t. Paul, who had been a Pharisee, often bores Christians who do not know
what he was arguing about, in his discourses haranguing Pharisees. But one
familiar with the Talmud can appreciate his diatribe against the "uncleanness"
of those, "Who changed the truth of God into a lie" and: "Professing themselves
to be wise, they became fools," until "God gave them over to a reprobate
mind … . Being filled with all unrighteousness,
fornication, wickedness … ."
Of the "sacred" Talmudic teachings of the "Sages," preserved since 500 A.D.
and taught more widely today than ever before in Talmud-Torah schools in
the U.S.A., perhaps nothing better illustrates "fools" with "reprobate minds"
than the teaching in the Talmud book of Yebamoth (Exhibit
155) that spittle on the top of the bed curtain proves that a wife has
been guilty of adultery, as only lying down face upwards could she have spit
up on it. Spitting several feet straight up! The Talmud states: "When a peddler
leaves a house and the woman within is fastening her sinnar
[breech-cloth] … . If spittle is found on the upper
part of the curtained bed she must, said Rabbi, go." Footnote: "Even if there
were no witnesses that misconduct took place." Further footnote: "Only the
woman lying face upwards could have spat on the spot. Intercourse may, there
fore, be suspected."
From a Roof
The Talmud book of Yebamoth also concerns the duty to marry a brother's widow
who is childless. Two volumes of junk and obscenity for its own sake carry
the title, Yebamoth. Another illustration of the "reprobate mind" is the
teaching that [Yebamoth 54a]
if a man falls from a roof "and his fall resulted in accidental
insertion," as [Ybamoth 54a footnote]
"When in a state of erection the levir fell from a raised
bench upon his sister-in-law who happened to be below." Here the great Talmudic
"saint" Rashi is cited as authority. "His commentary on the Talmud is a
consummate masterpiece, a remarkable and gigantic work," says the 1943 Universal
Jewish Encyclopedia. Rashi was born in Troyes, France, 1040, and died there
The above Talmud passage is not reproduced here. It is in
Yebamoth 53b-54a (page 356 of
the Soncino edition) and continues the above with the responsibility of a
"levir" or brother-in-law "when, for instance, his intention was intercourse
with his wife and his sister-in-law seized him and he cohabited with her."
The passage is merely an excuse to indulge the "reprobate mind" in uncleanness.
1:28) Is it any wonder that Christ likened Pharisees to "unseen graves"
11) and "whited sepulchres"
Although Moses commanded that if a woman have intercourse with a beast, both
should be killed
20:16), and that a priest must not marry a harlot or woman who is profane
21:7), the Talmud teaches that "unnatural intercourse does not cause
a woman to be forbidden to marry a High Priest," since then "you will find
no woman eligible … ." (See Exhibit
157, from the Talmud book of Yebamoth, Folios 59a-59b)
Rulings of the "sages" follow: "A woman who had intercourse with a beast
is eligible to marry a priest — even a High Priest." Unless specifically
warned in advance and the act seen by two witnesses, she is acceptable also.
If she had intercourse with a dog while sweeping the floor, she is likewise
reckoned to be pure, and suitable. For, "The result of such intercourse being
regarded as a mere wound, and the opinion that does not regard an accidentally
injured hymen as a disqualification does not regard such as intercourse either."
(See Exhibit 158)
This alone gives a fair idea of the systematic deformation of Scripture by
the Pharisees and the truthfulness of Christ's denunciations about their
making God's commandments of none effect by their Tradition.
Baby boys may always be used as subjects for sodomy by grown men, according
to the Talmud. (See Exhibit 54) The Pharisaic subterfuge
here is that until a child reaches sexual maturity, capable of sexual
intercourse, he or she does not rank as a person, hence Biblical laws against
sodomy (pederasty) do not apply. Throughout the Talmud "nine years and one
day" is the fictitious age of male maturity.
Likewise, under "nine years and one day," the "first stage of intercourse"
of a boy with the mother, or any grown woman, is harmless, Talmudically.
Shammai, to seem more "strict," lowers the age to eight years in some cases.
(See Exhibit 82 from Sanhedrin 69b of the Talmud)
A long harangue about the amount of the Kethubah (payment if divorced) a
woman gets if her virginity was removed by a young boy, fills Kethuboth I
lb of the Talmud. [page
23] (See Exhibit 136 and
Exhibit 137) And here, the foul mother may be reckoned
"pure," depending on the age of the child. Such degrading use of children
was typical of paganism throughout the ancient world.
"When a grown up man has intercourse with a little girl it is nothing, for
when the girl is less than this — that is, less than three years old —
it is as if one puts the finger into the eye — tears come to the eye again
and again, so does virginity come back to the little girl under three years."
(See Exhibit 136, Kethuboth 11b of the Talmud)
This is the standard doctrine of the whole Talmud on baby girls. Sodomy and intercourse with babies is the
prerogative of the adult Talmudic man, in contrast to Christ's beautiful teachings concerning little children.
