THE TALMUD UNMASKED
The Secret Rabbinical Teachings Concerning
by Rev. I. B. Pranaitis
Table of Contents:
Description of the Talmud
List of Talmudic Books
Part I - Teaching of the Talmud Concerning
Chapter I. Jesus Christ in the Talmud
Art. 1. The Names of Christ
Art. 2. The Life of Christ/The Christian Cross
Art. 3. The Teachings of Christ
Chapter II. Christians in the Talmud
Art. 1 The Names of Christians
Art. 2. What the Talmud teaches about
Art. 3. Christian Worship
Part II - Precepts of the Talmud Concerning
Chapter I. Christians are to be Avoided
Art. 1. Christians Unworthy to Associate
Art. 2. Christians are Unclean
Art. 3. Christians are Idolaters
Art. 4. Christians are Evil
Chapter II. Christians are to be Exterminated
Art. 1. Christians to be Harmed Indirectly
1. By not helping them
2. By interfering in their work
3. By deceit in legal matters
4. By harming them in things necessary for life
Art. 2. Christians to be Harmed Directly
1. Renegades to be killed
3. Princes especially the Prince of Rome
(the Pope) to be exterminated
4. All Christians to be killed
5. Killing a Christian is an acceptable
sacrifice to God
6. Heaven promised to those who kill Christians
7. A Christian may be beheaded on the most
8. The Messiah expected will be revengeful
9. Jewish prayers against Christians
10. Christian prayers for the Jews
Appendix - How the Popes Treated the Jews
Epilogue [inserted here instead of at the
end by the webmaster]
KIND READER: In this work I have quoted from only
a very few of the Talmudic books which refer to
the Christians. For the sake of brevity, and to
spare your sensitive soul, I omitted many others
which could have been included. These texts,
however, which I have quoted should be sufficient
to demonstrate how false are the statements of
the Jews when they claim that there is nothing in
the Talmud which teaches hatred and enmity for
If it revolted you, Christian reader, to study
the horrible blasphemies in this book, do not
vent your anger on me. I did not state in the
beginning that I was going to narrate something
pleasant, but merely to show you what the Talmud
really teaches about Christians, and I do not
think I could have done so in a more suitable
I realize, however, that, since the truth does
not please everyone, there are many who will
become my enemies for thus having borne witness
to the truth. And I have been reminded of this,
both by the laws of the Talmud itself which
threatens death to "traitors," and more so, by
the warnings of those who have had experience of
the actions which Jews take against those who
make known things which are not favorable to
them. They all foretold that I would perish at
the hands of the Jews. In trying to prevent me
from going ahead with my work, some begged me to
remember the fate of Professor Charini, who was
suddenly killed after he had undertaken to
translate the Talmud into the vernacular. Others
reminded me of the fate of the monk Didacus of
Vilna, a convert from Judaism, who was cruelly
murdered; others of those who had been persecuted
for having revealed secrets of the Jewish
religion. Still others warned me of the danger to
those dear to me. "Wszak ciebie zydzi zabija"
(but the Jews will kill you), was repeated to me
hundreds of times.
The book you now hold in your hand is the best
proof that I did not heed these warnings of my
friends. I considered it unworthy of me to keep
silent just for the sake of my own personal
safety while the conflict rages between the two
camps of "Semites" and "Anti Semites," both of
which claim they are fighting for the truth,
while I know that the whole truth is not to be
found in either camp.
But whatever befalls me because of what I have
done, I shall gladly suffer it. I am prepared to
lay down my life—
THAT I MAY BEAR WITNESS TO THE TRUTH (John 18,
37) I. B. PRANAITIS
MANY people today are keenly interested to know
what the Jewish Talmud really teaches about
Christians, and for an accurate, authentic
treatise on this subject, there is no need to go
further than the scholarly work of the Rev.
Father B. Pranaitis, an able Roman Catholic
theologist and Hebraist, formerly on the staff of
the Roman Catholic college of the Imperial
Academy in old St. Petersburg. His work is in
Hebrew and Latin and bears the imprimatur of his
This is an accurate translation of Father
Pranaitis' Latin text, and it is felt that it
will be appreciated by those who are interested
to know what this great scholar wrote on this
important subject from original Talmudic sources.
Father Pranaitis was one of those "liquidated" by
the Cheka during the Bolshevist revolution in
Many readers will recall that we published a book
in 1934 entitled, "Are these Things So?" said by
many to reveal many things thereto unknown. No
reader with an open mind could answer that
title-question in the negative. We believe that
this present work supplies a sequal to our
previous book, and that it proves that such
things "Are So." This work has been carefully
translated and edited and will stand the test of
scholarship, and therefore win the respect of the
American people. The Intelligence Department of
the defense forces of every country must supply
accurate information if defeat is to be avoided.
This book is sent forth by one who has dared to
turn on the light of publicity in other
publications. We shall watch with interest the
reactions that will follow its appearance, and
venture to suggest that critics be as careful to
document their evidence as has been done with the
facts presented herein.
E. N. SANCTUARY
156 Fifth Avenue
New York, N.Y.
In order to requite in some measure your very
great kindness towards me, evidences of which I
have experienced so often and in so many ways, I
have undertaken to dedicate this little book to
you. It is small in size but has been prepared
with great care and labor, and I am led by the
hope that you will not spurn it; for it is the
first fruits of the labor of one whom you were
once so kindly pleased to style the first fruits
of your labors as Rector of this Academy. I
therefore beg your Excellency to bless this work
which I have recently completed, so that it may
fulfil the purpose for which it was written.
Bless me also that I may soon accomplish greater
works for the glory of God and for the honor and
advancement of our Alma Mater, over which you
have ruled for eight years, and of which you are
its greatest ornament.
May these pages be to Your Excellency the proof
of my perpetual and sincere love and gratitude.
Your Excellency's devoted disciple, IUSTINUS
"Let our writings be open to all the people. Let
them see what our moral code is like! We need not
be afraid of this test, for we have a pure heart
and a clean spirit. Let the nations investigate
the habitations of the children of Israel, and of
their own accord convince themselves of what they
are really like! They will then exclaim for
certain with Balaam, when he went out to curse
Israel: 'How beautiful are thy tents, O Israel:
how beautiful thy homes!(1)
"In its attitude towards non-Jews, the Jewish
religion is the most tolerant of all the the
religions in the world....The precepts of the
ancient Rabbis, though inimical to Gentiles,
cannot be applied in any way to Christians."(2)
"A whole series of opinions can be quoted from
the writings of the highest Rabbinical
authorities to prove that these teachers
inculcated in their own people a great love and
respect for Christians, in order that they might
look upon Christians, who believe in the true
God, as brothers, and pray for them."(3)
"We hereby declare the the Talmud does not
contain anything inimical to Christians."(4)
(1) J. Singer: Should the Jews become Christians?
p.6. Vienna, 1884.
(2) Daniel Chwolson: Do Jews use Christian Blood?
pp. 11, 12, St. Petersburg, 1879.
(3) Polish Magazine Izraelita (Warsaw) No. 48, p.
(4) Dr. A. Jellenek: Gegen die Antisemiten
(Against the Anti-Semites) p. 9, Vienna, 1882.
MANY people who are interested in the Jewish
question are wont to ask whether or not there is
anything in the Talmud which is not beautiful and
sublime, and entirely removed from anything like
hatred of Christians. The confusion of opinion
about the matter is so great, that to listen to
those who argue so wisely about it, you would
think that they were discussing a very ancient
and remote race of people, and not the people of
Israel who live in our midst according to an
unchanging moral code by which the religious and
social life of the Jews has been regulated to
This being so, I have undertaken to show what the
Talmud really teaches about Christians, and thus
satisfy the wishes of those who desire to find
out about this doctrine from genuine original
To this end I have translated the best known
Talmudic books which refer to the Christians, and
have arranged these sources in such order as to
bring out clearly the picture of a Christian as
represented to the Jews by the Talmud.
Lest I be accused of using a corrupted text of
the Talmud or of not having interpreted it
correctly, as is generally the case with those
who have attempted to disclose secret Jewish
teachings, I have placed the Hebrew text opposite
(5) In this book the Hebrew text has been omitted
I have divided the whole into two sections, the
first of which treats of the teachings of the
Talmud about Christians, and the other, the rules
which Jews are obliged to follow when living
among the Christians.
I preface these with a brief discussion about the
Talmud itself in the following chapter.
THE TALMUD gets its name from the word LAMUD —
taught, and means The Teaching. By metonymy it is
taken to mean the book which contains the
Teaching, which teaching is called Talmud, that
is, the doctrinal book which alone fully expounds
and explains all the knowledge and teaching of
the Jewish people.
As to the origin of the Talmud, the Rabbis(6)
regard Moses as its first author. They hold that,
besides the written law which Moses received from
God on Mount Sinai on tables of stone, which is
called Torah Schebiktab, he also received
interpretations of it, or the oral law, which is
called Torah Shebeal Peh. They say that this is
the reason why Moses remained so long on the
mountain, as God could have given him the written
law in one day.(7)
(6) cf. Rabbi Levi in Berakhoth, fol. 5a; Rabbi
Iochanan in Megillah, f.19b.
(7) To prove this they appeal to Exodus Ch. XXIV,
12: "And the Lord God said to Moses, come up to
me into the mountain, and be there: and I will
give thee tables of stone, and a law, and
commandments which I have written; that thou
mayest teach them." They assert that in this
passage the words "tables of stone" mean the ten
commandments, that "a law" means the Pentateuch,
"commandments" mean the Mischnah; "which I have
written" the Prophets and the Hagiographers; and
"that thou mayest teach them" the Gemarah. cf.
Berakhoth, fol. 5a.
Moses is said to have transmitted this oral law
to Joshua; Joshua in turn to the seventy Elders;
the Elders to the Prophets, and the Prophets to
the Great Synagogue. It is held that it was later
transmitted successively to certain Rabbis until
it was no longer possible to retain it orally.
Whatever may be said about this story of the
Rabbis, it is sufficiently known to us that
before the birth of Christ, schools existed in
Palestine in which sacred literature was taught.
The commentaries of the Doctors of the law were
noted down on charts and lists as an aid to
memory, and these, when collected together,
formed the beginnings of the Jewish Talmud.
In the second century after Christ, Rabbi Jehuda
who, because of the sanctity of his life, was
called The Saint, and The Prince, realizing that
the learning of the Jews was diminishing, that
their oral law was being lost, and that the
Jewish people were being dispersed, was the first
to consider ways and means of restoring and
preserving their oral law. He collected all the
lists and charts and from them he made a book
which was called the Sepher Mischnaioth, or
Mischnah — a Deuterosis, or secondary law. He
divided it into six parts, each of which was
divided into many chapters. We shall consider
The Mischnah is the foundation and the principal
part of the whole Talmud. This book was accepted
by the Jews everywhere and was recognized as
their authentic code of law. It was expounded in
their Academies in Babylon — at Sura, Pumbaditha
and Nehardea — and in their Academies in
Palestine — at Tiberias, Iamnia and Lydda.
As the interpretations increased with the passing
of time, the disputations and decisions of the
doctors of the law concerning the Mischnah were
written down, and these writings constituted
another part of the Talmud called the Gemarah.
These two parts are so disposed throughout the
whole Talmud that the Mischnah serves first as a
kind of text of the law, and is followed by the
Gemarah as an analysis of its various opinions
leading to definite decisions.
All the precepts of the Mischnah, however, were
not discussed in the Jewish schools. Those whose
use was nullified by the destruction of the
Temple, and those whose observation was possible
only in the Holy Land were not commented upon.
Their explanation was left until the coming of
Elias and the Messiah. For this reason some parts
of the Mischnah are lacking in the Gemarah.
In interpreting the Mischnah of Rabbi Jehuda, the
schools of Palestine and Babylon followed each
their own method, and by thus following their own
way gave rise to a twofold Gemarah — the
Jerusalem and the Babylonian versions. The author
of the Jerusalem version was Rabbi Jochanan, who
was head of the synagogue in Jerusalem for eighty
years. He wrote thirty-nine chapters of
commentaries on the Mischnah which he completed
in the year 230 A.D.
The Babylonian Gemarah, however, was not compiled
by any one person, nor at any one time. Rabbi
Aschi began it in 327 A.D and labored over it for
sixty years. He was followed by Rabbi Maremar
about the year 427 A.D., and it was completed by
Rabbi Abina about the year 500 A.D. The
Babylonian Gemarah has thirty-six chapters of
This twofold Gemarah, added to the Mischnah,
makes also a twofold Talmud: The Jerusalem
version, which, on account of its brevity and
obscurity, is not much used; and the Babylonian
version, which has been held in the highest
esteem by Jews of all times.
The Gemarah is followed by additions called
Tosephoth.(8) It was thus that Rabbi Chaia first
styled his opinions on the Mischnaioth. He and
Rabbi Uschaia were the first to explain this book
publicly in the schools. Commentaries on the
Mischnah which were made by the doctors outside
the schools were called Baraietoth,(9) or
(8) From Tosepheth, or Tosiphta, meaning
addition. (9) From Baria, extraneous, or
Baraietha, extraneous teaching.
These Commentaries were further supplemented by
other decisions called Piske Tosephoth, short
theses and simple principles.
For nearly five hundred years after the
Babylonian Talmud was completed, the study of
literature was greatly hampered partly due to
public calamities and partly owing to dissensions
among the scholars. But in the eleventh century
others wrote further additions to the Talmud.
Chief among these were the Tosephoth of Rabbi
Besides these there appeared the Perusch of Rabbi
Moische ben Maimon, called by the Jews Rambam for
short, by the Christians Maimonides, and by Rabbi
Schelomo, Iarchi or Raschi.
Thus, the Mischna, Gemarah, Tosephoth, the
marginal notes of Rabbi Ascher, the Piske
Tosephoth and the Perusch Hamischnaioth of
Maimonides, all collected into one, constitute a
vast work which is called the Talmud
* * * * *
The main parts of the Talmud, which we mentioned
above, are six:
I. ZERAIM: concerning seeds. It treats of seeds,
fruits, herbs, trees; of the public and domestic
use of fruits, of different seeds, etc.
II. MOED: concerning festivals. It treats of the
time when the Sabbath and other festivals are to
begin, ended and celebrated.
III. NASCHIM: concerning women. It treats of
marrying and repudiating wives, their duties,
relations, sicknesses, etc.
IV. NEZIKIN: concerning damages. It treats of
damages suffered by men and animals, penalties
V. KODASCHIM: concerning holiness. It treats of
sacrifices and various sacred rites.
VI. TOHOROTH: concerning purifications. It treats
of the soiling and purifying of vessels,
bedclothes and other things.
Each of these six parts, which the Jews call
Schishah Sedarim—six orders or ordinances—is
divided into books or tracts, called Massiktoth,
and the books into chapters, or Perakim.(10)
(10) From Seder, order; Massekheth, tract; Perek,
head. * * * * *
I. ZERAIM. Contains eleven books or Masechtoth.
1. BERAKHOTH—Benedictions and prayers. Treats of
2. PEAH—Corner of a field. Treats of the corners
and gleanings of the field . . . the olives and
grapes to be left to the poor.
3. DEMAI—Doubtful things. Whether or not tithes
must be paid on such.
4. KILAIM—Mixtures. Treats of various mixings of
5. SCHEBIITH—the Seventh. Treats of the
6. TERUMOTH—Offerings and Oblations. The Heave
offerings for the priests.
7. MAASEROTH—the Tithes, to be given to the
8. MAASER SCHENI—the Second Tithe.
9. CHALLAH—the Dough, the portion to be given
thereof to the Priests.
10. ORLAH—the Uncircumcised. Treats about the
fruits of a tree during the first three years
after its plantings.
11. BIKKURIM—the First Fruits to be brought to
II. MOED. Contains twelve Books or Masechtoth.
1. SCHABBATH—the Sabbath. Treats of kinds of work
prohibited on that day.
2. ERUBHIN—Combinations. Contains precepts about
food for the Sabbath eve.
3. PESACHIM—Passover. Treats of the laws relating
to the Feast of Passover and the Paschal Lamb.
4. SCHEKALIM—Shekel. Treats of the size and
weight of the shekel.
5. IOMA—the Day of Atonement. Treats of
prescriptions for that Day.
6. SUKKAH—the Tabernacle. Treats of the laws
concerning the feast of Tabernacles.
7. BETSAH—the Egg of the Day of Feast. Treats of
the kind of work prohibited and permitted on the
8. ROSCH HASCHANAH—New Year. Treats of the Feast
of New Year.
9. TAANITH—Fasts. Treats of public fasts.
10. MEGILLAH—the Scroll. Treats of the reading of
the Book of Esther. Contains the description of
the Feast of Purim.
11. MOED KATON—Minor Feast. Treats of laws
relating to the days intervening between the
first and last days of Pesach and Succoth.
12. CHAGIGAH—Comparison of rites on on the three
feasts of Pesach, Sukkoth and Tabernacles.
III. NASCHIM. Contains seven Books or Masechtoth.
1. JEBBAMOTH—Sisters in Law. Treats of Levirate
2. KETHUBOTH—Marriage Deeds. Treats of dower and
4. GITTIN—booklet on Divorces.
5. NEDARIM—Vows. Treats of vows and their
6. NAZIR—the Nazarite. Treats of the laws
concerning the Nazarites and those who separate
themselves from the world and consecrate
themselves to God.
7. SOTAH—the Woman suspected of adultery.
IV. NEZIKIN. Contains ten Books or Masechtoth.
1. BABA KAMA—First Gate. Treats of Damages and
Injuries and their remedies.
2. BABA METSIA—Middle Gate. Treats of laws
concerning found property, concerning trust,
concerning buying and selling, lending, hiring
3. BABA BATHRA—Last Gate. Treats of laws
concerning real estate and commerce, mostly based
on the traditional law. Also concerning
4. SANHEDRIN—Courts. Treats of the courts and
their proceedings, and the punishment of capital
5. MAKKOTH—Stripes. The 40 stripes (minus one)
inflicted on criminals.
