:7; "Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh his name in vain." Thus saith the LORD…!

Yet, Rabbi Says; If Your Anger is not Directed towards God, it is Permissible to Profane God's name -- "For blasphemy is an indictable offence only if it is mentally directed against God. If however, one reviles the Divine Name, whilst mentally employing it to denote some other object, he is not punished. Consequently, since the essence of the offence is mental, the slight action is disregarded." (Footnote #17, Talmud Mas. Sanhedrin 65a).

Exodus 20:4; "Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth:" Thus saith the LORD…!

Yet, Rabbi Says; Only when the Last Stroke is made is the Thing Considered an Idol -- "WHEN, HOWEVER, HE REACHES THE CUPOLA IN WHICH THE IDOL IS PLACED [HE MUST NOT BUILD]. Said R. Eleazar in the name of R. Johanan: If, however, he did build, the pay he received is permitted. This surely is obvious: it is a case of appurtenances of idols, and appurtenances of idols, whether according to R. Ishmael or according to R. Akiba, are not forbidden till actually worshipped! -- Said R. Jeremiah: It is necessary in the case of the idol itself. This would be right according to the one who holds that [to derive any benefit from] the making of an idol for an Israelite is forbidden forthwith, but from the making of one for an idolater, not until it is worshipped. In that case this is very well; but according to the one who holds that even when made for an idolater [any benefit] is forbidden forthwith, what is there to be said?; But, said Rabbah b. 'Ulla, the statement is necessary in regard to the last stroke of work; for what is it that makes the idol fit for worship? It is its completion; and when is the completion brought about? With the last stroke. But the last stroke does not constitute the value of a perutah! Consequently, he holds the opinion that the wage is earned from the beginning to the end [of the work]." (Talmud - Mas. Avodah Zarah 19b)

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Exodus 20:8-10; "Remember the sabbath day, to keep it holy. Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work. But the seventh day is the sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates:" Thus saith the LORD…!

Yet, Rabbi Says; Only for the Purpose of Destruction, is work Permissible during Sabbath -- "One is not liable for desecrating the Sabbath when his work is destructive; but if he demolishes a house in order to rebuild, it is regarded as constructive. Now, extinguishing a wick, thereby destroying its light, is the equivalent of demolishing a house; if the purpose is to save the wick to be used again later, it is analogous to demolishing a house to build on the same site, since it is the wick which is extinguished and the wick which is to be re-lit. But if the purpose is to save the oil or the lamp, it is analogous to demolishing a house in order to rebuild elsewhere, for whereas the wick is extinguished, it is the oil or lamp that is saved for subsequent use." (footnote: Talmud - Mas. Shabbath 31b).

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Exodus 20:12; "Honour thy father and thy mother: that thy days may be long upon the land which the LORD thy God giveth thee." Thus saith the LORD…!

Yet, Rabbi Says; It is Permissible to Strike Parents As long as You do not Wound Them -- "Mishnah. He who strikes his father or his mother is liable only if he wounds them. In this respect, cursing is more stringent than smiting, for, he who curses [his parents] after death is liable, whilst he who smites them after death is not." (Talmud Mas. Sanhedrin 85b)

Rabbi Says; it is Permissible to Curse Parents As long as You do not use God's name -- "Mishnah. One who curses his father or his mother is not punished unless he curses them by the divine name. If he cursed them by an attribute, R. Meir held him liable, but the sages ruled that he is exempt." (Talmud Mas. Sanhedrin 66a).

Exodus 20:13; "Thou shalt not kill." Thus saith the LORD…!

Yet, Rabbi Says; Only if the Assailant directly Caused the Death is he Responsible -- "MISHNAH. THE FOLLOWING ARE DECAPITATED: A MURDERER, AND THE INHABITANTS OF A SEDUCED CITY. A MURDERER WHO SLEW HIS FELLOW WITH A STONE OR AN IRON, OR KEPT HIM DOWN UNDER WATER OR IN FIRE, SO THAT HE COULD NOT ASCEND THENCE, IS EXECUTED. IF HE PUSHED HIM INTO WATER OR FIRE, BUT SO THAT HE COULD ASCEND, YET HE DIED, HE IS FREE [FROM DEATH]. IF HE SET ON A DOG OR A SNAKE AGAINST HIM [AND THEY KILLED HIM], HE IS FREE FROM DEATH. BUT IF HE CAUSED A SNAKE TO BITE HIM [BY PUTTING HIS JAWS AGAINST HIM] -- R. JUDAH RULED THAT HE IS EXECUTED; THE SAGES, THAT HE IS NOT." "OR KEPT HIM DOWN UNDER WATER.

The first clause teaches the extreme limit of the law, and so does the last. Thus, the first clause teaches the extreme limit of the law, that though he himself did not push him [into the water], yet since he could not ascend, [through being held down], and so died, he is executed. The last clause likewise teaches the extreme limit, that though he actually pushed him into the water, yet since he could have ascended, but died, he is free from death." (Talmud - Mas. Sanhedrin 76b)

"Raba said: If one bound his neighbor and he died of starvation, he is not liable to execution. Raba also said: If he bound him in the sun, and he died, or in a place of intense cold and he died, he is liable; but if the sun was yet to appear, or the cold to make itself felt, he is not. Raba also said: If he bound him before a lion, he is not liable: before mosquitoes, [who stung him to death] he is. R. Ashi said: Even before mosquitoes, he is not liable, because these go and others come." (Talmud - Mas. Sanhedrin 77a)

"It has been stated: If one overturned a vat upon a man [who then died of suffocation], or broke open a ceiling above him, -- Raba and R. Zera [differ]: One ruled that he is liable, the other that he is not. It can be proved that it was Raba who ruled that he is not liable, for he said: If one bound his neighbor and he dies of starvation, he is not liable."

"Raba said: If one thrust his neighbor into a pit, in which there was a ladder [so that he could have climbed out], and then another came and removed it, or even if himself hastened to remove it, he is not liable [for the victim's death], because when he threw him in he could have climbed out. Raba also said: If one shot an arrow at his neighbor, who was holding a shield, but another came and snatched it away, or even if he himself [the thrower] hastened to do so, he is not liable, because when he shot the arrow its force was spent." (Talmud - Mas. Sanhedrin 77a)

"Our Rabbis taught: If ten men smote a man with ten staves, whether simultaneously or successively, and he died, they are exempt. R. Judah b. Bathyra said: If successively, the last is liable, because he struck the actual death blow. R. Johanan said: Both derive [their rulings] from the same verse, And he that killeth kol nefesh [lit., 'all life'] of man shall surely be put to death. The Rabbis maintain that kol nefesh implies the whole life; but R. Judah b. Bathyra holds that kol nefesh implies whatever there is of life." (Talmud - Mas. Sanhedrin 78a)

"IF HE SET ON A DOG OR A SNAKE AGAINST HIM, etc."

