Of course the TALMUD was written down long after Jesus lived. However the oral laws or traditions that compose this book were in existence in Jesus' day. The Jews made "a FENCE around the Law" (Abot 1:1). They were finally put to writing as the MISHNAH in 220 A.D. and the two GEMARAS were added later, each of which with the MISHNAH equals a TALMUD -- the JERUSALEM TALMUD (4th century) and the BABYLONIAN TALMUD (5th century). Also the TOSEFTA (composed of 2nd and 3rd century codifications similar to the MISHNAH) and the HALAKHIC MIDRASHIM (Mekhilta on Exodus, Sifra on Leviticus, Sifrei on Numbers and Deuteronomy, all compiled in the fourth and fifth centuries) etcetera. The oral Torah ("TRADITIONS of the elders" -- Matt. 15:2; Mark 7:3) is, among other things, the authority of the courts that Deuteronomy 17:8-17 allows in "binding and loosing" grey areas (cp. Deut. 1:16-17 & 2 Chr. 19:8-10). Jesus reaffirmed this legitimate role of oral law when he said, "The scribes and the Pharisees sit in Moses' seat. All, therefore, whatever they bid you observe, that observe and do" (Matt. 23:2-3).
Yes, Jesus OBEYED these oral traditions. For instance, the FOUR CUPS of WINE at Jesus' Passover meal (Luke 22;17,20; Mark 14:25) are nowhere found in the Old Testament scriptures but are mentioned in the Talmud (Mishnah Pesahim 10:7). The concept that CIRCUMCISION OVERRIDES the SABBATH to which Jesus referred (John 7:22-23) is nowhere found in the Old Testament scriptures but is mentioned in the Talmud (Shabbat 18:3). When Jesus used SPITTLE to CURE a man's BLINDNESS (Mark 8:23), this procedure is nowhere found in the Old Testament but is found in the Talmud. Spittle was commonly used to cure eye trouble (Sotah 16d; Baba Batra 126b). When Jesus told us to turn the other cheek (Matt. 5:39), he may have been quoting: "If you are struck you must forgive the offender even though he does not ask for your forgiveness" (Tractate Baba Qamma 9:29). When Jesus said, "Where TWO or THREE are gathered together in my name there am I in the midst" (Matt. 18:20), he was not quoting from the Old Testament. Instead he may have been quoting from R. Hananya who said: "If TWO sit together and interchange the words of the Torah, the Shekhinah abides between them ... " (M. Avot 3:3). But R. Halafta the son of Dosa of the village of Hananya said: " And whence can it be shown that the same applies to THREE? Because it is said He judges among the judges (the minimum number of judges being three), whence can it be shown that the same applies to TWO? Because it is said, Then they that feared the Lord ... (Mal.3:16)" (Avot 3:7; See also ARN 8; B. Sanh. 39a; B. Ber. 5b; Orach Chaiim, 55). Jesus' teaching on VISITING the SICK (Matt. 25:44) is not found in the Old Testament but is found in the Talmud Shabbat 127a, Nedarim 40a and Ben Sira 7:35. Even when his disciples began plucking ears of grain on the Sabbath (Mark 2:23-27) in violation of the Talmud (b. Sab. 73a-b), Jesus argues against this oral law by paraphrasing another oral law. Jesus said, "The SABBATH was MADE for MAN, not MAN for the SABBATH" (Mark 2:27). The Talmud says, "The SABBATH was GIVEN to YOU, but YOU were NOT GIVEN to the SABBATH" (Betzah 17). Jesus may have been paraphrasing Betsah 17 or a similar saying of R. Simeon ben Menasiah (Mek. Ex. 31:14; b. Yoma 85b). In Shab.128a we read, "Bundles which can be taken up with one hand may be handled on the Sabbath ... and he may break it with his hand and eat thereof" which is what Jesus' disciples were doing. In Matthew 12:5 Jesus used Rabbi Akiba's argument that "TEMPLE SERVICE takes precedence over Sabbath " (B. Shab. 132b; cf. also B. Yev. 7a). Also, "REGARD for LIFE overrules the Sabbath" (b. Yoma 85b). Moreover, in the case of any lingering doubt concerning the potential severity of an illness, legal presumption favors intervention and the Mishnah (Yoma 8:6) cites the principle: "Whenever there is doubt concerning LIFE being IN DANGER (the case discussed is a sore throat), this overrides the Sabbath." Otherwise you're guilty of murder. This explains why Jesus allowed his disciples to PLUCK GRAIN on the Sabbath. HUNGER also sets aside the ban on eating the Bread of Presence destined for priests only (Lev. 24:5-9; 1 Sam. 21:1-7) in the case of David and his hungry soldiers.
When Jesus said, "Seek ye first the kingdom of GOD, and HIS righteousness, and all these things (food and clothing) shall be added unto YOU" (Matt. 6:33), he was not quoting from the Old Testament. Instead, he may have been quoting the same Hillelite traditions as Gamaliel II later quoted when he said, "Do GOD'S will as if it were THY will, that He may do THY will as if it were HIS will" (Abot 2:4). When Jesus said "The LAW and the prophets were UNTIL John; since then the good news of the KINGDOM of GOD is preached" (Luke 16:16), he may have been paraphrasing Sanhedrin 97a which says: "The world is 6000 years. Two thousand are confusion, two thousand TORAH, two thousand days of the MESSIAH." He may have taken his teaching about being RECONCILED to a brother BEFORE OFFERING a gift (Matt. 5:23-24) from Bava Kama 9:12 & 110a which says, "He that OFFERS an oblation, NOT RESTORING that which he had unjustly taken away, does not do ... his duty." When Jesus said, "If you INSULT a brother or sister, you will be liable to the council" (Sanhedrin), he was not quoting from the Old Testament. Instead, he was paraphrasing the Talmud which states, "He who HUMILIATES his fellow in public, has no share in the world to come" (Baba Metzia 59a; Abot 3:15). When Jesus said, ""Whosoever looketh on a woman to LUST after her hath committed adultery with her already in his heart" (Matt. 5:28), he was not quoting from the Old Testament. Instead, he was quoting Talmud Berakhot 61a which says that a man who walks behind a woman crossing a stream has committed SIN since she may lift her dress to avoid getting wet. Jesus said,"Be ye therefore PERFECT, even as your Father, who is in heaven, is PERFECT" (Matt. 5:48). This verse is similar to the Jewish principle: "just as HE IS, so should YOU (strive) TO BE" (Gen. R. 46; B. Ned. 32a; Tan. B. Gen. (40a); Jerus. Talmud Meg. 4:10, 75c (14); Targ. J. I Lev. 22:18). When Jesus said, "Blessed are you that WEEP now, for you shall LAUGH" (Luke 6:21), he may have been quoting R. Johanan who said, "It is FORBIDDEN that a man's mouth be filled with LAUGHTER in this world" (b. Ber. 31a). For many other Talmudic parallels to the sayings of Jesus, see A Rabbinic Commentary On The New Testament by Samuel Lachs. But Jesus went beyond merely quoting oral law. He said a number of times, "Ye have heard that it hath been said by them of old ... but I SAY unto you" (Matt. 5:21,27,33,38,43). This was nothing short of creating his own oral law. "For he taught them as one having authority, and not as the scribes" (Matt. 7:29) who merely quoted previous sages.
Hillel didn't refer to a TRADITION to prove a scriptural point. Instead he used HERMENEUTICAL RULES --logical principles of interpretation. "He sat and expounded to them the whole day long but they did not accept" HIS TEACHINGS. Finally Hillel added: "I have received this TRADITION from Shemaiah and Abtalion." That authority was accepted." (Yer. Pesahim33a) The midrash method, with its constant reference to the TEXT ITSELF, resulted in the elimination of any authority which did not have a RATIONAL examination. Jesus also rejected TRADITION in favor of SCRIPTURAL PROOF. "For he taught them as one having authority, and not as the scribes" (Matt. 7:29) who merely quoted previous sages. The Shammai Pharisees asked Jesus why his disciples DISOBEYED the "TRADITION of the ELDERS". He answered, "Why do ye transgress the COMMANDMENT of GOD by YOUR TRADITION?" (Matt. 15:2-3; Mark 7:1-23). They added to or subtracted from the Bible (Deut. 4:2). In John 7:49 the Pharisees "cursed" the common people of the land who "knoweth not the (oral) law" and "believed on" Jesus. Jesus finally transferred halakhic authority to his disciples to be the oral law Torah interpreters for Christians (Matt. 18:18-20). Jesus said, "Whatsoever YOU bind on earth shall be bound in heaven" (Matt. 16:19). They usually bound Hillelite oral law. He said, "except your righteousness shall exceed the righteousness of the scribes and Pharisees (Shammai represented established TRADITIONS), ye shall in no wise enter into the kingdom of Heaven" (Matt. 5:20). Each disciple brings "forth out of his treasure things new (oral halakah) and old (Torah)" (Matt. 13:52).