6. SCHEBUOTH—Oaths. Treats different kinds of
7. EDAIOTH—Testimonies. Contains a collection of
traditional laws and decisions gathers from the
testimonies of the distinguished teachers.
8. HORAIOTH—Decisions. Treats of the sentences of
Judges and the punishment of transgressors.
9. ABHODAH ZARAH—Idolatry.
10. ABHOTH—Fathers. Treats of laws of the
fathers. It is called also PIRKE ABHOTH.
V. KODASCHIM. Contains eleven Books or
1. ZEBBACHIM—Sacrifices. Treats of animal
sacrifices and the mode of their offering.
2. CHULIN—Profane Things. Treats of the
traditional manner of slaughtering animals for
3. MENACHOTH—Meat-offerings. Treats of
4. BEKHOROTH—the First Born. Treats of the laws
concerning the first born of man and animals.
5. ERAKHIN—Estimations. Treats of the mode in
which persons dedicated to the Lord by a vow are
legally appraised in order to be redeemed.
6. TEMURAH—Exchange. Treats of the laws
concerning sanctified things having been
7. MEILAH—Trespass, Sacrilege. Treats of the sins
of violating or profaning sacred things.
8. KERITHUTH—Excisions. Treats of the sins
subject to the punishment of excision, and their
expiation by sacrifices.
9. TAMID—the Daily Sacrifice. Describes the
Temple services connected with the daily morning
and evening offerings.
10. MIDDOTH—Measurements. Describes the
measurements and description of the Temple.
11. KINNIM—the Birds' Nests. Treats of the
sacrifices consisting of fowls, the offerings of
the poor, etc.
VI. TOHOROTH. Contains twelve Books or
1. KELIM—Vessels. Treats of the conditions under
which domestic utensils, garments, etc., receive
2. OHOLOTH—Tents. Treats of tents and houses, and
how polluted and purified.
3. NEGAIM—Plagues. Treats of the laws relating to
4. PARAH—the Heifer. Treats of the laws
concerning the red heifer and the use of its
ashes for the purification of the unclean.
5. TOHOROTH—Purifications. Treats of some lesser
degrees of uncleanness lasting only until sunset.
6. MIKVAOTH—Wells. Treats of the conditions under
which wells and reservoirs are fit to be used for
7. NIDDAH—Menstruation. Treats of the legal
uncleanness arising from certain conditions in
8. MAKSCHIRIN—Preparations. Treats of liquids
that prepare and dispose seeds and fruits to
receive ritual uncleanness.
9. ZABHIM—Concerning nightly pollution and
gonorrhea. Treats on the uncleanness arising from
10 TEBHUL IOM—Daily washing.
11. IADAIM—Hands. Treats of the ritual
uncleanness of hands, according to the
traditional law, and of their purification.
12. OKETSIN—Stalks of fruit. Treats of stalks and
shells of fruit as conveying ritual uncleanness.
The complete Talmud contains 63 books in 524
Added to these are four other shorts tracts,
which have not been included in the regular
Talmud. They have been added by later writers and
These four are:
MASSEKHETH SOPHERIM—the Tract of Scribes. Treats
of the mode of writing the books of the law. Has
EBHEL RABBETI—a large treatise on Mourning. Has
KALLAH—the Bride. On the acquisition of the
bride, on her ornaments and other things
pertaining to the bride. Has one chapter.
MASSEKHETH DEREKH ERETS—the Conduct of Life.
Divided into RABBAH—major parts, and ZUTA—the
minor parts. Has 16 chapters. At the end is added
a special chapter—PEREK SCHALOM—on Peace.
* * * * *
Since the Talmud was such a voluminous and
disordered work, there was a need of a compendium
which would facilitate its study. To supply this
need, therefore, Rabbi Isaac ben Jacob Alphassi,
in 1032, published a Shorter Talmud, which he
called Halakhoth—Constitutions. He omitted all
lengthy discussions and preserved only those
parts which had to do with the practical things
of life. Since this work, however, had no order
to it, it was not considered of great worth.
The first to issue a well ordered work on Jewish
Law was Maimonides, styled the "Eagle of the
Synagogue." In 1180 he produced his celebrated
work Mischhah Torah—Repetition of the Law, also
called Iad Chazakah—the Strong Hand. It contains
four parts or volumes and 14 books and includes
the whole Talmud. Maimonides also included much
philosophical discussion in this work and
attempted to establish many laws of his own.
Because of this he was excommunicated by his
people and condemned to death. He fled to Egypt
where he died in the year 1205.
In spite of this, the value of his work increased
in time, and for a while an expurgated version
was held in the highest esteem by the Jews. A
drawback to this work is that it contains many
laws which were of no value after the destruction
of the Temple.
An edition of the work of Maimonides, expurgated
of all his philosophical innovations and of all
the old, useless laws, was edited in 1340, in
strict accord with the ideas of the Rabbis, by
Jacob ben Ascher, to which he gave the name Arbaa
Turim—The Four Orders, which are:
I. ORACH CHAIIM: The seeds of Life, and treats of
the daily life in the home and in the Synagogue.
II. IORE DEAH: which teaches knowledge about
foods, purifications and other religious laws.
III. CHOSCHEN HAMMISCHPAT: private judgments
about civil and criminal laws.
IV. EBHEN HAEZER: The Rock of Help, which treats
of the laws of marriage.
Since Alphasi, Maimonides and Jacob ben Ascher
disagreed on many points, which gave rise to
different interpretations of the same law, there
was great need of a book which would contain
short, concise solutions to controversies, and
which would supply to the Jewish people a law
book worthy of the name.
Joseph Karo, a Rabbi of Palestine (born 1488,
died 1577), supplied this need by his celebrated
commentary on the Arbaa Turim, which he called
Schulchan Arukh — the Prepared Table. Since,
however, the customs of oriental Jews differed
greatly from those of western Jews, even the
Schulchan Arukh, of Joseph Karo did not suffice
for Jews everywhere. And for this reason Rabbi
Mosche Isserles wrote a commentary on the
Schulchan Arukh, entitled Darkhe Mosche, the Way
of Moses, which received the same acceptance in
the West as the work of Joseph Karo in the East.
At the present time, the Schulchan Arukh is
regarded as the obligatory Law Code of the Jews,
and they use it principally in their studies.(11)
Many commentaries have been written on each part
of this book.
(11) To Jews of today the Talmud has the same
value as the works of the Church Fathers have for
Christians. The Schulchan Arukh corresponds to
our Compendium of Theology.
An important point to note is that this work has
always been regarded by the Jews as holy. They
have always held it, and still hold it, as more
important than the Sacred Scriptures.The Talmud
itself shows this very clearly:
In the tract Babha Metsia, fol. 33a, we read:
"Those who devote themselves to reading the Bible
exercise a certain virtue, but not very much;
those who study the Mischnah exercise virtue for
which they will receive a reward; those, however,
who take upon themselves to study the Gemarah
exercise the highest virtue."
Likewise in the tract Sopherim XV, 7, fol. 13b:
"The Sacred Scripture is like water, the Mischnah
wine, and the Gemarah aromatic wine.
The following is a well-known and highly praised
opinion in the writings of the Rabbis:
"My son, give heed to the words of the scribes
rather than to the words of the law."(12)
(12) cf. Erubhin, f. 21b
The reason for this is found in the tract
Sanhedrin X, 3, f.88b:
"He who transgresses the words of the scribes
sins more gravely than the transgressors of the
words of the law."
Also when there are differences of opinion
between the Law and the doctors, both must be
taken as the words of the Lord God.
In the tract Erubhin, f.13b, where it is related
that there was a difference of opinion between
the two schools of Hillel and Schamai, it is
"The words of both are the words of the living
In the book Mizbeach,(13) cap. V, we find the
"There is nothing superior to the Holy Talmud."
(13) cf. Joan. Buxtorf, Recensio operis Talmud,
Contemporary defenders of the Talmud speak of it
almost in the same way.(14)
(14) cf. Talmud Babli, Tract. Berachoth, Berlin
edit., 1842. Pref. p. 8.
What Christians have thought of the Talmud is
amply proved by the many edicts and decrees
issued about it, by which the supreme rulers in
Church and State proscribed it many times and
condemned this sacred Secondary Law Code of the
Jews to the flames.
In 553 the Emperor Justinian forbade the spread
of the Talmudic books throughout the Roman
Empire.(15) In the 13th century "Popes Gregory IX
and Innocent IV condemned the books of the Talmud
as containing every kind of vileness and
blasphemy against Christian truth, and ordered
them to be burned because they spread many
(15) cf. Authenticae Constitutiones, Novella 146.
(16) cf. Corp. iuris can. VII Decretal, lib. V,
Later, they were condemned by many other Roman
Pontiffs—Julius III, Paul IV, Pius IV, Pius V,
Gregory XIII, Clement VIII, Alexander VII,
Benedict XIV, and by others who issued new
editions of the Index of Forbidden Books
according to the orders of the Fathers of the
Council of Trent, and even in our own time.(17)
(17) In the latest edition of this Index
Expurgatorius "by order of Our Holy Lord Pope Leo
XIII now happily governing the Church of Christ,"
issued in 1887, "The Talmud and other Jewish
books" are proscribed as follows: "Although in
the Index issued by Pope Pius IV, the Jewish
Talmud with all its glossaries, annotations,
interpretations and expositions were prohibited;
but if published without the name Talmud and
without its vile calumnies against the Christian
religion they could be tolerated; however Our
Holy Lord Pope Clement VIII in his Constitution
against impious writings and Jewish books,
published in Rome in the year of Our Lord 1592 .
. . proscribed and condemned them: it was not his
intention thereby to permit or tolerate them even
under the above conditions; for he expressly and
specially stated and willed, that the impious
Talmudic, Cabalistic and other nefarious books of
the Jews be entirely condemned and that they must
remain always condemned and prohibited, and that
his Constitution about these books must be
perpetually and inviolably observed."
The latest attempt to extirpate the Talmudic
books was undertaken in 1510 by Emperor
Maximilian who, having been urged thereto by the
converted Jew Johannus Pfefferkorn, ordered that
Jewish books be confiscated and handed over to
the Universities to be examined. This gave rise
to the famous "Reuchlinian" controversy, from the
name of Reuchlin, who was advisor to the Duke of
Wirtenberg, and who defended parts of the Talmud.
He was upheld by the celebrated humanists,
Erasmus of Rotterdam, Ulrich Hutten, Aegidius of
Viterbo, and others. This controversy raged all
over Europe. After much deliberation the
universities of Erfort, Moguntina, Louvain and
Paris, accused Reuchlin of being a Jewish
propagandist; the chief Inquisitor, Dominus
Hoogstraten, however, accused him of depraved
heresy and summoned him before the law. Finally
the case was brought to Rome and the judges
there, in 1516, favored the cause of Reuchlin.
The case was closed by Pope Leo X who ordered
both sides to remain silent, and without giving
any definite decision on the matter. Thus,
neither was Reuchlin declared to be innocent, nor
the Talmud condemned to the flames.
[As to the attitude of the Catholic Church
towards the Jews, see Appendix at the end of this
book: "How the Popes Treated the Jews."]
At the beginning of the 16th century, when the
peace of the Church was disturbed by new
religions, the Jews began to distribute the
Talmud openly, aided by the art of printing then
recently invented. The first printed edition of
the whole Talmud, containing all its blasphemies
against the Christian religion,(18) was published
in Venice in the year 1520.(19) And almost all
Jewish books published in that century, which was
favorable to them, are complete and genuine.
(18) A sample edition, consisting of 12 volumes
folio, may be seen in the Imperial Hall of the
Vienna Library, from which many copies have been
made. (19) The Jews are wont to point
triumphantly to the fact that it was in the same
year that Martin Luther burned the Bull of Pope
Leo X. cf. article by Em. Deitsch in the
Quarterly Review Oct. 1867, entitled "What is the
Towards the end of the 16th century and at the
beginning of the 17th, when many famous men
undertook diligently to study the Talmud, the
Jews, fearing for themselves, began to expugn
parts of the Talmud which were openly inimical to
Christians. Thus the Talmud which was published
at Basle in 1578 has been mutilated in many
And at Synod in Poland, in the year 1631, the
Rabbis of Germany and other countries declared
that nothing which would annoy the Christians and
cause persecution of Israel, should be printed.
For this reason there are signs of many things
missing in the Jewish books which were published
in the following century and thereafter. The
Rabbis explain from memory what these things
mean, for they possess the genuine books which
Christians rarely see.
However, Jewish books were published later with
very few mutilations in Holland—where the Jews
who were expelled from Spain were kindly
received. The Talmud published there in 1644-1648
is almost similar to the Venetian edition.(20)
(20) Printed in small characters, in large
quarto. It is to be noted that almost all
editions of the Talmud have the same number of
folios and the same disposition of the text. The
large or small form depends upon the type.
The latest device invented to deceive the censors
was to insert the word haiah (was) with the
genuine text, as if to indicate that the matter
in question once had its place there.(21) But by
so doing they only cleanse the outside of the
cup. For in many places they do show what they
mean, ex.gr. by the words gam attah, "even now,"
viz. "this law obliges"; and aphilu bazzeman
hazzeh, "even to this day" viz. "this law holds,"
and such like.(22)
(21) Following is a sample of this: Schulchan
Arukh, a part of the ancient Venetian edition of
1594 says: "As to those who worship the stars and
planets, when there is no war between them and us
. . . they are not to be set free," etc. In the
same place in an edition published at Vilna in
1873 we read: "As to idolators of the seven
people, during the time when there WAS no war
between them and us . . . they are not to be set
(22) cf. Choschen ham. 338,10; Iore deah, 159, 1,
etc. * * * * *
We must add a few remarks about that other very
well known book of the Jews, called the ZOHAR.
According to some Rabbis, Moses, after he had
been instructed in the interpretation of the law
on Mount Sinai, did not pass this information to
Joshua nor he to the Elders, but to Aaron, Aaron
to Eleazer, and so on until the oral teachings
had been put into book form called the ZOHAR, so
called from the name ZEHAR, meaning to shine
forth. For it is an illustration of the books of
Moses, a commentary on the Pentateuch.
The author is said to have been R. Schimeon ben
Jochai, a disciple of R. Akibha who, fifty years
after the destruction of the Temple, ended his
life as a martyr about the year 120 A.D. in
Hadrian's war against the Jews. Since, however,
names of men appear in this book who lived many
centuries after the year indicated, and since
neither Rambam (R. Mosche ben Nachman), nor R.
Ascher, who died about the year 1248 A.D., make
no mention of it, it is more likely that those
are nearer the truth who say that the book of
Zohar first saw the light about the 13th century.
Especially is this considered likely since about
this time a book was produced which is similar in
argument and style to the Chaldaic type of
It consists of three volumes in large octavo.
* * * * *
Many other works have been published by the
Jewish teachers which are used in the study of
Jewish law, and which are held in high esteem
since they explain many obscure passages in the
Talmud. Some of them are cited in this book, and
are as follows:
BIAR—Declaration, elucidation, Commentary on
another Commentary. These declarations differ
from one another.
HALAKOTH—usually written HILKHOTH—Decisions or
Dissertations. Separate books of Holy Scriptures
and of the Talmud by different Rabbis:
Maimonides, Beshai, Edels, Moses of Kotzen,
Kimchi and others. In most cases citations are
given from HILKOTH AKUM by Maimonides. These
contain dissertations on stars and planets and
the status of nations. There is another—HILKOTH
MAAKHALOTH ASAVOROTH—dissertation about forbidden
IUCHASIN or SEPHER IUCHASIN—dissertations on
lineage. Treats of Sacred and Jewish history from
the beginning of the world until 1500. Printed at
JALKUT—a collected commentary from various
ancient books. Supposed to have not a literal but
allegorical meaning. Author: Rabbi Shimeon of
KED HAKKEMACH—Barrel of flour. Contains places of
theological communities in alphabetical order.
Author: Rabbi Bechai of Lublin.
MAGEN ABRAHAM—Shield of Abraham. Author:
MIZBEACH HAZZAHABH—the Golden Altar. A Cabalistic
book. Author: R. Schelomon ben Rabbi Mordechai.
Printed at Basle, in 1602.
MACHZOR—a Cycle. Book of Prayers used on great
MENORATH HAMMAOR—Candlestick of light. A Talmudic
book. Contains Aggadoth and Medraschim. i.e.,
allegorical and historical commentaries on the
entire Talmud. Author: Rabbi Isaac Abhuhabh.
Printed in 1544.
MAIENE HAIESCHUAH—Fountains of the Savior. An
exquisite Commentary on Daniel by Rabbi Isaac
Abarbanel. There are numerous disputations
against Christians. Printed in 1551.
MIKRA GEDOLAH—the Great Convocation. A Hebrew
Bible with commentaries by R. Salomon Iarchi and
MASCHMIA IESCHUAH—The Preacher of Salvation.
Explanations on all the Prophets. On future
redemption. Author: R. Abarbanel.
NIZZACHON—Victory. Attacks on Christians and on
the Four Gospels. Author: Rabbi Lipman. Printed
SEPHER IKKARIM—Book on fundamentals or articles
of faith. It contains one very bitter attack
against the Christian faith.
EN ISRAEL—the Eye of Israel. A celebrated book.
Has a second part —BETH JAKOBH—the House of
Jacob. Embraces the most delightful Talmudic
histories. Printed in Venice, in 1547.
SCHAARE ORAH—the Gates of Light. A most
celebrated Cabalistic book. Author: Ben Joseph
SCHEPHAA TAL—Abundance of Dew. A Cabalistic book.
A key to the book of Zohar and other similar
books. Author: Rabbi Schephtel Horwitz of Prague.
TOLDOTH IESCHU—the Generations of Jesus. A little
pamphlet full of blasphemies and maledictions.
Contains the history of Christ. Full of false and
In preparing this booklet I have used the
following source material:
The TALMUD. Edition of Amsterdam, 1644-48, in 14
SCHULKHAN ARUKH, by Rabbi Joseph Karo. Edition of
Venice, 1594. Without commentaries.
IORE DEAH. Numerous quotations. Edition of
ZOHAR. Edition of Amsterdam, 1805. 3 volumes.
