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Title: The Bush Scroll
Source: templeinstitute.
URL Source: [None]
Published: May 19, 2008
Author: templeinstitute.
Post Date: 2008-05-19 08:55:12 by Itisa1mosttoolate
Keywords: None
Views: 248
Comments: 6

http://www.templeinstitute.org/events.htm

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#5. To: Itisa1mosttoolate (#0)

This is an interesting site. Those who follow the true Jewish faith provide some of the things written by the false Jews (Zionists). Hey Lieberpig, the true Jews are telling the truth. Better call them Palestinians and kill them.

This is an iteresting site and worth reading. This is just a small part of it.

How the Charedi Deal with Exile Under Democratic Regimes

Pamphlet -- "On the Exalted Nature of Israel and Understanding Its Exile" by Rabbi Saadya Grama, Lakewood, NJ, USA, 5763

Were the year of publication not specified, we would have thought that we had the text of a Qumran scroll before us, describing the war of the sons of light against the sons of darkness. Were it not given letters of approbation and encouragement by the head of the Lakewood yeshiva in the USA and the head of the Slobodka yeshiva in Bnei Brak, we would have thought it was written by some bizarre and peculiar settlers.

But that is not the case. The book, which I will summarize in terms simple enough for anyone to understand, is based on the great rabbis of our days and of recent generations.

The morally disgusting contents of the book are given more validity from the introductory remarks: "How much purity of heart and of spirit is required to completely understand the truth of the Torah's view. Therefore it is indeed appropriate for the teachings to be presented by the elders."

Just so. The words which will chase sleep from the eyes of those who champion equality, freedom, and liberty were written with purity of heart, purity of spirit, and come from the mouth of an elder. I will not add critique of my own, because the contents of the book speak for themselves. Therefore I will only summarize the main points through which the author presents the totalistic world view -- good versus bad -- of the Orthodox rabbinate in Israel and abroad, of the rabbis who are considered the successors of the Vilna Gaon, Rabbi Chaim Volozhin, the Chofetz Chaim, and the Chazon Ish (the Litvish stream). It is important to emphasize that the issues brought below are part of the worldview prevalent in the Charedi public.

How the Jews deal with the eternal war between themselves and the gentiles -- The absolute separation from the gentiles called for due to "a nation which dwells by itself" is not only differences in clothing and residence. The matter is simple and clear. "Just as a reasonable person does not imitate the customs and lifestyle of animals, so a Jew who is reasonable in his Judaism does not imitate the customs and lifestyle of the gentile." The true face of the gentiles, even intelligent, wise, and polite gentiles, is but a façade, all external. Inside, the gentile is an evil animal, his reality is that of a murderer and demon. There is no difference between a German gentile and an American or English gentile; they are all equal. The only difference between one gentile and the next is which culture covers the animal within him. We Jews have a different sort of life, a different process, different ambitions, a different way of looking at this world, a different heart, different feelings. Our entire way of life is different and superior to theirs! Why should we lower ourselves and mix with them?

www.daatemet.org.il/artic...rticle.cfm?article_id=123

Jews Are Called -- Man

The Distinction between Jews and Gentiles in Torah

Rabbi David Bar Chaim

Over the past few years, there has been a recognizable trend amongst different circles in the religious community -- a humanistic/universal inclination. There are many who have written in praise of love, “for all men who were created in the image of G-d.” We have even been “graced” with a pamphlet of this name, Chaviv Adam Sh’nivra B’tzelem, composed and edited by Mr. Yochanan Ben Ya’acov, the Director General of the Bnei Akiva Youth Movement. The explicit goal of those who share this outlook is to prove that all men are equal, that it is forbidden to discriminate against any man on the basis of his race, and that anyone who claims the opposite is nothing but a racist, distorting the words of the Torah in order to fit them to his “dreadful” opinions.