Jesus said, "in vain do they worship me, teaching for doctrines the COMMANDMENTS of MEN. AFTER eating MEAT(except fish), a Jew must wait 3 to 6 hours BEFORE eating DAIRY (butter, cheese, yoghurt). MEAT and DAIRY must not be mixed in cooking or in eating. SEPARATE pots and pans are used. If a MEAT product is accidentally placed in a dish that has been used for DAIRY foods, or vice versa, the dish must be cleaned and rinsed before reusing. This oral law is based on Exodus 23:19: "Thou shalt not boil a KID in its mother's MILK." As Jesus said, "For laying aside the commandment of God, ye hold the tradition of men, as the WASHING of POTS and CUPS; and many other such things you do" (Mark 7:8). On the slenderest of foundations, the rabbis enact these laws while ignoring Genesis 18:8 where Abraham "took BUTTER, and MILK, and the CALF which he had dressed, and set it before them (the angels) ... and they did eat." Abraham mixed MEAT and DAIRY. We believe that Jesus CONDEMNED the Jewish MEAT and DAIRY restrictions in Mark 7:8.
In another instance, Jesus didn't forbid a WOMAN when "she rose and SERVED him" (Matt.8:15). But the Talmud says, "One must not be WAITED ON by a WOMAN" (b. Qid. 70a). When Jesus HEALED a suffering woman on the Sabbath, he said, "Doth not each one of you on the SABBATH LOOSE his OX or his ASS from the STALL, and lead him away to watering? And ought not this woman, being a daughter of Abraham, whom Satan hath BOUND, lo, these eighteen years, be LOOSED from this BOND on the SABBATH DAY?" (Luke 13:15-16). Jesus was actually condemning the "traditions of the elders" (Talmud) here because the "TYING" and "LOOSENING" of a KNOT are FORBIDDEN WORK according to the Mishnah (Shab. 7:2) .
The Jews teach that the TALMUD was a "LAW given to MOSES at SINAI" (B.T. Berakot 5a; Shabbat 31a; Nedarim 37a & 38b; Rabbi Nathan 15:5:1; Mishnah Abot 1:1). Jesus called it the "TRADITIONS of MEN" (Mark 7:7-8) that make the LAW of GOD of "none effect" (Matt. 15:9). From the Talmud, Shabbat 15c and Baba Metzia 33A, R. Shimon ben Yohai says, "He who occupies himself with SCRIPTURE gains merit that is NO MERIT." "He who occupies himself with MISHNAH (Talmud) gains merit for which people receive a REWARD." Jews put the TALMUD on a higher level than SCRIPTURE. From Hagigah 1:7.V we read, "Some teachings were handed on ORALLY, and some things were handed on in WRITING ... we conclude that the ones that are handed on ORALLY are MORE PRECIOUS." "The Babylonian TALMUD represents GOD in the flesh" (Jacob Neusner, Rabbinic Judaism, p.62). They argue that the WRITTEN Torah was incomplete since Deuteronomy 12:21 says "SLAUGHTER ... as I have commanded thee" and only Mishnah Hullin tells us how to SLAUGHTER animals. And yet, the study of the uncensored Talmud by Gentiles was an offense punishable by DEATH until recently (Sanh. 59a).
Jews declare at the beginning of each year, "Every VOW which I make in the future shall be NULL" (Nedarim 23a & b). From the Mishnah Hagigah 1:8, "The absolution of vows (Kol Nidrei) hovers in the air, for it has NOTHING in the TORAH on which to depend. The laws of the Sabbath, festal offerings, and sacrilege ... have LITTLE SCRIPTURE for many laws." Ethiopian Falashas and Karaite Jews both IGNORE the TALMUD and only follow the written Old Testament laws. Both of these sects are discriminated against by Judaism. Talmud Sanhedrin 57a says a Jew need NOT PAY a gentile the wages owed him for work. Baba Kamma 113a & b teach that Jews may DECEIVE or CHEAT a Gentile. Jesus called the Jews LIARS (John 8:55). Sanhedrin 106a says Jesus' mother was a WHORE. Talmud Sanhedrin 43a says Jesus practiced BLACK MAGIC. Talmud Sanhedrin 107b and Sotah 47a say that Jesus was SEXUALLY IMMORAL and WORSHIPPED STATUES of stone. Shabbos 104b says He LEARNED WITCHCRAFT in Egypt. Gittin 57a says Jesus is IN HELL. Sanhedrin 43a says Jesus was executed because he PRACTICED SORCERY.
To heal pleurisy ("catarrh") a Jew should "take the EXCREMENT of a white dog and knead it with balsam" (Gittin 69b). To heal his flesh a Jew should take DUST that lies within the shadow of an outdoor TOILET, mix with honey and EAT it (Gittin 69a). Whoever disobeys the rabbis deserves DEATH and will be punished by being BOILED in HELL (Erubin 21b). "The best of WOMEN are filled with WITCHCRAFT" (Soferim 15:7). "The more WIVES, the more WITCHCRAFT" (Mishnah Abot 2:7). WOMEN are a "VALUELESS treasure" (Sanhedrin 100b) and "DUNG" (Shabbat 152b) and "MEAT from a butcher shop" (Nedarim 20b). Talmudic study for WOMEN is banned (Kiddushin 29b). Sexual intercourse between Eve and the serpent produced Cain (Yevamoth 103b). "Even the best of the GENTILES should all be KILLED" (Soferim 15, Rule 10). Berakoth 58a twists Ezekiel 23:20 to teach that GENTILES are SUB-HUMAN while Baba Mezia 114b, Yevamoth 61a, and Kerithoth 6b twist Ezekiel 34:31 to teach that ONLY JEWS are HUMAN. God says, "Ye shall not ADD unto the WORD which I command you, neither shall ye DIMINISH ought from it" (Deut. 4:2). But the oral law TRADITIONS of the Pharisees did just that which is why the Greek word for "TRADITION" adds up to 666.
Did Paul Obey the Talmud ?
Paul said, "I have committed nothing against the ... CUSTOMS of our FATHERS" -- Strong's #1485 "ethos" meaning "a usage (prescribed by habit or law) custom, manner." Paul was a fully-observant Hillelite Pharisee taught by Gamaliel, the grandson of Hillel. He and Silas "teach CUSTOMS" ("ethos") (Acts 16:21) which is the same word. HILLELITE oral law. The false rumor was that Paul taught Jews who are among Gentiles "to forsake Moses" (613 written laws) and not "walk after the customs" (Halachah of oral laws -- Mishnah) (Acts 21:21). The truth was that Paul "WALKEST ORDERLY" (keeps the oral law Halachah) and keepest the law (613 laws of Moses)" (Acts 21:24) -- Strong's #4748 "stoicheo" meaning "to march in rank; keep step." HALACHAH comes from the Hebrew word "holech" which means "to walk." Therefore "HALACHAH" means "how one walks." Each separate group had a court and HALACHAH: Zealots, Essenes, Saduccees, Hillelites and Shammaites. In Acts 15:13-21 we find James, as the Nassi, setting forth the HALACHAH. Paul walked in the HILLELITE HALACHAH or ORAL LAW. He says, "Keep the ORDINANCES as I delivered them to you" (1 Cor. 11:2) -- Strong's #3862 "paradosis" meaning "transmission; a precept; specifically the Jewish traditional law; ordinance, tradition. Paul also says, "I was zealous of the TRADITIONS ("paradosis") of my FATHERS" (Gal. 1:14), same word. Paul said, "Therefore, brethren, stand fast, and hold the TRADITIONS ("paradosis") which ye have been taught" (2 Th. 2:15). Same word again. HILLELITE ORAL LAW otherwise known as the TALMUD -- excluding unbiblical commands.