MIKRA GEDOLAH. Edition of Amsterdam, 1792, 12
volumes, edition of Basle, 1620, 2 volumes,
edition of Venice.
HILKHOTH AKUM, of R. Maimonides, edition by
As auxillary works I have used:
JOANNES BUXDORFIUS. a Lexicon Chaldaicum,
Talmudicum et Rabbinicum, Basle, 1640. b. De
Abreviaturis Hebraicis; Operis Talmudis Recensio;
Biblicothea Rabbinica. Basle, 1712. c. Synagoga
Judaica. Basle, 1712.
JOH. CHRISTOPHORI WAGENSEILII, Sota. Aldtorfi
GEORGII ELIEZ. EDZARDI: Tractatus talmudici
"AVODA SARA." Hamburg, 1705.
JACOBI ECKER: "Der Judenspiegel im Lichte der
Wahrheit," (The Jewish Mirror in the Light of
Truth). Paderborn, 1884.
AUGUST ROHLING: Die Polemik und das Manschenopfer
des Rabbinismus. (The Polemics and Human
Sacrifice of Rabbinism). Paderborn, 1883.
* * * * *
I have only used the works of those who are held
in the highest esteem by the Jews themselves, and
to whom the Jews appeal when disputing with
Christians, by quoting impartially the opinions
of these learned men.(23) Their great diligence
in quoting from the texts of books which I was
able to examine, has been a proof to me that I
used the same diligence even in quoting from less
known sources to which they have much greater
access than I.
(23) ". . . The holy Christian religion has no
need of false testimony, nor is it helped in any
way by such." I. C. Wagens, in Sota, p. 298.
PART ONE - THE TEACHING OF THE TALMUD CONCERNING
FIRST we shall see what the Talmud teaches about
Jesus Christ, the founder of Christianity; and
secondly, about his followers, the Christians.
CHAPTER I - JESUS CHRIST IN THE TALMUD
Many passages in the Talmudic books treat of the
birth, life, death and teachings of Jesus Christ.
He is not always referred to by the same name,
however, but is diversely called "That Man," "A
Certain One," "The Carpenter's Son," "The One Who
Was Hanged," etc.
Article I.— CONCERNING THE NAMES OF JESUS CHRIST
1. The real name of Christ in Hebrew is Jeschua
Hanotsri—Jesus the Nazarene. He is called Notsri
from the city of Nazareth in which he was brought
up. Thus in the Talmud Christians also are called
Since the word Jeschua means "Savior," the name
Jesus rarely occurs in Jewish books.(1) It is
almost always abbreviated to Jeschu, which is
maliciously taken as if it were composed of the
initial letters of the three words Immach SCHemo
Vezikro—"May his name and memory be blotted
(1) ex. gr. in Maiene ieschua, fol. 66b
(2) cf. I. Buxtorf in Abbrev. Jeschu: "The Jews
among themselves do not say Jeschu, but Isschu,
so nearly corresponding to the words of this
curse. When talking to a certain Jew about this
some years ago he told me that it not only meant
this, but also Jeschu Scheker (liar) Utoebah (and
abomination). Who would not be deeply horrified
at this? This Jew lived at Frankfort and at
Hanover and had travelled all over the world.
When he saw how this horrified me, his faith in
Judaism began to weaken, for he was not adverse
to the Christian faith and had often discussed it
with me and Dr. Amando Polano. I also discovered
here and there two other secret words from the
Jewish Cabala which have to do with this name. It
is well known that the Israelites are often
warned in their sacred writings to shun the
worship of Elohe Nekhar—strange gods or god. What
does Elohe Nekhar really mean? By the numbering
method of the Gammatria these letters equal 316,
which taken together make the word Jeschu. This
is found at the end of the book Abhkath Rokhel.
They therefore teach that to dishonor God by the
worship of Elohe Nekhar is the same as to
dishonor him by the worship of Jeschu. Behold the
malice of the serpent! Antonius also found a
marginal note in a book about the Jewish faith
and religion. In a Jewish prayer book there is a
certain prayer beginning with Alenu... Formerly
the wording contained certain things which were
afterwards deleted for fear of the Christians,
but the space remains vacant to warn children and
adults that something is omitted there. The
deleted words were hammischtachavim lehebhel
varik umitpallelim lelo ioschia "Those who bow
down exhibit vanity and foolishness and adore him
who cannot save." This is generally said about
idols, but is secretly meant for Jesus whose name
is here signified by the letters..."
2. In the Talmud Christ is called Otho Isch—'That
man,' i.e. the one who is known to all. In the
tract Abhodah Zarah, 6a, we read:
"He is called a Christian who follows the false
teachings of that man, who taught them to
celebrate the feast on the first day of the
Sabbath, that is, to worship on the first day
after the Sabbath"
3. Elsewhere he is simply called Peloni—"A
Certain One." In Chagigah, 4b, we read:
"Mary...the mother of a certain one, of whom it
is related in Schabbath..." (104b)
That this Mary is none other than the mother of
Jesus will be shown later.
4. Out of contempt, Jesus is also called Naggar
bar naggar—'the carpenter son of a carpenter',(3)
also Ben charsch etaim—'the son of a wood
(3) cf. Abhodah Zarah, 50b.
5. He is also called Talui—'the one who was
hanged.' Rabbi Samuel, the son of Meir, in the
Hilch. Akum of Maimonides, refers to the fact
that it was forbidden to take part in the
Christian feasts of Christmas and Easter because
they were celebrated on account of him who was
hanged. And Rabbi Aben Ezra, in a commentary on
Genes.(XXVII, 39) also calls him Talui, whose
image the Emperor Constantine reproduced on his
banner. "...in the days of Constantine, who made
a change of religion and placed the figure of the
one who was hanged on his banner."
Article II.—THE LIFE OF CHRIST
The Talmud teaches that Jesus Christ was
illegitimate and was conceived during
menstruation; that he had the soul of Esau; that
he was a fool, a conjurer, a seducer; that he was
crucified, buried in hell and set up as an idol
ever since by his followers.
1. ILLEGITIMATE AND CONCEIVED DURING MENSTRUATION
The following is narrated in the Tract Kallah,
"Once when the Elders were seated at the Gate,
two young men passed by, one of whom had his head
covered, the other with his head bare. Rabbi
Eliezer remarked that the one in his bare head
was illegitimate, a mamzer. Rabbi Jehoschua said
that he was conceived during menstruation, ben
niddah. Rabbi Akibah, however, said that he was
both. Whereupon the others asked Rabbi Akibah why
he dared to contradict his colleagues. He
answered that he could prove what he said. He
went therefore to the boy's mother whom he saw
sitting in the market place selling vegetables
and said to her: 'My daughter, if you will answer
truthfully what I am going to ask you, I promise
that you will be saved in the next life.' She
demanded that he would swear to keep his promise,
and Rabbi Akibah did so—but with his lips only,
for in his heart he invalidated his oath. Then he
said: 'Tell me, what kind of son is this of
yours'? To which she replied: 'The day I was
married I was having menstruation, and because of
this my husband left me. But an evil spirit came
and slept with me and from this intercourse my
son was born to me.' Thus it was proved that this
young man was not only illegitimate but also
conceived during the menstruation of his mother.
And when his questioners heard this they
declared: 'Great indeed was Rabbi Akibah when he
corrected his Elders'! And they exclaimed:
'Blessed be the Lord God of Israel who revealed
his secret to Rabbi Akibah the son of Joseph' "!
That the Jews understand this story to refer to
Jesus and his mother, Mary, is clearly
demonstrated in their book Toldath Jeschu—'The
Generations of Jesus'—where the birth of our
Savior is narrated in almost the same words.(4)
(4) cf. Synag. Jud. Chap. VIII, p. 133.
Another story of this kind is narrated in
"Of all who are guilty of death by the Law, he
alone(5) is caught by a ruse. How is it done?
They light a candle in an inner room and place
witnesses in an adjoining room outside where they
can see him and hear his voice, but where they
cannot be seen by him. Then the one whom he tried
to seduce says to him 'Please repeat here
privately what you told me before.' If the
seducer repeats what he said, the others ask him
'But how shall we leave our God who is in heaven
and serve idols?' If the seducer repents, then
all is well. But if he says 'This is our duty and
it is right for us to do so,' then the witnesses
outside, who have heard him, bring him before the
judge and stone him to death. This is what they
did to the son of Stada in Lud, and they hanged
him on the eve of the Passover. For this son of
Stada was the son of Pandira. For Rabbi Chasda
tells us that Pandira was the husband(6) of
Stada, his mother, and he lived during the time
Paphus the son of Jehuda. But his mother was
stada, Mary of Magdala (a ladies' hairdresser)
who, as it is said in Pumbadita, deserted her
(5) namely, a seducer, who tries to seduce
another to worship an idol and to join a false
(6) A marginal note says this son of Stada was
called after his father, not his mother, although
he was illegitimate.
The meaning of this is that his Mary was called
Stada, that is, a prostitute, because, according
to what was taught at Pumbadita, she left her
husband and commited adultery. This is also
recorded in the Jerusalem Talmud(7) and by
(7) cf. Sanhedrin, chap. VII near the end, and
Iebhammoth, the last chap.
That the mention here is of Mary, the mother of
Jesus, is verified in the Tract Chagigah, 4b:
"When Rabbi Bibhai was visited once by the Death
Angel (the devil), the latter said to his
assistant: 'Go and bring to me Mary the
hairdresser' (that is, kill her). He went and
brought Mary the children's hairdresser—in place
of the other Mary."
A marginal note explains this passage as follows:
"This story of Mary the Ladies' hairdresser
happened under the Second Temple. She was the
mother of Peloni, 'that man,' as he is called in
the tract Schabbath," (fol. 104b).
In Schabbath the passage referred to says:
"Rabbi Eliezer said to the Elders: 'Did not the
son of Stada practice Egyptian magic by cutting
it into his flesh?' They replied: 'He was a fool,
and we do not pay attention to what fools do. The
son of Stada, Pandira's son, etc.' " as above in
This magic of the son of Stada is explained as
follows in the book Beth Jacobh, fol. 127 a:
"The Magi, before they left Egypt, took special
care not to put their magic in writing lest other
peoples might come to learn it. But he devised a
new way by which he inscribed it on his skin, or
made cuts in his skin and inserted it there and
which, when the wounds healed up, did not show
what they meant."(8)
(8) This is treated at greater length in the book
Toldath Jeschu, where it speaks of Jesus as a
conjurer, as we shall see further on. It is also
mentioned in the Jerusalem Talmud in chap. 12.
"There is little doubt who this Ben Stada was, or
who the Jews understood him to be. Although the
Rabbis in their additions to the Talmud try to
hide their malice and say that it is not Jesus
Christ, their deceit is plainly evident, and many
things prove that they wrote and understood all
these things about him. In the first place, they
also call him the son of Pandira. Jesus the
Nazarene is thus called in other passages(10) of
the Talmud where express mention is made of Jesus
the son of Pandira. St. John Damascene(11) also,
in his Genealogy of Christ, mentions Panthera and
the Son of Panthera.
"Secondly, this Stada is said to be Mary, and
this Mary the mother of Peloni 'that certain
one,' by which without doubt Jesus is meant. For
in this way they were accustomed to cover up his
name because they were afraid to mention it. If
we had copies of the original manuscripts they
would certainly prove this. And this also was the
name of the mother of Jesus the Nazarene.
"Thirdly, he is called the Seducer of the People.
The Gospels(12) testify that Jesus was called
this by the Jews, and their writings to this day
are proof that they still call him by this name.
"Fourthly, he is called 'the one who was hanged,'
which clearly refers to the crucifixion of
Christ, especially since a reference to the time
'on the eve of the Passover' is added, which
coincides with the time of the crucifixion of
Jesus. In Sanhedrin (43a) they wrote as follows:
'"On the eve of the Passover they hanged Jesus'
"Fifthly, as to what the Jerusalem Talmud says
about the two disciples of the Elders who were
sent as witnesses to spy on him, and who were
afterwards brought forward as witnesses against
him: This refers to the two "false witnesses" of
whom the Evangelists Matthew(14) and Luke(15)
"Sixthly, concerning what they say about the son
of Stada that he practiced Egyptian magical arts
by cutting into his flesh: the same accusation is
made against Christ in their hostile book Toldoth
"Lastly, the time corresponds. For it is said
that this son of Stada lived in the days of
Paphus the son of Jehuda, who was a contemporary
of Rabbi Akibah. Akibah, however, lived at the
time of the Ascension of Christ, and for some
time after. Mary is also said to have lived under
the Second Temple. All this clearly proves that
they secretly and blasphemously understand this
son of Stada to be Jesus Christ the son of Mary.
"Other circumstances may seem to contradict this.
But that is nothing new in Jewish writings and is
done on purpose so that Christians may not easily
detect their trickery."(16)
(9) cf. Lexicon. Jud. in verbo Jeschu.
(10) cf. The Jerusalem Talmud, Abhodah Zarah, ch.
II, and Schabbath, ch. XIV, Beth Jacobh, 127a.
(11) Lib. 4
(12) cf. Matt. XXVII, 63
(13) cf. Sanhedrin, 107b
(14) Ch. XXVI, 60-61
(15) Ch. XX, 5
(16) There are Jews who themselves confess to
this. For instance, in the book Sepher Juchasin
(9b): "The Rabbis have always deceived the
Nazarenes by saying that the Jesus of whom the
Talmud speaks is not the Jesus Christ of the
Christians. They permit themselves this falsehood
for the sake of peace" in Rohling, Die Polemik
und das Menschenopfer des Rabbinismus, ut supra.
2. Furthermore, "In the secret books, which are
not permitted to fall easily into the hands of
Christians, they say that the soul of Esau came
into Christ, that he was therefore evil and that
he was Esau himself."(17)
(17) Synag. Judaica, p. 217; cf. also Buxtorf,
Lexicon in verbo Jeschu.
3. By some he is called a FOOL and INSANE
In Schabbath, 104b:
"They, [the Elders] said to him [Eliezer]: 'He
was a fool, and no one pays attention to fools.'
4. A CONJURER AND A MAGICIAN
In the infamous book Toldoth Jeschu, our Savior
is blasphemed as follows:
"And Jesus said: Did not Isaiah and David, my
ancestors, prophesy about me? The Lord said to
me, thou art my son, today I have begotten
thee,(18) etc. Likewise in another place: The
Lord said to my Lord, sit thou at my right
hand(19). Now I ascend to my father who is in
heaven and will sit at his right hand, which you
will see with your own eyes. But you, Judas, will
never reach that high(20). Then Jesus pronounced
the great name of God (IHVH) and continued to do
so until a wind came and took him up between
earth and sky. Judas also pronounced the name of
God and he likewise was taken up by the wind. In
this way they both floated around in the air to
the amazement of the onlookers. Then Judas, again
pronouncing the Divine Name, took hold of Jesus
and pushed him down to earth. But Jesus tried to
do the same to Judas and thus they fought
together. And when Judas saw he could not win out
over the works of Jesus he pissed on Jesus, and
both thus being unclean they fell to earth; nor
could they use the Divine name again until they
had washed themselves."
(18) Ps. II, 7.
(19) Ps. CX, 1.
(20) For it is related that Judas was a
competitor of Jesus in the working of miracles.
Whether those who believe such devilish lies
deserve greater hatred or pity, I cannot say.(21)
(21) Wagenseil, Sota, p. 1049
In another place in the same book it is related
that in the house of the Sanctuary there was a
stone which the Patriarch Jacob anointed with
oil.(22) On this stone were carved the
tetragrammatic letters of the Name (IHVH),(23)
and if anyone could learn them he could destroy
the world. They therefore decreed that no one
must learn them, and they placed two dogs upon
two iron columns before the Sanctuary so that if
anyone should learn them the dogs would bark at
him coming out and he would forget the letters
through fear. Then it is related: "Jesus came and
entered, learned the letters and wrote them down
on parchment. Then he cut into the flesh of his
thigh and inserted them there, and having
pronounced the name, the wound healed."(24)
(22) cf. Genesis, XXVIII
(23) No one knows how this august name of God is
to be read. It is certain, however, that it was
not pronounced Jehovah, although it is thus
commonly pronounced. For the vowels of this
tetragrammatum are the vowels of the name Adonai,
and it is thus that the Jews read IHVH. Out of
reverence, however, it is never written in their
books, with the exception of Sacred Scripture,
but only indicated by ", or Haschem, the name.
(24) Buxtorf. Lexicon
In the Tract Sanhedrin (103a) the words of Psalm
XCI, 10: 'No plague shall come near thy
dwelling,' are explained as follows:
"That thou mayest never have a son or a disciple
who will salt his food so much that he destroys
his taste in public, like Jesus the Nazarene."
To salt one's food too much or to destroy one's
taste, is proverbially said of one who corrupts
his morals or dishonors himself, or who falls
into heresy and idolatry and openly preaches it
In the same book Sanhedrin (107b) we read:
"Mar said: Jesus seduced, corrupted and destroyed
Finally as punishment for his crimes and impiety,
he suffered an ignominious death by being hanged
on a cross on the eve of the Passover (as we have
8. BURIED IN HELL
The book Zohar, III, (282), tells us that Jesus
died like a beast and was buried in that "dirt
heap...where they throw the dead bodies of dogs
and asses, and where the sons of Esau [the
Christians] and of Ismael [the Turks], also Jesus
and Mahommed, uncircumcized and unclean like dead
dogs, are buried."(25)
(25) In the book Synag. Judaica, (Ch. III, p. 75)
is the following: 'He who cuts himself off
[namely, who does not believe blindly in the
Rabbinical teachings] will suffer the tortures of
the damned, as is decreed in the Talmudic law of
punishment in the Tract de Repudiis (Gitt. c5):
He who despises the words of the wise men shall
be cast into the dirt heap with the damned." I
shudder to repeat that they blasphemously narrate
that our Saviour Jesus Christ, whose name be
forever blessed, suffered this penalty by being
cast into Gehenna, although it is contrary to the
traditions and teaching of the Fathers of the
9. WORSHIPPED AS GOD AFTER HIS DEATH BY HIS
George El. Edzard, in his book Avoda Sara, quotes
the following words of the commentator on the
Hilkoth Akum (V,3) of Maimonides:
"In many passages of the Talmud mention is made
of Jesus the Nazarene and of his disciples, and
that the Gentiles believe that there is no other
God besides him. In the book Chizzuk Emunah,(26)
part I, ch. 36, we read: 'The Christians build up
an argument from this [Zachary XII, 10] and say:
Behold how the Prophet testified that in future
ages the Jews would lament and weep because they
crucified and killed the Messiah who was sent to
them; and to prove that he meant Jesus the
Nazarene, possessing both the divine and human
nature, they quote the words: And they looked
upon him whom they transfixed and they wept over
him as a mother over her first born child.' "
(26) cf. Wagens, Sota, p. 69
Maimonides attempts to prove how much Christians
err in worshipping Jesus in his book Hilkoth
Melakhim (IX, 4):(27)
"If all the things he did had prospered, if he
had rebuilt the Sanctuary in its place, and had
gathered together the dispersed tribes of Israel,
then he would certainly be the Messiah...But if
so far he has not done so and if he was killed,
then it is clear he was not the Messiah whom the
Law tells us to expect. He was similar to all the
good and upright rulers of the House of David who
died, and whom the Holy and Blessed Lord raised
up for no other reason but to prove to many, as
it is said (in Dan. XI, 35): And some of them who
understand shall fall, to try and to purge them
and to make them white, even till the end of
time, because the appointed time is not yet.
