Pete Reads 'Jewish History, Jewish Religion' by Israel Shahak - Complete

Summary

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The Pete Quiñones Show

"Pete Reads 'Jewish History, Jewish Religion' by Israel Shahak – Complete"

Date: August 3, 2026

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Episode Overview

This detailed, multi-part episode features host Pete Quiñones reading and commenting on the complete text of Jewish History, Jewish Religion: The Weight of Three Thousand Years by Israel Shahak. Intertwined with readings are Pete’s thoughts, clarifications, and contextual asides. The book’s main theme is a critical exploration of classical Judaism’s social structure, legal system (Halakah), and its persistent attitudes towards non-Jews, culminating in an analysis of how these traditions influence both Israeli and diaspora Jewish politics today.

Given the current “post-October 7” climate, Quiñones finds the book especially relevant, using Shahak’s sharp critiques to frame ongoing questions about group identity, political power, and self-examination in both Jewish and non-Jewish societies.

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Key Discussion Points & Insights

1. Introduction and Context ([02:17])

• Pete introduces Israel Shahak as a Jewish Holocaust survivor, Israeli academic, civil rights advocate, and relentless critic of classical Judaism’s internal and external policies.
• Highlights blurbs from Chomsky, Hitchens, Gore Vidal, and others who praise Shahak’s courage and critical insight.
• Pete signals his intention to add only minimal commentary, letting Shahak's “simple and straightforward” prose speak for itself.

2. Chapter 1: A Closed Utopia ([05:40])

• Shahak’s central thesis: Modern Israeli policy and Zionism cannot be understood without reference to classical (Talmudic) Jewish law and its ideological legacy, especially how Jews have historically viewed and treated non-Jews.
• Anecdote: An ultra-orthodox Jew refused to help a non-Jew in distress on the Sabbath, with rabbinical endorsement.
• Shahak argues that exclusive policies enshrined in Israeli law (e.g., automatic citizenship/benefits for Jews, land allocation by Jewish status) parallel discriminatory regimes Jews historically faced elsewhere, but are today aimed outward at non-Jews.
• Quote:
  • Shahak: “Israel as a Jewish state constitutes a danger not only to itself...but to all Jews and to all other peoples and states in the Middle east and beyond.” (approx [12:30])
• Pete observes that Jewish self-definition excludes even well-assimilated or loyal non-Jews from full legal and civil status.

3. Layered Legal and Social Discrimination ([19:10])

• Shahak details how Israeli land, labor, and residency laws systematically privilege Jews; non-Jews (including loyal citizens and Arab IDF veterans) are excluded from nearly all state benefits tied to “Jewish” status.
• The concept of “redeemed land”—any territory transferred into Jewish ownership—is central to both secular and religious Zionism, and underlying expansionism.
• Pete connects these legalistic definitions to current debates on “democracy” in Israel, noting that mainstream critique of Jewish chauvinism is rare and socially punished—even among diaspora Jews.

4. Biblical Borders and Expansionist Ideology ([31:00])

• Shahak explains that “historic” or “biblical” borders, widely accepted even among Israeli doves, justify expansionist policies as a religious or dogmatic imperative rather than pragmatic imperialism.
• Notable quote:
  • “No one...claim[s] that the land of Israel...does not belong to all the Jews. In May 1993, Ariel Sharon formally proposed...Israel should adopt the biblical borders concept as its official policy.” ([34:10])
• Pete underscores how these religious concepts overlay Israeli statecraft and inform attitudes toward Palestinians and the region.

5. Classical Judaism as Totalitarian Society ([57:21])

• Shahak and Pete both stress that classical Jewish society was a deeply totalitarian, closed community, rigorously policing its own and suppressing dissent by excommunication, corporal punishment, or worse.
• Quote (Shahak): “The bonds of one of the most closed of closed societies, one of the most totalitarian societies in the whole history of mankind, were snapped.” ([57:55])
• Pete: “Listen to what he’s saying...those little Jewish enclaves...were the most totalitarian. And to their own people.”

6. Dualisms of Modern Jewish Identity ([60:00])

• The notion of “the Jew” splits into two contradictory social worlds: the open modern, and the closed, priestly/rabbinical totalism.
• Many former characteristics attributed to Jews (e.g., critical sense, love of learning) are distinctly modern, and absent from the pre-enlightenment community.
• Pete: “A group that’s supposed to be tight-knit...If you’re only off the shtetl for 200 years...that crisis of modernity...that’s what they went through.”

7. Systematic Deception and Apologetics ([79:37])

• Classical and modern Jewish scholarship and apologetics (influenced by centuries of external scrutiny and censorship) are suffused with defensiveness, euphemism, and “totalitarian history.”
• Practices like burning the New Testament, “censoring” Talmudic passages for Gentile scrutiny, and coded replacement of “goy” with “idolater” in translations are detailed.
• Notorious passages condemning Christianity and denigrating non-Jews are omitted, euphemized, or denied in English publications while retained in Hebrew versions.

8. Religious Fanaticism and Mainstream Politics ([108:25])

• Chabad and other Hasidic movements (ideologically influential within Israel) are cited for their explicit supermacist rabbinical doctrines, often analogous to the racism of Nazi Germany—but suppressed or sanitized in popular Jewish or secular scholarship.
• Martin Buber and other “popularizers” are called out for grave distortions and sentimental eulogies that conceal harsh anti-gentile dogma.

9. Religion as Ritualism, Dispensations & Deception ([123:47], [147:14], [163:16])

• Shahak asserts that classical Judaism, particularly via Kabbalah, is not simply monotheistic, and ritual acts (often magical/superstitious) rank above moral intention.
• Dispensations (heterim), legalistic fictions, and “Sabbath goys” permit circumvention of onerous rules, with success measured by “deception of God” and non-Jews.
• Pete comments: “Imagine people with power...who think they’re tricking God. Even if you don’t believe in God, just consider that.”

10. Classical Jewish Society: Social Structure, State Relations ([193:27])

• Shahak analyzes premodern Jewish communities as privileged “middleman minorities,” generally allied with royal/aristocratic power against local Christians or Muslims and always hostile to the peasantry.
• Comparative history across England, France, Poland, Spain, Muslim lands, and more reveals a recurring pattern: Jewish communities thrive when they serve powerful rulers against native populations, and are resented/rejected as nationalism and local autonomy rise.

11. Anti-Gentile Laws, Status, Ethics ([294:55] onward)

• Extensive catalog of religious laws enshrining discrimination:
  • The murder of a Gentile is not a capital offense; indirect harm is not considered sin.
  • Saving non-Jewish lives is generally forbidden except when Jewish interests would otherwise be endangered.
  • Business, legal, and social relations privilege Jews at every turn (loan usury, returning lost property, fraud, testimony).
  • Special laws restrict land ownership, leasing, and even Gentile presence within “Eretz Israel.”
  • Prayer rituals, blessings, and socialization rules reinforce disdain for non-Jews.
• Pete: “If these are the people influencing our foreign policy, banking, press, culture, Hollywood...maybe looking into what they believe...might not be the worst thing.”

12. Attitudes Toward Christianity & Islam ([372:18], [383:56])

• Hostility to Christianity is explicit: Jesus is denigrated, the New Testament is condemned, and conversion is always suspect.
• Islam is viewed with less antagonism, often as non-idolatrous. However, the core principle remains—Gentiles, even Muslims, shall not be aided beyond tactical necessity.

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Notable Quotes & Moments

• On Israeli Exclusivism:
  • “Jewish ideology demands that no part of the land of Israel can be recognized as belonging to non Jews...” ([400:55])
• On Hypocrisy & Diaspora:
  • “Jewish organizations support Israel with about the same loyalty which Communist parties accorded to the USSR...” ([400:55])
  • “Any support of human rights in general by a Jew, which does not include the support of human rights of non Jews whose rights are being violated by the Jewish state is as deceitful as the support of human rights by a Stalinist.” ([404:45])
• On Jewish Self-critique:
  • “The real test facing both Israeli and Diaspora Jews is the test of their self-criticism, which must include the critique of the Jewish past.” (Chapter 6, repeated several times in summary [End])
• On Political Consequences:
  • “In the last 40 years, the number of non-Jews killed by Jews is by far greater than the number of Jews killed by non-Jews.” ([404:00])

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Important Timestamps

• Intro/Kudos for Shahak: [02:17]
• Start Chapter 1: Closed Utopia: [05:40]
• Key story – ‘Sabbath phone, non-Jew in distress’: [09:30]
• Legal discrimination, Israeli land/citizenship laws: [19:10], [21:45]
• Biblical Borders/Expansionism: [31:00], [34:10]
• On classical Jewish totalitarianism: [57:21], [60:00]
• Jewish apologetics, concealment, and euphemism: [79:37], [89:01]
• Hasidism/Chabad – Bloodthirst, influence: [108:25]
• On Dispensations (heterim), ritual, deception: [123:47], [147:14], [163:16]
• Classical society social structure: [193:27]
• Anti-gentile legal code overview: [294:55] onward
• Sexual offenses, Gentile status in law: [350:21], [350:36]
• Attitude toward Christianity/Islam: [372:18], [383:56]
• Political consequences/final analysis: [388:34], [404:00]

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Takeaways & Flow

• Shahak’s argument runs from micro—the internal rules of closed Jewish communities—out to macro: those rules' enduring effects on Israeli policy and Jewish-diaspora relations with Western states.
• Pete consistently encourages listeners to consider the implications of a socially, legally, and ideologically closed Jewish tradition for contemporary political reality, especially regarding US foreign policy and the limits of dialogue on the "Jewish Question."
• The final chapters connect centuries-old attitudes to today’s Palestinian conflict and US–Israel relations, highlighting how even diaspora Jews' “progressive” postures often conceal or ignore the continuity of anti-gentile precepts.

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Concluding Reflection

Shahak closes demanding self-examination from Jews paralleling what Jews often demand of historical Christianity and other host nations. Pete signals that, whatever the taboo, open discussion and critique must be permitted, as Jewish exceptionalism and mutual suspicion only fuel conflict—and as long as Jewish power in the West is unchecked and unexamined, so too will be its consequences.

Quote (Pete):
“Therefore, the real test facing both Israeli and Diaspora Jews is the test of their self-criticism, which must include the critique of the Jewish past… If [Shahak] is making that point, what he's saying is, is that they don't—they have no self-criticism. They don't critique their past. …That's the issue.”

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For further exploration, listeners are encouraged to read Shahak’s book directly and review his footnotes—this summary only captures the main arcs of the episode’s extensive textual and historical commentary.

Transcript

[Podcast Host]

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[Reader/Commentator]

to welcome everyone to the fifth book I've chosen to read and this one is called Jewish History. Jewish Religion by Israel Shahak. The weight of 3,000 years is the subtitle. I found out about this book by listening to the American Pravda series by Ron unz. Israel Shahak is He was Jewish. He was hated roundly by Zionists. He was against the way they treated non Jews and he'll get into it. In the book you'll see the stories he tells. He actually starts off with One just so you know that this isn't some book that's just like some crank book. Some of the quotes here are from the first ones from Noam Chomsky. He says Shahak is an outstanding scholar with remarkable insight and depth of knowledge. His work is informed and penetrating. Contribution of great value. Christopher Hitchens had said Shahak subjects the whole history of orthodoxy to a hilarious and scrupulous critique. The Jerusalem Times said the future of the Palestinian people would have looked much brighter if there had been more Israelis like Shahak and outstanding personality. The Catholic New Times said this is a remarkable book. It deserves a wide readership not only among Jews, but among Christians who seek a fuller understanding of historical Judaism and of modern day Israel. Gore Vidal said Shahak is the latest, if not the last of the great prophets. So yeah, I have tons of notes on this. Just, I mean the amount of information that is in this is pretty remarkable. So I'm going to actually read this pretty slow. Probably won't get through one chapter an episode. I will comment as much as I can. I understand as somebody who's not Jewish, taking on this task and commenting on it can seem odd or out of place, but I think the, the way he writes, he writes very simply. I think it explains itself and I will keep my comments to just as constructive as possible. Before we start, I just want to remind you about Thomas and my little venture of watching and reviewing mov freemanbeyondthewall.com movies. We've done two the 1987 Katherine Bigelow classic Near Dark and the 1976 Martin Scorsese Paul Schrader classic Taxi Driver. @freemanbeyondthewall.com there are links there. You can get the audio or the video. The video. You get to see the movie. The audio. If you just know that you're not going to be able to sit down for a couple hours, three hours in. When it comes to Taxi Driver, go right ahead and get the audio. But yeah, I think you're going to like them a lot. And the next one I think you're really going to like. I think everybody's going to want to hear that one. So, all right, there are prefaces to this, there are prefaces to were written when it first came out, a preface each for updated editions. I'm just going to let Mr. Shahak speak for himself. So chapter one is called a Closed Utopia. He has a couple quotes here. I write here what I think is true for the stories of the Greeks are numerous and in my opinion, ridiculous. Hecataius of Meletus, as quoted by Herodotus, Amicus, Plato, sed magus amica veritas. Plato is a friend, but truth is a greater friend. Traditional paraphrase of a passage of Aristotle's Ethics. In a free state, every man can think what he wants and say what he thinks. Spinoza. Here we go. This book, although written in English and addressed to people living outside the state of Israel, is in a way a continuation of my political activities as an Israeli Jew. Those activities began in 19 in 19656 to 6, with a protest which caused a considerable scandal. At the time, I had personally witnessed an ultra religious Jew refuse to allow his phone to be used on the Sabbath in order to call an ambulance for a non Jew who happened to have collapsed in his Jerusalem neighborhood. Instead of simply publishing the incident in the press, I asked for a meeting with the members of the Rabbinical Court of Jerusalem, which is composed of rabbis nominated by the State of Israel. I asked them whether such behavior was consistent with their interpretation of the Jewish religion. They answered that the Jew in question had behaved correctly, indeed piously, and backed their statement by referring me to a passage in an authoritative compendium of Talm laws written in this century. I reported the incidents of the main Hebrew daily Haaretz, whose publication of the story caused a media scandal. So that's a compendium of Talmudic laws written in this century, 20th century. The results of the scandal were for me rather negative. Neither the Israeli nor the Diaspora rabbinical authorities ever reversed their ruling that a Jew should not violate the Sabbath in order to save the life of a Gentile. They added much sanctimonious twaddle to the effect that if the consequences of such an act puts Jews in danger, the violation of the Sabbath is permitted. For their sake, it became apparent to me as drawing on knowledge acquired in my youth, I began to study the Talmudic laws governing the relations between Jews and non Jews. That neither Zionism, including its seemingly secular part, nor Israeli politics since the inception of the State of Israel, nor particularly the policies of the Jewish supporters of Israel in the Diaspora be understood unless the deeper influence of those laws and the worldview which they both create and express is taken into account. The actual policies Israel pursued after the Six Day War, and in particular the apartheid character of the Israeli regime in the occupied territories, and the attitude of the majority of Jews to the issue of the rights of the Palestinians, even in the abstract, have merely strengthened this conviction. By making this statement, I am not trying to ignore the political or strategic considerations which may have also influenced the rulers of Israel. I am merely saying that the actual politics is an interaction between realistic considerations, whether valid or mistaken, whether moral or immoral in my view, and ideological influences. The latter tend to be more influential the less they are discussed and dragged into the light. Any form of racism, discrimination and xenophobia becomes more potent and politically influential if it is taken for granted by the society which indulges in it. This is especially so if its discussion is prohibited, either formally or by tacit agreement. When racism, discrimination and xenophobia is prevalent among Jews and directed against non Jews being fueled by religious motivations, it is like its opposite case, that of antisemitism and its religious motivations today. However, while the second is being discussed, the very existence of the first is generally ignored, more outside Israel than within it. Defining the Jewish State Without a discussion of the prevalent Jewish attitudes to non Jews, even the concept of Israel as a Jewish state, as Israel formally defines itself, cannot be understood. The widespread misconceptions that Israel, even without considering its regime in the occupied territories, is a true democracy arises from the refusal to confront the significance of the term a Jewish state for non Jews. In my view, Israel as a Jewish state constitutes a danger not only to itself and its inhabitants, but to all Jews and to all other peoples and states in the Middle east and beyond. I also consider that other Middle Eastern states and entities which define themselves as Arab or Muslim, like the Israeli self definition as being Jewish, likewise constitute a danger. However, while this danger is widely discussed, the danger inherent in the Jewish character of the State of Israel is not. This sounds a lot like what we talked about when we were reading Lorraine Guignol is that Jewish intelligentsia has a tendency to accuse others and point the finger at others of things that they are guilty of. They won't even examine them because, as many of their philosophers have said, they don't do anything wrong. The principle of Israel as a Jewish state was supremely important to Israeli politicians from the inception of the state and was inculcated into the Jewish population by all conceivable ways. When in the early 1980s, a tiny minority of Israeli Jews emerged which opposed the concept. A constitutional law, that is a law overriding provisions of other laws which cannot be revoked except by a special procedure, was passed in 1985 by an enormous majority of the Knesset. By this law, no party whose program openly opposes the principle of a Jewish state or proposes to change it by democratic means is allowed to participate in the elections to the Knesset. You know, when you think about it, it Just makes sense. It's like, this is our country, this is for us. Anybody who wants to change it, bugger off. I myself strongly oppose this constitutional principle. The legal consequence for me is that I cannot belong in the state of which I am a citizen, to a party having principles with which I would agree and which is allowed to participate in Knesset elections. Even this example shows that the State of Israel is not a democracy due to the application of a Jewish ideology directed against all non Jews and those Jews who oppose this ideology. You're only going to have a. You're only going to have a monocultural society if pretty much everybody is on the same page, right? But the danger which this dominant ideology represents is not limited to domestic affairs. It also influences Israeli foreign policies. This danger will continue to grow as long as two currently operating developments are being strengthened. The increase in the Jewish character of Israel and the increase in its power, particularly in nuclear power. Another ominous factor is that Israeli influence in the USA political establishment is also increasing. Hence, accurate information about Judaism, and especially about the treatment of non Jews by Israel is now not only important, but politically vital as well. Let me look up real quick what year this was written in. I'm pretty sure it was 93. 1994. All right. Let me begin with the official Israeli definition of the term Jewish, illustrating the crucial difference between Israel as a Jewish state and the majority of other states. By this definite official definition, Israel belongs to persons who are designed, defined by the Israeli authorities as Jewish, irrespective of where they live and to them alone. On the other hand, Israel doesn't officially belong to its non Jewish citizens, whose status is considered, even officially, as inferior. I thought there were people from Arabs serving in the Knesset. Your means to tell me they. Well, maybe we'll get to that. This means in practice that if members of a Peruvian tribe are converted to Judaism and thus regarded as Jewish, they are entitled at once to become Israeli citizens and benefit from the approximately 70% of the West bank land and the 92% area of Israel proper officially designated only for the benefit of Jews. All non Jews, not only all Palestinians, are prohibited from benefiting from those lands. The prohibition applies even to Israeli Arabs who served in the Israeli army and reached a high rank. How many people know that Israeli Arabs are allowed to serve in the idf, yet people like Laura Loomer say in debates that all Arabs want to do is kill Jews. Why would they allow them to be in their military if that's all they want to do? The case, the case involving Peruvian converts to Judaism actually occurred a few years ago. The newly created Jews were settled in the west bank near Nablus, on land from which non Jews are officially excluded. All Israeli governments are taking enormous political risks, including the risk of war, so that such settlements composed exclusively of persons who are defined as Jewish and not Israeli, as most of the media mendaciously claims, would be subject to only Jewish authority. I suspect that the Jews of the USA or of Britain would regard it as anti Semitic. If Christians would propose that the USA or United Kingdom should become a Christian state belonging only to citizens officially defined as Christians. The consequence of such doctrine is that Jews converting to Christianity would become full citizens because of their conversion. This we can get into tons of history about that, but we'll leave that alone. Maybe another book in the future. It should be recalled that the benefits of conversions are well known to Jews from their own history. When the Christian and the Islamic states used to discriminate against all persons not belonging to the religion of the state, including the Jews, the discrimination against Jews was at once removed by their conversion. I forgot he got into that right here. But a non Jew discriminated against by the State of Israel will cease to be so treated the moment he or she converts to Judaism. This simply shows that the same kind of exclusivity that is regarded by a majority of the Diaspora Jews as anti Semitic is regarded by the majority of all Jews as Jewish. To oppose both antisemitism and Jewish chauvinism is widely regarded among Jews as a self hatred, a concept which I regard as nonsensical. That's Israel Shahak saying that, not me. The meaning of the term Jewish and its cognates, including Judaism, thus becomes, in the context of Israeli politics, as important as the meaning of Islamic when officially used by Iran or Communist or Communists when it was officially used by the ussr. However, the meaning of the term Jewish as it is popularly used is not clear either in Hebrew or when translated into other languages. And so the term had to be defined officially. According to Israeli law, a person is considered Jewish if either their mother or grandmother was this Nuremberg. Hold on. Okay, hold on. I'll start over. According to Israeli law, a person is considered Jewish if either their mother, grandmother, great grandmother or great great grandmother was Jewess by religion, or if the person was converted to Judaism in a way satisfactory to the Israeli authorities and on condition that that person has not converted from Judaism to another religion, in which case Israel ceases to regard them as Jewish. Of the three conditions, the first represents the Talmudic definition of who is a Jew, a definition followed by Jewish Orthodoxy. The Talmud and post Talmudic Rabbinic law also recognized the conversion of a non Jew to Judaism, as well as the purchase of a non Jewish slave by a Jew, followed by a different kind of conversion as a method of becoming Jewish, provided that the conversion is performed by authorized rabbis in a proper manner. This proper manner entails for females their inspection by three rabbis while naked in a bath of purification, a ritual which, although notorious to all readers of the he, is not often mentioned by the English media in spite of its undoubted interest for certain readers. I don't know why anybody would find that interesting. I hope that this book will be the beginning of a process which will rectify this discrepancy. But there is another urgent necessity for an official definition of who is and who is not Jewish. The State of Israel officially discriminates in favor of Jews and against non Jews in many domains of life, of which I regard three as being most important, residency rights, the right to work, and the right to equality before the law. I thought everyone was treated the only democracy, the only democracy in the region. Discrimination in residency is based on the fact that about 92% of Israel's land is the property of the state and is administered by the Israel Land Authority according to regulations issued by the Jewish National Fund, an affiliate of the World Zionist Organization. You've ever seen me post that video of the no, that's no different one different one. I was wrong. In its regulations, the JNF denies the right to reside, to open a business, and often also to work to anyone who is not Jewish only because he is not Jewish. At the same time, Jews are not prohibited from taking residence or opening business anywhere in Israel. At the same time, Jews are not prohibited from taking residence or opening a business anywhere in Israel. If applied in another state against the Jews, such discriminatory practice would instantly and justifiably be labeled antisemitism and would no doubt spark massive public protests when applied by Israel as a part of the Jewish ideology. They are usually studiously ignored or excused when rarely mentioned, the denial of the right to work that non Jews are prohibited officially from working on land administered by the Israel Land Authority according to JNF regulations. No doubt these regulations are not always or even often enforced, but they do exist. From time to time Israel attempts enforcement campaigns by state authorities, as for example, when the Agricultural Ministry acts against the pestilence of letting food, orchard, fruit orchards belonging to Jews and situated on national land, that is Land belonging to the State of Israel, be harvested by Arab laborers, even if the laborers in question are citizens of Israel. Again, I've been told Arab citizens of Israel have full rights. Is Shahak lying? Is it anti Semitic to ask that question? Israel also strictly prohibits Jews settled on national land to sub rent even a part of their land to Arabs, even for a short time. And those who do so are punished usually by heavy fines. That's worse than prison. There is no prohibition on non Jews renting their land to Jews. This means in my own case that by virtue of being a Jew, I have the right to lease an orchard for harvesting its produce from another Jew. But a non Jew, whether a citizen of Israel or resident alien, does not have that right. Non Jewish citizens of Israel do not have the right to equality before the law. This discrimination is expressed in many Israeli laws in which, presumably in order to avoid embarrassment, the terms Jewish and non Jewish are usually not explicitly stated as they are in the as they are in the crucial Law of Return. According to that law, only persons officially recognized as Jewish have an automatic right of entry to Israel and of settling in it. They automatically receive an immigration certificate which provides them on arrival with citizenship by virtue of having returned to their Jewish Jewish homeland and with the right to many financial benefits which vary somewhat according to the country from which they emigrated. The Jews who emigrate from the states of the former USSR receive an absorption grant of more than $20,000 per family. All Jews immigrating to Israel according to this law immediately acquire the right to vote in elections and to be elected to the Knesset, even if they do not speak a word of Hebrew. Other Israeli laws substitute the more obtuse expressions. Anyone can immigrate in accordance with the Law of Return and anyone who is not entitled to immigrate in accordance with the Law of Return. Depending on the law in question, benefits are then granted to the first category and systematically denied to the second. The routine means for enforcing discrimination in everyday life is the ID card, which everyone is obliged to carry at all times. ID cards list the official nationality of a person which can be Jewish, Arab, Druze and the like, with significant exception of Israeli attempts to force the Interior Minister to allow Israelis wishing to be officially described as Israeli or even as Israeli Jew in their ID cards have failed. Those who have attempted to do so have received a letter from the Ministry of the Interior stating that it was decided not to recognize and Israeli nationality. The letter does not specify who made this decision or when. There are so many laws and regulations in Israel which discriminate in favor of the persons defined as those who can immigrate in accordance with the Law of Return that the subject demands special separate treatment. We can look here at one example, seemingly trivial in comparison with residence restrictions, but nevertheless important since it reveals the real intentions of the Israeli legislature. Later Israeli citizens who left the country for a time, but who are defined as those who can immigrate in accordance with the Law of Return are eligible on their return to generous customs benefits to receive subsidy for their children's high school education and to receive either a grant or a loan on easy terms for the purchase of an apartment, as well as other benefits. Citizens who cannot be so defined. In other words, the non Jewish citizens of Israel get none of these benefits. The obvious intention of such discriminatory measures is to decrease the number of non Jewish citizens of Israel in order to make Israel a more Jewish state. I have no problem with this at all. If they weren't so, if they just stayed in their land, if they had no influence where I live, if they didn't, if APAC didn't exist. For more on apac, see Thomas Massey's recent interview with Tucker Carlson. And Ryan Dawson has done a big Apex special talking about basically where they get their funding from. And it's probably the most exhaustive thing you will hear about APAC anywhere, so check those out New Heading the Ideology of Redeemed Land Israel also propagates among its Jewish citizens an exclusivist ideology of the redemption of land. Its official aim of minimizing the number of non Jews can be well perceived in this ideology, which is inculcated to Jewish school children in Israel. They are taught that it is applicable to the entire extent of either the State of Israel or after 1967 to what is referred as to as the Land of Israel. According to this ideology, the land which has been redeemed is the land which was passed from non Jewish to Jewish ownership. The ownership can be either private or belong to either the JNF or the Jewish state. The land which belongs to non Jews is on the contrary considered to be unredeemed. Thus, if a Jew who committed the blackest crimes which can be imagined, buys a piece of land from a virtuous non Jew, the unredeemed land becomes redeemed by such a transaction. However, if a virtuous non Jew purchases land from the worst Jew, the first formerly pure and redeemed land becomes unredeemed again getting it. Basically, they become a renter. Only a Jew can own property.