Paul strictly obeyed Jewish law (Acts 26:5). He said, "I AM a Pharisee, the son of a Pharisee" (Acts 23:6). He did not say, "I WAS a Pharisee." Paul studied under the head of the Sanhedrin (the highest court in Judea) "brought up in this city (Jerusalem) at the feet of Gamaliel" (Acts 22:3). Paul was probably a member of the Sanhedrin since it was the responsibility of the members of the Sanhedrin to witness public stonings and Paul was present at Stephen's stoning in an OFFICIAL capacity (Acts 7:58). Paul mentions that he was given "AUTHORITY" from the chief priests and he says, "I gave my voice (he cast his VOTE) against them" (Acts 26:10).
But did Paul ever DISAGREE with the Talmud? Paul taught that "elders," (Tit. 1:6), "deacons," (1 Tim. 3:12) and even a "bishop must be ... the husband of ONE WIFE" (1 Tim. 3:2) whereas Sanhedrin 20b & 21a allow 18, 24 or 48 wives.
Nowhere in the Torah are men told to COVER their heads. But in the Talmud there are statements that some righteous men refused to walk more than six feet without COVERING their heads (Shabbat 118b and Kiddushin 29b). Rabbi Nahman ben Isaac's mother told him, "COVER your head so that the fear of heaven will always be on you" (Shabbat 156b). The Maharal (Responsa Number 7) makes it clear that a KIPPAH or YARMULKAH is just a custom, a minhag. Any minhag that has been done by Israel for more than two hundred years is treated as if it is a rabbinic law. There is no biblical proof for wearing a head COVERING in the synagogue but many Jews do it because the High Priest wore a head COVERING when officiating in the sanctuary. Therefore they feel that they should wear a KIPPAH or YARMULKAH when praying. Jews want to avoid walking in the ways of the Gentiles and since the Gentiles pray with their heads UNCOVERED, they reason that they should pray the opposite way. But Paul said, "Every man praying or prophesying, having his head COVERED, dishonoureth his head" (1 Cor. 11:4). He was referring to the KIPPAH and the TALLITH which Jews sometimes use to COVER their heads. The Jewish women always wore -- and still do -- a head COVERING in the synagogue. Paul agreed with this Jewish custom in 1 Corinthians 11:5-6. Now since Paul said, "Be ye followers of me, even as I also am of Christ" (1 Cor. 11:1), we can be confident that Paul would not have condemned a practice that Jesus obeyed. Therefore, Jesus didn't wear a kippah.
In contrast with the Bible, the Talmud, influenced by Hellenism, contains explanations and stories and even descriptions of the IMMORTAL SOUL. It also teaches ASTROLOGY. The time, day and date upon which a person is born has an important influence on his destiny (Shab. 156a; Niddah 16b). The "MAZAL TOV" greeting actually means "May you have a fortunate CONSTELLATION." Later Jewish mystical literature, the Kabbala, even goes so far as to teach REINCARNATION (transmigration of souls), which is basically an ancient Hindu teaching. In Israel today, this is widely accepted as a Jewish teaching, and it also plays an important role in Hasidic belief and literature. However the doctrine of the resurrection from the dead is also taught in the Mishnah (Sanhedrin 10:1) and was included as the last of Maimonides' thirteen principles of faith. The Zohar calls JESUS a "DEAD DOG" (3:282a). The Kabbala contains NUMEROLOGY, BLACK MAGIC, SORCERY, and DEMONOLOGY. The use of INCANTATIONS, AMULETS and good luck CHARMS to cast spells is practiced by certain Rabbis. But evil spirits are an abomination to Yahweh (Lev. 19:31; 20:6; 27; Deut. 18:10-12; 1 Sam. 15:23; 1 Chr. 10:13-14; Ps. 5:4-6). Each year the FAST of TAMMUZ is celebrated from the 17th of Tammuz to the 9th of Ab. Section CXXIV of theSchulchan Aruch tells Jews how: "In the evening all enter the synagogue ... All should be SEATED on the ground, and only a few lights are lit just sufficient to enable them to say LAMENTATIONS ... in a low tone with a WEEPING intonation." Ezekiel said, "there SAT women WEEPING for TAMMUZ" in the Temple and he called it a "wicked abomination" (Ez. 8:9,14). In Sanhedrin 64b we read, "If one causes all his SEED to pass through the FIRE to MOLECH, he is EXEMPT from PUNISHMENT" but Leviticus 20:2 says, "Whosoever ... giveth of his SEED unto MOLECH, he shall surely be put to DEATH." The Talmud is steeped in the Kabbala. The Kabbala is paralleled in eastern YOGA. But Paul said we should NOT give 'heed to JEWISH FABLES, and COMMANDMENTS of MEN, that TURN from the TRUTH" (Titus 1:14).
Shabbat 116a says, "The BOOKS of the MINIM (the New Testament of Christians) may not be saved from a FIRE, but they must be BURNT." Those who READ the NEW TESTAMENT ("uncanonical books") will have no portion in the world to come (Sanhedrin 90a). MINIM (Christians) who reject the TALMUD will go to HELL (Rosh Hashanah 17a). Maimonides Mishnah Torah, chapter 10, page 184 says, "It is a mitzvah, however, to eradicate ... MINIM ... since they ... sway the people away from God, as did JESUS of Nazareth ... and Tzadok" (who obeyed the Old Testament but disobeyed the Talmud).
APPENDIX
There are 350 disputes between Beth Hillel and Beth Shammai recorded in the Talmud. Shammaites objected to the way Hillelites derived halakah from scripture (Y Pesahim 6:1). Hillel reasoned using 1.) "small to large" and the other way around, 2.) using a clear text to interpret an unclear one, 3.) "particular to general" logic, 4.) explaining the meaning of a word in one passage by how that word is used in another unrelated passage and 5.) using context to interpret unclear areas. Hillel adopted these hermeneutical principles of interpretation in an attempt to reconcile the Sadducees (who rejected oral law altogether) with the Pharisees (who in Hillel's case accepted only oral law backed by the Bible). But Shammaites opposed Sadducees and accepted all tradition. Jesus opposed the Shammaite method (Mark 7:7). Only very few of the names of the Rabbis are known who formed the two schools. Some of Hillel's followers were called by the title Rabbi, but none of Shammai's. Hillel himself had no title of "Rabbi." Thus Jesus may have been urging Hillelites to follow the example of their leader when he said, "Be not ye called Rabbi" (Matt. 23:8) rather than telling them to follow Shammai. Yohanan ben Zakkai (who established the Sanhedrin in Jabneh), Gamaliel (Paul's teacher), Gamaliel II, R. Joshua, R. Akiba and Jonathan ben Uzziel (Sukkah 28) were Hillelites. R. Eliezer was a Shammaite. God favored Hillel over Shammai (Erubin 13).
Which Pharisees "Enlarge the Tassels Of Their Garments ?"
Jesus condemned the Pharisees in Matthew 23:5 by saying, "But all their works they do to be seen of men; they make broad their phylacteries, and ENLARGE the borders (TASSELS) of their garments." T.B. Menahot 41b says, "How many threads must one insert? Beth Shammai say, FOUR; but Beth Hillel say, THREE. And how far must they hang down? Beth Shammai say FOUR (fingerbreadths); but Beth Hillel say THREE (fingerbreadths)." Jesus sided with Hillel's view that to insert THREE threads into the hole at each corner of the garment, and then doubling them in the middle so that six hang down, with THREE fingerbreadths of loose thread after the windings and knots, is sufficient. Furthermore, Hillel agreed with Jesus by saying, "He who makes a WORLDLY use of the crown of the Torah shall waste away" (Aboth 1:13).
Which Pharisees Disliked Using Scented Oil ?
