Truth about the Talmud: Racist, Rabbinic Hate Literature
by Michael Hoffman, foremost scholar of Judaism in the English-speaking world
Important note: The racist, white supremacist "Stormfront" organization has illegally appropriated this Talmud article against our wishes and without our permission. (Legal action action has been initiated and litigation is pending). We are opposed to all forms of racism, whether "white Aryan" or rabbinic. One cannot oppose racism in the Talmud and then support white racism as the Stormfront group does. We believe that Stormfront's prominent ranking on the Google search engine as the main online portal to our article, is the Cryptocracy's way of discouraging access to our information by smearing us with a libelous "white supremacist" designation. The most pernicious and fanatical racists in the world are the rabbis of Orthodox Judaism. Useful idiots in the "white movement" may be properly viewed as a covert extension of Ku Klux Judaism.
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The Truth About the Talmud
A Documented Exposé of Supremacist Rabbinic Hate Literature
By Warrant of John 18:37, Galatians 4:16
Copyright ©2000-2006 by Michael A. Hoffman II All Rights Reserved
The Talmud is Judaism's holiest book (actually a collection of books). Its authority takes precedence over the Old Testament in Judaism. Evidence of this may be found in the Talmud itself, Erubin 21b (Soncino edition): "My son, be more careful in the observance of the words of the Scribes than in the words of the Torah (Old Testament)."
The supremacy of the Talmud over the Bible in the Israeli state may also be seen in the case of the black Ethiopian Jews. Ethiopians are very knowledgeable of the Old Testament. However, their religion is so ancient it pre-dates the Scribes' Talmud, of which the Ethiopians have no knowledge. According to the N.Y. Times of Sept. 29, 1992, p.4:
"The problem is that Ethiopian Jewish tradition goes no further than the Bible or Torah; the later Talmud and other commentaries that form the basis of modern traditions never came their way."
Because they are not traffickers in Talmudic tradition, the black Ethiopian Jews are discriminated against and have been forbidden by the Zionists to perform marriages, funerals and other services in the Israeli state.
Rabbi Joseph D. Soloveitchik is regarded as one of the most influential rabbis of the 20th century, the "unchallenged leader" of Orthodox Judaism and the top international authority on halakha (Jewish religious law). Soloveitchik was responsible for instructing and ordaining more than 2,000 rabbis, "an entire generation" of Jewish leadership.
N.Y. Times religion reporter Ari Goldman described the basis of the rabbi's authority:
"Soloveitchik came from a long line of distinguished Talmudic scholars...Until his early 20s, he devoted himself almost exclusively to the study of the Talmud...He came to Yeshiva University's Elchanan Theological Seminary where he remained the pre-eminent teacher in the Talmud...He held the title of Leib Merkin professor of Talmud...sitting with his feet crossed in front of a table bearing an open volume of the Talmud." (N.Y. Times, April 10, 1993, p. 38).
Nowhere does Goldman refer to Soloveitchik's knowledge of the Bible as the basis for being one of the leading authorities on Jewish law.
The rabbi's credentials are all predicated upon his mastery of the Talmud. Other studies are clearly secondary. Britain's Jewish Chronicle of March 26, 1993 states that in religious school (yeshiva), Jews are "devoted to the Talmud to the exclusion of everything else."
The Talmud Nullifies the Bible
The Jewish Scribes claim the Talmud is partly a collection of traditions Moses gave them in oral form. These had not yet been written down in Jesus' time. Christ condemned the traditions of the Mishnah (early Talmud) and those who taught it (Scribes and Pharisees), because the Talmud nullifies the teachings of the Holy Bible.
Shmuel Safrai in The Literature of the Sages Part One (p.164), points out that in chapters 4 and 5 of the Talmud's Gittin Tractate, the Talmud nullifies the Biblical teaching concerning money-lending: "Hillel decreed the prozbul for the betterment of the world. The prozbul is a legal fiction which allows debts to be collected after the Sabbatical year and it was Hillel's intention thereby to overcome the fear that money-lenders had of losing their money."
The famous warning of Jesus Christ about the tradition of men that voids Scripture (Mark 7:1-13), is in fact, a direct reference to the Talmud, or more specifically, the forerunner of the first part of it, the Mishnah, which existed in oral form during Christ's lifetime, before being committed to writing. Mark chapter 7, from verse one through thirteen, represents Our Lord's pointed condemnation of the Mishnah.
Unfortunately, due to the abysmal ignorance of our day, the widespread "Judeo-Christian" notion is that the Old Testament is the supreme book of Judaism. But this is not so. The Pharisees teach for doctrine the commandments of rabbis, not God.
The Talmudic commentary on the Bible is their supreme law, and not the Bible itself. That commentary does indeed, as Jesus said, void the laws of God, not uphold them. As students of the Talmud, we know this to be true.
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."
There is a tiny Jewish sect which makes considerable effort to eschew Talmud and adhere to the Old Testament alone. These are the Karaites, a group which, historically, has been most hated and severely persecuted by orthodox Jewish rabbinate.
To the Mishnah the rabbis later added the Gemara (rabbinical commentaries). Together these comprise the Talmud. There are two versions, the Jerusalem Talmud and the Babylonian Talmud.
The Babylonian Talmud is regarded as the authoritative version: "The authority of the Babylonian Talmud is also greater than that of the Jerusalem Talmud. In cases of doubt the former is decisive." (R.C. Musaph-Andriesse, From Torah to Kabbalah: A Basic Introduction to the Writings of Judaism, p. 40).
This study is based on the Jewish-authorized Babylonian Talmud. We have published herein the authenticated sayings of the Jewish Talmud. Look them up for yourself.
We publish the following irrefutable documentation in the hope of liberating all people, including Jewish people, from the corrosive delusions and racism of this Talmudic hate literature, which is the manual of Orthodox and Hasidic Jews the world over.
The implementation by Jewish supremacists of Talmudic hate literature has caused untold suffering throughout history and now, in occupied Palestine, it is used as a justification for the mass murder of Palestinian civilians. The Talmud specifically defines all who are not Jews as non-human animals.
Some Teachings of the Jewish Talmud
Where a Jew Should Do Evil
Moed Kattan 17a: If a Jew is tempted to do evil he should go to a city where he is not known and do the evil there.
Penalty for Disobeying Rabbis
Erubin 21b. Whosoever disobeys the rabbis deserves death and will be punished by being boiled in hot excrement in hell.
Hitting a Jew is the same as hitting God
Sanhedrin 58b. If a heathen (gentile) hits a Jew, the gentile must be killed.
O.K. to Cheat Non-Jews
Sanhedrin 57a . A Jew need not pay a gentile ("Cuthean") the wages owed him for work.
Jews Have Superior Legal Status
Baba Kamma 37b. "If an ox of an Israelite gores an ox of a Canaanite there is no liability; but if an ox of a Canaanite gores an ox of an Israelite...the payment is to be in full."
Jews May Steal from Non-Jews
Baba Mezia 24a . If a Jew finds an object lost by a gentile ("heathen") it does not have to be returned. (Affirmed also in Baba Kamma 113b). Sanhedrin 76a. God will not spare a Jew who "marries his daughter to an old man or takes a wife for his infant son or returns a lost article to a Cuthean..."
Jews May Rob and Kill Non-Jews
Sanhedrin 57a . When a Jew murders a gentile ("Cuthean"), there will be no death penalty. What a Jew steals from a gentile he may keep.
Baba Kamma 37b. The gentiles are outside the protection of the law and God has "exposed their money to Israel."
Jews May Lie to Non-Jews
Baba Kamma 113a. Jews may use lies ("subterfuges") to circumvent a Gentile.
Non-Jewish Children are Sub-Human
Yebamoth 98a. All gentile children are animals.
Abodah Zarah 36b. Gentile girls are in a state of niddah (filth) from birth.
Abodah Zarah 22a-22b . Gentiles prefer sex with cows.
Insults Against Blessed Mary
Sanhedrin 106a . Says Jesus' mother was a whore: "She who was the descendant of princes and governors played the harlot with carpenters." Also in footnote #2 to Shabbath 104b of the Soncino edition, it is stated that in the "uncensored" text of the Talmud it is written that Jesus mother, "Miriam the hairdresser," had sex with many men.
Gloats over Christ Dying Young
A passage from Sanhedrin 106 gloats over the early age at which Jesus died: "Hast thou heard how old Balaam (Jesus) was?--He replied: It is not actually stated but since it is written, Bloody and deceitful men shall not live out half their days it follows that he was thirty-three or thirty-four years old."
Jesus in the Talmud:
Horrible Blasphemies Against Jesus Christ
While it is the standard disinformation practice of apologists for the Talmud to deny that it contains any scurrilous references to Jesus Christ, certain Orthodox Jewish organizations are more forthcoming and admit that the Talmud not only mentions Jesus but disparages him (as a sorcerer and a demented sex freak). These orthodox Jewish organizations make this admission perhaps out of the belief that Jewish supremacy is so well-established in the modern world that they need not concern themselves with adverse reactions.
For example, on the website of the Orthodox Jewish Hasidic Lubavitch group--one of the largest in the world--we find the following statement, complete with Talmudic citations:
"The Talmud (Babylonian edition) records other sins of 'Jesus the Nazarene':
1) He and his disciples practiced sorcery and black magic, led Jews astray into idolatry, and were sponsored by foreign, gentile powers for the purpose of subverting Jewish worship (Sanhedrin 43a).
2) He was sexually immoral, worshipped statues of stone (a brick is mentioned), was cut off from the Jewish people for his wickedness, and refused to repent (Sanhedrin 107b; Sotah 47a).
3) He learned witchcraft in Egypt and, to perform miracles, used procedures that involved cutting his flesh, which is also explicitly banned in the Bible (Shabbos 104b).
End quote from http://www.noahide.com/yeshu.htm (Lubavitch website) June 20, 2000.
[Note: we have printed and preserved in our files a hard copy of this statement from the Lubavitch"Noah's Covenant Website," as it appeared on their website at http://www.noahide.com on June 20, 2000, in the event that denials are later issued and the statement itself suppressed].
Let us examine further some of these anti-Christ Talmud passages:
Gittin 57a. Says Jesus is in hell, being boiled in "hot excrement."
Sanhedrin 43a. Says Jesus ("Yeshu" and in Soncino footnote #6, Yeshu "the Nazarene") was executed because he practiced sorcery: "It is taught that on the eve of Passover Jesus was hung, and forty days before this the proclamation was made: Jesus is to be stoned to death because he has practiced sorcery and has lured the people to idolatry...He was an enticer and of such thou shalt not pity or condone."