"R. Aha b. Jacob said: If you will investigate [the grounds of the dispute, you will learn that] in R. Judah's opinion the snake's poison is lodged in its fangs, therefore, one who causes it to bite [by placing its fangs against the victim's flesh] is decapitated, whilst the snake itself is exempt. But in the view of the Sages the snake emits the poison of its own accord; therefore the snake is stoned, whilst he who caused it to bite is exempt." (Talmud - Mas. Sanhedrin 78a).

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Exodus 20:14; "Thou shalt not commit adultery." Thus saith the LORD…!

Yet, Rabbi Says; When a Woman has Sexual Intercourse with a Boy the Degree of Wrong is as Being Injured by a Piece of Wood; "GEMARA. Rab Judah said that Rab said: A small boy who has intercourse with a grown-up woman makes her [as though she were] injured by a piece of wood. When I said it before Samuel he said: 'Injured by a piece of wood' does not apply to flesh. Some teach this teaching by itself: [As to] a small boy who has intercourse with a grown-up woman. Rab said, he makes her [as though she were] injured by a piece of wood; whereas Samuel said: 'Injured by a piece of wood' does not apply to flesh. R." (Talmud - Mas. Kethuboth 11b)

Rabbi Says; When a man has Intercourse with a Little Girl it is Nothing -- "Raba said. It means this: When a grown-up man has intercourse with a little girl it is nothing, for when the girl is less than this, it is as if one puts the finger into the eye; but when a small boy has intercourse with a grown-up woman he makes her as 'a girl who is injured by a piece of wood.' and [with regard to the case of] 'a girl injured by a piece of wood.' itself, there is the difference of opinion between R. Meir and the Sages." (Talmud - Mas. Kethuboth 11b)

Rabbi Says; A Little Girl must be Three Years Old to have Intercourse; "An objection was raised: A girl of the age of three years and even one of the age of two years and one day may be betrothed by intercourse; so R. Meir. But the Sages say: Only one who is three years and one day old." (Talmud - Mas. Nidah 44b)

Rabbi Says; If a Little Girl is Forced to have Intercourse before She is Three, No Problem, on the Third Time it is as Though a Finger Being Dipped in Honey; "Our Rabbis taught: A story is told of a certain woman who came before R. Akiba and said to him, 'Master, intercourse has been forced upon me when I was under three years of age; what is my position towards the priesthood?' 'You are fit for the priesthood', he replied. 'Master', she continued, 'I will give you a comparison; to what may the incident be compared? To a babe whose finger was submerged in honey. The first time and the second time he cries about it, but the third time he sucks it'." (Talmud - Mas. Nidah 45a)

Intercourse with Animals... "This represents the view of R. Meir, while Rab holds the same view as R. Eleazar. If [Rab holds the same view] as R. Eleazar, what was the object of pointing to her previous carnal intercourse when [her prohibition] could have been inferred from the fact that she was a harlot, R. Eleazar having stated that an unmarried man who cohabited with an unmarried woman with no matrimonial intention renders her thereby a harlot!

R. Joseph replied: When, for instance, the woman was subjected to intercourse with a beast, where the reason of 'previous carnal intercourse may be applied but not that of harlot. Said Abaye to him: Whatever you prefer [your reply cannot be upheld], If she is a be'ulah she must also be a harlot; and if she is not a harlot she cannot be a be'ulah either! And were you to reply: This case is similar to that of a wounded woman, [it may be pointed out] that if [the disqualification should be extended to] unnatural intercourse also, you will find no woman eligible to marry a [High Priest [since there is not one] who has not been in some way wounded by a splinter! No, said R. Zera, in respect of a minor who made a declaration of refusal."

Rabbi Says; A Women who had Intercourse with an Animal is Eligible to Marry a Priest -- "R. Shimi b. Hiyya stated: A woman who had intercourse with a beast is eligible to marry a priest. Likewise it was taught: A woman who had intercourse with that which is no human being, though she is in consequence subject to the penalty of stoning, is nevertheless permitted to marry a priest."

"When R. Dimi came he related: It once happened at Haitalu that while a young woman was sweeping the floor a village dog covered her from the rear, and Rabbi permitted her to marry a priest. Samuel said: Even a High Priest. But was there a High Priest in the days of Rabbi? -- Rather, [Samuel meant]: Fit for a High Priest."

"Raba of Parzakaia said to R. Ashi: Whence is derived the following statement which the Rabbis made: Harlotry is not applicable to bestial intercourse? -- It is written, Thou shalt not bring the hire of a harlot, or the price of a dog, and yet we learned that the hire of a dog and the price of a harlot are permitted because it is said, Even both these, two only but not four." (Talmud - Mas. Yevamoth 59b).

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Exodus 20:15; "Thou shalt not steal." Thus saith the LORD…!

Rabbi Says; "Scripturally, Only the Abduction of Human Beings is to be Considered Stealing -- "R. Josiah said: From Thou shalt not steal. R. Johanan said: From They shall not be sold as bondsmen. Now, there is no dispute: one Master states the prohibition for stealing [i.e., abduction], the other Master for selling [the kidnapped person]. "

"Our Rabbis taught: Thou shalt not steal; Scripture refers to the stealing of human beings. You say, Scripture refers to the stealing of human beings; but perhaps it is not so, the theft of property [lit., 'money'] being meant? -- I will tell you: Go forth and learn from the thirteen principles whereby the Torah is interpreted. [one of which is that] a law is interpreted by its general context: of what does the text speak? of [crimes involving] capital punishment: hence this too refers [to a crime involving] capital punishment."

"Another [Baraitha] taught: Ye shall not steal: The Writ refers to theft of property. You say thus, but perhaps it is not so, Scripture referring to the theft of human beings? I will tell you: Go forth and learn from the thirteen principles whereby the Torah is interpreted, [one of which is that] a law is interpreted by its general context. Of what does the text speak? of money matters; therefore this too refuse to a money [theft]." (Talmud - Mas. Sanhedrin 86a)

"It was taught: R. phinehas b. Yair said that where there was a danger of causing a profanation of the Name, even the retaining of a lost article of a heathen is a crime. Samuel said: It is permissible, however, to benefit by his mistake as in the case when Samuel once bought of a heathen a golden bowl under the assumption of it being of copper for four zuz, and also left him minus one zuz. R. Kahana once bought of a heathen a hundred and twenty barrels which were supposed to be a hundred while he similarly left him minus one zuz and said to him: 'See that I am relying upon you.' Rabina together with a heathen bought a palm-tree to chop up [and divide]. He thereupon said to his attendant: Quick, bring to me the parts near to the roots, for the heathen is interested only in the number [but not in the quality]. R. Ashi was once walking on the road when he noticed branches of vines outside a vineyard upon which ripe clusters of grapes were hanging. He said to his attendant: 'Go and see, if they belong to a heathen bring them to me, but if to an Israelite do not bring them to me.' The heathen happened to be then sitting in the vineyard and thus overheard this conversation, so he said to him: 'If of a heathen would they be permitted?' -- He replied: 'A heathen is usually prepared to [dispose of his grapes and] accept payment, whereas an Israelite is generally not prepared to [do so and] accept payment." (Talmud - Mas. Baba Kama 113b).

