The Jewish religion and its attitude to non-Jews: Part 1 - Israel Shahak

The Jewish religion and its attitude to non-Jews: Part 1 - Israel Shahak

The first of a two-part examination of medieval Judaism's attitude towards non-Jews and how they informed the racism inherent in zionism.

Quote:
I write here what I think is true, for the stories of the Greeks are numerous and in my opinion ridiculous. (Hecateus of Miletus, as quoted by Herodotus)

Amicus Plato sed magis amica veritas – Plato is a friend but truth is a greater friend. (Traditional paraphrase of a passage of Aristotle’s Ethics)

In a free state every man can think what he wants and say what he thinks. (Spinoza)

Part 1: Prejudice and Prevarications

Definition of terms: liberation from outside

The first difficulty in writing about this subject is that the term ‘Jew’ has been used during the last 150 years with two rather different mean­ings. To understand this, let us imagine ourselves in the year 1780. Then the universally accepted meaning of the term ‘Jew’ basically coincided with what the Jews themselves understood as constituting their own identity. This identity was primarily religious, but the precepts of religion governed the details of daily behaviour in all aspects of life, both social and private, among the Jews themselves as well as in their relation to non-Jews. It was then literally true that a Jew could not even drink a glass of water in the home of a non-Jew. And the same basic laws of behaviour towards non-Jews were equally valid from Yemen to New York. Whatever the term by which the Jews of 1780 may be described – and I do not wish to enter into a metaphysical dispute about terms like ‘nation’ and ‘people’1 – it is clear that all Jewish communities at that time were separate from the non-Jewish societies in the midst of which they were living.

However, all this was changed by two parallel processes – beginning in Holland and England, continuing in revolutionary France and in countries which followed the example of the French Revolution, and then in the modern monarchies of the 19th century: the Jews gained a significant level of individual rights (in some cases full legal equality), and the legal power of the Jewish community over its members was des­troyed. It should be noted that both developments were simultaneous, and that the latter is even more important, albeit less widely known, than the former.

Since the time of the late Roman Empire, Jewish communities had considerable legal powers over their members. Not only powers which arise through voluntary mobilisation of social pressure (for example refusal to have any dealing whatsoever with an excommunicated Jew or even to bury his body), but a power of naked coercion: to flog, to im­prison, to expel – all this could be inflicted quite legally on an individual Jew by the rabbinical courts for all kinds of offences. In many coun­tries – Spain and Poland are notable examples – even capital punish­ment could be and was inflicted, sometimes using particularly cruel methods such as flogging to death. All this was not only permitted but positively encouraged by the state authorities in both Christian and Muslim countries, who besides their general interest in preserving ‘law and order’ had in some cases a more direct financial interest as well. For example, in Spanish archives dating from the 13th and 14th centuries there are records of many detailed orders issued by those most devout Catholic Kings of Castille and Aragon, instructing their no less devout officials to co-operate with the rabbis in enforcing observance of the Sabbath by the Jews. Why? Because whenever a Jew was fined by a rab­binical court for violating the Sabbath, the rabbis had to hand nine tenths of the fine over to the king – a very profitable and effective arrangement. Similarly, one can quote from the responsa written shortly before 1848 by the famous Rabbi Moshe Sopher of Pressburg (now Bratislava), in what was then the autonomous Hungarian Kingdom in the Austrian Empire, and addressed to Vienna in Austria proper, where the Jews had already been granted some considerable individual rights.2 He laments the fact that since the Jewish congrega­tion in Vienna lost its powers to punish offenders, the Jews there have become lax in matters of religious observance, and adds: ‘Here in Press­burg, when I am told that a Jewish shopkeeper dared to open his shop during the Lesser Holidays, I immediately send a policeman to imprison him’.

This was the most important social fact of Jewish existence before the advent of the modern state: observance of the religious laws of Judaism, as well as their inculcation through education, were enforced on Jews by physical coercion, from which one could only escape by con­version to the religion of the majority, amounting in the circumstances to a total social break and for that reason very impracticable, except during a religious crisis.3

