Re: TALMUD AND CHRISTIANS

"Conquistador" <[EMAIL PROTECTED]<wrote in message news:<[EMAIL PROTECTED]>...
>In Sanhedrin 106a-106b (Page Viewer), we see that a woman "who was
the
>descendant of princes and governors played the harlot with
carpenters."
>Looking at footnote number 5, we see this "harlot," notes the Talmud,
>"though no name is mentioned to show which woman is meant, the mother
of
>Jesus may be alluded to" (emphasis added). We also take note that it
>"suggests that Balaam is frequently used in the Talmud as a type for
Jesus"
>(emphasis added) in the same footnote. (This is also confirmed in the
Jewish
>Encyclopedia [page not shown] where it notes that "Baalam" is just
another
>name for "Jesus." It then goes on to say that "the pupils of the
recreant
>Baalam inherit hell.")

Cut the crap, Alex. Nice to see your source is getting
better on the transliteration. 

BT Sanhedrin 106a
is renewed1 and its roots are numerous, and even if all the winds of
the world come and blow upon it they cannot dislodge it from its
place, but it sways in unison with them, and as soon as the winds
subside, the reed still stands in its place, [so may Israel be]. But
the wicked Balaam blessed them by the cedar:2 just as the cedar does
not stand in a watery place, and its roots are few and its stock is
not renewed, and even if all the winds of the world come and blow upon
it they cannot stir it from its place, but immediately the South wind
blows upon it it uproots and overturns it on its face, [so may Israel
be]. Nay, more, it was the reed's privilege that a quill thereof
should be taken for the writing of the Scroll of the Torah, Prophets
and Hagiographa.

And he looked on the Kenite, and took up his parable.3 Balaam said to
Jethro, 'Thou Kenite, wast thou not with us in that scheme?4 Who then
placed thee among the strong ones of the world!'5 And that is what R.
Hiyya b. Abba said in R. Simai's name: Three were involved in that
scheme,6 viz., Balaam, Job, and Jethro. Balaam, who advised it, was
slain; Job, who was silent,7 was punished through suffering; and
Jethro, who fled — his descendants were privileged to sit in the Hall
of Hewn Stones, as it is written, And the families of the scribes
which dwell at Jabez, the Tirathites, the Shemeathites, and
Suchathites. These are the Kenites that came of Hemath, the father of
the house of Rechab;8 whilst elsewhere it is written, And the children
of the Kenite, Moses' father in law, went up out of the city of palm
trees.9

And he took up his parable, and said, Alas, who shall live when God
doeth this!10 R. Simeon b. Lakish said: Woe unto him who maketh
himself alive by the name of God,11 R. Johanan said: Woe to the nation
that may be found [attempting to hinder], when the Holy One, blessed
be He, accomplishes the redemption of his children: who would throw
his garment between a lion and a lioness when these are copulating!12

And ships shall come from the coast of Chittim.13 Rab said: This
refers to the White Legion.14 And shall afflict Asshur, and shall
afflict Eber:15 Until Asshur, they shall slay; after that, they shall
throw into subjection.16

And now, behold I go unto my people; come, therefore, and I will
advertise thee what this people shall do to thy people in the latter
days.17 But he should have said, What thy people shall do to this
people?18 — R. Abba b. Kahana said: It is as one who, cursing himself,
refers his malediction to others.19 He [Balaam] said thus to him
[Balak]. 'The God of these hates lewdness, and they are very partial
to linen.20 Come, and I will advise thee. Erect for them tents
enclosed by hangings, in which place harlots, old women without, young
women within, to sell them linen garments.' So he erected curtained
tents from the snowy mountain [Hermon] as far as Beth ha-Yeshimoth
[i.e., right from north to south], and placed harlots in them — old
women without, young women within. And when an Israelite ate, drank,
and was merry, and issued forth for a stroll in the market place, the
old woman would say to him, 'Dost thou not desire linen garments?' The
old woman offered it at its current value, but the young one for less.
This happened two or three times. After that she would say to him,
'Thou art now like one of the family; sit down and choose for
thyself.' Gourds of Ammonite wine lay near her, and at that time
Ammonite21 and heathen wine had not yet been forbidden. Said she to
him, 'Wouldst thou like to drink a glass of wine?' Having drunk, [his
passion] was inflamed, and he exclaimed to her, 'Yield to me!'
Thereupon she brought forth an idol from her bosom and said to him,
'Worship this'! 'But I am a Jew', he protested. 'What does that
concern thee?' she rejoined, 'Nothing is required but that thou should
uncover thyself' — whilst he did not know that such was its worship.
'Nay', [said she,] 'I will not leave thee ere thou hast denied the
Torah of Moses thy teacher,' as it is written, They went into
Baal-peor, and separated themselves unto that shame, and their
abominations were according as they loved.22

And Israel abode in Shittim.23 R. Eliezer said: Its name was Shittim.
R. Joshua said: They engaged in ways of folly [shetuth],24 And they
called the people unto the sacrifices of their gods:25 R. Eliezer
said: They met them naked;26 R. Joshua said: They were all excited to
pollution.27