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Exodus 20:16; "Thou shalt not bear false witness against thy neighbor." Thus saith the LORD…!

Rabbi Says; Burn the books of the Minim (pseudonym for Christians) -- "The blank spaces and the Books of the Minim (Christians), we may not save them from a fire. R. Jose said: On weekdays one must cut out the Divine Names which they contain, hide them, and burn the rest. R. Tarfon said: May I bury my son if I would not burn them together with their Divine Names if they came to my hand. For even if one pursued me to slay me, or a snake pursued me to bite me, I would enter a heathen Temple [for refuge], but not the houses of these [people] (Christians), for the latter know (of God] yet deny [Him], whereas the former are ignorant and deny [Him], and of them the Writ saith, and behind the doors and the posts hast thou set up thy memorial. R. Ishmael said: [One can reason] a minori: If in order to make peace between man and wife the Torah decreed, Let my Name, written in sanctity, be blotted out in water, these, who stir up jealousy, enmity, and wrath between Israel and their Father in Heaven, how much more so; and of them David said, Do not I hate them, O Lord, that hate thee? And am I not grieved with those that rise up against thee? I hate then with perfect hatred: I count them mine enemies. And just as we may not rescue them from a fire, so may we not rescue them from a collapse [of debris] or from water or from anything that may destroy them" (alluding to Christians). (Talmud - Mas. Shabbath 116a).

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Exodus 20:17; "Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbour's." Saith the LORD…!

Rabbi Says; It is Permissible to Steal a heathen's (Gentile) Lost Property -- "R. Bibi b. Giddal said that R. Simeon the pious stated: The robbery of a heathen is prohibited, though an article lost by him is permissible. His robbery is prohibited, for R. Huna said: Whence do we learn that the robbery of a heathen is prohibited? Because it says: 'And thou shalt consume all the peoples that the Lord thy God shall deliver unto thee'; only in the time [of war] when they were delivered in thy hand [as enemies] this is permitted, whereas this is not so in the time [of peace] when they are not delivered in thy hand [as enemies]. His lost article is permissible, for R. Hama b. Guria said that Rab stated: Whence can we learn that the lost article of a heathen is permissible? Because it says: And with all lost thing of thy brother's: it is to your brother that you make restoration, but you need not make restoration to a heathen. But why not say that this applies only where the lost article has not yet come into the possession of the finder, in which case he is under no obligation to look round for it, whereas if it had already entered his possession, why not say that he should return it. -- Said Rabina: And thou hast found it surely implies that the lost article has already come into his possession." (Talmud - Mas. Baba Kama 113b).

Rabbi Says, Heathens (Gentiles) are not Considered as Man, but Instead are on a Level as Animals -- "…OR USES OIL OF ANOINTING. Our Rabbis have taught: He who pours the oil of anointing over cattle or vessels is not guilty; if over heathens or the dead, he is not guilty. The law relating to cattle and vessels is right, for it is written: Upon the flesh of man [adam] shall it not be poured; and cattle and vessels are not man. Also with regard to the dead, [it is plausible] that he is exempt, since after death one is called corpse and not man. But why is one exempt in the case of heathens; are they not in the category of adam? -- No, it is written: And ye my sheep, the sheep of my pasture, are adam [man]: Ye are called adam but heathens are not called 'adam. But is it not written: And the persons [adam] were sixteen thousand? -- Because it is used in opposition to cattle. But is it not written: And should I not have pity on Nineveh [that great city, wherein are more than six score thousand persons [adam]? -- This too is used in opposition to cattle. Or, if you wish, I might explain it in the light of what a Tanna recited before R. Eleazar: Whosoever is subject to the prohibition 'he shall not pour' is subject to [the law] 'it shall not be poured [over him]'; but he who is not subject to 'he shall not pour' is not subject to 'it shall not be poured [over him]'." (Talmud - Mas. K'rithoth 6b).

Rabbi Says, Heathen's Prefer having Intercourse with Israelite Cattle over Their Own Wives -- "Said Mar 'Ukba b. Hama: Because heathens (Gentiles/Cutherans) frequent their neighbours' wives, and should one by chance not find her in, and find the cattle there, he might use it immorally. You may also say that even if he should find her in he might use the animal, as a Master has said: Heathens prefer the cattle of Israelites to their own wives, for R. Johanan said: When the serpent came unto Eve he infused filthy lust into her. If that be so [the same should apply] also to Israel! --" (Talmud - Mas. Avodah Zarah 22b).

Note, the passages which follow are those which the Talmudic Rabbis portray Jesus Christ. The pseudonym Balaam, is used in place of Jesus' name. The reason the Jewish editors used the pseudonym is because of earlier persecutions and censorship from the secular-Christian communities over the past 2,000 years. Furthermore, it is extremely important to note that even though the Talmud advocates a coming Messiah, the Messiah that is advocated is not Jesus Christ but an entirely different Messiah.

We mentioned this because throughout Christendom today, many false Judeo-Christian teachers are teaching that the Talmudic writings allude to the coming Messiah. Yes, it is true that a Messiah is coming. However, as Christians we are taught that the Messiah has come already, and the next coming we await is His second coming. Therefore, since we are waiting for Messiah's second coming, the Messia which the Talmud alludes to obviously differs from the Messiah, Jesus Christ.

Rabbi Says, Jesus was a has-been Prophet that was Cursed by God, Thereafter Lowered to the Status of Soothsayer -- "Balaam (Jesus) also the son of Beor, the soothsayer, [did the children of Israel slay with the sword]. 40 A soothsayer? But he was a prophet! -- R. Johanan said: At first he was a prophet, but subsequently a soothsayer. 41 R. Papa observed: This is what men say, 'She who was the descendant of princes and governors, played the harlot with carpenters.' 42" (Talmud - Mas. Sanhedrin 106a) parenthesis mine

Sanhedrin 106a footnotes:

(38) V. ibid, XXV, 1-9: since Israel was thus seduced and punished through his advice, as stated above, he demanded payment.