The following is also typical concerning the fictitious age of sexual maturity of baby girls set by the
Pharisee "sages:" "A maiden aged three years and one day may be acquired in marriage by coition …" See
Exhibit 55 (Sanhedrin 55b),
Exhibit 81 (Sanhedrin 69a-69b),
Exhibit 156 (Yebamoth 57b),
and Exhibit 159 (Yebamoth 60b);
also Niddah 44b.
Baby girls of three can invoke sadistic punishments on those who have intercourse
with them when they are "Niddahs" (menstruating), a physical impossibility,
of course. (Talmud, Sanhedrin 55b - Exhibit 55; Sanhedrin
69a - Exhibit 81)
And, at three, a baby girl is always rated as "one who is fit for cohabitation
— that is one who has attained the age of three years and one day." (Talmud,
Yebamoth 60b, Exhibit 159) But, in the case of a baby
girl who is not Jewish-born, or a so-called "proselyte," she may be "married"
thus by a grown priest: "A proselyte who is under the age of three years
and one day is permitted to marry a priest;" although "one who is fit for
cohabitation," as stated on the same page, is "one who has attained the age
of three years and one day." (See Exhibit 159)
This Talmud Yebamoth passage continues with the ruling in the case of a baby
under three married to a grown man priest, and declared eligible to continue
as his wife. (See Exhibit 160) The baby girl was a
"proselyte," of course, so age did not matter. But "under eleven years and
one day" a little girl "carries on her marital intercourse in the usual manner."
(See Exhibit 152, Yebamoth 12b of the Talmud)
Adultery is permitted with the wife of a minor, and wife of a non-Jew. (See
Exhibit 53) The pretense is that a minor not being
a "man" yet, and the non-Jew having non-human status, Talmudically, the Biblical
law does not apply.
Thus, once again do the Pharisees make the commandments of God of "none effect"
as Christ said.
Moses ordered the priests that: "They shall not take a wife that is a whore,
or profane … for he is holy unto his God."
21:7) The laws against incest are most vehement: "The nakedness of thy
mother, shalt thou not uncover: she is thy mother …
18:7) And in the Talmud the Pharisee "sages" reverse these Biblical
"If a woman sported lewdly with her young son, a minor and he committed the
first stage of cohabitation with her — Beth Shammai say, he thereby renders
her unfit to the Priesthood." Here a footnote explains that she could not
marry a priest, if this made her profane and the above
21:7 is cited precisely. (See Exhibit 82)
We then learn that the dispute concerns only the age of the son, not the
lewdness of the foul mother: "All agree that the connection of a boy aged
nine years and one day is a real connection whilst that of one less than
eight years is not [Footnote:
"So that if he was nine years and a day or more, Beth Hillel agree that she
is invalidated from the priesthood, whilst if he was less than eight, Beth
Shamnmai agree that she is not."] Here silliness reigns supreme, and one
understands why Christ called the Pharisees "fools and blind:" "Beth Shammai
maintaining, we must base our ruling on the earlier generations"
states: "When a boy of that age could cause conception."] "but Hillel holds
that we do not."
The supposition that boys became fathers at eight is the silly excuse for
the Shammai school to argue that the boy must be under eight to leave the
mother pure. The standard throughout the Jewish Talmud is that a little boy
becomes a person, "sexually mature," at nine years and one day, — another
asininity. The whole argument strains at the "gnat" of age and "swallows
the camel" of incest between mother and son.
The Bible tells us that after the destruction of Sodom with all of its
inhabitants, except Lot and his two daughters who took refuge in a cave:
"The firstborn said unto the younger, our father is old, and there is not
a man in the earth to come in unto us … . Come, let
us make our father drink wine, and we will lie with him, that we may preserve
the seed of our father. And they made their father drink wine that night:
and the firstborn went in, and lay with her father; and he perceived not
when she lay down, nor when she arose." The next night the same events took
place for the younger: "Thus were both the daughters of Lot with child by
19:31-8) The abominating tribes of Moabiteg and Ammonites were the products
of these two sons, at first spared, then demolished by the fourth king of
But the Talmudic "Sages" take anything but a critical view of this incest:
"A man should always be as alert as possible to perform a precept, for as
a reward for anticipating the younger by one night, the elder daughter of
Lot was privileged to appear in the genealogical record of the royal household
of Israel four generations earlier." (See Exhibit 166,
Nazir 23b-24a of the Talmud)
The Jewish press in 1954 reported attempts to alter state laws so as to legalize
marriages between uncle and niece, which is common in rabbinical circles.
The Bible prohibits marriages between uncles and aunts, and with nieces and
nephews, as incest.
Under "Talmudic Eugenics" in Baron's A Social and Religious
History of the Jews (Jewish Publication Society, 1952), is this on
incest: "In Egypt the Ptolemaic rulers themselves, for the most part, married
their own sisters. In Parthia-Persia, marriages between parents and children
were valid, and those among brothers and sisters were quite customary.
[page 24] The Parsee
religion … encouraged such marriages as the fittest means
of preserving family purity [cf. 'Yasna' 12, 9] … .
Artaxerxes 11 had married his two daughters, and …
Mithraidates I had married his mother. Ardea Viraz is said to have married
his seven sisters." (page 229, Volume 11) This was not harmful, we are told!