What is the meaning of Rephidim?28 — R. Eliezer said: Rephidim was its
name. R. Joshua said: [It was so called] because there they slackened
in [their loyalty to] the Torah, as it is written, The fathers shall
not look back to their children for feebleness of hands.29

R. Johanan said: Wherever [Scripture] writes 'And he abode [or
dwelt]', it denotes trouble, Thus: And Israel abode in Shittim — and
the people began to commit whoredom with the daughters of Moab;30 And
Jacob dwelt in the laid where his father was a stranger, in the land
of Canaan31 — and Joseph brought unto his father their evil report;32
And Israel dwelt in the land of Egypt, in the country of Goshen33 —
And the time drew near that Israel must die;34 And Judah and Israel
dwelt safely, every man under his vine and under his fig tree35 — And
the Lord stirred up an adversary unto Solomon, Hadad the Edomite; he
was the king's seed in Edom.36

And they slew the kings of Midian, beside the rest of them that were
slain … Balaam also the son of Beor they slew with the sword.37 What
business had Balaam there? — R. Jonathan said: He went to receive his
reward for the twenty-four thousand Israelites whose destruction he
had encompassed.38 Mar Zutra b. Tobiah remarked in Rab's name: This is
what men say, 'When the camel went to demand horns, they cut off the
ears he had.'39
 
Balaam also the son of Beor, the soothsayer, [did the children of
Israel slay with the sword].40 A soothsayer? But he was a prophet! —
R. Johanan said: At first he was a prophet, but subsequently a
soothsayer.41 R. Papa observed: This is what men say, 'She who was the
descendant of princes and governors, played the harlot with
carpenters.'42

BT Sanhedrin 106b
Did the children of Israel slay with the sword among them that were
slain by them.1 Rab said: They subjected him to four deaths, stoning,
burning, decapitation and strangulation.2

A certain min3 said to R. Hanina: Hast thou heard how old Balaam was?
— He replied: It is not actually stated, but since it is written,
Bloody and deceitful men shall not live out half their days,4 [it
follows that] he was thirty-three or thirty-four years old.5 He
rejoined: Thou hast said correctly; I personally have seen Balaam's
Chronicle, in which it is stated, 'Balaam the lame was thirty years
old when Phinehas the Robber killed him.'6

Mar, the son of Rabina, said to his sons: In the case of all [those
mentioned as having no portion in the future world] you should not
take [the Biblical passages dealing with them] to expound them [to
their discredit], excepting in the case of the wicked Balaam: whatever
you find [written] about him, lecture upon it [to his disadvantage].

Scripture writes Doeg7 and Doeeg:8 R. Johanan said: At first the Holy
One, blessed be He, sits and is anxious lest one go out on an evil
course. But when he has done so, He exclaims, 'Woe, that he has
entered [on an evil path]!'

R. Isaac said: What is meant by the verse, Why boastest thou thyself
in mischief, O mighty man? The goodness of God endureth continually?9
— The Holy One, blessed be He, said to Doeg,10 'Art thou not a mighty
man in Torah? Why then boastest thou thyself in mischief?11 Is not the
love of God continually spread over thee?' R. Isaac also said: What is
meant by the verse; But unto the wicked God sayeth, What hast thou to
do to declare my statutes?12 The Holy One, blessed be He, said to the
wicked Doeg, 'What hast thou to do to declare [i.e., study] my
statutes: when thou comest to the sections dealing with murderers and
slanderers, how dost thou expound them?'13 Or that thou shouldst take
my covenant in thy mouth?14 R. Ammi said: Doeg's learning was only
from the lips without.15 R. Isaac also said: What is meant by the
verse, The righteous also shall see, and fear, and shall laugh at
him?16 — At first they shall fear [the wicked person], but
subsequently laugh at him. R. Isaac also said: What is meant by the
verse, He hath swallowed down riches, and he shall vomit them up
again: God shall cast them out of his belly?17 David pleaded before
the Holy One, blessed be He, 'Sovereign of the Universe! Let Doeg
die!' He replied, 'He hath swallowed down riches, and he shall vomit
them up again.'18 He rejoined, 'Let God cast them out of his belly!'19

R. Isaac also said: What is meant by God shall likewise destroy thee
for ever?20 — The Holy One, blessed be He, said to David, 'Let us
bring Doeg to the future world.' He replied to Him, 'God shall
likewise destroy thee for ever.' What is meant by the verse, He shall
take thee away, and pluck thee out of the tent, and root thee out of
the land of the living. Selah?21 The Holy One, blessed be He, urged,
'Let a law be stated in his name in the schoolhouse,' but he [David]
replied to Him, 'He shall take thee away and pluck thee out of the
tent. 'Then let his children be Rabbis!' — 'And thy root [shall be
torn out] of the land of the living. Selah!' R. Isaac also said: What
is meant by the verse, Where is the enumerator, where is the weigher!
Where is he that counted the towers!22 — Where is he who enumerated
all the letters of the Torah?23 Where is he who weighed all the light
[comparatively unimportant] and heavy [important] [precepts] of the
Torah?24 Where is he that counted the towers — who counted three
hundred fixed laws on a 'tower flying in the air.'25