(39) So Balaam, demanding a reward, lost his life.

(40) Joshua XIII, 22.

(41) As a punishment for wishing to curse Israel he was degraded from a prophet to a soothsayer.

(42) 'Shipdraggers,' (v. Rashi). Herford, Christianity in the Talmud, p. 48, suggests that Balaam is frequently used in the Talmud as a type for Jesus (v. also pp. 64-70). Though no name is mentioned to shew which woman is meant, the mother of Jesus may be alluded to, which theory is strengthened by the statement that she mated with a carpenter. (The Munich MS. has rcd in the margin instead of hrcd, i.e., singular instead of plural.).

Rabbi Says, regarding Talmud pseudonyms, Balaam alludes to Jesus, and Considered anti-Christian -- "A certain min 3 (Christian) said to R. Hanina: Hast thou heard how old Balaam (Jesus) was? -- He replied: It is not actually stated, but since it is written, Bloody and deceitful men shall not live out half their days, 4 [it follows that] he was thirty- three or thirty-four years old. 5 He rejoined: Thou hast said correctly; I personally have seen Balaam's Chronicle, in which it is stated, 'Balaam (Jesus) the lame was thirty years old when Phinehas the Robber killed him.' 6 Mar, the son of Rabina, said to his sons: In the case of all [those mentioned as having no portion in the future world] you should not take [the Biblical passages dealing with them] to expound them [to their discredit], excepting in the case of the wicked Balaam (Jesus): whatever you find [written] about him, lecture upon it [to his disadvantage]. (Talmud - Mas. Sanhedrin 106b) parenthesis mine

Sanhedrin 106b footnotes:

(3) Heretic, v. Glos.

(4) Ps. LV, 24.

(5) cf. p.471. n. 1.

(6) [According to the view that all the Balaam passages are anti-Christian in tendency, Balaam being used as an alias for Jesus, Phinehas the Robber is thus taken to represent Pontius Pilatus, and the Chronicle of Balaam probably to denote a Gospel (v. Herford op. cit. 72ff.). This view is however disputed by Bacher and others: cf. Ginzberg, Journal of Biblical Literature, XLI, 121.].

Rabbi converses with Onkelos, who allegedly via magical arts (altered state of consciousness) spoke to Jesus in Hell -- "Onkelos son of Kolonikos was the son of Titus's sister. He had a mind to convert himself to Judaism. He went and raised Titus from the dead by magical arts, and asked him; 'Who is most in repute in the [other] world? He replied: Israel. What then, he said, about joining them? He said: Their observances are burdensome and you will not be able to carry them out. Go and attack them in that world and you will be at the top as it is written, Her adversaries are become the head etc.; whoever harasses Israel becomes head. He asked him:..." (Talmud - Mas. Gittin 56b)

Rabbi Says, Jesus is in Hell, Boiling in Semen -- Continuing from Gittin 56b "...what is your punishment [in the other world]? He replied: What decreed for myself. Every day my ashes are collected and sentence is passed on me and I am burnt and my ashes are scattered over the seven seas. He then went and raised Balaam by incantations. He asked him: Who is in repute in the other world? He replied: Israel. What then, he said, about joining them? He replied: Thou shalt not seek their peace nor their prosperity all thy days for ever. 1 He then asked: What is your punishment? He (Jesus) replied: With boiling hot semen. 2 He then went and raised by incantations the sinners of Israel. 3 He asked them: Who is in repute in the other world? They replied: Israel. What about joining them? They replied: Seek their welfare, seek not their harm. Whoever touches them touches the apple of his eye. He said: What is your punishment? They replied: With boiling hot excrement, since a Master has said: Whoever mocks at the words of the Sages is punished with boiling hot excrement. Observe the difference between the sinners of Israel and the prophets of the other nations who worship idols. It has been taught: Note from this incident how serious a thing it is to put a man to shame, for God espoused the cause of Bar Kamza and destroyed His House and burnt His Temple." (Talmud - Mas. Gittin 57a) parenthesis mine

Mas. Gittin 57a footnotes:

(1) Deut. XXIII, 7.

(2) Because he enticed Israel to go astray after the daughters of Moab. V. Sanh. 106a.

(3) [MS. M. Jesus].

Author's note: The 'he' in item (2) is alluding to Jesus Christ..

From having read the above material, if we could tell you that this material was no longer in vogue, you might find relief from the nauseous feeling you may now have. Unfortunately that is not the case, for the Talmud even in our modern times is still the most important learning aid in equipping Jews who want to become rabbis, and the most popular study aid for any Jew who feels the need to become acquainted with their religious roots and heritage (Judaism). However, do not take our word of the popularity and importance of the Babylonian Talmud in modern day Jewry...! Yet, consider the words of one of the most honored scholars in Israel today, Rabbi Adin Steinsaltz. Who in 1988 received Israel's highest honor, 'The Israel Prize.' Adin Steinsaltz, made the following statement in his book titled, 'The Essential Talmud' page 3: "If the Bible is the cornerstone of Judaism, then the Talmud is the central pillar, soaring up from the foundations and supporting the entire spiritual and intellectual edifice. In many ways the Talmud is the most important book in Jewish culture, the backbone of creativity and of national life. No other work has had a comparable influence on the theory and practice of Jewish life, shaping spiritual content and serving as a guide to conduct."

A spiritual war between forces of darkness (Satan's devilish army) and the forces of Light (God's Angelic army). The war is to determine whether God's Truth will be proclaimed, or Satan's lies will continue to hold many victims in bondage. Should God's Angels prevail, eyes will see that could not see, and ears which could not hear will hear. Thus exposing the lies, blasphemous writings and teachings which Satan began incorporating into the religious belief system of God's chosen people, three thousand years ago. Which encompass a total of 1500 years of compiling and formulating. Lies that even from the beginning corrupted God's chosen people.