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what I said before the logical conclusion of such an ideology is the expulsion called transfer of all non Jews from the area of land which has to be redeemed. Therefore, the utopia of the Jewish ideology adopted by the State of Israel is a land which is wholly redeemed and none of it is owned or worked by Non Jews. The leaders of the Zionist labor movement express this utterly repellent idea with the greatest clarity. Walter Lacquer, a devoted Zionist, tells in his history of Zionism how one of These spiritual fathers, A.D. gordon, who died in 1919, quote, objected to violence in principle and justified self defense only in extreme circumstances. But he and his friends wanted every tree and every bush in the Jewish homeland to be planted by nobody else except Jewish pioneers. This means that they wanted everybody else to just go away and leave the land to be redeemed by Jews. Gordon's successors added more violence than he intended, but the principle of redemption and its consequences have remained in the same way. The kibbutz, wildly hailed as an attempt to create a utopia, was and is an exclusivist utopia. Even if it is composed of atheists, it does not accept Arab members on principle and demands that potential members from other nationalities be first converted to Judaism. No wonder the kibbutz boys can be regarded as the most militaristic segment of the Israeli Jewish society. A lot of that has come out since 1007. Talking about just exactly how I'll use the word ideological. These people on the kibbutz are, or as he calls them, the kibbutz boys. It is this exclusivist ideology, rather than all the security needs alleged by Israeli propaganda, which determines the takeovers of land in Israel in the 1950s and again in the mid-1960s and in the occupied territories after 1967. This ideology also dictated official Israeli plans for the Judaization of Galilee. This curious term means encouraging Jews to settle in Galilee by giving them financial benefits in parenthesis. I wonder what would be the reaction of us Jews if a plan for the Christianization of New York, or even only a Brooklyn would be proposed in their country. But the redemption of the land implies more than regional Judaization in the entire area of Israel. The jnf, vigorously backed by Israeli state agencies, especially by the secret police, is spending great sums of public money in order to redeem any land which non Jews are willing to sell and to preempt any attempt by a Jew to sell his land to a non Jew by paying him a higher price. It's interesting because they don't seem to be. They don't seem to worry about being contradictory. Sounds like leftism. I don't know. New heading Israeli expansionism the main danger which Israel as a Jewish state poses to its own people, to other Jews, and to its neighbors is its ideologically motivated pursuit of territorial expansion and the inevitable series of wars resulting from this Aim. The more Israel becomes Jewish, or as one says in Hebrew, the more it returns to Judaism, a process which has been underway in Israel at least since 1967, the more its actual politics are guided by Jewish ideological considerations and less by rational ones. My use of the term rational does not refer here to a moral evaluation of Israeli policies or to the supposed defensive security needs of, or security needs of Israel, even less so to the supposed needs of Israeli survival. I am referring here to Israeli imperial policies based on its presumed interests, however morally bad or politically crass such policies are. I regard the adoption of policies based on Jewish ideology in all its different versions as being even worse. The ideological defenses of Israeli policy are usually based on Jewish religious beliefs, or in the case of secular Jews, on the historic right of the Jews which derive from those beliefs and retain the dogmatic character of religious faith. It's almost clear that Shahak is a, you know, considers himself to be a democracy respecter. You know, probably likes the United States because it's multicultural. This is about education. This is about what the man is teaching us. My own early political conversion from admirer of Ben Gurion to his dedicated opponent began exactly with such an issue. In 1956, I eagerly swallowed all of Ben Gurion's political and military reasons for Israel initiating the Suez war until he, in spite of being an atheist, proud of his disregard of the commandments of Jewish religion, pronounced in the Knesset on the third day of that war that the real reason for it for it is the restoration of the Kingdom of David and Solomon to its biblical borders. At this point in his speech, almost every Knesset member spontaneously rose and sang the Israeli national anthem. To my knowledge, no Zionist politician has ever repudiated Ben Gurion's idea that Israeli policies must be based within the limits of pragmatic considerations on the restoration of the biblical borders as the borders of the Jewish state. State. Indeed, close analysis of Israeli grand strategies and actual principles of foreign policy as they are expressed in Hebrew make it clear that it is Jewish ideology, more than any other factor, which determines actual Israeli policies. The disregard of Judaism as it really is and of Jewish ideology makes those policies incomprehensible to foreign observers who usually know nothing about Judaism except for crude apologetics. Let me give a more recent illustration of the essential difference which exists between Israeli imperial planning of the most inflated but secular type and the principles of Jewish ideology. The latter enjoins the that land which was either ruled by any Jewish ruler in ancient times or is promised by God to the Jews, either in the Bible or what is actually more important politically, according to a rabbinic interpretation of the Bible and the Talmud, should belong to Israel, since it is a Jewish state. No doubt many Jewish doves are of the opinion that such conquest should be deferred to a time when Israel will be stronger than it is now, or that there would be hopefully a peaceful conquest, that is that the Arab rulers or peoples would be persuaded to cede the land in question and in return for benefits which the Jewish state would then confer on them. A number of discrepant versions of biblical borders of the Land of Israel, which rabbinical authorities interpret as ideally belonging to the Jewish state, are in circulation. The most far reaching among them include the following areas within these borders. In the south, all of Sinai and a part of northern Egypt up to the environs of Cairo. In the east, all of Jordan and a large chunk of Saudi Arabia, all of Kuwait and a part of Iraq south of the Euphrates. In the north, all of Lebanon and all of Syria, together with a huge part of Turkey up to Lake Van and in the west, Cyprus. An enormous body of research and learned discussion based on these borders, embodied in Atlas's books, articles and more popular forms of propaganda, is being published in Israel, often with state subsidies or other forms of support. Certainly the late Kahana and his followers, as well as influential bodies such as Gush Emundim, not only desire the conquest of those territories by Israel, but regarded as divinely commanded, regard it as a divinely commanded act sure to be successful since it will be aided by God. In fact, important Jewish religious figures regard the Israeli refusal to undertake such a holy war, or even worse, the return of Sinai to Egypt as a national sin which was justly punished by God. One of the most influential Gush Emunim rabbis DAV Lior, the rabbi of Jewish settlements in Kiryat Arba and of Hebron, stated repeatedly that the Israeli failure to Conquer Lebanon in 19821985 was a well merited divine punishment for its sin of giving a part of the land of Israel, namely Sinai, to Egypt. Although I have chosen an admittedly extreme example of the biblical borders of the Land of Israel which belong to the Jewish state, those borders are quite popular in national religious circles. There are less extreme versions of biblical borders, sometimes also called historical borders. It should however be emphasized that within Israel and the community of its Diaspora Jewish supporters, the validity of the concept of either biblical borders or historical borders as delineating the borders of land which belong to Jews, Jews by right is not denied. On grounds of principle, except by the tiny minority which opposes the concept of a Jewish state. Otherwise, objections to the realization of such borders by a war are purely pragmatical. One can claim that Israel is now too weak to conquer all the land which belongs to the Jews, or that the loss of Jewish lives, but not of Arab lives, entailed in a war of conquest of such magnitude is more important than the conquest of the land. But in normative Judaism, one cannot claim that the land of Israel, in whatever borders, does not belong to all the Jews. In May 1993, Ariel Sharon formally proposed in the Likud Convention that Israel should adopt the biblical borders concept as its official policy. There were rather few objections to this proposal, either in Likud or outside it, and all were based on pragmatic grounds. No one even asked Sharon where exactly are the biblical borders which he was urging that Israel should attain. Let us recall that among those who called themselves Leninists, there was no doubt that history follows the principles laid out by Marx and Lenin. It is not only the belief itself, however dogmatic, but the refusal that it should ever be doubted by thwarting open discussion which creates a totalitarian cast of mind. Israeli Jewish society and diaspora Jews who are leading Jewish lives and organized in purely Jewish organizations, can be said therefore to have a strong streak of totalitarianism in their character. However, an Israeli grand strategy, not based on the tenets of Jewish ideology, but based on the purely strategical or imperial considerations, had also developed since the inception of the state. An authoritative and lucid description of the principles governing such strategy was given by General Reserves Shlomo Gazette, a former military intelligence commander. According to Gazette, Israel's main task has not changed at all since the demise of the ussr, and it remains of crucial importance the geographical location of Israel at the center of the Arab Muslim Middle east predestines Israel to be a devoted guardian of stability in all the countries surrounding it. Its role is to protect the existing regimes, to prevent or halt the process of radicalization, and to block the expansion of fundamentalist religious zealotry. For this purpose, Israel will prevent changes occurring beyond Israel's borders, which it will regard as intolerable to the point of feeling compelled to use all its military power for the sake of their prevention or eradication. In other words, Israel aims at imposing a hedge money hegemony on other Middle Eastern states. Needless to say, and this is something that you will hear conservatives, I mean Americans, say, without Israel, there'll be no order there. Okay, how are they doing with that? Needless to say, according to Gazette, Israel has a benevolent concern for the stability of Arab regimes. In Gaza's view, by protecting Middle Eastern regimes, Israel performs a vital service for the industrially advanced states, all of which are keenly concerned with guaranteeing the stability of the Middle East. He guarantees that without Israel the existing regimes of the region would have collapsed long ago and that they remain in existence only because of Israeli threats. While this view may be hypocritical, one should recall in such context Laroche Foucault's maxim that hypocrisy is the tax which wickedness pays to virtue. Redemption of the land is an attempt to evade paying any such tax. Needless to say, I also oppose root and branch the Israeli non ideological policies as they are so lucidly incorrectly explained by gossip. At the same time, I recognize that the dangers of the policies of Ben Gurion or Sharon motivated by Jewish ideology are much worse than merely imperial policies, however criminal the results of policies of other ideologically motivated regimes point in the same direction. The existence of an important component of Israeli policy which is based on Jewish ideology makes its analysis politically imperative. This ideology is in turn based on the attitudes of historic Judaism to non Jews, one of the main themes of this book. Those attitudes necessarily influence many Jews consciously or unconsciously. Our task here is to discuss historic Judaism in real terms. The influence of Jewish ideology on many Jews will be stronger the more it is hidden from public discussion. Such discussion will, it is hoped, lead people to take the same attitude towards Jewish chauvinism as the contempt displayed by so many Jews towards non Jews, which will be documented below as that commonly taken as that commonly taken Jewish. Let me say that again. Let me try that one again. Such discussion will, it is hope, lead people to take the same attitude towards Jewish chauvinism and the contempt displayed by so many Jews toward non Jews parentheses which will be documented below as that commonly taken towards anti Semitism and all other forms of xenophobia, chauvinism and racism. It is justly assumed that only the full exposition not only of anti Semitism but also of its historical roots can be the basis of struggle against it. Likewise, I am assuming that only the full exposition of Jewish chauvinism and religious fanaticism can be the basis of struggle against this of those phenomena. This is especially true today when, contrary to the situation prevailing 50 or 60 years ago, the political influence of Jewish chauvinism and religious fanaticism is much greater than that of antisemitism. But there is also another important consideration I strongly believe that antisemitism and Jewish chauvinism can only be fought simultaneously. All right, only about two pages left on this chapter and we'll end it. A Closed Utopia A closed utopia is asking a question. New heading until such attitudes are widely adopted, the actual danger of Israeli policies based on Jewish ideology remains greater than the danger of policies based on purely strategic considerations. The difference between the two kinds of policies as well expressed by Hugh Trevor Roper in his essay Sir Thomas More and Utopia, in which he termed them Platonic and Machiavellian, quoting Machiavelli at least apologized for the methods which he thought necessary in politics. He regretted the necessity of force and fraud and did not call them by any other name. But Plato and More sanctified them, provided that they were used to sustain their own utopian republics. In a similar way, true believers in that utopia called the Jewish State, which will strive to achieve that biblical borders are more dangerous than the grand strategists of Gaza's type because their policies are being sanctified either by the use of religion or worse, by the use of secularized religious principles which retain absolute validity. While Ghazid at least sees a need to argue that the Israeli diktat benefits the Arab regimes, Ben Gurion did not pretend that the re establishment of the Kingdom of David and Solomon will benefit anybody except the Jewish state. Using the concepts of Platonism to analyze Israeli policies based on Jewish ideology should not seem strange. It was noticed by several scholars, of whom the most important was Moses Hadass, who claimed that the foundations of classical Judaism, that is of Judaism as it is established by Talmudic sages, are based on Platonic influences and especially on the image of Sparta as it appears in Plato. According to Hadass, a crucial feature of the Platonic political system adopted by Judaism as early as The Maccabean period, 142 to 63 BC was that every phase of human conduct be subjected to religious sanctions which are in fact to be manipulated by the ruler. There can be no better definition of classical Judaism and of the ways in which the rabbis manipulated it than the Platonic definition. In particular, Hadass claims that Judaism adopted Plato himself summarized as the objectives of his program in the following well known passage. The principal thing is that no one man or woman should ever be without an officer set over him, and that none should get the mental habit of taking any step, whether in earnest or in jest, on his individual responsibility in pieces and war he must live always with his eyes on his superior officer. In a word we must train the mind not even to consider acting as an individual or know how to do it. Laws is 942 AB. If the word rabbi is substituted for an officer, we will have a perfect image of classical Judaism. The latter is still deeply influencing Israeli Jewish society and determining to a larger extent the Israeli policies. It was the above quoted passage which was chosen by Karl Popper in the Open Society and Its Enemies as describing the essence of a closed society. Historical Judaism and its two successors, Jewish Orthodoxy and Zionism, are both sworn enemies of the concept of the open society as applied to Israel. A Jewish state, whether based on its present Jewish ideology or if it becomes even more Jewish in character than it is now on the principles of Jewish Orthodoxy, cannot ever contain an open society. There are two choices which face Israeli Jewish society. It can become a fully closed and warlike ghetto, a Jewish Sparta supported by the labor of Arab helots, kept in existence by its influence on the US political establishment and by threats to use its nuclear power. Or it can try to become an open society. Let's see, which one do you think it took? Is it the fully closed, warlike ghetto, Jewish Sparta, supported by the labor of Arab helots, kept in existence by its influence on the US political establishment and by threats of use of its nuclear power, or did it try to become an open society? There will be some people that will tell you that 107 happened because it tried to become an open society. Those people are lying to you and they can go themselves. The second choice is dependent on an honest examination of its Jewish past, on the admission that Jewish chauvinism and exclusivism exist, and on an honest examination of the attitudes of Judaism toward the non Jews. All right, that was chapter one, Israel Shahak, Jewish history, Jewish religion, the weight of 3,000 years. And we'll get into chapter two, prejudice and prevarication. I'm gonna have to look that up on the next episode. You'll notice this episode had ads in it. If you want to support the show and get the episodes early and ad free, head on over to freemanbeyonthewall.com support. You can support me. There's five ways. There's right there on my website, Substack, Subscribestar, Gumroad, Patreon. Get the episodes early and ad free and yeah, that's it. Until the next time. Thank you for. Thank you for coming back for another reading. I really appreciate it. I want to welcome everyone back to part two of my reading of Israel Shahak's Jewish history, Jewish Religion, the wait of 3,000 years. Before we get into that, I have a couple announcements. One, this is coming out at a time when I would normally have an interview that will be coming out tomorrow specifically because it is with Taylor from Antelope Hill. And we're talking about their newest book, Pale Face by Wyndham Lewis. And yeah, it doesn't come out till tomorrow, so I didn't want people we didn't want people flooding the website if they hear it on Thursday night. But it will be out tomorrow and you'll hear the episode tomorrow. Also, I partnered with them. If you buy anything from Antelope Hill and you put in the code Pete Q. All one word, lowercase, then you'll get 5% off of the off of the order which, you know, big enough order, take care of shipping, things like that. That so yeah, check that out. And then freemanmeonthewall.com movies for Thomas and my movie reviews links to them there. I thought I'd start out by doing something I didn't do in part one, which I should have. I'll just read a little bit from Israel Shahak's Wikipedia says Israel Shahak is He was born Israel Himmelstab April 1933. He died July 2, 2001. Was an Israeli professor of organic chemistry at the Hebrew University of Jerusalem, a Holocaust survivor, an intellectual of liberal political bent and a civil rights advocate and activist on behalf of both Jews and Gentiles for 20 years. He headed the Israel League for Human and Civil Rights 1970-1990 and was a public critic of the policies of the governments of Israel. As a public intellectual, Shahak's works about Judaism proved controversial, especially the book that we're reading now. He was born in Warsaw, part of the ghettos Ashkenazi Jews Nazi occupation of Poland. They interned his family in the Warsaw ghetto. His brother escaped from Poland to the uk, joined the raf, the Royal Air Force. Shahak's mother paid a Roman Catholic family to hide Israel, whom they returned when they couldn't keep them safe anymore. 43 they sent Shahak to Poniatoah concentration camp to the west of Lubin. His father died there. Fortuitously the 10 year old and his mother escaped from the from that camp returned to Warsaw. Yet within a year they were recaptured. Sent to Bergen Belsen. They survived there two years until it was liberated at age 13. He re examined the re examined the idea of God's existence include included the evidence there was lacking. So they as displaced persons they emigrated to the British Mandate of Palestine where Shahak's application to join a kibbutz was denied because he was judged too physically slender. So this is someone who knows what he talks about. He served in the IDF. 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and he got a doctorate in Chemistry from Hebrew University. So. So yep, this is someone who knows knows that which of which he of which he speaks. So at the end of the episode yesterday I looked at the this and I was like prevarication. What does that even mean? Interesting little definition on Vocabulary.com says that prevarication is when someone tells a lie, especially in a sneaky way. No judgments. All right. Chapter 2 Prejudice and Prevarication the first difficulty in writing about this subject is that the term Jew has been used during the last 150 years with two rather different meanings. To understand this, let us imagine ourselves in the year 1780. Then, the universally accepted meaning of the term Jew basically coincided with what the Jews themselves understood as constituting their own identity. This identity was primarily religious, but the precepts of religion governed the details of daily behavior in all aspects of life, both social and private, among the Jews themselves, as well as in their relation to non Jews. It was then literally true that a Jew could not even drink a glass of water in the home of a non Jew. And the same basic laws of behavior toward non Jews were equally valid from Yemen to New York. Whatever the term by which The Jews of 1780 may be described, and I do not wish to enter into a metaphysical dispute about terms like nation and people, it is clear that all Jewish communities at that time were separate from the non Jewish societies in the midst of which they were living. However, all this changed by two parallel process, beginning in Holland and England, continuing in revolutionary France, and in countries which followed the examples of the French Revolution, and that in the modern monarchies of the 19th century, the Jews gained a significant level of individual rights, in some cases full legal equality, and the legal power of the Jewish community over its members was destroyed. It should be noted that both developments were simultaneous, and that the latter is even more important, albeit less widely known than the former. Since the time of the late Roman Empire, Jewish communities had considerable legal powers over their members. Not only powers which arise through voluntary mobilization of social pressure, for example, refusal to have anything dealing whatsoever with an excommunicated Jew, or even to bury his body, but a power of naked coercion to flog, to imprison, to expel. All this could be inflicted quite legally on an individual Jew by the rabbinical court for all kinds of offenses. Solzhenissen talks about this in 200 years together, in which Solzhenisa makes the claim that the Jewish leadership and Jewish elite was much crueler to its members than host countries ever were. In many countries, Spain and Poland are notable examples, even capital punishment could be and was inflicted, sometimes using particularly cruel methods such as flogging to death. All this was not only permitted, but positively encouraged by the state authorities in both Christian and Muslim countries, who, besides their general interest in preserving law and order, had in some cases a more direct financial interest as well. For example, in Spanish archives dating from the 13th and 14th centuries, there are records of many detailed orders issued by those most devout Catholic kings of Castile and Aragon, instructing their no less devout officials to cooperate with the rabbis in enforcing observance of the Sabbath by the Jews. Why? Because whenever a Jew was fined by a rabbinical court for violating the Sabbath, the rabbis had to hand 9, 10 of the fine over to the king. A very profitable and effective arrangement And a very stupid one. That was my commentary. Similarly, one can quote from the responsa written shortly before 1832 by the famous Rabbi Moshe Soffer of Pressburg, now Bratislava, in what was then the autonomous Hungarian kingdom in the Austrian Empire, and addressed to Vienna in Austria proper, where the Jews had already been granted some considerable individual rights. He laments the fact that since the Jewish congregation in Vienna lost its powers to punish offenders, the Jews there have become lax facts in matters of religious observance and ads. Here in Pressburg, when I am told that a Jewish shopkeeper dared to open his shop during the lesser holidays, I immediately send the policeman to imprison him. This was the most important social fact of Jewish existence before the advent of the modern state. Observance of the religious laws of Judaism, as well as their inculcation through education, were enforced on Jews by physical coercion, from which one could only escape by conversion to the religion of the majority, amounting, in the circumstances to a total social break. And for that reason very impracticable except during a religious crisis. However, once the modern state had come into existence, the Jewish community lost its power to punish or intimidate the individual Jews. The bonds of one of the most closed of closed societies, one of the most totalitarian societies in the whole history of mankind, were snapped. Listen to what he's saying there. He's saying that those little Jewish enclaves within our countries in Europe, Asia, they were the most totalitarian. And to their own people. It may make you think about something that would happen in the future. Well, our past, the future of this, the act of liberation came mostly from outside. Although there were some Jews who helped it from within, these were at first very few. This form of liberation had very grave consequences for the future. Just as in the case of Germany, according to the masterly analysis of AJP Taylor, it was easy to ally the cause of reaction with patriotism. Because in actual fact, individual rights and equality before the law were brought into Germany by the armies of the French Revolution and of Napoleon. And one could brand liberty as un German. Exactly. So it turned out to be very easy among the Jews, particularly in Israel, to mount a very effective attack against all the notions and ideals of humanism and the rule of law, not to say democracy, as something un Jewish or anti Jewish, as indeed they are in a historical sense, and as principles which may be used in the Jewish interest, but which have no validity against the Jewish interest. For example, when Arabs invoke these same principles, this is also led again, just as in Germany and other nations of middle Europa to a deceitful, sentimental and ultra romantic Jewish historiography from which all inconvenient facts have been expunged. So what's he saying here? He's saying that basically trying to find information about the way Jews treated each other, how badly they treated each other during these times is impossible because because they kept their own records, they would have spunge it. So one will not find in Hannah Arendt's voluminous writings, whether on totalitarianism or on Jews or on both, the smallest hint as to what Jewish society in Germany was really like in the 18th century. Burning of books, persecution of writers, disputes about the magic powers of amulets, bans on the most elementary non Jewish education, such as the teaching of correct German or indeed German written in the Latin Alphabet. Nor can we find in the numerous English language Jewish histories the elementary facts about the attitude of Jewish mysticism so fashionable at present in certain quarters, Kabbalism, so fashionable in certain quarters to non Jews that they are considered to be literally limbs of Satan and that the few non satanic individuals among them, that is those who convert to Judaism, are in reality Jewish souls who got lost when Satan violated the Holy Land. Shekinah, or Metronid, one of the female components of the Godhead, sister and wife of the younger male God according to the Kabbalah in her heavenly abode. The great authorities such as Gershom Sholem have lent their authority to a system of deceptions in all the sensitive areas. The more popular ones being the most dishonest and misleading. But the social consequence of this process of liberalization was that for the first time since about A.D. 200, 200 A.D. a Jew could be free to do what he liked within the bounds of his country's civil law, without having to pay for this freedom by converting to another religion. The freedom to learn and read books in modern languages. The freedom to read and write books in Hebrew not approved by the rabbis, as any Hebrew or Yiddish book previously had to be. The freedom to eat non kosher foods. The freedom to ignore the numerous absurd taboos regulating sexual life, even the freedom to think for forbidden thoughts are among the most serious sins. All these were granted to the Jews of Europe and subsequently to other of other countries by modern or even absolutist European regimes, although the latter were at the same time anti Semitic and oppressive. Nicholas I of Russia was a notorious anti Semite and issued many laws against the Jews of history his state. But he also strengthened the forces of law and order in Russia. Not only the Secret police, but also the regular police and the gendarme, with the consequence that it became difficult to murder Jews on the order of their Rabbis. Whereas in pre1795 Poland it had been quite easy. Official Jewish history condemns him on both counts. For example, in the late 1830s a holy rabbi Zadik in a small Jewish town in Ukraine ordered the murder of a heretic by throwing him into the boiling water of the town baths. And contemporary Jewish sources note with astonishment and horror that bribery was no longer effective and that not only the actual perpetrators, but also the holy men were severely punished. The Metternich regime of the pre. Of pre1848 Austria was notoriously reactionary and quite unfriendly to Jews. But it did not allow people, even liberal Jewish rabbis, to be poisoned. During 1848, when the regime's power was temporarily weakened, the first thing the leaders of the Jewish community in the Galatian city of Lemberg, now Levov, did with their newly regained freedom, was to poison the liberal rabbi of the city, whom the tiny non Orthodox Jewish group in the city had imported from Germany. One of his greatest heresies, by the way, was the advocacy and actual performance of the Bametzvah ceremony which had recently been invented. Did you know that? I think painting the picture of what they're willing to do to each other is, you know, helping him to build his argument. New heading Liberation from OUTSIDE in the last 150 years the term Jew has therefore acquired a dual meaning to the great confusion of some well meaning people, particularly in English speaking countries, who imagine that the Jews they meet socially are representative of Jews in general. In the countries of East Europe as well as in the Arab world, the Jews were liberated from the tyranny of their own religion and of their own communities by outside forces too late and in circumstances too unfavorable for general internalized social change. In most cases, in particular in Israel, the old concept of society, the same ideology, especially as directed toward non Jews, and the same utterly false conception of history have been preserved. This applies even to some of the Jews who joined progressive or leftist movements. An examination of radical socialist and communist parties can provide many examples of disguised Jewish chauvinists and racists who join these parties merely for reasons of Jewish interest and are in Israel in favor of anti gentile discrimination. One need only check how many Jewish socialists have managed to write about the kibbutz without taking the trouble to mention that it is a racist institution from which non Jewish citizens of Israel are rigorously excluded to See that the phenomenon we are alluding to is by no means uncommon, avoiding labels based on ignorance or hypocrisy. We thus see that the word Jewry and its cognates describe two different even and even contrasting social groups. And because of current Israeli politics, the continuum between the two is disappearing fast. On the one hand, there is a traditional totalitarian meaning discussed above. On the other hand, there are Jews by descent who have internalized the complex of ideas which Karl Popper has called the open society. There are also some, particularly in the usa, who have not internalized the ideas, but try to make a show of acceptance. It is important to note that all the supposedly Jewish characteristics, by which I mean the traits which vulgar so called intellectuals in the west attribute to the Jews, are modern characteristics quite unknown during most of Jewish history and appeared only when the totalitarian Jewish community began to lose its power. Take for example the famous Jewish sense of humor. Not only is humor very rare in Hebrew literature before the 19th century, and this is in parentheses, and is only found during few periods in countries from the Jewish upper class, where the Jewish upper class was rel relatively free from the rabbinical yoke, much as Italy between the 14th and 17th century or Muslim Spain, but humor and jokes are strictly forbidden by the Jewish religion, except significantly, jokes against other religions. Satire against rabbis and leaders of the community was never internalized by Judaism, not even to a small extent as it was in Latin Christianity. There were no Jewish comedies, just as there are no comedies in Sparta, and for a similar reason, or take the love of learning, except for a purely religious learning, which was itself in a debased and degenerate state. The Jews of Europe, and to a somewhat lesser extent also of the Arab countries, were dominated before about 1780 by a Supreme contempt and hate for all learning, excluding the Talmud and Jewish mysticism. It sounds like a group I know now. I'll leave that alone. Large parts of the Old Testament, all non liturgical Hebrew poetry, most books on Jewish philosophy were not read, and their very names were often anathematized. Study of all language was strictly forbidden, as was the study of mathematics and science. Geography, history, even Jewish history, were completely unknown. The critical sense which is supposedly so characteristic of Jews was totally absent. And nothing was so forbidden, feared and therefore persecuted as the more modest innovation or the most innocent criticism in a world sunk in the most abject superstition, fanaticism and ignorance. A world in which the preface to the first work on geography in Hebrew. Let me say that again, because when I first read this, this, this floored me. Here it was a world sunk in the most abject superstition, fanaticism and ignorance. A world in which the preface to the the first work on geography that was written in Hebrew, published in 1803 in Russia, could complain that very many great rabbis were denying the existence of the American continent and saying that it was impossible. In 1803, geography books were being written in Hebrew that denied the American continent existed. Okay, is this the high iq? What's going on here? Between that world and what is often taken in the west to characterize Jews, there is nothing in common except the mistaken name. However, a great many present day Jews are nostalgic for that world, their lost paradise, the comfortable, closed society from which they were not so much liberated as the expelled. A large part of the Zionist movement always wanted to restore it, and this part has gained the upper hand. Many of the motives behind Israeli politics, which so bewilder the poor, confused Western friends of Israel, are perfectly explicable once they are seen simply as reaction. Reaction in the political sense, which this word has had which this word has had for the last 200 years. A force and in many respects innovative and therefore illusory. Return to the closed society of the Jewish part. Let the reader understand what he's saying. It is quite possible when you see what Israel is doing now. It is their goal to alienate every Jew in the world and to drive them to Israel so that they would go back to being on the shtetl. They would go back to being under the governance, the totalitarian governance, of their Jewish, secular and religious leaders, or if not, driven back to Israel, that they would flock and that they would somehow do that. Recreate a shtetl in modern countries. It's very interesting if you think about it. New heading Obstacles to Understanding Historically, it can be shown that a closed society is not interested in a description of of itself, no doubt because any description is in part a form of critical analysis and so may encourage critical forbidden thoughts. The more a society becomes open, the more it is interested in reflecting, at first descriptively and then critically upon itself, its present working as well as its past. But what happens when a faction of intellectuals desires to drag a society which has already opened up to a considerable extent, back to its previous totalitarian, close condition?

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[Reader/Commentator]

then the very means of the former progress philosophy. The sciences, history, and especially sociology become the most effective instruments of the treason of the intellectuals. They are perverted in order to serve as devices of deception, and in the process they degenerate. Degenerate. Classical Judaism has little interest in describing or explaining itself to the members of its own community, whether educated in Talmudic studies or not. It is significant that the writing of Jewish history, even in the dry analyst sense, cease completely from the time of Josephus Josephus Flavius end of the first century until the Renaissance, when it was revived for a short time in Italy and in other countries where the Jews were under strong Italian influence. Characteristically, the rabbis feared Jewish even more than general history, and the first modern book on history published in Hebrew in the 16th century was entitled History of the Kings of France and of the Ottoman Kings. It was followed by some histories dealing only with the persecutions that Jews had been subjected to. The first book on Jewish history proper, dealing with ancient times, was promptly banned and suppressed by the highest rabbinical authorities and did not reappear before the 19th century. The rabbinical authorities of East Europe furthermore decreed that all non talmudic studies are to be forbidden even when nothing specific could be found in them which merits anathema because they encroach on the time that should be employed either in studying the Talmud or in making money which should be used to subsidize Talmudic scholars, only one loophole was left, namely the time that even a pious Jew must perforce spend in the privy in that unclean place sacred studies are forbidden and it was therefore permitted to read history there, provided it was written in Hebrew and was completely secular, which in effect meant that it must be exclusively devoted to non Jewish subjects. This is in parenthesis. One can imagine that those few Jews at that time who no doubt tempted by Satan Satan developed an interest in the history of the French kings, were constantly complaining to their neighbors about the constipation they were suffering from. Closed parenthesis. As a consequence, 200 years ago the vast majority of Jews were totally in the dark, not only about the existence of America, but also about Jewish history and Jewry's contemporary state. And they were quite content to remain so. In the book the Ordeal of Civility by Is it Garrity Irishman, he talks about this. He talks about how if you're only off the shtetl for 200 years, basically how they just had a problem and you were kept in the dark about all these things and you who didn't even know your own history, that you would have a crisis of modernity, that modernity would be. You would either embrace it somehow in some way. It's going to do this to different people. But a group that is supposed to be tight knit. That crisis of modernity where you're basically stepping out of. It's like somebody from the year 1000 stepping out into the year 2000. That's very interesting that that's. It could be argued that that's what they went through new, new heading, a totalitarian history. There was, however, one area in which they were not allowed to remain self contended. The area of Christian attacks against those passages in the Talmud and the Talmudic literature which are specifically anti Christian or more generally anti Gentile. It is important to note that this challenge developed relatively late in the history of Christian Jewish relations. Only from the 13th century on. This is in parenthesis. Before that time, the Christian authorities attacked Judaism using either biblical or general arguments, but seemed to be quite ignorant as to the content of the Talmud. Close parenthesis. The Christian campaign against the Talmud was apparently brought on by the conversion to Christianity of Jews who were well versed in the Talmud and who were in many cases attracted by the development of Christian philosophy with a strong Aristotelian and thus universal character. It must be admitted at the outset that the Talmud and the Talmudic literature, quite apart from the general anti gentile streak that runs through them, which will be discussed in greater detail in chapter 5, contain very offensive statements and precepts directed specifically against Christianity. For example, in addition to a series of scurrilous sexual allegations against Jesus, the Talmud states that his punishment in hell is to be immersed in boiling excrements, a statement not exactly calculated to endear the Talmud to devout Christians. Or no one can quote the precept, according to which Jews are instructed to burn publicly, if possible, any copy of the New Testament that comes into their hands. This is not only still in force, but actually practiced today. Thus, on 23rd March 1980, hundreds of copies of the New Testament were publicly and ceremonially burnt in Jerusalem under the auspices of Yed Lachim, a Jewish religious organization subsidized by the Israeli Ministry of Religions. Anyway, a powerful attack, well based in many points against Talmudic Judaism developed in Europe from the from the 13th century. We are not referring here to ignorant, ignorant calumnies such as the blood libel propagated by benighted monks in small provincial cities, but to serious disputations held before the best European universities of the time and on the whole conducted as fairly as was possible under medieval circumstances. What was the Jewish, or rather the rabbinical response? The simplest one was the ancient weapon of bribery and string pulling. In most European countries during most of the time, anything could be fixed by a bribe. Nowhere was the maxim more true than in Rome of the Renaissance popes, the Editio Princeps of the Complete Code of Talmudic Law, Maimonides, Mishnah, Torah, replete not only with the most offensive precepts against all Gentiles, but also with explicit attacks on Christianity and on Jesus. This is in parentheses, after whose name the author adds piously May the name of the wicked parish was published expurgated in Rome in the year 1480 under Sixtus IV, politically a very active pope who had a constant and urgent need for money. Parenthesis again a few years earlier, the only older edition of the Golden Ass by Appulus, from which the violent attack on Christianity had not been removed, was also published in Rome. Alexander VI Borgia was also very liberal in this respect. Even during that period, as well as before it, there were always countries in which a time, for a time a wave of anti Talmudic persecution set in. But a more consistent and widespread onslaught came with the Reformation and Counter Reformation, which induced a higher standard of intellectual honesty as well as as a better knowledge of Hebrew among Christian scholars. From the 16th century, all the Talmudic literature, including the Talmud itself, was subjected to Christian censorship in various countries. In Russia this went on until 1917. Wonder what would happen that year? Some sense, but. But you know, as the book that is being promoted on Twitter is saying, you know, is is claiming that the Brits created communism and blamed it on the Jews. Do I have to say what possible religion the person who wrote that book is? What his background might be? I'm going to fight your I'm going to fight your crazies conspiracy theory with an even crazier conspiracy theory. Some censors, such as in Holland, were more lax while others were more severe and the offensive passages were expunged or modified. All modern studies on Judaism, particularly by Jews, have evolved from that conflict. And to this day they bear the unmistakable marks of their origin. Deception, apologetics or hostile polemics, indifference or even active hostility to the pursuit of truth.

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Truth.