R. Ammi said: Doeg and Ahitophel propounded four hundred problems with
respect to a tower flying in the air, and not one was solved. Raba
observed: Is there any greatness in propounding problems? In the years
of Rab Judah the whole study was confined to Nezikin,26 whilst we
study a great deal even of 'Ukzin;27 and when Rab Judah came to the
law, 'If a woman preserves vegetables in a pot' — or as others say,
'olives which were preserved with their leaves are clean,'28 — he
observed, 'I see here the discussion of Rab and Samuel;'29 whilst we,
on the other hand, have studied Ukzin at thirteen sessions, yet Rab
Judah merely took off his shoes, and the rain came down,30 whilst we
cry out [in supplication] but there is none to heed us. But it is
because the Holy One, blessed be He, requires the heart, as it is
written, But the Lord looketh on the heart.31

R. Mesharsheya said: Doeg and Ahitophel did not comprehend legal
discussions. Mar Zutra objected: Those of whom it is written, Where is
the enumerator, where is the weigher? Where is he that counted the
towers?32 yet you say that they did not comprehend legal discussions!
— But their views were not in accordance with the halachah [final
ruling], as it is written, The secret of the Lord is with them that
fear him.33

R. Ammi said: Doeg did not die until he forgot his learning,34 as it
is written, He shall die without instruction, and in the greatness of
his folly he shall go astray.35 R. Ashi said: He was smitten with
leprosy, for it is said, Thou hast destroyed all them that go a
whoring from thee;36 whilst elsewhere it is written, [And if it be not
redeemed within the space of a full year, then the house … shall be
established] la-zemithuth37 [to him that hath bought it],38 which we
translate la-halutin39 [i.e., 'absolutely and definitely the
purchasers']. And we learnt: The only difference between him who is a
mezora' muhlat [definitely a leper] and one who is locked up [for
observation] is in respect of letting the hair grow wild and tearing
the garments.40

R. Johanan said: Three destroying angels appeared before Doeg: one
caused him to forget his learning, one burnt his soul, and the third
scattered his ashes in the synagogues and schoolhouses. R. Johanan
also said: Doeg and Ahitophel did not see each other [i.e., were not
contemporaries], Doeg living in Saul's reign, Ahitophel in David's. R.
Johanan also said: Doeg and Ahitophel did not live out half their
days. It has been taught likewise: Bloody and deceitful men shall not
live out half their days:41 Doeg's entire lifetime amounted only to
thirty four years, and Ahitophel's to thirty three.

R. Johanan also said: At first David called Ahitophel his teacher,
then his companion [colleague], and finally his disciple. At first he
called him his teacher, as it is written, But it was thou, a man mine
equal, my guide, and mine acquaintance.42 Then his companions [as it
is written] We took sweet counsel together, and walked into the house
of God in company.43 Finally his disciple — Yea, mine own familiar
friend, in whom I trusted,
 
>In Gittin 56b-57a (not shown), it discusses Baalam (Jesus) again (see
the
>page Sanhedrin 106a-b for clarification of Jesus being Baalam). It
says
>that he was "raised" by "incantations." Jesus was "then asked: What
is your
>punishment? He replied: 'With boiling hot semen.'" (The footnote says
>"Jesus" is being referred to here, to avoid any confusion.) It then
states
>their belief that there is a divine punishment given to non-Jews in
an
>after-life: "What is your punishment? They replied: 'With boiling hot
>excrement, since a Master has said: Whoever mocks the words of the
Sages
>[Talmud] is punished with boiling hot excrement.'"

 BT Gittin 56b (shown)
in truth you are a king, since if you were not a king Jerusalem would
not be delivered into your hand, as it is written, And Lebanon shall
fall by a mighty one.1 'Mighty one' [is an epithet] applied only to a
king, as it is written, And their mighty one shall be of themselves2
etc.; and Lebanon refers to the Sanctuary, as it says, This goodly
mountain and Lebanon.3 As for your question, why if you are a king, I
did not come to you till now, the answer is that the biryoni among us
did not let me. He said to him; If there is a jar of honey round which
a serpent is wound, would they not break the jar to get rid of the
serpent?4 He could give no answer. R. Joseph, or as some say R. Akiba,
applied to him the verse, [God] turneth wise men backward and maketh
their knowledge foolish.5 He ought to have said to him: We take a pair
of tongs and grip the snake and kill it, and leave the jar intact.6

At this point a messenger came to him from Rome saying, Up, for the
Emperor is dead, and the notables of Rome have decided to make you
head [of the State]. He had just finished putting on one boot. When he
tried to put on the other he could not. He tried to take off the first
but it would not come off. He said: What is the meaning of this? R.
Johanan said to him: Do not worry: the good news has done it, as it
says, Good tidings make the bone fat.7 What is the remedy? Let someone
whom you dislike come and pass before you, as it is written, A broken
spirit drieth up the bones.8 He did so, and the boot went on. He said
to him: Seeing that you are so wise, why did you not come to me till
now? He said: Have I not told you? — He retorted: I too have told you.