The Talmud and Mary, Mother of Jesus, is called, "Miriam, a dresser of women's hair." She "committed adultery." (8) "She played the harlot with carpenters." (9) All the rabbinical sources ascribe to Jesus, "illegitimate birth... the seducer was a soldier by the name of Panthera [also called Pandira, and stada]." "Pappus [husband of Mary] has nothing to do with the story of Jesus, and was only connected with it because his wife happened to be called 'Miriam' [Mary] and was known to be an adulteress." All the life of Jesus (Toledot Yeshu); "editions contain a similar story of a dispute which Jesus carried on with the scribes who on the ground of that dispute declared him to be a bastard." (10)

Christ is referred to as "Balaam" in the most lewd Talmud passages concerning Him. Proof that Jesus is called "Balaam" is found in the Jewish Encyclopedia (under "Balaam") which, after enumerating His alleged loathsome qualities, states: "Hence... the pseudonym 'Balaam' given to Jesus in Sanhedrin 106a and Gittin 57a." In the same article, we are told that the Talmud likens the Gospel Christians and Christ to Baal sex-worshipers because of whose abominations 24,000 Israelites died of plague at the time of Balaam.(11) Because Balaam had been asked to curse the Israelites but instead did not foretold the coming Messiah (12), the flimsy pretext is made that Jesus was a curse like Balaam. "He (Christ) is pictured as blind in one eye and lame in one foot and his disciples distinguished by three morally corrupt qualities..." He is called "one that ruined a people," and His churches are likened to nudist Baal worship. And, "this hostility against his memory finds it climax in the dictum that whenever one discovers a feature of wickedness or disgrace in his life, one should preach about it." (13)

Jesus, as stated in both the Talmud and Jewish Encyclopedia, gets "four legal methods of execution" and is Crucified as well, as a blasphemer of Pharisee Judaism. Jesus stoned, then "hanged" or crucified, (14); where under another phony name (Ben Stada). (15) Jesus crucified as a "blasphemer," (16) Jesus burned (17); manner of burning, (18) verified by Jewish Encyclopedia under "Balaam."

He is, according to the Talmud as being: "lowered into dung up to his armpits then a hard cloth was placed within a soft one, wound round his neck and the two loose ends pulled in opposite directions forcing him to open his mouth. A wick was then lit, and thrown into his mouth so that it descended into his body and burnt his bowels... his mouth was forced open with pincers against his wishes." (19) And: "The death penalty of 'burning' was executed by pouring molten lead through the condemned man's mouth into his body, burning his internal organs." (20); Jesus strangled: "He was lowered into dung up to his armpits then a hard cloth was placed within a soft one, wound round his neck, and the two ends pulled in opposite directions until he was dead." (21); Jesus in hell where His punishment is "boiling in hot semen." (22) The subject is identified as Jesus in a footnote, also in the Jewish Encyclopedia under "Balaam." Jesus "committed bestiality," "corrupted the people," is "turned into hell." (23) Jesus "limped on one foot' and 'was blind in one eye.'" "he practiced enchantment by means of his membrum," "he committed bestiality with his ass," he was a fool who "did not even know his beats's mind." (24) The ridiculous and foul misuse of Judges 5:27 about Sisera's dying convulsions meaning sexual intercourse is here applied to Jesus, with a footnote "explanation" of Judges 5:27: "This is taken to mean sexual intercourse..."

Jesus attempts to seduce women, is excommunicated by a rabbi and then worships a brick, was a seducer of Israel, and practiced magic. (25) Jesus is cited in the index of the Sanhedrin portion of the Talmud, "chief repository of the criminal law of the Talmud," which shows the page numbers where he is denounced.

Jesus' resurrection is cured: "Woe unto him who maketh himself alive by the name of God." (26) The trial of Jesus: "It was the action of the priests that Jesus was sent before Pontius Pilate." The Sanhedrin priests, "had the most reason to be offended with Jesus' action in cleansing the Temple," the probable place of His trial, according to the Talmud. His cry: "My God, my God, why hast thou forsaken me?... was in all its implications itself a disproof of the exaggerated claims made for him. The very form of his punishment would disprove these claims in Jewish eyes. No Messiah that Jews could recognize could suffer such a death; for 'He that is hanged is accursed of God' (27). This refers to an 'evil son' and Talmudist Rashi adds 'an insult to God.'" (28)

Other foul charges against Jesus and His mother, His being a "bastard," and the like, follow. Of course the Talmud does not mention Jesus by name, but the footnotes and context clearly show He is the one they are referring to. The Jewish Encyclopedia states that Jewish legends regarding Jesus are found in three sources (29) and all these sources tend to belittle Him by ascribing to Him illegitimate birth, the use of magic and the shameful death of a common criminal. It goes on to say that His mother, the Virgin Mary, was seduced by a Roman soldier from the garrison at Nazareth, named Panthera; and Jesus was the result of that union.

After referring to a Talmudic source regarding a dispute between Jesus and the scribes (lawyers), the Jewish Encyclopedia states: "All the Toledon editions contain a similar story of a dispute which Jesus carried on with the scribes on the grounds that they declared Him to be a bastard." (30) They said, "We be not born of fornication; we have one Father, even God." And Jesus rebutted them in verse. 42-43 by saying: "If God were your Father, ye would love me; for I proceeded forth and came form God: neither came I of myself but He sent me. Why do ye not understand my speech? even because ye cannot hear my word."

Again, according to the Talmud, Jesus was supposed to have, as we have shown in a footnote, learned magic while He was in Egypt and the Jewish leaders accused Him of performing His miracles by these means and through the power of Satan. It goes on to say that His disciples healed the sick in the "name of Jesus Pandera."
 

A spiritual war between forces of darkness (Satan's devilish army) and the forces of Light (God's Angelic army). The war is to determine whether God's Truth will be proclaimed, or Satan's lies will continue to hold many victims in bondage. Should God's Angels prevail, eyes will see that could not see, and ears which could not hear will hear. Thus exposing the lies, blasphemous writings and teachings which Satan began incorporating into the religious belief system of God's chosen people, three thousand years ago. Which encompass a total of 1500 years of compiling and formulating. Lies that even from the beginning corrupted God's chosen people.

The following is a summary of references to Jesus in the Talmud:

Sanhedrin 67a: Jesus referred to as the son of Pandira, a soldier. Mother a prostitute.

Kallah 1b. (18b): Illegitimate and conceived during menstruation. Mother a Prostitute.

Sanhedrin 67a: Jesus was hanged on the eve of Passover.

Toldath Jeschu: The Birth of Christ related in most shameful expressions.

Abhodah Zarah II: Christ referred to as the son of Pandira, a Roman soldier, a Prostitute Mother.

Schabbath XIV: Christ again referred to as the son of Padira the Roman soldier.

Sanhedrin 43a: On the eve of Passover they hanged Jesus.

Schabbath 104b: Called a fool and no one pays attention to fools.

Toldoth Jeschu: Says Judas and Jesus engaged in a quarrel with human excrement.

Sanhedrin 103a: Suggested corrupts his morals and dishonors self.

Zohar III (282): Died like a beast and buried in animal's dung heap.

Hilkoth Melakhim: Attempt to prove Christians err in worship of Jesus.

Abhodah Zarah 21a: Reference to worship of Jesus in homes unwanted.