However, once the modern state had come into existence, the Jewish community lost its powers to punish or intimidate the individual Jew. The bonds of one of the most closed of ‘closed societies’, one of the most totalitarian societies in the whole history of mankind were snapped. This act of liberation came mostly from outside; although there were some Jews who helped it from within, these were at first very few. This form of liberation had very grave consequences for the future. Just as in the case of Germany (according to the masterly analysis of A.J. P. Taylor) it was easy to ally the cause of reaction with patriotism, because in actual fact individual rights and equality before the law were brought into Germany by the armies of the French Revolution and of Napoleon, and one could brand liberty as ‘un­German’, exactly so it turned out to be very easy among the Jews, par­ticularly in Israel, to mount a very effective attack against all the notions and ideals of humanism and the rule of law (not to say democracy) as something ‘un-Jewish’ or ‘anti-Jewish’ – as indeed they are, in a historical sense – and as principles which may be used in the ‘Jewish interest’, but which have no validity against the ‘Jewish interest’, for example when Arabs invoke these same principles. This has also led – again just as in Germany and other nations of Milteleuropa – to a deceitful, sentimental and ultra-romantic Jewish historiography, from which all inconvenient facts have been expunged.

So one will not find in Hanna Arendt’s voluminous writings, whether on totalitarianism or on Jews, or on both,4 the smallest hint as to what Jewish society in Germany was really like in the 18th century: burning of books, persecution of writers, disputes about the magic powers of amu­lets, bans on the most elementary ‘non-Jewish’ education such as the teaching of correct German or indeed German written in the Latin alpha­bet.5 Nor can one find in the numerous English-language ‘Jewish his­tories’ the elementary facts about the attitude of Jewish mysticism (so fashionable at present in certain quarters) to non-Jews: that they are con­sidered to be, literally, limbs of Satan, and that the few non-satanic individuals among them (that is, those who convert to Judaism) are in reality ‘Jewish souls’ who got lost when Satan violated the Holy Lady (Shekhinah or Matronit, one of the female components of the Godhead, sister and wife of the younger male God according to the cabbala) in her heavenly abode. The great authorities, such as Gershom Scholem, have lent their authority to a system of deceptions in all the ‘sensitive’ areas, the more popular ones being the most dishonest and misleading.

But the social consequence of this process of liberalisation was that, for the first time since about AD 200,6 a Jew could be free to do what he liked, within the bounds of his country’s civil law, without having to pay for this freedom by converting to another religion. The freedom to learn and read books in modern languages, the freedom to read and write books in Hebrew not approved by the rabbis (as any Hebrew or Yiddish book previously had to be), the freedom to eat non-kosher food, the freedom to ignore the numerous absurd taboos regulating sexual life, even the freedom to think – for ‘forbidden thoughts’ are among the most serious sins – all these were granted to the Jews of Europe (and subsequently of other countries) by modern or even absolutist European regimes, although the latter were at the same time antisemitic and oppressive. Nicholas I of Russia was a notorious antisemite and issued many laws against the Jews of his state. But he also strengthened the forces of ‘law and order’ in Russia – not only the secret police but also the regular police and the gendarmerie – with the consequence that it became difficult to murder Jews on the order of their rabbis, whereas in pre-1795 Poland it had been quite easy. ‘Official’ Jewish history condemns him on both counts. For example, in the late 1830s a ‘Holy Rabbi’ (Tzadik) in a small Jewish town in the Ukraine ordered the murder of a heretic by throwing him into the boiling water of the town baths, and contemporary Jewish sources note with astonishment and horror that bribery was ‘no longer effective’ and that not only the actual perpetrators but also the Holy Man were severely punished. The Metternich regime of pre-1848 Austria was notoriously reactionary and quite unfriendly to Jews, but it did not allow people, even liberal Jewish rabbis, to be poisoned. During 1848, when the regime’s power was temporarily weakened, the first thing the leaders of the Jewish community in the Galician city of Lemberg (now Lvov) did with their newly regained freedom was to poison the liberal rabbi of the city, whom the tiny non-Orthodox Jewish group in the city had imported from Germany. One of his greatest heresies, by the way, was the advocacy and actual performance of the Bar Mitzvah ceremony, which had recently been invented.