Kallah 51a."The elders were once sitting in the gate when two young lads passed by; one covered his head and the other uncovered his head. Of him who uncovered his head Rabbi Eliezer remarked that he is a bastard. Rabbi Joshua remarked that he is the son of a niddah (a child conceived during a woman's menstrual period). Rabbi Akiba said that he is both a bastard and a son of a niddah.
"They said, 'What induced you to contradict the opinion of your colleagues?' He replied, "I will prove it concerning him." He went to the lad's mother and found her sitting in the market selling beans.
"He said to her, 'My daughter, if you will answer the question I will put to you, I will bring you to the world to come.' (eternal life). She said to him, 'Swear it to me.'
"Rabbi Akiba, taking the oath with his lips but annulling it in his heart, said to her, 'What is the status of your son?' She replied, 'When I entered the bridal chamber I was niddah (menstruating) and my husband kept away from me; but my best man had intercourse with me and this son was born to me.' Consequently the child was both a bastard and the son of a niddah.
"It was declared, '..Blessed be the God of Israel Who Revealed His Secret to Rabbi Akiba..."
In addition to the theme that God rewards clever liars, the preceding Talmud discussion is actually about Jesus Christ (the bastard boy who "uncovered his head" and was conceived in the filth of menstruation). The boy's adulterous mother in this Talmud story is the mother of Christ, Blessed Mary (called Miriam and sometimes, Miriam the hairdresser, in the Talmud).
"The Editio Princeps of the complete Code of Talmudic Law, Maimonides' Mishneh Torah -- replete not only with the most offensive precepts against all Gentiles but also with explicit attacks on Christianity and on Jesus (after whose name the author adds piously, 'May the name of the wicked perish')... --Dr. Israel Shahak, Jewish History, Jewish Religion, p. 21.
"The Talmud contains a few explicit references to Jesus...These references are certainly not complimentary...There seems little doubt that the account of the execution of Jesus on the eve of Passover does refer to the Christian Jesus...The passage in which Jesus' punishment in hell is described also seems to refer to the Christian Jesus. It is a piece of anti-Christian polemic dating from the post-70 CE period..." --Hyam Maccoby, Judaism on Trial, pp. 26-27.
"According to the Talmud, Jesus was executed by a proper rabbinical court for idolatry, inciting other Jews to idolatry, and contempt of rabbinical authority. All classical Jewish sources which mention his execution are quite happy to take responsibility for it; in the talmudic account the Romans are not even mentioned.
"The more popular accounts--which were nevertheless taken quite seriously--such as the notorious Toldot Yeshu are even worse, for in addition to the above crimes they accuse him of witchcraft. The very name 'Jesus' was for Jews a symbol of all that is abominable and this popular tradition still persists...
"The Hebrew form of the name Jesus--Yeshu--was interpreted as an acronym for the curse, 'may his name and memory be wiped out,' which is used as an extreme form of abuse. In fact, anti-zionist Orthodox Jews (such as Neturey Qarta) sometimes refer to Herzl as 'Herzl Jesus' and I have found in religious zionist writings expressions such as "Nasser Jesus" and more recently 'Arafat Jesus." --Dr. Israel Shahak, Jewish History, Jewish Religion, pp. 97- 98, 118.
Talmud Attacks Christians and Christian Books
Rosh Hashanah 17a. Christians (minnim) and others who reject the Talmud will go to hell and be punished there for all generations.
Sanhedrin 90a. Those who read the New Testament ("uncanonical books") will have no portion in the world to come.
Shabbath 116a. Jews must destroy the books of the Christians, i.e. the New Testament.
Dr. Israel Shahak of Hebrew University reports that the Israelis burned hundreds of New Testament Bibles in occupied Palestine on March 23, 1980 (cf. Jewish History, Jewish Religion, p. 21).
Sick and Insane Teachings of the Talmud
Gittin 69a . To heal his flesh a Jew should take dust that lies within the shadow of an outdoor toilet, mix with honey and eat it.
Shabbath 41a. The law regulating the rule for how to urinate in a holy way is given.
Yebamoth 63a. States that Adam had sexual intercourse with all the animals in the Garden of Eden.
Yebamoth 63a. Declares that agriculture is the lowest of occupations.
Sanhedrin 55b. A Jew may marry a three year old girl (specifically, three years "and a day" old).
Sanhedrin 54b. A Jew may have sex with a child as long as the child is less than nine years old.
Kethuboth 11b. "When a grown-up man has intercourse with a little girl it is nothing."
Yebamoth 59b. A woman who had intercourse with a beast is eligible to marry a Jewish priest. A woman who has sex with a demon is also eligible to marry a Jewish priest.
Abodah Zarah 17a. States that there is not a whore in the world that the Talmudic sage Rabbi Eleazar has not had sex with. On one of his whorehouse romps, Rabbi Eleazar leanred that there was one particular prostitute residing in a whorehouse near the sea, who would receive a bag of money for her services. He took a bag of money and went to her, crossing seven rivers to do so. During their intercourse the prostitute farted. After this the whore told Rabbi Eleazar: "Just as this gas will never return to my anus, Rabbi Eleazar will never get to heaven."
Hagigah 27a. States that no rabbi can ever go to hell.
Baba Mezia 59b. A rabbi debates God and defeats Him. God admits the rabbi won the debate.
Gittin 70a. The Rabbis taught: "On coming from a privy (outdoor toilet) a man should not have sexual intercourse till he has waited long enough to walk half a mile, because the demon of the privy is with him for that time; if he does, his children will be epileptic."
Gittin 69b. To heal the disease of pleurisy ("catarrh") a Jew should "take the excrement of a white dog and knead it with balsam, but if he can possibly avoid it he should not eat the dog's excrement as it loosens the limbs."
Pesahim 111a. It is forbidden for dogs, women or palm trees to pass between two men, nor may others walk between dogs, women or palm trees. Special dangers are involved if the women are menstruating or sitting at a crossroads.
Menahoth 43b-44a. A Jewish man is obligated to say the following prayer every day: Thank you God for not making me a gentile, a woman or a slave.
Tall Tales of a Roman Holocaust
Here are two early "Holocaust" tales from the Talmud: Gittin 57b. Claims that four billion Jews were killed by the Romans in the city of Bethar. Gittin 58a claims that 16 million Jewish children were wrapped in scrolls and burned alive by the Romans. (Ancient demography indicates that there were not 16 million Jews in the entire world at that time, much less 16 million Jewish children or four billion Jews).
A Revealing Admission
Abodah Zarah 70a. The question was asked of the rabbi whether wine stolen in Pumbeditha might be used or if it was defiled, due to the fact that the thieves might have been gentiles (a gentile touching wine would make the wine unclean). The rabbi says not to worry, that the wine is permissible for Jewish use because the majority of the thieves in Pumbeditha, the place where the wine was stolen, are Jews. (Also cf. Gemara Rosh Hashanah 25b).
Erubin 21b. "Rabbi Akiba said to him, "Give me some water to wash my hands."
"It will not suffice for drinking," the other complained, "will it suffice for washing your hands?"
"What can I do?' the former replied, "when for neglecting the words of the Rabbis one deserves death? It is better that I myself should die than that I transgress against the opinion of my colleagues." [This is the ritual hand washing condemned by Jesus in Matthew 15: 1-9].
Genocide Advocated by the Talmud
Minor Tractates. Soferim 15, Rule 10. This is the saying of Rabbi Simon ben Yohai: Tob shebe goyyim harog ("Even the best of the gentiles should all be killed").
This passage is from the original Hebrew of the Babylonian Talmud as quoted by the 1907 Jewish Encyclopedia, published by Funk and Wagnalls and compiled by Isidore Singer, under the entry, "Gentile," (p. 617).
This original Talmud passage has been concealed in translation. The Jewish Encyclopedia states that, "...in the various versions the reading has been altered, 'The best among the Egyptians' being generally substituted." In the Soncino version: "the best of the heathens" (Minor Tractates, Soferim 41a-b].
Israelis annually take part in a national pilgrimage to the grave of Simon ben Yohai, to honor this rabbi who advocated the extermination of non-Jews. (Jewish Press, June 9, 1989, p. 56B).
On Purim, Feb. 25, 1994, Israeli army officer Baruch Goldstein, an orthodox Jew from Brooklyn, massacred 40 Palestinian civilians, including children, while they knelt in prayer in a mosque. Goldstein was a disciple of the late Brooklyn Rabbi Meir Kahane, who told CBS News that his teaching that Arabs are "dogs" is derived "from the Talmud." (CBS 60 Minutes, "Kahane").
University of Jerusalem Prof. Ehud Sprinzak described Kahane and Goldstein's philosophy: "They believe it's God's will that they commit violence against goyim, a Hebrew term for non-Jews." (NY Daily News, Feb. 26, 1994, p. 5).
Rabbi Yitzhak Ginsburg declared, "We have to recognize that Jewish blood and the blood of a goy are not the same thing." (NY Times, June 6, 1989, p.5).
Rabbi Yaacov Perrin said, "One million Arabs are not worth a Jewish fingernail." (NY Daily News, Feb. 28, 1994, p.6).
Talmudic Doctrine: Non-Jews are not Human
The Talmud specifically defines all who are not Jews as non-human animals, and specifically dehumanizes Gentiles as not being descendants of Adam. Here are some of the Talmud passages which relate to this topic.
Kerithoth 6b: Uses of Oil of Anointing. "Our Rabbis have taught: He who pours the oil of anointing over cattle or vessels is not guilty; if over gentiles (goyim) or the dead, he is not guilty. The law relating to cattle and vessels is right, for it is written: "Upon the flesh of man (Adam), shall it not be poured (Exodus 30:32]); and cattle and vessels are not man (Adam).
"Also with regard to the dead, [it is plausible] that he is exempt, since after death one is called corpse and not a man (Adam). But why is one exempt in the case of gentiles (goyim); are they not in the category of man (Adam)? No, it is written: 'And ye my sheep, the sheep of my pasture, are man" (Adam); [Ezekiel 34:31]: Ye are called man (Adam) but gentiles (goyim) are not called man (Adam)."
In the preceding passage, the rabbis are discussing the portion of the Mosaic law which forbids applying the holy oil to men.
The Talmud states that it is not a sin to apply the holy oil to Gentiles, because Gentiles are not human beings (i.e. are not of Adam).
Another example from tractate Yebamoth 61a: "It was taught: And so did R. Simeon ben Yohai state (61a) that the graves of gentiles (goyim) do not impart levitical uncleanness by an ohel [standing or bending over a grave], for it is said, 'And ye my sheep the sheep of my pasture, are men (Adam), [Ezekiel 34:31]; you are called men (Adam) but the idolaters are not called men (Adam)."
The Old Testament Mosaic law states that touching a human corpse or the grave of a human imparts uncleanness to those who touch it. But the Talmud teaches that if a Jew touches the grave of a Gentile, the Jew is not rendered unclean, since Gentiles are not human (not of Adam).