Here are two examples:

A statement by Ms. R. Huberman:

“…I never imagined that the Torah discriminates between one man and the next on the basis of faith, nationality, or race…on the contrary, it is our Torah which teaches that the blood of man is holy simply because he is man: “Whoever sheds man’s blood by man shall his blood be shed, for in the image of G-d made He man” (Genesis 9)…in the Ten Commandments it is written: “You shall not murder”! There is no hint of a restriction, no hint that the prohibition applies to a Jew and not to a Gentile…”

[Former] Member of Knesset (National Religious Party) Professor Avner Shaki:

“The Jews of the State of Israel who received the Torah of Moses on Mount Sinai, where it was established that man was created in the image of G-d, have no need for any…law to teach us this fundamental basic of the Torah, that all men are born equal according to Judaism…man’s equality, man’s status before G-d and before his fellow man, is a primary and fundamental principle in the Jewish Torah…of course, we will not assist any type of racism which discriminates against man because of his color, religion, or nationality…”

We have something very clear before us: all human beings, Jew and Gentile, are equal. As will be further clarified, this outlook completely contradicts the Torah of Moses, and stems from an absolute lack of knowledge, permeated with foreign Western “values.” There would not be any need to respond were it not for the many who are mistaken and lead astray by it.

This outlook has even been expressed by some rabbis whose goal is to show how great and important the stature of the Gentile is in our Torah, and who thereby violate the truth by taking things out of context and inaccurately interpreting the words of Chazal and the Rishonim. A large part of their efforts are centered (due to the “Underground” affair, of course) on an attempt to prove that the prohibition “You shall not murder” also applies to the killing of a Gentile. Here is an excerpt from Rabbi Yehuda Amital, shlita:

“From Maimonides’s words (Mishna Torah, The Laws of a Murderer, chapter 2, halacha 11) it is clear that the prohibition “You shall not murder” applies to a Gentile who fulfills the seven Noahide commandments, and the murderer is punished by death from the Heavens. So on one hand there is no difference in the prohibition of murder between a Jew and a Gentile…”

The followers of these rabbis continue their path:

“…‘You shall not kill’! This is an absolute prohibition, an unambiguous command that does not distinguish between Jew and Gentile…”

Later on it will become clear how misleading and deceptive these matters are. Not only about this halacha are things written which are liable to mislead the public. For example, Rabbi Lichtenstein writes:

“The field of the Torah…is also relevant to the world of the Noahide, but there is no doubt that as far as the extent is concerned…the study of Torah is much less in the world of the Gentile than in our world.

Rabbi Meir’s words in Tractate Sanhedrin 59a and the beraitha in Torat Cohanim are well known: even a Gentile who sits and learns Torah receives reward…an additional emphasis on the great and exalted study of Torah being relevant to the world of the Gentile.”

It is amazing that he forgot to point out everything said there on this matter, particularly the conclusion. How could he not mention that Rabbi Meir’s words were brought in order to disagree with Rabbi Yochanan who said: “A Gentile[1] who studies Torah is punishable by death, as it is said: ‘Moses commanded us the Torah as an inheritance,’ for us it is an inheritance, and not for them”? The conclusion is most important -- in order to settle the conflicting statements the Talmud answers, “In this case, he is engaged in the seven Noahide commandments” (He is engaged in the halachas of those seven commandments to be skilled in them -- Rashi). He is permitted to study those specific seven Noahide commandments -- and if he learned more than this, he is punishable by death. So the Tosaphot wrote in Tractate Avodah Zara 3a, s.v. sh’afilu, and Maimonides in The Laws of Kings, chapter 10, halacha 9, writes: “A Gentile who engaged in Torah is punishable by death.[2] He should not engage in anything other than their seven commandments alone.” The distance between what was said in the Talmud and Rabbi Lichtenstein’s words is great.

n the previously mentioned essay Rabbi Lichtenstein writes further:

“The field of prayer also exists as a universal value…this has been said in connection to the Holy Temple at its inception (I Kings 8:41-43); this is part of the prophecy of the end of days: ‘For my house will be called a house of prayer for all the nations.’ There is also room for the Gentile to come and pray in the Holy Temple!”