[Reader/Commentator]

Almost all the so called Jewish. It's amazing, huh? It's like we're told that all Jews care about us, the truth. That's why they're so intellectual. That's why they're in academia. That's why, okay, Almost all the so called Jewish studies in Judaism from that time to this very day are polemics against an external enemy rather than an internal debate. It is important to note that this was initially the character of historiography in all known societies except ancient Greece, whose early liberal historians were attacked by later sophists for their insufficient patriotism. This was true of the early Catholic and Protestant historians who polemicized against each other. Similarly, the earliest European national histories are imbued with the crudest nationalism and scorn for all other neighboring nations. But sooner or later there comes a time when an attempt is made to understand one's national and religious adversaries at the same time to criticize certain deep and important aspects of the history of one's own group. And both these developments go together only when historiography becomes, as Peter Gale put in so well, a debate without end rather than a continuation of war by historiography, historiographic means. Only then does a humane historiography which strives for both accuracy and fairness become possible. And it then turns into one of the most powerful instruments of humanism and self education. It is for this reason that modern totalitarian regimes rewrite history or punish historians when whole society tries to return to totalitarianism. A totalitarian history is written not because of the compulsion from above, but under pressure from below, which is much more effective. This is what happened in Jewish history and this constitutes the first obstacle we have to surmount. New heading defense mechanisms. What were the detailed mechanisms, other than bribery, employed by Jewish communities in cooperation with outside forces in order to ward off the attack on the Talmud and other religious literature? Several methods can be distinguished, all of them having important political consequences reflected in current Israeli policies. Very interesting, huh? They can look at methods from 700 years ago and see it in Israeli policy today. Although it would be tedious to supply in each case the Beginistic or Labor Zionist parallel, I am sure the reader whose readers who are somewhat familiar with the details of Middle Eastern politics will themselves be able to notice the resemblance. The first mechanism I shall discuss is that of surreptitious defiance combined with outward compliance. As explained above, Talmudic passages directed against Christianity or against non Jews had to go or to be modified. The pressure was too strong. This is what was done. A few of the most offensive passages were bodily removed from all editions printed in Europe after the mid 16th century. In all other passages, the expressions gentile, non, Jew, stranger, it's goy, aino, yahudi, nohri, which appear in all early manuscripts and printings, as well as in all editions published in Islamic countries, were replaced by terms such as idolater, heathen, or even Canaanite or Samaritan, terms which could be explained away, but which a Jewish reader could recognize as euphemisms for the old expressions. As the attack mounted, so the defense became more elaborate, sometimes with lasting tragic results. During certain periods, the Czarist Russian censorship became stricter and, seeing the above mentioned euphemisms for what they were, forbade them too. Thereupon, the rabbinical authorities substituted the terms Arab or Muslim in Hebrew yeshma elai, which means both, or occasionally Egyptian, correctly calculating that the tsarist authorities would not object to this kind of abuse. At the same time, lists of Talmudic omissions were circulated in manuscript form, which explained all the new terms and pointed out all the omissions. At times, a general disclaimer was printed before the title page of each volume of Talmudic literature, solemnly declaring, sometimes on oath, that all hostile expressions in that volume are intended only against idolaters of antiquity, or even against the long vanquished Canaanites, rather than against the people in whose land we live. After the British conquest of India, some rabbis hit on the subterfuge of claiming that any particularly outrageous derogatory expression used by them is only intended against the Indians. Occasionally the Aborigines of Australia were also added as whipping boys. Needless to say, all this was a calculated lie from beginning to end and following the establishment of the State of Israel, once the rabbis felt secure, all the offensive passages and expressions were restored without hesitation. In all new editions this is in parenthesis. Because of the enormous costs which a new edition involves, a considerable part of the Talmudic literature included in Talmud itself is still being reprinted from the old edition. For this reason, the above mentioned Talmudic omissions have now been published in Israel in a cheap printed edition under the title Hezronot Shas close parenthesis. So now one can read quite freely and Jewish children are actually taught passages such as that which commands every Jew whenever passing near a cemetery to utter a blessing if the cemetery is Jewish, but to curse the mothers of the dead if it is non Jewish, it

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[Reader/Commentator]

in the old editions, the curse was omitted or one of the euphemisms was substituted for gentiles but in the new Israeli edition of Rabbi Aden Stein Salz, complete with Hebrew explanations and glosses to the Aramaic parts of the text, so that the school children should be in no doubt should be in no doubt as to what they are supposed to say, the unambiguous words gentiles and strangers have been restored. So when you see videos of children spitting at Christians and you wonder why, well, under external pressure the rabbis deceptively eliminated or modified certain passages, but not the actual practices which are prescribed in them. It is a fact which must be remembered, not least by Jews themselves, that for centuries our totalitarian society has employed barbaric and inhumane customs to poison the minds of its members, and it is still doing so. Parenthesis Again, these inhumane customs cannot be explained away as mere reactions anti Semitism or persecution of Jews. They are gratuitous barbarities directed against each and every human being. Being a pious Jew arriving for the first time in Australia, say, and chancing to pass near an aboriginal graveyard must, as an act of worship of God, curse the mothers of the dead buried there. Close parenthesis without facing this real social fact, we all become parties to the deception and accomplices to the process of poisoning the present and future generations with all the consequences of this process. New heading the Deception Continues Modern scholars of Judaism have not only continued the deception, but have actually improved upon the old rabbinical methods, both in impudence and in mendacity. I omit here the various histories of antisemitism as unworthy of serious consideration, and shall give just three particular examples and one general example of the more modern scholarly deceptions. In 1962, a part of the Maimonidean code referred to above, the so called Book of Knowledge, which contains the most basic rules of Jewish faith and practice, was published in Jerusalem in a bilingual edition with the English translation facing the Hebrew text. The latter had been restored to its original purity, and the command to exterminate Jewish infidels appears in its full it is a duty to exterminate them with one's own hands. That's quoted in the English translation. This is somewhat softened to it is a duty to take active measures to destroy them. But then the Hebrew text goes on to specify the prime examples of infidels who must be exterminated, such as Jesus of Nazareth and his pupils, and Zadok and Bytzos and their pupils. May the name of the wicked rot. Not one word of this appears in the English text on the facing page, and he gives the page number 78A and even more significant, in spite of the wide circulation of this book among scholars in the English speaking countries, not one of them has, as far as I know, protested against this glaring deception. The second example comes from the USA Again from an English translation of a book by Maimonides. Apart from his work on the codification of the Talmud, he was also a philosopher and his Guide to the Perplexed is justly considered to be the greatest work of Jewish religious philosophy and is widely read and used even today. Unfortunately, in addition to his attitude towards non Jews generally and Christians in particular, Maimonides was also an anti black racist. Towards the end of the guide, in a crucial chapter, book three, chapter 51, he discusses how various sections of humanity can attain the supreme religious value, the true worship of God. Among those who are incapable of even approaching this are quoting right now some of the Turks, I. E. The Mongol race and the nomads in the north and the blacks and the nomads in the south and those who resemble them in our climates and their nature is like the nature of mute animals and according to my opinion they are not on the level of human beings and their level among existing things is below that of a man and above that of a monkey because they have the image and resemblance of a man more than a monkey does. End quote. Now what does one do with such a passage in a most important and necessary work of Judaism? Face the truth and its consequences, God forbid. Admit this is parenthesis, as so many Christian scholars, for example, have done in circles similar circumstances that a very important Jewish authority held also rabid anti black views and by this admission make an attempt at self education and real humanity. Perish the thought. I can almost imagine Jewish scholars in the USA consulting amongst themselves what is to be done, for the book has to be translated to the decline in the knowledge of Hebrew among American Jews, whether by consultation or by individual inspiration. A happy solution was found sound in the popular American translation of the guide by one Friedlander, first published as far back as 1925 and since then reprinted in many editions, including several in paperback. The Hebrew word kusham, which means blacks, was simply transliterated and appears as kushites, a word which means nothing to those who have no knowledge of Hebrew or to whom an obliging rabbi will not give an oral explanation. During all these years not a word has been said to point out the initial deception or the social facts underlying its continuation. And this throughout the excitement of Martin Luther King's campaigns, which were supported by so many rabbis, not to mention other Jewish figures, some of whom must have been aware of the anti black racist attitude which forms part of their Jewish heritage. Surely one is driven to the hypothesis that quite a few of Martin Luther's rabbinical supporters were either anti black RAC racists who supported him for tactical reasons of Jewish interests wishing to win black support for American Jewry and for Israel policies, or were accomplished hypocrites to the point of schizophrenia, capable of passing very rapidly from a hidden enjoyment of rabid racism to a proclaimed attachment to an anti racist struggle and back and back again. The third example comes from a work which has a far less serious scholarly intent, but is all the more popular for that the Joys of Yiddish by Leo Rostin. This light hearted work, first published in the USA in 1968 and reprinted in many editions including several times as a Penguin paperback, is a kind of glossary of Yiddish words often used by Jews or even non Jews in English speaking countries. Entries for each entry in addition to a detailed definition and more or less amusing anecdotes illustrating its use, there is also an etymology stating quite accurately on the whole the language from which the word came into Yiddish and its meaning in that language. The entry chagats, whose main meaning is a gentile boy or young man, is an exception. There the etymology cryptically stated Hebrew origin without giving the former meaning of the original Hebrew word. However, under the entry shiksa, the feminine form of chagats, the author does give the original Hebrew word sheketz or in his transliteration shekhs and defines its Hebrew meaning as blemish. This is a bare faced lie, as every speaker of Hebrew knows. The Megiddo Modern Hebrew English Dictionary published in Israel correctly defines Shakespeare gets as follows Unclean animal loadsome creature abomination colloquial pronounced shaget wretch unruly youngster, gentile youngster. My final, more general example is, if possible, even more shocking than the others. It concerns the attitude of the Hasidic movement towards non Jews, Hasidim, a continuation and debasement of Jewish mysticism, and is still a living movement with hundreds of thousands of active adherents who are fanatically devoted to their holy rabbis, some of whom have acquired a very considerable political influence in Israel among the leaders of most parties, and even more so in the higher echelons of the army. What then are the views of this movement concerning non Jews? As an example, let's take the most famous Hatanya Fundamental Book of the Chabad Movement, one of the most important branches of Hasidism. According to this book, all non Jews are totally satanic creatures in whom there is absolutely nothing good. Even a non Jewish embryo is qualitatively different from a Jewish one. The very existence of a non Jew is inessential, whereas all of creation was created solely for the sake of the Jews. This book is circulated in countless editions and its ideas are further propagated in the numerous discourses of the present hereditary Fuhrer of Havad, the so called Lubavitcher Rabbi M.M. schnaurson Schneerson, who leads this powerful worldwide organization from his New York headquarters. If you're wondering, yes, as I know some of you are thinking it In Israel these ideas are widely disseminated among the public at large, in the schools and in the army. This is in parenthesis according to the testimony of Shulamit Aloni, member of the Knesset. This Havad propaganda was particularly stepped up before Israel's invasion of Lebanon in March 1978 in order to induce military doctors and nurses to withhold medical help from gentile wounded.

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[Reader/Commentator]

this Nazi like advice did not refer specifically to Arabs or Palestinians, but simply to Gentiles goyim. A former Israeli President, Shazar was an ardent adherent of Chabad and many top Israeli and American politicians headed by Prime Minister Begin publicly courted and supported it. This in spite of the considerable unpopularity of the Lubavitcher rabbi in Israel. He is widely criticized because he refuses to come to the Holy Land even for a visit visit and keeps himself in New York for obscure messianic reasons, while in New York his anti black attitude is notorious. The fact that despite these pragmatic difficulties, Chabad can be publicly supported by so many top political figures owes much to the thoroughly disingenuous and misleading treatment by almost all scholars who have written about the Hasidic movement and its Chabad branch. This applies particularly to all who have written or are writing about it in English. They suppress the glaring evidence of the old Hasidic tests as well as the latter day political implications that follow from them, which stare in the face of even a casual reader of the Israeli Hebrew Press in whose pages the Lubovitcher rabbi and other Hasidic leaders constantly publish the most rabid, bloodthirsty statements and exhortations against all Arabs. A chief deceiver in this case and a good example of the power of deception was Martin Buber. His numerous works eulogizing the whole Hasidic movement, including Chabad, never so much as hints at the real doctrines of Hasidim concerning non Jews. The crime of deception is all the greater in view of the fact that Buber's eulogies of Hasidism were first published in German during the period of the rise of German nationalism and the ascension of 19 of Nazism to power. But while ostensibly opposing Nazism, Buber glorified a movement holding and actually teaching doctrines about non Jews, not unlike the Nazi doctrines about Jews. One could of course argue that the Hasidic Jews of 70 or 50 years ago were the victims, and a white lie favoring a victim is excusable. But the consequences of deception are incalculable. Buber's work were translated into Hebrew, were made a powerful element of the Hebrew education in Israel, have greatly increased the power of the bloodthirsty Hasidic leaders, and have thus been an important factor in the rise of Israeli chauvinism and hate of all non Jews. If we think about the many human beings who died of their wounds because Israeli army nurses, incited by Hasidic propaganda requirements refused to send them, then a heavy onus for their blood lies on the head of Martin Buber. I must mention here that in his adulation of Hasidim, Buber far surpassed other Jewish scholars, particularly those writing in Hebrew or formerly in Yiddish or even in European languages, but purely for a Jewish audience. In questions of internal Jewish interest, there had once been a great deal of justified criticism of the Hasidic movement. Movement, their misogynism much more extreme than that common to all Jewish orthodoxy, their indulgence in alcohol, their fanatical culture, their hereditary holy rabbis who extorted money from them, the numerous superstitions peculiar to them. These and many other negative traits were critically commented upon. But Buber's sentimental and deceitful romanticism has won the day, especially in the USA and Israel. Israel because it was in tune with the totalitarian admiration of anything genuinely Jewish and because certain left Jewish circles in which Buber had a particularly great influence had adopted this position. Nor was Buber alone in his attitude, although in my opinion he was by far the the worst in the evil he propagated and the influence he left behind him. There was. There was the very influential sociologist and biblical scholar, yes, Kyle Kaufman, an advocate of genocide on the model of the Book of Joshua, the idealist philosopher Hugo Shmuel Bergman, who as far back as 1915 advocated the expulsion of all Palestinians to Iraq and many others. All were outwardly dovish, but employed formulas which could be manipulated in the most extreme anti Arab sense. All had tendencies to that religious mysticism which encourages the propagation of deceptions. And all seemed to be gentle persons who, even when advocating expulsion, racism and genocide, seemed incapable of hurting a fly. And just for this reason, the effect of their deceptions was the greater. It is against the glorification of inhumanity proclaimed not only by the rabbis, but by those who are supposed to be the greatest and certainly the most influential scholars of Judais that we have to struggle. And it is against those modern successors of the false prophets and dishonest priests that we have to repeat, even in the face of an almost unanimous opinion within Israel and among the majority of Jews in countries such as the usa Lucretius warns against surrendering one's judgment to the declamations of religious leaders. Tantum religio pozzuit suadere malorum. To such heights of evil are men driven by religion. Religion is not always, as Marx said, the opium of the masses, but it can often be so. And when it is used in this sense, by prevaricating and misrepresenting its true nature, the scholars and intellectuals who perform the task take on the character of opium smugglers. But we can derive from the I hope everybody understands that what where opium smugglers would hide opium in Amongst everything else in the linings of things or anything. That's what he's talking about. They're hiding. They're seeking to keep hidden their true opinions of gentiles, of non Jews. Yet they all learn them, especially if they go to yeshiva, which is in the United States. It's where they learn the Talmud. But we can derive from this analysis another more general conclusion about the most effective and horrific means of expulsion. To do evil, to cheat and to deceive, and while keeping one's hands quite clean of violence, to corrupt whole peoples and drive them to oppression and murder, for there can no longer be any death out what? That the most horrifying acts of oppression in the west bank are motivated by Jewish religious fanaticism. You can change that to Gaza. Most people seem to assume that the worst totality, and what I will say is it doesn't mean that they have to believe they have to be Jewish, that they have to believe in metaphysics, just means that they're following the Bible. You've heard of Amalek, right? Most people seem to assume that the worst totalitarianism employs physical coercion and would refer to the imagery of Orwell's 1984 for a model illustrating such a regime. But it seems to me that this common view is greatly mistaken and that the intuition of Isaac Asimov, in whose science fiction the worst depression is always internalized, is the more true to the dangers of human nature. Unlike Stalin's tame scholars, the rabbis, and even more so the scholars attacked here and with whole mob of the equally silent middle brows such as writers, journalists, public figures who lie and deceive more than them, are not facing the danger of death or concentration camp, but only social pressure. They lie out of patriotism because they believe that it is their duty to lie for what they conceive to be the Jewish interest. They are patriotic liars and it is the same patriotism which reduces them to silence when confronted with the discrimination and oppression of the Palestinians. In the present case we are also faced with another group, loyalty, but one which comes from outside the group and which is sometimes even more mischievous. Very many non Jews, including Christian clergy and religious laymen, as well as some Marxists from all Marxist group groups, hold the curious opinion that the one way to atone for the persecution of the Jews is not to speak out against evil perpetrated by Jews, but to participate in white lies among about them the crude accusation of anti Semitism, or in the case of the Jews, self hate against anybody who protests at the discrimination of Palestinians or who points out any fact about the Jewish religion or the Jewish past which conflicts with the approved version comes with greater hostility and force from non Jewish friends of the Jews than from Jews. It is the existence and great influence of this group in all Western countries. Get back to this. Sorry. In all Western countries, and particularly in the USA as well as other English speaking countries, which has allowed the rabbis and scholars of Judaism to propagate their lives not only without opposition, but with considerable help. It's not like they're ignoring it, they're enabling it. In fact, many professed anti Stalinists have merely substituted another idol for their worship and tend to support Jewish racism and fanaticism with even greater ardor and dishonesty than were found among the most devoted Stalinists in the past. Although this phenomenon of blind and Stalinistic support for any evil so long as it is Jewish is particularly strong from 1945 when the truth about the extermination of European Jewry became known, it is a mistake to support. Suppose that it began only then. On the contrary, it dates far back, particularly in social democratic circles. One of Marx's early friends, Moses Hess, widely known and respected as one of the first socialists in Germany, subsequently revealed himself as an extreme Jewish racist whose views about the pure Jewish race published in 1858 were not unlike comparable bilge about the pure Aryan race. But the German socialists who struggled against German racism remained silent about their Jewish racism. In 1944, during the actual struggle against Hitler, the British Labour Party approved a plan for the expulsion of Palestinians from Palestine which was similar to Hitler's early plans up to about 1941 for the Jews. This plan was approved under the pressure of Jewish members of the party's leadership, many of whom displayed a stronger kith and kin attitude to every Israeli policy than the conservative kith and kin supporters of Ian Smith ever did. But Stalinistic taboos on the left are stronger in Britain than on the right and there is virtually no discussion. Even when the Labour Party supports begins government in the usa, a similar situation prevails and again, the American liberals are the worst. This is not the place to explore all the political consequences of this situation. But we must face reality. In our struggle against the racism and fanaticism of the Jewish religion, our greatest enemies will not only be the Jewish racists and users of racism, but also these non Jews who in other areas are known falsely, in my opinion, as progressives. All right, Chapter two. I think these are speaking for themselves. Don't you think he's doing a really good job. I think he writes very concisely. I think he lays everything out. I don't feel like I have to do much commentary on it, although I want to because some of this is just completely outrageous and stuff that I've been saying for a while. I'm just like, here, this is where I got it from. But yeah, next we'll be getting into, start getting into what they believe, what, what these rabbis believe, what they're teaching and some of the methods they use, some of the things they do that I find utterly repugnant. Just. We'll get to that. All right. You noticed that there were ads during this. If you'd like to get the episodes early and ad free, go to freemanboonthewall.com support. You can support me there on my website, substack, gumroad, subscribestar, patreon. And you'll get these early and ad free. And. And you know, he can get access to the Telegram group with, which has great people in it, really good people in it. And yeah, that's about it. Be back in a couple days for chapter three, which might have to break this. Break up chapter three into two sections because this one is considerably longer than the previous. So I enjoyed this. Thank you for joining me. Take care. Bye. I want to welcome everyone back to part three of my reading of Israel. Shahak's Jewish History, Jewish Religion, the weight of 3,000 years. Before we jump into this, I want to remind everybody about Thomas and my movie reviews. I have a page on my website, freeman beyondthewall.com Movies we also set up so that instead of getting every movie individually, you can get a subscription for a year for all the movies we do. Probably going to do more. More. Probably going to do 12 or more. Probably more. It's 100 bucks for a year. Otherwise it's going to be 10 bucks a movie and going to have a new one dropping this week. And I have a feeling most of you are going to want to hear it. So. Also my partnership with Antelope Hill Publishing, if you enter Pete q. All lowercase one word at checkout, you get 5% off your order. All right. I will say this about this chapter. This will probably. This may be the most controversial chapter we read. He's going to explain what rabbis. I'll let him talk about it. They're. They don't believe what you think they believe. Okay.

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[Reader/Commentator]

come into this knowing that he is somebody who, who lived in Israel his whole life and he knows what he's talking about. And I'll comment Throughout this, because I've read this chapter more than once so that I can know what they believe. And yeah, I'll just say trigger warning to a lot of people. All right, chapter three, Orthodoxy and Interpretation. This chapter is devoted to a more detailed description of the theologico legal structure of classical Judaism. However, before embarking on that description, it is necessary to dispel at least some of the many misconceptions disseminated in almost all foreign language, that is non Hebrew accounts of Judaism, especially those who propagate such currently fashionable phrases as as the Judeo Christian tradition or the common values of the monotheistic religions. Because of considerations of space, I shall only deal in detail with the most important of these popular delusions, that the Jewish religion is and always was monotheistic. Now, as many biblical scholars know, and as a careful reading of the Old Testament easily reveals, this ahistorical view is quite wrong. In many, if not most books of the Old Testament, the existence and power of other gods are clearly acknowledged. But Yahweh, Jehovah, who is the most powerful God, is always very jealous of his rivals and forbids his people to worship them. It is only very late in the Bible, in some of the later prophets that the existence of all other, all gods other than Yahweh is denied. I think it's when they come back from Babylon. What concerns us, however, is not biblical but classical Judaism. And it is quite clear, though much less widely realized, that the latter during its last few hundred years was for the most part far from pure monotheism. The same can be said about the real doctrines dominant in present day Orthodox Judaism, which is a direct continuation of classical Judaism Judaism. The decay of monotheism came about through the spread of Jewish mysticism. The Kabbalah, which developed in the 12th and 13th centuries and by the late 16th centuries had won an almost complete victory in virtually all the centers of Judaism. The Jewish Enlightenment, which arose out of the crisis of classical Judaism, had to fight against this mysticism and its influence more than against anything else. But in latter day Jewish Orthodoxy, especially amongst the rabbis, the influence of the Kabbalah has remained predominant. For example, the Gush Eminem and I'm pronouncing that wrong, I apologize movement is inspired to a great extent by Kabbalistic ideas. Knowledge and understanding of these ideas is therefore important for two reasons. Reasons first, without it, one cannot understand the true beliefs of Judaism at the end of its classical period. Secondly, these ideas play an important contemporary political role in as much as they form part of the explicit system of beliefs of many religious politicians, including most leaders of Geshe Menu, and have an indirect influence on many Zionist leaders of all parties, including the Zion Zionist left. Okay, indirect influence. This exists. We all know it exists. We all have beliefs that have been proven wrong at some point or another. And it wasn't something that was directly taught to us. It was something like Judeo Christianity. A lot of us didn't get that in school. It was just something that was a given. We heard it over and over again. We heard it in the news. We heard it from Ben Shapiro. People like that things do not have to be taught to you directly. You do not even need to understand things to be greatly influenced by them. He's going to talk about that. According to the Kabbalah, the universe is ruled not by one God, but by several deities of various characters and influences emanated by a dim, distant form. First Cause. Omitting many details, one can summarize the system as from the First Cause, first a male God called Wisdom or Father, and then a female goddess called Knowledge or Mother, were emanated or born from the marriage of these two. A pair of younger gods were born, sun, also called by many other names, such as Small Face or the Holy Blessed One, and Daughter, also called lady or Matronate, a word derived from Latin Shekinah, Queen, and so on. These two younger gods should be united, but their union is prevented by the machinations of Satan, who in this system is a very important and independent personage. Anybody's head exploded it. Imagine how I felt. Somebody who went to seminary and grew up in the church, went to Catholic school when I read this, and somebody who went to a Protestant seminary and a conservative Protestant seminary. The creation was undertaken by the First Cause in order to allow them to unite, but because of the Fall, they became more disunited than ever. And indeed Satan has managed to come very close to the divine daughter and even to rape her. Her parenthesis, either seemingly or in fact, opinions differ on this close parenthesis. The creation of the Jewish people was undertaken in order to mend the break caused by Adam and Eve, and under Mount Sinai this was for a moment achieved. The male God's son, incarnated in Moses, was united with the goddess Shekinah. Unfortunately, the sin of the golden calf again caused disunity in the Godhead, but the repentance of the Jewish people has mended matters to some extent. Similarly, each incident in biblical Jewish history is believed to be associated with the union or disunion of the divine pair. The Jewish conquest of Palestine from the Canaanites and the building of the first and second Temple are particularly propitious for their union. While the destruction of the temples and exile the Jews from the Holy Land are merely external signs not only of the divine disunion, but also of a real whoring after strange Gods daughter falls closely into the power of Satan, while son takes various female satanic personages to his bed instead of his proper wife. The duty of pious Jews is to restore through their prayers and religious acts the perfect divine unity in the form of sexual union between the male and female deities. They teach you this in church? Did you learn this in Sunday school? How about rcia? No. Thus, before most ritual acts which which every devout Jew has to perform many times each day, the following Kabbalistic formula is for the sake of the congress, that's a sexual congress of the holy Blessed One in his Shekinah. For the sake of the congress of the holy Blessed One in his Shekinah. The Jewish morning prayers are also arranged so as to promote the sexual union, if only temporary. Successive parts of the prayer mystically correspond to successive stages of the union. At one point the goddess approaches with her handmaidens. At another, the God put his arm around her neck and fondles her breast. And finally the sexual act is supposed to take place. Other prayers or religious acts, as interpreted by the Kabbalists, are designed to deceive various angels in parenthesis, imagined as minor deities with a measure of independence or to propitiate Satan at a certain point in the morning prayer. Some verses in Aramaic rather than the more usual Hebrew are pronounced. This is supposed to be a means for tricking the angels who operate the gates through which prayers enter heaven and who have the power to block the prayers of the public. Pious more trickery. The angels only understand Hebrew and are baffled by the Aramaic verses. Being somewhat dull witted. Presumably they are far less clever than the Kabbalists. So he's putting that in parentheses here, saying that, you know, obviously these angels are dumber than the Kabbalists. The angels open the gate and at this moment all the prayers, including those in Hebrew, through, get through. Or take another example, both before and after a meal, a pious Jew richly washes his hands, uttering a special blessing. On one of these two occasions he is worshiping God by promoting the divine union of son and daughter. But on the other he is worshiping Satan, who likes Jewish prayers and ritual acts so much that when he is offered a few of them, it keeps him busy for a while while. And he forgets to pester the divine daughter.

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Indeed, the Kabbalists believe that some of the sacrifices burnt in the temple were intended for Satan. For example, the 70 bullets Pollocks sacrificed during the seven days of the Feast of Tabernacles were supposedly offered to Satan in his capacity as ruler of all the Gentiles in order to keep him too busy to interfere on the eighth day when sacrifice is made to God. Many other examples of the same kind can be given. Several points should be made concerning this system and its importance for the proper understanding of Judy both in its classical period and in its present political involvement in Zionist practice. First, whatever can be said about this kabbalist system, it cannot be regarded as monotheistic unless one is also prepared to regard Hinduism, the late Greco Roman religion, or even the religion of ancient Egypt as monotheistic. Secondly, the real nature of classical Judaism is illustrated in by the ease with which this system was adopted. Faith and beliefs, except nationalistic beliefs, play an extremely small part in classical Judaism. What is of prime importance is the ritual act, rather than the significance which that act is supposed to have or the belief attached to it, which I think many Christians would look upon that and say it's legalistic. Legalistic. So all of these ritual acts are legalistic in language we should understand. Therefore, in times when a minority of religious Jews refused to accept the Kabbalah, the Kabbalah, as is the case today, one could see some few Jews performing a given religious ritual, believing it to be an act of worship of God, while others do exactly the same thing with the intention of propitiating Satan. Satan. But so long as the act is the same, they would pray together and remember, remain members of the same congregation, however much they might dislike each other. But if instead of the intention attached to the ritual washing of hands, anyone would dare to introduce an innovation in the manner of washing, a real schism would certainly ensue. Okay, so say you found out that when your pastor leads prayer, prayer before the reading of or after the reading of Scripture, before he gives a sermon, after the sermon to open up service. Say you found out that his intention in his prayers was that he was praying to multiple gods and even Satan, and he was hoping that just by the end, just by your intention in prayer, it didn't even have to be what you mean. It's just the fact that you're praying, a legalistic kind of praying, that he would see that as helping his prayers to multiple gods and Satan be met. How would if, if the congregation found out that that was happening, how would they feel? How would they react? Do you understand how actually sinister this is? The same can be said about all sacred formulas of Judaism, provided the working is left intact. The meaning is at best a secondary matter. For example, perhaps the most sacred Jewish formula, Hear, O Israel, the Lord is our God. The Lord is one, recited several times each day by every pious church Jew, can at the present time mean two contrary things. It can mean that the Lord is indeed one, but it can also mean that a certain stage in the union of the male and female deities has been reached or is being promoted by the proper recitation of this formula. However, when Jews of a Reformed congregation recite this formula in any language other than Hebrew, all Orthodox rabbis, whether they believe in unity or in the divine sexual union, are very angry indeed. Finally, all this is of considerable importance in Israel and in other Jewish centers. Even at present, the enormous significance attached to mere formulas such as the Law of Jerusalem, the idea and motivations of gushing Eminem, the urgency behind the hate for non Jews presently living in Palestine, the fatalistic attitude towards all peace attempts by Arab states. All these and many other traits of Zionist politics which puzzle so many well meaning people who have a false notion about classical Judaism become more intelligible against this religious and mystical background. I must warn, however, against falling into the other extreme and trying to to explain all Zionist politics in terms of this background. Obviously the latter influences vary in extent. Ben Gurion was adept at manipulating them in a controlled way for specific ends. Under Begin, the past exerts a much greater influence upon the present. But what one should never do is to ignore the past and its influences, because only by knowing it can one transcend its blind past. You want me to keep going? I remember when I read that first section in this chapter. I think I read it three times and I didn't want to believe it. Is he lying? Why would he lie? New Heading Interpretation of the Bible it will be seen from the foregoing example that what most supposedly well informed people think they know about Judaism may be very misleading. Unless they can read Hebrew, all the details mentioned above can be found in the original text or in some cases in modern books written in Hebrew. For a rather specialized readership in English, one would look for them in vain. Even where the omission of such socially important facts distorts the whole picture, there is yet another misconception about Judaism which is particularly common among Christians. Christians or people heavily influenced by Christian tradition and culture. This is the misleading idea that Judaism is a biblical religion. That the Old Testament has in Judaism the same central place and legal authority which the Bible has for Protestant or even Catholic Christianity. Again, this is connected with a question of interpretation. We have seen that in matters of belief there is great latitude. Exactly the opposite holds with respect to the legal interpretation of sacred texts. Here the interpretation is rigidly fixed, but by the Talmud rather than by the Bible itself. Many, perhaps most biblical verses prescribing religious acts and obligations are understood by classical Judaism and by present day Orthodoxy only in a sense which is quite distinct from or even contrary to, to their literal meaning as understood by Christian or other readers of the Old Testament who only see the plain text. The same division exists at present in Israel between those educated in Jewish religious schools and those educated in secular Hebrew schools, where on the whole the plain meaning of the Old Testament is taught. This important point can only be understood through examples. It will be noted that the changes in meaning do not all go in the same direction from the point of view of ethics as the term is understood now. Now Apologetics of Judaism Apologetics of Judaism claim that the interpretation of the Bible originated by the Pharisees and fixed in the Talmud is always more liberal than the literal sense. But some of the examples below show us this is far from being the case. Let us start with the decalogue itself. The eighth commandment, Thou shalt not steal is taken to be a prohibition against stealing, that is Kidnapping, kidnapping a Jewish person. The reason is that according to the Talmud, all acts forbidden by the decalogue are capital offenses. Stealing property is not a capital offense, while kidnapping of Gentiles by Jews is allowed by Talmudic law. Hence the interpretation. A virtually identical sentence ye shall not steal. Leviticus 19:11 is however allowed to have its literal meaning, meaning the famous verse eye for an eye, tooth for a tooth, etc. Exodus 21:24 is taken to mean I money for I, I.e. payment of a fine rather than physical retribution. Here is a notorious case of turning the literal meaning into its exact opposite. The biblical text plainly warns against following the bandwagon in an unjust coalition cause Thou shalt not follow a multitude to do evil neither shalt thou speak in a cause to de to decline after many to rest judgment. The last words of this sentence decline after many to rest judgment, are torn out of their context and interpreted as an injunction to follow the majority. The verse Thou shalt not see a kid in his mother's milk is interpreted as a ban on mixing any kind of meat with any milk or milk product. Since the same verse is repeated in two other places in the Pentateuch, the mere repetition is taken to be a treble fan forbidding a Jew to eat such a mixture, to cook it for any purpose, and to enjoy or to benefit from it in any way.