Daniel also prophesised about Jesus the Nazarene
who thought he was the Christ, and who was put to
death by the judgment of the Senate: (Dan. V.14):
...and the robbers of thy people shall exalt
themselves to establish the vision; but they
shall fail. What could be plainer? For all the
Prophets said that the Christ would set Israel
free, would bring it salvation, restore its
dispersed peoples and confirm their laws. But he
was the cause of the destruction of Israel and
caused the rest of them to be dispersed and
humiliated, so that the Law was changed and the
greater part of the world was seduced to worship
another God. Truly no one can understand the
designs of the Creator, nor are his ways our
ways. For all that has been built up by Jesus the
Nazarene, and by the Turks who came after him,
tend only to prepare the way for the coming of
Christ the King, and to prepare the whole world
equally for the service of the Lord, as it is
said: For then I shall give a clean mouth to all
peoples that all may call upon the name of the
Lord, and bow down in unison before him.(28) How
is this being accomplished? Already the whole
world is filled with the praise of Christ, the
Law and the Commandments, and his praises have
spread to far distant lands and to peoples whose
hearts and bodies are uncircumcized. These
discuss with one another about the Law that was
destroyed—some saying that the commandments were
once true, but have ceased to exist; others that
there is a great mystery about it, that the
Messiah-King has come and that their doctrine has
revealed it. But when the Christ truly comes and
is successful, and is raised up and exalted, then
everything will be changed and these things will
be shown to be false and vain."
(27) Ibidem, p. 346
(28) Sophon, III, 9
10. AN IDOL
In the Tract Abhodah Zarah, (21a Toseph), we
"It is of importance to inquire the reasons why
men nowadays even sell and rent their houses to
Gentiles. Some say this is legal because it is
said in Tosephta: No one shall rent his house to
a gentile either here [in the land of Israel] or
elsewhere because it is known that he will bring
an idol into it. It is nevertheless allowed to
rent them stables, barns and lodging houses, even
though it is known that they will bring idols
into them. The reason is because a distinction
can be made between a place into which an idol
will be carried in order to leave it there
permanently, and a place where it will not be
left permanently, in which case it is allowed.
And since the gentiles, among whom we now live,
do not bring their idol into their homes to leave
it there permanently, but only for a time—while
someone is dead in the house or when someone is
dying, nor do they even perform any religious
rites there—it is therefore permitted to sell and
rent them houses."
Rabbi Ascher, in his Commentary on Abhodah Zarah
(83d) speaks not less clearly on this matter:
"Today it is permitted to rent houses to Gentiles
because they bring their idol into them only for
a time, when somebody is sick." And in the same
place he says 'Today they have a practice of
incensing their idol.' "
All this, and much more like it, proves beyond a
doubt that when the Rabbis speak of the idols of
the Gentiles among whom they lived at that time,
when no idols were worshipped, they clearly meant
the Christian "idol," namely, the image of Christ
on the crucifix and the Holy Communion.
NOTE ABOUT THE CROSS
In Jewish writings there is no directly
corresponding word for the Christian Cross. The
cross T on which those condemned to death were
crucified, was called Tau by the Phoenicians and
the Hebrews, and this name and sign for it was
afterwards taken over into the alphabet of the
Jews and of the Greeks and the Romans. The Cross
honored by the Christians, however, is called by
the following names:
1. Tsurath Haattalui—the image who was
2. Elil—vanity, idol.
3. Tselem—image. Hence the Crusaders in Jewish
books are called Tsalmerim (ein Tsalmer)
4. Scheti Veerebh—warp and woof, which is taken
from the textile art.
5. Kokhabh—star; on account of the four rays
emanating from it.
6. Pesila—a sculpture, a carven idol.
(29) Aben Ezra in Genes. XXVII, 39
But wherever it is mentioned it is always in the
sense of an idol or of something despicable, as
can be seen from the following quotations:
In Orach Chaiim, 113,8:
"If a Jew when praying should meet a Christian
[Akum] carrying a star [a crucifix] in his hand,
even if he has come to a place in his prayer
where it is necessary to bow down to worship God
in his heart, he must not do so lest he should
seem to bow down before an image."
In Iore Dea, 150,2:
"Even if a Jew should get a splinter in his foot
in front of an idol, or if he should drop his
money before it, he must not stoop down to remove
the splinter or to gather up his money lest he
should seem to adore it. But he should either sit
down or turn his back or his side to the idol and
then remove the splinter."
But whenever it is not possible for a Jew to turn
away like this, the following rule must be
observed (in Iore Dea, 3, Hagah):
"It is not permitted to bow down or to remove
one's hat before princes or priests who wear a
cross on their dress, as is their custom. Care
must be taken, however, not to be noticed in
failing to do so. For instance, one can throw
some coins on the ground and stoop down to pick
them up before they pass by. In this way it is
permitted to bow down or to remove one's hat
A distinction is also made between a cross which
is venerated and a cross which is worn around the
neck as a souvenir or as an ornament. The former
is to be regarded as an idol, but not necessarily
the latter. In Iore Dea, 141, 1, Hagah, it says:
"The image of a cross, before which they bow
down, is to be treated as an idol, and it is not
to be used until it is destroyed. However, a
'warp and woof' if hung around the neck as a
souvenir is not to be regarded as an idol and can
The sign of the cross made with the hand, by
which Christians are wont to bless themselves, is
called in Jewish "the moving of the fingers here
and there" (hinc et hinc).(30)
(30) cf. Kad. Hakkem, 20a
Article III. — THE TEACHINGS OF CHRIST
The Seducer and Idolator could teach nothing but
falsehood and heresy which was irrational and
impossible to observe.
In Abhodah Zarah (6a) it says:
"A Nazarene is one who follows the false
teachings of that man who taught them to worship
on the first day of the Sabbath."
In the same book Abhodah Zar. (Ch.I, 17a Toseph)
mention is made of the heresy of James. A little
further on (27b) we learn that this James was
none other than the disciple of Jesus:
"...James Sekhanites, one of the disciples of
Jesus, of whom we spoke in chapter 1."
But James taught, not his own doctrine, but that
3. IMPOSSIBLE TO OBSERVE
The author of Nizzachon(31) argues as follows on
"A written law of the Christians is: If a Jew
strike you on one cheek, turn the other also to
him and do not in any way return the blow.(32)
And ch. VI, v. 27 says: Love your enemies; do
good to them who hate you; bless them who curse
you and pray for those who do you harm; unto him
who strikes you on one cheek offer him the other.
To him who takes away thy cloak do not forbid him
to take thy coat also, etc. The same is found in
Matthew ch. V, v.39. But I have never seen any
Christian keep this law, nor did Jesus himself
behave as he taught others to do. For we find in
John ch XVIII, v22, that when someone struck him
on the face, he did not turn the other cheek, but
became angry on account of this one stroke and
asked 'Why do you strike me'? Likewise in the
Acts of the Apostles, ch.XXIII, v. 3, we read:
that when the High Priest ordered them that stood
by to strike him on the mouth, Paul did not turn
the other cheek; he cursed him saying 'God shall
smite thee thou whited wall, etc.' This is
contrary to their beliefs and destroys the
foundation upon which their religion rests, for
they boast that the law of Jesus is easy to
observe. If Paul himself, who may be called the
Dispenser of Jesus, could not preserve the
precept of Jesus, who among the others who
believe in him can prove to me that he can do
(31) cf. Wagens. Sota, p. 822
(32) A corruption of the text in Luke ch. VI, 29
The author, however, who had the Gospels and the
Acts of the Apostles under his hand, could not
have failed to understand in what sense Christ
commanded his followers to turn the other cheek
to him who would strike them, since in another
place he commanded his followers to cut off a
hand or an arm, and to pluck out an eye if these
should scandalize them. No one who has had the
least acquaintance with the Holy Scriptures ever
thought that these commands should be taken
literally . Only deep malice and ignorance of the
times in which Jesus lived can explain why the
Jews, even to this day, use these passages to
detract from the teachings of Jesus Christ.(33)
(33) cf. K. Lippe, Der Talmudjude vor dem
Dreirichter-Kollegium, p. 16, 1884
CHAPTER II — THE CHRISTIANS
There are three things to be considered in this
1. The names by which Christians are called in
2. What kind of people the Talmud pictures
Christians to be.
3. What the Talmud says about the religious
worship of the Christians.
Article I. - The Names Given to Christians in the
As in our languages Christians take their name
from Christ, so in the language of the Talmud
Christians are called Notsrim, from Jesus the
Nazarene. But Christians are also called by the
names used in the Talmud to designate all
non-Jews: Abhodah Zarah, Akum, Obhde Elilim,
Minim, Nokhrim, Edom, Amme Haarets, Goim,
1. Abhodah Zarah—Strange worship, idolatry. The
Talmudic Tract on Idolatry is thus entitled:
Obhde Abhodah Zarah—Idol Worshippers. That
Abhodah Zarah really means the cult of idols is
clear from the Talmud itself: 'Let Nimrod come
and testify that Abraham was not a server of
Abhodah Zarah.' But in the days of Abraham there
existed no strange cult either of the Turks or
the Nazarenes, but only the worship of the true
God and idolatry. In Schabbath (ibid. 82a), it
"Rabbi Akibah says: How do we know that Abhodah
Zarah, like an unclean woman, contaminates those
who subscribe to it? Because Isaiah says: Thou
shalt cast them away like a menstruation cloth;
and shalt say unto it, Get thee hence."
In the first part of this verse mention is made
of idols made from gold and silver.
The learned Maimonides also clearly demonstrates
that the Jews regarded Christians as Abhodah
Zarah. In Perusch (78c) he says:
"And be it known that Christian people who follow
Jesus, although their teachings vary, are all
worshippers of idols (Abhodah Zarah)."
2. Akum—This word is made up of the initial
letters of the words Obhde Kokhabkim U
Mazzaloth—worshippers of stars and planets. It
was thus that the Jews formerly styled the
Gentiles who lacked all knowledge of the true
God. Now, however, the word Akum in Jewish books,
especially in the Schulkhan Arukh, is applied to
Christians. This is evident from numerous
In the Orach Chaiim (113,8) those who use a cross
are called Akum. In the Iore Dea (148, 5, 12),
those who celebrate the feasts of Christmas and
New Year, eight days afterwards, are called
worshippers of the stars and planets:
"Thus if a gift is sent to the Akum, even in
these times, on the eighth day after Christmas,
which they call the New Year," etc.
3. Obhde Elilim—Servers of idols. This name has
the same meaning as Akum. Non-Jews are frequently
called by this name. In the Orach Chaiim, for
example (215, 5), it says:
"A blessing should not be pronounced over incense
which belongs to the servers of idols."
But at the same time when the Schulkhan Arukh was
written there were no worshippers of the stars
and planets (Akum); there were no 'servers of
idols' among those who lived with the Jews. Thus,
for example, the author of the Commentary on the
Schulkhan Arukh (entitled Magen Abraham), Rabbi
Calissensis who died in Poland in 1775, in note
8, on No. 244 of the Orach Chaiim (where it is
allowed to finish a work on the Sabbath with the
help of an Akum) says: "Here in our city the
question is raised about the price of hiring
worshippers of the stars and planets who sweep
the public streets when they work on the
(34) cf. Ecker, Judensp. p. 17
4. Minim—Heretics. In the Talmud those who
possess books called the Gospels are heretics.
Thus in Schabbath (116a) it says:
"Rabbi Meir calls the books of the Minim Aven
Gilaion [iniquitous volumes] because they call
5. Edom—Edomites. Rabbi Aben Ezra, when he speaks
about the Emperor Constantine who changed his
religion and placed the image of him who was
hanged on his banner, adds:
"Rome therefore is called the Kingdom of the
And Rabbi Bechai, in his Kad Hakkemach (fol. 20a,
on Isaiah, ch. LXVI, 17) writes:
"They are called Edomites who move their fingers
'here and here' " (who make the sign of the
Likewise Rabbi Bechai, commenting on the words of
Isaiah (loc. cit.), "those who eat the flesh of
swine" adds: "These are the Edomites." Rabbi
Kimchi, however, calls them "Christians." And
Rabbi Abarbinel, in his work Maschima Ieschua
(36d) says: "The Nazarenes are Romans, the sons
6. Goi—Race, or people. The Jews also call a man
a Goi—a gentile; they call a gentile woman a
Goiah. Sometimes, but very rarely, Israelites are
called by this name.(35) It is mostly applied to
non-Jews, or idolators. In Jewish books which
treat of Idolatry,(36) worshippers of idols are
often called by this single word Goi. For this
reason, in more recent editions of the Talmud(37)
the use of the word Goi is purposely avoided and
other words for non-Jews are substituted.
(35) ex.gr. Genes. XII, 2; Exod. XIX, 6; Isaiah,
(36) cf. Abhodah Zarah, and Hilkoth Akum of
Maimonides (37) cf. The Warsaw Edition of 1863
It is well known that in the Jewish language, the
Jews call Christians among whom they live, Goim.
Nor do the Jews deny this. Sometimes in their
popular magazines they say that this word means
nothing harmful or evil.(38) But the contrary can
be seen in their books written in the Hebrew
language. For instance, in Choschen Hammischpat
(34,22), the name Goi is used in a depraved
"Traitors and Epicureans and Apostates are worse
(38) cf. Israelita, No. 48, 1891
7. Nokhrim—strangers, foreigners. This name is
used for all who are not Jews, and therefore for
8. Amme Haarets—People of the earth, idiots.
There are some who say(39) that people of other
races are not meant by this, but only crude and
uneducated people. There are passages, however,
which leave no doubt about the matter. In the
Holy Scripture, Book of Esra, ch. X, 2, we read:
We have sinned against our God, and have taken
strange wives [nokhrioth] of the people of the
earth. That people of the earth denotes idolators
is clear from Zohar, I, 25a: "The People of the
earth—Obhde Abhodah Zarah, idolaters.(40)
(39) cf. Franz Delitzsch, Schachmatt den
Blutluhnern, 1883, p. 41
(40) Buxtorf is therefore correct (Lexicon, col.
1626) by translating Amme haarets as 'gentiles,'
which displeases Prof. Delitzsch
9. Basar Vedam—Flesh and blood; carnal men who
are destined to perdition and who can have no
communion with God. That Christians are flesh and
blood, is proved from the prayer book:
"Whoever meets a wise and educated Christian can
say: Blessed art thou O Lord, King of the
Universe, who dispenseth of thy wisdom to Flesh
and Blood," etc.
Likewise in another prayer, in which they ask God
soon to restore the kingdom of David and to send
Elias and the Messiah, etc., they ask him to take
away their poverty so that they will have no need
to accept gifts from "flesh and blood," nor to
trade with them, nor to seek wages from them.(41)
(41) cf. Synag. Jud. C. XII, p. 257 and 263
10. Apikorosim—Epicureans. All are called by this
name who do not observe God's precepts, as well
as all those, even Jews themselves, who express
private judgments in matters of faith.(42) How
much more, therefore, Christians!
(42) The Jews of Warsaw showed an example of this
when, in 1892, they denounced the editor of the
newspaper Hatseflrah because he dared to say that
everything in the Talmud was not of the same
religious value nor of the same authority.
11. Kuthim—Samaritans. But since there are no
longer any Samaritans, and since there are many
references in recent Jewish books to Samaritans,
who can doubt that this does not mean the
Furthermore, in this matter of naming those who
are not Jews, it is to be particularly noted that
Jewish writings apply these names
indiscriminately and promiscuously when they
speak of the same thing, and almost in the same
words. For instance, in the Tract Abhodah Zarah
(25b) the word Goi is employed, but in the
Schulkhan Arukh (Iore Dea 153, 2) Akum is used.
Kerithuth (6b) uses Goim; Jebhammoth (61a) uses
Akum; Abhodah Zar. (2a) uses Obhde Elilim;
Thoseph uses Goim and Obhde Ab., Choschen Ham
(Venetian ed.) uses Kuthi; (Slav. ed.) Akum. And
many more instances could be quoted.
Maimonides in his book on Idolatry
indiscriminately calls all the following
idolators: Goim, Akum, Obhde Kokhabhim, Obhde
Article II. - What the Talmud Teaches About
Christians In the preceding chapter we saw what
the Jews think of the Founder of the Christian
religion, and how much they despise his name.
This being so, it would not be expected that they
would have any better opinion about those who
follow Jesus the Nazarene. In fact, nothing more
abominable can be imagined than what they have to
say about Christians. They say that they are
idolaters, the worst kind of people, much worse
than the Turks, murderers, fornicators, impure
animals, like dirt, unworthy to be called men,
beasts in human form, worthy of the name of
beasts, cows, asses, pigs, dogs, worse than dogs;
that they propagate after the manner of beasts,
that they have diabolic origin, that their souls
come from the devil and return to the devil in
hell after death; and that even the body of a
dead Christian is nothing different from that of
Since Christians follow the teachings of that
man, whom the Jews regard as a Seducer and an
Idolater, and since they worship him as God, it
clearly follows that they merit the name of
idolaters, in no way different from those among
whom the Jews lived before the birth of Christ,
and whom they taught should be exterminated by
every possible means.