He said; I am now going, and will send someone to take my place. You
can, however, make a request of me and I will grant it. He said to
him: Give me Jabneh and its Wise Men,9 and the family chain of Rabban
Gamaliel,10 and physicians to heal R. Zadok. R. Joseph, or some say R.
Akiba, applied to him the verse, '[God] turneth wise men backward and
maketh their knowledge foolish'. He ought to have said to him; Let
them [the Jews] off this time. He, however, thought that so much he
would not grant, and so even a little would not be saved.

How did the physicians heal R. Zadok? The first day they let him drink
water in which bran had been soaked; on the next day water in which
there had been coarse meal;11 on the next day water in which there had
been flour, so that his stomach expanded little by little.

Vespasian sent Titus who said, Where is their God, the rock in whom
they trusted?12 This was the wicked Titus who blasphemed and insulted
Heaven. What did he do? He took a harlot by the hand and entered the
Holy of Holies and spread out a scroll of the Law and committed a sin
on it. He then took a sword and slashed the curtain. Miraculously
blood spurted out, and he thought that he had slain himself,13 as it
says, Thine adversaries have roared in the midst of thine assembly,
they have set up their ensigns for signs.14 Abba Hanan said: Who is a
mighty one like unto thee, O Jah?15 Who is like Thee, mighty in
self-restraint,16 that Thou didst hear the blaspheming and insults of
that wicked man and keep silent? In the school of R. Ishmael it was
taught; Who is like thee among the gods [elim]?17 Who is like thee
among the dumb ones [illemim]. Titus further took the curtain and
shaped it like a basket and brought all the vessels of the Sanctuary
and put them in it, and then put them on board ship to go and triumph
with them in his city, as it says, And withal I saw the wicked buried,
and they that come to the grave and they that had done right went away
from the holy place and were forgotten in the city.18 Read not keburim
[buried] but kebuzim [collected]; read not veyishtakehu [and were
forgotten] but veyishtabehu [and triumphed]. Some say that keburim
[can be retained], because even things that were buried were disclosed
to them. A gale sprang up at sea which threatened to wreck him. He
said: Apparently the power of the God of these people is only over
water. When Pharaoh came He drowned him in water, when Sisera came He
drowned him in water. He is also trying to drown me in water. If he is
really mighty, let him come up on the dry land and fight with me. A
voice went forth from heaven saying; Sinner, son of sinner, descendant
of Esau the sinner, I have a tiny creature in my world called a gnat.
(Why is it called a tiny creature? Because it has an orifice for
taking in but not for excreting.) Go up on the dry land and make war
with it. When he landed the gnat came and entered his nose, and it
knocked against his brain for seven years. One day as he was passing a
blacksmith's it heard the noise of the hammer and stopped. He said; I
see there is a remedy. So every day they brought a blacksmith who
hammered before him. If he was a non-Jew they gave him four zuz, if he
was a Jew they said, It is enough that you see the suffering of your
enemy. This went on for thirty days, but then the creature got used to
it.19 It has been taught: R. Phineas b. 'Aruba said; I was in company
with the notables of Rome, and when he died they split open his skull
and found there something like a sparrow two sela's in weight. A Tanna
taught; Like a young dove two pounds in weight. Abaye said; We have it
on record that its beak was of brass and its claws of iron. When he
died he said: Burn me and scatter my ashes over the seven seas so that
the God of the Jews should not find me and bring me to trial.

Onkelos son of Kolonikos20 was the son of Titus's sister. He had a
mind to convert himself to Judaism. He went and raised Titus from the
dead by magical arts, and asked him; 'Who is most in repute in the
[other] world? He replied: Israel. What then, he said, about joining
them? He said: Their observances are burdensome and you will not be
able to carry them out. Go and attack them in that world and you will
be at the top as it is written, Her adversaries are become the head21
etc.; whoever harasses Israel becomes head. He asked him
Gittin 57a (shown)
What is your punishment [in the other world]? He replied: What I
decreed for myself. Every day my ashes are collected and sentence is
passed on me and I am burnt and my ashes are scattered over the seven
seas. He then went and raised Balaam by incantations. He asked him:
Who is in repute in the other world? He replied: Israel. What then, he
said, about joining them? He replied: Thou shalt not seek their peace
nor their prosperity all thy days for ever.1 He then asked: What is
your punishment? He replied: With boiling hot semen.2 He then went and
raised by incantations the sinners of Israel.3 He asked them: Who is
in repute in the other world? They replied: Israel. What about joining
them? They replied: Seek their welfare, seek not their harm. Whoever
touches them touches the apple of his eye. He said: What is your
punishment? They replied: With boiling hot excrement, since a Master
has said: Whoever mocks at the words of the Sages is punished with
boiling hot excrement. Observe the difference between the sinners of
Israel and the prophets of the other nations who worship idols. It has
been taught: Note from this incident how serious a thing it is to put
a man to shame, for God espoused the cause of Bar Kamza and destroyed
His House and burnt His Temple.