In Berakoth 43b we read, "Beth Hillel ... (before going out) ... smears it (oil perfumed with myrtle) on the head of the attendant; and if the attendant is a man of learning, he smears it on the wall, since it is UNBECOMING for a SCHOLAR to go abroad SCENTED." Hillelites were for simplicity of life and the COMMON MAN and disliked the frivolous aristocracy who would anoint themselves with scented oil. R. Yohanan b. Zakkai, the famous disciple of Hillel, explained Eccl. 9:8, "Let thy garment be always white, and let not thy head lack ointment" to symbolize the keeping of the Law, the practice of good deeds and the study of the Torah (Koh. R. a.1.) -- not going around perfumed. Essenes regarded oil as defiling (War 2:8:3). If any Essene was anointed against his will, he would wipe it off. Essenes held an uncouth appearance to be a good thing. Jesus disciples also avoided perfumed oil. In Matthew 26:7-9 "There came unto him (Jesus) a woman having an alabaster box of very precious OINTMENT and poured it on his head (Jesus was a SCHOLAR), as he sat at meat ("and the house was filled with the odor" -- John12:3). But when his disciples saw it, they had INDIGNATION, saying, To what purpose is this waste? For this ointment might have been sold for much, and given to the POOR." But Jesus was an exception since it was for his burial.
Which Pharisees Built Their Own Succahs ?
According to Hillelites, the Succah obligation consists mainly in "sitting" and consuming meals there, not building one yourself (TB Succ. 27a; Succ. 2:7; M. Suc. 1:1). A friend may build the Succah and you share it. Shammaites require a change of habitation which implies erecting a new habitation. Shammai cut a hole in the roof of a house and put branches over it for a baby too young to change habitations (M. Succ. 2:8; TB 28b). We know from Matthew 17:4 that Peter offered to build three succahs for his friends, implying the Hillelite method, but this scripture is not conclusive proof of either way.
Which Pharisees Allowed Showers Instead Of Ritual Bathing ?
"One can take a ritual bath in a water fall, according to the opinion of the Shammaites; the Hillelites do not permit it" (M. Miqvaoth 5:6; Tosephta Miqvaoth 4:10). The teaching of Hillel and the New Testament is immersion: "Jesus, when he was baptised, went up straightway out of the water" (Matt. 3:16). The Greek word "baptizo" means "immerse." Both Philip and the eunuch went down into the water (Acts 8:38). John baptized around Aenon near Jerusalem "because there was much water there" (John 3:23). Baptism is a burial and rising from the grave (Col. 2:12; Rom. 6:3-5).
Which Pharisees Didn't Worry About Tomorrow ?
Hillel was noted for being satisfied with his lot and he was in the habit of saying: "Blessed be God for this day." He was never worried over what the following day might bring and taught the members of his household to feel likewise. "It once happened with Hillel the elder that he was coming from a journey, and he heard a great cry in the city, and he said: I am confident that this does not come from my house. Of him scripture says: He shall not be afraid of evil tidings; his heart is steadfast, trusting in the Lord" (Ps. 112:7)." (Berakoth 60a). He had faith that God would protect his family. Several generations after Hillel, the teaching of his school was summed up by R. Eleazar ben Azariah (ca. 100 CE) in these words: "Whoever has sufficient food for the day and says,'What shall I eat tomorrow?' is lacking in faith" (Mekilta Beshallah, Masseket Vayyassa',ch.2, p. 161). Jesus agreed with Hillel when he said, "Take no thought (be not anxious) for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on ... For after all these things do the Gentiles seek. For your heavenly Father knoweth that ye have need of all these things. But seek ye first the kingdom of God, and his righteousness, and all these things shall be added unto you. Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is its own evil" (Matt. 6:34). But Shammai taught that since the Sabbath is the most important day of the week, every Jew should prepare for it as if preparing for a prince. Beginning on Sunday he would therefore search for the best things and reserve them for the Sabbath. He never permitted good food to be served at his table on a weekday unless he had better food prepared for the Sabbath (Bezah 16a).
Did Jesus Or Paul Ever Quote From The Talmud ?
"It is enough for a disciple to be as his master" (b. Ber. 58b; Matt. 10:25) "With what measure ye mete, it shall be measured to you again" (Sot. 1:7; Matt. 7:2). "Sufficient unto the day is the evil thereof" (b. Ber. 9b; Matt. 6:34). "Physician, heal thyself" (Ber. R. 23:4; Luke 4:23). "I am first ... I am last" (Shemot Rabbah 29:5; Rev. 1:11).
"As for the world beyond the grave, no eye hath seen, and no ear hath heard, but God alone knows what he hath prepared for those who wait for Him" (Berakot 34b; 1 Cor. 2:9). "In Paradise there will be reserved for the righteous a sumptuous banquet, at which the huge leviathan, the mystical fish, will be the principal dish" (B. Batra 74b-75a; Mt. 24:28). "Rab used to say: "The World-to-Come is not like this world. In the World-to-Come there is no eating and drinking, no begetting of children, no bargaining, no jealousy and hatred, and no strife. But the righteous sit with their crowns on their heads, enjoying the effulgence of the Shekinah" (Berakot 17a; Mark 12:25). "Rabbi Simeon ben Eleazar said, 'Didst thou ever see any animal or bird exercise any trade or handicraft and yet they are maintained without trouble or care; they were created to serve me; would it not follow, that I, who was created for the sole purpose of worshipping my Creator, should also find my maintenance without trouble, if it were not that, through my evil conduct, I have forfeited my maintenance'" (Kedushin 4:14; Matt. 6:26). "Let therefore one new regulation be subjected to conclusions drawn from another new regulation; but let not a new regulation be subjected to conclusions drawn from an old established regulation" (Yadaim 4:3; Matt. 9:17). "It were good ... that you vow not at all" (Hullin 2:17; Matt. 5:34). "Be you guilty or innocent, do not swear" (Jer. Shebuoth 6:6, 37a; Matt. 5:34). "He who has compassion upon men, upon him God has compassion" (Sabbath 151b). Matt. 6:14). "The Law said it is better that one life should be lost and that the many lives should not be lost" (Midrash Tannaim 21:21; John 11:50). "(It is like) one to whom there fell in inheritance a residence in a sea-port city and he sold it for a small sum and the purchaser went and dug through it and found in it treasures of silver and treasures of gold and precious stones and pearls. The seller almost choked. So did Egypt because they sent away (Israel) and did not know what they sent away" (Mekilta 14:5; Matt. 13:44). "Whoever receives the Sages is as if he received the Shekinah" (Mekilta 18:12; Mt. 10:40). "He who humiliates his fellow in public has no share in the world to come" (T. Baba Metzia 59a; Matt. 5:21-22). "If a woman will not consent to her husband (to have sex) he may reduce her Ketubah by seven denars for every week ... So too if a husband will not consent to his wife, her Ketubah may be increased by three denars a week" (M. Ket. 5:7; 1 Cor. 7:3-4). "And so the Holy One, blessed be He, said to Israel, "My children, whenever you feed the poor I count it up for you as if you fed me" (Midrash Tannaim 15:9; Matt. 25:35,40). "If they believed Moses a fortiori (they believed) the Lord" Mekilta 14:31; John 5:46). "There was a chamber for secret almsgiving wherein pious men put gifts for the nourishing of the deserving poor" (Shekalim 5:6; Matthew 6:3). "The best of physicians is destined for Gehinnom" (Kedushin 4:14; Mark 5:25-26). "He (the High Priest on Yom Kippur) ... offered a shorter prayer in the outer house, and he did not prolong his prayer, lest he should excite terror in Israel" (lest they think he had been killed by God) (Yoma 5:1; Luke 1:21).
"With whom is Rabbi Bun son of Hiyya to be compared? With a king who hired several laborers. Among them was one labourer who was particularly zealous. What did the king do? He took this (labourer) for walks, long and short. In the evening the labourers came to receive their pay, and the king gave this (labourer) the full (day's) pay just as he gave the others. At that the labourers grumbled and said: 'We have worked hard the whole day, and he worked only two hours and (still) received the same pay as we (did).' To that the king rejoined: 'This (labourer) has achieved more in two hours than you with your hard work throughout the whole day. So Rabbi Bun has achieved more in 28 years in respect to the study of Torah than another ... in 100 years'" (Jer.T. Berakot 2:8;Matt. 20:1-16).