This is best demonstrated by the names they give
to Christians, and by the unmistakable words of
Maimonides which prove that all who bear the name
of Christian are idolaters.(42a) And anyone who
examines Jewish books which speak of the
"Worshippers of the Stars and Planets,"
"Epicureans," "Samaritans," etc., cannot but
conclude that these idolaters are none other than
Christians. The Turks are always called
"Ismaelites," never idolaters.
(42a) Vide Infra. ch. II, p. 42
2. CHRISTIANS WORSE THAN THE TURKS
Maimonides in Hilkoth Maakhaloth (ch. IX) says:
"It is not permitted to drink the wine of a
stranger who becomes a convert,(43) that is, one
who accepts the seven precepts of Noah, but is
permitted to gain some benefit from it. It is
allowed to leave wine alone with him, but not to
place it before him. The same is permitted in the
case of all gentiles who are not idolaters, such
as the Turks [Ismaelites]. A Jew, however, is not
permitted to drink their wine, although he may
use it to his own advantage. All the best known
Rabbis agree on this. But since Christians are
idolaters, it is not allowed even to use their
wine to advantage."
(43) There are two kinds of Jewish converts; some
are called Gere Tsedekh, converts to justice, who
embrace the Jewish religion and accept the whole
law of Moses, not for external reasons only, but
for the glory of God and for the sake of true
religion; others are called Gere Toschabh,
convert strangers, who are neither circumcized
nor baptized, and who observe only certain laws,
namely those given to the sons of Noah, which
are: (1) Justice; (2) Praise of God; (3) Shunning
idolatry; (4) about fornication; (5) the shedding
of blood; (6) Rape; (7) not touching an animal's
organ. Vide, Sanhed, 56a.
In Abhodah Zarah (22a) it says:
"A Jew must not associate himself with gentiles
because they are given to the shedding of blood."
Likewise in Iore Dea (153,2):
"An Israelite must not associate himself with the
Akum [Christians] because they are given to the
shedding of blood."
In the Abhodah Zarah (25b) it says:
"The Rabbis taught: If a Goi joins an Israelite
on the road, he [the Jew] should walk on his
right side.(44) Rabbi Ismael, the son of Rabbi
Jochanan the nephew of Beruka, says: if he
carries a sword, let the Jew walk on his right
side.(45) If the Goi carries a stick, the Jew
should walk on his left side.(46) If he is
climbing a hill or descending a steep incline,
the Jew must not go in front with the Goi behind,
but the Jew must go behind and the Goi in front,
nor must he stoop down in front of him for fear
the Goi might crack his skull. And if he should
ask the Jew how far he is going, he should
pretend he is going a long way, as Jacob our
Father said to the impious Esau: Until I come to
my Lord in Seir (Gen. XXXIII, 14-17), but it
adds: Jacob set out for Sukoth."
(44) So that if the Gentile should raise his hand
to strike him, the Jew can more quickly ward off
the blow with his right hand.
(45) So that the Jew's right hand be nearer to
the Gentile's sword, and if he tries to draw it,
the Jew can obstruct his right hand.
(46) So that the Jew be nearer to the Gentile's
right hand which holds the stick, and so may be
able to grasp it quickly with his left hand.
In Orach Chaiim (20,2) it says:
"Do not sell your overcoat (Talith) with the
fringes to an Akum, lest he should join up with a
Jew on the road and kill him. It is also
forbidden to exchange or lend your overcoat with
a Gentile, except for a short time and when there
is nothing to be feared from him."
In the Abhodah Zarah (15b) it says:
"Animals of the masculine sex must not be left in
the barns of the Gentiles with their men, nor
animals of the feminine sex with their women;
much less must animals of the feminine sex be
left with their men and of the masculine sex with
their women. Nor must sheep be left to the care
of their shepherds; nor must any intercourse be
had with them; nor must children be given into
their care to learn to read or to learn a trade."
In the same tract a little farther on (22a) it is
explained why animals must not be allowed in the
barns of Gentiles, and why Jews are not permitted
to have sexual intercourse with them:
"Animals must not be allowed to go near the Goim,
because they are suspected of having intercourse
with them. Nor must women cohabit with them
because they are over-sexed."
In fol. 22b of the same book the reason is given
why animals especially of the feminine sex must
be kept away from their women:
"...because when Gentile men come to their
neighbors' houses to commit adultery with their
wives and do not find them at home, they
fornicate with the sheep in the barns instead.
And sometimes even when their neighbors' wives
are at home, they prefer to fornicate with the
animals; for they love the sheep of the
Israelites more than their own women."
It is for the same reason that animals are not to
be entrusted to Goi shepherds, nor children to
The Talmud gives two reasons why the Goim are
unclean: because they eat unclean things, and
because they themselves have not been cleansed
(from original sin) on Mount Sinai. In Schabbath,
(145b) it says:
"Why are the Goim unclean? Because they eat
abominable things and animals that crawl on their
Likewise in Abhodah Zarah, 22b:
"Why are the Goim unclean? Because they were not
present at Mount Sinai. For when the serpent
entered into Eve he infused her with uncleanness.
But the Jews were cleansed from this when they
stood on Mount Sinai; the Goim, however, who were
not on Mount Sinaim were not cleansed."
6. COMPARED TO DUNG
"When ten persons are praying together in one
place and they say Kaddisch, or Kedoschah,
anyone, even though he does not belong there, may
respond Amen. There are some, however, who say
that no dung or Akum must be present."
In Iore Dea (198, 48) Hagah, it says:
"When Jewish women come out of a bath they must
take care to meet a friend first, and not
something unclean or a Christian. For if so, a
woman, if she wants to keep holy, should go back
and bathe again."
It is worthy of note that the following list of
unclean things is given in Biur Hetib, a
commentary on the Schulchan Arukh:
"A woman must wash herself again if she sees any
unclean thing, such as a dog, an ass, or People
of the Earth; a Christian (Akum), a camel,(47) a
pig, a horse, and a leper."
(47) In the Vilna ed. of 1873, camel is omitted,
since there are no camels there; but People of
the Earth, and Akum are included.
7. NOT LIKE MEN, BUT BEASTS
In Kerithuth (6b p. 78) it says:
"The teaching of the Rabbis is: He who pours oil
over a Goi, and over dead bodies is freed from
punishment. This is true for an animal because it
is not a man.(48) But how can it be said that by
pouring oil over a Goi one is freed from
punishment, since a Goi is also a man? But this
is not true, for it is written: Ye are my flock,
the flock of my pasture are men (Ezechiel, XXXIV,
31). You are thus called men, but the Goim are
not called men."
(48) The same holds for the dead body of any man.
In the Tract Makkoth (7b) he is said to be guilty
of killing "except when, if intending to kill an
animal he kills a man by mistake, or intending to
kill a Goi, he kills an Israelite."
In Orach Chaiim (225,10) it says:
"He who sees beautiful creatures, even though it
be an Akum or an animal, let him say 'Blessed art
thou Our Lord God, King of the Universe, who has
placed such things on the earth!' "
8. THEY DIFFER ONLY IN FORM FROM BEASTS
In Midrasch Talpioth (fol. 225d) it says:
"God created them in the form of men for the
glory of Israel. But Akum were created for the
sole end of ministering unto them [the Jews] day
and night. Nor can they ever be relieved from
this service. It is becoming to the son of a king
[an Israelite] that animals in their natural
form, and animals in the form of human beings
should minister unto him."
We can quote here also what is said in Orach
Chaiim, 57, 6a:
"If pigs are to be pitied when they suffer from
disease, because their intestines are similar to
ours, how much more should the Akum be pitied
when thus affected."(49)
(49) In Taanith (21b) it says: "How much more the
Nokhrim since they are similar to Israelites."
In Zohar, II, (64b) it says:
"...People who worship idols, and who are called
cow and ass, as it is written: I have a cow and
Rabbi Bechai, in his book Kad Hakkemach, ch. I,
beginning with the word
Geulah—redemption—referring to Psalm 80, v. 13:
The boar out of the wood doth waste it, says:
"The letter ain is dropped [suspended] the same
as these worshippers are followers of him who was
Buxtorf (Lex.) says:
"By wild pig the author here means the Christians
who eat pork and, like pigs, have destroyed the
vineyard of Israel, the City of Jerusalem, and
who believe in the 'suspended' Christ. Else the
letter ain is dropped in this word because they,
as worshippers of Christ who was hanged, are also
Rabbi Edels, in commenting on Kethuboth (110b)
"The Psalmist compares the Akum to the unclean
beast in the woods."
10. WORSE THAN ANIMALS
Rabbi Schelomo Iarchi (Raschi), famous Jewish
commentator, explaining the law of Moses (Deuter.
XIV, 21) forbidding the eating of meat of wounded
animals, but which must be given to the 'stranger
in thy gates,' or which, according to Exodus
(XXII, 30) is to be thrown to the dogs, has this
"...for he is like a dog. Are we to take to word
'dog' here literally? By no means. For the text
in speaking of dead bodies says, Or thou mayest
sell it to an alien. This applies much more to
the meat of wounded animals, for which it is
permitted to accept payment. Why therefore does
the Scripture say it may be thrown to 'dogs?' In
order to teach you that a dog is to be more
respected than the Nokhri."
11. THEY PROPAGATE LIKE BEASTS
In the Sanhedrin (74b) Tosephoth, it says:
"The sexual intercourse of a Goi is like to that
of a beast."
And in Kethuboth (3b) it says:
"The seed of a Goi is worth the same as that of a
Hence it is to be inferred that Christian
marriage is not true marriage.
In Kidduschim (68a), it says:
"...How do we know this? Rabbi Huna says: You can
read: Remain here with the ass, that is, with a
people like an ass. Hence it appears that they
are not capable of contracting marriage."
And in Eben Haezer (44, 8):
"If a Jew enters into marriage with an Akum
(Christian), or with his servant, the marriage is
null. For they are not capable of entering into
matrimony. Likewise if an Akum or a servant enter
into matrimony with a Jew, the marriage is null."
In Zohar (II, 64b) it says:
"Rabbi Abba says: If only idolaters alone had
sexual intercourse, the world would not continue
to exist. Hence we are taught that a Jew should
not give way to those infamous robbers. For if
these propagate in greater numbers, it will be
impossible for us to continue to exist because of
them. For they give birth to sucklings the same
12. CHILDREN OF THE DEVIL
In Zohar (I, 28b) we read:
"Now the serpent was more subtle than any beast
of the field, etc. (Genes. III, 1.) 'More subtle'
that is towards evil; 'than all beasts' that is,
the idolatrous people of the earth. For they are
the children of the ancient serpent which seduced
(50) This ancient serpent, the parent of
Christians, that is, the devil in the form of a
serpent, is called, Sammael (cf. Targum Iobi,
XXVIII, 7). Rabbi Maimonides writes in More (Bk.
II, ch. 30) that Sammael took the form of a
serpent and seduced Eve. He is also called the
'Angel of Death,' and 'the Head of the assembly
of evil ones.' Debbarim Rabba (208c) calls him
"Sammael the impious one, "the prince of all
devils." Rabbi Bechai (in Mikkets) calls him "The
Impious Sammael, the Prince of Rome."
The best argument used by the Jews to prove that
Christians are of the race of the devil is the
fact that they are uncircumcized. The foreskin on
non-Jews prevents them from being called the
children of the Most High God. For by
circumcision the name of God—Schaddai—is
completed in the flesh of a circumcized Jew. The
form of the letter Isch is in his nostrils, the
letter Daleth in his (bent) arm, and ain appears
in his sexual organ by circumcision. In
non-circumcized gentiles, therefore, such as
Christians, there are only two letters, Isch and
Daleth, which make the word Sched, which means
devil. They are, therefore, children of the
Sched, the devil.(51)
(51) cf. Sanhedrin Jud. p. 88
13. THE SOULS OF CHRISTIANS ARE EVIL AND UNCLEAN
The teaching of the Jews is that God created two
natures, one good and the other evil, or one
nature with two sides, one clean and the other
unclean. From the unclean side, called
Keliphah—rind, or scabby crust—the souls of
Christians are said to have come.
In Zohar (I, 131a) it says:
"Idolatrous people, however, since they exist,
befoul the world, because their souls come out of
the unclean side."
And in Emek Hammelech (23d) it says:
"The souls of the impious come from Keliphah,
which is death and the shadows of death."
Zohar (I, 46b, 47a) goes on to show that this
unclean side is the left side, from which the
souls of Christians come:
"And he created every living thing, that is, the
Israelites, because they are the children of the
Most High God, and their holy souls come out from
Him. But where do the souls of the idolatrous
gentiles come from? Rabbi Eliezer says: from the
left side, which makes their souls unclean. They
are therefore all unclean and they pollute all
who come in contact with them."
14. AFTER DEATH THEY GO DOWN TO HELL
The Elders teach that Abraham sits at the gate of
Gehenna and prevents any circumcized person from
entering there; but that all the uncircumcized go
down to hell.
In Rosch Haschanach (17a) it says:
"Heretics and Epicureans and Traitors go down
15. THE FATE OF DEAD CHRISTIANS
The bodies of Christians after death are called
by the odious name of Pegarim, which is the word
used in Holy Scripture for the dead bodies of the
damned and of animals, but never for the pious
dead who are called Metim. Thus the Schulchan
Arukh orders that a dead Christian must be spoken
of in the same way as a dead animal.
In Iore Dea (377,1) it says:
"Condolences must not be offered to anyone on
account of the death of his servants or
handmaidens. All that may be said is 'May God
restore your lost one, the same as we say to a
man who has lost a cow or an ass.' "
Nor must Christians be avoided for seven days
after they have buried someone, as the law of
Moses commands, since they are not men; for the
burial of an animal does not pollute one.
In Iebhammoth (61a) it says:
"The Nokhrim are not rendered unclean by a
burial. For it is said: Ye are my sheep, the
sheep of my pasture; ye are men. You are thus
called men, but not the Nokhrim."
Article III. - About Christian Rites and Worship
Since Christians are regarded by the Jews as
idolators, all their forms of worship are
idolatrous. Their priests are called priests of
Baal; their temples are called houses of lies and
idolatry, and everything they contain, such as
chalices, statues and books, are regarded as made
for the serving of idols; their prayers, both
private and public, are sinful and offensive to
God; and their festivals are called days of evil.
The Talmud speaks of priests, the ministers of
Christian worship, as idolatrous and belonging to
the god Baal. They are also called
Komarim—Soothsayers; and also Galachim, the
shaved, because they shave their heads,
particularly the monks.
In Abhodah Zarah (14b) Toseph, it says:
"It is forbidden to sell the books of the
prophets to the soothsayers, since they may use
them for their evil worship in their idolatrous
temples. Those who do so sin against the law
which forbids us to place an obstacle in the way
of a blind person. It is also forbidden to sell
them to a Christian who is not shaved, for he is
sure to give or sell them to one of them who is
2. CHRISTIAN CHURCHES
A place of Christian worship is called (1) Beth
Tiflah, a house of vanity and foolishness,(52) in
place of Beth Tefilah, a house of prayer; (2)
Beth Abhodha Zarah, a House of Idolatry; (3) Beth
Hatturaph Schel Letsim, a house of Evil
(52) Wagenseil (in Sota, p. 497) says that
Buxtorf, in translating the word Tiflah as
foolishness or vanity, did not go far enough. For
this name which is applied to a Christian Church
really means a brothel or whorehouse. (53) cf.
Sepher Zerubbabel, Constantinople edit.
In Abhodah Zarah (78) the Perusch of Maimonides,
"Be it known to you that it is beyond a doubt
forbidden by law to pass through a Christian city
in which there is a house of vanity, that is, a
house of idolatry; much more to live therein. But
we today, as punishment for our sins, are subject
to them, and are forced to live in their
countries, as it was foretold in Deuteronomy (IV,
28): And there ye shall serve gods, the work of
men's hands, of wood and stone....Thus if it is
allowed as predicted to pass around a Christian
city, much more so must we pass around an
idolatrous temple; nor is it allowed us even to
look inside and above all to enter in."
A Jew is forbidden not only to enter a Christian
church, but even to go near it, except under
In Iore Dea (142,10) it says:
"It is forbidden to stand in the shadow of a
house of idolatry, whether from the inside or the
outside, for a distance of four cubits from the
front door. It is not forbidden, however, to
stand under the shadow of the back of a church.
Nor is the shadow forbidden us if the church
stands in a place where formerly there was a
public road, which was taken from the community
and the house of idolatry built upon it. For the
road is still there. But if the house of idolatry
existed before the road, it is not permitted to
pass before it. There are some who say that it is
forbidden to pass there in any case."
Neither is a Jew allowed to listen to, or admire
the beautiful music of the churches. In Iore Dea
(142, 15) it says:
"It is forbidden to listen to the music of
idolatrous worship, and to examine the statues of
their idols; for even by looking at them one can
be influenced by the evil of idolatry. But one
can look who does not intend to be so affected."
Likewise a Jew is not allowed to have a house
near a church; nor is he allowed to rebuild a
house which has been destroyed in such a place.
In Iore Dea (143,1) it says:
"If a house near an idolatrous temple belonging
to the Akum falls down, it must not be rebuilt. A
Jew must remove it a certain distance away if he
wishes to rebuild it. But he must fill up the
vacant space between his house and the church
with bushes and rubbish so that the space will
not be used to extend the idolatrous temple."
Here may be added what a certain Rabbi Kelomimus
said about a Christian church (in the book
Nizzachon)(54) to the Emperor Henry III, who gave
him permission to speak his opinion freely about
the Basilica which he had recently built at
(54) cf. Wagensel, Sota, p. 498
(55) This is how he calls this famous church. The
German word is Thum, and by a play on the word he
calls it Tehom, which means abyss.
