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Originally posted by WinnieDaWho
I was expecting that the OP would list down all the so called racial phrases for us to analyse..
Thus all such statements must be seen in their specific geographical-historical context. Nevertheless, in general it may be said that the Jew's attitude toward the gentile was largely conditioned by the gentile's attitude toward him (see Esth. R. 2:3), so that a gentile's friendship to a Jew would be warmly and uninhibitedly reciprocated (see BK 38a, and witness the relationships between Meir and Avnimos ha-Gardi, Judah ha-Nasi and Antoninus, Samuel and Sapor, etc.).
Jewish antipathy to the gentile in talmudic times stemmed from a number of causes and functioned on several levels. Thus, gentiles were condemned for their cruelty to Jews (see BK 117a; Av. Zar. 25b, etc.), their morals were considered reprehensible (Yev. 98a; Av. Zar. 22b; Song R. 6:8, etc.), and throughout the period one finds reiterated the (theological) accusation that though they were offered the Torah, they rejected it (Av. Zar. 2b; Tanḥ. B., Deut. 54, etc.). Thus, the Jewish antipathy to the gentile was not due to the fact that he was of non-Jewish stock, i.e., it was not a racial prejudice, but rather motivated by their idolatry, moral laxity, and other such faults (see Av. Zar. 17a–b). Those that were righteous (by Jewish standards), however, were fully entitled to the rewards of the world-to-come (Tosef., Sanh. 13:2; BB 10b), and a further distinction was made by Johanan who declared that gentiles outside Palestine were not really idolaters, but only blind followers of their ancestral customs (Ḥul. 13b).
In rabbinic literature the distinction between gentile (goi, akkum) and Christian (noẓeri) has frequently been obscured by textual alterations necessitated by the vigilance of censors. Thus "Egyptian," "Amalekite," "Zadokite" (= Sadducee) and kuti (Samaritan) often stand in place of the original noẓeri, as well as goi, akkum, etc. (see Paḥad Yiẓḥak, S.V. Goi). Probably when Resh Lakish stated that a gentile (akkum etc., in existing texts) who observed the Sabbath is punishable by death (Sanh. 58b), he had in mind Christians (see A. Weiss, in Bar Ilan, 1 (1963), 143–8, xxxi–ii). The same may be so in the case of R. Ammi who ruled that one may not teach a gentile Torah (Ḥag. 13a; cf. Sanh. 59a). Numerous anti-Christian polemic passages only make real sense after noẓeri has been restored in place of the spurious kuti or ẓedoki, etc.
Where there is legal discrimination against a gentile, it is usually based on objective reasoning, such as the fact that he does not subscribe to the Jewish "social contract" (non-reciprocity). Thus, the Talmud rules that the commandment to restore lost property to its owner (Deut. 22:1–3) does not apply when the gentile is the owner (BK 113b). This is because gentiles do not act reciprocally in such cases. Similarly, a gentile cannot act as witness (BK 15a) because (according to one opinion) he is dishonest and unreliable (cf. Bek. 13b). Here it should be noted that Jews suspected of the same faults were liable to identical discrimination. Other apparently discriminating rulings were intended to discourage intimacy with the non-Jew, or, in other words, primarily to guard the Jews from the dangers of assimilation, such as the interdict against non-Jewish wines and cooked foods, etc. In practice discrimination against gentiles was frowned upon and even forbidden as it might jeopardize friendly relations (mi-penei darkhei shalom, Git. 5:8–9; mi-penei eivah, Av. Zar. 26a) and bring about a profanation of the Divine Name (ḥillul ha-Shem, BK 113b) – so much so, that the Talmud enjoins that gentile poor be supported with charity like Jewish poor (Git. 61a) and does not even tolerate the charging of interest to gentiles (BM 70b).
Originally posted by vedatruth
reply to post by undo
Last 3000 years on earth has been a horrible time, a time of constant wars and strife. There has been nothing but pain. People who think that they can achieve 'nirvaan' through power and money are living in illusion. Veda prescribed the most humble life for the most powerful people in the Vedic society - that of an ascetic for a Brahmin. And there is a good reason for it. God is found only when attachment to the material world is given up.
I advise you to read my thread on Vedic civilization. I am writing it little by little every day. This is based on personal research, and is a result of a lot of effort.
Originally posted by Lemon.Fresh
reply to post by Wolfenz
Did you actually read your links?
