The Superiority of Jews

Excerpt from
JUDAISM DISCOVERED by MICHAEL HOFFMAN

Caveat

Readers of this book are forewarned. There is a death penalty for critics of
Judaism who study the Talmud. BT Sanhedrin 59a:

‘Rabbi Yohanan said: A non-Jew who engages in the study of Torah is

liable for execution, for the verse states (Deuteronomy 33:4); “Moses commanded
us a Torah, an inhelitance for the congregation of Jacob” - “to us, the Jewish
people, the Torah was given as an inheritance, but not to them, the other
nations.

By “Torah” is here signified the Oral Torah, the Torah SheBeal Peh, i.e.
the Talmud and other rabbinic sacred texts that originated in, or are derived
from, the formerly oral “traditions of the elders.“ The question will be asked,
if there really is a death penalty, why is it that nowadays the Talmud can
befreely accessed and read without interdiction? Those who make this point so as
to demonstrate that the preceding tractate Sanhedrin is no longer in effect,
have neglected to consult the rabbinic “fine print” —
Cf. Moshe Halbertal, People of the Book (Harvard Univ. Press, 1997), p. 125.

If a gentile hits a Jew, the gentile must be killed (BT Sanhedrin 58b).

A gentile who strikes a Jew deserves death. Striking a Jew is in God's

eyes an assault on the Divine Presence. (BT Sanhedrin 58b).

All the blessings which gentiles enjoy come to them only because of
God's regard for Israel. (BT Yebamoth 63a).

A Jew need not pay a gentile the wages owed him for work (BT Sanhedrin 57a).

If an ox of an Israelite gores an ox of a Canaanite there is no liability; but

if an ox of a Canaanite gores an ox of an Israelite...the payment is to be in
full. (BT Baba Kamma 37b).

The deeds of Israel are righteous, but the gentiles are capable only of
sin. (BT Baba Batra 10b).

Wine touched by a gentile renders has been defiled and is unfit for use
by the Jews. (BT Avodah Zarah 72b). Thieves of unknown ethnic background
broke into a Jew's building and touched his Wine. Since he did not know who
touched the wine, he was unsure whether or not the thieves had been gentiles
and whether or not it had been defiled by a gentile‘s touch. The rabbis ruled
that since the majority of thieves in that city were Jews, the wine was
undefiled. (BT Avodah Zarah 70a).

BT Avodah Zarah 17a states that there is not a whore in the world that the
Talmudic sage Rabbi Eleazar has not had sex with.

Chagigah 27a declares that no rabbi can ever go to hell.

Whosoever disobeys the rabbis deserves death and will be punished by

being boiled in hot excrement in hell (BT Eruvin 21b).

A sly rabbi debates God and through trickery defeats Him. God admits
the rabbi won the debate. (BT Bava Metzia 59b).

If a Jew is tempted to do evil, he should put on dirty clothes and go to a city

where he is not known, and do the evil there. (BT Moed Katan 17a).

The Inferiority of Gentiles

Gentiles are inclined to bestiality, lewdness and murder. Gentiles prefer
sexual relations with cows more than with their own wives. Eve had sexual
intercourse with the serpent, transmitting lust to the gentiles, from which
Israelites are exempt. (BT Avodah Zarah 22a).

Gentiles are donkeys

A Jew was flogged by a rabbi for sexual intercourse with a gentile. The
Jew Went to the Romans, who in turn asked the rabbi why he had done this.
The rabbi told the Romans that the Jew who was punished had engaged in
sexual intercourse with a female donkey. The Romans exonerated the rabbi
after Elijah the prophet came down from heaven and declared that the rabbi
was telling the truth. After this, the Jew who was flogged called the rabbi a
liar. The rabbi replied that he didn't lie, since all gentiles are donkeys. The
Jew who had been punished decided to tell the Romans what had really
transpired, but the rabbi killed him. The rabbi was justified in killing him.
(BT Berakhot 58a).

A gentile who observes a day of rest deserves death. (BT Sanhedrin 58b).

God is displeased when Jews show hospitality to gentiles. (BT Sanhedrin 104a).

It is forbidden to teach gentiles the Law. (BT Chagigah 13a).

A gentile who studies the Law deserves death. (BT Sanhedrin 59a).

It is permissible to cheat a gentile in court. (BT Bava Kamma 113a).

For executing a gentile, only one person’s testimony is necessary. (To kill
a Jew, two witnesses are necessary).399 (BT Sanhedrin 57b).

Jews May Steal from Non-Jews

If a Jew finds an object lost by a gentile it does not have to be returned.
(BT Bava Metzia 24a. Affirmed also in (Bava Kamma 113b).