"On one point, particularly, Roman law differed from Jewish: marriages between
an uncle and a niece. We recall that both Rabbi Eliezer and Abba married
nieces, as did Rabbi Jose the Galilean … Rabbi Ishmael
made a special effort to overrule his vow [not to marry his own niece] and
to make the niece more attractive to him by improving her
teeth … ." (page 230, same)
Moses commanded in God's name, that a woman should not marry her uncle, or
a man his aunt.
18:14) Nevertheless, today these "People of the Book" are striving to
modify American state laws against such marriages, and have actually been
successful in some states, on the ground that their "religion" requires such
The creative powers were worshipped in all ancient pagan countries as the procreative powers of male and
female, with sex rites to match. Men who became priests to the female goddess Venus, Mylitta, Astarte, or by
whatever name, in a wild orgy of drugged frenzy would castrate themselves with "sacred swords" and then
contribute part of their earnings as sodomists to the upkeep of the pagan cult and temple, and would train,
sell and rent dogs for immoral purposes. Girls who became priestesses to the pagan temples earned their keep
and contributed to a cult's upkeep through their earnings as "sacred prostitutes."
But Moses taught that the worship of God was not to be maintained on such earnings. "Thou shalt not bring the
hire of a whore, or the price of a dog, into the house of the Lord thy God for any vow: for even both of these
are abomination unto the Lord thy God." (Deuteronomy 23:18)
The Talmud, citing Deuteronomy 23:19, makes
this out of the ruling: "There is not adultery in connection with an animal, because it is written, 'Thou
shalt not bring the hire of a harlot or the wages of a dog,' etc., and it has been taught: 'The hire of a dog
and the wages of a harlot' are permissible, as it is said, 'Even both of these are an abomination unto the
Lord' —the two specified in the text are abominations but not four." Then the permission is given to use
for the temple: "Money given by a man to a harlot to associate with his dog. Such an association is not legal
adultery. If a man had a female slave who was a harlot and he exchanged her for an animal, it could be
offered." (Sotah 26b Talmud, Exhibit 168)
Abodah Zarah of the Talmud takes up this same "matter of a harlot's hire which is permitted — To be
devoted to the Temple, in spite of the Law of
Deut. XXIII, 19."
(actually, verse 18)
The man is permitted to do this: "If he gave her it [the money] and subsequently had intercourse with her, or
had intercourse with her and subsequently gave it to her, the hire is permitted. The two matters are regarded
as separate and what she received is legally a gift." This argument goes on for two pages. (See
Exhibit 190 and Exhibit 191)
No wonder that Christ charged that the Pharisees nullified the commandments
of God by their Tradition, which now, in written form, has become the Talmud.
Permissible Adultery and Intercourse
with the Dead
"None of you shall approach to any that is near of kin to him, to uncover
their nakedness: I am the Lord," says the Book
18:6). Scripture references are also cited which denounce a married woman
who lies "carnally" with a man not her husband. But say the sages: "That
in connection with a married woman excludes intercourse with a relaxed membrum
since no fertilization can possibly result. This is a satisfactory interpretation
in accordance with the view of him who maintains that if one cohabited with
forbidden relatives with relaxed membrum he is exonerated." And other Talmud
sources are cited. "The exclusion is rather that of intercourse with a dead
woman [Footnote 15] even though she died as a married woman." Thus one is
"exonerated" for, or permitted, intercourse with dead relatives or with
relatives, married or single, "with a relaxed membrum," because "no fertilization
can possibly result." (Talmud, Yebamoth 55b, See Exhibit
Intercourse with dead bodies was an old pagan practice. The above is echoed
with some variation in "the chief repository of the criminal law of the Talmud,"
the book of Sanhedrin. (See Exhibit 89)
There the act of sodomy with one suffering with an incurable disease, hence
regarded as already dead, or a "terefah," is held to be merely "as one who
abuses a dead person, and hence exempt." The explanation, which continues
on the next page (not reproduced)
is: "Punishment is generally imposed because of the forbidden pleasure derived
Whereas there is no sexual gratification in abusing the dead."
How apt it was when Christ called the Talmudic Pharisees "whited
sepulchres … full of all uncleanness."
23) Yet some of His followers call these abominators of every decency
"God's Chosen People" and "People of the Book"!
There is nothing now, as formerly, in Talmudic doctrine, against polygamy.
It is practiced by Jews in countries where it is allowed.
A 1952 book by Salo Wittmayer Baron, Professor of Jewish
History, Literature and Institutions of the Miller Foundation, Columbia
University, is entitled, A Social and Religious History of the Jews
and is published by the American Jewish Committee's Jewish Publication Society
of America. The chapter, "The World of the Talmud," cites the harem of King
Solomon (which finished him morally and otherwise), saying its "memory kindled
the imagination of polygamous Jews in subsequent ages." Although we are told
[page 25] that there was
no real difference between Palestinian and Babylonian Jewries fundamentally,
the book states "there are indications that Babylonian Jewish society had
more polygamous features than did that of Palestine."
And: "Anecdotes like those current in regard to Rab and Rabbi Nahman [who]
after arriving in a foreign city they used to advertise for women ready to
marry them for the time of their sojourn ('man havya
le-yoma') … . In law, too, the Babylonian emphasis
lay upon the Jew's right to 'marry as many wives as he is able to support.'"