Orach Chaiim 113: Avoid appearance of paying respect to Jesus.

Iore Dea 150, 2: Do not appear to pay respect to Jesus by accident.

Abhodah Zarah (6a): False teaching to worship on the first day of Sabbath.

Following are references to Christians:

Kerithuth (6b p. 78): Jews called men, Christians are not called men.

Makkoth (7b): Innocent of murder if intent was to kill Christian.

Sohar (II 64b): Christian birth rate must be diminished materially.

Schabbath (116a) Tos: Gospels called volumes of iniquity, heretical books.

Schabbath (116a): Talmudists agree that the books of Christians are to be burned.

Chullin (91b): Jews possess dignity even an angel cannot share.

Hilkoth Akum (V. 12): Quote Scriptures FORBID MENTIONING THE CHRISTIAN GOD.

Choschen Ham (226 1): Jew may keep lost property of Christian found by Jew.

Babha Kama (113b): It is permitted to deceive Christians; Jew may lie and perjure to Condemn a Christian; Name of God not profaned when lying to Christians.

Kallah (1b p. 18): Jew may perjure himself with a clear conscience.

Schabbouth Hag. (d): Jews may swear falsely with subterfuge wording.

Zohar (1 160a): Jews must always try to deceive Christians.

Choschen Ham (425 5): Jews are not to prevent the death of a Christian.

Hilkkoth Akum (x,1): Do not save Christians in danger of death, instructed to let die.

Abhodah Zarah (25b)T: Even the best of the Goim [Christians] should be killed.

Sepher Or Israel 177b: If Jew kills a Christian he commits no sin.

Zohar (11 43a): EXTERMINATION OF CHRISTIANS NECESSARY.

Hilkhoth Akum (x,1): Make no agreements and show no mercy to Christians.

Hilkhoth Maakhaloth: Christians are idolators.

Abhodah Zarah (22a): Do not associate with gentiles, they shed blood.

Abhodah Zarah (22a): Christians have intercourse with animals.

Iore Dea (198, 48): Female Jews contaminated when meeting Christians.

Makkoth (7b): Innocent of murder if intent was to kill a Christian.

Zohar II (64b): Christian likened to cows and asses.

Kethuboth (110b): Psalmist compares Christians to beasts.

Sanhedrin (74b) Tos: Sexual intercourse with Christian same as intercourse with beast.

Kethuboth (3b): The seed [children] of Christians valued same as the seed of a beast.

Iore Dea (337, 1): Replace dead Christians like you would a lost cow or ass.

Schabbath (116a) Tos: Gospels called the volumes of iniquity, and heretical books.

Schabbath (116a): Talmudists agree the books of Christians are to be burned.

Chullin (91b): Jews possess dignity even an angel cannot share.

Sanhedrin (58b): To strike a Jew is the same as slapping the face of God.

Zohar (1, 25b): Those Jews who do good to Christians never rise when dead.

Iore Dea (148, 12H): Jews are to hide their hatred for Christians.

Babha Bathra (54b): Christian property belongs to the first Jew claiming it.

Choschen Ham (193, 7): Keep any overpayment Christians make in error.

Babha Kama (113b): It is permitted for a Jew to deceive Christians.

Iore Dea (157, 2) H: Jew may deceive Christians.

Babha Kama (113a): Jew may lie and perjur himself to condemn a Christian.

Babha Kama (113b): The name of God is not profaned when a Jew lies to Christians.

Kallah (1b, p. 18): Jew may perjure himself when lying about Christians.

Schabbouth Hag (6d): Jews may swear falsely by the use of subterfuge wording.

Zohar (1, 160a): Jews MUST ALWAYS try to deceive Christians.

Choschen Ham (425, 5): Do not prevent a Christians death.

Iore Dea (158, 1): Christians who are NOT Jews' enemies MUST ALSO DIE.

Hilkkoth Akum (X,1): Jews are not to save Christians in danger of death.

Sanhedrin (59a): Christians who study the Jews' "Laws" {Talmud} to be put to death.

Zohar (1, 25a): CHRISTIANS ARE TO BE DESTROYED WHEN NO DANGER OF DISCOVERY.

Abhodah Zarah (26b)T: Even the best of the Goim [non-Jews] should be killed.

Sepher Or Israel (177b): IF A JEW KILLS A CHRISTIAN HE COMMITS NO SIN. HE HAS DONE GOD A SERVICE.

Alkut Simoni (245c): A JEW SHEDDING THE BLOOD OF A CHRISTIAN IS OFFERING A SACRIFICE TO GOD.

Zohar (II, 43a): EXTERMINATION OF CHRISTIANS IS A NECESSARY SACRIFICE TO GOD.

Zohar (L, 38b, 39a): A JEW TO RECEIVE A HIGH PLACE IN HEAVEN IF HE KILLS A CHRISTIAN.

Hilkhoth Akum (X,1): JEWS ARE TO SHOW NO MERCY TO A CHRISTIAN.

Kallah, 1b, (18b): "Jesus was illegitimate and conceived during menstruation."

Scabbath XIV: "Jesus is referred to as the son of a Roman soldier and a Jewish Prostitute."

Sanhedrin, 103a: "This passage suggests that Christ corrupted His morals and dishonored Himself."

Sanhedrin, 107b: "This passage states that Christ seduced and destroyed Israel."

Hilkoth Melakhim: Suggests that Christians sin by worshipping Jesus Christ.

Hilkoth Maakhaloth: "Christians are idolaters."

Abhodah Zorah (15b): Suggests that Christians have sexual relations with animals.

Chaggigah, (15b): "A Jew is considered to be good in the eyes of God, in spite of Any sins he may commit."

Babha Kama (113b): "The name of God not profaned, if a Jew lies to a Christian."

Kelhubath (11a-11b): "When a grown-up man has had intercourse with a little girl...It means this: When a GROWN UP MAN HAS INTERCOURSE WITH A LITTLE GIRL IT IS NOTHING, for when the girl is less than this [See Footnote] THREE YEARS OLD it is as if one puts the finger into the eye [Again See Footnote] tears come to the eye again and again, SO DOES VIRGINITY COME BACK TO THE LITTLE GIRL THREE YEARS OLD."

Tract Mechilla: "Almighty GOD STUDIES THE TALMUD STANDING, because He has such respect for that book."

Sanhedrin (59a) & Abohodah Zarah 8-6: "Every goy [non-Jew] who studies the Talmud and every Jew who helps him in it, ought to die."

Szaaloth-Utszabot The Book of Jore Dia 17: "A Jew should and must make a false oath when the goyim [non-Jew] asks if our books contain anything against them."

Simeon Haddarsen fol. 56-D: "When the Messiah comes every Jew will have 2800 slaves."