'Through a cock and a hen Tur Malka was destroyed'. How? — It was the
custom that when a bride and bridegroom were being escorted a cock and
a hen were carried before them, as if to say, Be fruitful and multiply
like fowls. One day a band of Roman soldiers passed by and took the
animals from them, so the Jews fell on them and beat them. So they
went and reported to the Emperor that the Jews were rebelling, and he
marched against them. There came against them one Bar Daroma4 who was
able to jump a mile, and slaughtered them. The Emperor took his crown
and placed it on the ground, saying, Sovereign of all the world, may
it please thee not to deliver me and my kingdom into the hands of one
man. Bar Daroma was tripped up by his own utterance, as he said, Hast
not thou, O God, cast us off and thou goest not forth, O God, with our
hosts.5 But David also said thus? — David wondered if it could be so.
He went into a privy and a snake came, and he dropped his gut [from
fright] and died. The Emperor said: Since a miracle has been wrought
for me, I will let them off this time. So he left them alone and went
away. They began to dance about and eat and drink and they lit so many
lamps that the impress of a seal could be discerned by their light a
mile away from the place. Said the Emperor; Are the Jews making merry
over me? And he again invaded them. R. Assi said; Three hundred
thousand men with drawn swords went in to Tur Malka, and slaughtered
for three days and three nights, while on the other side dancing and
feasting was going on, and one did not know about the other.

The Lord hath swallowed up all the habitations of Jacob and hath not
pitied.6 When Rabin came he said in the name of R. Johanan; These are
the sixty thousand myriads of cities which King Jannai had in the
King's Mountain.7 For R. Judah said in the name of R. Assi: King
Jannai had sixty myriads of cities in the King's Mountain, and in each
of them was a population as large as that of the Exodus, save in three
of them which had double as many. These were Kefar Bish,8 Kefar
Shihlayim,9 and Kefar Dikraya.10 [The first was called] Kefar Bish
[evil village] because they never gave hospitality to visitors. The
second was called Kefar Shihlayim because they made their living from
shihlayim [watercress]. Kefar Dikraya [village of males] according to
R. Johanan, was so called because women used to bear males first and
finally a girl and then no more. 'Ulla said: I have seen that place,
and it would not hold even sixty myriads of reeds. A certain Min said
to R. Hanina: You tell a lot of lies.11 He replied: Palestine is
called 'land of the deer'.12 Just as the skin of the hind cannot hold
its flesh,13 so the Land of Israel when it is inhabited can find room
but when it is not inhabited it contracts.

Once when R. Manyumi b. Helkiah and R. Helkiah b. Tobiah and R. Huna
b. Hiyya were sitting together they said: If anyone knows anything
about Kefar Sekania of Egypt,14 let him say. One of them thereupon
said; Once a betrothed couple [from there] were carried off by
heathens who married them to one another. The woman said: I beg of you
not to touch me, as I have no Kethubah15 from you. So he did not touch
her till his dying day. When he died, she said: Mourn for this man who
has kept his passions in check more than Joseph, because Joseph was
exposed to temptation only a short time, but this man every day.
Joseph was not in one bed with the woman but this man was; in Joseph's
case she was not his wife, but here she was. The next then began and
said: On one occasion forty bushels [of coin] were selling for a
denar, and the number went down one, and they investigated and found
that a man and his son had had intercourse with a betrothed maiden on
the Day of Atonement, so they brought them to the Beth din and they
stoned them and the original price was restored. The third then began
and said: There was a man who wanted to divorce his wife, but
hesitated because she had a big marriage settlement. He accordingly
invited his friends16 and gave them a good feast and made them drunk
and put them all in one bed. He then brought the white of an egg and
scattered it among them and brought witnesses17 and appealed to the
Beth din. There was a certain elder there of the disciples of Shammai
the Elder, named Baba b. Buta, who said: This is what I have been
taught by Shammai the Elder, that the white of an egg contracts when
brought near the fire, but semen becomes faint from the fire. They
tested it and found that it was so, and they brought the man to the
Beth din and flogged him and made him pay her Kethubah. Said Abaye to
R. Joseph: Since they were so virtuous, why were they punished? — He
replied: Because they did not mourn for Jerusalem, as it is written;
Rejoice ye with Jerusalem and be glad for her, all ye that love her,
rejoice for joy with her all ye that mourn over her.18

'Through the shaft of a litter Bethar19 was destroyed.' It was the
custom when a boy was born to plant a cedar tree and when a girl was
born to plant a pine tree, and when they married, the tree was cut
down and a canopy made of the branches. One day the daughter of the
Emperor was passing when the shaft of her litter broke, so they lopped
some branches off a cedar tree and brought it to her. The Jews
thereupon fell upon them and beat them. They reported to the Emperor
that the Jews were rebelling, and he marched against them.

He hath cut off in fierce anger all the horn of Israel.20 R. Zera said
in the name of R. Abbahu who quoted R. Johanan: These are the eighty
[thousand]21 battle trumpets which assembled in the city of Bethar
when it was taken and men, women and children were slain in it until
their blood ran into the great sea. Do you think this was near? It was
a whole mil22 away. It has been taught: R. Eleazar the Great said:
There are two streams in the valley of Yadaim,23 one running in one
direction and one in another, and the Sages estimated that [at that
time] they ran with two parts water to one of blood. In a Baraitha it
has been taught: For seven years the Gentiles fertilised24 their
vineyards with the blood of Israel without using manure.