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[Reader/Commentator]

in numerous cases, general terms such as thy fellow stranger or even man are taken to have an exclusive exclusivist chauvinistic meaning. The famous verse Thou shalt love thy fellow as thyself is understood by classical and present day Orthodox Judaism as an injunction to love one's fellow Jew, not any fellow human. Similarly, the verse neither shall thou stand against the blood of thy fellow is supposed to mean that one must not stand idly by when the life of a fellow Jew is in danger. But as we will see in chapter five, a Jew is in general forbidden to save the life of a gentile because he is not thy fellow. The general injunction to leave the gleanings of one field and vineyard for the poor and the stranger danger is interpreted as referring exclusively to the Jewish poor and to converts of Judaism to Judaism. The taboo laws relating to corpses begin with the verse this is the law when a man dieth in a tent, all that come into the tent shall be unclean seven days. But the word man Adam is taken to mean Jew so that only a Jewish corpse is taboo, that is both unclean and Satan sacred. Based on this interpretation, pious Jews have a tremendous magic reverence towards Jewish corpses in Jewish cemeteries, but have no respect towards non Jewish corpses and cemeteries. Thus hundreds of Muslim cemeteries have been utterly destroyed in Israel in one case in order to make room for the Tel Aviv Hilton. But there was a great outcry because the Jewish cemetery on the Mounts of Olives was damaged under Jordanian rules rule. Examples of this kind are too numerous to quote. Some of the inhuman consequences of this type of interpretation will be discussed in chapter five. Finally, consider one of the most beautiful prophetic passages, Isaiah's magnificent condemnation of hypocrisy and empty ritual and exhortation to common decency. One verse, Isaiah 115 in this passage is and when ye spread forth your hands, I will hide mine eyes from you. Yea, when you make many prayers, I will not hear your hands are full of blood. Since Jewish priests spread their hands when blessing the people during service, this verse is supposed to mean that a priest who commits accidental homicide is disqualified from spreading his hands in blessing, even if repentant, because they are full of blood. It is quite clear even from these examples that when Orthodox Jews today, or all Jews before about 1780, read the Bible, they are reading a very different book with a totally different meaning from the Bible as read by non Jews or non Orthodox Jews. This distinction applies even in Israel, although both parties read the text in Hebrew. Experience, particularly since 1967, has repeatedly corroborated the this many Jews in Israel and elsewhere who are not Orthodox and have little detailed knowledge of the Jewish religion have tried to shame Orthodox Israelis or right wingers who are strongly influenced by religion out of their inhuman attitude toward the Palestinians by quoting at them verses from the Bible in their plain, humane sense. It was always found, however, that such arguments do not have the slightest effect on those who follow classical Judaism. They simply do not understand what is being said to them because because to them the biblical text means something quite different than to everyone else. If such a communication gap exists in Israel, where people read Hebrew and can readily obtain correct information if they wish, one can imagine how deep is the misconception abroad, say, among people educated in the Christian tradition. In fact, the more such a person reads the Bible, the less he or she knows about Orthodox Judaism, for the latter regards the Old Testament as a text of immutable sacred formulas whose recitation is an act of great merit, but whose meaning is wholly determined elsewhere. And as Humpty Dumpty told Alice, behind the problem of who can determine the meaning of words, there stands the real question, which is to be master literally, like quoting the constitutions of somebody you have the Constitution, then you have constitutional law. What is the plain text of the Constitution mean? Does it matter? What does constitutional law say? New Heading Structure of the Talmud it should therefore be clearly understood that the source of authority for all the practices of classical and present day Orthodox Judaism, the determining base of its legal structure is the Talmud, or to be prescribed precise, the so called Babylonian Talmud, while the rest of the Talmudic literature, including the so called Jerusalem or Palestinian Talmud act as supplements, as a supplementary authority. We cannot here, we cannot enter here into a detailed description of the Talmud and Talmudic literature, but confine ourselves to a few principal points needed for our argument. Basically, the Talmud consists of two parts. First, the myth Mishnah, a terse legal code consisting of six volumes each subdivided into several tractates, written in Hebrew, redacted in Palestine around AD 200, out of the much more extensive and largely oral legal material composed during the preceding two centuries. And if I understand correctly, it's basically what the Pharisees, if you know your New Testament, what the Pharisees believed and taught and was, were formulating even at the time and passing along orally. The second and by far prominent predominant part is the Gemara, a voluminous record of discussions on and around the Mishnah. There are two roughly parallel sets of Gemara, one composed in Mesopotamia Babylon between about AD 205, 500, the other in Palestine between about AD and some unknown date long before 500. The Babylonian Talmud, I.e. the Mishnah plus the Mesopotamian Gemara, is much more extensive and better arranged than the Palestinian, and it alone is regarded as definitive and authoritative. The Jerusalem Palestinian Talmud is accorded a decidedly lower status as legal authority, along with a number of compilations known collectively as the Talmudic Literature, containing material which the editors of the two Talmuds had left out. Contrary to the Mishnah, the rest of the Talmud and Talmudic literature is written in a mixture of Hebrew and Aramaic, the latter language predominating in the Babylonian Talmud. Also, it is not limited to legal matters. Without any apparent order or reason, the legal discussion can subtly be interrupted by what is referred to as as narrative agara, a medley of tales and anecdotes about rabbis or ordinary folk biblical figures, angels, demons, witchcraft and miracles. These narrative passages, although of great popular influence in Judaism through the ages, were always considered, even by the Talmud itself, as having secondary value. Of greatest importance for classical Judaism are the legal parts of the text, particularly the discussion of cases, cases which are regarded as problematic. The Talmud itself defines the various categories of Jews in ascending order as the lowest are the totally ignorant. Then come those who only know the Bible, then those who are familiar with the Mishnah or Agada, and the superior class are those who have studied and are able to discuss the legal part of the Gemara. It is only the latter who are fit to lead their fellow Jews in all things. The legal system of the Talmud can be described as totally comprehensive, rigidly authoritarian, and yet capable of infinite development without, however, any change in its dogmatic base. That's an incredible sentence. The legal system of the Talmud can be described as totally comprehensive, rigidly authoritarian, and yet capable of infinite development without, however, any change in its dogmatic power space. In other words, if there's a law in there that is something that is forbidden, that a Jew breaks, or one of them, you know, one of the highest class breaks, they can just interpret it another way without changing its dogma. Every aspect of Jewish life, both individual and social, is covered, usually in considerable detail, with sanctions and punishments provided for every conceit of conceivable sin or infringement of the rules. The basic rules for every problem are stated dogmatically and cannot be questioned. What can be, and is discussed at very great length, is the elaboration and practical definition of these rules. Let me give you a few examples. Not doing any work on the Sabbath the concept work is defined as compromising exactly 39 types of work, neither more, neither less. The criterion for inclusion in this list has nothing to do with the arduousness of a given task. It is simply a matter of dogmatic definition. One forbidden type of work is writing. The question then arises, how many characters must one write in order to commit the sin of writing on the Sabbath? The answer is two. Is the sin the same irrespective of which hand is used? No. However, in order to guard against falling into sin, the primary prohibition on writing is hedged with a secondary ban on touching any writing implement on the Sabbath. Another prototypical work forbidden on the Sabbath is the grinding of grain. From this it is deduced by analogy that any kind of grinding of anything whatsoever is for forbidden. And this in turn is hedged by a ban on the practice of medicine on the Sabbath, except in cases of danger to Jewish life. In order to guard against falling into the sin of grinding a medicament, it is in vain to point out that in modern times such a danger does not exist. Nor for that matter, did it exist in many cases, even in Talmudic times. For as a hedge around the hedge, the Talmud explicitly forbids liquid medicines and restorative drugs drinks on the Sabbath. What has been fixed remains forever fixed, however absurd. Tertullian, one of the early church fathers, had written, I believe it because it is absurd. This can serve as a motto for the majority of Talmudic rules, with the word believe replaced by practice. The following example illustrates even better a level of absurdity reached by this system. One of the prototypes of work forbidden on the Sabbath is harvesting. This is stretched by analogy to a ban on breaking a branch off a tree. Hence, riding a horse or any other animal is forbidden as a hedge against the temptation to break a branch off a tree for flogging the beast. I would think even if you're riding and the horse goes under a tree, you could possibly break a branch by hitting. Hitting is useless to argue that you have a ready made whip or that you intend to ride where there are no trees. What is forbidden remains forbidden forever. It can, however, be stretched and made stricter. In modern times, riding a bicycle on the Sabbath has been forbidden because it is analogous to riding a horse. My final example illustrates how the same methods are used also in purely theoretical cases, cases having no conceivable application. In reality, during the existence of the Temple, the High Priest was only allowed to marry a virgin, although during virtually the whole of the Talmudic period there is no longer a temple or a High priest. The Talmud devotes one of its more involved and bizarre discussions to the precise definition of the term virgin fit to marry a High priest priest. What about a woman whose hymen has been broken by accident? Does it make any difference whether the accident occurred before or after the age of three by the impact of metal or of wood? Was she climbing a tree, and if so, was she climbing up or down? Did it happen naturally or unnaturally? All this and much else besides is discussed in lengthy detail, and every scholar in classical Judaism had to master hundreds of such problems. Great scholars were measured by their ability to develop these problems still further, for as shown by the examples, there is always scope for further development, if only in one direction, and such development did actually continue after the final redaction of the Talmud. However, there are two great differences between the Talmudic period ending around AD 500 and the period of classical Judaism Judaism from about AD 800. The geographical area reflected in the Talmud is confined, whereas the Jewish society reflected in it is a complete society with Jewish agriculture as its basis. This is true for Mesopotamia as well as Palestine, although at that time there were Jews living throughout the Roman Empire and in many areas of the Sassanid Empire. It is quite evident from the Talmudic text that its composition over half a millennium was a strictly local affair. No scholars from countries other than Mesopotamia and Palestine took part in it, nor does the text reflect social conditions outside those two these two areas. Very little is known about the social and religious conditions of the Jews in the intervening three centuries. Talking about from 500 to 800, from the time the Talmud was close close to the time of classical judaism. But from AD 800 on, when more detailed historical information is again available, we find that the two features mentioned above had been reversed. The Babylonian Talmud, and to a much lesser degree, the rest of the Talmudic literature, is acknowledged as authoritative, studied and developed in all Jewish communities. At the same time, Jewish society had undergone a deep change. Whatever and wherever it is is, it does not include peasants. The social system resulting from this change will be discussed in chapter four. Here we shall describe how the Talmud was adapted to the conditions geographically much wider and socially much narrower, and at any rate radically different.

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Grill.com of classical Judius we shall concentrate on what is, in my opinion, the most important method of adaptation, namely, the dispensations. That word sounds familiar. As noted above, the Talmudic system is most dogmatic and does not allow any relaxation of its rules, even when they are reduced to absurdity by a change in circumstances. And in the case of the Talmud, contrary to that of the Bible. The literal sense of the text is binding and one is not allowed to interpret it away. But in the period of classical Judaism, various Talmudic laws became untenable for the Jewish ruling class, the rabbis and the rich. One day, if I feel really, really motivated, I'll read 200 years together to you guys and you'll see see when he mentions the rabbis and the rich, just how heinous they were. So not only non Jews, but to fellow Jews in the palest settlement in Russia. In the interest of these ruling classes, a method of systematic deception was devised for keeping the letter of the law while violating its spirit and intent. Attention. It was this hypocritical system of dispensations which in my view was the most important cause of the debasement of Judaism in its classical epoch. The second cause was Jewish mysticism, which however, operated for a much shorter period of time. Again, some examples are needed to illustrate how the system works. Number one. The taking of interest. The Talmud strictly forbids a Jew, on pain of severe punishment, to take interest on a loan made to another Jew. Parenthesis. According to a majority of Talmudic authorities, it is a religious duty to take as much interest as possible on a loan made to a Gentile. Very detailed rules forbid even the most far fetched forms in which a Jewish lender might benefit from a Jewish debt debtor. All Jewish accomplices to such an illicit transaction, including the scribe and the witnesses, are branded by the Talmud as infamous persons disqualified from testifying in court because by participating in such an act a Jew as good as declares that he has no part in the God of Israel. It is evident that this law is well suited to the needs of Jewish peasants or artisans or of small Jewish communities who use their money for lending to non Jews Jews. But the situation was very different in East Europe, mainly in Poland. By the 16th century there was a relatively big Jewish community which constituted the majority of many. In many towns the peasants, subjected to strict serfdom not far removed from slavery, were hardly in a position to borrow at all. While lending to the nobility was the business of the very of the few very rich Jews, many Jews were doing business with each other. In these circumstances the following arrangement called I'm going to try this one heteroska business dispensation was devised for an interest bearing loan between Jews which does not violate the letter of the law because formally it is not a loan at all. The lender invests his money in the business of the borrower, stipulating two conditions. First, that the borrower will pay the lender at an agreed future date a stated sum of money. In reality the interest in the loan as the lender's share in the profits. Secondly, that the borrower will be presumed to have some sufficient profit to give the lender his share unless a claim to the contrary is corroborated by the testimony of the town's rabbi or rabbinical judge, etc. Etc. Who by arrangement refuses to testify in such cases. In practice all that is required to take is to take a text of this dispensation written in Aramaic and come and entirely incomprehensible to the great majority and put it on a wall of the room where the transaction is made. A copy of this text is displayed in all branches of Israeli banks. This is in parentheses. He says in practice all that is required is to take a text of this dispensation, written in Aramaic and entirely incomprehensible to the great majority, and put it on a wall of the room where the transaction is made. Parentheses. A copy of this text is displayed in all branches of Israeli banks or even to keep it in a chest trust and the interest bearing loan between Jews becomes perfectly legal and blameless. Are you confused? You're supposed to be two. The Sabbatical year According to Talmudic law Based on Leviticus 25, Jewish owned land in Palestine must be left fallow every seventh sabbatical year when all agricultural work, including harvesting on such land is for forbidden. There is ample evidence that this law was rigorously observed for about 1000 years from the 5th century BC till the disappearance of the Jew of Jewish agriculture in Palestine. Later, when there was no occasion to apply the law in practice, it was kept theoretically intact. However, in the 1880s with the establishment of the first Jewish agricultural colonies in Palestine, it became a matter of practical conditions concern. Rabbis sympathetic to the settlers helpfully devised a dispensation which was later perfected by their successors in the religious Zionist parties and has become an established Israeli practice. This is how it works. Shortly before a sabbatical year, the Israeli Minister of Internal affairs gives the Chief Rabbi a document making him the legal owner of all Israeli land, both private and public. Public. Armed with this paper, the Chief Rabbi goes to a non Jew and sells him all the land of Israel and since 1967 the occupied territories for a nominal sum. A separate document stipulates that the buyer will resell the land back after the year is over and this transaction is repeated every seven years, usually with the same buy fire. Non Zionist rabbis do not recognize the validity of this dispensation, claiming correctly that since religious law forbids Jews to sell land in Palestine to Gentiles, the whole transaction is based on a sin and hence null and void. The Zionist rabbis reply, however, that which is forbidden is a real sale, not a fictitious one. 3. Milking on the Sabbath this has been forbidden in post Talmitic times through the process of increasing religious severity mentioned above. The ban could easily be kept in the Diaspora, since Jews who had cows of their own were usually rich enough to have non Jewish servants who could be ordered, using one of the subterfuges described below, to do the milking. The early Jewish colonists in Palestine employed Arabs for this and other purposes. But with the forcible imposition of the Zionist policies of exclusive Jewish labor, there was need for a dispensation. This was particularly important before the introduction of mechanized milking in the late 1950s. Here too, there was a difference between Zionist and non Zionist rabbis. According to the former, the forbidden milking becomes permitted provided the milk is not white but dyed blue. This blue Saturday milk is then used exclusively for making cheese and the dye is washed off into the we the way. Non Zionist rabbis have devised a much subtler scheme which I personally witnessed operating in a religious kibbutz in 1952. He's saying that, not me, they discovered an old provision which allows the udders of a cow to be emptied on the Sabbath purely for relieving the suffering caused by the to the animal by bloated udders and on the strict condition that the milk runs to waste on the ground. Now this is what is actually done. On Saturday morning a pious kibbutznik goes to the cowshed and places pails under the cows. There is no ban on such work in the whole of the Talmudic literature. He then goes to the synagogue to pray. Then comes his colleague, whose honest intention is to relieve the animal's pain and let their milk run to the floor. But if by chance a pail happens to be standing there, is he under any obligation to remain? Remove it? Of course not. He simply ignores the pails, fulfills his mission of mercy and goes to the synagogue. Finally, a third pious colleague goes into the cowshed and discovers, to his great surprise, the pails full of milk. So he puts them in cold storage and follows his comrades to the synagogue. Now all is well and there's no need to waste money on blue dye. Four mixed crop crops, similar dispensations were issued by Zionist rabbis and respected the ban based on Leviticus 19:19 against sowing two different species of crop in the same field. Modern agronomy has, however, shown that in some cases, especially in growing fodder, mixed sowing is the most profitable. The rabbis invented a dispensation according to which one man sows the field lengthwise with one kind of seed seed and latter. That day his comrade, who does not know about the former, sows another kind of seed crosswise. However, this method was felt to be too wasteful of labor and a better one was devised. One man makes a heap of one kind of seed in a public place and carefully covers it with a sack or piece of board. The second kind of seed is then put on top of the COVID Later another man comes and exclaims in front of witnesses, I need this sack, and removes it so that the seeds mix naturally. Finally a third man comes along and is told, take this and sow the field, which he proceeds to do. 5. Leaven substances must not be eaten or even kept in the possession of a Jew. During the seven or outside of Palestine eight days of Passover, the concept leavened substances was continually broadened and the aversion to so much as seeing the them. During the festival approach to Styria. They include all kinds of flour and even unground grain. In the original Talmudic society this was bearable because bread was usually baked once a week. A peasant family would use the last of the previous years grain to bake unleavened bread for the festival which ushers in the new harvest season. However, in the conditions of the post Talmitic European Jewry, the obvious the observance was very hard on a middle class Jewish family and even more so on a corn merchant. A dispensation was therefore devised by which all these substances are sold in a fictitious sale to a Gentile before the festival and bought back automatically after it. The one thing that must be done is to lock up the taboo substances for the duration of the festival. In Israel this fictitious sale has been made more efficient. Religious Jews sell their leavened substances to their local rabbis, who in turn sell them to the chief rabbis. The latter sell them to a Gentile and by a special dispensation. The sale is presumed to include also the leaven substances of non practicing Jews. 6. Sabbath goy perhaps the most developed dispensations concerned the goy of gentile of Sabbath. As mentioned above, the range of tasks banned on the Sabbath has widened continually, but the range of tasks that must be carried out or supervised to satisfy needs or to increase comfort also keeps widening. This is particularly True in modern times, but the effect of technological change began to be felt long ago. The ban against grinding on the Sabbath was a relatively light matter for a Jewish peasant or artisan since, say, in the second century Palestine who used a hand mill for domestic purposes. It was quite a different matter for a tenant of a water mill or windmill, one of the most common Jewish occupations in Eastern Europe. But even such a simple human problem as the wish to have a hot cup of tea on a Saturday afternoon becomes much greater with the tempting samovar used regularly on weekdays standing in the room. These are just two examples out of a large number of so called problems of Sabbath observance. And one can state with certainty that for a community composed exclusively of Orthodox Jews, they were quite insoluble, at least during the last eight or 10 centuries, without the help of non Jews. This is even more true today in the Jewish state, because many public services such as water, gas and electricity fall into this category. Category Classical Judaism could not exist even for a whole week without using some non Jews. But without special dispensations there is a great obstacle employing non Jews to do these Saturday jobs, for Talmudic regulations forbid Jews to ask a Gentile to do on the Sabbath any work which they themselves are banned from doing. I shall describe two of the many types of dispensation used for such purpose. First, there is the method of hinting, which depends on the casualistic logic according to which a sinful demand becomes blameless if it is phrased slyly. As a rule, the hint must be obscure, but in cases of extreme need a clear hint is allowed. For example, in a recent booklet on religious observance for use of Israeli soldiers, the latter are taught how to talk to Arab workers employed by the army as Sabbath workers. Goyim in urgent cases, such as when it is very cold and a fire must be lit, or when light is needed for religious service, a pious Jewish soldier may use a clear hint and tell the Arab it is cold or dark here. But normally an obscure hint must suffice. For example, it would be more pleasant if it were warmer here. This method of hinting is particularly repulsive and degrading. It is much more it is as it is normally used on non Jews who, due to their poverty or subordinate social position, are wholly in the power of their Jewish employer. A gentile servant or employee of the Israeli army who does not train himself to interpret obscure hints as orders will be piteously dismissed.

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pity lesly dismissed. Yeah the second method is used in case where what the Gentile is required to do on Saturday is not an occasional task or personal service which can be hinted at as need rises, but a routine or regular job without constant Jewish supervision. According to this method, called implicit inclusion of the Sabbath among weekdays, the Gentile is hired for the whole week or year year without the Sabbath being so much as mentioned in the contract. But in reality work is only performed on the Sabbath. This method was used in the past in hiring a Gentile to put out the candles in the synagogue after the Sabbath eve prayer rather than wastefully allowing them to burn out. Modern Israeli examples are regulating the water supply or watching over water reservoirs on Saturday. A similar idea is used used also in the case of Jews, but for a different end. Jews are forbidden to receive any payment for work done on the Sabbath, even if the work itself is permitted. The chief example here concerns the sacred professions, the rabbi or Talmudic scholar who preaches or teaches on the Sabbath, the Cancer who sings only on Saturdays and other holy days on which Similar bands apply the sexton and similar officials. In Talmudic times, and in some countries, even several centuries after, such jobs were unpaid. But later, when they became salaried positions, the dispensation of implicit inclusion was used, and they were hired on a monthly or yearly basis. In the case of rabbis and Talmudic scholars, the problem is particularly complicated because the Talmud forbids them to receive any payments for preaching, teaching or studying Talmudic methods matters, even on weekends. For them, an additional dispensation stipulates that their salary is really not a salary at all, but compensation for idleness. As a combined result of these two fictions, what is in reality payment for work done mainly or even solely on the Sabbath is transmogrified into payment for being idle on weekdays. New Heading Social Aspects of Dispensations Two social features of these and many similar practices deserve special mention. First, a dominant feature of this system of dispensations and of classical Judaism, in as much as it is based on them, is deception. Deception primarily of God. If this word can be used for an imaginary being so easily deceived by the rabbis who consider themselves cleverer than him, imagine. Imagine people with power who can rain down bombs, start wars, run your banking, who think that they're tricking God. Even if you don't believe in God, just consider that no greater contrast can be conceived than that between the God of the Bible, particularly of the greater prophets, and of the God of classical Judaism. The latter is more like the early Roman Jupiter, who was likewise bamboozled by his worshipers or the gods described in Frazer's Golden Bow. From the ethical point of view, classical Judaism represents a process of degeneration which is still going on. And this degeneration into a tribal collective of empty rituals and magic superstitions has very important social and political consequences. For it must be remembered that it is precisely the superstitions of classical Judaism which have the greatest hold on the Jewish masses, rather than those parts of the Bible or even the Talmud, which are of real religious or ethical value. The same can be observed also in other religions which are now undergoing revival. What is properly regarded as the most holy and solemn occasion of the Jewish liturgical year, year attended even by many non Jews who are otherwise far from religion, is the Kidri prayer on the eve of Yom Kippur, a chanting of a particularly absurd and deceptive dispensation by which all private vows made to God in the following year are declared in advance to be null and void. That sounds great, right? Like all any kind of prayer you can just say one prayer one day of the year, and then anything you vow to God. And think about it. If your vows to God are made null and void, if. If you're willing to lie to God and you're willing to go behind his back, what are you going to do to your fellow man? Or in the area of personal religion, the Kaddish prayer set on days of mourning by sons for their parents in order to elevate their departed souls to paradise. A recitation of an Aramaic text incomprehensible to the great majority, quite oblivious to popular regard given to these. The most superstitious parts of the Jewish religion is not even to its better parts. Together with the deception of God goes the deception of other Jews, mainly in the interest of the Jewish ruling class. It is characteristic that no dispensations were allowed in the specific interest of the Jewish politics poor. For example, Jews who were starving but not actually on the point of death, were never allowed by their rabbis, who did not often go hungry themselves to eat any sort of forbidden food, though kosher food is usually more expensive. The second dominant feature of the dispensations is that they are in large part obviously motivated by the spirit of profit. And it is this combination of hypocrisy and the prophet motive which increasingly dominated classical Jews. Judaism in Israel, where the process goes on. This is dimly perceived by popular opinion, despite all the official brainwashing promoted by the education system in the media. The religious establishment, the rabbis and the religious parties, and by association to some extent the Orthodox community as a whole, are quite unpopular in Israel. One of the most important reasons for this is precisely their reputation for duplicity and venal. Of course, popular opinion, which may often be prejudice, is not the same thing as social analysis. But in this particular case it is actually true that the Jewish religious establishment does have a strong tendency to chicanery and graft due to the corrupting influence of the Orthodox Jewish religion. Because in general social life, religion is only one of the social influences. It affects effects. Its effects on the mass of believers is not nearly so great as on the rabbis and leaders of the religious parties. Those religious Jews in Israel who are honest, as the majority of them undoubtedly are, are so not because of the influence of their religion and rabbis, but in spite of it. On the other hand, in those few areas of public life in Israel which are wholly dominated by religious circles, the level of chicanery, venality and and corruption is notorious, far surpassing the average level tolerated by general non religious Israeli society. In chapter four we shall see how the dominance of the prophet motive in classical Judaism is connected with the structure of Jewish society and its articulation with the general society in the midst of which Jews lived in the classical period. Here I merely want to observe that the prophet motive is not characteristic of Judaism in all periods of its history history. Only the Platonist confusion which seeks for the metaphysical timeless essence of Judaism, instead of looking at the historical changes in Jewish society, has obscured this fact. And this confusion has been greatly encouraged by Zionism and its reliance on historical rights ahistorically derived from the Bible. Thus, apologists of Judaism claim quite correctly that the Bible is hostile to the prophet motive, while the Talmud is indifferent different to it. But this was caused by the very different social conditions in which they were composed. As was pointed out above, the Talmud was composed in two well defined areas in a period when the Jews living there constituted a society based on agriculture and consisting mainly of peasants, very different indeed from the society of classical Judaism. In chapter five we shall deal in detail with the hostile attitudes and deceptions practiced by classical Judaism against non Jewish Jews. But more importantly as a social feature is the profit motivated deception practiced by rich Jews against poor fellow Jews, such as the dispensation concerning interest on loans. Here I must say, in spite of my opposition to Marxism, both in philosophy and as a social theory, that Marx was quite right when in his two articles about Judaism he characterized it as dominated by profit seeking. Provided this is limited to Judaism as he knew it, that is to classical Judaism which in his youth had already entered the period of its dissolution. True, he stated this arbitrarily, ahistorically and without proof. Obviously he came to his conclusion by intuition. But his intuition in this case and with the proper historical limitation was right. All right. I hope you're enjoying this. I hope you're getting something out of it. Hope you're learning a lot. I remember the first time I read this book I did. And yeah, you'll notice there were ads during this if you go to freemanbeyondthewall.com support there's five ways you can support me there. My website right there. Substack, gumroad, subscribestar, Patreon. You get the episodes early and ad free and you can even get access to the Telegram group which is awesome. All right, until part four. Take care. Thanks. Bye. I want to welcome everyone back to part four of my reading of Jewish history. Jewish Religion the weight of 3,000 years by Israel Shahak. Want to remind you that about Thomas and my movie Review Reviews freemanonthewall.com Movies2 Movies so far. Near Dark and Taxi Driver. And we also set it up so that you can sign up for a year and you don't have to worry about going through the hassle of paying for the movies as they come out. You just get a subscription for a year.

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also my partnership with Analopil Publishing. If you go to NLP Hill, order, order anything on the site, put in promo code PQ, all lowercase. You get 5% off your order. All right, let's get going. This is. I think I said last time that this was a long. The last chapter was a longer chapter and I might say split it up. This one is already split up. This is a long chapter. I'm going to split it up. I'm going to stop it on a what might be called a cliffhanger. But all right, let's get to this chapter. 4. The weight of History A great deal of nonsense has been written in the attempt to provide a social or mystical interpretation of Jewry or Judaism as a whole. Whole this cannot be done, for the social structure of the Jewish people and the ideological structure of Judaism have changed profoundly through the ages. Four major phases can be 1. The phase of the ancient kingdoms of Israel and Judah until the destruction of the First Temple 587 BC and the Babylonian exile, much of the Old Testament is concerned with this period. Although most major books of the Old Testament include a including the Pentateuch as we know it, were actually composed after that date. Socially, these ancient Jewish kingdoms were quite similar to the neighboring kingdoms of Palestine and Syria. And as a careful reading of the prophets reveals, the similarity extended to the religious cults practiced by the great majority of the people. The ideas that were to become typical of later Judaism, including in particular ethnic segregation, segregationism and monotheistic exclusivism, or at this stage, confines of small circles of priests and prophets whose social influence depended on royal support. The phase of the dual centers, Palestine and Mesopotamia, from the first return from Babylon 537 BC until about AD 500 until about AD 500. It is characterized by the existence of these two autonomous, autonomous Jewish societies, both based primarily on agriculture, on which the Jewish religion, as previously elaborated in priestly and scribal circles, was imposed by the force and authority of the Persian Empire. The Old Testament Book of Ezra contains an account of the activities of Ezra the priest, a ready scribe in the law of Moses, who was empowered by King Artaxerxes 1, the first of Persia, Persia, to set magistrates and judges over the Jews of Palestine, so that whosoever will not do the law of thy God and the law of the king, let judgment be executed speedily upon him, whether it be unto death, or to banishment, or to confiscation of goods, or to imprisonment and in the book of Nehemiah, cupbearer to King Artaxerxes, who was appointed Persian governor of Judea. With even greater power powers we see to what extent foreign nowadays. One would say imperialist coercion was instrumental in imposing the Jewish religion, with lasting results in both centers. Jewish autonomy persisted during most of this period, and deviations from religious orthodoxy were repressed. Exceptions to this rule occurred when the religious aristocracy itself got infected with Hellenistic ideas, ideas from 300 to 166 BC and again under Herod the Great and his successors from 50 BC to AD 70, or when it was split in reaction to new developments for example, the division between the two great parties, the Pharisees and the Sadduceans, which emerged in about 140B.C. However, the moment any one party triumphed, it used the coercive machinery of the Jewish autonomy, or for a short period independently dependence, to impose its own religious views on all the Jews in both centers. During most of this time, especially after the collapse of the Persian Empire and until about AD200, the Jews outside the two centers were free from Jewish religious coercion. Among the papyri preserved in Elephantine in Upper Egypt, there is a letter dating from 419 BC containing the text of an edict by King Darius II of Persia, Persia, which instructs the Jews of Egypt as to details of the observance of Passover. But the Hellenistic kingdoms, the Roman Empire and early Roman Empire, did not bother with such things. The freedom that Hellenistic Jews enjoyed outside Palestine allowed the creation of Jewish of a Jewish literature written in Greek, which was subsequently rejected in toto by Judaism and whose remains were preserved by Christianity, Christianity. The very rise of Christianity was possible because of the relative freedom of the Jewish communities outside the two centers. The experience of the Apostle Paul is significant. In Corinth, when the local Jewish community accused Paul of heresy, the Roman governor Gallio dismissed the case at once, refusing to be a judge of such matters. But in Judea, the governor Festus felt obliged to take legal cognitive cognizance of a purely religious internal Jewish dispute. This tolerance came to an end in about A.D. 200, when the Jewish religion, as meanwhile elaborated and evolved in Palestine, was imposed by the Roman authorities upon all the Jews of the empire. The phase which we have defined as classical Judaism and which will be discussed below. The modern phase, characterized by the breakdown of the totalitarian Jewish community and its power and by attempts to reimpose it of whose Zionism is the most important. This phase begins in Holland in the 17th century, in France and Austria, excluding Hungary in the late 18th century, in most other European countries in the middle of the 19th century, and in some Islamic countries in the 20th century, this is in parentheses. The Jews of Yemen were still living in the medieval classical phase in 1940. Something concerning these developments will be said later on. Between the second phase and the third, that of classical Judaism, there is a gap of several centuries in which our present knowledge of Jews and Jewish society is very slight and the scant information we do have is all derived from external non Jewish sources. In the countries of Latin Christendom, we have absolutely no Jewish literary records until the middle of the 10th century century internal Jewish information, mostly from religious literature, becomes more abundant only in the 11th and particularly the 12th century. Before that, we are wholly dependent first on Roman and then on Christian evidence. In the Islamic countries, the information gap is not quite so big. Still, very little is known about Jewish Society before A.D. 800 and about the changes it must have undergone during the three predecessors preceding centuries. I probably should have thrown a trigger warning in there for for Sola Scriptura people. He's obviously not. He obviously thinks that books of the Old Testament were written at different times than some people were even taught in seminary, although I was taught textual criticism in seminary. So. So a lot of this just doesn't cause me agita. NEW HEADING Major FEATURES of CLASSICAL Judaism Let us therefore ignore those Dark ages and for the sake of convenience, begin with the two centuries 1000-1200, for which abundant information is available from both internal and external sources on all the important Jewish centers East and West. Classical Judaism, which is clearly discernible in this period, has undergone very few changes since then and in the guise of Orthodox Judaism, is still a powerful force today. How can that classical Judaism be characterized? And what are the social differences distinguishing it from earlier phases of Judaism? I believe that there are three such major features. One, classical Jewish society has no peasants, and in this it differs profoundly from earlier Jewish societies in the two centers, Palestine and Mesopotamia. It is difficult for us in modern times to understand what this means. We have to make an effort to imagine what serfdom was like. The enormous difference in literacy, let alone education, between village and town throughout the period. The incomparably greater freedom enjoyed by all the small minority who were not peasants. In order to realize that during the whole of the classical period period, the Jews, in spite of all the persecutions to which they were subjected, formed an integral part of the privileged classes. Jewish historiography, especially in English, is misleading on this point in as much as it tends to focus on Jewish poverty and anti Jewish discrimination. Both were real enough at times. But the poorest Jewish craftsman, peddler, landlord, steward or petty cleric were immeasurably better better off than a serf. This was particularly true in those European countries where serfdom persisted into the 19th century, whether in a partial or extreme form. Prussia, Austria, including Hungary, Poland and the Polish lands taken by Russia. And it is not without significance that prior to the beginning of the Jewish migration of modern times, around 1880, a large majority of all Jews were living in those areas and that their most important social function there was to mediate the oppression of the peasants on behalf of the nobility and the crown. Everywhere classical Judaism developed hatred and contempt for agriculture as an occupation and for peasants as a class, even more than for other Gentiles, a hatred of which I know no parallel in other societies. This is immediately apparent to anyone who is familiar with the Yiddish or Hebrew literature of the 19th and 20th century centuries. Most East European Jewish socialists, I.e. members of exclusively or predominantly Jewish parties and factions, are guilty of never pointing out this fact. Indeed, many were themselves tainted with a ferocious anti peasant attitude inherited from classical Judaism. Of course, Zionist socialists were the worst in this respect, but others, such as the Bund, were not much better. Better. A typical example is their opposition to the formation of peasant cooperatives promoted by the Catholic clergy on the ground that this was an act of antisemitism. This attitude is by no means dead. Even now. It can be seen very clearly in the racist views held by many Jewish dissidents in the USSR regarding the Russian people, and also in the lack of discussion of this background ground by so many Jewish socialists such as Isaac Deutscher. The whole racist propaganda on the theme of the supposed superiority of Jewish morality and intellect in which many Jewish socialists were prominent is bound up with a lack of sensitivity for the suffering of that major part of humanity who were especially oppressed during the last thousand years, the peasants. 22 Classical Jewish society was particularly dependent on kings or on nobles with royal powers. In the next chapter we discuss various Jewish laws directed against Gentiles and in particular, laws which command Jews to revile Gentiles and refrain from praising them or their customs. These laws allow one and only one exception, a Gentile king or a locally powerful man magnate. In Hebrew Paretz or Yiddish poets, a king is praised and prayed for, and he is obeyed not only in most civil matters, but also in some religious ones. As we shall see, Jewish doctors, who are in general forbidden to save the lives of ordinary Gentiles in the Sabbath, are commanded to do their utmost in healing magnets and rulers. This partly explains why kings and nobles, noblemen, popes and bishops often employed Jewish physicians. But not only physicians, Jewish tax and custom collectors, or in Eastern Europe, bailiffs of manors could be depended upon to do their utmost for the king or baron in a way that a Christian could not always be. The legal status of a Jewish community in the period of Classical Judaism was normally based on a privilege, a charter grant granted by a king or prince, or in Poland after the 16th century by a powerful nobleman to the Jewish community and confer and conferring on it the rights of autonomy, that is investing the rabbis with the power to dictate to the other Jews. An important part of such privileges, going as far back as the late Roman Empire, is the creation of a Jewish clerical estate which, exactly like the Christian clergy in medieval times, is exempt from paying taxes to the sovereign and is allowed to impose taxes on the people under its control, the Jews, for its own benefit. Again, Solzhenissen outlines this in 200 years together does a very good job of is interesting to note that this deal between the late Roman Empire and the rabbis antedates, but at least 100 years, the very similar privileges granted by Constantine the Great and his successors to the Christian clergy. From about A.D. 200 until the early 5th century, the legal position of Jewry in the Roman Empire was as follows. A hereditary Jewish patriarch residing in Tiberius and Palestine was recognized both as a high dignitary in the official hierarchy of the empire and as supreme chief of all the Jews in the Empire. As a Roman official, the patriarch was virilistris of the same high official class, which included the consuls, the top military commanders of the Empire and the chief ministers around the throne, the sacred consistory, and was outranked only by the imperial family. In fact, the illustrious patriarch, as he is invariably styled in imperial decrees, outranked the provisional governor of Palestine. Emperor Theodosius I the Great, a pious and orthodox Christian, executed his governor of Palestine for insulting the Jewish Patriarch. At the same time, all the rabbis who had to be designated by the patriarch were freed from the most oppressive Roman taxes and received many official privileges, such as exemption from serving on town councils, which was also one of the privileges later granted to the Christian clergy. In addition, the patriarch was empowered to tax the Jews and to discipline them by imposing fines, flogging and other punishments. He used this power in order to suppress Jewish heresies and, as we know from the Talmud, to persecute Jewish preachers who accused him of taxing the Jewish poor for his personal benefit. We know from Jewish sources that the tax exempt rabbis used excommunication and other means within their power to enhance their religious hegemony of the patriarch. We also hear mostly indirectly of the hate and scorn that many of the Jewish peasants and urban poor in Palestine had, the rabbis as well as of the contempt of the rabbis for the Jewish poor, usually expressed as contempt for the ignorant. Nevertheless, this typical colonial arrangement continued as it was backed by the might of the Roman Empire. Similar arrangements existed within each country during the whole period of classical Judaism. Their social effects on the Jewish communities differed, however, according to the size of each community. Community where there were few Jews, there was normally little social differentiation within the community which tended to be composed of rich and middle class Jews, most of whom had considerable rabbinical Talmudic education. But in countries where the number of Jews increased in a big class of Jewish poor appeared the same cleavage as the one described above manifested itself. And we observed the rabbinical class in alliance with the Jewish rich, oppressing the Jewish poor in its own interests as well as the interests of the state, that is of the crown and the nobility. Huh? Huh? What does that sound like? This was in particular the situation in pre1795 Poland. The specific circumstances of Polish Jewry will be outlined below here. I only want to point out that because of the formation of a large Jewish community, in that case country, a deep cleavage between the Jewish upper class, the rabbis and the rich and the Jewish masses developed there from the 18th century and continued throughout the 19th century so long as the Jewish community had power over its members, the incipient revolts of the poor, who had to bear the main brunts of taxation, were suppressed by the combined force of the naked coercion of Jewish self rule and religious sanction. Because of all this, throughout the classical period as well as in modern times, the rabbis were the most loyal, not to say zealous, supporters of the powers that be. And the more reactionary the regime, the more rabbinical support it had. 3. The Society of classical Judaism is in total opposition to the surrounding non Jewish society except the king or the nobles when they take over the state. This is amply illustrated in chapter five. The consequences of these three social features taken together go a long way towards explaining the history of classical Jewish communities both in Christian and in Muslim countries. The positions of the Jews is particularly favorable under strong regimes which have retained a feudal character and in which national consciousness, even at a rudimentary level, has not yet begun to develop. Nationalism is. I think if you look at the 20th century, you will see that they consider nationalism to be a danger. They do everything. I mean, look, you can't even call yourself a nationalist now. I mean not. You don't even. Not even talk about putting white in front of it. Just calling yourself a nationalist has become almost criminal. It is even more favorable in countries such as pre1975 1795 Poland or in the Iberian kingdoms before the latter half of the 15th century, where the formation of a nationally based powerful feudal monarchy was temporarily or permanently arrested. In fact, classical Judaism flourishes best under strong regimes which are disassociated from most classes in society. And in such regimes Jews fulfill one of the functions of the middle class, but in a permanently dependent form. For this reason they are opposed not only by the peasantry whose opposition is then unimportant except for the occasion and rare popular reform revolt, but more importantly by the non Jewish middle class which was on the rise in Europe and by the and by the plebeian part of the clergy, and they are protected by the upper clergy and the nobility. But in those countries where feudal anarchy having been curbed, the nobility enters into partnership with the king and with at least part of the bourgeoisie to rule the state, which assumes a national or protonational form form, the position of the Jews deteriorates. If you're thinking about Spain, you'd be right. The general scheme valid for Muslim and Christian countries alike will now be illustrated briefly by a few examples. Here's a few examples. New heading England, France and Italy since the first period of Jewish residence in England was so brief and coincided with the development of the English national feudal monarchy, the country can serve as the as the best illustration of the above scheme, Jews were brought over to England by William the Conqueror as part of the French speaking Norman ruling class with the primary duty of granting loans to those lords spiritual and temporal who were otherwise unable to pay their feudal dues, which were particularly heavy in England and more rigorously exacted in that period than in other European monarchy. Their greatest royal patron was Henry ii and the Magna Carta marked the beginning of their decline, which continued during the conflict of the barons with Henry iii. The temporary resolution of this conflict by Edward I was the formation of parliament and of ordinary and fixed taxation was accompanied by the expulsion of the Jews. Similarly in France, the Jews flourished during the formation of the strong feud feudal principalities in the 11th and 12th centuries, including the royal domain. And their best protector among the Capetian kings was Louis vii. Notwithstanding his deep and sincere Christian piety, at that time the Jews of France counted themselves as knights in Hebrew parishem and the leading Jewish authority in France, Rabinutam warns them never to accept an invitation by a feudal lord to settle on his domain unless they are accorded privileges, privileges similar to those of other knights.