Midrasch Talpioth 225-L: "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."

Nadarine, 20, B; Schulchan Aruch, Choszen Hamiszpat 348: "A Jew may do to a non-Jewess what he can do. He may treat her as he treats a piece of meat."

Josiah 60, 6, Rabbi Abarbanel to Daniel 7, 13: "As soon as the King Messiah will declare himself, and He will destroy Rome and make a wilderness of it. Thorns and weeds will grow in the Pope's palace. The He will start a merciless war on non-Jews and will overpower them. He will slay them in masses, kill their kings and lay waste the whole Roman land. He will say to the Jews: 'I am the King Messiah for whom you have been waiting. Take the silver and gold from the goyim."

Schulchan Aruch Choszen Hamiszpat 348: "A Jew may rob a goy [non-Jew] that is, he may cheat him in a bill, if unlikely to be perceived by him."

Schulchan Aruch Choszen Hamiszpat 348: "All property of other nations belongs to the Jewish nation, which, consequently, is entitled to seize upon it without any scruples [This is what the Jews use for justification to steal the land of the Palestinians]. An orthodox Jew is not bound to observe principles of morality towards people of other tribes. He may act contrary to mortality, if profitable to himself or to Jews in general."

Tosefta, Abhodah Zarah VIII, 5: "How to interpret the word 'robbery.' A goy [non-Jew] is forbidden to steal, rob, or take women slaves, etc., from a goy or from a Jew. But a Jew is NOT forbidden to do all this to a goy."

Schulchan Aruch Edit, I, 136: "All vows, oaths, promises, engagements, and swearing, which, beginning this very day of reconciliation till the next day of reconciliation, we intend to vow, promise, swear, and bind ourselves to fulfill, we repent of before-hand; let them be illegalized, acquitted, annihilated, abolished, valueless, unimportant. Our vows shall be no vows, and our oaths no oaths at all."

Schulchan Aruch Orach Chaim 539: "At the time of the Cholhamoed the transaction of any kind of business is forbidden. But it is permitted to cheat a goy [non-Jew], because cheating of goyi at any time pleases the Lord."

Schulchan Aruch Choszen Hamiszpat 388: "IT IS PERMITTED TO KILL A JEWISH DENUNCIATOR everywhere. It is permitted to kill him even before he denounces."

Livore David 37: "If a Jew be called upon to explain any part of the rabbinic books, he ought to give only a false explanation. Who ever will violate this order shall be put to death."

Abhodah Zarah 26b Tosephoth: "A JEW WHO KILLS A CHRISTIAN COMMITS NO SIN, BUT OFFERS AN ACCEPTABLE SACRIFICE TO GOD."

Notes:-

1. Another famous betrayal of a country bit its Jews took place in Spain. In his History of the Jews, Vol. III, p. 109, Professor Graetz relates: "The Jews of Africa, who at various times had emigrated thither from Spain, and their unlucky co-religionists of the Peninsula, made common cause with the Mahometan conqueror, Tarik, who brought over from Africa into Andalusia an army eager for the fray. After the battle of Xeres (July, 711 A.D.), and the death of Frederic, the last of the Visigothic kings, the victorious Arabs pushed onward, and were everywhere supported by the Jews. In every city that they conquered, the Moslem generals were able to leave but a small garrison of their own troops, as they had need of every man for the subjection of the country; they therefore confided them to the safekeeping of the Jews. In this manner the Jews, who but lately had been serfs, now became the masters of the towns of Cordova, Granada, Malaga, and many others. When Tarik appeared before the capital, Toledo, he found it occupied by a small garrison only, the nobles and clergy having found safety in flight. While the Christians were in church, praying for the safety of their country and religion, the Jews flung open the gates to the victorious Arabs (Palm Sunday, 712 A.D.), receiving them with acclamations, and thus avenged themselves for the many miseries which had befallen them in the course of a century since the time of Reccared (The 'miseries' which the Jews claimed prompted them to treason was explained by Professor Graetz. King Reccard 'the most oppressive of all was the restraint touching the possession of slaves. Henceforward the Jews were neither to purchase Christian slaves nor to accept them as presents.' (History of the Jews, Vol. III, p. 46)) and Sisebut (The 'miseries' of King Sisebut was that he was annoyingly determined to convert them to Christianity. History of the Jews, Vol. III, p. 46)). The capital also was entrusted by Tarik to the custody of the Jews, while he pushed on in pursuit of the cowardly Visigoths, who had sought safety in flight, for the purpose of recovering from them the treasure which they had carried off.

Finally when Musa Ibn-Nosair, the Governor of Africa, brought a second army into Spain and conquered other cities, he also delivered them into the custody of the Jews." (History of the Jews, Professor Graetz, Vol. III, p. 109; The Iron Curtain Over America, John Beaty, pp. 194-195).

2. "A Jew remains a Jew even though he changes his religion; a Christian which would adopt the Jewish religion would not become a Jew, because the quality of a Jew is not in the religion but in the race. A Free thinker and Atheist always remains a Jew." (Jewish World, London December 14, 1922)

3. National Jewish Information Service.

4. Matthew 15:3,6,9; Mark 7:6-19,13.

5. Isaiah 29:1-16.

6. Abodah Zarah 16b-17a.

7. See pages xv-xvi of the Foreword.

8. Sanhedrin 69a.

9. Sanhedrin 106a-106b.

10. Jewish Encyclopedia, "Jesus."

11. Numbers 25:1-9.

12. Numbers 24:17.

13. Sanhedrin 106b.

14. Sanhedrin 43a-45b; 67a.

15. Jewish Encyclopedia.

16. Sanhedrin 46a; Jewish Encyclopedia.

17. Sanhedrin 52a.

18. Yebamoth 6b.

19. Sanhedrin 52a.

20. Yebamoth 12b.

21. Sanhedrin 52a; 106a. Jewish Encyclopedia.

22. Gittin 57a.

23. Sanhedrin 105a.

24. Sanhedrin 105a-105b.

25. Sanhedrin 107b; Jewish Encyclopedia.

26. Sanhedrin 106a.

27. Deuteronomy 21:23.

28. Jewish Encyclopedia under "Jesus."

29. JEWISH LEGEND: The Jewish legends in regard to Jesus are found in three sources, each independent of the others (1) New Testament apocrypha and Christian polemical works, (2) in the Talmud and the Midrash, and (3) in the life of Jesus ("Toledot Yeshu'") that originated in the Middle Ages. It is the tendency of all these sources to belittle the person of Jesus by ascribing in him illegitimate birth, magic, and a shameful death. In view of their general character they are called indiscriminately legends. Some of the statements, as that referring to magic, are found among pagan writers and Christian heretics: and as the Ebolonites, or Judeo-Christians who for a long time lived together with the Jews, are also classed as heretics, conclusions may be drawn from this as to the origin of these legends.