It was Rabbi Gershorn Ben Judah (bom Metz, 960; died Mayence, France 1040),
whose edicts were accepted by European Jewry as final for all time, who commanded
Jews in Christian countries to stop getting into trouble with the law by
Israel first proposed extra allowances for plural wives but now seems to
be screening polygamy from Christian eyes.
After the period of the patriarchs, Abraham, Isaac and Jacob, and before
this, in the case of Adam and Noah, monogamy ruled. The Prophets were
monogamists. Moses commanded regarding a man of God that: "Neither shall
he multiply wives to himself, that his heart turn not
17:17) And, admittedly, the polygamy of David and his son Solomon ended
the Israel twelve-tribe united Kingdom. Their hordes of pagan wives, and
foul, pagan altars broke down any Godly spirit which had formerly united
them. However, reversing the Bible once again, Pharisee "Sages" embroider
upon the above words of Moses against polygamy, their permission to have
18, 24, or 48 wives. (Talmud, Sanhedrin
20b-21a) The Mishna asks: "Why then is it written, neither shall he multiply
wives to himself … Rabbi Simeon said: He must not marry
even one who may turn away his heart — From which it might be inferred that
he may marry a lesser number even if they should corrupt him."
The Jewish Talmud and Legally
Murdering Your Neighbor
As noted elsewhere, regarding murder of the non-Jew, it is good and meritorious,
providing you do not get caught and thus get the Talmudic religion exposed
for what it is.
However, permissible murder in Judaism embraces more than just killing Gentiles.
Murder by suffocation is permissible. Here shyster hairsplitting is inserted
in the Talmud, it being permissible to seal up a neighbor in an airtight
"alabaster chamber," providing one does not put in a lighted candle to help
eat up the oxygen, but merely allowing the victim to expire by breathing
the oxygen up himself unaided, this is acceptable. (See
Exhibit 86 from Sanhedrin 77a-77b of the Talmud)
Under Talmudic "law" other forms of murder are also permissible:
Binding up your neighbor so that he dies of starvation. Just bind up the
neighbor before it is hot or cold enough to kill him and all is well — you
are guiltless of what follows. (See Exhibit 85)
Binding up your neighbor so that he dies of sunstroke. (See
Binding up your neighbor so that he dies of cold. (See
Binding up your neighbor so that a lion may kill him. (See
Exhibit 85) He could not have fought the lion anyway,
so, it is acceptable, says the Talmud.
Letting mosquitoes bite your neighbor to death. As for the mosquitoes, they
come and go, so, since the ones which bit him when you tied the victim go
away and others end his life, you are pure and blameless. (See
Throwing your neighbor into a pit and leaving him to die there. (See
Killing your neighbor with arrow wounds. (See Exhibit 86)
Shooting the neighbor with an arrow is acceptable, since if there is balsam
for sale somewhere, he presumably could have sent for some and thus have
been cured instead of dying. (See Exhibit 86)
You can also drown your neighbor and yet be "guiltless" of his death! Remember
to follow Talmudic law, however, and cause the water to travel a little distance
before it drowns the neighbor — then you are guiltless of his death! (See
It is granted in the Talmud that the Bible forbids taking a man's life —
but that merely means taking his life all by yourself. In other words, you
must not take the whole of his life all alone, which permits you, nevertheless,
to help nine other men to take a life.
Thus, it is stated in the Talmud: "If ten men smote a man with ten staves
whether simultaneously or successively, and he died, they are exempt." Answering
the Rabbi who suggests that killing whatever is left of a man's life might
be wrong, we are also told: "If ten men assailed him successively, he was
already nearly dead when the last smote him: therefore the last, too, is
exempt." (See Exhibit 88)
"Mercy" Killings Approved
Elaborate pains were taken, rather recently, by Rabbis to deny that "mercy"
killings are permitted in Judaism — because they are. The public discussion
was on whether or not a hopelessly sick person should be put out of his misery.
The Rabbis denied that would be proper, necessarily know ng that the Talmud
states otherwise. The Talmud, Sanhedrin 77b-78a, contains these rabbinical
"Both agree that if he killed a Terefah [explained in a footnote as 'a person
suffering from some fatal organic disease, recovery from which is impossible']
— he is exempt." And: "If one kills a Terefah, he is exempt; whilst if a
Terefah committed murder: if in the presence of a Beth Din [i.e. a Talmudic
law court] he is liable; otherwise he is exempt." (See
Exhibit 88 and Exhibit 89)
Cursing and Striking Parents
"Honor thy Father and thy Mother." So states the Commandment.
[page 26] The Bible, through
Moses, teaches that anyone who strikes or curses his parents is worthy of
But the Pharisee "Sages" have nullified that. One may strike parents without
wounding them, while they are alive, but there are no limitations upon striking
them after death! (See Exhibit 94)
Jews may curse their parents providing they use any term meaning God. (See
Exhibit 74) Excepted are the Y-H-W-H consonants of
the word Jehovah, called the Tetragrammaton, and which is reserved for use
in summoning demons.