From Baba Mezia 114b: ""A Jewish priest was standing in a graveyard. When asked why he was standing there in apparent violation of the Mosaic law, he replied that it was permissible, since the law only prohibits Jews from coming into contact with the graves of humans (Adamites), and he was standing in a gentile graveyard. For it has been taught by Rabbi Simon ben Yohai: 'The graves of gentiles [goyim] do not defile. For it is written, 'And ye my flock, the flock of my pastures, are men (Adam)' (Ezekiel 34:31); only ye are designated men (Adam)."
Ezekiel 34:31 is the alleged Biblical proof text repeatedly cited in the preceding three Talmud passages. But Ezekiel 34:31 does not in fact support the Talmudic notion that only Israelites are human. What these rabbinical, anti-Gentile racists and ideologues have done in asserting the preceding absurdities about Gentiles is distort an Old Testament passage in order to justify their bigotry.
In Berakoth 58a the Talmud uses Ezekiel 23:20 as proof of the sub-human status of gentiles. It also teaches that anyone (even a Jewish man) who reveals this Talmudic teaching about non-Jews deserves death, since revealing it makes Gentiles wrathful and causes the repression of Judaism.
The Talmudic citation of this scripture from Ezekiel as a "proof-text" is specious, since the passage does not prove that Gentiles are animals. The passage from Ezekiel only says that some Egyptians had large genital organs and copious emissions. This does not in any way prove or even connote that the Egyptians being referred to in the Bible were considered animals. Once again, the Talmud has falsified the Bible by means of distorted interpretation.
Other Talmud passages which expound on Ezekiel 23:20 in this racist fashion are: Arakin 19b, Berakoth 25b, Niddah 45a, Shabbath 150a, Yebamoth 98a. Moreover, the original text of Sanhedrin 37a applies God's approval only to the saving of Jewish lives (cf. the Hesronot Ha-shas, Cracow, 1894).
Moses Maimonides: Advocate of Extermination
We will now examine the post-Talmudic commentator Rambam (Moses Maimonides). This revered "sage" taught that Christians should be exterminated. He has the highest stature in Judaism:
"Moses Maimonides is considered the greatest codifier and philosopher in Jewish history. He is often affectionately referred to as the Rambam, after the initials of his name and title, Rabenu Moshe Ben Maimon, "Our Rabbi, Moses son of Maimon." [Maimonides' Principles, edited by Aryeh Kaplan, Union of Orthodox Jewish Congregations of America,, p. 3].
Here is what Maimonides (Rambam) taught concerning saving people's lives, especially concerning saving the lives of gentiles and Christians, or even Jews who dared to deny the "divine inspiration" of the Talmud:
Maimonides, Mishnah Torah, (Moznaim Publishing Corporation, Brooklyn, New York, 1990, Chapter 10, English Translation), p. 184: "Accordingly, if we see an idolater (gentile) being swept away or drowning in the river, we should not help him. If we see that his life is in danger, we should not save him." The Hebrew text of the Feldheim 1981 edition of Mishnah Torah states this as well.
Immediately after Maimonides' admonition that it is a duty for Jews not to save a drowning or perishing gentile, he informs us of the Talmudic duty of Jews towards Christians, and also towards Jews who deny the Talmud. Maimonides, Mishnah Torah, (Chapter 10), p. 184:
"It is a mitzvah [religious duty], however, to eradicate Jewish traitors, minnim, and apikorsim, and to cause them to descend to the pit of destruction, since they cause difficulty to the Jews and sway the people away from God, as did Jesus of Nazareth and his students, and Tzadok, Baithos, and their students. May the name of the wicked rot."
The Jewish publisher's commentary accompanying the preceding statement of Maimonides states that Jesus was an example of a min (plural: minnim).
The commentary also states that the students of Tzadok were defined as those Jews who deny the truth of the Talmud and who uphold only the written law (i.e. the Old Testament).
According to Maimonides' Principles, p. 5, Maimonides "spent twelve years extracting every decision and law from the Talmud, and arranging them all into 14 systematic volumes. The work was finally completed in 1180, and was called Mishnah Torah, or "Code of the Torah."
Maimonides taught in another part of the Mishnah Torah that gentiles are not human: "Man alone, and not vessels, can contract uncleanness by carriage. ...The corpse of a gentile, however, does not convey uncleanness by overshadowing. ...a gentile does not contract corpse uncleanness; and if a gentile touches, carries, or overshadows a corpse he is as one who did not touch it.
"To what is this like? It is like a beast which touches a corpse or overshadows it. And this applies not to corpse uncleanness only but to any other kind of uncleanness: neither gentiles nor cattle are susceptible to any uncleanness." (The Code of Maimonides, vol. 10, translated by Herbert Danby, Yale University Press, New Haven, 1954, pp. 8-9).
Maimonides, Mishneh Torah, Hilchot Rotze'ach 2:11: "A Jew who killed a righteous gentile is not executed in a court of law. It says in Exodus 21:14, 'If a man schemes against his fellow man and kills the man deliberately, take him away from the altar and put him to death.' But a gentile is not considered a man, and even more so, a Jew is not executed for killing an unrighteous gentile."
The Schindler's List Quote
The Talmud (i.e., the Babylonian Talmud) text of Sanhedrin 37a restricts the duty to save life to saving only Jewish lives.
The book on Hebrew censorship, written by Jews themselves (Hesronot Ha-shas), notes that some Talmud texts use the universalist phrase:
"Whoever destroys the life of a single human being...it is as if he had destroyed an entire world; and whoever preserves the life of a single human being ...it is as if he had preserved an entire world."
However, Hesronot Ha-shas points out that these are not the authentic words of the original Talmud.
In other words, the preceding universalist rendering is not the authentic text of the Talmud and thus, for example, this universalist version which Steven Spielberg in his famous movie, Schindler's List attributed to the Talmud (and which became the motto of the movie on posters and in advertisements), is a hoax and constitutes propaganda intended to give a humanistic gloss to a Talmud which is, in its essence, racist and chauvinist hate literature.
In the authentic, original Talmud text it states that "whoever preserves a single soul of Israel, it is as if he had preserved an entire world" (emphasis supplied). The authentic Talmud text sanctions only the saving of Jewish lives.
Jewish Deception and Dissimulation
The response of the orthodox rabbis to documentation regarding the racism and hatred in their sacred texts is simply to brazenly lie, in keeping with the Talmud's Baba Kamma 113a which states that Jews may use lies ("subterfuge") to circumvent a Gentile.
The Simon Wiesenthal Center, a multi-million dollar rabbinical propaganda center dispatched Rabbi Daniel Landes in 1995 to deny that the Talmud dehumanizes non-Jews. "This is utter rot," he said. His proof? Why, his word, of course.
Lying to "circumvent a Gentile" has a long patrimony in Judaism. Take for example the 13th century Talmud debate in Paris between Nicholas of Donin, a Jewish convert to Christianity, whom Hyam Maccoby admits had "a good knowledge of the Talmud" ( "The Jews on Trial," p. 26) and Rabbi Yehiel. Yehiel was not under threat of death, bodily injury, imprisonment or fine. Yet he brazenly lied during the course of the debate.
When asked by Donin whether there were attacks on Jesus in the Talmud, Yehiel denied that there were any. Donin, a Hebrew and Aramaic scholar, knew this to be false. Hyam Maccoby, a 20th century Jewish commentator on the debate, defends Rabbi Yehiel's lying in this way:
"The question may be asked, however, whether Yehiel really believed that Jesus was not mentioned in the Talmud, or whether he put this forward as an ingenious ploy in the desperate situation in which he found himself...It would certainly have been pardonable of the rabbi to attempt some condonation in which he did not fully believe, to prevent such tyrannical proceedings by one religious culture against another." ( Maccoby, "The Jews on Trial," p. 28).
This is how Jewish denial of the existence of hateful Talmud texts is justified to this day. A fanciful word for Jewish lying is conjured ("condonation") and deemed "pardonable," while any scrutiny of Jewish holy books by Christian investigators is characterized as a "tyrannical proceeding."
In 1994, Rabbi Tzvi Marx, director of Applied Education at the Shalom Hartman Institute in Jerusalem, made a remarkable admission concerning how Jewish rabbis in the past have issued two sets of texts: the authentic Talmudic texts with which they instruct their own youth in the Talmud schools (yeshiviot) and "censured and amended" versions which they disseminate to gullible non-Jews for public consumption.
Rabbi Marx states that in the version of Maimonides' teachings published for public consumption, Maimonides is made to say that whoever kills a human being transgresses the law.
But, Rabbi Marx points out "...this only reflects the censured and amended printed text, whereas the original manuscripts have it only as 'whoever kills an Israelite."(Tikkun: A Bi-Monthly Jewish Critique May-June, 1994).
The Jewish book, Hesronot Ha-shas ("that which is removed from the Talmud"), is important in this regard. (Cf. William Popper, The Censorship of Hebrew Books p. 59).
Hesronot Ha-shas was reprinted in 1989 by Sinai Publishing of Tel-Aviv. Hesronot Ha-shas is valuable because it lists both the original Talmud texts that were later changed or omitted, and the falsified texts cited for Gentile consumption as authentic.
Historian William Popper states: "It was not always that long passages...were censored...but often single words alone were omitted...Often, in these cases, another method of correction was used in place of omission--substitution." (Cf. William Popper, The Censorship of Hebrew Books pp. 58-59).
For example, the translators of the English Soncino version of the Talmud sometimes render the Hebrew word goyim (Gentiles) under any number of disguise words such as "heathen, Cuthean, Kushite, Egyptian, idolater" etc. But these are actually references to Gentiles (all non-Jews). Footnotes for certain passages in the Soncino Talmud translation state: "Cuthean (Samaritan) was here substituted for the original goy..."
The heirs of the Pharisees often deny the existence of the Talmud passages here cited, in order to brazenly claim that such passages are the "fabrications of anti-Semites."
In 1994, the 80 year old Lady Jane Birdwood was arrested and prosecuted in a criminal court in London, England for the "crime" of publishing in her pamphlet, The Longest Hatred, the truthful statement that the Talmud contains anti-Gentile and anti-Christian passages. (She was accused of violating the Public Order Act of 1986).
In the course of her Orwellian thought-crime trial, which was ignored by the U.S. media, a rabbi was called as a prosecution witness. The rabbi proceeded to flatly deny that the Talmud contained anti-Gentile or anti-Christian passages and on the basis of the rabbi's "prestige," this elderly and ailing woman was sentenced to three months in jail and fined the equivalent of $1,000.