>Abodah Zara 26b (Page Viewer): ". . . minim [Gentiles*], informers,
and
>apostates may be cast in [a deep pit from which they cannot climb
out], and
>need not be brought up" (Talmud's emphasis). *Note: The Jewish
Encyclopedia
>clarifies that minim is used in reference to non-Jews.
<_______________________

Avoda Zara 26b
though they must not be cast in, but minim,1 informers, and apostates
may be cast in, and need not be brought up.' Whereupon R. Johanan
remarked: I have been learning that the words, And so shalt thou do
with every lost thing of thy brother's [thou mayest not hide
thyself],2 are also applicable to an apostate, and you say he may be
thrown down; leave out apostates! Could he not have answered that the
one might apply to the kind of apostate who eats carrion meat to
satisfy his appetite,3 and the other to an apostate who eats carrion
meat to provoke? — In his opinion, an apostate eating carrion meat to
provoke is the same as a min.4

It has been stated: [In regard to the term] apostate there is a
divergence of opinion between R. Aha and Rabina; one says that [he who
eats forbidden food] to satisfy his appetite, is an apostate, but [he
who does it] to provoke is a 'min'; while the other says that even
[one who does it] to provoke is merely an apostate. — And who is a
'min'? — One who actually worships idols.5

An objection was raised: If one eats a flea or a gnat he is an
apostate. Now such a thing could only be done to provoke, and yet we
are taught that he is merely an apostate! — Even in that case he may
just be trying to see what a forbidden thing tastes like.

The Master said: 'They may be cast in and need not be brought up' — if
they may be cast in need it be said that they need not be brought up?
— Said R. Joseph b. Hama in the name of R. Shesheth: What is meant to
convey is that if there was a step in the pit-wall, one may scrape it
away, giving as a reason for doing so, the prevention of cattle being
lured by the step to get unto the pit. Raba and R. Joseph both of them
said: It means to convey that if there is a stone lying by the pit
opening, one may cover the pit with it, saying that he does it for
[the safety] of passing animals. Rabina said: It is meant to convey
that if there is a ladder there, he may remove it, saying, I want it
for getting my son down from a roof.

Our Rabbis taught: An Israelite may perform a circumcision on a
heathen for the purpose of becoming a proselyte — thus excluding [the
purpose of] removing a morana.6 But a heathen should not [be allowed
to] perform circumcision on an Israelite, because he is liable to take
his life. This is the opinion of R. Meir. The Sages said: A heathen
may circumcise an Israelite, so long as others are standing by him,
but not while he is on his own.7 R. Meir, however, said: Not even when
others are standing by, for he may find occasion to let the knife slip
and so sterilise him. Does then R. Meir hold the opinion that a
heathen is not [to be allowed to circumcise]? But the opposite is
proved by the following: In a town where there is no Jewish physician,
but there is a physician who is a Cuthean as well as one who is an
idolater, circumcision should be performed by the idolater but not by
the Cuthean.8 This is the opinion of R. Meir. R. Judah, however, said:
It should be performed by the Cuthean but not by the idolater?9 —
Reverse [the names]: R. Meir holding that the Cuthean and not the
idolater should circumcise, and R. Judah holding the idolater and not
the Cuthean. Does then R. Judah hold that it is in order for an
idolater to do so? Surely it has been taught: R. Judah said: Whence
can it be deduced that circumcision performed by a heathen is invalid?
>From this verse, And as for thee, thou shalt keep my covenant!10 —
Indeed, do not reverse, but say that we are here dealing

<Nedarim 23b (Page Viewer). Here we see the Jewish oath of Kol Nidre.

BWAHAHAHAHAHAHAHA!!!!!!!

<This is an oath that they recite every year. It justifies the
absolvement
<of any agreements made with respect to non-Jews during the course of
the
<following year. It says, "And he who desires that none of his vows
made
<during the year shall be valid, let him stand at the beginning of the
year
<and declare, 'Every vow which I make in the future shall be null.'"
<_______________________

The text is defective, and this is what was taught: He who desires his
friend to eat with him, and after urging him, imposes a vow upon him,
it is 'a vow of incitement [and hence invalid]. And he who desires
that none of his vows made during the year shall be valid, let him
stand at the beginning of the year and declare, 'Every vow which I may
make in the future shall be null.1 [HIS VOWS ARE THEN INVALID,]
PROVIDING THAT HE REMEMBERS THIS AT THE TIME OF THE VOW. But if he
remembers, he has cancelled the declaration and confirmed the vow?2 —
Abaye answered: Read: providing that it is not remembered at the time
of the vow. Raba said, After all, it is as we said originally.3 Here
the circumstances are e.g., that one stipulated at the beginning of
the year, but does not know in reference to what. Now he vows. Hence,
if he remembers [the stipulation] and he declares: 'I vow in
accordance with my original intention', his vow has no reality. But if
he does not declare thus, he has cancelled his stipulation and
confirmed his vow.