As for the "sacredness" of the Tetragrammaton word for Jehovah, the word
God is frequently written "G-d." The Tetragrammaton written in full is reserved
for the use of Rabbinical potentates, the Hassidist Baal (Master) Shem (of
the Name of God), who by using 14, 42, 72 letter combinations of the name
is supposedly able to invoke spirits. At the beginning of the century, according
to authorities, about half of Jewry was Hassidist.
The word "God" is not supposed to be written or spoken even today, and the
California Jewish Voice, for example, carries articles in which the
word is spelled "G-D" throughout. Not piety but sheer superstition governs
One of Christ's major "crimes" was that He pronounced the Name as spelled.
(See Exhibit 56, from Sanhedrin 55b-56a of the Talmud)
It is there explained in a footnote that "Bless" is used in the text instead
of the right term "Curse," typifying Talmudic double-talk.
Moses said that anyone who cursed or struck mother or father should be put
"But ye say, If a man shall say to his father or mother, It is Corban, that
is to say a gift (Or I have dedicated to God that which would relieve your
need) … ye suffer him no more to do ought for his father
or his mother: making the word of God of none effect through your tradition,
which ye have … delivered, and many such like things ye
15 contains like denunciations.
7, Christ asked the Pharisees: "Why do ye also transgress the commandment
of God by your tradition? For God commanded, saying, Honor thy father and
thy mother and, He that curseth father or mother, let him die the death."
Then Christ reminded them of the Pharisee custom of dedicating their goods
to the Temple, then telling their needy parents that what they might have
given them is now the property of God and they must do without, although
they themselves went on using the proceeds of their wealth for themselves.
Christ was hated by the pagan Pharisees for such teachings as:
"Think not that I am come to destroy the law, or the prophets: I am not come
to destroy, but to fulfill Whosoever therefore shall break one of these least
commandments, and shall teach men so, he shall be called the least in the
kingdom of heaven: but whosoever shall do and teach them, the same shall
be called great in the kingdom of heaven … except your
righteousness shall exceed the righteousness of the scribes and Pharisees,
ye shall in no case enter into the kingdom of heaven"
The Talmud Book of Gittin And Some Health
This Talmud book is about divorce. Reproduced herein are the title page
(Exhibit 199) and part of the introduction
(Exhibit 200). The book also deals with the fate of
Christians in Hell. (See, for example, Exhibit 201
and Exhibit 202.) Following are also various dog and
dung health remedies. Exhibit 205,
Exhibit 206, Exhibit 207,
Exhibit 208, and Exhibit 209
are reproductions from Gittin, Folios 69a-70b, devoted to these dung and
dog remedies almost too fantastic to believe. The privy, demons and privates
are mingled in insane array.
The funny thing about the horrendous and silly "remedies" of the Talmud book
of Gittin, is not the asininity of the remedies themselves so much as the
commentary, in English, by a British doctor with a string of alleged degrees,
which appears in the Appendix to the Soncino edition of this Talmud book.
He actually attempts to justify and praise these nutty things! The wrong
people, it is often said, are in asylums.
The "Appendix" (not reproduced) is entitled: "Notes On The Various Remedies
Recommended in Folios 68b-70b," by W. M. Feldman, MD, FRCP, Lond., FRAS,
For the "Charms, Amulets, Incantations, Astrological associations," he finds
the benefits of "suggestion" with "profound effect," and for whatever he
cannot evolve a "rational physical basis," he invents imagined benefits.
He points out that "animal excrements as remedial agents" are ancient and
we "shall not lightly dismiss the ancient folk remedies — however absurd
they may appear." He extolls the incantations and lauds these Rabbis' "knowledge
of all parts of theoretical and practical medicine, in which they surpassed
their contemporaries … ." He refers to several works
to study the glories of "Talmudic Medicine" in five pages of whitewash,
professing to look down upon "the probable sneers of the sophisticated, but
untutored reader," which should include just about everyone except a Talmudist
Use of the Bible for Asininity
One is enlightened as to Christ's denunciations of the Pharisees as "fools
23, etc.) by the following so-called "wisdom of the sages:
Adam's words about Eve are cited in the Bible: "And Adam said, This is now
bone of my bones and flesh of my flesh …" a statement
Christ used in His teachings about marriage.
19:3-6) But the Jewish Talmud teaches:
"What is meant by the Scriptural text, 'This is now bone of my bones, and
flesh of my fleshT
2:23) This teaches that Adam had intercourse with every beast and animal
but found no satisfaction until he cohabited with
[page 27] Eve." (See
Exhibit 161, Yebamoth 63a, of the Talmud)
David's 6th psalm is a plea by David for forgiveness: "Return, 0, Lord, deliver
my soul: oh save me for thy mercies sake … in the grave
who shall give thee thanks?"