Thus all such statements must be seen in their specific geographical-historical context. Nevertheless, in general it may be said that the Jew's attitude toward the gentile was largely conditioned by the gentile's attitude toward him (see Esth. R. 2:3), so that a gentile's friendship to a Jew would be warmly and uninhibitedly reciprocated (see BK 38a, and witness the relationships between Meir and Avnimos ha-Gardi, Judah ha-Nasi and Antoninus, Samuel and Sapor, etc.).
Jewish antipathy to the gentile in talmudic times stemmed from a number of causes and functioned on several levels. Thus, gentiles were condemned for their cruelty to Jews (see BK 117a; Av. Zar. 25b, etc.), their morals were considered reprehensible (Yev. 98a; Av. Zar. 22b; Song R. 6:8, etc.), and throughout the period one finds reiterated the (theological) accusation that though they were offered the Torah, they rejected it (Av. Zar. 2b; Tanḥ. B., Deut. 54, etc.). Thus, the Jewish antipathy to the gentile was not due to the fact that he was of non-Jewish stock, i.e., it was not a racial prejudice, but rather motivated by their idolatry, moral laxity, and other such faults (see Av. Zar. 17a–b). Those that were righteous (by Jewish standards), however, were fully entitled to the rewards of the world-to-come (Tosef., Sanh. 13:2; BB 10b), and a further distinction was made by Johanan who declared that gentiles outside Palestine were not really idolaters, but only blind followers of their ancestral customs (Ḥul. 13b).
In rabbinic literature the distinction between gentile (goi, akkum) and Christian (noẓeri) has frequently been obscured by textual alterations necessitated by the vigilance of censors. Thus "Egyptian," "Amalekite," "Zadokite" (= Sadducee) and kuti (Samaritan) often stand in place of the original noẓeri, as well as goi, akkum, etc. (see Paḥad Yiẓḥak, S.V. Goi). Probably when Resh Lakish stated that a gentile (akkum etc., in existing texts) who observed the Sabbath is punishable by death (Sanh. 58b), he had in mind Christians (see A. Weiss, in Bar Ilan, 1 (1963), 143–8, xxxi–ii). The same may be so in the case of R. Ammi who ruled that one may not teach a gentile Torah (Ḥag. 13a; cf. Sanh. 59a). Numerous anti-Christian polemic passages only make real sense after noẓeri has been restored in place of the spurious kuti or ẓedoki, etc.
Where there is legal discrimination against a gentile, it is usually based on objective reasoning, such as the fact that he does not subscribe to the Jewish "social contract" (non-reciprocity). Thus, the Talmud rules that the commandment to restore lost property to its owner (Deut. 22:1–3) does not apply when the gentile is the owner (BK 113b). This is because gentiles do not act reciprocally in such cases. Similarly, a gentile cannot act as witness (BK 15a) because (according to one opinion) he is dishonest and unreliable (cf. Bek. 13b). Here it should be noted that Jews suspected of the same faults were liable to identical discrimination. Other apparently discriminating rulings were intended to discourage intimacy with the non-Jew, or, in other words, primarily to guard the Jews from the dangers of assimilation, such as the interdict against non-Jewish wines and cooked foods, etc. In practice discrimination against gentiles was frowned upon and even forbidden as it might jeopardize friendly relations (mi-penei darkhei shalom, Git. 5:8–9; mi-penei eivah, Av. Zar. 26a) and bring about a profanation of the Divine Name (ḥillul ha-Shem, BK 113b) – so much so, that the Talmud enjoins that gentile poor be supported with charity like Jewish poor (Git. 61a) and does not even tolerate the charging of interest to gentiles (BM 70b).
My MY Its this Site that trying to Explain ! what you showed does not show in the Orignal TEXT!!!! of the Talmud
It Opinion Assumptions ! Their Soothing Reasoning !
OK OK its NOT RACIAL its Anyone that is NON JEW IT More Cultural ! Right !
But when I Read The Talmud and when they talk about NON Jew ( GENTILE ) and the Treatment
It hard not to think that the NAZI's Used the Talmud Against the Jews in a Reversal Role!! back in the 30s 40s !
Jewish Stock !! >? Sounds Like there are a Race not a Culture Nor a Religion !
. Thus, the Jewish antipathy to the gentile was not due to the fact that he was of non-Jewish stock,
And YOU KNOW that The Jewish "Religion " Usually Stays with Their Own People ! not Marrying a Non Jew
and by some having a children with a Non Jew is Shunned upon ! and Males marrying a Non Jew the Children they have cannot be Jewish but a Female Jew marrying a Non Jew Children Can Be Purifying like a Selective Race! are you going to Argue with that ?
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