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THE TALMUD and BIBLE BELIEVERS Willie Martin The THE TALMUD AND BIBLE BELIEVERS Willie Martin The supreme hatred of Talmudic Judaism is reserved for and directed against the hated "adherers to the text" of Scripture who are, thus, accused of spurning the words of the Pharisee "Sages," as enshrined in the Babylonian Talmud. These "adherers" to the Bible are classified as the primary enemies of Judaism. They are all "idolators," "heathen," "goy." They rank not only as animals - like the rest of the non-Jewish human race, but as the lowest and most despised form of life. The Talmud frequently refers to Bible adherents scathingly as "Samaritans" and "Cutheans," phraseology similarly used to excoriate Christians. The Sadducees were the first of these enemies. They were the constant opponents of the Pharisees and their imported Babylonian paganism, misrepresented by the Pharisees as the Tradition of the Elders, the "Oral Law" ostensibly transmitted privately to Moses and on down, superseding anything written in the Bible. In the six years of civil war between the Pharisees and Alexander Jannaeus, King and High Priest of Jerusalem, 50,000 were killed on both sides before this Sadducean ruler succumbed, and his widow Salome turned affairs over to the Pharisees in 79 B.C. Her brother, Simon ben Shetah, had been waiting for such an opportunity. The continued civil war resulted in the sons of Alexander Jannaeus, Hyrcanus and Aristobulus, in 63 B.C., going hat in hand to Pompey, Caesar's Roman General in Syria, asking him to invade Palestine and slaughter their respective opponents. This is how Rome happened to be in power when Christ was born. It was only after Christ's Ascension did the Pharisees triumph. Other enemies have been the Samaritans, whom Our Lord seemed to favor. Some of whom had been brought in from Cutha and other far places in the World Assyrian Empire, to take the place of the ten Israel tribes deported in 721 B.C. They had opposed the return from Babylon in 536 B.C. of the Pharisee-run Jews. Each year a handful of Samaritans, a remnant of the Israelites, celebrate Passover on the site of their former temple at Mt. Gerizim, an event contemptuously referred to by American Jewish writers. The Karaites arose in the 8th century in Babylonia under Anan to plague the Pharisee top element by scorning the Talmud and holding up the Bible as the supreme authority. A molten stream of hatred, therefore, was turned on them. With true Talmudic "Brotherhood" and "tolerance," Anan was expelled from Babylonia, and founded the Karaite sect in Jerusalem. Later, when the few remaining thousands of Karaites were favored by the Czar of Russia, although classed as "untouchables" by Talmudists, the latter offered to join the Karaites to get immunity from Czarist displeasure - but the Karaites burned them down as hypocrites. 2 The supreme curses the Karaites have shared with Christians are due to the adherence of the Karaites to the Bible, instead of the "sages," or the Jewish Talmud. They are likened to the Sadducees and Samaritain Israelites in this. The Opposition of The Karaites "The Pharisees had been victorious over the Sadducees and the other sects opposed to the Oral Law, but had not annihilated them entirely; since only because these latter could not withstand them, they kept silence and were discontented in their hearts. As the Talmud gained strength and became more sever in its decrees against the Sadducees and Samaritans, so that in the end the Kuthim [Samaritans] were declared as idolaters in all respects, then their indignation burned and awaited a favorable time for revenge. In the time of the dominance of the Gaonim, who carried out the Talmud in practice, the measure became full, and Anan, the nephew of the Gaon at Sura, when he was not elected as Gaon, for the reason of his liberal ideas and his opposition to the Talmud, established the Karaite sect. Those who hold that the Karaites were a new sect founded by Anan (760 C.E.), are mistaken, for a small sect under the name of Karaites, or adherents of the Text, had existed already in the days of the Talmud, where they are mentioned in many places, as 'adherents of the Text,' or once 'the Karaites add' (Pesachim, 117a in text; in our edition, Vol. V., p. 145) Doubtless the remainder of the Sadducees assumed this name, having lost political influence since they had been vanquished, and the word 'Sadducees' being hated by the people.' (Hormisdas Chapter VII) Now we will stop for a moment to see who the Karaite sect was. There is no doubt that there existed a sect by this name in the days of the Talmudists, for they are mentioned several times in the Talmud under the name 'Adherers to the Scripture,' and in one place it is plainly stated 