"After the Emperor Henry III, a very wicked man,
had completed the building of that "Abyss,"(55)
he sent for Rabbi Kelominus and said to him: 'I
want to ask you, how does this Basilica which I
have built compare with the magnificence of
Solomon's Temple, about which so many volumes
have been written?' He replied: 'My Lord, if you
will permit me to speak freely, and if you will
swear to me that you will let me go unharmed, I
will tell you the truth about it.' The Emperor
answered: 'I give you my word as a lover of the
truth and as an Emperor, that no harm shall come
to you.' Then the Jew said: 'If you gathered
together all you have spent so far, and added to
it all the silver and gold in your treasury, it
would not suffice even to pay the workmen and
craftsmen that Solomon employed; for it is
written (Chron. II, ch 2): And Solomon told out
threescore and ten thousand men to bear burdens,
and fourscore thousand to hew in the mountains,
and three thousand and six hundred to oversee
them. Eight years were spent in the building of
the Temple, much more than you have spent in
building this Tehom [abyss]. And when Solomon had
finished his Temple, see what the Scripture says
about it: The priests could not stand to minister
by reason of the cloud; for the glory of God had
filled the House of the Lord (Chron. II, Ch. 5,
14). But if someone loaded an ass with putrid
garbage and led it into this abyss of yours, no
one would notice the difference!' The Emperor
Henry then replied: 'Were it not that I have
sworn to let you go unharmed, I would order your
head cut off.' "
Chalices used in the Sacrifice of the mass are
spoken of as vessels in which filth is offered up
to the idol. Moses Kozzensis, in Hilkoth Abhodah
Zarah (10b) says:
"A Jew who buys Chalices of the Goi, which are
broken and thrown away, it is not permitted to
sell them again to them, because their priest of
Baal will use them in the worship of the idol."
The Talmud calls the books of the Christians
Minim—heretical books—Siphre Debeth Abidan—Books
of the House of Perdition.(56) The Talmud in
particular speaks of the books of the Gospels.
Thus in Schabbath (116a) Toseph:
"Rabbi Meir calls heretical books Aaven Gilaion
(volumes of iniquity) because the call them
(56) This is what Jews call a Christian school
And Rabbi Jochanan calls these books Aavon
Gilaion, evil books. The Schulchan Arukh, Crakow
edition, gives this name as Aven Niktabh al
Haggilaion—iniquity written in a book.
Buxtorf says: "In the Arukh there is a note
Scheker Niktabh al Gilaion, which means, a lie
written in a book."
All the Talmudists agree that the books of the
Christians should be destroyed. They differ only
as to what should be done with the names of God
contained in them. In Schabbath (116a) it says:
"The Glossaries of our own books and the books of
the heretics are not to be saved from the flames,
if they should catch fire on the Sabbath day.
Rabbi Jose, however, says: 'On festival days the
divine names should be torn out of the books of
the Christians and hidden away; what remains must
be given to the flames.' But Rabbi Tarphon says:
'In order that I may be remembered by my
children, if those books should ever fall into my
hands I would burn them together with the divine
names contained therein. For if one is chased by
an assassin, or by a serpent, it would be better
to take refuge in a pagan temple than in one of
theirs; because the Christians knowingly resist
the truth, whereas the pagans do so unknowingly."
Christian prayers are called, not Tefillah, but
Tiflah. They change the point and insert Iod,
which makes it read to mean sin, foolishness and
6. CHRISTIAN FESTIVALS
Christian festivals, especially Sunday, are
called Iom Ed—day of destruction, perdition,
misfortune or calamity. They are also simply
called Iom Notsri—Christian Days. The word Ed
rightly interpreted means misfortune or calamity,
as appears from the Gemarah and the Glossaries of
Maimonides in Abhodah Zarah (2a):
"The word Edehem means the festivals of the
Christians, since it is written (in Deuter.
XXXII, 35): the day of their calamity."
Maimonides also says in Abhodah Zarah (78c):
"The word Edehem means the foolishness of their
festivals. It is the name for their despicable
feast days which do not merit the name of Moedim,
for they are really vain and evil."
Baretenora also writes:
"The word Edehem is the name for their
ignominious festivals and solemnities."
The marginal notes of Tosephoth also give this
name to Christian festivals. Thus in Abhodah
"The Day of Evil, that is the Christian Day, is
forbidden to us as well as all their other feast
Some Christian festivals are mentioned by name,
such as the feast of Christmas and Easter. Moses
Mikkozzi,(57) referring to the above text of
Abhodah Zarah , says:
"Rabbi Sammuel declares, in the name of Solomon
Iarchi, that in particular the festivals of
Christmas and Easter, which are their principal
evil days and the foundation of their religion,
are forbidden to us."
(57) cf. G. Edzard, ut supra.
Maimonides, in Hilkoth Akum (ch. IX) has the
"Sammuel repeats the words of Rabbi Sal. Iarchi
which forbid us particularly to celebrate the
feasts of Christmas and Easter, which are
celebrated on account of him who was hanged."
Furthermore, indications of the impiety of the
Jews are to be found in the names which they give
to these Christian festivals: For in place of
using Tav in the word Nithal, they often write
Tet and call it Nital for the Latin word Natalis,
the Feast of the Nativity. They make it appear as
if this word were from the root Natal which
connotes extermination or destruction. Likewise
they refuse to use the word Paschal (Pesach) for
the Christian feast of Easter. The substitute
Koph for Phe and insert the letter iod and call
it Ketsach or Kesach. Both pronunciations have an
evil meaning. Ketsach is from the root Katsah,
meaning to amputate or cut off from, and Kesach
is from the root Kesa, meaning wood or a gallows.
This is done because the feast of Easter is
celebrated by Christians in memory of Christ—the
one who was hanged—who was put to death and who
rose again from the dead.
PART TWO - PRECEPTS OF THE TALMUD CONCERNING
From what has been shown thus far, it is clear
that, according to the teaching of the Talmud,
Christians are idolaters and hateful to Jews. As
a consequence, every Jew who wishes to please God
has a duty to observe all the precepts which were
given to the Fathers of their race when they
lived in the Holy Land concerning the idolatrous
gentiles, both those who lived amongst them and
those in nearby countries.
A Jew is therefore required (1) To avoid
Christians; (2) To do all he can to exterminate
CHAPTER I - CHRISTIANS MUST BE AVOIDED
Jews are required to avoid all contact with
Christians for four reasons: (1) Because they are
not worthy to share in the Jewish way of life;
(2) Because they are unclean; (3) Because they
are idolators; (4) Because they are murderers.
Article I. —Christians Must Be Avoided—Because
They Are Unworthy to Share Jewish Customs
A Jew, by the fact that he belongs to the chosen
people and is circumcized, possesses so great a
dignity that no one, not even an angel, can share
equality with him.(1) In fact, he is considered
almost the equal of God. "He who strikes an
Israelite" says Rabbi Chanina "acts as if he
slaps the face of God's Divine Majesty."(2) A Jew
is always considered good, in spite of certain
sins which he may commit; nor can his sins
contaminate him, any more than dirt contaminates
the kernel in a nut, but only soils its shell.(3)
A Jew alone is looked upon as a man; the whole
world is his and all things should serve him,
especially "animals which have the form of
(1) cf. Chullin, 91b
(2) cf. Sanhedrin, 58b
(3) cf. Chagigah, 15b
(4) "Thus on the Sabbath day Jews celebrate with
wine, meats, fish and all the delicacies made for
men; for them it is a full holiday; they abstain
from all kinds of work and will not lift a finger
to do anything that has the appearance of labor
or that involves work of any kind. Thus if there
is need to light a fire in winter, to light or
blow out a candle, to cook or heat food, or to
milk cows, they employ poor Christians to do such
work. Hence they glory in the fact that they are
masters and Christians are their servants who
must minister to them while they rest at their
ease. Christian rulers should see to it that this
should be stopped and that others should not
minister to Jews in this way on their Sabbath and
other festivals. And it must be admitted that we,
to the detriment of our Christian liberty, aid
them too much in upholding their superstition to
avoid all kinds of work on the Sabbath." Buxtorf
in Synag. Jud. p. 382.
Thus it is plain that they regard all contact
with Christians as contaminating and as
detracting from their dignity. They are therefore
required to keep as far away as possible from all
who live and act as Christians do.(5)
(5) "They are diligently warned not to have any
contact with Christians, not to play with their
children, nor to eat or drink with them, nor to
have anything to do with them socially. And
parents tell their children the conversation of
Christians is so horrible and vicious that they
conceive an implacable hatred of Christians from
their very cradle." Ibedem, ch. VII, p. 136.
1. A JEW MUST NOT SALUTE A CHRISTIAN
In Gittin (62a) it says:
"A Jew must not enter the home of a Nokhri on a
feast day to offer him greetings. However, if he
meets him on the street, he may offer him a
greeting, but curtly and with head bowed."
2. A JEW MUST NOT RETURN THE GREETINGS OF A
In Iore Dea (148,10) it says:
"A Jew must not return the greeting of a
Christian by bowing before him. It is good,
therefore, to salute him first and so avoid
having to answer him back if the Akum salutes him
(6) Urbanity is therefore not the reason why Jews
appear so amiable in bowing down so humbly before
Rabbi Kohana says that when a Jew salutes a
Christian he should say "Peace to my Lord," but
intend this for his own Rabbi. For the Tosephoth
says: "For his heart was turned towards his own
3. A JEW MUST NOT GO BEFORE A CHRISTIAN JUDGE
In Choschen Hammischpat (26,1) it says:
"A Jew is not permitted to bring his case before
Akum judges, even if the matter is judged by the
decisions of Jewish law, and even if both parties
agree to abide by such decisions. He who does so
is impious and similar to one who calumniates and
blasphemes, and who raises his hand against the
Law given us by Moses, our great law-giver. Hagah
says 'The Bethin has the power to excommunicate
such a one until he release his Jewish brother
from the hands of the Gentile.' "
4. A CHRISTIAN CANNOT BE USED AS A WITNESS
In Choschen Ham. (34,19) it says:
"A Goi or a servant is not capable of acting as a
5. A JEW CANNOT EAT CHRISTIAN FOOD
In Iore Dea (112,1) it says:
"The Elders forbade the eating of the bread of
the Akum, lest we would seem to be familiar with
And in Abhodah Zarah (35b) it says:
"The following things belonging to the Goim are
forbidden: Milk which a Goi takes from a cow, in
the absence of a Jew;(7) also their bread, etc."
(7) "For fear he would mix the milk of swine or
of some other unclean animal with it"—Surenhusius
Mischnah Ab. Zar. p.6.
6. A JEW MUST NEVER ACT IN ANY WAY LIKE A
In Iore Dea (178,1) it says:
"It is not permitted to imitate the customs of
the Akum, nor to act like them. Nor is it
permitted to wear clothes like the Akum, nor to
comb the hair as they do...neither must Jews
build houses that look like temples of the Akum."
Since, however, it is not possible to observe all
these rules in every place, the Hagah says that
they can be overlooked to a certain extent when,
for instance, it is to the advantage of a Jew to
do so; for example, if a Jew would profit by a
trade which requires a certain kind of dress.
* * * * *
Article II. —Christians Are to Be Avoided—Because
They Are Unclean
It is not known how often Jews must wash and
purify themselves, nor how much they must study
to avoid everything which might render them
unclean. The Talmud teaches, however, that
Christians are people whose touch alone makes
things unclean. In Abhodah Zarah (72b) it says:
"A certain man was pouring wine from one jar into
another by means of a tube, when a Goi came along
and touched the tube with his hand. As a result
all the wine (in both jars) had to be thrown
Every vessel, therefore, must be washed which
comes into the possession of a Jew from a
Christian, although it has never been in use. In
Iore Dea (120,1) it says:
"If a Jew buys a vessel for use at table from an
Akum, whether it is made of metal, glass or lead,
even if it is new, he must wash it in a Mikvah [a
large basin], or in a cistern which holds forty
quarts of water."
* * * * *
Article III. —Christians Are to Be
Avoided—Because They Are Idolaters
1. Lest a Jew be the occasion of sin to the
idolatrous Christians, according to the precept
in Levit. XIX,14: Do not put a stumbling-block
before the blind—he must avoid all contact with
them on the days when they worship their gods. In
Abhodah Zarah (2a) it says:
"For three days before their idolatrous festivals
it is not permitted to buy or sell them anything.
It is also forbidden to give or take any help
from them, to change any money with them, to pay
them back any debts or allow them to pay back
In the Abhodah Zarah, 78c (the Perusch of
Maimonides, fol. 8) it says:
"All the festivals of the followers of Jesus are
forbidden, and we must conduct ourselves towards
them as we would towards idolators. The first day
of the week is their principal feast, and it is
therefore forbidden to do any business whatsoever
with those who believe in Jesus on their Sabbath.
We must observe the same rules on their Sabbath
as we do on the feastdays of idolators, as the
2. A JEW MUST NOT USE ANYTHING WHICH PERTAINS TO
THE WORSHIP OF CHRISTIANS
In Iore Dea (139,1) it says:
"It is forbidden to have anything to do with
idols and everything that is used in their form
of worship, whether they are made by the Akum or
3. IT IS FORBIDDEN TO SELL TO CHRISTIANS ANYTHING
CONNECTED WITH THEIR IDOLATROUS WORSHIP
The Abhodah Zarah (14b, Toseph) says:
"It is always forbidden to sell incense to an
idolatrous priest, for it is evident that when he
asks for it he wants it for no other purpose but
to offer it before his idol. Anyone, therefore,
who would sell it to him sins against the precept
which forbids us to place a stumbling-block
before the blind. It is also forbidden to sell
candles to gentiles for their Feast of Candles.
Candles however may be sold to them on other
days. Neither is it permitted to sell a chalice
to a gentile which a Jew has bought after a Goi
has broken it and thrown it away. It may only be
sold again to a gentile after it has been
completely made over. For after it has been
broken just once it can be used still to hold the
wine which is offered in honor of their idol."
Then follows the prohibition as to the selling of
books to Christian priests, as we have seen
above. Even the work of binding such books is
forbidden to a Jew. In Iore Dea (139,15) it says:
"It is forbidden to bind the books of the Akum,
with the exception of law books. It may be done,
however, if refusal to do so should cause enmity,
but only after every effort has been made to
refuse such work."
Likewise in Iore Dea (151,1, Hagah):
"It is not permitted to sell water to an Akum if
it is known that it will be made into Baptismal
Mention is also made of many other things which
it is forbidden to sell to Christians, such as:
cloth from which priestly vestments and banners
may be made; paper and ink which may be used for
writing books pertaining to their divine worship.
It is forbidden to sell, or even to rent, houses
to Christians which will be used by them as a
place of worship. Nowadays, however, Jews trade
with Christians, especially on Christian feast
days, and also sell them houses knowing full well
that certain Sacraments will be administered
therein, such as Baptism, Holy Communion and
Extreme Unction. The Talmud can give no reason
for this, and in the Abhodah Zarah (2a, Toseph)
"It is difficult to say by what right Jews
nowadays trade with the Goim on their (evil)
feast days. For although many of them commit all
kinds of licentious acts and perversions on their
feast days in honor of saints which they do not
look upon as gods, yet every week they celebrate
the Day of the Nazarene [Sunday] which has always
been forbidden to us."
Bartenora, however, in his commentary on Abhodah
Zarah (I, 2, fol. 7b) it says:
"Since, while we are in captivity, we cannot live
without trading with them, and we depend upon
them for our food and we must fear them, it is
only forbidden to trade with them on their feast
days.(8) Furthermore, it is permitted nowadays to
trade with them on the actual day of their
feasts, because the Rabbis are convinced that
they do not worship their idols just because they
trade with us. And what is forbidden in this book
must be taken as applying directly to idolatry."
(8) Although Rabbi Ischmael says it is forbidden
to trade with them for three days before their
Rabbi Tam,(9) however, contends that the Mischnah
only forbids the selling of things to idolaters
which will be used by them in the worship of
idols, since they rejoice and worship their idols
because they obtain the things necessary for that
worship. He explains it thus (in Abhodah Zarah,
"No one should wonder at this custom of ours.
For, although we look upon them as idolaters,
they can only offer up what they buy for money.
Hence, our gain and their joy is not the reason
for this prohibition, for they have enough money
for these things, even if we did not trade with
(9) One of the authors of the Tosephoth, died in
4. THIS PROHIBITION DOES NOT APPLY TO ATHEISTS
In Iore Dea (148,5) it says:
"It is only permitted to send a gift to an Akum
on one of their feast days if it is known that he
does not believe in idols and does not worship
Maimonides has the same in Hilkhoth Akum (IX, 2):
"It is also wrong to send a gift to a Goi on
their feast days unless it is certain that he
does not believe in the worship of Christian
idols, and does not serve them."
* * * * *
Article IV. —Christians Are to Be Avoided—Because
They Are Evil
There is nothing that Jews are more convinced of
than the harm which Christians can do to the
children of Israel. Because of this, the rulers
of the Chosen People have always instructed them
not to accept any help from Christians who will
always resort to murder, and to other crimes,
whenever they cannot otherwise obtain their evil
ends. Thus a Jew must not employ a Christian as a
nurse, or as a teacher for his children, or as a
doctor, a barber or an obstetrician.
1. NOT AS A NURSE
In Iore Dea (81,7, Hagah) it says:
"A child must not be nursed by a Nokhri, if an
Israelite can be had; for the milk of the
Nokhrith hardens the heart of a child and builds
up an evil nature in him."
2. NOT AS A TEACHER
In Iore Dea (153,1, Hagah) it says:
"A child must not be given to the Akum to learn
manners, literature or the arts, for they will
lead him to heresy."
3. NOT AS A DOCTOR
In Iore Dea (155,1) it says:
"When a Jew is wounded in any way, even so
gravely that he would have to violate the Sabbath
in having a doctor, he must not employ the
services of a Christian (Akum) doctor who is not
known to everyone in the neighborhood; for we
must guard against the spilling of blood. Even
when it is not known if the patient will live or
die, such a doctor must not be allowed to attend
him. If, however, he is sure to die, then such a
doctor may attend him, since an extra hour of
life is not much to lose. If the Akum insists
that a certain medicine is good, you may believe
him, but be sure not to buy it from him. There
are some who say that this holds only when the
Akum offer help free, and that it can be accepted
every time it is paid for. But it can be taken
for granted that they would not harm a Jew just
for the sake of a matter of money."