R. Huna b. Hinena wished to lecture thereon [sc. anticipatory
cancellation] at the public session. But Raba remonstrated with him:
The Tanna has intentionally obscured the law,4 in order that vows
should not be lightly treated, whilst you desire to teach it publicly!

The scholars propounded: Do the Rabbis disagree with R. Eliezer b.
Jacob or not?5 And should you say that they differ, is the halachah
like him or not?6 — Come and hear: For we learnt: If one says to his
neighbour
 
<Sanhedrin 57a (Page Viewer): "'With respect to robbery--if one stole
or
<robbed or (seized) a beautiful woman, or (committed) similar
offenses, if
<(these were perpetrated) by one Cuthean [Gentile] against another,
(the
<theft, etc.) must not be kept, and likewise (the theft) of an
Israelite by a
<Cuthean, but that of a Cuthean by an Israelite may be retained'? . .
. 'For
<murder, whether of a Cuthean by a Cuthean, or of an Israelite by a
Cuthean,
<punishment is incurred; but of a Cuthean by an Israelite, there is no
death
<penalty'?" Footnote 5: "'Cuthean' (Samaritan) was here substituted by
the
>censor for the original goy (heathen) [non-Jew]" (emphasis added).
<_

Sanhedrin 57a
for it is written, The earth also was corrupt before God;1  and a
Tanna of the School of R. Ishmael taught: Wherever corruption is
mentioned, it must refer to immorality and idolatry.2  'Immorality.'
as it is written, for all flesh had corrupted his way upon the earth.3
 'Idolatry,' for it is written, Lest ye corrupt yourselves and make
you a graven image, etc.4  And the other teacher [who deduces this
from the verse, and the Lord God commanded etc.]?5  He maintains that
this verse [sc. the earth also etc.] merely describes their way of
living.6  'Bloodshed', as it is written, Whoso sheddeth man's blood,
etc.7  And the other?8  — This verse [he will maintain] merely teaches
the manner of execution.9  Robbery, for it is written, As the wild
herbs have I given you all things;10 upon which R. Levi commented: as
the wild herbs, but not as the cultivated herbs.11 And the other?12 —
He will hold that this verse is written to permit animal flesh,13 [but
not to prohibit robbery]. Flesh cut from the living animal, as it is
written, But flesh with the life thereof, which is the blood thereof,
shall ye not eat.14 And the other?15 — He may hold that this verse
teaches that flesh cut from live reptiles is permitted.16
Emasculation, for it is written, Bring forth abundantly in the earth,
and multiply therein.17 And the other?18 — He may regard this merely
as a blessing.19 Forbidden mixture, as it is said, Of fowls after
their kind.20 And the other?21 — He will maintain that this was merely
for the sake of mating.22

R. Joseph said, The scholars23 stated: A heathen is executed for the
violation of three precepts — Mnemonic G Sh R—24 viz., adultery,
bloodshed, and blasphemy. R. Shesheth objected: Now bloodshed is
rightly included, since it is written, Whoso sheddeth the blood of
man, by man shall his blood be shed;25 but whence do we know the
others? If they are derived from bloodshed,26 the other four should
also be included; whilst if their inclusion is taught by the extending
phrase any man,27 should not idolatry too be included?28 But R.
Shesheth said thus: The scholars stated, A heathen is executed for the
violation of four precepts [including idolatry]. But is a heathen
executed for idolatry? Surely it has been taught: With respect to
idolatry, such acts for which a Jewish court decrees sentence of death
[on Jewish delinquents] are forbidden to the heathen. This implies
that they are merely forbidden, but their violation is not punished by
death! — R. Nahman b. Isaac answered: Their prohibition is their death
sentence.29

R. Huna, Rab Judah, and all the disciples of Rab maintained: A heathen
is executed for the violation of the seven Noachian laws; the Divine
Law having revealed this of one [murder], it applies to all. Now is a
heathen executed for robbery? Has it not been taught: 'With respect to
robbery — if one stole or robbed30 or [seized] a beautiful woman,31 or
[committed] similar offences,32 if [these were perpetrated] by one
Cuthean33 against another, [the theft, etc.] must not be kept, and
likewise [the theft] of an Israelite by a Cuthean, but that of a
Cuthean by an Israelite may be retained'?34 But if robbery is a
capital offence, should not the Tanna have taught: He incurs a
penalty? — Because the second clause wishes to state, 'but that of a
Cuthean by an Israelite may be retained,' therefore the former clause
reads, '[theft of an Israelite by a Cuthean] must not be kept.'35 But
where a penalty is incurred, it is explicitly stated, for the
commencing clause teaches: 'For murder, whether of a Cuthean by a
Cuthean, or of an Israelite by a Cuthean, punishment is incurred; but
of a Cuthean by an Israelite, there is no death penalty'?36 — How else
could that clause have been taught? Could he state, 'forbidden' …
'permitted'? Surely it has been taught; A Cuthean and a [Jewish]
shepherd of small cattle [sheep, goats, etc.]37 need neither be
rescued [from a pit] nor may they be thrown [therein]!38 'And similar
acts.' To what can this apply in the case of robbery? — R. Aha b.
Jacob answered: To a worker in a vineyard [who eats of the grapes].
When so? If his is the finishing work, it is permitted?39 If it is not
the finishing work, is it not actual robbery?40 — But R. Papa said:
This applies to [the theft of] an article worth less than a perutah.41
But if so, why say that such robbery of a Jew by a Cuthean must not be
kept: does he not forgive him?42 — Though he later forgives him, he is
grieved when it occurs [therefore it is prohibited] — But how can you
say that such robbery by one Cuthean from another is but a 'similar
act' [i.e., bordering on robbery]: since a Cuthean does not forgive,43
is it not actual theft? — But R. Aha, the son of R. Ika answered; It
applies to the withholding of a labourer's wage.44 One Cuthean from
another, or a Cuthean from an Israelite is forbidden, but an Israelite
from a Cuthean is permitted.45 To what can 'a similar act' apply in
the case of a beautiful woman? — When R. Dimi came,46 he said in the
name of R. Eleazar in the name of R. Hanina: To a heathen who allotted
a bondwoman to his slave [for concubinage] and then took her for
himself, for this he is executed.47