'the Karaites added' (Pesachim, p. 117; our edition, p. 246, see footnote 3) Neither is there any doubt that they were not favored by the Talmudists, as we find in many places in the Talmud remarks reflecting on them, as 'They who occupy themselves with the study of Scripture are not to be blamed, but, on the other hand, not to be praised,' (Baba Metzia, 79) and in Hagiga, it states plainly; Rabb said: 'If a man goes out from the study of the Mishna to read the verses of the Bible, this man can have no more peace.' And there is no doubt that many similar remarks found in the Talmud have reference to this sect. But we can not, with exactness, fix the time when and to what extent this sect openly declared against the teachings of the Talmudists. However, we do not hesitate for one moment to state that during all that time this sect has brooded an intense hatred to every Jew who has not followed them, although at times they were compelled to conceal their hatred. One penetrating glance into the history of the Samaritans and into that of the Karaites, one penetrating glance into the literature of the former and into that of the latter, the curses pronounced by both of those sects against the followers of the Rabbanism; the beliefs and principles common to the religion of both (although differing slightly ceremonially), will suffice 3 to induce one to agree with us that the Karaites, whose sect was established in the days of Anan, and a few of whom are living in our own time, have not only borrowed from the Samaritans [Israelites] and that even up to date they have changed slightly only in their outward appearance and in name, but not intrinsically." (History of the Talmud, Appendix B)) Talmudic Anti-Christianity The ultimate object of hatred in Talmudic Judaism is Christ, and the targets of Talmudic hatred are not just non-Jews, "the people who are like an ass - slaves who are considered the property of the master.' (Talmud, Kethuboth 111a) Of these non-Jews, the Christians are most insanely hated and loathed because their doctrines are the opposite of every Talmudic doctrine. They rank not just as animals, like the rest of non-Talmudic humanity, but almost as vermin, to be eradicated. Language in the Talmud is virtually exhausted to find foul and hated names for Christians. Min (plural Minim) is used throughout the Talmud as a term to designate Christians. In the 'Shemoneh Esreh,' or 18 Benedictions, the word has been changed from time to time as wary non-Jews become aware of its meaning. The history of the petition against enemies may serve to illustrate the development of the several component parts of the 'Tefillah' in keeping with provocations and changed conditions. The verses of Ecclesiasticus make it certain that the Syrian oppressors were the first against whom this outcry of the poor, oppressed victims of tyranny was directed. As the Syrians were aided by the apostates, the 'zedim,' these were also embraced in the imprecatory appeal. The prayer was in fact designated even in later days as a petition to humiliate the arrogant. A century later the Sadducees furnished the type, hence it came to be designated as the 'birkat ha-Zeddukim' (but 'Zaddukim' may in this connection be merely a euphemism for 'minim;' (Yer. Ber. iv. 3; Ber. 28b) Under Gamaliel II, it was invoked against heretics, traitors, and traducers: the 'minim' and the 'posh'im,' or, as Maimonides reads, the Apikoresim. (see also his commentary on Sanh. x. 1, and 'Yad,' Teshubah, iii. 6-8) The later were the freethinkers: the former, the Christians. These had brought much trouble into the camp of faithful Jews; they disputed with the Rabbis; even r. Gamaliel had often to controvert them; they involved the Jews in difficulties with the Roman government; they denounced the Jews to the authorities...the original composition of the prayer was die to Gamaliel), his purpose being to test those suspected of being minim...The above account seems to suggest that this admitted at once and without some opposition. The prayer has undergone since the days of Gamaliel many textual changes, as the variety of versions extant evidences. 'Kol Bo' give the number of the words contained therein as thirty-two, which agrees with none of the extant recenducers of Judaism and the Jews a ready weapon of attack... The prayer is not inspired, however, by hatred toward non-Jews; nevertheless, in order to obviate hostile misconstructions, that text was modified. Originally the opening words were 4 'Lazedim ula-minim,' and the conclusion had 'maknia' zedim. The changes of the beginning into 'La-meshummadim' is old. Another emendation was 'We-la-posh'im, which readily gave way to the colorless 'We-la-malshinim' (in the German ritual among others).
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