In Pesachim (25a) it says:
"Rabbi Jochanan says: medical help can be
accepted from all except idolaters, fornicators
4. NOT AS A BARBER
In Iore Dea (156,1 ) it says:
"You must not be shaven by an Akum unless your
Jewish friends are with you. There are some who
say that it is not permitted to be shaved by an
Akum even when others are present, unless you can
see yourself in a mirror."(10)
(10) This does not refer to the shaving of
beards, but only of the locks of hair on the
neck. For, a Jew who shaves his beard commits
five sins, because of its five (star-shaped)
points—cf. Maimonides in Hilkoth Akum, XII, 5.
5. NOT AS AN OBSTETRICIAN
In Abhodah Zarah (26a) it says:
"Our Rabbis have passed it down to us, that a
foreign woman must never be allowed to act as
midwife at the birth of a child of Israel,
because they are given to the shedding of blood.
The Elders say, however, that a foreign woman may
perform this task provided there are other Jewish
women present, but never alone. Rabbi Meir,
however, says that it is not allowed even when
others are present. For they often crush the soft
head of the child with their hand and kill it;
and they can do this without being noticed by
those who are present."
CHAPTER II—CHRISTIANS MUST BE EXTERMINATED
The followers of "that man," whose name is taken
by the Jews to mean "May his name and memory be
blotted out," are not otherwise to be regarded
than as people whom it would be good to get rid
of. They are called Romans and tyrants who hold
captive the children of Israel, and by their
destruction the Jews would be freed from this
Fourth Captivity. Every Jew is therefore bound to
do all he can to destroy that impious kingdom of
the Edomites (Rome) which rules the whole world.
Since, however, it is not always and everywhere
possible to effect this extermination of
Christians, the Talmud orders that they should be
attacked at least indirectly, namely: by injuring
them in every possible way, and by thus lessening
their power, help towards their ultimate
destruction. Wherever it is possible a Jew should
kill Christians, and do so without mercy.
Article I.—HARM MUST BE DONE TO CHRISTIANS
A Jew is commanded to harm Christians wherever he
can, both indirectly by not helping them in any
way, and also directly by wrecking their plans
and projects; neither must he save a Christian
who is in danger of death.
I. GOOD MUST NOT BE DONE TO CHRISTIANS
In Zohar (1,25b) it says:
"Those who do good to the Akum . . . will not
rise from the dead."
At times it is permitted to do good to
Christians, but only in order to help Israel,
namely, for the sake of peace and to hide hatred
of them. Maimonides in Hilkhoth Akum (X,6) says:
"Needy Gentiles may be helped as well as needy
Jews, for the sake of peace..."
In Iore Dea (148,12 Hagah) it says:
"Therefore if you enter a town and find them
celebrating a feast, you may pretend to rejoice
with them in order to hide your hatred. Those,
however, who care about the salvation of their
souls should keep away from such celebrations.
You should make it known that it is a hateful
thing to rejoice with them, if you can do so
without incurring their enmity."
1. IT IS NOT PERMITTED TO PRAISE A CHRISTIAN
In Abhodah Zarah (20,a, Toseph) it says:
"Do not say anything in praise of them, lest it
be said: How good that Goi is!"(1)
(1) Maimonides (in Hilk. Akum X,5) adds:
"Moreover, you should seek opportunity to mix
with them and find out about their evil doings."
In this way they explain the words of Deuteronomy
(VII,2) . . . and thou shalt show no mercy unto
them [Goim], as cited in the Gemarah. Rabbi S.
Iarchi explains this Bible passage as follows:
"Do not pay them any compliments; for it is
forbidden to say: how good that Goi is."
In Iore Dea (151,14) it says:
"No one is allowed to praise them or to say how
good an Akum is. How much less to praise what
they do or to recount anything about them which
would redound to their glory. If, however, while
praising them you intend to give glory to God,
namely, because he has created comely creatures,
then it is allowed to do so."
2. A JEW NOT ALLOWED TO MENTION THE THINGS WHICH
CHRISTIANS USE FOR THEIR IDOLATROUS WORSHIP
In Hilkhoth Akum (V,12) it says:
"It is also forbidden to make mention of the
Akum; for it is written (Exodus XXIII,13):. . .
and make no mention of other gods."
3. THEIR IDOLS MUST BE SPOKEN OF WITH CONTEMPT
In Iore Dea (146,15) it says:
"Their idols must be destroyed, or called by
"It is permitted to deride idols, and it is
forbidden to say to a Goi: May your God help you,
or I hope you will succeed."
Rabbi Bechai, explaining the text of Deuteronomy
about hating idolatry, says:
"The Scripture teaches us to hate idols and to
call them by ignominious names. Thus, if the name
of a church is Bethgalia—"house of magnificence,"
it should be called Bethkaria—an insignificant
house, a pigs' house, a latrine. For this word,
karia, denotes a low-down, slum place."
In numerous places ignominious names are given by
the Jews to Christian things. It will not be out
of place to list a few of these names which they
give to things and persons which are held holy
and dear by Christians, as follows:
JESUS is ignominiously called Jeschu—which means,
May his name and memory be blotted out. His
proper name in Hebrew is Jeschua, which means
MARY, THE MOTHER OF JESUS, is called Charia—dung,
excrement (German Dreck). In Hebrew her proper
name is Miriam.
CHRISTIAN SAINTS, the word for which in Hebrew is
Kedoschim, are called Kededchim
(cinaedos)—feminine men (Fairies). Women saints
are called Kedeschoth, whores.
SUNDAY is called the day of calamity.
FEAST OF CHRISTMAS is called Nital, denoting
EASTER is not called by the proper word Pesach
(Passover), but Ketsach, meaning a cutting down;
or Kesach, a Gallows.
A CHRISTIAN CHURCH is not called Beth
Hattefillah, House of Prayer, but Beth Hattiflah,
a House of Vanity, a House of Evil.
THE GOSPEL BOOKS are called Aavon Gilaion, Books
CHRISTIAN SACRIFICES are called Dung Offerings.
In the Jerusalem Talmud (fol.13b) the following
"He who sees them mezabbelim
(excrementing—sacrificing) before their idol, let
him say (Exod. XXII, 20): He that sacrificeth
unto an idol shall be utterly destroyed."
Rabbi Iarchi (referring to Num. XXV, 3) teaches
that the Gentiles actually honor their God by
excrementing before him.
A CHRISTIAN GIRL who works for Jews on their
sabbath is called Schaw-wesschicksel, Sabbath
4. A JEW IS NOT ALLOWED TO GIVE GIFTS TO
In Hilkhoth Akum (X,5) it says:
"It is forbidden to give gifts to the Goim. But
it is permitted to give them to a convert who
lives among the Jews; for it is said: To the
traveller who stops in your cities, give it to
him to eat, or sell it to a Gentile, that is sell
it, not give it."
In Iore Dea (151,11) it says:
"It is forbidden to give free gifts to the Akum
with whom a Jew may not treat familiarly."
The Talmud, however, allows a Jew to give gifts
to Gentiles who are known to him and from whom he
has hope of getting something in return.
5. A JEW IS FORBIDDEN TO SELL HIS FARM TO
In Iore Dea (334,43) it says:
"In 24 cases a Jew must be repudiated, namely . .
. 8. Anyone who sells his farm to the Akum must
be sent into exile—unless he undertakes to make
up for all the harm that follows as a consequence
of having the Akum live near the Jews."
6. IT IS FORBIDDEN TO TEACH A TRADE TO CHRISTIANS
In Iore Dea (154,2) it says:
"It is not permitted to teach any trade to the
* * * * *
II. HARM MUST BE DONE TO THE WORK OF CHRISTIANS
Since the Goim minister to Jews like beasts of
burden, they belong to a Jew together with his
life and all his faculties:
"The life of a Goi and all his physical powers
belong to a Jew." (A. Rohl. Die Polem. p.20)
It is an axiom of the Rabbis that a Jew may take
anything that belongs to Christians for any
reason whatsoever, even by fraud; nor can such be
called robbery since it is merely taking what
belongs to him.
In Babha Bathra (54b) it says:
"All things pertaining to the Goim are like a
desert; the first person to come along and take
them can claim them for his own."
1. CHRISTIANS MUST NOT BE TOLD IF THEY PAY TOO
MUCH TO A JEW
In Choschen Hammischpat (183,7) it says:
"If you send a messenger to collect money from an
Akum and the Akum pays too much, the messenger
may keep the difference. But if the messenger
does not know about it, then you may keep it all
2. LOST PROPERTY OF CHRISTIANS MUST NOT BE
RETURNED TO THEM
In Choschen Ham. (266,1) it says:
"A Jew may keep anything he finds which belongs
to the Akum, for it is written: Return to thy
brethren what is lost (Deuter. XXII, 3). For he
who returns lost property [to Christians] sins
against the Law by increasing the power of the
transgressors of the Law. It is praiseworthy,
however, to return lost property if it is done to
honor the name of God, namely, if by so doing
Christians will praise the Jews and look upon
them as honorable people."
3. CHRISTIANS MAY BE DEFRAUDED
In Babha Kama (113b) it says:
"It is permitted to deceive a Goi."
And in Choschen Ham. (156,5 Hagah) it says:
"If a Jew is doing good business with an Akum it
is not allowed to other Jews, in certain places,
to come and do business with the same Akum. In
other places, however, it is different, where
another Jew is allowed to go to the same Akum,
lead him on, do business with him and to deceive
him and take his money. For the wealth of the
Akum is to be regarded as common property and
belongs to the first who can get it. There are
some, however, who say that this should not be
In Choschen Ham. (183,7 Hagah) it says:
"If a Jew is doing business with an Akum and a
fellow Israelite comes along and defrauds the
Akum, either by false measure, weight or number,
he must divide his profit with his fellow
Israelite, since both had a part in the deal, and
also in order to help him along."
4. A JEW MAY PRETEND HE IS A CHRISTIAN TO DECEIVE
In Iore Dea (157,2 Hagah) it says:
"If a Jew is able to deceive them [idolaters] by
pretending he is a worshipper of the stars, he
may do so."(2)
(2) This text is also found in the Vilna edition
5. A JEW IS ALLOWED TO PRACTICE USURY ON
In Abhodah Zarah (54a) it says:
"It is allowed to take usury from Apostates(3)
who fall into idolatry."
(3) The Jews call Baptism Schomed, and an
apostate baptized Jew, a Meschummad.
And in Iore Dea (159,1) it says:
"It is permitted, according to the Torah, to lend
money to an Akum with usury. Some of the Elders,
however, deny this except in a case of life and
death. Nowadays it is permitted for any reason."
* * * * *
III. CHRISTIANS TO BE HARMED IN LEGAL MATTERS
1. A JEW MAY LIE AND PERJURE HIMSELF TO CONDEMN A
In Babha Kama (113a) it says:
"Our teaching is as follows: When a Jew and a Goi
come into court, absolve the Jew, if you can,
according to the laws of Israel. If the Goi wins,
tell him that is what our laws require. If
however, the Jew can be absolved according to the
gentile law, absolve him and say it is due to our
laws. If this cannot be done proceed callously
against the Goi, as Rabbi Ischmael advises. Rabbi
Akibha, however, holds that you cannot act
fraudulently lest you profane the Name of God,
and have a Jew commited for perjury."
A marginal note, however, explains this
qualification of Rabbi Akibha as follows:
"The name of God is not profaned when it is not
known by the Goi that the Jew has lied."
And further on, the Babha Kama (113b) says:
"The name of God is not profaned when, for
example, a Jew lies to a Goi by saying: 'I gave
something to your father, but he is dead; you
must return it to me,' as long as the Goi does
not know that you are lying."
2. A JEW MAY PERJURE HIMSELF WITH A CLEAR
In Kallah (1b, p.18) it says:
"She (the mother of the mamzer) said to him,
'Swear to me.' And Rabbi Akibha swore with his
lips, but in his heart he invalidated his
(4) cf. supra, p.30
A similar text is found in Schabbuoth Hagahoth of
Rabbi Ascher (6d):
"If the magistrate of a city compels Jews to
swear that they will not escape from the city nor
take anything out of it, they may swear falsely
by saying to themselves that they will not escape
today, nor take anything out of the city today
* * * * *
IV. CHRISTIANS MUST BE HARMED IN THINGS NECESSARY
Jews must spare no means in fighting the tyrants
who hold them in this Fourth Captivity in order
to set themselves free. They must fight
Christians with astuteness and do nothing to
prevent evil from happening to them: their sick
must not be cared for, Christian women in
childbirth must not be helped, nor must they be
saved when in danger of death.
1. A JEW MUST ALWAYS TRY TO DECEIVE CHRISTIANS
In Zohar (I, 160a) it says:
"Rabbi Jehuda said to him [Rabbi Chezkia]: 'He is
to be praised who is able to free himself from
the enemies of Israel, and the just are much to
be praised who get free from them and fight
against them.' Rabbi Chezkia asked, 'How must we
fight against them?' Rabbi Jehuda said, 'By wise
counsel thou shalt war against them' (Proverbs,
ch. 24, 6). By what kind of war? The kind of war
that every son of man must fight against his
enemies, which Jacob used against Esau—by deceit
and trickery whenever possible. They must be
fought against without ceasing, until proper
order be restored. Thus it is with satisfaction
that I say we should free ourselves from them and
rule over them."
2. A SICK CHRISTIAN MUST NOT BE AIDED
In Iore Dea (158,1) it says:
"The Akum are not to be cured, even for money,
unless it would incur their enmity."
3. A CHRISTIAN WOMAN IN CHILDBIRTH MUST NOT BE
In Orach Chaiim (330,2) it says:
"No help is to be given to an Akum woman in labor
on the sabbath, even in a small way, for the
Sabbath must not be violated."
4. A CHRISTIAN IN DANGER OF DEATH MUST NOT BE
In Choschen Ham. (425,5) it says:
"If you see a heretic, who does not believe in
the Torah, fall into a well in which there is a
ladder, hurry at once and take it away and say to
him 'I have to go and take my son down from a
roof; I will bring the ladder back to you at
once' or something else. The Kuthaei, however,
who are not our enemies, who take care of the
sheep of the Israelites, are not to be killed
directly, but they must not be saved from death."
And in Iore Dea (158,1) it says:
"The Akum who are not enemies of ours must not be
killed directly, nevertheless they must not be
saved from danger of death. For example, if you
see one of them fall into the sea, do not pull
him out unless he promises to give you money."
Maimonides, in Hilkhoth Akum (X,1) says:
"Do not have any pity for them, for it is said
(Deuter. VII,2): Show no mercy unto them.
Therefore, if you see an Akum in difficulty or
drowning, do not go to his help. And if he is in
danger of death, do not save him from death. But
it is not right to kill him by your own hand by
shoving them into a well or in some other way,
since they are not at war with us."
Article II. - CHRISTIANS ARE TO BE KILLED
Lastly, the Talmud commands that Christians are
to be killed without mercy. In the Abhodah Zarah
(26b) it says:
"Heretics, traitors and apostates are to be
thrown into a well and not rescued."
And in Choschen Hammischpat (388,10) it says:
"A spy is to be killed, even in our days,
wherever he is found. He may be killed even
before he confesses. And even if he admits that
he only intended to do harm to somebody, and if
the harm which he intended is not very great, it
is sufficient to have him condemned to death. He
must be warned, however, not to confess to this.
But if he impudently says 'No, I will confess
it!' then he must be killed, and the sooner the
better. If there is no time to warn him, it is
not necessary to do so. There are some who say
that a traitor is to be put to death only when it
is impossible to get rid of him by mutilating
him, that is, by cutting out his tongue or his
eyes, but if this can be done he must not be
killed, since he is not any worse than others who
And in Choschen Hamm. again (388,15) it says:
"If it can be proved that someone has betrayed
Israel three times, or has given the money of
Israelites to the Akum, a way must be found after
prudent consideration to wipe him off the face of
* * * * *
I. RENEGADES TO BE KILLED
Even a Christian who is found studying the Law of
Israel merits death. In Sanhedrin (59a) it says:
"Rabbi Jochanan says: A Goi who pries into the
Law is guilty to death."
II. BAPTIZED JEWS ARE TO BE PUT TO DEATH
In Hilkhoth Akum (X, 2) it says:
"These things [supra] are intended for idolaters.
But Israelites also, who lapse from their
religion and become epicureans, are to be killed,
and we must persecute them to the end. For they
afflict Israel and turn the people from God."
* * *
And in Iore Dea (158,2 Hagah) it says:
"Renegades who turn to the pleasures of the Akum,
and who become contaminated with them by
worshipping stars and planets as they do, are to
Likewise in Choschen Hamm. (425,5) it says:
"Jews who become epicureans, who take to the
worship of stars and planets and sin maliciously;
also those who eat the flesh of wounded animals,
or who dress in vain clothes, deserve the name of
epicureans; likewise those who deny the Torah and
the Prophets of Israel—the law is that all those
should be killed; and those who have the power of
life and death should have them killed; and if
this cannot be done, they should be led to their
death by deceptive methods."
Rabbi Maimonides, in Hilkhoth Teschubhah (III,8)
gives the list of those who are considered as
denying the Law:
"There are three classes of people who deny the
Law of the Torah: (1) Those who say that the
Torah was not given by God, at least one verse or
one word of it, and who say that it was all the
work of Moses; (2) Those who reject the
explanation of the Torah, namely, the Oral Law of
the Mischnah, and do not recognize the authority
of the Doctors of the Law, like the followers of
Tsadok (Sadducees) and Baithos; (3) Those who say
that God changed the Law for another New Law, and
that the Torah no longer has any value, although
they do not deny that it was given by God, as the
Christians and the Turks believe. All of these
deny the Law of the Torah."