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the decline in their position begins with Philip II Philip II Augustus, originator of the political and military alliance of the Crown with the rising urban commune community and plummets under Philip IV the Handsome, who convoked the first Estates General for the whole of France in order to gain support against the Pope. The final expulsion of Jews from the whole of France is closely bound up with the firm establishment of the Crown's rights of taxation and the national character of the monarchy he's teaching here. Similar examples can be given from other European countries where Jews were living during the period, reserving Christian Spain and Poland. For a more detailed discussion, we remark that in Italy, where many city states had a republican form of government, the same regularity is discernible. Jews flourished, especially in the Papal states, in the twin feudal kingdoms of Sicily and Naples until their expulsion on Spanish orders circa 1500, and in the feudal enclaves of Piedmont. But in the great commercial and independent cities such as Florence, their number was small and their social role unimportant. New heading the Muslim World the same general scheme applies to Jewish communities during the classical period in Muslim countries as well. Well, except for the important fact that expulsions of Jews, being contrary to Islamic law, was virtually unknown there. Wait a minute. What? What? What? I mean, are we gonna Is he lying? Is he a liar? What? I thought I. I thought Muslims ever since ever Since Muhammad, when they see a Jew, they. This is weird. If you're just listening to this, I'm being facetious. I know all this. Medieval Catholic canon law, on the other hand, neither commands nor forbids such expulsion. Jewish communities flourished in the famous but socially misinterpreted Jewish golden age in Muslim countries under regimental regimes which were particularly disassociated from the great majority of the people they ruled and whose power rested on nothing but naked force and a mercenary army. The best example is Muslim Spain, where the very real Jewish golden age of Hebrew poetry, grammar, philosophy, etc. Begins precisely with the fall of the Spanish Umayyad caliphate after the death of the de facto ruler almanzor soar in 1002 and the establishment of the numerous Taifa kingdoms, all based on naked force. The rise of the famous Jewish commander in chief and prime minister of the Kingdom of Grenada, Samuel the Chief, He died in 1056, who was also one of the greatest Hebrew poets of all ages, was based primarily on the fact that the kingdom which he served was a tyranny of a rather small Berber military force over the Arabic speaking inhabitants, Berbers or Northern Africans. A similar situation obtained in the other Taifa Arab Spanish kingdoms. The position of the Jews declined somewhat with the establishment of the Almoravid regime 1086-90 and became quite precarious under the strong and popular Almighty Mohad regime after 1147 when as a result of persecutions, the Jews migrated to the Christian Spanish kingdoms where the power of the kings was still very slight. Similar observations can be made regarding the states of the Muslim East. The first state in which the Jewish community reached a position of important political influence was the Fatimid Empire, especially after the conquest of Egypt in969 because it was based on the rule of of an Ishmaeli Shiite Ismail Shiite religious minority. The same phenomenon can be observed in the Selkirk state. In the Seljuk states based on feudal type armies, mercenaries and increasingly enslaved troops, Mamluks, and in their successor states. The favor of Saladin to the Jewish communities, first in Egypt, then in other parts of the expanding empire was based not only on his real personal qualities of time tolerance, charity and deep political wisdom, but equally on his rise to power as a rebellious commander of mercenaries freshly arrived in Egypt, and then as usurper of the power of the dynasty which he and his father and uncle before him had served. But perhaps the best Islamic example is the state where the Jews position was better than anywhere else in the east. Since the FALL of the ANCIENT Persian Empire Empire the Ottoman Empire, particularly during its heyday in the 16th century. As is well known, the Ottoman regime was based initially on almost complete exclusion of the Turks themselves, not to mention other Muslims by birth from positions of political power and from the most important part of the army, the Janissary corps, both of which were manned by the Sultan's Christian born slaves abducted in childhood and educated in special schools. Until the end of the 16th century, no freeborn Turk could become a Janissary or hold any important government office. In such a regime. The role of the Jews in their sphere was quite analogous to that of the Janissaries in theirs. Thus, the position of the Jews was best under a regime which was politically most disassociated from the peoples it ruled. Can you think of a regime right now that is completely disassociated from the people it rules? Like the whole West, Right? With the admission of the Turks themselves, as well as some other Muslim people such as the Albanians, to the ruling class of the Ottoman Empire, the position of the Jews declines. However, this decline was not very sharp because of the continuing arbitrariness and non national character character of the Ottoman regime. This point is very important in my opinion because the relatively good situation of Jews under Islam in general and under certain Islamic regimes in particular is used by many Palestinian and other Arab propagandists in a very ignorant, albeit perhaps well meaning way. First, they generalize and reduce serious questions of politics and history to mere slaves slogans. Granted that the position of the Jews was on average much better under Islam than under Christianity. The important questions asked is under what regimes was it better or worse? We have seen where such an analysis leads. But secondly, and more importantly, in a pre modern state, a better position in the Jewish community normally entailed a greater degree of tyranny exercised within this category community by the rabbis against other Jews. To give one example, certainly the figure of Saladin is one which, considering his period, inspires profound respect. But together with this respect, I for one cannot forget that the enhanced privileges he granted to the Jewish community in Egypt and his appointment of Maimonides as their chief Nagid immediately unleashed severe religious persecution of Jewish sinners by the rabbis. For instance. Instance, Jewish priests, supposedly descendants of the ancient priests who had served in the temple, are forbidden to marry not only prostitutes, but also divorces. This latter prohibition, which has always caused difficulties, was infringed during the anarchy under the last Fatimid ruler circa 1130-80 by such priests who, contrary to Jewish religious law were married to Jewish divorcees in Islamic courts which are nominally empowered to marry non Muslims. The greater tolerance towards the Jews instituted by Saladin upon his ascension to power enabled maimonides to issue orders to the rabbinical courts in Egypt to seize all Jews who had gone through such forbidden marriages and have them flogged until they agreed to divorce their wives. Similarly, in the Ottoman Empire, the powers of the rabbinical courts were very very great and consequently most pernicious. Therefore, the position of the Jews in Muslim countries in the past should never be used as a political argument in contemporary or future contexts. New HEADING Christian Spain I have left to the last the discussion of the two centuries where the position of the Jewish community and the internal development of classical Judaism were most most important. Christian Spain or rather the Iberian Peninsula, including Portugal and pre 1795 Poland. Politically, the position of the Jews in the Christian Spanish kingdoms was the highest ever attained by Jews in any country except some of the Taifas and under the fatimids. Before the 19th century, many Jews served officially as treasurers, generals to the kings of Castile, regional and general tax collectors, diplomats representing their kings in foreign courts, both Muslim and Christian. Even outside Spain, courtiers and advisors to rulers and great noblemen. And in no other country except Poland does Jewish community wield such great legal powers over the Jews or used them so widely and publicly, including the power to inflict capital punishment. Punishment from the 11th century, the persecution of Karaites, a heretical Jewish sect, by flogging them to death if unrepentant was common in Castile, Jewish women who cohabitated with gentiles had their noses cut off by rabbis who explained that in this way she will lose her beauty and her non Jewish lover will come to hate her. Jews who had the effrontery to attack a rabbinical judge had their hands cut off. Adulterers were imprisoned after being made to run the gauntlet through the Jewish quarter. In religious disputes, those thought to be heretics had their tongues cut out. Historically, all this was associated with feudal anarchy and with the attempt of a few strong kings to rule through sheer force, disregarding the parliamentary institutions, the Cortez, which had already come into existence.

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In this struggle, not only the political and financial power of the Jews but also their military power, at least in the most important kingdom, Castile, was very significant. One example will suffice. Both feudal misgovernment and Jewish political influence in Castile reached their peak under Pedro ii, first justly nicknamed the Cruel. The Jewish communities of Toledo, Burgos and many other cities served practically as his garrisons in the long civil war between him and his half brother Henry of Trastamara, who after his victory became Henry ii. The same Pedro I gave the Jews of Castile the right to establish a countrywide Inquisition against Jewish Reform religious deviants more than 100 years before the establishment of the more famous Catholic Holy Inquisition. As in other Western European countries, the gradual emergence of national consciousness around the monarchy and around Catholicism, which began under the House of Trastamara and after ups and downs, reached a culmination under the Catholic kings Ferdinand and assassination Isabella was accompanied first by a decline in the position of the Jews, then by popular movements and pressures against them, and finally by their expulsion. On the whole, the Jews were defended by the nobility and upper clergy. It was the more plebeian sections of the church, particularly the mendicant orders involved in the life of the lower classes which were hostile to them. The great enemy of the Jews, Torquemada and Cardinal Zimnet Zaimanes were also great reformers of the Spanish church, making it much less corrupt and much more dependent on the monarchy instead of being the preserve of the feudal aristocracy. This is Great Poland. New heading Poland the old pre1795 Poland, a feudal republic with an elective king is a converse example. It illustrates how before the advent of the modern state, the position of the Jews was social socially most important and their internal autonomy greatest under a regime which was completely retarded to the point of utter degeneracy. Do I have to say it? Let me read that again. The old pre1795 Poland, a feudal republic with an elective king is a converse example. It illustrates how before the advent of the modern state the position of the Jews was socially most important important and their internal autonomy greatest under a regime which was completely to the point of utter degeneracy. Due to many causes, medieval Poland lagged in its development behind countries like England and France. A strong feudal type monarchy, yet without any parliamentary institutions was formed there only in the 14th century, especially under Casimir the the Great. Immediately after his death. Changes of dynasty and other factors led to a very rapid development of the power of the noble magnates, then also of the petty nobility. So that by 1572 the process of reduction of king to a figurehead and exclusion of all other non noble estates from political power was virtually complete. In the following 200 years the lack of government turned into an acknowledged anarchy to the point where a court decision in a case affecting a nobleman was only a legal license to wage a private war to enforce the verdict, for there was no other way to enforce it. And where feuds between great noble houses in the 18th century involved private armies numbering tens of thousands, much larger than the derisory forces of the official army of the republic. Good old anarchy. The process was accompanied by a debasement in the position of the Polish peasants who had been free in the early middle ages ages to the point of utter serfdom, hardly distinguishable from outright slavery and certainly the worst in Europe. The desire of noblemen in neighboring countries to enjoy the power of the Polish pan over his peasants, including the power of life and death without any right of appeal, was instrumental in the territorial expansion of Poland. The situation in the eastern lands of Poland by Low Russia and the Ukraine, colonized and settled by newly inserted peasants was worst of all. A small number of Jews, albeit in important positions, had apparently been living in Poland since the creation of the Polish state. A significant Jewish immigration into the country began in the 13th century and increased under Casimir the Great. With the decline of the Jewish position in Western and then in Central Europe. Not very much is known about Polish Jewry in that period. But with the decline of the monarchy in the 16th century century, particularly under Sigismund I the Old, Sigismund I the Old and his son Sigismund II Augustus, Polish Jewry burst into social and political prominence, accompanied, as usual, with a much greater degree of autonomy. It was at this time that Poland's Jews were granted their greatest privileges, culminating in the establishment of the famous Committee of Four Lands, a very effective, automatic, autonomous Jewish organ of rule and jurisdiction over all the Jews in Poland's four divisions. One of its many important functions was to collect all the taxes from Jews all over the country, deducting part of the yield for its own use and for the use of local Jewish communities and passing the rest on to the state. Treasury did this in Russia too. By the way, what was the social role of Polish Jewry from the beginning of the 16th century until 1790? With the decline of royal power, the king's usual role in relation to the Jews was rapidly taken over by the nobility, with lasting and tragic results both for the Jews themselves and for the common people of the Polish Republic. All over Poland, the nobles used Jews as their agents to undermine the commercial power of the royal towns, which were weak in any case alone among the countries of Western Christendom. In Poland, a nobleman's property inside a royal town was exempt from town laws and guild regulations. In most cases, the nobles settled their Jewish clients in such properties, thus giving rise to a lasting conflict. The Jews were usually victorious in the sense that the towns could neither subjugate nor drive them off. But in the frequent popular riots, Jewish lives and even more Jewish property were lost. The nobles still got the profits. Similar or worse consequences followed from the frequent use of Jews as commercial agents of noblemen. They won exemption from most Polish tolls and tariffs to the loss of the native bourgeoisie. But the most lasting and tragic results occurred in the eastern provinces of Poland, roughly the area east of the present border, including almost the whole of present Ukraine, and reaching up to the great Russian line language frontier. Until 1667, the Polish border was far east of the Dnieper, so that Poltava, for example, was inside Poland. In those wide territories there were hardly any rural towns. The towns were established by nobles and belonged to them, and they were settled almost exclusively by Jews. Until 1939, the population of many Polish towns east of the River Bug was as at least 90% Jewish. And this demographic phenomenon was even more pronounced in that area of Czarist Russia annexed from Poland and known as the Jewish Pale outside the towns. Very many Jews throughout Poland, but especially in the east, were employed as the direct supervisors and oppressors of the unserved peasantry, as bailiffs of whole manors invested with the landlord's full coercive powers, or as Lee sees of particular feudal monopolies such as the corn mill, the liquor still and public house with the right of armed search of peasants, houses for alyssa's stills or the bakery, and as collectors of customary feudal dues of all kinds. In short, in eastern Poland, under the rule of the nobles and of the feudalized church formed exclusively from the nobility, the Jews were both the intermediate, the immediate exploiters of the peasantry and virtually the only town dwellers. No doubt, most of the profit they extracted from the peasants was passed on to the landlords in one way or another. No doubt the oppression and subjugation of the Jews by the nobles were severe, and the historical record tells many a harrowing tale of the hardship and humiliation inflicted by noblemen on their Jews. But as we have remarked, the peasants suffered worse oppression at the hands of both landlords and Jews. And one may assume, assume that except in times of peasant uprisings, the full weight of the Jewish religious laws against Gentiles fell upon the peasants. As will be seen in the next chapter, these laws are suspended or mitigated in cases where it is feared that they might arouse dangerous hostility toward Jews. But the hostility of the peasants could be disregarded as ineffectual, so long as the Jewish bailiff could shelter under the peace of a great lord. The situation stagnated under the advent of the modern state, by which time Poland had been dismembered. Therefore, Poland was the only big country in western Christendom from which the Jews were never expelled. A new middle class could not arise out of the utterly enslaved peasantry, and the old bourgeoisie was geographically limited and commercially weak and therefore powerless. Regardless, overall matters got steadily worse, but without any substantial change. Internal conditions within the Jewish community moved in a similar course in the period of 1500 to 1795. One of the most superstitious written in the history of Judaism, Polish Jewry was the most superstitious and fanatic of all Jewish communities. The considerable power of the Jewish autonomy was used increasingly to stifle all original and innovative thought, to promote the most shameless exploitation of the Jewish poor by the Jewish rich in alliance with the rabbis and to justify the Jews role in the oppression of the peasants in the service of the nobles. Here too, there was no way out except by liberation from the outside. Pre1795 Poland, where the social role of the Jews was more important than in any other classical diaspora, illustrates better than any any any other country the bankruptcy of classical Judaism going to stop right there because the second half of this chapter is going to take just as long to read. So hope you're getting a lot out of this. I hope you're seeing the parallels. I hope you see that it's almost like he's talking to us. Us. I hope you see that's what I can say. There were ads during this. If you want to get the episodes early and ad free, go to freeman beyond the wall.com support. You can subscribe to me there on my website. You can just subscribe on Substack. If you subscribe on Substack, I'm doing videos. I'm doing short videos every week, usually 2 or 3, 3 exclusively for substack subscribers. And I'm talking about yesterday. I talked about, you know, what I think the coming Trump presidency is going to look like and what we should do because it's not going to be what we think it is, in my opinion. You say you can do Substack, you can do my website right there. You do Gumroad, you can do subscribestar, you can do Patreon and get the episodes early and ad free and get access to the Telegram group. So that's it until part five, which will be the second half of chapter four. I appreciate you joining me for this. I hope you're getting a lot out of it. Thank you. I want to welcome everyone back to part five of my reading of Israel Shahak's Jewish history, Jewish religion, the weight of 3,000 years years before I get into it. Big announcement. Thomas 777 and I have done a watch and comment on the 1984 classic Red dawn and I think some of the I think you're really going to like it. Thomas shows how so much of Cold War intrigue intrigue was put into that and not even Cold War intrigue, but how much propaganda was put into it. And yeah, it just, it's a really good movie when you think about it. And as Thomas says, it's a great war movie. So we watched the whole thing, commented on it and people who've seen it so far have really enjoyed it and really liked it a lot. So if you go to Free man Beyond the wall.com movies there's a link to it there so you can get it on gumroad. We've also done something where if you are interested in just getting our movies as they come out and not purchasing them piecemeal, you can do a hundred dollars a year, 100 a year subscription and I upload all the movies to that and as soon as they come out you have full access access to them as soon as I announce them. So check that out. I think you're really going to like it. Freeman beyond the wall.com forward slash movies and Antelope Hill Publishing. I've partnered with them. Anything you order from Antelope Hill, if you use code PQ all lowercase at checkout, 5% off your order. All right, let's get into this. So I'm going to finish up chapter four here, here and yeah, I left off with section called Anti Jewish Persecutions. During the whole period of classical Judaism, Jews were often subjected to persecutions and this fact now serves as the main argument of the apologists of the Jewish religion with its anti gentile laws and especially of Zionism. Of course, the Nazi extermination of 5 to 6 million European Jews is supposed to be the crowning argument in that line. We must therefore consider this phenomenon and its contemporary aspect. This is particularly important in view of the fact that the descendants of the Jews of pre1795 Poland, often called East European Jews, as opposed to Jews from the German cultural domain of the early 19th century, including the present Austria, Bohemia and Moravia, now wield predominant political power in Israel as well as in the Jewish communities in the USA and other English speaking countries. And because of their particular past history, this mode of thinking is especially entrenched among them much more than among other Jews. We will add AIPAC with their influence on our country.

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overwhelming over representation of Jewish people in media, in bank ranking, in academia, in everything. The argument is made well they have higher IQ. Well if they're 2% of the population and white males are 30% of the population, the numbers just say that there would be at least equal the amount of high IQ. Remember, not all if it's 2% of the population, not all of them are going to be be this spectacular 115 IQ on average 1815 IQ as opposed to on average 100 IQ for whites, which can be argued and has been argued to seem like a nefarious it's kind of academic agent has done pretty good research on this that it doesn't look like that at all. But let's take it at face value. If 15% of Jews at 2% of the population are exceptional high IQ and let's say if 10% of whites are high IQ, there's going to be more whites with high IQ than Jews. Pure numbers, not per capita. So how does this over representation happen Happen? The overrepresentation happens say nepotism. And yeah, so all right, we must first draw a sharp distinction between the persecutions of Jews during the classical period on the one hand, and the Nazi extermination on the other. The former were popular movements coming from below, whereas the latter was inspired, organized and carried out from above indeed by state officials. So such acts as the Nazi state organized extermination are relatively rare in human history, although other cases do exist. The extermination of the Tasmanians and several other colonial peoples for example. Moreover, the Nazis intended to wipe out other peoples besides the Jews. Gypsies were exterminated like Jews, and the extermination of Slavs was well underway with the systematic massacre of millions of civilians and prisoners of war however, it is a recurrent persecution of Jews in so many countries during the classical period, which is the first model and the excuse for the Zionist politicians and their persecution of the Palestinians, as well as the argument used by apologists of Judaism in general. And it is this phenomena which we will consider now. Remember, Zionist writing started in the mid-1800s, a little earlier than that too. Yeah, this was well before. You know, it must be pointed out that in all the worst anti Jewish persecutions, that is where Jews were killed, the rulers of ruling elite, the Emperor and the Pope, the kings, the higher aristocracy and the upper clergy, as well as the rich bourgeoisie in the autonomous cities, were always on the side of the Jews. The latter's enemies belong to the more oppressed and exploited classes and those close to them in daily life and interests, such as the friars of the mendicant orders. It is true that in most, but I think not in all cases, members of the elite defended the Jews, neither out of considerations of humanity nor because of sympathy to the Jews as such, but for the type of reason used generally by rulers and justification of their interests, the fact that the Jews were useful and profitable to them, defense of law and order, hatred of the lower class and fear that anti Jewish riots might develop into general popular rebellion. Still the fact remains that they did defend the Jews for this reason. All the massacres of Jews during the classical period were part of a peasant religion rebellion or other popular movements at times when the government was for some reason especially weak. I take umbrage with him using for this reason all the massacres during the classical period. I don't think that's right. I think you can find some top down. You can find some top down. So yeah, let's settle down there. This is true even in the partly exceptional case of Czarist Russia. The czarist government, acting surreptit through its secret police, did promote pogroms. But it did so only when it was particularly weak. After the assassination of Alexander II in 1881 and in the period immediately before and after the 1905 Revolution, and even took care to contain the breakdown of law and order during the time of its greatest strength, for example under Nicholas I or in the latter part of the reign of Alexander iii when the opposition had been smashed. Pogroms were not tolerated by the czarist regime, although legal discrimination against Jews was intensified. The general rule can be observed in all the major massacres of Jews in Christian Europe during the First Crusade. It was not the proper armies of the knights commanded by famous dukes and counts which molested the Jews. But the spontaneous popular hosts, composed almost exclusively of peasants and paupers in the wake of Peter the Hermit. In each city, the bishop or the emperor's representative opposed them and tried, often in vain, to protect the Jews. The anti Jewish riots in England, which accompanied the Third Crusade were part of a popular movement directed also against royal officials, and some rioters were punished by Richard I. The massacre of Jews during the outbreaks of the Black Death occurred against the strict orders of the Pope, the emperor, the bishops and the German princes in the free towns, for example, in Stratford, Strasbourg, they were usually preceded by a local revolution in which the oligarchic town council which protected the Jews were overthrown and replaced by a more popular one. The Great 1391 Massacre of Jews in Spain took place under a feeble regency government and at a time when the papacy, weakened by the great schism between competing popes, was unable to control the mendicant friars. Perhaps the most outstanding example is the great massacre of Jews under the Komalniki. I've seen it spelled differently. Revolt in the Ukraine, 1648, which started as a mutiny of Cossack officers, but soon turned into a widespread popular movement of the oppressed serfs, the unprivileged, the subjects, the Ukrainians. The Orthodox persecuted by the Polish Catholic Church, were rising against their Catholic Polish masters, particularly against their masters, bailiffs, clergy and Jews. The typical peasant uprising against extreme oppression. I don't know if he's going to talk about it here, but there was a. That didn't just come out of nowhere. Jews had a lot of power in. In that section of Ukraine right there, and were had a kind of a eschatological fever going like the Messiah was coming. And they had started committing violence against people. So this revolt, revolt was in response to Jewish violence. You'll see that I've covered that with Dr. Matthew Raphael Johnson, especially talking about the pogroms. The quote unquote, programs in pogroms in the 1890s and 1900s in Russia is that it was revolutionary. Jews would start. Start committing violence. And then when they responded to. When the Russians or the Ukrainians responded to them, Russians at the time responded, they would cry that they're being pogrom, that they're being oppressed. And since they had a lot of the. They had already controlled many newspapers in the west and newspapers in Russia, they were able to broadcast that and basically convince, I think one in 1903, they said that babies were being cut out of Jewish women's stomachs and Jewish women were having nails driven into their head repeatedly. And it's like I've heard this. This all sounds familiar. They even said one was baked in an oven. Well, this typical peasant uprising against extreme oppression, an uprising accompanied not only by massacres committed by the rebels, but also by even more horrible atrocities and counter terror of the Polish magnate's private armies, has remained emblazoned in the consciousness of East European Jews to this very day. Not, however, as a peasant uprising, a revolt to the oppressed of the real wretched of the earth, not even as a vengeance visited upon all the servants of the Polish nobility, but as an act of gratuitous anti Semitism, direct record against Jews as such. In fact, the voting of the Ukrainian delegation at the UN and more generally Soviet policies in the Middle east are often explained in the Israeli press as a heritage of Kamilniki or his descendants to Jews. The only person worse than Kimmel, Nikki, is Adolf Hitler. They all know I pronounce it Kamelniski. It's spelled different ways, but yeah. Did an episode on that with Dr. Matthew Raphael Johnson. Look up my episodes with him. I'm not going to link it. Come on, stop it. New heading. Modern antisemitism. The character of anti Jewish persecutions underwent a radical change in modern times. With the advent of the modern state, the abolition of serfdom and the achievement of military minimal individual rights, the special socioeconomic function of the Jews necessarily disappears along with it. Disappear also the powers of the Jewish community over its members. Individual Jews, growing in growing numbers, win the freedom to enter the general society of their countries. Naturally, this transition aroused a violent reaction both on the part of Jews, especially their rabbis, and of those elements in European society who opposed the open society and for whom the whole process of liberation of the individual was anathema. Modern anti Semitism appears first in France and Germany, then in Russia after about 1870. Contrary to the prevalent opinion among Jewish socialists. I do not believe that its beginning or its subsequent development until the present day can be ascribed to capital. On the contrary, in my opinion, the successful capitalists in all countries were on the whole remarkably free from antisemitism. And the countries in which capitalism was established first and in its most extensive form, such as England and Belgium, were also those where antisemitism was far less widespread than anywhere else. There's a bunch. I could be commenting on this, but I'm just gonna let a lot of it go. He speaks very clearly. This is good history. Early Modern Antisemitism 1880-1900 was a reaction of bewildered men who deeply hated modern society in all its aspects, both good and bad, and who are ardent believers in the conspiracy theory of history. The Jews were cast in the role of scapegoat for the breakup of the old society, which anti Semitic nostalgia imagined as even more closed and old ordered than it had been in reality. And for all this was disturbing in modern and for all that was disturbing in modern times. But right at the start, the anti Semites were faced with what was for them a difficult problem. How to define this scapegoat, particularly in popular terms. What is to be the supposed common denominator of the Jewish musician, banker, craftsman and beggar? Especially after the common religious features had largely dissolved, at least externally. The theory of the Jewish race was the modern anti Semitic answer to this problem. In contrast, the old Christian and even more so Muslim opposition to classical Judaism was remarkably free from racism. No doubt this was to some extent a coincidence of the universal character of Christianity and Islam, as well as of their original connection with Judaism. St. Thomas more repeatedly rebuked the woman who objected when he told her that the Virgin Mary was Jewish. But in my opinion, a far more important reason was the social roles of the Jews as an integral part of the upper classes. In many countries, Jews were treated as potential nobles and upon conversion were able immediately to intermarry with the highest nobility, the nobility of 15th century Castile and Aragon, or the aristocracy of 18th century Poland. To take the two cases where intermarriage with converted Jews was widespread would hardly be likely to marry Spanish peasants or Polish serfs, no matter how much praise the gospel has for the poor. It is the modern myth of the Jewish race of outwardly hidden but supposedly dominant characteristics of the Jews, independent of history of social role of anything, which is the formal and most important distinguishing mark of modern antisemitism. This was in fact perceived by some church leaders when modern antisemitism first appeared as a movement of some strength. Some French Catholic leaders, for example, opposed the new racist doctrine expounded by Edremont, the first popular modern French anti Semite and author of the notorious book La France Juif, which achieved wide circulation. Early modern German anti Semites encountered similar opposition position. It must be pointed out that some important groups of European conservatives were quite prepared to play along with modern anti Semitism and use it for their own ends. And the anti Semites were equally ready to use the conservatives when the occasion itself offered itself. Although at bottom there was little similarity between the two parties, the victims who were Most harshly treated by the pen of the above mentioned Drumont were not the Rothschilds, but the great noble nobles who courted them. Dramont did not spare the royal family or the bishops, or for that matter the Pope. Nevertheless, many of the French great nobles, bishops and conservatives generally were quite happy to use Dremont and antisemitism during the crisis of the Dreyfus affair in an attempt to bring down the republican regime. This type of opportunistic alliance reappeared many times in various European countries until the defeat of Nazi Nazism. The conservatives hatred of radicalism and especially of all forms of socialism blinded many of them to the nature of their political bedfellows. In many cases they were literally prepared to ally themselves with the devil, forgetting the old saying that one needs a very long spoon to sup with him. The effectiveness of modern antisemitism and of its alliance with conservatism depended on several factors. First, the older tradition of Christian religious opposition to Jews, which existed in in many, though by no means all European countries could, if supported or at least unopposed by the clergy, be harnessed to the anti Semitic bandwagon. The actual response of the clergy in each country was largely determined by specific local historical and social circumstances. In the Catholic Church, the tendency for an opportunistic alliance with anti Semitism was strong in France, but not in Italy, in Poland and Slovakia, but not in Bohemia. The Greek Orthodox Church had notorious anti Semitic tendencies in Romania, but took the opposite line in Bulgaria among the Protestant churches. The German was deeply divided on this issue. Others, such as the Latvian and Estonian, tended to be anti Semitic. But many, for example the Dutch, Swiss and Scandinavian, were among the earliest to condemn antisemitism. Secondly, antisemitism was largely a generic expression of xenophobia. A desire for a pure homogeneous society perished. A thought. I mean, we know that he looks at Israel, he's a liberal, he believes in multiculturalism and everything. I assume that's one of the reasons why he hates Israel. I mean, I don't remember if he exactly said that, but the implications are all there. But in many European countries around 1900 and in fact, until quite recently, the Jew was virtually the only state stranger. This was particularly true in Germany. In principle, the German races of the early 20th century hated and despised blacks just as much as Jews. But there were no blacks in Germany then. Hate is of course much more easily focused on the present than on the absent, especially under the conditions of the time when mass travel and tourism did not exist and most Europeans never left their own country in peacetime. Thirdly, the successes of the tentative alliance between conservative and antisemitism were inversely proportional to the powers and capabilities of its opponents. And the consistent and effective opponents of antisemitism in Europe are the political forces of liberalism and socialism. Historically the same forces that continue in various ways to tradition symbolize by the War of Dutch Independence 1568-1648, the English Revolution and the Great French Revolution. On the European continent, the main shibboleth is the attitude towards the great French Revolution. Roughly speaking, those who are forward or against antisemitism, those who accept it with regret, would at least be prone to an alliance with the anti Semites. Those who hate it and would like to undo its achievements, are the milieu from which antisemitism develops. Nevertheless, a sharp distinction must be made between conservatives and even reactionaries on the one hand, and actual racists and anti Semites on the other. Modern racism, of which antisemitism is part, although caused by specific social conditions, becomes, when it gains strength, a force that in my opinion can only be described as demonic. After coming to power and for its duration, I believe it defies analysis by any presently understood social theory or set of merely social observations, and in particular by any known theory invoking interest by the class or state interests or other pure psychological interests, or any entity that can be defined in the press present state of human knowledge. By this I do not mean that such forces are unknowable in principle. On the contrary, one must hope that with the growth of human knowledge they will come to be understood. But at present they are neither understood nor capable of being rationally predicted. And this applies to all racism in all societies. As a matter of fact, no political figure or group of any particular color in any country has predicted even vaguely the horrors of Nazism. Only artists and poets such as Hein were able to glimpse some of what the future had in store. We do not know how they did it. And besides, many of their other hunches were wrong. He's a liberal. Obviously he's against nationalism. And he has already said that in countries where nationalism is on the rise, Jews have a tendency to lose people power. And actually, I would say when he talks about how they're the only minority while they can't blend in like everyone else. That's why, in my opinion, and the opinion of many others, this isn't an original thought with me, that's why many Jews are for open borders for every country except Israel, but for open borders of all white countries, it seems so that they can become multicultural, and then they don't stand out like they have in the past. And also when you become multicultural, you lose nationalism. You sort of have to take this liberal kind of. You have to take on a liberal kind of attitude, and a liberal kind of the Zeitgeist becomes very liberal. And then, as he has stated before, Jews thrive in that new heading. The Zionist Response Historically, Zionism is both a reaction to anti Semitism and a conservative alliance with it. Although the Zionists, like other European conservatives, do not fully realize with whom they were aligning themselves until the rise of modern antisemitism, the mood of European Jewry was optimistic, indeed excessively so. This was manifested not only in the very large number of Jews, particularly in Western countries, who simply opted out of classical Judaism, apparently without any great regret in the first or second generation after this became possible, but also in the formation of a strong cultural movement, the Jewish Enlightenment. The Haskalah, which began in Germany and Austria around 1780, was then carried into Eastern Europe and by 1850-1870 was making itself felt as a considerable social force. I cannot enter here into a discussion of the movement's cultural achievements, such as the revival of Hebrew language literature and the creation of the wonderful literature in Yiddish. However, it is important to note that despite many internal differences, the movement as a whole was characterized by two common beliefs a belief in the need for a fundamental critique of Jewish society, and particularly of the social role of the Jewish religion in its classical form, and the almost messianic hope for the victory of the forces of good in European society societies. The latter forces were naturally defined by the sole criterion of their support for Jewish emancipation. The growth of anti Semitism as a popular movement and the many alliances of the conservative forces with it dealt a severe blow to the Jewish Enlightenment. The blow is especially devastating because, in actual fact, the rise of anti Semitism occurred just after the Jews were emancipated in some European countries and even before they were free and others. The Jews of the Austrian Empire received fully equal rights only in 1867. In Germany, some independent states emancipated their Jews quite early, but others did not. Notably, Prussia was grudging and tardy in this matter, and final emancipation of the Jews in the German empire as a whole was only granted by Bismarck in 1871. In the Ottoman Empire, the Jews were subject to official discrimination until 1909 and in Russia as well as Romania until 1917. Thus, modern anti Semitism began within a decade of the emancipation of the Jews in Central Europe and long before the emancipation of the biggest Jewish community at that time, that of the Tsarist empire. It is therefore easy for the Zionists to ignore half of the relevant facts, revert to the segregationist stance of classical Judaism, and claim that since all Gentiles always hate, hate and persecute all Jews, the only solution would be to remove all the Jews bodily and concentrate them in Palestine or Uganda or wherever. Some early Jewish critics of Zionism were quick to point out that if one assumes a permanent and ahistorical incompatibility between Jews and Gentiles, an assumption shared by both Zionists and antisemites, then to concentrate the Jews in one place would simply bring upon them the hatred of the Gentiles in that part of the world, as indeed was to happen, though for very different reasons. But as far as I know, this logical argument did not make any impression, just as all the logical and factual arguments against the myth of the Jewish race made not the slightest difference to the antisemites. In fact, close relations have always existed between Zionists and anti Semites. Exactly like some of the European conservatives, the Zionists thought they could ignore the divine demonic character of anti Semitism and use the anti Semites for their own purpose. Many examples of such alliances are well known. Herzl allied himself with the notorious Count von Plev, the anti Semitic minister of Tsar Nicholas ii. Jabotinsky made a pact with Petaloria Laura, the reactionary Ukrainian leader whose forces massacred some hundred thousand Jews in 1918-20. Ben Gurion's allies among the French extreme right during the Algerian war included some notorious anti Semites who were, however, careful to explain that they were only against the Jews in France, not in Israel. The Ukrainian leader forces massacre some hundred thousand Jews in 1918-1921? I don't know about that.