"Judeo-Christian" Response to the Talmud
Neither the modern popes or the modern heads of Protestantism, have ever insisted that the rabbis of Judaism repudiate or condemn the racism in the Talmud or the murderous hate for Christians and gentiles expressed within it. On the contrary, the heads of Churchianity have urged the followers of Christ to obey, honor and support the followers of the Talmud. Therefore, it should be obvious that these Catholic and Protestant leaders are the worst betrayers of Jesus Christ on earth today. (Cf. Matthew 23:13-15; I Thess. 2:14-16; Titus 1:14; Luke 3:8-9; Rev. 3:9).
Non-Jews are "Supernal Refuse"
Moreover, not only Christians but non-Christians of all races are regarded as "supernal refuse" (garbage) by Talmud teachers such as the founder of Habad-Lubavitch, Rabbi Shneur Zalman.
This was analyzed in the Jewish magazine, New Republic: "...there are some powerful ironies in Habad's new messianic universalism, in its mission to the gentiles; and surely the most unpleasant of them concerns Habad's otherwise undisguised and even racial contempt for the goyim.
"...medieval Jewish theologians--most notably the poet and philosopher Judah Ha-Levi in twelfth-century Spain and the mystic Judah Loewe in sixteenth-century Prague--sought to define the Jewish distinction racially rather than spiritually...this...view, according to which there is something innately superior about the Jews, was rehabilitated in its most extreme form by Shneur Zalman of Lyady. The founder of Lubavitcher Hasidism taught that there is a difference of essence between the souls of Jews and the souls of gentiles, that only in the Jewish soul does there reside a spark of divine vitality.
"As for the goyim...Zalman's attitude (was): 'Gentile souls are of a completely different and inferior order. They are totally evil, with no redeeming qualities whatsoever.'
"Consequently, references to gentiles in Rabbi Shneur Zalman's teachings are invariably invidious. Their (non-Jews) material abundance derives from supernal refuse. Indeed, they themselves derive from refuse, which is why they are more numerous than the Jews, as the pieces of chaff outnumber the kernels...All Jews were innately good, all gentiles innately evil.
"...Moreover, this characterization of gentiles as being inherently evil, as being spiritually as well as biologically inferior to Jews, has not in any way been revised in later Habad writing." --The New Republic, May 4, 1992. Also cf. Roman A. Foxbrunner, Habad: The Hasidism of Shneur Zalman of Lyady (Northvale, New Jersey, Jason Aronson, Inc., 1993) pp. 108-109.
U.S. Government Lays Groundwork for Talmudic Courts
"Our" government under Presidents Reagan, Bush and Clinton, has provided, under the euphemism of education (for example, House Joint Resolution 173 and Public Law 102-14), a groundwork for the establishment of Talmudic "courts of justice" to be administered by disciples of Shneur Zalman's Chabad successor, Rabbi Menachem Mendel Schneerson.
Maimonides ruled that it is a Jewish court -- or a court appointed by Jewish authority --that enforces obedience and passes judgment on Gentiles, as well as promulgating legislation by court order for that purpose. Maimonides further decreed that any non-Jewish nation "not subject to our jurisdiction" (tahaht yadeinu) will be the target of Jewish holy war. (Cf. Hilkhot Melakhim 8:9-10; 10:11. Also cf. Gerald J. Blidstein, "Holy War in Maimonidean Law," in Perspectives on Maimonides [Oxford, England: Oxford Univ. Press, 1991].
These courts are to be convened allegedly under the "Noahide Laws" (proscriptions against idolatry supposedly based on the covenant with Noah). The U.S. presidents and Congress urged the adoption of the "Noahide" Laws as interpreted by Chabad-Lubavitch Grand Rabbi Schneerson.
Prof. Easterly of the Southern University Law Center, a Jewish legal expert, has compared this Public law 102-14 to the "first rays of dawn" which "evidence the rising of a still unseen sun."
The Jewish Encyclopedia envisages a Noahide regime as a possible world order immediately preceding the universal reign of the Talmud.
It has to be understood that we are not dealing with the Noah of the Bible when the religion of Judaism refers to "Noahide law," but the Noahide law as understood and interpreted by the absolute system of falsification that constitutes the Talmud.
Under the Talmud's counterfeit Noahide Laws, the worship of Jesus is forbidden under penalty of death, since such worship of Christ is condemned by Judaism as idolatry. Meanwhile various forms of incest are permitted under the Talmudic understanding of the Noahide code. (Enziklopediya Talmudit, note 1, pp. 351-352).
Furthermore, all non-Jews would have the legal status of ger toshav ("resident alien," cf. Alan Unterman, Dictionary of Jewish Lore and Legend [London: Thames and Hudson, 1991], p. 148), even in their own land; as for example in occupied Palestine where newly arrived Khazars from Russia have an automatic right to housing and citizenship, while two million Palestinian refugees who either fled or were expelled by the Israelis, are forbidden the right of return.
Resident alien status has been clearly delineated in scholarly articles in leading Jewish publications. For example, Hebrew University Professor Mordechai Nisan, basing his exposition on Maimonides, stated that a non-Jew permitted to reside in a land ruled by Jewish law "must accept paying a tax and suffering the humiliation of servitude."
If Gentiles refuse to live a life of inferiority, then this signals their rebellion and the unavoidable necessity of Jewish warfare against their very presence. [Cf. Mordechai Nisan, Kivunim (official publication of the World Zionist Organization), August, 1984, pp. 151-156].
At a symposium ("Is Autonomy for Resident Aliens Feasible?") organized by Israeli Minister of Education Shulamit Aloni, the Israeli Chief Rabbi Shlomo Goren repeated the Talmudic teaching on resident aliens: that Judaism forbids "granting any national rights" to them. He ruled that such "Autonomy is tantamount to a denial of the Jewish religion." (Nadav Shraggai, Ha'aretz, Oct. 14, 1992).
American taxpayers' subsidy of the so-called "U.S. Holocaust Museum" in Washington, D.C., is yet another indicator of the gradual establishment of a Jewish state religion in the U.S. This "Holocaust museum" excludes any reference to holocausts perpetrated by Jewish Communists against Christians in Russia and Eastern Europe, from 1917 onward.
The focus of the museum is almost entirely on Jewish suffering. Holocausts perpetrated by Israelis against Arabs in Lebanon and Palestine since 1948 are nowhere to be found in the exhibits of the U.S. "Holocaust Museum," which functions more like a synagogue than a repository of objective historical information.
It is through the rapid emergence of this ostensibly secular but all-pervasive "Holocaustianity" -- whereby the religion of Judaism is gaining enormous power and influence as mankind's supreme ethos and the creed of God's Holy People.
Jewish Law Requires Christians be Executed
Israeli "Torah scholars" have ruled that:
"The Torah maintains that the righteous of all nations have a place in the World to Come. But not all religious Gentiles earn eternal life by virtue of observing their religion...And while the Christians do generally accept the Hebrew Bible as truly from God, many of them (those who accept the so-called divinity of Jesus) are idolaters according to the Torah, punishable by death, and certainly will not enjoy the World to Come."
--Israeli Mechon-Mamre website, June 26, 2000; 12 Hayyim Vital St., Jerusalem, Occupied Palestine. ("Mechon Mamre is a small group of Torah scholars in Israel...").
[Note: we have printed and preserved in our files a hard copy of this statement from the Israeli "Mechon-Mamre Torah Scholars," as it appeared on their website at http://www.mechon-mamre.org/jewfaq/gentiles.htm on June 26, 2000, in the event that denials are later issued and the statement itself suppressed].
It is not for nothing that the authoritative edition of the Talmud is known as the Babylonian Talmud. As Christians misled by their Judaizing preachers and popes are increasingly consulting Jewish rabbinical sources for a "pure" understanding of the Old Testament, they are unknowingly consulting the occult.
Judaism is the religion of the Pharisees and the patrimony of Babylon, from whence the Talmudic and Kabbalistic traditions of Judaism ultimately derive. Orthodox Judaism's other sacred book, the Kabbalah, is filled with astrological teachings, fortune-telling, gematria, necromancy and demonology.
The photograph on the cover of this publication's hard copy version shows an orthodox Jew performing a ritual to transfer his sins to the chicken he is waving over his head. This is pernicious superstition.
Furthermore, the Israeli "Star of David," is actually nothing of the kind, but rather an occult hexagram, a yantra of the androgyne, which became associated with the Khazars in 14th century Bohemia. (The misnamed "state of Israel" was founded in 1948 in an alliance between Jewish Communists and atheistic Zionists, with crucial U.N. recognition provided by Soviet Communist dictator Joseph Stalin).
Christians might find it eye-opening to visit a Hasidic Jewish area during "Purim" and observe the grotesque, Halloween-like cavorting. Though the Purim festival uses the Book of Esther as its supposed proof-text, in practice the Jewish celebration of Purim is little more than a Bacchanal (cf. "Superstitions said legacy from Jewish ancestors," Canadian Jewish News, Nov. 16, 1989, p. 58).
Orthodox rabbis place curses, cast spells and imagine they have powers greater than God, derived from their study of the Sefer Yezriah, (a book of Kabbalistic magic). Christians are trafficking in Babylonian paganism when they defer to the rabbis of Judaism.
Sodomy in the synagogue
From a report published in the Hebrew language Israeli newspaper Ha'aretz
"...for many years, (Talmud scribe) Yaakov Yitzhak Brizel...sodomized ultra-Orthodox boys. The greatest rabbis knew - and did nothing...
"At the age of 11, Moisheleh, the strongest fellow in the talmud torah (school for ultra-Orthodox boys), went up to Shaiya Brizel and said to him: 'Kid, I want you know that your father is not the holy man you think he is. He is a homo.' ...Brizel was a scion of the Brizel family, which founded ...the mysterious organization that imposes moral order on the ultra-Orthodox ghetto...
"Had the father, Yaakov Yitzhak Brizel ...contented himself with homosexual relations with adults, it is reasonable to suppose that we would never have heard his son's story.
"However, in his book, The Silence of the Ultra-Orthodox, published a few weeks ago, the son claims that for decades his father ...sodomized yeshiva students. He committed the act in empty synagogues during the hours between prayers and in other places.
"The greatest of the ultra-Orthodox rabbis...like Rabbi Landau and the halachic sage Shmuel Halevi Hausner of Bnei Brak, knew and kept silent. The father was a Hasid heart and soul, and went to a number of rebbes.... the twin brother of the rebbe from Rehovot, the Rebbe of Kretschnif in Kiryat Gat, was happy to accept the father among his followers. Ultimately, claims Brizel, it was not easy for the Rebbe from Kiryat Gat to be picky when he could win such a respected adherent.
"...The proud father with the look of an honored rebbe, who observed all the commandments from the slightest to the most important, used to pray at a certain yeshiva with the young boys. There, claims Shaiya Brizel, he hunted his victims. When the head of the yeshiva discovered the true reason that the respected Torah scribe was praying fervently at his yeshiva, he did not contact the police...