How is it possible to say such things? Indeed, we have learned a complete Mishna (Kalim, chapter 1, mishna 8): “…Inside the walls of the Temple Mount is holier, and therefore Gentiles and one who has been defiled by the dead cannot enter there…” thus Maimonides ruled in The Laws of the Holy Temple, chapter 7, halacha 16. There is no way for a Gentile “to come and pray in the Holy Temple”! The matter is clear: a Gentile can pray, even on the Temple Mount, but not in the Holy Temple.

An additional proof of the Gentile’s stature, according to Rabbi Lichtenstein:

“Animal sacrifices are conceived by us as being of authentic Jewish character, but they definitely belong, in the pure sense of the halacha, also to the world of the Gentile: a Gentile offers animal sacrifices not just on any altar…but in the Holy Temple” (from the above mentioned essay).

Aside from what has been previously clarified, that there is absolutely no possibility of a Gentile entering the Holy Temple, much less of offering sacrifices there, this statement, like the one before it, does not reflect the position of “pure halacha” on this topic. There is a discrepancy between Rabbi Akiva and Rabbi Yosi the Galilean in the Sifra on the portion of Emor, parsha 7, halacha 1, and in the Tosephta, Shekalim, chapter 1, halacha 7 (Zukermandel and Leiberman editions, in the Vilna printing, halacha 3), and brought in Tractate Menachot 73b, concerning which sacrifices can be accepted from a Gentile. Maimonides ruled based on Rabbi Akiva[3] (The Laws of Sacrifices, chapter 3, halacha 2): “Men or women or slaves can bring sacrifices. But from the Gentiles we only accept burnt offerings as it is said: ‘From the hand of a Gentile do not offer the bread of your Lord’…but we do not accept from them peace-offerings, nor meal-offerings, nor sin-offerings or guilt-offerings…” In connection to this we must add that even if a Gentile volunteered to donate money in order to have a part in the public sacrifices, we do not accept it from him, as it is cited in the Sifra, chapter 7, halacha 12, and in Shekalim, chapter 1, mishna 5, and Maimonides wrote in The Laws of Shekalim, chapter 1, halacha 7: “Everyone is obliged to give half a shekel…but from the Gentiles who gave a half shekel, we do not accept it.” Generally speaking -- there is no equality of rights for a Gentile, not in their entrance to the Holy Temple nor in their offering of sacrifices there.

A. Killing a Gentile

Summary

One who kills a Gentile, and even a ger toshav, is not put to death for this by the Beit Din, even if he kills him with intent. This is clearly stated in the Torah and in the words of Chazal.

So the Torah differentiates between a Jew and a Gentile with regards to the killing of a man.

B. Saving of Life

Regarding the subject of saving a life, too, the Torah differentiates between a Jew and a Gentile. "If there was a courtyard with both Gentiles and Jews, even one Jew and a thousand Gentiles, and the ruins of a building collapsed upon them, we clear off the rubble from everyone for the sake of the Jew.

It must be pointed out that a Jew who wanted to engage himself in the saving of the life of a Gentile which involved a transgression of the Sabbath, and did so in front of witnesses and after being warned, is put to death by the Beit Din -- this is self evident.

C. Death by a Beit Din

one is not put to death by a Beit Din, even if there were several witnesses to his transgression, without forewarning, as we learn in the beginning of chapter 5 of Tractate Sanhedrin: "They [a Beit Din] would investigate them [the witnesses] with seven interrogations: Which week? Which year?…Do you recognize him? Did you warn him?…" and there in the Talmud (Sanhedrin 40b): "Ula said: From where [do we learn] forewarning from the Torah? As it is said: 'And if a man shall take his sister, his father's daughter, or his mother's daughter, and sees her nakedness.' Is this matter contingent on 'seeing?' Rather, until it is made perfectly clear to him [that sexual relations with her are forbidden to him -- Rashi]…In the school of Hizkiya they learn it thus: 'But if a man comes upon his neighbor with intent to slay him with guile' -- [this speaks of a case] when he was forewarned, yet he still came with intent. In the school of Rabbi Ishmael they learn it thus: '…those who find him gathering sticks,' [it is mentioned in the present tense to teach us that] they forewarned him, yet he continued to gather sticks" (see there; in the Jerusalem Talmud there are other ways of learning the requirement of forewarning). Thus Maimonides wrote in the beginning of chapter 12 of The Laws of Sanhedrin: "How are capital cases judged? When witnesses come to the Beit Din… the judges say to them: 'Do you recognize him? Did you forewarn him?' If they say [11] 'We do not recognize him,' or 'We are not sure,' or they did not forewarn him, behold, [he] is exempt."