'A similar act', however, is not taught with reference to murder.48
Abaye said: If it should be, however, that it is so taught, it would
be in accordance with R. Jonathan b. Saul. For it has been taught; If
one was pursuing his neighbour to slay him, and the latter could have
saved himself by maiming a limb [of the pursuer, e.g., his foot], and
did not thus save himself [but killed him instead],

<Jewish Encyclopedia, Vol. X, p. 619, "Gentile" (Page Viewer): ". . .
they
<held that only Israelites are men, quoting the prophet, 'Ye my flock,
the
<flock of my pasture, are men' (Ezek. xxxiv, 31); Gentiles they
classed not
<as men but as barbarians [Baba Mezia 108b]" (emphasis added). 

Emphasis added on bullshit.

Baba Metzia 108b
otherwise it is mere evasion.1 
A gift is not subject to the law of pre-emption. Said Amemar: But if
he [the donor] promised2 security of tenure,3 it is subject thereto.4
When one sells all his property to one person, the law of pre-emption
does not apply.5 [Likewise, if it is sold] to its original owner, it
is not subject to the law of pre-emption. If one purchases from or
sells to a heathen, there is no law of pre-emption. 'If one purchases
from a heathen' — because he [the purchaser] can say to him [the
abutting neighbour], 'I have driven away a lion from your boundaries.'
'If he sells to a heathen' — because a heathen is certainly not
subject to [the exhortation], 'And thou shalt do that which is right
and good in the sight of the Lord.' Nevertheless, he [the vendor] is
placed under a ban, until he accepts responsibility for any injury
that might ensue through him [the heathen]. A mortgage is not subject
to the law of pre-emption. For R. Ashi said: The elders of Matha
Mehasia told me, What is the meaning of mashkanta [a pledge,
mortgage]? That it abides with him [the mortgagee].6 What is its
practical bearing? In respect to pre-emption. When one sells [an
estate] that is far [from the vendor's domicile] in order to buy one
that is near, or an inferior property to repurchase a better, the law
of pre-emption does not apply.7 [When an estate is sold] for polltax,
alimony [of a widow and her daughters] and funeral expenses, the law
of pre-emption does not apply, for the Nehardeans said: For poll-tax,
alimony, and funeral expenses an estate is sold without public
announcement.8 [A sale] to a woman, orphans, or a partner is not
subject to the law of pre-emption.9

Of urban neighbours and rural neighbours, the former have priority;10
of a neighbour [but not of the field to be sold] and a scholar, the
latter takes precedence; of a relative and a scholar, the latter has
priority. The scholars propounded: What of a neighbour and a relative?
— Come and hear: Better is a neighbour that is near that a brother
that is far off.11

If one offers well-formed coins, and the other full — weight coins,12
the law of pre-emption does not apply. If these [the coins of the
abutting neighbour] are bound up, and those [of the purchaser]
unsealed, there is no pre-emption.13 If he [the neighbour] says, 'I
will go, take trouble, and bring money;' we do not wait for him. But
if he says, 'I will go and bring money;' we consider: if he is a man
of substance, who can go and bring the money [without delay], we wait
for him; if not, we do not wait for him.

If the land belongs to one and the buildings [upon it] to another, the
former can restrain the latter,14 but the latter cannot restrain the
former.15 If the land belongs to one and the palm-trees [upon it] to
another, the former can restrain the latter, but the latter cannot
restrain the former. [If a stranger wishes to purchase] the land for
building houses, and [the abutting neighbour wants] the land for
sowing, habitation is more important; and there is no law of
pre-emption. If a rocky ridge or a plantation of young palm trees lay
between [the fields], we consider: If he [the abutting neighbour] can
enter therein even with a single furrow,16 it is subject to the law of
pre-emption, but not otherwise.17 If one of four neighbours [on the
four sides of a field] forestalled the others, the sale is valid; but
if they all come together, it [the field] is divided diagonally.
_______________________________

Like I said yesterday, Alex, give it up, a talmid khakham 
you're not, and never will be. 

Deborah