"Before the publication of his book, Shaiya Brizel met with the yeshiva head. 'You are right that we covered up for him,' admitted the man. 'I and a few other rabbis...I was busy trying to calm things down and hushing up the affair so that it would not get publicized.'
"(The son) published the book using real names. His entire family and almost all the rabbis appear under their own names. Only the names of some of the localities and the head of the yeshiva are disguised. To protect himself from a legal point of view, Brizel held a series of conversations with members of his family and rabbis, in which he demanded explanations of why they had covered up for his father's misbehavior. He secretly recorded all these conversations, even with his mother.
"If I had written without the names it would have been fiction and this certainly did not suit me," he explained. 'I wanted things to change, for ultra-Orthodox society to know that it can attempt to hide things and be hidden, but even if it takes 30 years, a Golem will always rise up against its creator and reveal everything. In this case, I was the Golem.'
"When Rachel Brizel, the daughter of a good Bnei Brak family, married an arranged match from the glorious Brizel family, she had no idea that she was destroying her own life. After six months, she caught her husband having sex with another man. In that case, at least it was with an adult.
"Shaiya Brizel relates that some of the boys with whom his father had relations sent letters of complaint to their own fathers; in the discreet ultra-Orthodox society they had no one else to whom they could complain.
Shaiya Brizel: author of a book telling of sodomy in the synagogue
"When she read these letters, my mother went out of her mind,' writes Brizel. 'Every such letter made her want to demand a divorce. Again and again batteries of mediators, the Brizel rabbis, would show up, whose job it was to calm her down so that, heaven forbid, she would not destroy the good name of the Brizel family.
"They could live with the fact that one of their own had raped minors, but for them divorce was an impossible situation.'
"...Twice, once during prayers in a synagogue, and once during a Gemara (Talmud) study hour at Rabbi Eliezer Shach's Ponevezh Yeshiva, ultra-Orthodox men who were strangers to him touched his sexual organ, presumably on the assumption that he followed in his father's footsteps. The first time, he made a fuss, only to discover that the only thing that interested the people there was to hush the whole thing up. The second time, he made do with a whispered warning to the man.
"Shaiya Brizel is now 36 and the father of three; he works as an accountant.
"His father, 65, was forced to leave home several years ago and return to his elderly parents' apartment. Shaiya wrote this book after a suicide attempt in June.
'For all those years I was half dead. For the past five years I have been getting psychological treatment. During my talks with the psychologist I decided that I was going to spew out all this ugliness in the form of a book.'
"He took into account that there would be violent reactions to the book...which only came out a few weeks ago...Brizel suffers from a serious heart defect, which could cause his death. As a way of protecting himself, he has deposited a letter with three lawyers that contains serious allegations about the Eda Haredit, and he has informed the relevant people.
"Recently, he has moved to a new apartment, and he lives in the National Religious sector of a mixed community of National Religious and ultra-Orthodox families. Naturally, he started praying at the only Hasidic synagogue in the settlement. After the book came out, associates of the local rebbe (rabbi) informed him that he was persona non grata.
"Ironically, this same rebbe had come to the area after being compelled to leave several other communities on suspicion of having sodomized his pupils. In ultra-Orthodox society, revealing that acts of sodomy have been committed is a far graver offense than committing them.
"On the day the book was published, Brizel met with the head of the Hachemei Lublin Yeshiva, Rabbi Avraham Vazner. 'He told me that publishing the book was a million times worse than what my father had done...'
"Ha'aretz has been unable to obtain a response from Rabbi Yaakov Yitzhak Brizel. At his parents' home, a woman replied: "We don't care. Shaiya is a liar and there is nothing more to be said."
"Ha'aretz also requested the Brizels' response through the Eda Haredit activist Yehuda Meshi- Zahav. By the time the article went to press, there was no response through this channel either.
"Several weeks ago the father responded to the women's magazine La'isha, saying that he would sue the publishers, which has not yet happened. It is unlikely that it will happen.
"Shaiya Brizel was ready to put off publication of the book, on condition that the family sue him in a rabbinical court, in which the affair would be aired. He has said that no one in the family was prepared to take up the challenge.
"In the conversation with La'isha, the father said that he was indeed a homosexual, 'But I have had treatment and today I am no longer like that. All this is behind me.'
"In reply to a question as to whether he had sexual relations with minors, he replied: 'Perhaps I will talk about that some other time.' He accused his son Shaiya of being 'the only one who is after me. He has destroyed my life...He wrote this only for the money. He wanted money from me...Because of him I separated from my wife.'
"Shaiya's sister, Rivka Hubert, spoke with great anger to the La'isha reporter about the fact that her brother had revealed the names of the persons involved, and declared: 'We deny everything it says in the book."
Source: Ha'aretz, "Israel's Leading Daily Newspaper," Shevat 25, 5760 (Feb. 1, 2000).
Christianity is the only true religion of the Bible. It was founded by Israelites who adhered to the Torah (Pentateuch) and who recognized in Christ's gospel of salvation through grace, the fulfillment of the Old Testament. It is the followers of Jesus who constitute the holy nation and the royal priesthood (I Peter 2:9).
Copyright ©2000-2006 by Michael A. Hoffman II All Rights Reserved.
The Truth About the Talmud is copyrighted material excerpted from Michael A. Hoffman's book, "Judaism's Strange Gods."
Independent History and Research, Box 849, Coeur d'Alene, Idaho 83816
Hoffman Counters ADL's Talmud Apologia:
Jesus and the Talmud: A Rejoinder
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THE BOOK 'YETSIRAH'
THE date and origin of this extraordinary book--the oldest philosophical work in the Hebrew language--are shrouded in obscurity. There is as yet no critical edition of it, although there are several translations of it, both of the whole and of parts, into Latin, German, and French; and the numerous commentaries written on it in Arabic and Hebrew (and the subsequent translations of these into Latin, German, etc.) show, not only the high position which it held in the estimation of Jewish thinkers from the 10th century onward, but also the great influence which it wielded on the general development of Jewish mystical speculation.
The difficulties of fixing its date and origin are illustrated by the fact that whereas the voice of mediæval Jewish scholarship assigned its authorship to the patriarch Abraham (on the grounds of some supposed internal evidence), individual writers here and there credited the book to Rabbi ‘Akiba
[paragraph continues] (50-130 A.D.)--‘Akiba having been an adept in the mystic lore of numbers; and the Book Yetsirah is pervaded with the mystical significances of numbers. Others, again, without touching the question of authorship, give it an origin in the late Talmudic epoch--about the 6th century A.D. This theory is the likeliest of all, because the 6th century marks the beginning of what is known in Jewish history as the Gaonic epoch, when several Rabbinic-mystical works, second in importance only to the Book Yetsirah, were composed.
The latest theory is that of Reitzenstein (Poimandres, pp. 14, 56, 261, 291) who, arguing from the resemblances between the doctrines of letters and numbers in this book and the miraculous cosmic powers wielded by numbers and letters in the thaumaturgical books current among the Gnostics of the 2nd century B.C., concludes that it is a Hebrew production of the 2nd century B.C. The fatal objection to Reitzenstein's theory, however, seems to lie in the fact that his argument holds good of only one aspect of the work, viz. the philological part. The other part--the philosophical--although vitally connected with the philological and deduced from it--contains elements of thought and modes of expression which are many centuries later than the pre-Christian Gnosticism. But Reitzenstein's theory cuts
very deeply and cannot be disposed of in a few words.
The clue to the particular nature of the Book Yetsirah lies in its two constituent elements which we have a moment ago contrasted. It is a mystical philosophy drawn from the sounds, shapes, relative positions, and numerical values of the letters of the Hebrew alphabet. The nucleus of much of this teaching is to be found in the Talmud, but the Rabbis were certainly not the originators of it. Just as Philo excelled in the art of clothing Grecian philosophy in a Hebraic dress, so did the Rabbis show a considerable capacity for 'naturalising' many an alien product. In the case of the mysticism under consideration they drew from older available sources--Egyptian, Babylonian, Mandæan--and adapted the idea to the framework of their own essential lore.
Thus in T.B. Berachoth, 55a, there occurs the remark, "Bezaleel [the architect of the Tabernacle in the desert] knew how to join together (lě-tsa-rěf) the letters by means of which the heavens and earth were created." This is because he was "filled with the spirit of God, with wisdom and understanding" (Exodus, xxxi. 3), and this wisdom is the same as that of Proverbs, iii. 19: "The Lord by wisdom founded the earth." This belief in the magic power of
the letters of the alphabet can be traced to Zoroastrianism and ultimately to Chaldea--as Lenormant has shown in his Chaldean Magic. It was by means of the combination of letters comprising the Holy Name of God that the disciples of Judah the Prince (c. 135-220 A.D.), who were keen on cosmogony, used to create a three-year-old calf on the eve of every Sabbath and used to eat it on the Sabbath. So says a passage in T.B. Sanhedrin, 65b. There is a strong flavour of old Semitic witchcraft here. It is an exotic notion introduced for the purpose of intensifying an essentially Jewish belief--the belief in the wonder-working powers bestowed by the Sabbath on those who scrupulously uphold it. The practice of magic and witchcraft was sternly repro-bated by the Old Testament, and the Rabbis were equally severe in its condemnation.
One quotation from the book will suffice to give us a glimpse into the supernatural importance of the forms, sounds, and relative positions of the letters in the Hebrew alphabet. It says: "Twenty-two letters: He drew them, hewed them, combined them, weighed them, interchanged them, and through them produced the whole creation and everything that is destined to come into being" (ii. 2). Each of the actions here mentioned, viz. 'drawing,' 'hewing,' 'combining,' 'weighing,' 'interchanging,' is described
with a fulness which is as bizarre as it is bewildering; and although the interest is mainly a philological one, it is an indispensable part of the book's philosophy.
As it would be impossible to give the reader any tangible notion of these involved stretches of philological reasoning, without introducing a considerable amount of Hebrew words and Hebrew grammatical terminology, the subject can only be dealt with fragmentarily. The letters of the Hebrew alphabet are pressed into the service of a doctrine which is an element of ancient Semitic theosophy, and which passed thence into Greek philosophy. It is the doctrine of the three primordial substances--water, fire, and air. These three substances underlie all creation, and are the fountain-head of all existence. The three Hebrew letters playing the principal part in connection with these three primal substances are Aleph (א), Mem (מ), and Shin (ש). Why just these letters? For two reasons.