III. CHRISTIANS ARE TO BE KILLED BECAUSE THEY ARE
In Zohar (I,25a) it says:
"The People of the Earth are idolaters, and it
has been written about them: Let them be wiped
off the face of the earth. Destroy the memory of
the Amalekites. They are with us still in this
Fourth Captivity, namely, the Princes [of Rome] .
. . who are really Amalakites."
1. THESE PRINCES ARE TO BE KILLED FIRST
For if they are allowed to live, the hope of the
liberation of the Jews is in vain, and their
prayers for release from this Fourth Captivity
are of no avail. In Zohar (I,219B) it says:
"It is certain that our captivity will last until
the princes of the gentiles who worship idols are
And again in Zohar (II,19a) it says:
"Rabbi Jehuda said: Come and see how it is; how
the princes have assumed power over Israel and
the Israelites make no outcry. But their
rejoicing is heard when the prince falls. It is
written that: the King of the Egyptians died and
soon the children of Israel were released from
captivity; they cried out and their voice
ascended to God."
2. THE PRINCEDOM WHOSE CHIEF CITY IS ROME IS THE
ONE TO BE HATED MOST OF ALL BY THE JEWS
They call it the Kingdom of Esau, and of the
Edomites, the Kingdom of Pride, the Wicked
Kingdom, Impious Rome. The Turkish Empire is
called the Kingdom of the Ismaelites which they
do not wish to destroy. The Kingdom of Rome,
however, must be exterminated, because when
corrupt Rome is destroyed, salvation and freedom
will come to God's Chosen People.(5)
(5) cf. Synag. Jud. ch.X, p.212.
Rabbi David Kimchi writes as follows in Obadiam:
"What the Prophets foretold about the destruction
of Edom in the last days was intended for Rome,
as Isaiah explains (ch. 34,1): Come near, ye
nations, to hear . . . For when Rome is
destroyed, Israel shall be redeemed."
Rabbi Abraham also, in his book Tseror Hammor,
section Schoftim, says the same:
"Immediately after Rome is destroyed we shall be
IV. LASTLY, ALL CHRISTIANS, INCLUDING THE BEST OF
THEM, ARE TO BE KILLED
In Abhodah Zarah (26b, Tosephoth) it says:
"Even the best of the Goim should be killed"
The Schulchan Arukh, after the words of Iore Dea
(158, 1) that those of the Akum who do no harm to
Jews are not to be killed, namely those who do
not wage war against Israel, thus explains the
"But in time of war the Akum are to be killed,
for it is written: 'The good among the Akum
deserve to be killed, etc.' "
V. A JEW WHO KILLS A CHRISTIAN COMMITS NO SIN,
BUT OFFERS AN ACCEPTABLE SACRIFICE TO GOD
In Sepher Or Israel (177b) it says:
"Take the life of the Kliphoth and kill them, and
you will please God the same as one who offers
incense to Him."
And in Ialkut Simoni (245c. n. 772) it says:
"Everyone who sheds the blood of the impious is
as acceptable to God as he who offers a sacrifice
VI. AFTER THE DESTRUCTION OF THE TEMPLE AT
JERUSALEM, THE ONLY SACRIFICE NECESSARY IS THE
EXTERMINATION OF CHRISTIANS
In Zohar (III,227b) the Good Pastor says:
"The only sacrifice required is that we remove
the unclean from amongst us."
Zohar (II, 43a), explaining the precept of Moses
about the redemption of the first born of an ass
by offering a lamb, says:
"The ass means the non-Jew, who is to be redeemed
by the offering of a lamb, which is the dispersed
sheep of Israel. But if he refuses to be
redeemed, then break his skull....They should be
taken out of the book of the living, for it is
said about them: He who sins against me, I shall
take out of the book of life."
VII. THOSE WHO KILL CHRISTIANS SHALL HAVE A HIGH
PLACE IN HEAVEN
In Zohar (I,38b, and 39a) it says:
"In the palaces of the fourth heaven are those
who lamented over Sion and Jerusalem, and all
those who destroyed idolatrous nations ... and
those who killed off people who worship idols are
clothed in purple garments so that they may be
recognized and honored."
VIII. JEWS MUST NEVER CEASE TO EXTERMINATE THE
GOIM; THEY MUST NEVER LEAVE THEM IN PEACE AND
NEVER SUBMIT TO THEM
In Hilkhoth Akum (X, 1) it says:
"Do not eat with idolaters, nor permit them to
worship their idols; for it is written: Make no
covenant with them, nor show mercy unto them
(Deuter. ch. 7, 2). Either turn away from their
idols or kill them."
"In places where Jews are strong, no idolater
must be allowed to remain..."
IX. ALL JEWS ARE OBLIGED TO UNITE TOGETHER TO
DESTROY TRAITORS AMONG THEM
In Choschen Hamm. (338,16) it says:
"All the inhabitants of a city are obliged to
contribute to the expense of killing a traitor,
even those who have to pay other taxes."
X. NO FESTIVAL, NO MATTER HOW SOLEMN, MUST
PREVENT THE BEHEADING OF A CHRISTIAN
In Pesachim (49b) it says:
"Rabbi Eliezer said: It is permitted to cut off
the head of an 'idiot' [one of the People of the
Earth] on the feast of the Atonement when it
falls on the Sabbath.(6) His disciples said to
him: Rabbi, you should rather say to sacrifice.
But he replied: By no means, for it is necessary
to pray while sacrificing, and there is no need
of prayers when you behead someone."
(6) No day more holy than this could be imagined.
XI. THE ONE OBJECT OF ALL THE ACTIONS AND PRAYERS
OF THE JEWS SHOULD BE TO DESTROY THE CHRISTIAN
Thus the Jews picture their Messiah and Liberator
whom they expect, as a persecutor who will
inflict great calamities upon non-Jews. The
Talmud lists three great evils which will come
upon the world when the Messiah comes. In
Schabbath (118a) it says:
"Whoever eats three meals on the Sabbath shall be
saved from the three evils: from the punishments
of the Messiah, from the pain of hell and from
the war of Magog; for it is written: Behold, I
shall send you Elias the Prophet before the
coming of the 'Day' of the Lord, etc."
XII. IN THEIR PRAYERS THE JEWS SIGH FOR THE
COMING OF THE REVENGEFUL MESSIAH, ESPECIALLY ON
THE EVE OF THE PASSOVER:
"Pour out thy anger upon the nations that know
thee not, and upon the kingdoms which do not
invoke thy name; Pour out thy indignation upon
them, and let thy wrathful anger take hold of
them; Persecute and destroy them in anger from
under the heavens of the Lord."(7)
(7) cf. Sanhedrin, chap. VII near the end, and
Iebhammoth, the last chap.
They also pray as follows:
"How long will thy strength remain captive and
thy beauty lie under the hand of the oppressor? O
God! Show forth thy strength and thy zeal against
our enemies; break their strength and let them be
"Cut off the hope of the unjust; let all heretics
perish at once; root out, break up and destroy
the Proud Kingdom; hasten to make all peoples
subject in our days."
* * *
At that very same time, on Good Friday, that
"Prince of the Proud Empire" of Rome, the Pope,
prays, and orders everyone in the world to pray
for all "heretics" and those who are "lost", as
"Let us pray for the perfidious Jews: that the
Lord our God may take away the veil from their
hearts, that they may acknowledge Jesus Christ
"Omnipotent and Eternal God, who does not even
exclude Jewish perfidy from thy mercy: hear our
prayers which we offer for the blindness of that
people, that, having recognized the light of thy
truth, which is Christ, they may come out of
their darkness, Through Jesus Christ our Lord . .
APPENDIX [Appendix supplied by the
HOW THE POPES TREATED THE JEWS
Pope Innocent III decreed as follows:
"As Cain was a wanderer and an outcast, not to be
killed by anyone but marked with the sign of fear
on his forehead, so the Jews . . . against whom
the voice of the blood of Christ cries out . . .
although they are not to be killed they must
always be dispersed as wanderers upon the face of
(1) Migne, Patrologia, CCXV, 1291.
"Although Christian piety tolerates the Jews . .
. whose own fault commits them to perpetual
slavery . . . and allows them to continue with us
(even though the Moors will not tolerate them),
they must not be allowed to remain ungrateful to
us in such a way as to repay us with contumely
for favors and contempt for our familiarity. They
are admitted to our familiarity only through our
mercy; but they are to us dangerous as the insect
in the apple, as the serpent in the breast * * *
Since, therefore, they have already begun to gnaw
like the rat, and to stink like the serpent, it
is to our shame that the fire in our breast which
is being eaten into by them, does not consume
them * * * As they are reprobate slaves of the
Lord, in whose death they evilly conspired (at
least by the effect of the deed), let them
acknowledge themselves as slaves of those whom
the death of Christ has made f ree."(2)
(2) Ibid., p.694.
Under this same pope, Innocent III, the Fourth
Lateran Council, in 1215, adopted canons Nos.
67-70, decreeing the Roman Catholic attitude
towards the Jews:(3)
(3) cf. Binius, Concilia Generalia, Vol. II, Tom.
The first is financial, containing protective
measures for Christians against the rapacity of
Jews as userers. Only Jews were permitted to lend
money at interest.
The second decrees that all Jews be distinguished
for all time from Christians by color of dress
and distinctive badge.
The third forbids Jews to have Christians as
nurses, tutors, and domestic servants and forbids
Christians to cohabit with Jews and Jewesses.
Legal marriage with them was impossible.
The fourth forbids the acceptance of legal
testimony of Jews against Christians and orders
preference for the testimony of a Christian
against a Jew. An order is also added that all in
authority in Church and State must watch
continually lest converted and baptized Jews
continue to practice the rites of their former
A few years later Pope Innocent III reiterates
and confirms these edicts of the Lateran Council
"TO THE KING OF FRANCE THAT HE MUST CRUSH THE
INSOLENCE OF THE JEWS RESIDING IN HIS KINGDOM,
"Although it be not displeasing to the Lord, but
rather acceptable to Him, that the Jewish
Dispersion should live and serve under Christian
princes * * * they greatly offend in the sight of
God's Divine Majesty who prefer the offspring of
the Crucifiers before those who are the heirs of
Christ. * * * It has come to our knowledge that
in the kingdom of France Jews have so much
liberty that, under a species of usury—by which
they not only extort interest, but interest from
interest—they obtain control of the goods of the
churches and the possessions of the Christians. *
* * Furthermore, although it was decreed in the
Lateran Council that Jews be not permitted to
have Christian servants in their homes, either as
tutors for their children or for domestic
service, or for any reason whatsoever, they still
persist in having Christians as servants and
nurses, with whom they commit abominations of a
kind which it rather becomes you to punish than
us to explain. And again, although the same
Council laid it down that the testimony of
Christians against Jews is to be admitted, even
when the former use Jewish witnesses against
Christians, and decreed that in a case of this
kind anyone who would prefer Jews before
Christians is to be condemned as anathema, yet up
to the present time things are so carried on in
the kingdom of France, that the testimony of
Christians against Jews is not believed, whereas
Jews are admitted as witnesses against
Christians. And at times, when they to whom Jews
have loaned money with usury produce Christian
witnesses about the facts of payment, THE DEED
WHICH THE CHRISTIAN DEBTOR THROUGH NEGLIGENCE
INDISCREETLY LEFT WITH THEM IS BELIEVED RATHER
THAN THE WITNESSES WHOM THEY BRING FORWARD. On
Good Friday also, contrary to the law of old,
they walk through the streets and public squares,
and meeting Christians who everywhere according
to custom go to adore the Crucifix, they deride
them and strive to prevent them from this duty of
adoration. We warn and exhort Your Serene Majesty
in the Lord (adding the remission of your sins)
that you force the Jews from their presumption *
* * and see to it that due punishment be meted
out to all such blasphemers, and that an easy
pardon be not given to delinquents!"(4)
(4) Migne, op.cit., CCXV, 501.
In 1567, Pope Pius V revoked the small
concession, granted to Jews by Pius IV, enabling
them to possess immovable property up to the
value of 1,500 gold ducats. He ordered the Jews
to sell all their properties to Christians. Two
years later he ordered all Jews expelled from the
States of the Church:
"By authority of these present Letters, We order
that each and every Jew of both sexes in Our
Temporal Dominions, and in all the cities, lands,
places and baronies subject to them, shall depart
completely out of the confines thereof within the
space of three months after the present Letters
shall have been made public. They shall be
despoiled of all their goods, and be prosecuted
according to the due process of law. They shall
become bondsmen of the Roman Church, and shall be
subjected to perpetual servitude. And the said
Church shall claim the same right over them as
other dominions over their slaves and
(5) Bull. Rom. Pont., VII, 741.
In 1244, Pope Innocent IV also ordered the
burning of Jewish books. He exhorted the King of
France as follows:
"Our dear Son, the Chancellor of Paris, and the
Doctors, before the clergy and people, publicly
burned by fire the aforesaid books (The Talmud)
with all their appendices. We beg and beseech
your Celestial Majesty in the Lord Jesus, that,
having begun laudably and piously to prosecute
those who perpetuate these detestable excesses,
that you continue with due severity. And that you
command throughout your whole kingdom that the
aforesaid books with all their glossaries,
already condemned by the Doctors, be committed to
the flames. Firmly prohibiting Jews from having
Christians as servants and nurses. * * *(6)
(6) Bull. Rom. Pont., IV, 509.
Pope Gregory IX sent the following to the
archbishops of Germany:
"The Jews, who are admitted to our acquaintance
only through our mercy, should never forget their
yoke of perpetual slavery, which they bear
through their own fault. In the Council of Toledo
it was decreed that Jews of both sexes, and for
all time, should be distinguished from others by
their mode of dress. We therefore command that
each and every one of you to have all the
excesses of the Jews completely repressed, lest
they should presume to raise their necks from the
yoke of servitude in contumely of the Redeemer;
forbidding them to discuss in any way concerning
their faith or rites with Christians. In this
matter calling to your aid the help of the civil
power, inflicting upon Christians, who offer
opposition, due ecclesiastical punishment ***"(7)
(7) Bull. Rom. Pont., III, 497.
Pope Eugenius IV, in 1442, issued the following
"We decree and order that from now on, and for
all time, Christians shall not eat or drink with
Jews; nor admit them to feasts, nor cohabit with
them, nor bathe with them. Christians shall not
allow Jews to hold civil honors over Christians,
or to exercise public offices in the State. Jews
cannot be merchants, Tax Collectors, or agents in
the buying and selling of the produce and goods
of Christians, nor their Procurators, Computers
or Lawyers in matrimonial matters, nor
Obstetricians; nor can they have association or
partnership with Christians. No Christian can
leave or bequeath anything in his last Will and
Testament to Jews or their congregations. Jews
are prohibited from erecting new synagogues. They
are obliged to pay annually a tenth part of their
goods and holdings. Against them Christians can
testify, but the testimony of Jews against
Christians in no case is of any value. All and
every single Jew, of whatever sex and age, must
everywhere wear the distinct dress and known
marks by which they can be evidently
distinguished from Christians. They cannot live
among Christians, but in a certain street,
separated and segregated from Christians, and
outside which they cannot under any pretext have
houses * * *"(8)
(8) Bull. Rom. Pont., V, 67.
In 1555, Pope Paul IV reiterated these
restrictions against the Jews and added some new
ones. He ordered Jews to pay an annual amount for
every synagogue, "even those that have been
demolished," and said: "Jews can only engage
themselves in the work of street sweepers and rag
pickers, and cannot be produce merchants or in
things necessary for human use."(9) For
contravening these regulations Jews are to be
punished "as rebels and criminals laesae
majestatis rei (high treason), held as outlaws by
all Christian people, by the judgment of our
Vicars, Deputies and Magistrates * * *"
(9) Bull. Rom. Pont., VI, 499.
The present attitude of the Roman Catholic Church
toward the Jew, as well as that of Mussolini, is
of much interest for the latter has revived the
age old disabilities of the Church against the
Jews. All Jewish literature is forbidden and no
book by a foreign Jew can be translated into
Italian. No play by a foreign Jew can be
produced. No Jew is allowed to broadcast over the
radio. Jewish professors are barred from Italian
universities and textbooks of 114 Jewish writers
have been withdrawn from the schools. Jews have
been expelled from all administrative posts.
Marriage is again illegal between Jews and
Christians. A third anti-Semitic newspaper,
Giornalissimo, has joined forces with the already
existing anti-Jewish Regime Fascista and Il
The Vatican's semiofficial organ, L'Osservatore
Romano, of August 13, 1938, in an article headed
"The Jews and the Vatican Council" (1870) speaks
of the Catholic Church's PROTECTIVE measures for
Jews, and then goes on to say:
"But—in order to set things straight—by this it
was not intended that Jews should be allowed to
abuse the hospitality of Christian countries.
Along with these protective ordinances, there
existed restrictive and precautionary decrees
with regard to them. The civil power was in
accord with the Church in this, since, as
Delassus says, 'they both had the same interest
in preventing the nations from being invaded by
the Jewish element and thereby losing control of
society.' But if Christians were forbidden to
force Jews to embrace the Catholic religion, to
disturb their synagogues, their Sabbath and their
festivals, the Jews, on the other hand, were
forbidden to hold public office, civil or
military; and this prohibition extended even to
the children of converted Jews. The precautionary
decrees concerned the professions, education, and
(10) cf. Il Messagero, Rome, August 17, 1938; La
Gazzetta del Mezzogiorno, Bari, August 18, 1938;
Corriere della Sera and others. All have the same
caption: "How the Popes Treated the Jews."
(For a fuller treatment of these decrees of the
Popes against the Jews, see article in "The
Social Frontier," Columbia University, Nov.,
1938, entitled: Is Catholicism Anti-Semitic?)
Those desiring more recent research exposing the
Talmud are referred to Michael A. Hoffman II's
article THE TRUTH ABOUT THE TALMUD: A Documented
Exposé of Jewish Supremacist Hate Literature.
Roman Catholic Priest; Master of Theology and
Professor of the Hebrew Language at the Imperial
Ecclesiastical Academy of the Roman Catholic
Church in Old St. Petersburg. |
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Evolution & Freemasonry
"THEIR GOD IS THE DEVIL.
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