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that that number I've this is the first time I'm seeing that number and it just seems seems odd that this is the first time I'm seeing that number number and I need to look up Pet Laura after this because I feel bad in saying I I don't know that name Perhaps the most shocking example of this type is the delight with which some Zionist leaders in Germany welcomed Hitler's rise to power because they share shared his belief in the primacy of race and his hostility to the assimilation of Jews among Aryans. They congratulated Hitler on his triumph over the common enemy, the forces of liberalism. Dr. Joachim Prince, a Zionist rabbi who subsequently emigrated to the USA where he rose to be Vice Chairman of the World Jewish Congress and a leading light in the World Zionist Organization as well as a great friend of Golda meir, published in 1934 a special book, We Jews to Celebrate Hitler's so called German Revolution and the Defeat of Liberal Liberalism. Quoting from that book, the meaning of the German revolution for the German nation will eventually be clear to those who have created it and formed its image. Its meaning for us must be set forth here. The fortunes of liberalism are lost. The only form of political life which has helped Jewish assimilation is sunk here. I mean, I'm not the only one saying this. Shahak's not the only one saying saying this. Prinz is saying this as well. The only form of political life which has helped Jewish assimilation is sunk, and that's liberalism. The victory of Nazism rules out assimilation and mixed marriages as an option for Jews. We are not unhappy about this, said Dr. Prince. In the fact that Jews are being forced to identify themselves as Jews, he sees the fulfillment of our desires. And even further, this is quoting Prinz again. We want assimilation to be replaced by a new law, the declaration of belonging to the Jewish nation and Jewish race, a state built upon the principle of the purity of nation and Race can only be honored and respected by a Jew who declares his belonging to his own kind. Having so declared himself, he will never be capable of faulty loyalty towards a state. The state cannot want other Jews but such as declare themselves as belonging to their nation. It will not want Jewish flatterers and crawlers. It must demand of us faith and loyalty to our own interests. For only he who honors his own breed and his own blood can have an attitude of honor toward the national will of other nations. The whole book is full of similar crude flatteries of Nazi ideology, glee at the defeat of liberalism, and particularly of the ideas of the French Revolution, evolution and great expectations that in the congenial atmosphere of the myth of the Aryan race, Zionism and the myth of the Jewish race will also thrive. Of course, Dr. Prinz, like many other early sympathizers and allies of Nazism, did not realize where that movement and modern anti Semitism in general was leading. Equally, many people at present do not realize where Zionism, the movement in which Dr. Prinze was an honored figure, is tending to a combination of the old hate of classical Judaism towards gender gentiles and to the indiscriminate and ahistorical use of all the persecutions of Jews throughout history in order to justify the Zionist persecution of the Palestinians. This is what Shahak's writing. Equally many people at present do not realize where Zionism, the movement in which Dr. Prince was an honored figure, is tending that might be trending. This might be a error here to a combination of all the old hates of classical Judaism towards Gentiles and to the indiscriminate and ahistorical use of all the persecutions of Jews throughout the history in order to justify the Zionist persecution of the Palestinians continuing. For insane as it sounds, it is nevertheless plain upon close examination of the real motives of the Zion Zionists that one of the most deep seated ideological sources of the Zionist establishment's persistent hostility towards the Palestinians is the fact that they are identified in the minds of many East European Jews with the rebellious East European peasants who participated in the Kamilniki uprising and in similar revolts. And the latter are in turn identified ahistorically with modern antisemitism and Nazism. Let me just say this. There are a lot of rumors, a lot of people will say that Hitler had this alliance with the Zionists and the Zionists were playing him. Some will even say the Zionists were controlling him. If you believe that, you're a fool. This is a conspiracy theory that you, you can put to bed. Okay. I don't know how anybody who watched how things played out could believe that. It's ridiculous. Don't believe it. And Carl Rattle on on Substack, Karl K A R L R A D L has tons of of tons of articles disproving this and all of his stuff is footnoted. So yeah, can't remember what the name of his substack is now. But yeah, Carl Rattle, if you go to Substack and you look him up, he posts four or five times every day. Just debunking myths as such as those all right, new heading Confronting the Past All Jews who really want to extricate from the tyranny of the totalitarian Jewish past must face the question of their attitude towards the popular anti Jewish manifestations of the past, particularly those connected with the rebellions of insert peasants. On the other side, all the apologists of the Jewish religion and of Jewish segregationism and chauvinism also take their stand, both ultimately and in current debates on the same question. The undoubted fact that the peasant revolutionaries committed shocking atrocities against Jews as well as against their other oppressors is used as an argument by those apologists in exactly the same way that the Palestinian terror is used to justify the denial of justice to the Palestinians. Our own answer must be a universal one, applicable in principle to all comparable cases. And for a Jew who truly seeks liberation from Jewish particularism and racism and from the dead hand of the Jewish religion, such an answer is not very difficult. After all, revolts of oppressed peasants against their masters and their masters bailiffs are common in human history. A generation after the Kmelniki uprising of the Ukrainian peasants, the Russian peasants rose under the leadership of Stenkut RYO and again 100 years later in the Pugachev rebellion in Germany, there was the peasant war of 1525, in France, the Jacquerie of 1357-1358, and many other popular revolts, not to mention the many slave uprisings in all parts of the world. All of them, and I've intentionally chosen to mention examples in which Jews were not targets, were attended by horrifying massacres, just as the great French Revolution was accompanied by a pause appalling acts of terror. What is the position of true progressives, and by now, and by now of most ordinary, decent, educated people, be they Russian, German and French, on these rebellions? Do decent English historians, even when noting the massacres of Englishmen by rebellious Irish peasants rising against their enslavement, condemn the latter as anti English racist. What is the attitude of progressive French historians towards the great slave revolution in Santo Domingo where many French women and children were butchered? To ask the question is to answer it. But to ask a similar question of many progressive or even socialist Jewish circles is to receive a very different answer. Here an enslaved peasant is transformed into a racist monster if Jews profited from his state of slavery and exploitation. The maxim that those who do not learn from history are condemned to repeat it applies to those Jews who refuse to come to terms with the Jewish past. They have become its slaves and are repeating it in Zionist and Israeli policies. The state of Israel now fulfills towards the oppressed peasants of many countries, not only in the Middle east, but also far beyond it, a role not unlike that of the Jews in pre1795 Poland, that of a bailiff to the imperial oppressor. It is characteristic and instructive that Israel's major role in arming the forces of the Somoza regime in Nicaragua and those of Guatemala, El Salvador, Chile and the rest has not given rise to any wide public debate in Israel or among organized Jewish communities in the Diaspora. Even the narrower question of expediency, whether the selling of weapons to a dictatorial butcher structure of freedom fighters and peasants is in the long term interest of Jews is seldom asked. Even more significant is the large part taken in this business by religious Jews and the total silence of their rabbis who are very vocal in inciting hatred against Arabs. It seems that Israel and Zionism are throwbacks to the role of classical Judaism writ large on a global scale and under more dangerous circumstances. The only possible answer to all this first of all by Jews must be that Gibson given by all true advocates of freedom and humanity in all countries, all peoples and all great philosophies, limited though they sometimes are, as the human condition itself is limited. We must confront the Jewish past and those aspects of the present which are based simultaneously on lying about that past and worshiping it. The prerequisites for this are, first, total honesty about the facts and second, the belief leading to action whenever possible possible in universalist human principles of ethics and politics. The ancient Chinese sage Mencius, 4th century BC must be much admired. By Voltaire once wrote, quoting Mencius, this is why I say that all men have a sense of commiseration. Here is a man who suddenly notices a child about to fall into a well. Invariably he will feel a sense of alarm and compassion. And this is not for the purpose of gaining the favor of of the child's parents, or of seeking the approbation of his neighbors and friends, or for fear of blame, shall he fail to rescue it. Thus we see that no man is without a sense of compassion or a sense of shame, or a sense of courtesy or a sense of right and wrong. The sense of compassion is the beginning of humanity. The sense of shame is the beginning of righteousness. And sense of courtesy is the beginning of decorum. The sense of right and wrong is the beginning of wisdom. Wisdom. Every man has within himself these four beginnings, just as he has four limbs. Since everyone has these four beginnings within him, the man who considers himself incapable of exercising them is destroying himself. We have seen above and will show in greater detail in the next chapter, how far removed from this are the precepts with which Jewish religion in its classical and Talmudic form is poisoning minds and hearts. The road to a genuine revolution in Judaism, to making it humane, allowing Jews to understand their own past, thereby re educating themselves out of its tyranny, lies through an unrelenting critique of the Jewish religion. Without fear or favor, we must speak out against what belongs to our past, as Voltaire did against his. Just had to throw that in, in there. Just had a. Just hit me with something that I'm not able to, not able to pronounce. Going back to this passage by Mencius. Just because a man walking by sees a child from another race, another land, another place, falling into a well and chooses to save him doesn't mean he wants that, that it's good that that family, family that his family lived next to him. That may be completely incompatible. That makes no sense. Sure. I don't think any of us would if we had a chance to help. We would. It doesn't mean that liberalism and multiculturalism in multi ethnic societies are what's best for man. I think it shows that it's not. It's, that's not, you know. And Jewish people may cry, well, if I'm in your land, well, you have your own country. Why can't, why can't you go there? Why can't we have ours? Why can't Germany be for Germans and Ireland be for Irish and Scotland be for Scottish? Can't French be for the French? And why can't America be for the Americans, Mexico for Mexicans? You have your land, go to it. Why are you worried about the way you're being treated here? No one says, why does having access to a place where you're different than everyone else, why is that a human right? All this just doesn't make any sense. When you stop to think about it, the Japanese, Japan loves Japan and they strive to not have any immigration for better or worse. You know, make arguments one way or the other. Why, why isn't that good for everyone? Why doesn't that apply to everyone? One why? Because war. You're always going to have war. They going to have the threat of war. People who, people who think that we should be past war now. Where do you get that idea? None of that makes sense. We're warring people people and we're especially waring people. We're. We're invaded by people who are not like us and seek to change who we are and how we live. How is that not obvious? Why do we have to change? If I I went I lived in another country for a little while. I did not expect that them to speak English. I struggled with the language. Thankfully they also spoke French so I knew a little more French than I did Their the mother tongue there. But I didn't expect them to speak English. I was happy when I found someone who spoke English and expected and I respected their customers. I didn't go there to try to get the borders open so that every surrounding country could flood in. It was for them. I understood that. Why is it so hard to understand? You notice that there were ads in this episode. If you want to get the show ad free and early then head over to freemanbeyonthewall.com support. There's five ways you can support me there. Substack is a great way because you get an RSS feed for these episodes and I've been putting out three. Been trying to put out three short little video essays every week week where I talk to you. Some weeks you might only get two because I can just get crazy busy on other things. But yeah, trying to put a little more even add a little more content to what I'm putting out. So head on over there. Substack subscribestar, my website right there you can subscribe to Gumroad, you can subscribe to and Patreon and yeah, that's it. We'll be back for chapter five which will be called the laws against non Jews. And I haven't looked at how many pages this is yet so I don't know if it's going to be all in one sitting or it'll be broken up again. But until the next time, I appreciate you and take care. Bye. I want to welcome everyone back to part six of my reading of Israel Shahak's Jewish Jewish History, Jewish Religion, the weight of 3,000 years. First a reminder that Thomas and I are doing movie reviews, talking about the mu the movies, their cultural significance, especially in the time frame that they were made. We just did the classic 1984 Red Dawn. If you go to freemanbeyondthewall.com movies you can access the movies from there. It'll take you to where you can get them. You can, you can even sign up for a year long subscription so that you don't have to purchase them piecemeal. You can just get them all. So there's a link to that as well. And I've partnered with Antslope Hill and we are any book that you buy from them and if any book or books, any order. If you put Pete Q all lowercase in the promo code, get 5% off the order. All right, let's jump into it. This is chapter five, the laws against non Jews as explained in chapter three. The Halaka, that is the legal system of classical Judaism as practiced by virtually all Jews from the 9th century to the end of the 18th and has maintained to this very day in the form of orthodox judicial Judaism, is based primarily on the Babylonian Talmud. However, because of the unwieldy complexity of the legal disputations recorded in the Talmud, more manageable codifications of Talmudic law became necessary and were indeed compiled by successive generations of the rabbinical scholars. Some of those have acquired great authority or in general use. For this reason we shall refer for the most part to such compilations and their most reputable commentaries, rather than directly to the Talmud. It is, however, correct to assume that the compilation referred to reproduces faithfully the meaning of the Talmudic text and the addition made by later scholars on the basis of that meaning. The earliest code of Talmudic law, which is still in major which is still of major importance, is the Mishnah Torah, written by Moses Manomet. In the late 12th century. The most authoritative code, widely used to date as a handbook is the Sholan Aruk, composed by R. Yosef Caro in the late 16th century as a popular condensation of his own, much more voluminous by Joseph, which was intended for the advanced scholar. The Sh. The Shalhon Arok is much commented upon. In addition to classical commentaries dating from the 17th century, there is an important 20th century one, the Mishnah Berura. Finally, the Talmudic Encyclopedia, a modern compilation published in Israel from the 1950s and edited by the country greatest Orthodox rabbinical scholars, is a good compendium of the whole Talmudic literature. Murder and Genocide According to the Jewish religion, the murder of a Jew is a capital offense and one of the three most heinous sins, the other two being idolatry and adultery. Jewish religious courts and secular authorities are commanded to punish even beyond the limits of the ordinary administration of UN justice, anyone guilty of murdering a Jew. This is very interesting here that they say beyond the limits of the ordinary administration of justice, because if you read the Authoritarian Personality, which was written by four Jews and commissioned by the American Jewish Committee, which was basically designed to try to figure out how white people become fascist and how to stop them from becoming fascist, one of the questions they ask is do you believe that somebody who hurts a child should be punished? Beyond the what does it say here? The ordinary administration of justice how to

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I call that the Leo Frank question, but it also raises a lot of questions. Let's just put it that way. Specifically, when it comes to hurting a child, I found that very odd the first time I Read it. A Jew who indirectly causes the death of another Jew is, however, only guilty of what Talmudic law calls a sin against the laws of heaven, to be punished by God rather than by man. When the victim is a Gentile, the position is quite different. A Jew who murders a Gentile is guilty only of a sin against the laws of heaven, not punishable by a court. To cause indirectly the death of a Gentile is no sin at all. Thus, one of the two most important commentators on the Sholhan Aruk explains that when it comes to a Gentile, one must not lift lift one's hand to harm him, but one may harm him indirectly, for instance by removing a ladder after he had fallen into a crevice. There is no prohibition there because it was not done directly, end quote. He points out, however, that an act leading indirectly to a Gentile's death is forbidden if it may cause the spread of hostility towards Jews. A Gentile murderer who happens to be under Jewish jurisdiction must be executed whether the victim was Jewish or not. However, if the victim was Gentile and the murderer converts to Judaism, he is not punished. That's all. This has a direct and practical relevance to the realities of the State of Israel. Although the state's criminal laws make no distinction between Jew and Gentile, such distinction is certainly made by Orthodox religion rabbis who, in guiding their flock, follow the halaka. Halaka. Of special importance is the advice they give to religious soldiers. Since even the minimal interdiction against murdering a Gentile outright applies only to Gentiles with whom we, the Jews, are not at war. Various rabbinical commentators in the past drew the logical conclusion that in war, wartime, all Gentiles belonging to a hostile population may or even should be killed. He provides a footnote. It all sound familiar. Since 1973, this doctrine is being publicly propagated for the guidance of religious Israeli soldiers. The first such official exhortation was included in a booklet published by the Central Region Command of the Israeli army, whose area includes the West Bank. In this booklet, the command's chief chaplain writes, quoting, when our force. When our forces come across civilians during a war, or in hot pursuit or in a raid, so long as there is no certainty that those civilians are incapable of harming our forces, then according to the Halaka, they may or even should be capable killed. Under no circumstances should an Arab be trusted, even if he makes an impression of being civilized. In war, when our forces storm the enemy, they are allowed and even enjoined by the Halaka to kill even good civilians, that is civilians who are ostensibly good provides a footnote. The same doctrine is expounded in the following exchange of letters between a young Israeli soldier soldier and his rabbi, published in the yearbook of one of the country's most prestigious religious colleges, Merashit Noam, where many leaders and activists of the National Religious Party and Gush Eminum have been educated. Letter from the soldier Moishe to Rabbi Shimon Weiser with God's help to his honor. My dear Rabbi, first I would like to ask how you and your family are. I hope all is well. I am, thank God, feeling well A long time I have not. I have not written. Please forgive me. Sometimes I recall the verse when shall I come and appear before God? I hope without being certain that I shall come during one of the leaves I must do so. In one of the discussions in our group there was a debate about the purity of weapons. And we discussed whether it is permitted to kill unarmed men or women and children. Or perhaps we should take revenge on the Arabs. And then everyone answered Let me phrase that in a question, because it is a question. Or perhaps we should take revenge on the Arabs. And then everyone answered according to his own understanding. Understanding I could not arrive at a clear decision whether Arabs should be treated like the Amalekites, meaning that one is permitted to murder them until their remembrance is blotted out from under heaven. Or perhaps one should do as in a just war in which one kills only soldiers. A second problem I have is whether I am permitted to put myself in danger by allowing a woman to stay alive, for there have been cases where women threw hand grenades. Or am I permitted to give water to an Arab who put his hand up? For there may be reason to fear that he only means to deceive me and will kill me. And such things have happened. I conclude with a warm greeting to the Rabbi and all his family. Moishe reply of Arshim mon vicer to Moishe with the help of heaven. Dear Moishe, Greetings I am starting this letter this evening, although I. I know I cannot finish it this evening, both because I am busy and because I would like to make it a long letter to answer your question in full. For which purpose I shall have a copy out. I. I shall have to copy out some of the sayings of our sages of blessed memory and in turn interpret them. These non Jewish nations have a custom according to which war has its own rules, like those of a game, like the rules of football or basketball, but according to the sayings of our sages of blessed Memory war for us is not a game, but a vital necessity, and only by this standard must we decide how to wage it. On the one hand, we seem to learn that if a Jew murders a gentleman, he is regarded as a murderer, and except for the fact that no court has the right to punish him, the gravity of the deed is like that of any other murder. But we find in some of the very same authorities in another place that Rabbi Shimon used to say, the best of Gentiles kill him the best of snakes dash out its brains. It might perhaps be argued that the expression kill in the saying of Ar Shamon is only figurative and should not taken literally, but as meaning oppress or some similar attitude. And in this way we also avoid a contradiction with the authorities quoted earlier. Or one might argue that that this saying, though meant literally, is merely his own personal opinion disputed by other sages quoted earlier. But we find the true explanation in the Tosafa in the Tosaphat. There we learn the following comment on the Talmudic pronouncement that Gentiles who fall into a well should not be helped out, but neither should they be pushed into the well to be killed, which means that they should neither be saved from death nor killed directly. And the Tosaphot writes as follows. And if it is queried because in another place it was said the best of Gentiles kill him, then the answer is that this saying is meant for wartime. According to commentators of the Tos, a distinction must be made between wartime and peace, so that although during peacetime it is forbidden to kill Gentiles, in a case that occurs in wartime, it is a mitzvah imperative religious duty to kill them. And this is the difference between a Jew and a Gentile. Although the rule whoever comes to kill you, kill him first applies to a Jew, as was said in Tractate Sanhedrin of the Talmud, page 72A, still it only applies to him if there is actual ground to fear that he is coming to kill you. But a Gentile during wartime is usually to be presumed so, except when it is quite clear that he has no evil intent, that is the rule of purity of weapons according to the Halakah, and not the alien conception which is now accepted in the Israeli army and which has been the cause of many Jewish casualties penalties. I enclose a newspaper cutting with the speech made last week in the Knesset by Rabbi Kalman Kahana, which shows in a very lifelike and also painful way how this purity of weapons has caused deaths. I conclude here hoping that you will not find the length of this letter irksome. The subject was being discussed even without your letter. But your letter showed caused. Your letter caused me to write up the whole matter. Be in peace, you and all Jews. And I hope to see you soon. As you say yours, Shamon. Here's a reply of Moishe back to our Shimon Vicer. To his honor. My dear Rabbi, first I hope that you and your family are in health and are all right. I have received your long letter and am grateful for your personal watch over me. For I assume you that that you write to many and most of your time is taking up with your studies in your own program. Therefore my thanks to you are doubly deep. As for the letter itself, I have understood it as in wartime I am not merely permitted but enjoined to kill every Arab man and woman who I come upon if there is reason to fear that they help in the war against us, directly or indirectly and as far as I am concerned, I have to kill them, even if that might result in an involvement with the military law. I think that this matter of the purity of weapons should be transmitted to educational institutions, at least to religious ones, so that they should have a position about this subject and so that they will not wander in the broad fields of logic, especially on this subject. And the rule has. Has to be explained as it should be followed in practice. For I. For I am sorry to say I have seen different types of logic here among the religious comrades. I do hope that you shall be active in this so that our boys will know the line of their ancestors clearly and unambiguously. I conclude here hoping that when the training course ends in about a month, I shall be able to come to the Yesh Yeshiva Va Talmuda College Greetings Moishe. We're back to Shahak writing. Of course this doctrine of the Holocaust on murder clashes in principle not only with Israel Israel's criminal law, but also as hinted in the letters just quoted with official military standing regulations. However, there can be little doubt that in practice this doctrine does exert an influence on the administration itself justice, especially by military authorities. The fact that in all cases where Jews have in a military or paramilitary context murdered Arab non combatants, including cases of mass murder such as the Kafr Qasim in 1956, the murderers if not let. If not let off altogether receive extremely light sentences or won far reaching remissions, reducing their path punishment to next to nothing new heading saving of life. This subject, the supreme value of human life and the obligation of every human being. To do the utmost to save the life of a fellow human is of obvious importance in itself. It is also a particular interest in a Jewish context in view of the fact that since the Second World War, Jewish opinion has in some cases justly, in others, unjustly condemned the whole world, or at least all Europe, for standing by when Jews were being massacred. Let us therefore examine what the Halaka has to say on this subject. According to the Halaka, the duty to save the life of a fellow Jew is paramount. It supersedes all other religious obligations and interdictions, accepting only the prohibitions against the three most heinous sins of adultery, including incest, murder and idolatry. And if you're thinking about what's called the Hannibal Protocol, where if Jews are taken hostage that they become a liability and that the IDF or whoever is responding is allowed to kill them, you may. You may have thought of that. I know I did when I read that. As for Gentiles, the basic Talmudic principle is that their lives must not be saved, although it is also forbidden to murder them outright. The Talmud itself expresses that in the maxim, gentiles are neither to be lifted out of the well nor hauled down into it. Maimonides explains, as for Gentiles, with whom we are not at war, their death must not be caused, but it is forbidden to save them if they are at the point of death. If, for example, one of them is seen falling into the sea, he should not be rescued, for it is written, neither shall shalt thou stand against the blood of thy fellow, but a Gentile is not thy fellow. End quote. In particular, a Jewish doctor must not treat a Gentile patient. Maimonides himself, an illustrious physician, is quite explicit on this. In another passage, he repeats the distinction between thy fellow and a Gentile and concludes, and from this learn ye that it is forbidden to heal a Gentile, even for payment. That's gotta hurt. However, the refusal of a Jew, particularly a Jewish doctor, to save the life of a Gentile may, if it becomes known, antagonize powerful Gentiles and so put Jews in danger. Where such danger exists, the obligation to avert it supersedes the ban on helping the Jewish Gentile. Thus, Maimonides continues, but if you fear him or his hostility, cure him for payment, though you are forbidden to do so without payment. There it is. In fact, Maimonides himself was Saladin's personal physician. His insistence on demanding payment, presumably in order to make sure that the act is not one of human charity, but an unavoidable duty is, however, not absolutely. For in another passage he allows a Gentile whose hostility is feared to be treated even gratis if it is unavoidable. The whole doctrine the ban on saving a Gentile's life for healing him and the suspicion of this ban. The suspension of this ban in cases where there is fear of hostility is repeated virtually verbatim by other major authorities, including the 14th century Abba and Karo's Beit Yosef and Shalan Aruk. Beit Yosef adds, quoting Maimonides, and it is permissible to try out a drug on a heathen if this serves a purpose. And this is also repeated also by the famous R. Moses Isores, I'll just leave that alone so that this can stay on use tube. The consensus of Halachic authorities is that the term Gentiles in the above doctrine refers to all non Jews. A lone voice of dissent is that of R. Moses Rifkas, author of a minor commentary on the Shahun Arak, who writes, quoting our sages only said this about heathens who in their day worshiped idols and did not believe in the Jewish exile, exodus from Egypt, or in the creation of the world ex nihilo out of nothing but the Gentiles, in whose protective shade we, the people of Israel, are exiled and among whom we are scattered to scattered do believe in the creation of the world ex nihilo and in the Exodus, and in several principles of our own religion. And they pray to the Creator of heaven and earth. Not only is there no interdiction against helping them, but we are even obliged to pray for their sin safety. This passage, dating from the second half of the 17th century, is a favorite quote of apologetic scholars. Actually, it does not go nearly as far as the apologetics pretend, for it advocates removing the ban on saving a Gentile's life rather than making it mandatory, as in the case of a Jew. And even this liberality extends only to Christians and Muslims, but not the majority of human beings beings. Rather, what it does show is that there was a way in which the harsh doctrine of the Halacha could have been progressively liberalized. But as a matter of fact, the majority of the later Halukic authorities, far from extending Rifka's Rifka's leniency to other human groups, have rejected it altogether. New heading Desecrating the Sabbath to save lives life Desecrating the Sabbath, that is doing work that would otherwise be banned on Saturday, becomes a duty when the need to save a Jew's life demands it. The problem of saving a Gentile's life on the Sabbath is not raised in the Talmud as a main issue, since it is in any case forbidden even on a weekday. It does, however, enter as a complicating factor into connections. First, there is a problem where a group of people are in danger and it is possible but not certain that there is at least one Jew among them. Should the Sabbath be desecrated in order to save them? Getting real Talmudic here. There is an extensive discussion of such cases. Of course there is following earlier authorities, including my mom and these. My mom. How could I pronounce. Pronounce it like two minutes ago. Well, and now I'm stumbling over it. My mom and D's and the Talmud itself. The Shalhun Aruk decides these matters according to the weight of probabilities. For example, suppose nine Gentiles and one Jew live in the same building. One Saturday the building collapses. One of the ten. It is not known which one is away, but the other nine are trapped under the rubble. Should the rubble be clear, thus desecrating the Sabbath, seeing that the Jew may not be under it, he may have been the one that got away. The Sholom Aruk says that it should, presumably because the odds that the Jew is under the rubble are high. Nine to one. But now. But suppose that nine. But now suppose that nine got away and only one. Again, it is not known which one is trapped. Then there is no duty to clear the rubble, presumably because this time There are long odds 9 to 1 against the Jew being the person trapped. Similarly, if a boat containing some Jews is seen to be in peril upon the sea, it is a duty incumbent upon all to desecrate the Sabbath in order to save it. However, the great R Akiva Iger, died 1837, comments that this applies only when it is known that there are Jews on board. But if nothing at all is known about the identity of those on board, the Sabbath must not be desecrated. For one acts according to the weight of probabilities and the majority of the people in the world are Gentiles. Thus, since there are very long odds against any of the passengers being Jewish, they must be allowed to drown. Secondly, the provision that a Gentile may be saved or cared for in order to avert the danger, danger of hostility is curtailed on the Sabbath. A Jew called upon to help a Gentile on a weekday may have to comply, because to admit that he is not allowed in principle to save the life of a non Jew would be to invite hostility. But on Saturday the Jew can use Sabbath observance as a plausible excuse. A paradigmatic case discussed at length in the Talmud is that of a Jewish midwife invited to help a Gentile woman in church childbirth. The upshot is that the midwife is allowed to help on a weekday for fear of hostility. But on the Sabbath she must not do so because she can excuse herself by saying, we are allowed to desecrate the Sabbath only for our own who observe the Sabbath. But for your people who do not keep the Sabbath, we are not allowed to desecrate it. Is this explanation a genuine one or merely an excuse? My mom. My mom and a D clearly thinks that it is just an excuse which can be used even if the task that the midwife is invited to do does not actually improve involve any desecration of the Sabbath. Presumably the excuse will work just as well even in this case, because Gentiles are generally in the dark as to precisely which kinds of work are banned for Jews on the Sabbath. At any rate, he decreed, decreed, decrees. A Gentile woman must not be helped in childbirth on the Sabbath, even for payment. Nor must one fear hostility even when such help involves no desecration of the Sabbath. The Shulhan Aruk decrees likewise. Nevertheless, this sort of excuse could not always be relied upon to do the trick and avert gentile hostility. Therefore, certain important rabbinical authorities had to relax the rules to some extent and allow Jewish doctors to treat Gentiles on the Sabbath, even if this involved doing certain types of work normally banned on that day. This partial relaxation applied particularly to rich and powerful gentile patients who could not be fobbed off so easily and whose hostility could be dangerous. Thus, R. Yol Sirkas, author of Bayat Hadesh and one of the greatest rabbis of all time, Poland's 17th century century, decided that mayors, petty nobles and aristocrats should be treated on the Sabbath because of the fear of their hostility, which involves some danger. But in other cases, especially when the gentile can be fobbed off with an evasive excuse, a Jewish doctor would commit an unbearable sin by treating him on the Sabbath. Later in the same century, a similar verdict was given in the French city of Metz, whose two parts were connected by a pontoon bridge. Jews are not normally allowed to cross such a bridge on the Sabbath. But the Rabbi of Metz decided that a Jewish doctor may nevertheless do so if he is called to the Great Governor. Since the doctor is known to cross the bridge for the sake of his Jewish patients, the governor's hostility could be aroused if the doctor refused to do so for his sake under the authoritarian Rule of Louis IV, 14th it was evidently important to have the goodwill of his intendant. The feelings of lesser Gentiles were of little importance. Hakhmat Shlomo, a 19th century commentary on the Shahun Aruk, mentions a strictly a similar, similarly strict interpretation of the concept hostility in connection with the Karaoke, a small heretical Jewish sect. According to this view, their lives must not be saved if that would involve desecration of the Sabbath. For hostility applies only to the heathen who are many against us and we are delivered into their hands. But the Karaites are few and we are not delivered into their hands, so the fear of hostility does not apply to them at all. In fact, the absolute ban on desecrating the Sabbath in order to save the life of a Karaite is still in force today, as we shall see. The whole subject is extensively discussed in the responsa of R. Moshe Sofer, better known as Hatam Sofer, the famous Rabbi of Pressburg, Bratislava, who died in 1832. His conclusions are of more are of more the historical interest, since in 1966 one of his responses was publicly endorsed by the then Chief Rabbi of Israel as a basic institution of the Halaka. The particular question asked of Hatam Sofer concerned the situation in Turkey, where it was decreed during one of the wars that in each township or village there should be midwives on call ready to hire themselves out to any woman in labor.