Firstly, these three letters represent three cardinal divisions into which the twenty-two letters of the Hebrew alphabet naturally fall. The divisions are: (a) mutes unaccompanied by any sound in producing them (as can be seen by any one who tries the pronunciation of the sound of Mem--it is merely a compression of the lips); (b) sibilants, best represented by Shin; (c) aspirates, the class
to which Aleph belongs--this class being, in the naïve imagination of these theosophists, intermediate to the mutes and the sibilants and, as it were, holding the balance between them. Hence these three letters are called 'mothers' (ěm = mother) because all the other letters are, as it were, born from them. The mediæval Kabbalah, as will be mentioned later on, likewise speaks of 'father' and 'mother' in somewhat similar connections.
Secondly, these three representative 'parent' letters--the mute, the sibilant, the aspirate--symbolise the three basic elements of all existing things, the three primordial substances. Thus water (the first letter of which word in Hebrew is Mem) is symbolised by the mute Mem. Why? Because the chief product of water is fish; and fish are the representatives of the mute creation. Fire (in Hebrew esh, most prominent in pronunciation is sh) is symbolised by the sibilant Shin. Why? Because the characteristic of fire is its hissing sound; and the equivalent in Hebrew for 'sibilant' is a word which means 'hissing.' Air (the first letter of which word in Hebrew is Aleph) is symbolised by the aspirate Aleph, which has an airy, vacant pronunciation. Just as Aleph holds the balance between the mute letters and the sibilants, so air is, in the natural world, intermediate to the water which always tends in a downward direction,
and fire which by its nature always ascends. Of course it needs no hard reasoning here to see how an alien system of very early thought has been mechanically and arbitrarily foisted on to the Hebrew alphabet.
But, as was before mentioned, all the twenty-two letters of the Hebrew alphabet play a dominant rôle in the book's philosophy. Thus we read (ii. 2):
"By means of the twenty-two letters, by giving them a form and a shape, by mixing them and combining them in different ways, God made the soul of all that which has been created and of all that which will be. It is upon these same letters that the Holy One (blessed be He) has founded B is high and holy Name."
This remark probably indicates that the existence of these letters and the impress which they leave in every particle of creation are the unfailing source of our knowledge of that supreme Intelligence which, while being immanent in the universe, is its guide and controller and holds all the different parts together. In short, the harmony of the cosmos is due to the Divine wisdom underlying the manipulations of the twenty-two letters.
These twenty-two letters are split up into three divisions. These are: (i.) The three which have just been considered, the three 'mothers' or 'parent' letters (Aleph, Mem, Shin) which symbolise the elements, air,
fire, and water, which together make up the cosmos. The year (or time), which is part of the cosmos, also consists of three parts--three seasons, viz. summer, which corresponds to the element fire; winter, which corresponds to the element water; spring and autumn, which form a season intermediate to the other two, correspond to. the element air, which also is intermediate to the fire and the water. Again, the human body is likewise a trinity, composed of head, chest, and stomach, and likewise corresponds to the three elements. And the world is a trinity too. Fire is the substance of the heavens, water (condensed) is the basis of earth, air is the dividing medium necessary for preserving the peace between the two.
(ii.) The seven double letters typify the 'contraries' in the cosmos, the forces which serve two mutually opposed ends. Thus, there are seven planets which exercise at times a good and at times a bad influence upon men and things. There are seven days in the week; but there are also seven nights. And so on. It is all arbitrary and highly dubious. The seven 'double' letters are Beth, Gimel, Daleth, Caph, Pěh, Resh, Tau. They are 'double' because they express two different sounds according as they possess dagesh or not. The letter Resh is not usually classed among these by Hebrew grammarians. By deducting these seven and the
three 'parent' letters, we get the remaining twelve 'simple' letters.
(iii.) The twelve 'simple' letters are emblematic of the twelve signs of the zodiac, the twelve months of the year, the twelve organs in the human body which perform their work independently of the outside world and are subject to the twelve signs of the zodiac. A strong Gnostic colouring pervades the whole.
Thus the cosmos--embraced ideally in the twenty-two letters--is an expression of the Divine Intelligence. Man, the world, time--these three constitute the cosmos, and out-side them there is but one great existence, the Infinite.
This brings us to two doctrines of Jewish mysticism which appear for the first time in the Book Yetsirah, and which were developed subsequently on diverse lines. These are: (a) the doctrine of emanation; (b) the Ten Sefirot.
In the general literature of mysticism, the doctrine (or rather doctrines) of emanation is usually associated for the first time with the great name of Plotinus (born at Lycopolis, in Egypt, about 205 A.D.). This remark raises a twofold reflection which is of the highest interest. Firstly, it shows how one particularly influential aspect of mysticism, viz. emanation, is a feature common to the theologies of both the early Church and the
early Synagogue--sundered as these two were from one another by so many other irreconcilable points of disagreement. Secondly, it shows how both Jewish and Christian mysticism are alike indebted to one and the same set of sources, viz. Gnosticism and its development--the Alexandrian Neoplatonism. The latter is the pith and core of the emanation doctrines of Plotinus. It is equally the root of the emanation doctrines of the Book Yetsirah, the Zohar, and, in fact, all branches of the mediæval Kabbalah.
Emanation implies that all existing things are successive outflowings or outgoings of God. God contains within Himself all. He is perfect, incomprehensible, indivisible, de-pendent on nothing, in need of nothing. Everything in the cosmos, all finite creatures animate and inanimate, flow out, radiate, in a successive series, from God, the Perfect One. The motif of this teaching is that of explaining the difficulties involved in the inevitable assumption of all religion, viz. that there is a bond of relationship between God and His creation. How can there be any connecting link between a Being who is self-sufficient, unchangeable, infinite, perfect, and matter which is finite, changeable, imperfect, etc.? This is the difficulty. All doctrines of emanation answer it in more or less the same way, by saying that God is not really external to any one or anything.
[paragraph continues] Everything is originally comprehended in Him, "with no contrasts of here or there, no oppositions of this and that, no separation into change and variation" (Rufus Jones, Studies in Mystical Religion, p. 73). On this understanding there is no necessity for hunting after 'the missing link' between the Divine and the human. The multiplicity that one beholds in the cosmos, the whole panorama of thought, action, goodness, badness, the soul, the mind--all things that go to make up the pageant of man's life in the universe, are emanations, radiations from the one Unity, manifestations of the God from whom all things flow and to whom they must all finally return because they are ultimately one with the One, just as the flame is one with the candle from which it issues.
In the Book Yetsirah, the teaching about emanation is intertwined with the doctrine of the Ten Sefirot. The object of this inter-twining is that of giving a more decidedly Jewish colouring to the Neoplatonic conceptions of emanations. The Jewish mystics, however far they may have wandered into other fields for their views about God, always felt that the Hebrew Bible and God as preached by the Hebrew Bible must be the core of their message. There, thought they, lies the final Truth. Final Truth, taught they, is but a commentary on the Hebrew Bible.
Where did the idea of the Sefirot originate?
[paragraph continues] In all probability it originated with the Rabbis of the Talmud in the first three centuries of the Christian era. Thus, a passage in T.B. Ḥaggigah, 12a, speaks of the "Ten agencies through which God created the world, viz. wisdom, insight, cognition, strength, power, inexorableness, justice, right, love, mercy."
There are, as will be shown more fully in a later chapter, some obvious resemblances between these ten creative potentialities of the Talmud, and the Ten Sefirot of our Book and of the mediæval Kabbalah (though the resemblances between those of the Talmud and of the Kabbalah are considerably stronger than the resemblances between those of the Talmud and our Book Yetsirah). To these facts must be added also the personification of Wisdom as well as of Torah by the early Rabbis, and their doctrine about the creation of the world by two Middot (Attributes), viz. the Attribute of Mercy and the Attribute of Justice.
Let us turn to the description of the Ten Sefirot as given by the Book Yetsirah (i. 9):
"There are Ten Sefirot--ten, not nine; ten, not eleven. Act in order to understand them in thy wisdom and thy intelligence; so that thy investigations exercise themselves continually upon them; also thy speculations, thy knowledge, thy thought, thy imagination; make things to rest upon their principle
and re-establish the Creator upon his foundation."
Again (i. 8):
"The Ten Sefirot are like the fingers of the hand, ten in number, five corresponding to five. But in the middle of them is the knot of the Unity."
There is a tantalising vagueness about these descriptions, and, as modern scholars always hasten to point out, the Sefirot of the Book Yetsirah differ from those of the Zohar and the mediæval Kabbalah generally in one cardinal respect, viz. that whereas in the two latter systems the Sefirot have the fullest possible mystical connotation, in the Yetsirah Book they cluster mainly round the mysticism of numbers. Numbers and letters (of the Hebrew alphabet, as we have seen) give the main impetus to the peculiar teaching. Divine action in its relation to the universe is conceived in the form of abstract numbers. But yet the following quotation from the book shows a clear foreshadowing of a real mystical system such as is seen in the Zohar.
"The first of the Sefirot, one, is the spirit (Ruaḥ) of the living God (blessed be His Name, blessed be the Name of Him who inhabits eternity!). The spirit, the voice, and the word, these are the Holy Spirit."
The second of the Sefirot, two, is the air which comes from the spirit. On it are hewn
and engraven the twenty-two letters which form altogether but one breath.
The third of the Sefirot, three, is the water which comes from the air [i.e. condensed vapour]. It is in the water that He has dug the darknesses and the chaos, that He has formed the earth and the clay, which was spread out afterwards in the form of a carpet, hewn out like a wall and covered as though by a roof.
The fourth of the Sefirot, four, is the fire which comes from the water, and with which He has made the throne of His glory, the heavenly Ophanim (Wheels), the Seraphim, and the ministering angels. With the three together He has built his dwelling, as it is written, "He maketh the winds his messengers, his ministers a flaming fire" (Psalm, civ. 4).
The remaining six Sefirot are the six dimensions of space--the four cardinal points of the compass, in addition to height and depth.
The difficulties here are many, and some are insuperable. Are the Sefirot really a piece of Jewish mysticism (as was suggested before) or are they nothing more than echoes of the Gnostic systems of number-manipulations?
What is the relation between the cosmic powers of the twenty-two letters of the Hebrew alphabet and the cosmic powers of the Sefirot?
What bearing has the doctrine of the three primal elements upon the first four Sefirot which seem to contain very much the same thought?
In the answer to the first of these queries lies the clue to the nature of the book. The Book Yetsirah is syncretic, and while the emphasised significance of the number 'ten,' as well as the importance of the idea of the world as the scene of Divine Agencies (or Middot), is in its native origin Jewish, the teaching about the creative powers of letters and numbers is only Jewish by adoption, and whether the word 'Sefirot' is originally Jewish or alien is a moot point; the notion of the three primal substances is clearly an exotic foisted on to the book to give it the appearance of the philosophic completeness which the age demanded. Viewing the book, therefore, as a mosaic rather than a concrete and continuous whole, it is futile to ask questions about the consistency of its parts. What, however, we can do, and ought to do, is to try to see how the author pieced his mosaic together so as to give to his readers what, in his opinion, was a presentation of the doctrine of emanation as interpreted by the spirit of Judaism.