"Let your garments be always white, and let not oil be lacking on your head" (Eccl. 9:8). Said Rabban Yohanan ben Zakkai, This can be compared to a king who invited his servants to a banquet, but did not fix a time. The prudent ones among them adorned themselves and sat at the door of the palace, for they said 'Is anything lacking in a royal palace?' The fools among them went to work, for they said 'Can there be a banquet without preparations?' Suddenly the king summoned his servants. The prudent ones went in adorned, but the foolish ones went in soiled. The king rejoiced at the prudent, but was angry with the fools. He said, 'Let those who adorned themselves for the banquet sit and eat and drink, but those who did not adorn themselves for the banquet are to stand and watch.'" (Bab. T. Shabbat 153A; Matt. 25:1-13).
"He who would purify himself, they (i.e. God) assist" (Sabbath 104a; Matt. 5:6).
"R. Tanchum b. Hanilai said, He who hungers -- makes himself hungry -- for the words of the Law in this world, God will satisfy him in the world to come" (Sanhedrin 100a; Matt. 5:6).
"Who will inherit the life to come? He who is humble, and constantly studies the Law, and does not claim credit for himself" (Sanhedrin 88b; Matt. 18:4).
"He who rejoices in the chastisement which befall him in this world, brings salvation to the world" (Taanith 8a; Matt. 5:10-12). "Of them who are oppressed and do not oppress, who are reviled and who do not (in reply) revile, who act only from love (to God), and rejoice in their sufferings, the scripture says: They who love Him are like the sun when it rises in its might" (Judges 5:31)(Sabbath 88b; 1 Pet. 2:23).
"He who hears his curse in silence, even though he could stop it, is called an ally of God, for the nations revile Him, and He keeps silence" (Midrash Psalms 16:10 62a; Acts 8:32).
"Be heedful of a light precept as of a grave one, for thou knowest not the grant of reward for each precept" (Aboth 2:1; Matt. 5:19).
"It is a common custom, said R. Elazar, that if a man has insulted his neighbor in public, and after a time wants to be reconciled to him, the other would say, You insulted me in public, and now you want to make it up with me in private; go, bring those men before whom you insulted me, and then I will be reconciled to you" (Pesikta 163b; Acts 16:37-39).
"Not a letter shall be abolished from the Law forever" (Ex. R. 6:1; Matt. 5:18).
A king told his laborers that he would pay them for tilling his garden. At the end of the day, the king determined the specific work done by each. The worker who tilled near the palm tree received one gold coin. The worker who tilled near the pepper tree received two gold coins. When the first worker found out he had been given less, he protested to the king: "If I had known that working near the pepper tree would be worth two gold coins, I would not have worked near the palm tree." To this the king responded, "But if I had told all the workers ... the whole of my garden would not have been tilled" (Deut. R. 6:2; Matt. 5:19). (Rabbis think this is why God didn't say which commands are most important.)
"Hillel came from the roadway and heard loud shouting coming from a house near his home. He said to his companions: 'I am confident this does not issue from my own home'" ((Berakhot 60) He had taught his household to abstain from loud talking and shouting. In a similar way, Jesus "shall not strive, nor cry; neither shall any man hear his voice in the streets" (Matt. 12:19).
It is taught in the name of R. Akiba: A man should accustom himself to say: all that is done in Heaven is done for the best. R. Akiba was travelling, with an ass, a rooster and a lamp. He reached a town, and sought a place to sleep, but no one would admit him. He therefore slept in the open, on the outskirts of the town. A wild beast consumed the ass, a wildcat devoured the rooster, and a wind extinguished his light. Nevertheless he said: 'Surely this must all be for good.' In the morning he discovered that bandits had fallen upon the town and had carried the residents into captivity. Akiba said: 'Is not everything for the best? If my donkey had brayed, or my rooster had crowed, or my lamp had shown a light, they would have carried me off as well" (Berakhot 61; see also Niddah 31a). Paul repeated this principle in Romansd 8:28 when he said, "All things work together for good to them that love God."
R. Eliezer, R. Joshua and R. Zadok were feasting in the house of Rabban Gamaliel; they "leaned" according to usage, but Rabban Gamaliel stood and served them with drink. He extended the beaker to R. Eliezer who declined it; he gave it R. Joshua, who accepted it. They said to him: 'How is it, Joshua, that we are seated, while Gamaliel, of the Master, stands and offers us drink?' He replied: 'We find that one greater than Gamaliel offered service, namely Abraham, concerning whom it is written: 'And he stands above them.' They did not appear to him as ministering angels, but as Arabs. Therefore should not Rabban Gamaliel, of the Master, stand and give us drink?" Rabbi Zadok said to him: "How long will ye ignore the honor of the Omnipresent One, and concern yourselves only with the honor of his creatures? The Holy One, Blessed be He, bloweth the winds and bringeth upwards the clouds; He bringeth down rain and causeth the earth to bring forth plants; He prepareth a table for each and every one of his creatures. Therefore shall not Rabban Gamaliel of the Master, stand and give us drink?" (Kiddushin 33). As Jesus said, "Ye call me Master and Lord; and ye say well; for so I am. If I then, your Lord and Master, have washed your feet; ye also ought to wash one another's feet" (John 13:5,14). Also he said, "If any man desire to be first, the same shall be last of all, and servant of all" (Mark 9:35).
The Talmud states, "There is no father except God" (Berakot 35). Jesus also said, "Call no man your father upon the earth; for one is your father who is in heaven" (Matt. 23:9).
"A transgression of any one of the Ten Commandments means a denial of God" (Tosefta Shebuot 3,5). Paul agreed : "They profess that they know God, but in works they deny him, being abominable, and disobedient" (Tit. 1:16).
R. Eleazar ha-Modii said: 'We learn from the story of the Manna that He who fashioned the day also fashioned sustenance for it. Hence he who has bread for one day and is anxious that he may not have food on the morrow is a man with little trust" (Mekilta Beshallah). Jesus agreed, "Take no thought for your life, what ye shall eat" (Matt. 6:25). Rabbi Phinehas said: A king left his country and returned after an absence of several years. When he arrived at his palace, his own sons did not recognize him, but looked at each duke and count, searching their faces in quest of their father. The king said: 'They are without power; I am your father.' Thus saith God: 'Turn not unto the angels and saints. They are powerless to avail in your behalf. Turn unto Me; I am your Father" (Pesikta Rabbati, 21,11). Paul also condemned "worshipping of angels" in Colossians 2:18.
"The just are judged by their good inclination; the unjust by their evil inclination" (Berakot 61). "For with what judgment ye judge, ye shall be judged" (Matt. 7:2).
"One verse declares: 'God is good to all" and another verse says: "God is good to those who trust in Him.' This is like a man who owns a fruit garden. If he irrigates the field he irrigates all the trees, but if he hoes, he hoes only the healthy trees" (Sanhedrin 39). "Let us do good unto all men, especially unto them who are of the household of faith" (Gal. 6:10).
"When God displayed to Moses all the treasuries of merit prepared for the righteous -- one for those who give alms, one for those who provide for orphans, and so on, Moses beheld one large treasury, and inquired as to its owner. God replied: 'To the man who has merit I give of his own, and to him who has none I bestow upon without payment, as it is written: 'And I will show favor upon whom I will show favor'" (Ex. 33:19) (Tanhuma Buber, Ki-tissa). "Hath not the potter power over the clay, of the same lump to make one vessel unto honor, and another unto dishonor?" (Rom. 9:21).
"The straw and the chaff are arguing together. The straw maintained, that it is for its sake that the field was sown and plowed, whilst the stem claimed that it was on its account that the work was undertaken. Thereupon the wheat said, 'Wait until the harvest comes, and we shall know with what purpose the field was sown.' When the harvest came and the work of threshing began, the chaff was scattered to the wind, the stem was given to the flames, whilst the wheat was carefully gathered on the floor. In a similar way the heathens say, 'It is for our sake that the world was created,' whilst Israel makes the same claim for itself. But wait for the Day of Judgment, when the chaff will be eliminated, and the wheat will be kissed (Sonng 7:3; Ps. 2:12)" (Pesikta Rabbathi p.36). This is very similar to the parable in Matthew 13:24-30.