It ought also to be added that many of the legends have a theological background. For polemical purposes, it was necessary for the Jews to insists on the illegitimacy of Jesus as against the David descent claimed by the Christian church. Magic may have been ascribed him over against the miracles recorded in the Gospels; and the degrading fate both on earth and hereafter of which the legends speak may be simply directed against the ideas of the assumption and the resurrection of Jesus. The Jewish legends relating to Jesus appear less inimical in character when compared with the parallel passages which more especially as such legends are fixed and frequently occurring themes of folk-lore; and imaginations must have been especially excited by the historical importance which the figure of Jesus came to have for the Jews.

The earliest authenticated passage ascribing illegitimate birth to Jesus as that in Yeb. iv.8. The mysterious phrase ("that man") cited in this passage as occurring in a family register which R. Simeon ben Azza is said to have found seems to indicate that it refers to Jesus, and here occur also the two expressions so often applied to Jesus in later literature ("that anonymous one," the name of Jesus being avoided") and (-"bastard": for which in later times was used). Such a family register may have been preserved at Jerusalem in the Judeo-Christian community.

The Jews, who are represented as inimical to Jesus in the canonical Gospels also, took him to be legitimate and born in an entirely pastoral manner. A contrary statement as to their attitude is expressed for the first time in the "Acts of Pilate" ("Gospel of Nicodemus,") Celaus makes the same statement in another passage, where he refers to a written source, adding that the seducer was a soldier by the name of Panthera. The name "Panthera" occurs here for the first time; two centuries later it occurs in Epiphanius, who ascribes the surname "Panther" to Jacob, an ancestor of Jesus; and John of Damascus... includes the names "Panther" and "Barpanther" in the genealogy of Mary. It is certain, in any case, that the rabbinical sources also regard Jesus as the "son of Pandera." Although it is noteworthy that he is called also "Ben Stada."

It appears from this passage that, aside from Pandera and Stada, the couple Pappus b. Judah and Miriam the hairdresser were taken to be the parents of Jesus. Pappus has nothing to do with the story of Jesus, and was only connected with it because his wife happened to be cited "Miriam" (= "Mary"), and was known to be an adulteress.

The one statement in which all these confused legends agree is that relating to the birth of Jesus. Although this is ascribed only to the Jews, even in Celsus, the Jews need not necessarily be regarded as its authors, for it is possible that it originated among heretics inimical to Jesus, as the Ophites and Cainites, of whom Origen says "they uttered such hateful accusations against Jesus as Celsus himself did" ("Contra Celsum,"). it is probable, furthermore, that the accusation of illegitimacy was not originally considered so serious; it was ascribed to the most prominent personages, and is a standing motive in folk-lore (Krause, "Leben Jesu,"). The incident of Jesus concerning the dispute with the Scribes was copied by the rabbinical sources (Kallah 18b). All the "Toledot" editions contain a similar story of a dispute which Jesus carried on with the Scribes who on the ground of that dispute, declared him to be a bastard. Analogous to this story are numerous tales of predictions by precocious boys. The sojourn of Jesus in Egypt is an essential part of the story of his youth. According to the Gospels he was in that country in his early infancy, but Celsus says that he was in service there and learned magic; hence he was there in early manhood. R. Joshus b. Perahyah is said to have fled with his pupil Jesus to Alexandria in order to escape the persecutions of the Jewish king Yannal (103-76 B.C.); on their return Jesus made a remark on the spot faultless beauty of their hostess, whereupon R. Joshua excommunicated him: and when Jesus approached him again and was not received he set up a brick for his god, and led all Israel into Apostasy (Sanh. 107b; Sotah 47a; Yer. Hag. 77d). This account is supplemented by the statement, made on the assumption that Ben Stada is identical with Ben Pandera, that Ben Stada brought magic from Egypt (Sanhadren 104b). The story that Joshua b. Persbyah, a contemporary of Simeon b. Sheta, was the teacher of Jesus, is not clearly stated in the various "Toledot:' it is said merely that Jesus was named after this brother of his mother. The assumption that Oshua b. Perahyah was the uncle of Jesus is confirmed by Kirkisani, who wrote about 987 a history of Jewish sects... The references to Yannai, Salome Alexandra, and Joshua b. Perabyah indicate that according to the Jewish legends the advent of Jesus took place just one century before the actual historical date; and some medieval apologists for Judaism, as Nahmanides and Salman Zebi, based on this fact their assertion that the "Yeshu'" mentioned in the Talmud was not identical with Jesus; this however, is merely a subterfuge.

According to Celsus and to the Talmud (Sanhedrin 104b), Jesus learned magic in Egypt and performed his miracles by means of it; the latter work in addition, states that he cut the magic formulas into his skin. It does not mention, however, the nature of his magic performances (Tosef. Shab. xi.4; Yer. Shab. 18d); but as it states that the disciples of Jesus healed the sick "in the name of Jesus Pandera." (Yer. Shab. 14d; Ab. Zarah 27b; Eccl. R. I.8) it may be assumed that its author held the miracles of Jesus also to have been miraculous cures. Different in nature is the witchcraft attributed to Jesus in the "Toledot." When Jesus was expelled form the circle of scholars, he is said to have returned secretly from Galilee to Jerusalem, where he inserted a parchment containing the "declared name of God" ("Shem ha-Meforash"), which was guarded in the Temple, into his skin, carried it away, and then, taking it out of his skin, he performed his miracles by its means. This magic formula then had to be recovered from him, and Judah the Gardener (a personate of the "Toledot" corresponding to Judas Iscariot) offered to do it; he and Jesus then engaged in an aerial battle (borrowed from the legend of Simon Magus), in which Judah remained victor and Jesus fled.

The accusation of magic is frequently brought against Jesus. Jerome mentions it, quoting the Jews: "Magum vacant et Judel Dominum Meum"; Marcus, of the sect of the Valentinians, was, according to Jerome, a native of Egypt, and was accused of being, like Jesus, a magician. There were even Christian heretics who looked upon the founder of their religion as a magician, and public opinion at Rome accused all Christians of magic (W.M. Ramsay, "The Church in the Roman Empire Before A.D. 170,"). The Apostles were regarded in the same light ("Acts Petri et Andreae,"). Neither this accusation nor that concerning the birth of Jesus is found in the canonical Gospels, but it occurs in the apocryphal account... (The Jewish Encyclopedia, pp. 170-171).

30. John 8:44.

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