God will not spare a Jew who “marries his daughter to an old man or takes a wife
for his infant son or returns a lost article to a gentile." Whoever returns a
lost article to a gentile is under the curse of God.” (BT Sanhedrin 76a)

This is also what is written in the Tosephta, Avodah Zarah chapter 8,halacha 5
(in the Zuckermandel edition; in the Vilna edition it is chapter 9,
halacha 4): “...Regarding theft — a thief, a robber, one who takes a (captive)
beautiful woman, and the like — these are things it is forbidden for a gentile
[to perpetrate] against a gentile, or (against) a Jew, but it is permissible for
a Jew (to perpetrate) against a gentile.”

Property of gentiles is like the desert; whoever among the Jews gets
there first, owns it. (BT Bava Bathra 54b).
If a gentile loses something, a Jew may keep it, even if he knows the
owner. (BT Bava Kamma 113b).

If the majority of people in an area are gentiles, a Jew may just keep the
lost article. If the majority are Jews, an effort must be made to find the
owner. (BT Bava Metzia 24a).

A gentile must pay Wages to a Jew, but a Jew does not have to pay
wages to a gentile. (BT Sanhedrin 57a).

The gentiles are outside the protection of the law and God has “exposed
their money to Israel.” (BT Baba Kamma 37b).

If a gentile robs a Jew, he must pay him back. But whatever a Jew robs
from a gentile, the Jew may keep.400 Some robbery of gentiles is disguised as
“confiscation of an unpaid debt” (BT Bava Kamma 113b; also (Bava Metzia 111b).

The permission to steal from gentiles is conditional (see footnote). When

Talmudists are less powerful in gentile society, they adopt a more honest
attitude in order to deceive the gentiles, until they feel strong enough to
dispense with the pretense. “According to Tosafos in Bava Metzia 87b (s.v.
Ela), even those who propose that gezel of a Cuthian (theft from a gentile) is
permitted admit that it is prohibited by the Torah if the act might lead to the
desecration of God’s name” (loss of prestige and power in gentile society).401
“It is known that some religious Jews402 are not scrupulous in their
adherence to American law...These people’s deeds are holdovers from Eastern
Europe, where the Jews were forced to live under unfair and discriminatory
laws. Since those laws were not uniformly applied to all the citizens of the
land, our Rabbis considered them unjust and gave people license to
circumvent them.”403
_____________________________________
399
The Rabbis here pervert Deut. 19:15.

400 Dr. Shahak and his co-author, Prof. Mezvinsky, qualify this injunction thus: “The Halacha
permits Jews to rob non~Jews in those locales wherein Jews are stronger than non-Jews. The
Halacha prohibits Jews from robbing non-Jews in those locales wherein the non-Jews are
stronger.” (Jewish Fundamentalism in Israel, p. 71). Many rabbinic injunctions are thus
qualified by the spirit of the times and the position and power of the followers of Judaism
within gentile society.
401
Rabbi Gershon Tannenbaum and Rabbi Yaakov Klass, The Jewish Press, Nov. 8, 2002, p.52.
402
The common fiction among Right wing “Christians” and Republicans is that “religious
Jews" are not the problem, but rather that liberal and Leftist ones are. This fable is sown by
Michael Medved, Rabbi Yehudah Levin, Rabbi Daniel Lapin, “Dr. Laura” Schlessinger and
many others, the implication being that true believers in the Talmud are not as much of a
threat to Christianity as are liberals. T.S. Eliot promoted this fallacy in a statement to an
audience at the University of Virginia in 1933 (published the next year in After Strange Gods):
“reasons of race and religion combine to make any large number of free-thinking Jews
undesirable." Remarks like Eliot’s are fixtures of a mystical fear and dislike of the
Enlightenment intellectual when he happens to be of Judaic descent, a WASP snobbery that
delights the rabbis because it causes Judaics who break away from Talmudic solidarity to
regret having done so, since they are rebuffed by the T.S. Eliot types among the goyim.
Personally, all we would ask of a “free-thinking” Judaic is honesty, disengagement from tribal
loyalty and from the sense of entitlement which is a hallmark of the Talmudic mentality.
Judaic free-thinkers meeting those criteria are infinitely preferable to Talmudic censors, liars,
bigots and killers. Eliot was a consummate wordsmith and judged by eloquence alone, his 1920
poem, “Burbank with a Baedeker: Bleistein with a Cigar,” is perhaps the virtuoso twentieth
century evocation of the stereotypical “Jew” as an agent of apocalyptic decay and decline. To
make amends, toward the end of his life, Eliot the mandarin Nobel laureate, invited Groucho
Marx, the “free~thinking ‘Jew,” to deliver the eulogy at Eliot’s memorial, held in London, June
13, 1965.
403
Rabbi Eliyahu Touger, Mishneh Torah: Sefer Nizikirt (Jerusalem: Moznaim Publishing,
1997). p. 281.