"I am weary with my groaning; all the night make I my bed to swim; I water
my couch with my tears." Citing the above verse,
6:7, the Talmud "sages" make this to be the meaning: "Even during David's
illness he fulfilled the conjugal rights of his eighteen wives, as it is
written, 'I am weary with my groaning: all the night make I my bed to swim;
I water my couch with my tears.'" (See Exhibit 116,
from Sanhedrin 107a of the Talmud)
Women who are "unclean" (menstruating) are to remain separate, said Moses,
"all the days of her issue," and this verse
15:26) is cited in the Jewish Talmud, which states, "that a woman is
not regarded as a 'zabah' [one with a discharge] except during the daytime
because it is written, 'all the days of her issue.'" (See
Exhibit 194, from Horayoth 4a of the Talmud)
Typical of the Talmud misuse of the Bible for purposes of inventing obscenity
and then giving it a Biblical coating, is the Biblical account about Sisera,
head of the Canaanite army, who fights all day and is the only man left alive.
He flees to the tent of a supposed friend of the Canaanites, Heber the Kenite.
Jael, Heber's wife, welcomes him in but as soon as he falls into exhausted
sleep drives a tent nail through his temple and he dies. She boasts of this
to his pursuing captors. Next, Deborah makes up a song of rejoicing in which
she embroiders on Sisera's actual death in his sleep
4:2 1) and with poetic license sings: "When she had stricken through
his temples — at her feet he bowed, he fell, he lay down: at her feet he
bowed, he fell, where he bowed, there he fell down dead."
5:27) The verbs "bowed" and "fell" are used three times each, and "lay"
is used once. This makes seven verbs used in this verse.
The standard Talmud use of this verse is to indicate it as meaning "seven
sexual connections." The same Biblical verse is used thus about Christ. The
words: "at her feet he bowed, he fell" are explained as:
5:27. This is taken to refer to sexual intercourse …"
(See Exhibit 108, San hedrin 105a-b of the Talmud)
This is rehashed in Yebarnoth 103a-103b of the Jewish Talmud: "That profligate
— Sisera — had seven sexual connections on that day for it is said, 'Between
her feet he sunk, he fell, he lay: at her feet he sunk, he fell; where he
sunk, there he fell down dead," with the footnote giving the Talmudic reasoning:
"Each of the expressions 'he sunk,' and 'he fell,' occurs three times, and
'he lay' occurs once." (See Exhibit 162)
The Talmud book of Nazir reiterates the same Biblical misuse for no reason
whatever: "That wicked wretch, Sisera, had sevenfold intercourse with Jael
at that time, as it says, 'At her feet he sunk, he fell, he lay,' etc. —
The words 'he sunk,' 'he fell' occur three times, and the words 'he lay,'
once. Judges V,27." (Exhibit 165, from Nazir 23b,
of the Talmud)
The Talmud book of Horayoth repeats the same obscenity. (See
Farming Inferior for Jews
In the course of a terrible prophecy against Tyre, the New York of the ancient
world, and reprobate with sodomy, lesbianism, child-burning, and other
abominations, is a Bible verse foretelling that "all that handle the oar,
the mariners, and all the pilots of the sea, shall come down from their ships;
they shall stand upon the land."
27:29) The prophecy, including all the details of the preceding chapter
were literally fulfilled by Nebuchadnezzar and Alexander the Great.
Nebuchadnezzar pounded down the walls of Tyre and Alexander made a causeway
of the rocks, killing or selling into slavery the inhabitants, who had taken
refuge on an island off shore.
However, the Talmud nullifies and twists these Biblical words, and out of
the words foretelling the end of the seagoing trading power, coming "down
from their ships they shall stand upon the land," the Pharisee Talmud "sages"
state: "No occupation is inferior to that of agricultural labor, for it is
said, 'they shall come down." (From Yebamoth 63a of the Talmud - See
Talmud Instructions for
No Talmud book illustrates Christ's depictions of Pharisaism better than
the book of Sabbath. He said: "Ye blind guides, which strain at a gnat and
swallow a camel."
One way to go raving crazy is to study the Talmud book of Sabbath with its
rules on what is or what is not permissible on the Sabbath.
Concerning the Sabbath, even the digested laws, or Talmud Mishna in the Schulhan
Aruch, take up 82 pages of Volume 2 (pages 63-145). The sum and substance
of all of them is a game of subversion. A rule is set up. "How many ways
are there to get around it and nullify it?" That is the problem, leading
to almost endless trivia and discussion.
One gem concerns the weighty problem of the door key which the "shabbos goy,"
or a Sabbath gentile, is carrying home for you so that the Jew is spared
that "labor. "
The Talmud rule is that you cannot move goods from one category of property
to another; from private to public property or from what is neither public
or private, on the Sabbath. Your doorstep is neither public nor private.
The street or sidewalk outside the doorstep is public; your house inside
is private. Therefore, says the Talmud, you must have the "goy" not only
insert your key in the lock, but push the door in as, otherwise, if you pushed
the door in with the key in it, you would be moving the key from property
neither public nor private (the sill) to the inside of the house (private
"One who searches his garments and finds a louse shall not crack it, but
simply rub it with his fingers and throw it away on the Sabbath." (See
Exhibit 6) Throwing away lice is not "labor." Cracking
a louse is to be avoided at all costs, however.
The bloody, the sadistic, and the obscene are the darlings of the Talmudic
"synagogue of Satan" mentality, the appetite for which is seemingly never
sated. To illustrate, eight running pages have been reproduced here on the
popular Talmud subjects of blood and intercourse. This discourse concerns
whether or not the first intercourse on the Sabbath would constitute Sabbath
"labor." "Is it performed to see if she was a virgin?", is discussed at length,
for example. But the rule which governs is the dominant Talmud rule of the
Sabbath on the subject of labor, namely that an act of injury never ranks
as "labor." So, if the intent is to injure the wife the act is permissible.