It will be noticed that the three primal substances, air, fire, water, are identical with the second, third, and fourth of the Sefirot, but whereas each of these is produced from
the preceding one, the three primal substances seem to be all independent of one another as regards production. And again, the second, third, and fourth of the Sefirot all emanate originally from the first, viz. the Ruaḥ--the Spirit of the living God. No such notion attaches to the three primal substances. The object in all this seems to be that of giving an essentially Jewish colouring to cosmogony. Everything was brought forth by the Spirit of God. As the Psalmist says: "By the word of the Lord were the heavens made; and all the host of them by the breath of his mouth" (xxxiii. 6). It is a counterblast to the Aristotelian doctrine of the eternity of matter which to the Jewish mediæval mind was rank blasphemy. To say that everything emanates originally from the Spirit of God is tantamount to the assertion that the prototypes of matter are all of them aspects or modifications of the Divine Spirit. This, again, is to put a more Jewish complexion on the doctrine of emanation, which, when carried out to its logical conclusion in the philosophy of Neoplatonism, leads to pantheism--another pitfall which our author apparently wanted to avoid.
That such a construction is a tenable one is seen from the book's remark, "The last of the Sefirot unites itself to its first just like a flame is joined to the candle, for God is one and there is no second" (i. 5). The
offence of recognising 'two Divine powers' (shêté-rě-shooyôt) was always a terrible one to the Jewish mind. Again, all the numbers from two to ten are derived from the unit, one. Even so does all the multiplicity and variety of forms, types, etc., in the cosmos find its highest consummation, its ultimate home and goal, in the Unity, viz. God. Here, again, we see how an alien system of number-mysticism is drafted into the fold of an essentially Jewish type of mysticism, viz. that clustering round the cardinal notion of the Unity of God. This theme, after being elaborated by the Talmudic Rabbis of the opening centuries of Christianity, was again taken up by the mediæval Jewish theologians, and reached the zenith of its mystical development in the pages of the Zohar and the mediæval Kabbalah generally.
But what is the relation between the cosmic powers of the twenty-two letters of the Hebrew alphabet and the cosmic parts played by the Ten Sefirot? The answer would seem to lie in the peculiar description which the book itself, in one place, gives to the Sefirot. The latter are, it says, 'Ten Sefirot without anything' (bêlēē mā). In other words 'abstracts.' They are the categories of the universe, the forms or moulds into which all created things were originally cast. They are form, as distinguished from matter. Whereas the Sefirot are responsible
for the first production of form, so the twenty-two letters are the prime cause of matter. All existence and development are due to the creative powers of the letters, but they are inconceivable apart from the form with which the Sefirot has invested them.
The Book Yetsirah lands us into the heart of Jewish mysticism and prepares the way for the ramified literature of the Zohar. It does this by teaching that God and the world are a unity rather than a dualism. The Sefirot and the twenty-two letters of the alphabet, or, in other words, the forms and essences which make up the visible universe, are all an unfolding of the Divine, all emanations from the Spirit. God is at one and the same time both the matter and form of the universe. But He is something more. He is not identical with the universe. He is greater than it, transcends it. Nothing exists or can exist outside Him. Though immanent, He is also and at the same time transcendent. This insistence upon the Divine transcendence runs like a golden thread throughout all branches of Jewish mysticism, thus enabling it, both as a system of thought and as a phase of practical religion, to do justice at once to the 'legal' and spiritual elements which are inextricably intertwined in Judaism.
But if the Book Yetsirah gave the impulse to the great books of mediæval Jewish
mysticism, it was eclipsed by them in one great particular. The naïve conception of the mysterious powers of letters and numbers was superseded by the introduction of theological and moral ideas. The object of discussion became not so much the relationship between the Creator and His cosmos as the relationship between God and that inner surging world of thought and emotion which we term man. How man can ascend to God whilst bound in the trammels of the flesh or after having shuffled off this 'muddy vesture of decay,' how God communicates Himself to man, imparting to him the knowledge which has its fountain-head in His own inexhaustible Being and the love which is the seal of His abiding goodness and nearness,--these themes form, roughly speaking, the staple of the Zohar mysticism which presents itself for brief consideration in the coming pages.
Next: Chapter VI. Some General Features of the 'Zohar' Mysticism
MAGICAL POWERS IN THE BOOK OF PSALMS
Read the appropriate Psalm aloud once a day to get the results listed:
For Academic Success, Psalm 119
For Freedom from an Accident while Traveling, Psalm 124
For Acquittal, when Falsely Charged, Psalm 26
To communicate with Angels, Psalm 104
To overcome fear of animals, Psalm 58
To overcome anxiety, Psalm 40 or 94
To break bad luck, Psalm 53
To have a baby when barren, Psalm 113
To be beautiful, Ezekiel 16:13
To heal bruises, Psalm 147
For upper body pain healing, Psalm 119
For protection from bullies, Psalm 7
For protection from burgulars, Psalm 48
For success in business, Psalm 115
For change of employment, Psalm 81
To ensure success of your children, Psalm 127
For loyal support of colleagues, Psalm 110
To develop your confidence, Psalm 100
To find the Court's favor, Psalm 120
For healing of cuts, Psalm 147
For protection from danger, Psalm 18 or 91
For protection from violent death, Psalm 116
When you are desserted, Psalm 108
To help you make the right decisions, Psalm 119
For relief from depression, Psalm 13, 31, 87
For release from despondency, Psalm 142
For protection from disasters, Psalm 57 or 125
To get discharged from a hospital, Psalm 41
To overcome a disfiguring disease, Psalm 34
To banish doubt, Psalm 13
For rain after a drought, Psalm 68
For safety from drowning, Psalm 32 or 69
For loyal support from your employees, Psalm 110
For encouragement, Psalm 100
For endurance of pain, Psalm 129
To overcome fear of enemies, Psalm 83
For energy to stay awake, Psalm 119
To escape poor housing, Psalm 55
To be popular, Psalm 56
For relief from exhaustion, Psalm 6
For exorcism of a building, Psalm 29
For eyestrain relief, Psalm 119
For faith that prayer will be answered, Psalm 66
For fame, Psalm 118
For family harmony, Psalm 133
For success in fishing, Psalm 8
For protection from flooding, Psalm 69
For a supply of food, Psalm 78 or 145
For forgiveness, Psalm 44
For healing of fractures, Psalm 147
For guidance about the future, Psalm 39
For a fruitful garden, Psalm 65
To have a right attitude towards God, Psalm 95
For good fortune, Psalm 96 or 97
For restoration of good name, Psalm 123
For good news, Psalm 143
For good publicity, Psalm 37
For protection against gossip, Psalm 12
For grace to be a better person, Psalm 101
For grandchildren, Psalm 128
For gratitude for blessings received, Psalm 117 or 150
For overcoming grief, Psalm 31
For help from your guardian angel, Psalm 103
For guidance, Psalm 11, 39, 43, 99, or 119
For overcoming feelings of guilt, Psalm 38 or 51
For success in the use of your hands, Psalm 144
For happiness in your life, Psalm 97
For happiness in old age, Psalm 71
For increasing marital harmony, Psalm 45
For increasing harmony with neighbors, Psalm 28
For healing headaches, Psalm 119:162
To heal fractures, bruises, and cuts, Psalm 147
For good health, Psalm 67 or 92
For help to overcome temptation, Psalm 119
For relief of homesickness, Psalm 137
For relief of hip pain, Psalm 119:72
To bless a house, Psalm 93 or 122
For success in hunting, Psalm 8
For recovery from an illness, Psalm 30, 80, or 109
For cure of impotence, Psalm 9 or 33
For release from unjust imprisonment, Psalm 71 or 79
For political influence, Psalm 2
For freedom from insomnia, Psalm 4 or 16
For divine inspiration, Psalm 99
For justice in a lawsuit, Psalm 82
For success in lawsuits, Psalm 35, 75, 82 or 40
For protection of livestock, Psalm 64
For protection after life threats, Psalm 64
For a long life, Psalm 90, 119, or 128
For a healthy liver, Psalm 119:72
For personal magnetism, Psalm 110 or 111
For marital harmony, Psalm 45
For material blessings, Psalm 85
For a new start, Psalm 53
To overcome night fears, Psalm 63
For relief from pain, Psalm 6 or 129
For peace of mind, Psalm 23
For protection of your pets, Psalm 36
For overcoming phobias, Psalm 27
For help in solving problems, Psalm 119 or 73
For help in keeping your promises, Psalm 76 or 119
For prosperity, Psalm 52, 72, 106, or 108
For protection, Psalm 91
For success in public speaking, Psalm 19
For quarreling to stop, Psalm 85:12
For a safe sea passage, Psalm 89
For self improvement, Psalm 101
For serenity in a hostile atmosphere, Psalm 120
For protection against slander, Psalm 12
For sound sleep, Psalm 4 or 16
For spiritual refreshment, Psalm 42
For a stray loved one to return, Psalm 123
For success in your work, Psalm 90
For freedom of worry, Psalm 3
To live if wounded, Ezekiel 16:6
For youthfulness, Psalm 1
Please Note: Two Ezekiel scriptures added as benefits
A Guide to Using Psalms in Magic - Review of The Master Book of Candle Burning
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The Philosophy of Fire - Blending Candle Magic and the Psalms
Do you think magic and Judeo-Christian beliefs don't mix? People have been blending these paths for centuries. The Book of Psalms lends itself beautifully to this. In The Master Book of Candle Burning: How to Burn Candles for Every Purpose, author Henri Gamache provides a valuable guide to this form of magic and devotion which he calls The Philosophy of Fire.
The system presented in this book is more elaborate than one candle per ritual, but the materials are simple, attainable or adaptable and include the following:
- White cross figure candles or white pillars.
- Taper candles and holders.
- Candle dressing oils.
- Incense and burners.
- Altar. This can be a table, top of a dresser or an altar devoted completely to this practice.
The tools are pretty basic and some are adaptable. Some spells call for figural candles such as in the shape of a man or woman. The most important tool you need, however, is your devotion.
Types of Spells and Format
The author calls the spells exercises. Each exercise has a standard format of setting up the altar with dressed candles with an assigned psalm and devotional period. There is a set number of days to burn the candles, sometimes adjusting the placement of them, i.e. bringing them closer to each other each day.
