Bible Versus Oral Law Talmud

The Bible under Talmudic Judaism is considered to be a collection of simple tales fit only for fools, women and children. The Talmud "sages" thus must find new meanings in it by letter and number tricks which reverse the plain meaning and create out of it the permission to do otherwise forbidden crimes and misdeeds. The words of the Bible are continually misused and misquoted for purposes of blasphemy and reversal.

Stealing for themselves the title of "Israelites," the Talmud "sages" teach that "God made a covenant with Israel only for the sake of that which was transmitted orally." (See Exhibit 60) And the Biblical "basis" of this is given as Exodus 34:27. But that verse states, instead: "And the Lord said unto Moses, Write thou these words: for after the tenor of these words I have made a covenant with thee and with Israel" — the opposite! (Talmud, Gittin 60b, See Exhibit 204) The Talmudic reversal of Moses' written words are said to have been transmitted "orally," and through Moses himself — believe it or not!

Bearing in mind that the Scribes were the Pharisee teachers of the Law of Moses, carefully distorted to comprise the Talmud, note: "There is greater stringency in respect to the teachings of the Scribes than in respect to the Torah ... so that a Biblical law may be transgressed." (Talmud, Sanhedrin 88b, see Exhibit 95).

The Torah in its narrow sense is the Old Testament, and in a still narrower meaning the first five books (Pentateuch) of Moses. In its wider Judaistic use it means the Old Testament as misinterpreted by the Pharisaic Talmud. Always with Judaism the Talmud ranks above the Bible in every way.

Not reproduced here is a Talmud passage from the book of Nedarim (vows) of which Exhibit 170 is the title page. The Soncino edition of the Talmud states (page 107):

As will be seen on 37a, Scripture was generally regarded as the study of children only, adults usually investigating the deeper meaning From this we see that it was usual to teach the Bible to girls in spite of the Talmudic deduction that daughters need not be educated (Kid. 30a). The opposition of Rabbi Eliezer to teaching the Torah to one's daughter (Sotah 20a "He who teaches his daughter Torah is as though he taught her lewdness.") was probably directed against the teaching of the Oral Law, and the higher branches of study (V. Maimonides Yad. Talmud Torah) The context shows that the reference is to the higher knowledge of Biblical law.

The Talmud (Sanhedrin 59a, See Exhibit 60), states:

A heathen who studies the Torah deserves death for it is written, Moses commanded us a law for an inheritance; it is our inheritance, not theirs.

Reference is also made to the "Noachian laws" which the non-Jew may study "but not laws which do not pertain to them." Also: " ... (the) objection was to the studying of the Oral Law ... Rabbi Johanan feared the knowledge of Gentiles in matters of Jurisprudence, as they would use it against the Jews in their opponents' courts." Understandably, since all Talmud laws discriminate against the non-Jew and rank him a virtual animal, these were apt observations.

The Jewish Encyclopedia is still more open about what is in Sanhedrin 59a of the Talmud, above, threatening death for revelation of "Torah" laws to Gentiles: "for such knowledge might have operated against the Jews in their opponents' courts." This observation follows a dissertation on the laws on cheating and getting the best of Gentiles in trade and in court. (See Exhibit 271, left column)

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