"He who will explain to me a certain word, I will carry his cloth after him to the bath" (B.T. Baba Mezia 45a). John the Baptist also said, "whose shoes I am not worthy to bear" (Matt. 3:11).
R. Pinchas b. Yair of the second century said purification (immersing in water) is one of the higher rungs in the ladder leading to the Holy Spirit. Matthew 3:16-17 illustrates this principle: "And Jesus when he was baptised, went up straightway from the water: and lo, the heavens were opened unto him, and he saw the Spirit of God descending as a dove, and coming upon him." The Talmud also compares the Holy Spirit to a dove (B.T. Chag. 15a).
"Be not righteous overmuch" (Eccl. 7:16) means "Be not more righteous than thy Maker" (B.T. Yoma 22b & R. Eliezer ch.44) when Saul failed to exterminate the Amalekites."Let your speech be yea, yea; nay, nay" (Torath Kohanim 91b; commenting on Lev. 19:36). Jesus also said this (Matt. 5:37).
"I might hear so-and-so, therefore there is a teaching to say that..." (Mechilta 3a, 6a, etc). Jesus also said, "You have heard that it hath been said ..." (Matt. 5:38, 43, etc.).
"Think not that you may swear by my name, even in truth" (Tanchuma). "Swear not at all" (Matt. 5:34).
"There was a king who desired to build, and to lay foundations he dug constantly deeper, but found only a swamp. At last he dug and found a petra. He said, 'On this spot I shall build and lay the foundations.' So the Holy One, blessed be he, desired to create the world, but meditating upon the generations of Enoch and the deluge, he said, 'How shall I create the world whilst those wicked men will only provoke me?' But as soon as God perceived that there would rise an Abraham, he said, 'Behold, I have found the petra upon which to build and to lay foundations.' Therefore he called Abraham Rock, as it is said, 'Look unto the rock whence ye are hewn. Look unto Abraham your father'" (Isa. 51:1-2; commenting on Nu. 23:9; Yalkut I:766). Yes "Thou art Peter (Petros) and upon this rock (Petra) I will build my church" (Matt. 16:18).
"No king should be judged or called as a witness; neither shall he act as a judge, nor have witnesses testify against him" (Sanh. 101). Perhaps this is why Jesus was silent during his trial -- "he opened not his mouth" (Acts 8:32).
"If the judge says to the defendant: remove the toothpick from thy teeth (namely, restore the object of a petty larceny), the latter would retort: remove a board from between thine eyes (namely, restore the object of a grand larceny)." (Pesikta de R. Kahana, 15; Ruth Rabbah 1). "And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye?" (Matt. 7:3).
"in the future the gates of Jerusalem will reach to Damascus (Sifre Debarim 1). See Revelation 21:16. "In the Jerusalem of the present anyone may enter, but in the Jerusalem of the World-to-Come, only the invited may enter" (Baba Batra75). See Revelation 21:8. "Ten things will God bring to pass in the future: He will give light; He will cause fresh, curative waters to come forth from Jerusalem; the trees will bear fruit each month; all cities that have been destroyed, including even Sodom, will be rebuilt; Jerusalem will be rebuilt with sapphires; a cow and a bear will graze together; all animals will be domesticated; there will no longer be weeping or death, and everyone will rejoice at all times" (Shemot Rabbah 15,21). See Revelation 21:4 to 22:2. "The Holy One, Blessed be He, hath built a Jerusalem above in the likeness of the one below" (Zohar i, 80b). "When the Holy One, Blessed be He, renews His world, He will build a Jerusalem and lower it down, completely built, from above, an edifice not subject to destruction" (Zohar i, 114a; Midrash ha-Neelam). This parallels Revelation 21:2. "Will it (Jerusalem) hold all nations? Will it be large enough to constitute the Throne of the Lord?" R. Hanina replied: "God will say unto it: 'Become long, become wide, and receive within thyself all the multitudes who come.'" (Bereshit Rabbah 5).
"There are seven groups of Pharisees: the "shoulder Pharisee" who indulges in ostentatious piety; the wait-a-bit Pharisee," who when someone has business with him, says: Wait a little, I must do a good deed; the "reckoning Pharisee," who when he commits a fault and does a good deed, crosses off one with the other, instead of repenting; the "economizing Pharisee" who asks: what economy can I practice to spare a little to perform a good deed?" (he should reflect in his own mind); the "show-me-my-fault Pharisee," who says: "Show me what sin I have committed"; the Pharisee of fear, like Job; the Pharisee of love, like Abraham. The last is the only kind dear to God" (Yer. Sotah 20c; Sotah 22b). Rabbi Joshua ben Hananiah said: "A fool saint, a subtle knave, a woman Pharisee and the plague of Pharisees bring ruin on the world" (Mishnah Sotah 3,4). What is a subtle knave? One who interprets the law, when applied to himself, in a way to lighten its requirements, but in a more burdensome way for others. What is the plague of Pharisees? Scholars acting as lawyers who give counsel by which, apparently in strict form of law, the law may be circumvented" (Yer. Sotah 19a). Jesus also said, "But woe unto you, scribes and Pharisees, hypocrites ..." (Matt. 23:13-36).
"Take a place in the lecture room two or three rows behind that to which the order of precedence would entitle you" (Abot de R. Nathan ch. 25). Jesus said, "sit down in the lowest room that, when he that bade thee cometh, he may say unto thee, Friend, go up higher" (Luke 14:10).
"A lawsuit about a small coin should be esteemed of as much account as a suit of a hundred gold coins" (Sanh. 8a). Jesus also said, "He that is faithful in that which is least is faithful also in much" (Luke 16:10).
"No king should be judged or called as a witness" (Sanhedrin 101). Jesus remained silent when standing trial because he was a king (John 18:37) and was forbidden to testify according to this oral law" (Acts 8:32).
"If those who did not receive the Torah perform deeds of kindness, how much the more should Israel, who accepted the Torah" (Basba Batra 10; Tanhuma Tissa). "And shall not uncircumcision, which is by nature, if it fulfill the law, judge thee, who by the letter and circumcision dost transgress the law?" (Rom. 2:27).
"If I do not labor, I shall not eat" (Bereshit Rabbah 2:2). "this we commanded you, that if any would not work, neither should he eat" (2 Th. 3:10).
"He who strives for pleasures in this world will in all likelihood be deprived of pleasures in the World-to-Come" (Abot-de-R. Nathan 28:5). "Woe unto you that laugh now! For ye shall mourn and weep" (Luke 6:25).
"Ben Azzai said: "He whose bodily strength is weakened through his intense desire to acquire wisdom shows thereby his wisdom. He whose wisdom is weakened through care for his bodily strength shows his folly" (Tosefta Berakot 3). "For bodily exercise profiteth little, but godliness is profitable unto all things" (1 Tim. 4:8).
"Woe will come to me from my Creator if I hearken to my impulses! Woe will come to me from my impulses if I obey my Creator!" (Berakot 61). "For the flesh lusteth against the Spirit, and the Spirit against the flesh; and these are contrary the one to the other" (Gal. 5:17).
"The purity of the thought in the heart is recognized by the words on the lips" (Zohar v, 295). "For out of the abundance of the heart the mouth speaketh" (Matt. 12:34).
"Never did the Presence (that is God) descend to earth, nor did Moses and Elijah ascend to heaven" (Sukkah 5a). "For David is not ascended into the heavens" (Acts 2:34).
"Warning must precede punishment" (Yoma 81). "If thy brother shall trespass against thee, go and tell him his fault" (Matt. 18:15).
"When the shepherd blunders along his way, his flock blunders after him" (Pirke de R. Eliezer 42). "If the blind lead the blind, both shall fall into the ditch" (Matt. 15:14).
"Rabbi Akiba was rebuked by Rabbi Jose, the Galilean, for 'profaning the Divine Presence" by teaching that the Messiah occupies a throne alongside of God." (Hagigah 14a). "Jesus ... is set down at the right hand of the throne of God" (Heb. 12:2).