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[Reader/Commentator]

Some of these midwives were Jewish should they hire themselves out to help Gentile women on weekdays and on the the Sabbath? In his responsum Hatam Sofer first concludes, after careful investigation that the Gentiles concern that is Ottoman Christians and Muslims are not only idolaters who definitely worship other gods and thus should neither be lifted out of the well nor hauled down, but are likened by him to the Amalekites, so that the Talmudic ruling it is forbidden to multiply the seed of Amalek of a Amalek applies to them in principle, therefore they should not be helped even on weekdays. However, in practice it is permitted to heal Gentiles and help them in labor if they have doctors and midwives of their own who could be called instead of the Jewish ones. For if Jewish doctors and midwives refuse to attend to the Gentiles, the only result would be loss of income to the former, which is of course undefined desirable. This applies equally on weekdays and on the Sabbath, provided no desecration of the Sabbath is involved. However, in the latter case the Sabbath can serve as an excuse to mislead the heathen women and say that it would involve desecration of the Sabbath in connection with cases that do actually involve desecration of the Sabbath. Hatam's Sofer, like other authorities, makes a distinction between two categories of work banned on the Sabbath. First, there is work banned by the Torah, the biblical text as interpreted by the Talmud. Such work may only be performed in very exceptional cases. If failing to do so would cause an extreme danger of hostility toward Jews. Then there are types of work which are only banned by the sages who extended the original law of the Torah. The attitude towards breaking such bans is generally more lenience. Another responsum of Hatsum Sofer deals with the question of whether it is permissible for a Jewish doctor to travel by carriage on the Sabbath in order to heal a Gentile. After pointing out that under certain conditions traveling by horse drawn carriage on the Sabbath only violates a ban imposed by the sages rather than by the Torah. He goes on to recall my mom and my mom and AD's pronouncement that Gentile women in labor must not be helped themselves the Sabbath, even if no desecration of the Sabbath is involved, and states that the Same principle applies to all medical practice, not just midwifery. But he then voices the fear that if this were put into practice, it would arouse undesirable hostility. For the Gentiles would not accept the excuse of Sabbath observance and would say that the blood of an idolater has little worth in our eyes. Also, perhaps more importantly, Gentile doctors might take revenge on their Jewish patients. Better excuses must be found. He advises a Jewish doctor who is called to treat a Gentile patient out of town on the Sabbath to excuse himself by saying that he is required to stay in town in order to look after his other patients, for he can use this in order to say, I cannot move because of the danger to this or that patient who needs a doctor first, and I may not desert my charge with such an excuse. There is no fear of danger, for it is a reasonable pretext commonly given by doctors who are late in a arriving because another patient needed them first. Only if it is impossible to give any excuses a doctor permitted to travel by carriage on the Sabbath in order to treat a Gentile. In the whole discussion, the main issue is the excuses that should be made, not the actual healing or the welfare of the patients. And throughout, it is taken for granted that it is all right to deceive Gentiles rather than to treat the them so long as hostility can be averted. Two sentences right there that really should look at. In the whole discussion, he's talking about all of this basically. In summary, he's saying the main issue is the excuses that should be made. So the argument is over what excuses? Not should they actually be healed. It's just, how do I get out of this? How do we get out of it without. And then the second sentence and throughout, it is taken for granted that it is all right to deceive Gentiles rather than treat them so long as hostility can be averted. So basically, it's our right to deceive, it's our right to lie. All we're worried about is the excuses and. And the only thing that we have to worry about is hostility. So basically all of this discussion is about how to avoid hostility. Of course, in modern times most Jewish doctors are not religious and do not even know of these roles. I knew he was going to get to this. I was going to comment on this earlier. So of course, in modern times most Jewish doctors are not religious and do not even know these rules. Moreover, it appears that even many who are religious prefer, to their credit, to abide to the Hippocratic oath rather than by the precepts of their fanatic rabbis. However, the Rabbi's guidance cannot fail to have some influence on some doctors, and there are certainly many who, while not actually following that guidance, choose not to protest against it publicly. All this is far from being a dead issue. The most up to date high halakhic position on these matters is contained in a recent concise and authoritative book published in English under the title Jewish Medical Law. This book, which bears the imprint of the prestigious Israeli Foundation Mossad Harav Kuk, is based on the responsa of R. Eliezer Yehuda Waldenberg, Chief justice of the Rabbinical District Court of Jerusalem. A few passages of this work deserve special mention. First, quoting it is forbidden to desecrate the Sabbath for a kite. That is stated bluntly, absolutely without any further qualification. Presumably the hostility of the small sect makes no difference, so they should be allowed to die rather than be treated on the Sabbath. As for Gentiles, quote According to the ruling stated in the Talmud and codes of Jewish Law, it is forbidden to desecrate the Sabbath, whether violating biblical or Rabbinic law in order to save the life of dangerously ill gentile patients. It is also forbidden to deliver the baby of a Gentile woman on the Sabbath. Close quote. But this is qualified by a dispensation. However, today it is permitted to desecrate the Sabbath on behalf of a Gentile by performing actions prohibited by Rabbinical law, for by so doing one prevents ill feelings from arising between Jew and Gentile. Is this liberalizing? This does not go very far because medical treatment very often involves acts banned on the Sabbath by the Torah itself which are not covered by this dispensation. There it is. There are, we are told, some halachic authorities who extend the dispensation to such acts as as well. But this is just another way of saying that most holastic authorities, and the ones that really count, take the opposite view. However, all is not lost. Jewish Medical law has a truly breathtaking solution to this difficulty because, like you said, the argument's more important than saving someone's life or morality. Basically, the solution hangs upon a nice point of Talmud law. A ban imposed by the Torah on performing a given act on the Sabbath is presumed to apply only when the primary intention in performing it is the actual outcome of the act. For example, grinding wheat is presumed to be banned by the Torah only if the purpose is actually to obtain flour. On the other hand, if the performance of the same act is merely incidental to some other purpose, I'm not going to Pronounce that then the act changes its status. It is still forbidden, to be sure, but only by sages rather than by the Torah itself. Therefore, quoting in order to avoid any transgression of the law, there is a legally acceptable method of rendering treatment on behalf of a Gentile patient. Even when dealing with violation of biblical law, it is suggested that at the time time that the physician is providing the necessary care, his intention should not primarily be to cure the patient, but to protect himself and the Jewish people from accusations of religious discrimination and severe retaliation that may endanger him in particular and the Jewish people in general. With this intention, any act on the physician's part becomes an act whose actual outcome is not its priority primary purpose, which is forbidden on the Sabbath only by Rabbinic law. This hypocritical substitute for the Hippocratic oath is also proposed by a recent authoritative Hebrew book. Although the facts were mentioned at least twice in the Israeli press, the Israeli Medical association has remained silent. Having treated in some detail the supremely important subject of the attitude of the Holica to a Gentile's very life, we shall deal much more briefly with other halakhic rules which discriminate against Gentiles. Since the number of such rules is very large, we shall mention only the more important ones. And that's where we're going to leave it for today. So that short two sentences, that paragraph basically sums up everything here. The argument is more important than saving life. So I'm not going to, I'm not going to crap all over somebody for their religious customs, okay? But if they're. The restrictions that are put upon them specifically say, you may do for your own group, but not for the outside group. And this is hidden, this is something that they don't really want us to know. It just sounds deep. And you can say what you want. It just the attitude, the attitude that you wouldn't. You're basically looking for an excuse not to do something that they don't really want you to do, even when it's not the same Sabbath except for money. And even then, I don't know, people will say, I know a Jewish doctor and he works. Of course, of course we do. Of course we do. And he makes the point about, you know, non religious Jews who don't even know these things. And that would be like, I would, I would assume that would be like in this country or something like that. But there are, you know, in, in that, in Israel, I assume that this is taken very seriously in certain parts. I mean, Tel Aviv sounds kind of Odd. But yeah, I mean I just think that if, if these are the people influencing our foreign policy, banking, press, culture, Hollywood and everything else, maybe looking into what they believe and even what they may be hiding might not be the worst thing. And getting it from, you know, somebody who, an Israeli Jew himself who is critical of these things, I think that's probably best. All right, so there were ads during this and you can get the episodes early and ad free if you go to freemanbeyondhawall.com support, you can support me there on the website. You can do it through Gumroad. There's a link there. SubscribeStar. There's a link Patreon. There's a link substack. I should mention that I've been doing short videos for Substack that during the week for Substack only and people have been subscribing to getting a few more subscribers to Substack. You also get the RSS feed there and yeah, I'm enjoying doing those because I. You normally do them around 7, 7:30 in morning. The, the morning and really it's just me working out my thoughts for that. I've been. My brain starts working as soon as I wake up and it just in the morning it goes haywire and basically you're seeing me work through thoughts that I'm having in that, that morning and I'm recording. I mean you get to see them. You get to hear them and see them. If you watch the video that does come through the RSS feed too. So, so yeah, like I said earlier in ad free Substack you get some more content there. So yeah, that's it. Be back for part seven which will be the second half. We'll be finishing the second half of chapter five and then only chapter six remains after that and we'll move on to the next book. We'll see. I have some ideas but you know, I didn't decide to read this book until like the day I'm like ah, yeah, I need to start reading another book. I'm like, yeah, this one will work. This one, this one should be good. So. All right, see you on episode seven. Take care. Bye. I want to welcome everyone back to part seven of my reading of Israel. Shock Hawks. Jewish history, Jewish religion. The weight of 3,000 years. A reminder about Thomas. 777 and my mind's minds that doesn't even work. Our movie reviews and we watch movies and review them. Go to freemanbeyondthewall.com forward slash movies and. And links are there and check it out. Also my partnership with Antelope Hill Publishing. Order anything from them, get 5% off if you enter Pete Q at checkout. All right, let's finish up chapter. I think we're in chapter five here. Yeah. All right. New heading, Sexual offenses. Sexual intercourse between a married Jewish woman and any man other than her husband is a capital offense for both parties and one of the three most heinous sins. The status of Gentile women is very different. The Halakah presumes all Gentiles to be utterly promiscuous, and the verse whose flesh is as the flesh of asses, and whose issue of semen is like the issue of horse forces, is applied to them. Whether a Gentile woman is married or not makes no difference, since as few as far as Jews are concerned, the very concept of matrimony does not apply to Gentiles. There is no matrimony for a heathen. Therefore, the concept of adultery also does not apply to intercourse between a Jewish man and a Gentile woman. Rather, the Talmud equates such intercourse to the sin of beasts bestiality. For the same reason, Gentiles are generally presumed not to have certain paternity. According to the Talmudic Encyclopedia, he who has carnal knowledge of the wife of a Gentile is not liable to the death penalty, for it is written by fellow's wife rather than the alien's wife. And even the precept that a man shall cleave unto his wife, which is addressed to the Gentiles, does not apply applied to a Jew. Just There is no matrimony for a heathen. And although a married Gentile woman is forbidden to the Gentiles, in any case a Jew is exempted. This does not imply that sexual intercourse between a Jewish man and Gentile woman is permitted, quite the contrary. But the main punishment is inflicted on the Gentile woman. She must be executed even if she was raped by the Jew. Quote If a Jew has coitus with a Gentile woman, whether she be a child of three or an adult, whether married or unmarried, or even if he is a minor, aged only nine years in one day, because he had woeful coitus with her, she must be killed, as is the case with a beast, because through her a Jew got into trouble, unquote. The Jew, however, must be flogged, and if he is a Cohen member of the priestly tribe, he must receive double the number of lashes because he has committed a double offense. A cone must not have intercourse with a prostitute, and all Gentile women are presumed to be prostitutes. For those just listening, all of this is footnoted Status New heading According to the Halakah, Jews must not, if they can help it, allow a Gentile to to be appointed to any position of authority, however small, over Jews. The two stock examples are commander over 10 soldiers in the Jewish army and superintendent of an irrigation ditch. Significantly, this particular rule applies also to converts to Judaism and to their descendants through the female line for 10 generations or so long as the descent is known. Gentiles are presumed to be congenital liars and are disqualified from testifying in a rabbinical court. That's rich in this respect. Their position is in theory the same as that of a Jewish woman, slaves and minors, but in practice it is actually worse. A Jewish woman is nowadays admitted as a witness to certain matters of fact when the rabbinical court believes her. A Gentile never. A problem therefore arises when a rabbinical court needs to establish a fact for which there are only Gentile witnesses. Witnesses. An important example of this is in cases concerning widows. By Jewish religious law, a woman can be declared a widow and hence free to remarry only if the death of her husband is proven with certainty by means of a witness who saw him die or identified his corpse. However, the rabbinical court will accept the hearsay evidence of a Jew who testifies to having heard the fact in question mentioned by a Gentile witness, provided the court is satisfied that the latter was speaking casually rather than in reply to a direct question. For a Gentile's direct answer to a Jew's direct question is presumed to be a lie. Another footnote. If necessary, a Jew, preferably a rabbi, will actually undertake to chat up the Gentile eyewitness and without ask a direct question, extract from him a casual statement of fact of the fact at issue. So a lot of presumptions here. All bad for you if you're a Gentile. Money and property new heading 1. Gifts the Talmud bluntly forbids giving a gift to a Gentile. However, classical rabbinical authorities bent this rule because it is customary among businessmen to give give gifts to business contacts. It was therefore laid down that a Jew may give a gift to a Gentile acquaintance, since this is regarded not as a true gift, but as a sort of investment for which some return is expected. Gifts to unfamiliar Gentiles remain forbidden. A broadly similar rule applies to almsgiving. Giving alms to a Jewish beggar is an important religious duty. Alms to Gentile beggars are merely permitted for for the sake of peace. However, there are numerous rabbinical warnings against allowing the Gentile poor to become accustomed to receiving alms from Jews so that it should be possible to withhold such alms without arousing undue hostility. 2. Taking of interest Anti Gentile discrimination in this matter has become largely theoretical in view of the dispensation explained in Chapter Chapter three, which in effect allows interest to be extracted even from a Jewish borrower. However, it is still the case that granting an interest free loan to a Jew is recommended as an act of charity, but from a Gentile borrower it is mandatory to exact interest. In fact, many, though not all, rabbinical authorities, including Maimonides, consider it mandatory to exact as much usury as possible on a loan to which Gentile we've already gone over that. 3. Lost property. If a Jew finds property whose probable owner is Jewish, the finder is strictly enjoined to make a positive effort to return his find by advertising it publicly. In contrast, the Talmud and all other early rabbinical authorities not only allow a Jewish finder to appropriate an article lost by a gentile, but actually forbid him or her to return it. Another footnote there. In more recent times, when laws were passed in most countries making it mandatory to return lost articles, the rabbinical authorities instructed Jews to do what these laws say as an act of civil obedience to the state, but not as a religious duty, that is without making a positive effort to discover the owner if it is not probable that he is Jewish. 4. Deception in business it is a grave sin to practice any kind of deception whatsoever against a Jew. Against a Gentile, it is only forbidden to practice direct deception. Indirect deception is allowed unless it is likely to cause hostility towards Jews or insult to the Jewish religion. The paradigmatic example is mistaken calculation of the price during perfect purchase. If a Jew makes a mistake unfavorable to himself, it is one's religious duty to correct him. If a Gentile is spotted making such a mistake, one need not let him know about it, but say, I rely on your calculation so as to forestall his hostility in case he subsequently discovers his own mistake. 5. Fraud it is forbidden to defraud a Jew by selling or buying at any re and at an unreasonable price. However, fraud does not apply to Gentiles, for it is written, do not defraud each man his brother, but a Gentile who defrauds a Jew should be compelled to make good the fraud, but should not be punished more severely than a Jew. In a similar case, theft and robbery. Stealing without violence is absolutely forbidden, as the Shohan Aruk so nicely puts it even from a Gentile robbery with violence is strictly forbidden if the victim is Jewish. However, robbery of a Gentile by a Jew is not forbidden outright, but only under certain circumstances, such as when the Gentiles are not under our rule, but is permitted when they are under our rule. Rabbinical authorities differ among themselves as to precise details of circumstances under which a Jew may rob a judge Gentile, but the whole debate is concerned only with the relative power of Jews and Gentiles, rather than with universal considerations of justice and humanity. This may explain why so very few rabbis have protested against the robbery of Palestinian property in Palestinian property in Israel. It was backed by overwhelming Jewish power. There it is. All you need to do is Current events Current events back this up.

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[Reader/Commentator]

One of the reasons I read this Gentiles in the Land of Israel New heading In addition to the general anti gentile laws, the Halakah has special laws against Gentiles who live in the Land of Israel

[Podcast Host]

or

[Reader/Commentator]

in some cases merely pass through it. These laws are designed to promote Jewish supremacy in that country. Literally have no problem with this at all. It's their country. They can promote the laws unless the. I mean, I would just say avoid that fucking country. The exact geographical definition of the term Land of Israel is much disputed in the Talmud and the Talmudic literature, and the debate has continued in modern times between the various shapes of Zionist opinion. According to the maximalist view, the Land of Israel includes, in addition to Palestine itself, not only the whole of Sinai, Jordan, Syria and Lebanon, but also considerable parts of Turkey. The more prevalent minimalist interpretation puts the northern border only about halfway through Syria and Lebanon, at the latitude of Homs. This view was supported by Ben Gurion. However, even those who thus exclude parts of Syria Lebanon agree that Syria certain special discriminatory laws, though less oppressive than in the Land of Israel proper, applied to the Gentiles of those parts because that territory was included in David's Kingdom. And all Talmudic interpretations of the Land of Israel include Cyprus. I shall now list a few of the special laws concerning Gentiles in the Land of Israel. Their connection with actual Zionist practice will be quite a Parents the Halakah forbids Jews to sell immovable property, fields and houses in the Land of Israel to Gentiles. In Syria, the sale of houses, but not of fields, is permitted. Leasing a house in the Land of Israel to a Gentile is permitted under two conditions. First, that the house shall not be used for habitation, but for other purposes, such as storage. Second, that three or more adjoining houses shall not be so leased. These and several other rules are explained as follows. Quote so that you shall not allow them to camp on the ground. For if they do not possess land, their sojourn there will be temporary end quote Even temporary Gentile presence may only be tolerated when the Jews are in exile or when the Gentiles are more powerful than the Jewish the Jews. But quoting when the Jews are more powerful than the Gentiles, we are forbidden to let an idolater among us. Even a temporary resident or itinerant traitor shall not be allowed to pass through our land unless he accepts the seven Noahide precepts. For it is written, they shall not dwell in thy land. That is not even temporarily. If he accepts the seven Noahide precepts, he becomes a resident angel alien. But it is forbidden to grant the status of resident alien except at times when the jubilee is held, that is when the temple stands and sacrifices are offered. However, during times when jubilees are not held, it is forbidden to accept anyone who is not a full convert's Judaism. It is therefore clear that exactly as the leaders and sympathizers of Gush Emunim say, the whole question to how the Palestinians ought to be treated is, according to the Halaka, simply a question of Jewish power. If Jews have sufficient power, then it is their religious duty to expel the Palestinians. Why haven't they done that? Why didn't they do that from the start? It's a question I ask all the time. Why, why didn't you just get rid of them right from the start? Just throw them all out. Just say you're not a allowed here. My, my take has always been that by having them there they get to play the eternal victim status. Oh look, look how nice we are to these people. And they just, they, they, they l bottle rockets at us and throw rocks and, and stuff like that. They just get to play their eternal victim. All these laws are often quoted by Israeli rabbis and their zealous followers. For example, the law forbidding the lease of three adjoining houses to Gentiles was solemnly quoted by a rabbinical conference held in 1979 to discuss the Camp David treaties. The conference also declared that according to the Halaka, even the autonomy that Begin was ready to offer to Palestinians is too liberal. Such pronouncements, which do in fact state correctly the position of the Halaka, are rarely contested by the Zionist left. In addition to laws such as those mentioned so far, which are directed at all Gentiles in the land of Israel, an even greater evil influence arises from special laws against the ancient Canaanites and other nations who lived in Palestine before its conquest by Joshua, as well as against the Amalekites. All those nations must be utterly exterminated. And the Talmud and Talmudic literature reiterate the genocidal biblical exhortations with even greater vehemence. Influential rabbis who have a considerable following among Israeli army officers, identify the Palestinians, or even all Arabs with those ancient nations so that commands like Thou shalt save alive nothing that breatheth acquire a topical meaning. In fact, it is not uncommon for reserved soldiers called up to do a tour of duty in the Gospel Gaza Strip to be given an educational lecture in which they are told that the Palestinians of Gaza are like the Amalekites. Biblical verses exhorting to genocide of the Midianites were solemnly quoted by an important Israeli rabbi in justification of the Kibia massacre. And this, this pronouncement has gained wide circulation in the Israeli army. There are many similar examples of bloodthirsty rabbinical pronouncements against the Palestinians based on the these laws. So I did that episode with Lance Legion talking about the Chechens and he's come to the conclusion, and it makes a lot of sense to me that even though they were exposed to orthodoxy and they were exposed to other religions, that they chose Islam because Islam is a warring religion and they're a warring people by nature. When you read here that certain army officers go to influential rabbis and they're going to rabbis who are more radical, well, doesn't that make sense? If you're a soldier and you're in this ethno religion, just blood and soil, place, home, you know, country, and you're a soldier and you're told that your enemy is right there and your enemy is, is Amalek, wouldn't you look for justification if you're going to kill. If you know that you're going in there to kill women and children, you would look for all the justification you can. You would seek out the most radical rabbis because then they would be able to give you. They would give you the justification for what you're doing. I think that makes sense. New heading, abuse. Under this heading I would like to discuss examples of halakhic laws whose most important effect is not so much to prescribe specific anti gentile discrimination as to incorporate inculcate an attitude of scorn and hatred towards Gentiles. Accordingly, in this section I shall not confine myself to quoting from the most authoritative halachic sources as I have done so far, but include also less fundamental works which are, however, widely used in religious instruction. Let us begin with a text of some common prayers. Oh, this is going to upset somebody. In one of the first sections of the daily morning prayer. What about the. The midday prayer? What about the evening prayer? In one of the first sections of the daily morning prayer, every devout Jew blesses God for not making him a Gentile. The concluding section of the Daily prayer, which is also used in the most solemn part of the service on New Year's Day and on Yom Kippur, opens with the statement, we must praise the Lord of all for not making us like the nations of all lands, for they bow down to vanity and nothingness and pray to a God that does not, does not help. The last clause was censored out of the prayer books, but in Eastern Europe it was supplied orally and has now been restored into many Israeli printed prayer books. In the most important section of the weekday prayer, the 18 blessings there is a special curse originally directed against Christians, Jewish converts to Christianity, and other Jewish heretics and may the apostates have no hope, and all the Christians perish in the instantly. This formula dates from the end of the first century, when Christianity was still a small persecuted sect. Sometime before the 14th century it was softened into and may the apostates have no hope, and all the heretics perish instantly and after additional pressure into and after additional pressure into and may the informers have no hope, and all the heretics perish instantly. After the establishment of Israel, the process was reversed and many newly printed prayer books reverted to the second formula, which was also prescribed by many teachers in religious Israeli schools after 1967. Several congregations close to Gush Emunim have restored the first version, so far only verbally, not in print, and now pray daily that the Christians may perish instantly. This process of reversion happened in the period when the Catholic Church under Pope John XXIII remains removed from its Good Friday service, a prayer which asked the Lord to have mercy on Jews, heretics, etc. This prayer was thought by most Jewish leaders to be offensive and even anti Semitic. But I don't even have to say it. What am I going to say? What if the roles were reversed? Apart from the fixed daily prayers, a devout Jew must utter special short blessings on various occasions, both good and bad, for example, while putting on a new piece of clothing, eaten a seasonal fruit for the first time that year, seeing powerful lightning, hearing bad news, etc. Some of these occasional prayers serve to inculcate hatred and scorn for all Gentiles. We have mentioned in Chapter two the rule according to which a pious Jew must utter a curse when passing near a Gentile cemetery, whereas he must bless God when passing near a Jewish cemetery. A similar rule applies to the living. Thus, when seeing a large Jewish population, a devout Jew must praise God, while upon seeing a large Gentile population he must utter a curse. Nor are buildings exempt. The Talmud lays down that a Jew who passes near an inhabited non Jewish dwelling must ask God to destroy it, whereas if the building is in ruins, he must thank God the Lord must thank the Lord of vengeance. Naturally, the rules are reversed for Jewish houses. This rule was easy to keep for Jewish peasants who lived in their own villages, or for or for small urban communities living in all Jewish townships or quarters. Under the conditions of classical Judaism, however, it became impracticable and was therefore confined to churches and places of worship and other religions except Islam. In this connection the rule was further embroidered. By custom it became customary to spit usually three times upon seeing a church or a crucifix, as an embellishment to the obligatory formula of regret. Sometimes insulting biblical verses were also added. There is also a series of rules forbidding any expression of praise for Gentiles or for the their deeds, except where such praise implies an even greater praise of Jews and things Jewish. This rule is still observed by Orthodox Jews. For example, the writer Agnon, when interviewed on the Israeli radio upon his return from Stockholm, where he received the Nobel Prize for Literature, praised the Swedish Academy but hastened to add, I am not forgetting that it is forbidden to praise Gentiles, but here there is a special reason for my praise, that is that they awarded the prize to a Jew. Similarly, it is forbidden to join any manifestation of popular Gentile rejoicing, except where failing to join in might cause hostility towards Jews, in which case a minimal show of joy is allowed. In addition to the rules mentioned so far, there are many other whose effect is to influence inhibit human friendship between Jew and Gentile. I shall mention two the rule on libation wine and that on preparing food for a Gentile on Jewish holy days. A religious Jew must not drink any wine in whose preparation a Gentile had any part whatsoever. Wine in an open bottle, even if prepared wholly by Jews, becomes banned if a Gentile so much as touches the bottle or passes a hand over it. The reason given by the rabbis is that all Gentiles are not only idolaters, but must be presumed to be malicious to boot, so that they are likely to dedicate by a whisper gesture of thought as libation to their idol any wine which a Jew is about to drink. The law applies in full force to all Christians and in slightly attenuated form also to Muslims. Parentheses an open bottle of wine touched by a Christian must be poured away, but if touched by a Muslim it can be sold or given away, although it must not not be drunk by a Jew. The law applies equally to Gentile atheists. How can one be sure that they are not merely pretending to be atheists, but not to Jewish atheists? The laws against doing work on the Sabbath apply to a lesser extent on other holy days. In particular, on a holy day which does not happen to fall on Saturday, it is permitted to do any work required for preparing food to be eaten during the holy day, day or days. Legally this is defined as preparing a soul, preparing a soul's food. But soul is interpreted to mean Jew and Gentiles are dogs or and Gentiles and dogs are explicitly excluded. There is, however, a dispensation in favor of powerful Gentiles whose hostility can be dangerous. It is permitted to cook food on a holy day for a visitor belonging to this category, provided he is not actively engaged, encouraged to come and eat. An important effect on all these laws, quite apart from their application and practice, is in the attitude created by their constant study, which as a part of the study of the Halakha, is regarded by classical Judaism as a supreme religious duty. Thus an Orthodox Jew learns from his earliest youth, as part of his sacred studies, that Gentiles are compared to Jewish dogs, that it is a sin to praise them, and so on and so forth. As a matter of fact, in this respect textbooks for beginners have a worse effect than the Talmud and the great Talmudic codes. One reason for this is that such elementary texts give more detailed explanations, phrased so as to influence young and uneducated minds. Out of a large number of such texts, I have chosen the one, one which is currently most popular in Israel and has been reprinted in many cheap editions heavily subsidized by the Israeli government. It is the Book of Education, written by an anonymous rabbi in early 14th century Spain. It explains the 613 religious obligations of Judaism in the order in which they are supposed to be found in the Pentateuch, according to the Talmudic interpretation discussion discussed in chapter three. It owes its lasting influence and popularity to the clear and easy Hebrew style in which it is written. A central didactic aim of this book is to emphasize the correct meaning of the Bible with respect to such terms as fellow friend or man, which we have referred to in chapter three. Because fellow friend or man, they have to narrow that down so that it's not easy universal. Thus 219 devoted to is that page 219 devoted to the religious obligation, or no, 219 would be the rule number 219 devoted to the religious obligation arising from the verse thou shalt love thy fellow as thyself is entitled a religious obligation to love Jews and explains quoting to love every Jew strongly means that we should care for a Jew and his money, just as one cares for oneself and one's own money. For it is written, thou shalt love thy fellow as thyself. And our sages of blessed memory said, what is hateful to you, you do not do to your friend. And many other religious obligations follow from this, because one who loves one's friend as oneself will not steal his money or commit adultery with his wife, or defraud him of his money, or deceive him verbally, or steal his land, or harm him in any way. Also, many other religious obligations depend on this, as is known to any reasonable man in 322 dealing with the duty to keep a Gentile slave enslaved forever, whereas a Jewish slave must be set free after seven years, the following explanation is and at the root of this religious obligation is the fact that the Jewish people are the best of the human species, created to know their Creator and worship him, and worthy of having slaves to serve them. And if they will not have slaves of other people, they would have to enslave their brothers, who would thus be unable to serve the Lord. Blessed be He. Therefore we are commanded to possess those for our service after they are prepared for this, and after idolatry is removed from their speech, so that there should not be danger in our houses. And this is the intention of the verse but over your brethren the children of Israel, ye shall not rule one over another with rigor, so that you will not have to enslave your brothers, who are all ready to worship God. In 545 dealing with the religious obligation to exact interest on money lent to Gentiles, the law is stated as follows, that we are commanded to demand interest from Gentiles when we lend money to them, and we must not lend to them without interest. The explanation is quoting and at the root of this religious obligation is that we should not do any act of mercy except to the people who know God and worship Him. And when we refrain from doing merciful deeds to the rest of mankind, and do so only to the former, we are being tested that the main part of love and mercy to them is because they follow the religion of God, blessed be He. Behold, with this intention our reward from God when we withhold mercy from the others is equal to that for doing merciful deeds to members of our own people. Similar distinctions are made in numerous other passages. In explaining the ban against delaying a worker's wage, the author is careful to point out that the sin is less serious if the worker is a Gentile. The prohibition against cursing is entitled not to curse any Jew, whether man or or woman. Similarly, the prohibitions against giving misleading advice, hating other people, shaming them, or taking revenge on them applies only to fellow Jews. The ban against following Gentile customs mean that Jews must not only remove themselves from Gentiles, but also speak ill of all their behavior, even of their dress.