This is the way concerning a Jew. With regards to a Gentile, however, it is taught in Sanhedrin 57b: "Rabbi Jacob bar Acha found it written in an Aggadic book from the school of Rav: a Gentile is put to death by one judge and by one witness, even if he was not forewarned, by testimony of a man and not of a woman, and even of a family member.

We clearly see that the Torah is much stricter about the procedures of judgement when dealing with the life of a Jew than it is when dealing with that of a Gentile.

D. Damage by a Gentile

E. Robbery and Theft of a Gentile

what is written in the Tosephta, Avodah Zarah chapter 8, halacha 5 (in the Zuckermandel edition; in the Vilna edition it is chapter 9, halacha 4): "…Regarding theft -- a thief, a robber, one who takes a [captive] beautiful woman, and the like -- these are things it is forbidden for a Gentile [to perpetrate] against a Gentile, or [against] a Jew, but it is permissible for a Jew [to perpetrate] against a Gentile."

The Torah of Israel is a set of instructions for life, and about those who cling to it as it is, the verse says: "And you who cling to the Lord your G-d, you are all living today."

Conclusion

From all that mentioned above it is clear that views presented by certain personalities, including [former] Knesset member Professor A. Shaki, Rabbi Lichtenstein and Rabbi Amital, and Mr. Yochanan Ben-Ya'akov, do not represent the truth of the Torah. Simple and clear Halachic laws, whose foundations are in the words of the Living G-d, clearly state the difference "between the two bloods" (in the words of Ms. Huberman) -- between Jew and Gentile.

There is no escaping the facts: the Torah of Israel makes a clear distinction between a Jew, who is defined as "man," and a Gentile. This distinction is expressed in a long list of Halachic laws, be they monetary laws, the laws of the Temple, capital laws or others. Even one who is not an erudite Torah scholar is obligated to recognize this simple fact; it cannot be erased or obscured.

It is clear to every Jew who accepts the Torah as G-d's word from Sinai, obligatory and valid for all generations, that it is impossible to introduce "compromises" or "renovations" into it. Any attempt to bypass or ignore certain things will not succeed. Perhaps one may view the aforementioned Halachic laws as an expression of racism; another may see in them baseless hate towards any Gentile. However, for the Jew who is devoted to the Torah as it is, this is the reality and the living path which has been set for the Jewish nation by the word of G-d.

One who carefully studies the sources cited previously will realize the abysmal difference between the concepts "Jew" and "Gentile" -- and consequently, he will understand why Halacha differentiates between them.

The Torah of Israel is a set of instructions for life, and about those who cling to it as it is, the verse says: "And you who cling to the Lord your G-d, you are all living today."

In conclusion, there is nothing more appropriate and fitting than the words of Rav Kook in "Orot" (Orot Yisrael 8, paragraph 5, page 169): "The expansiveness of heart which occasionally attempts to consume the entire world, all humanity, into the special love which spreads over Israel, calls for examination. When the recognition of the special, holy excellence of Israel endures in its distinction, and through this clarification, love and affection spreads with good cheer to every nation and person as one, this is the character trait of Abraham our forefather, the father of many nations, [of whom it is said,] 'And in you shall all of the families of the earth be blessed -- and in your seed.' Sometimes, though, the foundation of this expansion of affection stems from a dullness of emotions and a dimming of the holy light of recognition of the supreme Jewish uniqueness, and then it is poisonous, and the content of its activation is full of awesome destruction, from which one must distance himself as he would from an ox which has been proven dangerous, [as it is said,] 'And the gate is battered to ruins,' 'I myself have seen it gore as an ox'."

www.daatemet.org.il/artic...fm?article_id=119&lang=en

bush_is_a_moonie  posted on  2008-05-20   23:21:34 ET  Reply   Untrace   Trace   Private Reply  

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