(See Exhibit 122, Talmud book of Kethuboth 5b-6a)
The eighth page ends with the thought that intercourse is permitted anyway.
Then a new line of needless, senseless "religious" discussions about women
and blood starts in. These longwinded, silly pages of Pharisee "wisdom" are
but a sample of the bent of the whole Talmud. (See
Exhibit 121, 122, 123,
124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 136, 137, 138, 139, 140, and 141)
5:34-6, and in
23:16-22 are recorded the lambastings Christ gave the Pharisees for vowings:
"ye blind guides which say, whosoever shall swear by the temple, it is nothing;
but whosoever sweareth by the gift that is upon it he is guilty. Ye fools
and blind: for which is greater the gift or the altar that sanctified the
gift?" Christ goes on to illustrate Pharisee silliness. Do not swear by anything,
is the gist of the
5:34 passage, not by your head for you cannot "make one hair white or
One can only appreciate His words after reading hundreds of pages of drivel
about vows in the Talmud books of Nazir and Nedarim. (Title pages,
Exhibit 164 and
The Talmud Mishna on the Heifer and the Door is illustrative (not reproduced).
The Mishna opens with the Door saying if the man doesn't open it, and the
heifer saying if the man does not make it stand up, he must be a "Nazir."
(A Nazirite [to vow] was one who had vowed not to cut his hair or drink or
eat any product of the grape for a certain time.) Three pages of haranguing
"Gemara" following the Talmud . . "Mishna" discuss the fact that
the heifer then got up of its own volition. The door is quiet, apparently,
for nothing more is said by it. The Jewish school of Shammai holds that since
the man did not of his own power force the heifer up, he must be a "Nazir,"
but the Hillel Jews say that the essence of the vow is the upping of the
heifer which was "recumbent" and is now standing up, so the man does not
have to be a "Nazir." The schools of the Hillel and Shammai were in full
flower in the Holy Land when Christ lived and, no doubt, this and other nonsense
presently preserved for the Jewish religion, existed then.
Talmud — Juvenile Birth Control and
the "Two Hairs" Test for Puberty
The Talmud, Yebamoth 12b, harangues about the ages when female birth control
may be exercised, namely from "the age of eleven years and one day until
the age of twelve years and one day," with a child "under or over" these
ages to "carry on her marital intercourse in the usual manner." The recommended
birth control is to be followed because otherwise the pregnant female might
have a "second conception" which would make her fetus a "sandal" or "flat
fish." Read the nonsense, followed by the "two hairs" test. (See
Read the asinine harangue in the Talmud, Yebamoth 12b 13a (See
Exhibit 153), about two hairs proving puberty, or
not proving it, as the child may have lost the two hairs through childbirth,
also, the calling for an examination by the Rabbis. In the Soncino edition
of the Talmud, reference is made to three similar messes of muck in
Baba Bathra 156a and
Niddah 52a of the Talmud.
To be unable to tell whether a little girl is as yet adolescent, or has borne
a child or not, by counting two pubic hairs, is too idiotic to credit to
anything except the Talmudic love of sub-sewer subjects — "the reprobate
mind," as Paul called it, "Who changed the truth of God into a lie."
To deal in unnatural filth and sex matters is the core of Talmudic "scholarship."
Pretensions of "wisdom" by Talmudic Pharisee "sages" are perhaps the most
incredible. No pompous dissertation seems complete without mention of a privy.
Sons of "sages" and scholars, we read may "enter and sit down before their
father, with their backs to the people."
When, however, they do not possess the capability of understanding the
discourses, "they enter and sit down before their father with their faces
toward the public … if he went out to ease himself he
may re-enter and sit down in this place. … This applies
only to the minor functions of the body but not to the major functions since
he should have examined himself before … A man should
always make a habit of easing himself early in the morning and late in the
evening in order that there be no need for him to go far …"
(See Exhibit 197 and Exhibit 198)
Jewish Talmud "remedies" are foolish to say the least. The above passage
from Horayoth 13a-b of the Talmud is replete with learning such as: "As the
olive causes one to forget seventy years of study, so does olive oil restore
seventy years of study. … Wine and spices have made me
wise." (Exhibit 96)
The Talmud "sages" then dispute whether dipping one or two fingers in salt
makes one wise; whether passing under the
[page 29] bit of a camel,
or under the camel itself, interferes most with mentality. The text then
returns to the required protocol for the "Nasi, head of the Sanhedrin, and
the head of a Talmud school, the Ab-Beth Din," and how many rows have to
rise in honor when each one enters. (Exhibit 197)
The Talmud also has "wisdom about eating dates." "They remove three things:
evil thoughts, stress of the bowels, and abdominal trouble." This leads to
a play on words, door, ladder and bed, where "one is fruitful and multiplies
on it" — back to the old subjects. This is from
Kethuboth 10b-11a of the Talmud.