There are exercises for the most common human conditions. Some of the titles include:
- To Obtain Money
- To Overcome an Enemy
- To Win the Love of a Man or Woman
- To Protect Against Evil Influences
- To Gain Spiritual Assistance
- When You're Feeling Downcast or Depressed
One section covers the black arts in candle burning. Gamache gives a half-hearted attempt to discourage this. However, he clearly knew his audience and included instructions for spells some would consider black magic such as uncrossing, bringing confusion to an enemy and eliminating a love rival.
There is also a chapter titled Candle Burning During a Time of War: A Deeply Significant Custom. While this book was written in the 1940s and uses the language of men going off to war, modern practitioners can adapt the exercises for whatever gender of loved one that is a member of the military.
Oils for Dressing the Candle
The exercises use candle dressing oils appropriate for the type of work being done. There is a chapter devoted on how to properly dress a candle. Since this book was aimed chiefly at the hoodoo market originally, hoodoo supply shops are a good source for these. Some of the oils referred to in the book have names like Crown of Success, Uncrossing Oil and Zodiac Oil. Shops may not have an exact title match in some cases, but you're sure to find an oil to suit your needs.
The quality of these oils differs greatly. My favorite online source is Lucky Mojo where the oils are made by hand with the proper roots and herbs for the purpose. Other suppliers do the same but some have a generic base oil that is scented with strong perfume oils and are mass produced without much care to their purpose. Hoodoo is African-American conjure, and if you want to learn more about this subject, Catherine Yronwode of Lucky Mojo has written a fascinating introduction to its history and practice.
Buy The Master Book of Candle Burning Online
Oil and Candle Substitutions
As the spells use the symbolism and what the author terms the vibratory influences of color, it's best to use the candle colors he calls for. But if you have a different set of correspondences from your own tradition, by all means use it.
You don't have to use tapers but can use tea lights and votives. Just remember that the spells usually are performed over a period of several days, so if your candles are smaller, you'll need to have plenty of whatever type you're using on hand.
You can easily make your own candle dressing oils. Herbal magic books will give you the correspondences of plants and oils associated with specific attributes, i.e. luck, money, love. Magical Aromatherapy and Magical Herbalism by Scott Cunningham are two of my favorites, and I've made many of the oil recipes in them. The author provides substitution herbs and oils that can be used for hard-to-find items or for those things you've run out of.
Hoodoo History - Who was Henri Gamache?
This author has a mysterious history. According to folklorist Catherine Yronwode, occult publisher and supplier Joseph W. Kay claimed authorship of books by Gamache as well as several hoodoo authors of the 1930s and 40s. She doubts the tenacity of this claim, but this is a subject still clouded in some mystery. Regardless of this history, The Master Book of Candle Burning is still considered a classic among some hoodoo practitioners and candle magic aficionados.
More Supplies for the Philosophy of Fire
Each ritual in the book uses cross figure altar candles. You can use white pillar candles if you choose. I've substituted pillars on occasion when I didn't have crosses on hand, but the cross candles are great to have for psalm magic.
While the cross candles imply this book is explicitly for the Christian practitioner, the closest the author gets to preaching is advising the use of psalms which Jews, Christians, and Jewish or Christian witches and Pagans may find applicable to their path.
The Bible, whether Christian or Jewish, is much more than a mere supply and I mean no disrespect. Many of you interested in this type of work may already own one (or several). The Master Book reviewed here conveniently includes the psalms used for each devotion, but some of the rituals call for reading certain chapters of the Song of Solomon which are not in the book. Therefore, if you don't already own a Bible, you may want one not only for this work but for learning more about the mysteries therein. The diagrams of the rituals in the book always include a spot for the Bible.
Invocations to the Mother
The author understood that many types of people practice the Philosophy of Fire. To this end he added invocations to a Mother figure to many of the spells. You don't have to be a Pagan to use this. The mother could be a saint or Mother Mary from Christian religion. But Pagans and others who believe this will bring balance to their work will find these invocations useful.
My Experience and Rating
"It makes little difference what your religion may be, candle burning brings consolation and solace. Candle burning, perhaps better illustrates the universality of man than any other thing." ~ Henri Gamache
As with most things magical, experience will vary. So far, the spells that I've done from the book have worked. The fact that they combine ritual repetition with set devotions, I believe, is what makes them powerful. This work may be too focused for people who like a more spontaneous approach to magic.
This disciplined approach may seem like you're performing tasks by rote, but it also allows you to focus on the devotional aspect of the work which I believe is just as important as the candle burning. For those of you who are used to saying daily prayers and find comfort in that practice, this will be a welcome and effective approach.
Wiccans and other Pagans should note that this magic is in the form of petitioning the creator for help in a situation. It's not necessarily the will magic some of them might be used to nor does it follow the Wiccan Rede. This is also a work that is obviously geared towards the practitioner who is comfortable with biblical terminology.
It's a short book at 106 pages but none of that is filler material. There are some typos throughout the book, but there aren't enough to be distracting. I give The Master Book of Candle Burning 5 stars out of 5 for being a solid introduction to candle magic as well as presenting the material in a way that would appeal to people from different spiritual backgrounds.
The bible consists of 150 psalms. William Oribello take the reader through beginning to end. In the introduction the author urges the reader not to try to hard to believe but just to go through the motions of the rituals. The presentation starts off with the preparation of candle method. Is the practitioner attracting or repelling. The next part tells the divine name of God that one needs to use. The third part tells the reader the purpose of the psalm.
There are certain times that are most beneficial for candle magic based on your birthsign. The planetary hours are based on the hours after sunrise. Since I am a Gemini and I was born under the planet Mercury the hours given to the day are as follows.
Sunday 3rd, 10th,and 17th hours : Monday 7th,14th,21st hours. : Tuesday 4th,11th ,18th hours : Wednesday 8th, 15th and 22nd hours : Thursday 5th,12th,19th hours. : Friday 2nd 9th, and 16th hours. Saturday 6th,13th,20th hours. Wednesday is the best day for Geminis.
Colors are very important for candle magic. Red – Energy or Love , Pink – Love, Green- Money and Good Fortune, Blue- Healing and psychic development, Purple – Power over enemies, -personal power or spiritual attainment.
Preparation of the candles is based on purpose. To attract put some oil on the bottom and rub toward the top stopping at the middle. Next put some oil at the top and rub toward the bottom stopping at the center. To repel you put the oil in the center and rub toward the bottom. Next you apply some more oil in the center and rub toward the top.
After anointing the candle you carve in the divine the name. Candle are prepared for one purpose and then not used for any other. Next it must be used for that psalm. OOnce the candle has burned down wrap it in cloth and bury it or throw it in running water.
Steps of the ritual
1. After anointed and carved the candle is lit.
2. Say the psalm.
3. sincere prayer in own words.
4. silent meditation or visualization .
5. After meditation extinguish candle and then put it away.
Psalms and there uses.
Psalm 1: Pregnant women for normal delivery, Prepare red candle to attract, Divine name is EEL ECHAD
Psalm 2: When expose to storm at sea, prepare purple candle to attract, Divine Name is Schaddei
Psalm 3: Over come a bad headache or backache, Prepare blue candle to attract, Divine ADON
Psalm 4: to have Good luck, Green candle to attract, Divine name JIHEJE ( This psalm is said three times before sunset. Say it daily until you see it change. You can say it seven time before going to court in front of the judge.)
Psalm 5: To obtain favor with the authorities, Prepare purple candle to attract. Divine name CHANANJAH
Psalm 6 : For healing Eye problem, prepare blue candle to attract, Divine name JASCHAJAH
Psalm 7: To over come evil condition put in place by enemies, Prepare purple to repel, Divine Name EEL ELIJON
Psalm 8:To win favor with people during Business transaction, Prepare Green Candle to attract, Divine name RECHMIAL (Best recited after sundown with sincere prayer three evening in a row)
Psalm 9: Improve a child’s health, prepare blue candle to attract, Divine name EHEJE AISSCHU EHEJE
Psalm 10: Against Evil or restless spirits, Purple candle to repel, Divine Name EEL MAZ
Psalm 11: Over come fear and persecution, prepare purple candle to repel, Divine Name PELE
Psalm 12: Overcome slander from enemies, Prepare purple candle to repel. Divine Name AINEEL
Psalm 13: To obtain safety for 24 hour, Prepare purple candle to attract, Divine name ESSIEL
Psalm 14: Gain trust or favor, Prepare pink candle to attract, Divine name EEL ENUNET
Psalm 15: Overcome depression, Prepare purple candle to repel, Divine name IALI
Psalm 16: For great joy, Red candle to attract, Divine name EEL CAAR
Psalm 17: For safe journey, purple candle to attract, Divine name JAH JENORA
Psalm 18: To overcome attackers and robbers, purple candle to repel, EEL JH
PSALM 19 : OVERCOME CONFINING ILLNESS , BLUE CANDLE TO ATTRACT, DIVINE NAME ‘HE’
Psalm 20: Protection from danger and suffering, purple candle to attract, Divine Name JEHO
Psalm 21: Against a storm at sea, purple attraction candle, Divine name JEHAEN
Psalm 22: Repel bad luck, purple repel candle, Divine name AHA
Psalm 23: receive dream instructions, blue attraction candle, Divine name JAH
Psalm 45 and 46: Restoring marital harmony, red attraction candle, Divine name ADOJAH
Psalm 47 : To be loved by all, pink attraction candle. Divine name I.H.V.H
Psalm 56: To over come materialism, purple repel candle, Divine Name I.H.V.H
Psalm 90: Protect home, purple attraction candle, Divine name Schaddei
Psalm 92: Gain great honor, Green attraction candle, Divine name I.H.V.H
Psalm 98: Establish peace in the house, Pink attraction candle, Divine name JAH
Psalm 99: Get inner power, blue attraction candle, Divine name I.H.V.H
Psalm 101: Repel evil eye, purple repel candle, I.H.V.H
Psalm 110-111 : Get personal magnetism, purple attraction candle, Divine name JAH
As you can see the list can get exhaustive so I will cut thing short and focus on money psalm.
Psalm 57: Attract good fortune, Green attraction candle, Divine name CHAI
Psalm 63: To be free from and unsatisfactory business deal, purple repel candle, Divine name JACH
Psalm 65: To have luck searching for a better job., green attraction candle, Divine name JAK
Psalm 73-83: All purpose good fortune, green attraction candle, Divine name I.H.V.H
To achieve great good say Psalms 86,87 and 88 same candle and divine name as 73-83.
Psalm 96 and 97: Bring joy and good fortune to the family, Green attraction candle, Divine name JAH
Psalm 108: Home prosperity, Green attraction candle, Divine name VI
Psalm 114: business success, Green attraction candle, Divine Name AHA
This magic is simple and direct. In fact one might not consider it magic but rather prayer using candle. To boost effectiveness one might wish to use specialize oil blend and time their action with the moon. Waxing moon to attract an waning moon to repel.