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[Reader/Commentator]

emphasized that the explanations quoted above do represent correctly the teaching of the hollow Malika, the rabbis, and even worse, the apologetic scholars of Judaism know this very well, and for this reason they do not try to argue against such views inside the Jewish community, and of course they never mention them outside it. Instead, they vilify any Jew who raises these matters within earshot of Gentiles, and they issue deceitful denials in which the art of equivocation reaches its summit. For example, they state, using general terms, the importance which Judaism attaches to mercy. But what they forget to point out is that according to the Holokam, mercy means mercy towards Jews. Anyone who lives in Israel knows how deep and widespread these attitudes of hatred and cruelty towards all Gentiles are among the majority of Israeli Jews. Normally these attitudes are disguised from the outside world, but since the establishment of the State of Israel, Israel, the 1967 war, and the rise of beginning, a significant minority of Jews both in Israel and abroad have gradually become more open about such matters in recent years. The inhuman precepts according to which servitude is the natural lot of Gentiles have been publicly quoted in Israel even on TV by Jewish farmers exploiting Arab labor, particularly child labor. Gush Aminum leaders have quoted religious precepts which enjoins Jews to oppress Gentiles as a justification of the attempt assassination of Palestinian mayors and as divine authority for their own plan to expel all the Arabs from Palestine. While many Zionists reject these positions politically, their standard counter arguments are based on considerations of expediency and Jewish self interest rather than on universally valid principles of humanism and ethics. For example, they argue that the exploitation and oppression of Palestinians by Israelis tends to corrupt Israeli society. Or that the expulsion of the Palestinians is impracticable under present political conditions. Or that Israeli acts of terror against the Palestinians tend to isolate Israel internationally. In principle. However, virtually all Zionists and in particular left Zionists share the deep anti gentile attitudes which Orthodox Judaism came to mainly promotes. So if they're making the arguments that if they're coming at from practical arguments, hey, we shouldn't be doing this because let's use it tends to isolate Israel internationally. Well what they're doing now they would. This is why they have to continually bring up October 7th and even exaggerate and completely fabricate laws, baby baked in oven, up to 40 beheaded babies, all of these things. They have to do that because they understand that it can isolate Israel internationally. Now I've also heard arguments that that's what Israel wants. They want to be isolated internationally and and by doing that it brings Jewish people together that if everybody hates them then Jews are just going to come together and they'll basically they got them. Even people who didn't talk about their Judaism before or rarely brought it up in passing before October 7, someone like Gad Saad who basically outed himself as a complete lunatic or Dave Rubin, I mean we knew Ben Shapiro was a complete lunatic, but October 7th just magnified it greatly. So yeah, new heading attitudes to Christianity and Islam in the foregoing several examples of the rabbinical attitudes to these two reasons religions were given in passing. But it will be useful to summarize these attitudes here. Judaism is imbued with a very deep hatred towards Christianity combined with ignorance about it. This attitude was clearly aggravated by the Christian persecution of Jews, but is largely independent of them. In fact it dates from the time when Christianity was still weak and persecuted, not least by Jews and it was shared by Jews who had never been persecuted by Christ Christians or who were even helped by them. Thus Maimonides, Maimonides, why can't I remember that every single time? Thus Maimonides was subjected to Muslim persecutions by the regime of the Almohads and escaped from them first to the Crusaders kingdom of Jerusalem. But this did not change his views in the least. This deeply negative attitude is based on two main elements. First, on hatred and malicious slanders against against Jesus. The traditional view of Judaism on Jesus must of course be sharply distinguished from the nonsensical controversy between anti Semites and Jewish apologists concerning the responsibility for his execution. Most modern scholars of that period admit that due to the lack of original and contemporary accounts, the late composition of the Gospels and the contradictions between them, accurate historical knowledge of the circumstances of Jesus execution is not available. Okay, so he's just going at the later dates for this. Later dates for the Gospels. It's fine. I've taken courses and I've studied all. I was having a good discussion yesterday with somebody about just all the stuff that I learned, all the textual criticisms and everything, and they are out there. And they caused people in class to drop the core class, even though it was required, like literally that that class made them leave. In any case, the notion of collective and inherited guilt is both wicked and absurd. However, what is at issue here is not the actual facts about Jesus, but the inaccurate and even slanderous reports in the Talmud and post Talmudic literature, which is what Jews believed until the 19th century and many, especially in Israel, still believe. For these reports certainly played an important role in forming the Jewish attitude to Christianity. According to the Talmud, Jesus was executed by a proper rabbinical court for idolatry, inciting other Jews to idolatry and contempt of rabbinical authority. All classical Jewish sources which mention his execution are quite happy to take responsibility for it. In the Talmudic account, the Romans are not even mentioned mentioned. So you're over there arguing on, over there arguing on Twitter with Jews who are like, and people or, or other Christians or whatever. And they're like, like, oh, the Jews and like in the Talmud they're just like, yeah, we did it. Okay, what you going to do about it? The more popular accounts which were nevertheless taken quite seriously, such as the notorious, notorious Told Yeshu are even worse. For in addition to the above crimes, they accuse him of witchcraft. The very name Jesus was for Jews a symbol of all that is abominable. And this popular tradition still persists. What's interesting about the whole witchcraft thing is, is that because maybe miracles thing, if you read the text, there were other people doing miracles at the time. I mean that, that's why he had to raise the dead. That's why he had to raise Lazarus after I think, think two days. Because it was like, okay, somebody might be turning, turning a clay pigeon into a bird, but no one's raising anyone from the dead. The Gospels are equally detested and they are not allowed to be quoted, let alone taught even in modern Israeli Jewish schools. Secondly, for theological reasons mostly rooted in ignorance, Christianity as a religion is CL classed by rabbinical teaching as idolatry. This is based on a crude interpretation of the Christian doctrines on the Trinity and Incarnation. All the Christian emblems and pictorial representations are regarded as idols, even by those Jews who literally worship scrolls, stones or personal belongings of holy men. The attitude of Judaism towards Islam is in contrast, relatively modern. Mild. I will never, I swear Breitbart Americans and Schofield Americans and people who've lived through 9 11. You just will not get this. You just, you don't get this. You're going to think this is a lie. You do not realize that Jews and Muslims live side by side over the conquered Spanish Spanish for 6, 700 years. What was the problem? The Jews help them conquer Spain. They've always been treated nicer in Muslim countries than they've been treated in in, in in Christian countries. Why? I don't know. Let's hear what we got here. The attitude of Judaism towards Islam is in contrast, relatively mild. Although the stock is epithet given to Muhammad as mad men meshuggah, this was not nearly as offensive as it may sound now. And in any case it pales before the abusive terms applied to Jesus. Similarly, the Quran, unlike the New Testament, is not condemned to burning. It is not honored in the same way as Islamic law honors the Jewish sacred scrolls, but is treated as an ordinary book. Most rabbinical authorities agree that Islam is not idolatry, although some leaders of good emonym now choose to ignore this. Therefore, the Halakah decrees that Muslims should not be treated by Jews any worse than ordinary gentiles, but also no better. Again, my mom and my why why why? My mom and Adiz My mom and it is my mom and it is can serve as an illustration.

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[Rhett Rasmussen]

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[Reader/Commentator]

he explicitly states that Islam is not idolatry, and in his philosophical works he quotes with great respect many Islamic philosophical philosophical authorities. He was, as I have mentioned before, personal physician to Saladin and his family, and by Saladin's order, he was appointed chief over all Egypt's Jews. Yet the rules he lays down against saving a Gentile's life, except in order to avert danger to Jews, apply equally to Muslims. All right, stop right there. The next episode is going to be chapter six, which is only a few more pages. And then I think I'm going to go through some of the footnotes. I think I'm going to have two windows open and I'll scroll through and read some of the footnotes to some of the passages that maybe people, you know, roll their eyes at or are like, huh, what? That doesn't make any sense. So I think that's what I'm going to do next. So yeah, the next one will just be political consequences of what everything he's taught us. So if you want to subscribe to the show, get the episodes early and ad free, go to my website freemanthewall.com forward/support. You can. You can subscribe there. You can subscribe Patreon. You can subscribe subscribestar. It's Gumroad. Or you can do substack. Substack. I'm also doing extra videos every week. So I'm doing like the shortest one I think I've done is three minutes. The longest one is like 15 or 16 minutes. Just my thoughts in the morning when I wake up. That's usually when my brain is running a mile a minute and it's just me trying to get my thoughts out there and thinking out loud. And you can join me for that. And if you subscribe to your sub stack, you get, you get an RSS feed, you get access to the RSS feedback, which is great. So that's it. Next episode will be the last one on this book and then we'll move on to another book which trying to choose between two now and either one is going to be really depressing. So I don't know. I don't know. I'm fighting over this one. So anyhow, see you on the next episode. Thank you for stopping by. Take care. Take care. Bye. I want to welcome everyone back to my reading of Israel Shahak's Jewish history, Jewish Religion. This will be the last episode. This will be a quick episode. It's only a few pages. I was going to go through some of the footnotes and I just decided this is out there on PDF. Paper copies are available. You can get them. You're not going to get them on Amazon. You're probably going to get them on ebay and other sources, but they're, they're available and going through footnotes is tedious, especially trying to, I tried to pre do that. I practiced doing it and just finding them all within the text is a pain in the butt. So yeah, I'll let you all do that. So this will be the last one. Quick reminder about Thomas and my reviewing of movies. Freeman beyond the wall.com Movies we reviewed three movies so far. The first one was Martin Scorsese's Taxi Driver in 1976. The second one was Kathryn Bigelow's Near Dark, 1987. And the last one we did was the classic Red Dawn, 1984. And at that page also you can see a link to a subscription that you can get for the year. So you don't have to, you just have access to them all the time and you don't have to acquire them every time they come out. So yeah, there's that. Antelope Hill Publishing Pete Q. At checkout, all lowercase get 5% off. And I guess this last chapter, chapter that Shahak puts together, and he wrote this in 1994, he's talking about political consequences, the political consequences of what Zionists and Jews believe. And it's probably, this is probably a perfect time to talk about this because after October 7, they decided that

[Podcast Host]

they

[Reader/Commentator]

were going to go full, full Amalek. And we're seeing political consequences. It's become very clear, I think, to a Lot of people. A lot of people who had abandoned my podcast before October 7th because you mentioned those two words together, the. And Jews. And I just got sick of it. And then they came. Came back, and I welcomed them back. And I get it. I get it. Our training, our indoctrination, our education teaches us certain things. And until you really start to break out of that, it's hard to hear things that you. You know, cognitive dissonance is a very real thing. I still experience it, and I'm sure everyone here does. Anyone who's listening watching this does. I just think there's no better time to talk about this, and I don't think it's going away. It's become very clear to a lot of people that this government is owned by Israeli interests, Zionist interests. Judge Napolitano has been covering this a lot on his podcast, and he had Lieutenant Colonel Karen Kwaitkowski on the other day, and she just talked about how, when she worked in the Pentagon in 2002, how anyone who came to visit any foreign country, they had to wait. They had to be escorted in, they had to sign in. Mossad never had to do that. Mossad just walked into the Pentagon. This is in 2002. We're wholly owned and occupied. More people are starting to see that. I don't know if that's going to help any elites to step up and do something about it. Possibly. I hear things, but, yeah, it's. We have to look at these things. Once you realize that we are no longer. That Americans are no longer in charge of this government, you start looking for different things, and you get called a conspiracy theorist when it's. I mean, all of. All of Congress is waving Ukraine flags just a couple months ago on the floor of Congress and Thomas Massey recorded it and put it out. And they got mad that he put it out. He got mad that it. They were proud to do it, and they probably wouldn't have been mad if somebody released it and was like, hey, look here, celebration. But that someone was critical of it, and it has a lot to do with Zionism and Jews and General. As long as you're praising them, it's fine. And one thing that I think a lot of people, even people I know in my personal Life, noticed after October 7th was that. You can't be neutral on them if you're not celebrating it. It's just like with transgenderism, the LGBTQ agenda. If you're not celebrating it, there's something wrong with you. You're considered an enemy. That's why I look at these things. That's why I read these things. That's why I like to read their own words. That's why I like to read. If somebody is a Gentile, I want to read a Philo Semite. I want to read somebody who likes the Jews. Like Werner Sambart when he wrote Jews in Modern Catholics Capitalism. The person who translated that out of German into English was a like Talmudic scholar. That's how much they. That book I have. The, the version that was sold in, that was sold in college bookstores. It was taught in school and as long as it's celebrated, everything fine. But as soon as you start to criticize, that's a problem. No other people get treated that way. Let's see what Shahak has to say, how he finishes this up. Final chapter, Chapter six Political Consequences the persistent attitudes of classical Judaism towards non Jews strongly influence its followers, Orthodox Jews and those who can be regarded, regarded as its continuators, Zionists. Through the latter, it also influences the policies of the State of Israel since 1967. As Israel becomes more and more Jewish, so its policies are influenced more by Jewish ideological considerations than by those of a coldly conceived imperial interest. This ideological influence is not usually perceived by foreign experts who tend to ignore or downplay the influence of the Jewish religion on Israeli policies. This explains why many of their predictions are incorrect. Something somebody said to me the other day in a private conversation. I would never say who this was with. They said they didn't under. You can't understand the last 2,000 years of history, and you certainly cannot understand European history in the last 2000 years, but especially in the last 1200 years until you embrace the JQ, it's like there's always something missing and it's the JQ. It's knowing that they've, that they were planting themselves in certain places that they were doing that they had the ears of kings, that they didn't have the power, but they had the ear of power that they were able to. They had the rudder of power and money because money is power in many cases, many kings. And Sambart talks about those. Many kings could not go to war because they couldn't afford it. But. And it was against Christianity to borrow money at interest. But they knew people, people would help them with this, find a way around it. Sounds a lot like what we were reading in this, huh? Yeah. It's hard to understand European history history unless you're, unless you allow yourself to see and to say the two words together. The Jews. It's near impossible to understand it, Shahak continues. In fact, more Israeli government crises are caused by religious reasons, often trivial than by any other cause. The space devoted by the Hebrew press to discussion of the constantly occurring quarrels between the various religious groups or between the religious and the secular is greater than that given any other subject, except in times of war or security related tension. At the time of writing, early August 1993, some topics of major interest to readers of the Hebrew press are whether soldiers killed in action who are sons of non Jewish mothers will be buried in a segregated area in Israeli military cemeteries whether Jewish religious burial associations who have a monopoly over the burial of all Jews except kibbutz members, will be allowed to continue their custom of circumcising the corpses of non circumcised Jews before burial, carrying them, and without asking the family's permission, whether the import of non kosher meat to Israel, banned unofficially since the establishment of the state, will be allowed or banned by law. There are many more issues of this kind which are of much greater interest to the Israeli Jewish public than, let us say, the negotiations with the Palestinians in Syria. The attempts made by a few Israeli politicians to ignore the factors of Jewish ideology and favor of purely imperial interests have led to disastrous results. In early 1974, after its partial defeat in the Yom Kippur War, Israel had a vital interest in stopping the renewed influence of the plo, which had not yet been recognized by the Arab states as the solely legitimate representative of the Palestinians. The Israeli government conceived of a plan to support Jordanian influence in the West west bank, which was quite considerable at the time. When King Hussein was asked for his support, he demanded a visible quid pro quo. It was arranged that his chief west bank supporter, Sheikh Jabari of Hebron, who ruled the southern part of the west bank with an iron fist and with approval of then Defense Minister Moshe Dayan, would give a party for the region's notables in the courtyard of his palatial residence in Hebron. The party, in honor of the King's birthday, would feature the public display of Jordanian flags and would begin a pro Jordanian campaign. But the religious settlers in the near Kiryat Arba, who were only a handful at the time, heard about the plan and threatened Prime Minister Golda Meir and Dayan with vigorous protests since, as they put it, displaying a flag of a non Jewish state within the land of Israel contradicts the sacred principle which states that this land belongs only to Jews. Since this principle is accepted by all Zionists, the government had to bow to their demands and order Sheik Jabri not to display any Jordanian flags. Thereupon, Jabri, who was deeply humiliated, canceled the party and at the FEZ meeting of the Arab League, which occurred soon after King Hussein voted to recognize the PLO as the sole representative of the Palace Palestinians.

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[Reader/Commentator]

for the bulk of Israeli Jewish public, the current negotiations about autonomy are likewise influenced more by such Jewish ideological consideration than by any other. The conclusion from this consideration of Israeli policies supported by an analysis of classical Judaism must be that analysis of Israeli policy making, which do not emphasize the importance of its unique character as a Jewish state must be mistaken. In particular, the facile comparison of Israel to other cases of Western imperial imperialism or to settler states is incorrect. During apartheid, the land of South Africa was officially divided into 87% which belonged to the whites and 13% which said officially to belong to the blacks. In addition, official sovereign states embodied with all the symbols of sovereignty. The so called Bantustans were established. But Jewish ideology demands that no part of the land of Israel can be recognized as belonging to non Jews and that no sign of sovereignty such as Jordanian flags can be officially allowed to be displayed. The principle of redemption of the land demands that ideally all the land and not merely say 87% will in time be redeemed, that is become owned by Jews. Jewish ideology prohibits that very convenient principle of imperialism already known to Romans and followed by so many secular empire empires and best formulated by Lord Cromer. Quote, we do not govern Egypt, we govern the governors of Egypt. Jewish ideology forbids such recognition. It also forbids a seemingly respectful attitude to any non Jewish governors within the land of Israel. The entire apparatus of clients, king, client kings, sultans, maharajas and chiefs, or in more modern times of dependent dictators, so convenient in other cases of imperial hegemony, cannot be used by Israel within the land area considered part of the Land of Israel. Hence the fears commonly expressed by Palestinians of being offered a Bantustan are totally groundless. Listen to what he's saying. Anyone who's talking about a two state solution is is it's not going to happen, okay? It's not going to happen. Only if numerous Jewish lives are lost in war as happened in both 1973 and in 1983-1985 war aftermath in Lebanon is an Israeli retreat conceivable since it become justified by the principle that the sanctity of Jewish life is more important than any other considerable federations. What is not possible as long as Israel remains a Jewish state, is the Israeli grant of a fake but nevertheless symbolically real sovereignty, but nevertheless symbolically real sovereignty or even of real autonomy to non Jews within the land of Israel for merely political reasons. Israel, like some other countries, is an exclusivist state. But Israeli exclusivism is particularly to itself. In addition to Israeli policies, it may be surmised that the Jewish ideology influences also a significant part, maybe a majority of Diaspora Jews. He says of the Diaspora Jews. While the actual implementation of Jewish ideology depends on Israel being strong, this in turn depends to a considerable extent on the support which Diaspora Jews, particularly US Jews, give to Israel. The image of the Diaspora Jews and their attitudes to non Jews is quite different from the attitudes of classical Judaism as described above. This discrepancy is most obvious in English speaking countries where the greatest falsifications of Judaism regularly occur. The situation is worse in the US and Canada, the two states who support for Israeli policies, including policy which most glaringly contradict the basic human rights of non Jews, is strongest US support for Israel. When considered not in abstract but in concrete detail cannot be adequately explained only as a result of American imperial interests. The strong influence wielded by the organized Jewish community in the USA in support of all Israeli policies. Policies must also be taken into account in order to explain the Middle east policies of American administrations. This phenomenon is even more noticeable in the case of Canada, whose Middle Eastern interests cannot be considered as important, but whose loyal dedication to Israel is even greater than that of the usa. In both countries and also in France, Britain and many other states, Jewish organizations support Israel Israel with about the same loyalty which Communist parties accorded to the USSR for so long. It's an incredible statement and it's an incredibly accurate statement. Continuing Also, many Jews who appear to be active in defending human rights and who adopt non conformist views on other issues do in cases affecting Israel display a remarkable degree of totalitarianism and are in the forefront of the the defense of all Israeli policies. What is the sodomite? Dave Rubin Classical liberal? Does he want classical liberalism for Israel? How did he start acting after 10 7? How about Gad Savage goes on Liberty has been on libertarian podcasts. How did he start acting after 10 to 7? So many people exposed themselves. So many people on our side exposed themselves. Quote unquote our side. It is well known in Israel that the chauvinism and fanaticism in supporting Israel dispute displayed by organized diaspora Jews is much greater, especially since 1967, than the chauvinism shown by an average Israeli Jew. This fanaticism is especially marked in Canada and the usa, but because of the incomparably greater political importance of the usa, I will concentrate on the latter. It should however be noted that we also find Jews whose views of Israeli policy are not different from those held in by the rest of society. With due regard to the factors of geography, income, social position and so on. Why should some American Jews display chauvinism, sometimes extreme, and others not? We should begin by observing the social and therefore also the political importance of the Jewish organizations which are of an exclusive nature. They admit no non Jews Jews on principle parentheses. This exclusivism is in amusing contrast with their hunt to condemn the most obscure non Jewish club which refuses to admit Jews. He's just saying what if the roles are reversed? Those who can be called organized Jews and who spend most of their time outside work hours mostly in the company of other Jews, can be presumed to uphold Jewish exclusivism and to preserve the attitudes of the classical Jews Judaism to non Jews. Under present circumstances they cannot openly express these attitudes towards non Jews in the USA, where non Jews constitute more than 97% of the population. They compensate for this by expressing their real attitudes in their support of the Jewish state and the treatment it meets to the non Jews of the Middle East. It's an interesting, interesting sentence there. He's basically saying that because Jews here can't show their hatred to us Gentiles openly, because they can't, they support the Jewish state and the way it treats Arabs and non Jews in the Middle east with more rigor, with more fervor than actually Israeli Jews who live there. Those Israeli Jews who live there, they can speak openly about their disdain for us. It's interesting, huh? How else can we explain the enthusiasm displayed by so many American rabbis in support of, let us say, Martin Luther King, compared with their lack of support for the rights of Palestinians, even for their individual human rights? How else can we explain the glaring contradiction between the attitudes of classical Judaism towards non Jews, which include the rule that their lives should not be saved except for the sake of Jewish interests, with the support of the US Rabbis and organized Jews for the rights of the blacks? After all, Martin Luther King and the majority of American blacks are native Jews, even if only the Conservative and Orthodox Jews who together constitute the majority of organized American Jews are considered to hold such opinions about the non Jews. The other part of organized US Jewry, the Reform had never opposed them and in my view show themselves to be quite influenced by them. Actually, the explanation Reform Jews are liberal Jews. For those who don't know, it's like the very, very liberal ones who promote very liberal policies, vote Democrat every election, no matter what continuing. Actually, the explanation of this apparent contradiction is easy. It should be recalled that Judaism, especially in its classical form, is totalitarian in nature. The behavior of supporters of other totalitarian ideologies of our times was not different from that of the organized American American Jews. Stalin and his supporters never tired of condemning the discrimination against the American or South African blacks, especially in the midst of the worst crimes committed within the ussr. The South African apartheid regime was tireless in its denunciations of the violations of human rights committed either by communists or by other African regimes. And so were its supporters in other countries. Many similar examples can be given. The support of democracy or of human rights is therefore meaningless or even harmful and deceitful when it does not begin with self critique and with support of human rights when they are violated by one's own group. Any support of human rights in general by a Jew, which does not include the support of human rights of non Jews whose rights are being violated by the Jewish state is as deceitful as the support of human rights by a Stalinist. The apparent enthusiasm displayed by American rabbis or by the Jewish organizations in the USA during the 1950s and 1960s in support of blacks in the south was motivated only by considerations of Jewish self interest, just as was the communist support for the same blacks. Its purpose in both cases was to try to capture the black community politically in the Jewish case to an unthinking support of Israeli policies in the Middle East. Therefore, the real test facing both Israeli and Diaspora Jews is the test of their self criticism, which must include the critique of the Jewish past. And as anyone who's heard my episodes with reading 2 different episodes Reading Israel the Psychopathic Nation by Lorraine Gagnon. First one I did with Aaron from Timeline Earth. The second one I did with Thought Crime Syndicate, which is not available public. It is on gumroad though I think I'd put it up there for two bucks after fees. I don't really make anything on that, but I just wanted to have some kind of velvet rope to that episode because it gets quite spicy. You'll understand that they're not going to do this. They are trained, brought up. There is no self critique. They're innocent. They've never done anything wrong. They're always self the victim. Always. If you're thinking right now of a Jewish person who, you know who can do this, you're proving the point by invoking the exception. The most important, important part of such a critique must be detailed and honest confrontation of the Jewish attitude to non this is what many Jews justly demand from non Jews to confront their own past and so become aware of the discrimination and persecutions inflicted on the Jews. Can we the Morgenthau plan, the authoritarian personality, all of these. These things. In the last 40 years, the number of non Jews killed by Jewish Jews is is by far greater than the number of Jews killed by non Jews. Let me repeat that sentence again. He's saying this. I'm not saying this. He's saying from 1944 to 1954 to 1994 in the last 40 years the number of non Jews killed by Jews Jews is by far greater than the number of the Jews killed by non Jews. And Ron unz, who was raised Jewish, says that in per capita terms, Jews killed more than any other group in the 20th century. When you consider their how they were in charge of Bolshevism, how they helped Mao come to power, how they were the head of every they were the spearhead on every revolutionary tendency. It's hard to find one that they weren't. The extent of the persecution and discrimination against non Jews inflicted by the Jewish state with the support of organized diaspora Jews is also enormously greater than the suffering inflicted on Jews by regimes hostile to them. Although the struggle against anti Semitism and of all other forms of racism should never cease, the struggle against Jewish chauvinism and exclusivism, which must include a critique of classical Judaism, is now of equal or greater importance. I just want to fucking grill. I am literally that guy. I'm, I'm that guy. I don't know, I don't know how, what power it is. I don't know if it's got. I don't know who pulled me into this to talk about this, to think about it, to read about it, to study about it. I don't, I don't want to criticize anyone. Just really want to be left alone. We can't be left alone. We're not being left alone. I mean, they say the World Jewish Congress says that basically every revolutionary cultural attack, what they call it, cultural progress, feminism, gay rights, the Civil Rights act, all that was spearheaded by Jews. They admit it, they say it. I'm just believing them when they say it. And then Dennis Prager, many of you may have seen the video where he says, except for Nazism, Jews are responsible for communism, capitalism, Bolshevism, feminism, environmentalism, all of it. I'm just looking at the evidence and believing him. And then I read somebody like Shahak. And Shahak was like, we can't even. He's like, I'm not even allowed to criticize and question my own people. And what does he say here? He says, stop. One of these pages, it starts with self examination. It starts, starts with yeah. Therefore the real test facing both Israeli and diaspora Jews is a test of their self criticism, which must include the critique of the Jewish past. That sentence basically sums up this book, very short book too. Please pick it up and read it and look through the footnotes. Therefore, the real test facing both Israeli and Diaspora Jews is a test of their self criticism, which must include the critique of the Jewish, Jewish past. If he's making that point, what he's saying is, is that they don't, they have no self criticism. They don't critique their past. Even the hard, most hard hearted, rah rah American can look at things that happened in America in the past and were like, yeah, that was kind of fucked up. That shouldn't have happened. They don't do that. Why is this an issue? Why is this something to be studied? Because as he points it out, all of the influence they have over our country, over our government, over our culture, I hear people, certain groups, saying, we just got to kick all the Jews out of the country and everything about, okay, first of all, that's not going to happen. Second of all, you don't want that to happen. There are some vital people who are vital to our infrastructure that you don't want to get rid of. Okay, don't be stupid. But even if you did that our culture is fundamentally Jewish. That's the issue. That's what I've been talking about. That's the point I always try to make when people call me an anti Semite, I'm like, I don't even know what that means. All I'm saying is I recognize because they say that they've taken over the country, they have sway over the government, they have influenced our culture, and they've basically created every ism. Is that good for us? Has it worked, working out? How's it working out for us? We talk about the competency crisis. Okay, if you want to talk about the competency crisis and you believe what Dennis Prager says, that every ism except for Nazism and Nazism was just a response to, I'll leave that alone. If you believe in that and if you believe what Prager said, and you believe what? That we have a competency crisis, then who's responsible for it? Why can't this be addressed? I don't want anyone hurt. Anyone who knows me knows that. Anyone who's met me in real life knows that. I don't want anyone hurt. I just want peace. Some people don't want peace. So how do we deal with. Starts by having a conversation. Shahak's. He wrote this 30 years ago. Thirty years ago, he tried to start a conversation. Conversation. We. He was shut down. They called him a Marxist, a communist, all this. We still can't have that conversation. Thirty years later, it's even worse. That's why I wrote this book. And if you're expecting me to follow it up with another book about Zionism or Judaism, it's not going to happen. We're switching over. There might be some tangential stuff, but we're switching. I haven't decided yet. I'm trying to choose between two books, but, yeah, maybe we'll revisit this in a future date. But for now, we're going to move on. But really think about this, because I know this bothers people. People contacted me that people comment to me and say, every once in a while I just have to turn your show off because you'll just have like a few shows in a row where you're talking about Jews and I can't hear it. I can't listen to it. Why can't you listen to it? Why can't you? Why can't you listen to it? We're talking about Russians and the war for the last two. Over two years. You have no problems. You have no problems criticizing Russians, no problems talking about Ukraine, no problem talking about Indians. But this group you can't talk about. Why? Because of a genocide? There have been genocides. Genocides have been carried out. There are genocides throughout the 20th century. Apparently no one really cares about a genocide unless it's a hate genocide, unless it's a genocide by somebody saying, we need to get, you know, we need to target these people because of who they are, because we don't like them. And honestly, it's not the look up the Armenian genocide, go to Times of Israel or go to Heretz and type in Armenian genocide and see who helped with that. That's. That's all I got. It's all I can do. Violence is not the answer. It's not the answer. It just isn't. Conversation is the answer. But Jews don't want to have the conversation and most gentiles don't want to have a conversation conversation. So I'm just going to keep screaming for the conversation. That's all I can do. All right, there's some ads in this episode. If you want to get the episodes early and ad free, head on over to freemanboonthewall.com support. You can support me a few ways there and you'll have access to those. You can do it right there on the website. Link to Gumroad. There a link to Patreon, a link to subscribestar. There's a link to Substack where I've been doing videos lately, doing some commentary videos in the morning, some three minutes, some 15 minutes, some a little bit longer. Did a little bit longer one today. So, yep. If you want to support the show, keep this going. I'm just going to keep going and keep. This is all I can do at this point. Basically all I know how to do anymore. So thank you. Until the next episode, whether it's going to be an interview or you stop by for reading or live stream or sub stack thing, I appreciate y'.

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