"The juice kept in the grape from the first-grown vine is ancient wisdom which has not yet been revealed" (Midrash ha Neelam i 135b) (to be served at the Messianic Banquet with Leviathan). "i will not drink of the fruit of the vine, until the kingdom of God shall come" (Luke 22:18).
"Today, if ye would but hearken to his voice" (Sanhedrin 98). "Today, if ye will hear his voice" (Heb. 4:7).
"In the Age-to-Come there will be no death, no sorrow and no tears" (Mishnah Moed Katon 3,9). "And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain" (Rev. 21:4).
"For three-and-a-half years Hadrian besieged Bethar" (Y. Taanit 4). "And the woman fled into the wilderness, where she hath a place prepared by God, that they should feed her there a thousand two hundred and three score days" (Rev. 12:6).
"A man should be as careful about a light commandment as about a grave one, since he does not know how they are to be rewarded" (Abot 2:1). "Whosoever, therefore, shall break one of these least commandments, and shall teach men so, he shall be called least in the kingdom of heaven" (Matt. 5:19).
"God says: 'To me Israel appears as honest and faithful as doves, but to the nations Israel appears to be as subtle and crooked as serpents" (Shir ha-Shirim Rabbah 2). "Be ye therefore, wise as serpents, and harmless as doves" (Matt. 10:16).
The heathen is thy neighbor, thy brother; to wrong him is a sin" (Tana d'be Eliyahu p.284). To cheat a Gentile is even worse than cheating a Jew, for besides being a violation of the moral law, it brings Israel's religion into contempt, and desecrates the name of Israel's God" (Baba Kama 113b). Said R. Alexanderi: "God saith to the Gentiles: 'Be not afraid to come near Me even if thou hast offended greatly. Have I not accepted in My fold Rahab, the harlot, who married Joshua and had fine descendants? Have I not received Jethro, the Pagan Priest, whose daughtermarried Moses, our greatest man? Have I not promised that the Messiah will descend from Ruth, the Moabitess?" (Pesikta Rabbati 41:3). R. Meir said: "Ye shall therefore keep My statutes and My ordinances, which, if a man do, he shall live by them' (Lev. 18:5). It is not said that ptiests, Levites and Israelites shall live by them, but 'a man'; therefore, even a Gentile" (Sanhedrin 59a). "The Torah was givenin the desert, given with all publicity in a place to which no one had any claim, lest, if it were given in the land of Israel, the Jews might deny to the Gentiiles any part in it" (Mekilta on Exodus 19:2). "The Torah was given in the desert, in fire and in water, things which are free to all who are born into the world. It was revealed at Sinai, not in one language, but in four (or in seventy) ... But the nations refused the Torah because it forbade the sins to which they were by heredity addicted; murder, adultery and robbery" (Seifre, Dent., Friedman, 14). Philip helped an Ethiopian Eunuch, Christ commanded us to go into all the world and preach the gospel to every creature and the book of Revelation mentions an innumerable multitude from every nation (Rev. 7:9). We should not call any man common or unclean. "R. Eliezer said: "Yea is an oath and nay is an oath" (Shebuot 36a). "On the last days of Passover, the Jew sings the song of Moses; the Rabbis wisely said that song does not only refer to the song that Moses and Israel sang in the past,, but also to the song that Israel and his deliverers will sing in the days to come. The Bible does not say: "... then Moses sang" but "then Moses will sing" -- and here we find the proof of resurrection in the Torah" (Sanhedrin 91b). "And they sing the song of Moses" (Rev. 15:3). "The proverb says: "The door that is closed to a Mitzwah is open to a physician" (Shir ha-Shirim Rabbah 6:1). "Jesus ... said unto the sick ... thy sins be forgiven thee" (Matt. 9:2). "A physician who is himself unwell is usually told: "Cure thyself, and then cure others" (Midrash Aggadat Bereshit 4:25) "Physician heal thyself" (Luke 4:23). "A good tree brings good fruit" (Shir ha-Shirim Rabbah 7) "A good tree bringeth forth good fruit" (Matt. 7:17). "People are like blades of grass; they sprout and they wither" (Erubin 54). "For all flesh is like grass, and all the glory of man like the flower of grass. The grass withereth, and its flower falleth away" (1 Pet. 1:24). "God searched for the best gift He might offer Israel, and He found nothing better than poverty" (Hagigah 9). 1 Timothy 6:10 says, "the love of money is the root of all evil." "It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God" (Matt. 19:24). "He who is poor in this world will be rich in the World to Come" (Alphabeth of R. Akiba 22; edit. Jellineck). "Woe unto you that are rich! For ye have received your consolation" (Luke 6:24).
“And he answered and said, He that dippeth his hand with me in the dish, the same shall betray me.” (Matthew 26:23)
According to the Mishnah, Pesac. 10.3, there was no custom of a common dish for dipping before 70 CE. Oooooooops!!! looks like the author got caught out.
Let me alone, so that I may destroy them and blot out their name from
under heaven. And I will make you into a nation stronger and more numerous than
they." (Deuteronomy 9:14)
According to the talmud "Moses said to himself: This depends
upon me, and straightway he stood up and prayed vigorously and begged for mercy.
"(Talmud: Berakoth 32a)
This statement of Moses cannot be found in
Deuteronomy, which means the oral tradition, captured what Moses said. For a
Jew this is normal however, a Christian would dismiss what the Talmud says question
is, why?
Jewish scholar Hyam Maccoby, in Judaism on Trial, quotes Rabbi Yehiel
ben Joseph: "Further, without the Talmud, we would not be able to
understand passages in the Bible...God has handed this authority to the sages
and tradition is a necessity as well as scripture. The Sages also made
enactments of their own...anyone who does not study the Talmud cannot
understand Scripture."
Question : Is the New Testament
complete without the Old Testament?
Christian : No
Question : Is the Old Testament (Tanach)
complete without the Oral Law?
Jew: No
Answer : New Testament + Old Testament + Oral Law = The Complete Bible. Thus,
the Oral Law is as important as both Old and New Testament, using the standard
of being incomplete.
1Listen, my sons, to a father’s instruction;
pay attention and gain understanding.
2I give you sound learning,
so do not forsake my teaching. (Proverbs 4:1-2)
These
are the decrees, the laws and the regulations that the Lord established
at Mount Sinai between himself and the Israelites through Moses.
(Leviticus 26:46)
and enjoin upon them the laws and the teachings, and make known to them
the way they are to go and the practices they are to follow. (Exodus 18:20
You came down on Mount Sinai and spoke to them from heaven; You gave
them right rules and true teachings, good laws and commandments. (Nehemiah
9:13)
Torot plural not Torah singular
ELE AH TOROT (THOSE ARE THE TORAHS "PLURAL"
Torah תּוֹרָה (singular) Torot תּוֹרֹת֒ (plural)
Women are to
be silent in the churches. They are not permitted to speak, but must be in
submission, as the law says. (1 Corinthians 14:34)
We know the
oral law has something to say
“A woman’s
voice is prohibited because it is sexually provocative” (Talmud, Berachot 24a)
I do not
permit a woman to teach or to assume authority over a man; she must be quiet. (1
Timothy 2:12)
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But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart.(Matthew 5:28) Talmudic saying: "Whosoever looketh on the little finger of a woman with lustful eye is considered as having committed adultery" (Talmud Berachoth 24a)
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Speaking to a bird and magic
Gitting 45a talking to a raven bird
Magic Sanhedrin 67b and
Sanhedrin 68a:7סנהדרין ס״ח א:ז׳
Rabbi Eliezer described the incident: Once he and I were walking along the way, and he said to me: My teacher, teach me about the planting of cucumbers....I said one statement of sorcery, and the entire field became filled with cucumbers. He said to me: My teacher, you have taught me about planting them; teach me about uprooting them.