On this same page is the Mishnah (law) that a baby girl under three years
and one day old is always reckoned as a virgin: "If they had intercourse
before they were three years and one day old the hymen would grow."
Do not just the few illustrations above from the Pharisee Talmud show the
justness of Christ's excoriations of the Pharisees as: "Full of all uncleanness;"
their love of the "uppermost rooms at feasts. . . all their works
they do for to be seen of men" — "full of hypocrisy and iniquity?"
And, illustrating their hairsplitting paraded as "wisdom," He called them
"fools and blind."
Virginity on a Monetary Scale
The Kethuboth book of the Babylonian Talmud (See Exhibit
119 for title page) is supposed to set down rules relating to married
The Kethubah is a contract promising to pay a wife a certain sum of money
if the husband divorces her, which he can do at will, according to Talmudic
doctrine. Perhaps urged on by the growing Christian propaganda against divorce,
the Hillelite Jewish school stressed the husband's freedom to divorce his
wife even for some culinary deficiency, or, as Rabbi Aquiba taught, because
he had found a better looking woman.
The Kethubah need not be paid if the wife can be proven not to have been
a virgin when married. Hence the Jewish custom of the groomsmen waiting outside
the bridal chamber door for the bloody sheet to be witnessed, proving the
wife's virginity. Elaborate cuts of these Kethuboth appear in the 1943 Universal
Chicago physician and hospital owner, Dr. A.A. Whamond, used to relate to
a member of my family about the money he made by putting in false cat-gut
hymens for Jewish girls who were not virgins before they were to be married.
The Talmud price for getting rid of a wife who had been a virgin, is "200
zuz," given by the Universal Jewish Encyclopedia as being 200 denarii or
"If the wife refuses sexual intercourse, she can be threatened with a reduction
of her claims in the Kethubah, and this threat can be carried out." (Same
Encyclopedia) If the husband can contend that the wife had not been a virgin,
she gets only "a maneh," or the smallest coin, says the Talmud.
All of this talk about blood and virginity is a favorite Talmudic subject,
and seemingly endless. Note, for example, Exhibit 121,
Exhibit 122, Exhibit 123,
Exhibit 124, Exhibit 125,
Exhibit 126, Exhibit 127,
Exhibit 128, Exhibit 129,
Exhibit 130, Exhibit 131,
Exhibit 132, Exhibit 133,
Exhibit 134, Exhibit 135,
Exhibit 136, Exhibit 137,
Exhibit 138, Exhibit 139,
Exhibit 140, Exhibit 141,
Exhibit 142, Exhibit 143,
Exhibit 144, and Exhibit 145
herein, all from the book of Kethuboth.
And, as always in the Talmud, in the book of Kethuboth, asininity is combined
with filth. For example, the controlling "Mishnah" or overall rule in Folio
61b (See Exhibit 145) doles out by trades the proper
number of relations between husband and wife as: "men of independence, every
day; for laborers, twice a week; for ass-drivers, once a week; for camel-drivers,
once in thirty days; for sailors, once in six months."
Despite the thunderings and prohibitions of the Bible, sodomy in general,
and specifically with little children, dead bodies, neighbors' wives and
one's own wife is permitted by the Talmud.
The argument for this last is in Nedarim
20b of the Talmud (page 58 of Soncino translation): "Our Sages
said … a man may do whatever he pleases with his wife
at intercourse: Meat which comes from the abbatoir [stockyards] may be eaten
salted, roasted, cooked or seethed; so with fish from the
fishmonger. … A woman came before Rab and complained [of
her husband's sodomy with her], "Rabi replied: 'Wherein does it differ from
All of this is made Jewish religious doctrine with full Luciferian knowledge
of the Bible's laws against it.
"Thou shalt not lie with mankind" and the Biblical verse,
18:22, is actually cited in the same Talmud section where sodomy with
boys under nine or baby girls under three is permitted. (See
Exhibit 54) The full text of this verse states: "Thou
shalt not lie with mankind as with womankind: it is abomination."
Small wonder that Christ denounced the Pharisees as nullifying the word of
God and violating every concept of human decency.
After reciting the denunciations and condemnation of the Talmud down throught
the centuries, Rodkinson, in his in troduction to the Talmud, states:
"Such was the past of the Talmud which we hope will never be repeated. Now
a glance at the end of the last century and the beginning of this one.
"The colleges for the study of the Talmud are increasing almost in every
place where Israel dwells, especially in this country where millions are
gathered for the funds of the two great colleges, the Hebrew Union College
of Cincinnati and the Jewish Theological Seminary of America in New York,
in which the chief study is the Talmud and its post-Talmudical literature."
This was written early in the present century. Is what Rodkinson wrote true
The answer is "yes." Not only are Hebrew Union College of Cincinnati and
the Jewish Theological Seminary of America more active than ever, but a network
of schools to teach the Talmud to young Jews now exists from coast to coast.
[page 30] For example,
in the Chicago area, the Associated Talmud Torahs of Chicago oversees some
57 schools where the Talmud is taught to young Jews, commencing with their
If you are told by anyone that the Jewish Talmud is merely ancient history
concerning Judaism, don't be fooled. The Talmud is present-day Judaism and
without it so-called Judaism would not exist.