Exodus 32:4שמות ל״ב:ד׳
And Aaron took it from them, tied it in a mantle, and a magician of the mixed multitude that had come forth with Israel from Egypt fashioned it by magic art into a molten calf, and the mixed multitude
Rashi on Exodus 32:4:2רש"י על שמות ל״ב:ד׳:ב׳
עגל מסכה A MOLTEN CALF — As soon as he had thrown it into the fire in a melting pot the magicians amongst the mixed multitude who had come up with them from Egypt came and made it by their magic art
A sorcerer, if he actually performs magic, is liable [to death], but not if he merely creates illusions. Rabbi Akiva says in Rabbi Joshua's name: “If two are gathering cucumbers [by magic] one may be punished and the other exempt: he who really gathers them is punished: while he who produces an illusion is exempt.” (Mishna sanhedrin 7:11)
Puberty jews
A wayward and rebellious son: at what age does he become liable [to be stoned]? From the time that he produces two hairs until the beard is full by which is meant the hair of the genitals, not that of the face, but the Sages used euphemisms , for it says, “If a man has a son” (Deut. 21:18) a son, but not a daughter; ‘a son’, but not an adult man. The minor is exempt, since he does not come within the scope of the commandments. Mishna Sanhedrin 8)
...Said Rabbi Akiva: Rabbi Eliezer taught three-hundred laws about magic but I only learnt from him two things: Two collecting gourds—one who collects is exempt, one who collects is liable; one who does the deed is liable, one who does sleight of hand is exempt (see Mishnah Sanhedrin 7:11 (Tosefta Sanhedrin 11:2 תוספתא סנהדרין י״א:ב׳)
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This is like an incident involving Rabbi Ḥanina bar Pappi, who was enticed by a certain noblewoman [matronita] to engage in sexual intercourse with her. He said a formula of an incantation and was covered with boils and scabs so as to render himself unattractive to her. She performed an act of magic and he was healed. He fled and hid in a bathhouse that was so dangerous, due to the demons that frequented the place, that when two people entered together even during the day they would be harmed. The next day the Sages said to him: Who protected you in that dangerous place? Rabbi Ḥanina bar Pappi said to them: There were angels who appeared like two
40a
נושאי קיסר שמרוני כל הלילה אמרו ליה שמא דבר ערוה בא לידך וניצלת הימנו דתנינא כל הבא דבר ערוה לידו וניצל הימנו עושין לו נס (תהלים קג, כ) גבורי כח עושי דברו לשמוע בקול דברו כגון רבי צדוק וחביריו soldiers [nosei keisar] who guarded me all night. They said to him: Perhaps a matter of forbidden intercourse presented itself to you and you were saved from it, which is why a miracle occurred for you. As we learned: With regard to anyone to whom a matter of forbidden intercourse presented itself to him and he was saved from it, a miracle is performed for him. As it says: “Mighty in strength who fulfill His word, hearkening to the voice of His word” (Psalms 103:20). This is referring to one such as Rabbi Tzadok and his colleagues.
Talmud Kiddushin 40a
בצלמו, in the image of man. בצלם אלוקים, in the image of angels. Do not be surprised if the creation of the angels has not been referred to in detail in the whole report of creation. Moses did not set himself the task of describing either the details of the heavens or hell, and their creation. Neither did he indulge in describing what is known as מעשה מרכבה, the structure of G’d’s entourage, some of which has been transmitted to us by the prophets Ezekiel and Isaiah, respectively. All that is included in the report of creation that Moses recorded here is the visible universe, that which is subject to perception by our senses, as we explained on verse 1.
Commentary Rashbam on Genesis Chapter 1:27:1 Author: Rashbam
Composed in Middle-Age France (c.1120 - c.1160 CE). Commentary written by Rabbi Shmuel ben Meir,
"Doing sorcery in order to study it is different and allowed" (Talmud Sanhedrin 68a)
Also read Sanhedrin 67b the last section of the text https://halakhah.com/sanhedrin/sanhedrin_67.html
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The Law of Moses means the oral law of Moses, Talmud Bavli Ketubot 72a, Talmud Yerushalmi Ketubot 7.6.1
When Jesus said law of Moses in Luke 24:44, he was referring to the oral law of Moses. as a matter of fact whenever law of Moses is mentioned its referring to the oral law
Law of God
The Gemara continues to discuss methods of Torah study. The Sages taught the following baraita: What was the order of teaching the Oral Law? How was the Oral Law first taught? Moses learned directly from the mouth of the Almighty. Aaron entered and sat before him, and Moses taught him his lesson as he had learned it from God. Aaron moved aside and sat to the left of Moses. Aaron’s sons entered, and Moses taught them their lesson while Aaron listened. Aaron’s sons moved aside; Elazar sat to the right of Moses and Itamar sat to the left of Aaron. Rabbi Yehuda disagreed with the first tanna with regard to the seating arrangements and said: Actually, Aaron would return to sit to the right of Moses. The elders entered and Moses taught them their lesson. The elders moved aside, and the entire nation entered and Moses taught them their lesson. Therefore, Aaron had heard the lesson four times, his sons heard it three times, the elders heard it twice, and the entire nation heard it once.(Talmud Eruvin 54b)
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 in 1105.
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." [Yebamoth 54a] The passage is merely an excuse to indulge the "reprobate mind" in uncleanness. (Romans 1:28) Is it any wonder that Christ likened Pharisees to "unseen graves" (Luke 11) and "whited sepulchres" (Matt. 23)?
Although Moses commanded that if a woman have intercourse with a beast, both should be killed (Leviticus 20:16), and that a priest must not marry a harlot or woman who is profane (Lev. 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. (Matthew 15:6)
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 11b 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. (Matthew 15:6, Mark 7:13)
Incest
Moses ordered the priests that: "They shall not take a wife that is a whore, or profane … for he is holy unto his God." (Leviticus 21:7) The laws against incest are most vehement: "The nakedness of thy mother, shalt thou not uncover: she is thy mother … (Leviticus 18:7) And in the Talmud the Pharisee "sages" reverse these Biblical injunctions:
"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 Leviticus 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" [Footnote 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. (Matthew 23:24)
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 their father." (Genesis 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 Judah, Jehosaphat. (11 Chron. 20)
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. (Lev. 18:13,14).
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. (Lev. 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 latitude.
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.
"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 (Lev. 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 163)
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 — [footnote] 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." (Matt. 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 polygamy.
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 away. …" (Deuteronomy 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."
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 Exhibit 85)
- Binding up your neighbor so that he dies of cold. (See Exhibit 85)
- 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 Exhibit 85)
- Throwing your neighbor into a pit and leaving him to die there. (See Exhibit 86)
- 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 Exhibit 87)
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)
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 edicts:
"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)
"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 death.
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 this.
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 to death. (Exodus 21:15,17; Leviticus 20:9; Deuteronomy 27:16)
"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 do." (Mark 7:1-13) Matthew 15 contains like denunciations.
In Matthew 13 and Mark 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" (Matthew 5:17-20)
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, FRS."
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 zealot.
One is enlightened as to Christ's denunciations of the Pharisees as "fools and blind" (Matthew 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. (Matthew 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 (Genesis 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, Psalm 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 (Leviticus 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 (Judges 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." (Judges 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: "Judges 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 Exhibit 195)
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." (Ezekiel 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 Exhibit 161)
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." (Matthew 23:24)
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 property).
"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)
In Matthew 5:34-6, and in Matthew 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 Matthew 5:34 passage, not by your head for you cannot "make one hair white or black."
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 Exhibit 170)
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.
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 Exhibit 152)
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 Kethuboth 36a, 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." (Romans 1:25, 28)
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?" (Matthew 23:5-6, 27-8, etc.)
And, illustrating their hairsplitting paraded as "wisdom," He called them "fools and blind." (Matthew 23:17-19)
The Kethuboth book of the Babylonian Talmud (See Exhibit 119 for title page) is supposed to set down rules relating to married life.
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 Jewish Encyclopedia.
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 about $30.00.
"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 fish?"
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, Leviticus 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 today?
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 tender years.
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.
But the LORD
answered Moses, “If her father had but spit in her face, would she not have
been in disgrace for seven days? Let her be confined outside the camp for seven
days; after that she may be brought back in.” (Numbers 12:14)
"would
she not have been in disgrace for seven days?"
Indicating
that Moses was already aware of this ruling. The question is, from where?
Unless this was an oral ruling given to Moses why would he be told "would
she not have been" the past tense reveals an earlier teaching