In the last 150 years, the term ‘Jew’ has therefore acquired a dual mean­ing, to the great confusion of some well-meaning people, particularly in the English-speaking countries, who imagine that the Jews they meet socially are ‘representative’ of Jews ‘in general’. In the countries of east Europe as well as in the Arab world, the Jews were liberated from the tyranny of their own religion and of their own communities by outside forces, too late and in circumstances too unfavourable for genuine internalised social change. In most cases, and particularly in Israel, the old concept of society, the same ideology – especially as directed towards non-Jews – and the same utterly false conception of history have been preserved. This applies even to some of those Jews who joined ‘progressive’ or leftist movements. An examination of radical, socialist and communist parties can provide many examples of dis­guised Jewish chauvinists and racists, who joined these parties merely for reasons of ‘Jewish interest’ and are, in this region, in favour of ‘anti-gentile’ discrimination. One need only check how many Jewish ‘socialists’ have managed to write about the kibbutz without taking the trouble to mention that it is a racist institution from which non-Jewish citizens of Israel are rigorously excluded, to see that the phenomenon we are alluding to is by no means uncommon.7

Avoiding labels based on ignorance or hypocrisy, we thus see that the word ‘Jewry’ and its cognates describe two different and even con­trasting social groups, and because of current Israeli politics the continuum between the two is disappearing fast. On the one hand there is the traditional totalitarian meaning discussed above; on the other hand there are Jews by descent who have accepted and internalised the complex of ideas which Karl Popper has called ‘the open society’. (There are also some, particularly in the USA, who have not intern­alised these ideas, but try to make a show of acceptance.)

It is important to note that all the supposedly ‘Jewish characteristics’ – by which I mean the traits which vulgar so-called intellectuals in the West attribute to ‘the Jews’ – are modern characteristics, quite unknown during most of Jewish history, and appeared only when the totalitarian Jewish community began to lose its power. Take, for example, the famous Jewish sense of humour. Not only is humour very rare in Hebrew literature before the 19th century (and is only found during few periods, in countries where the Jewish upper class was relatively free from the rabbinical yoke, such as Italy between the 14th and 17th centuries or Muslim Spain) but humour and jokes are strictly forbidden by the Jewish religion – except, significantly, jokes against other religions. Satire against rabbis and leaders of the community was never internalised by Judaism, not even to a small extent, as it was in Latin Christianity. There were no Jewish comedies, just as there were no comedies in Sparta, and for a similar reason.8 Or take the love of learning. Except for a purely religious learning, which was itself in a debased and degenerate state, the Jews of Europe (and to a somewhat lesser extent also of the Arab countries) were dominated, before about 1780, by a supreme contempt and hate for all learning (excluding the Talmud and Jewish mysticism). Large parts of the Old Testament, all non-liturgical Hebrew poetry, most books on Jewish philosophy were not read and their very names were often anathematised. Study of all languages was strictly forbidden, as was the study of mathematics and science. Geography,9 history – even Jewish history – were completely unknown. The critical sense, which is supposedly so characteristic of Jews, was totally absent, and nothing was so forbidden, feared and therefore persecuted as the most modest innovation or the most inno­cent criticism.

It was a world sunk in the most abject superstition, fanaticism and ignorance, a world in which the preface to the first work on geography in Hebrew (published in 1803 in Russia) could complain that very many great rabbis were denying the existence of the American continent and saying that it is ‘impossible’. Between that world and what is often taken in the West to ‘characterise’ Jews there is nothing in common except the mistaken name.

However, a great many present-day Jews are nostalgic for that world, their lost paradise, the comfortable closed society from which they were not so much liberated as expelled. A large part of the zionist movement always wanted to restore it – and this part has gained the upper hand. Many of the motives behind Israeli politics, which so bewilder the poor confused western ‘friends of Israel’, are perfectly explicable once they are seen simply as reaction, reaction in the political sense which this word has had for the last two hundred years: a forced and in many respects innovative, and therefore illusory, return to the closed society of the Jewish past.

Obstacles to understanding

Historically it can be shown that a closed society is not interested in a description of itself, no doubt because any description is in part a form of critical analysis and so may encourage critical ‘forbidden thoughts’. The more a society becomes open, the more it is interested in reflecting, at first descriptively and then critically, upon itself, its present working as well as its past. But what happens when a faction of intellectuals desires to drag a society, which has already opened up to a considerable extent, back to its previous totalitarian, closed condition? Then the very means of the former progress – philosophy, the sciences, history and especially sociology – become the most effective instruments of the ‘treason of the intellectuals’. They are perverted in order to serve as devices of deception, and in the process they degenerate.

Classical Judaism10 had little interest in describing or explaining itself to the members of its own community, whether educated (in talmudic studies) or not.11 It is significant that the writing of Jewish history, even in the driest annalistic style, ceased completely from the time of Josephus Flavius (end of first century) until the Renaissance, when it was revived for a short time in Italy and in other countries where the Jews were under strong Italian influence.12 Characteristically, the rabbis feared Jewish even more than general history, and the first modern book on history published in Hebrew (in the sixteenth century) was entitled ‘History of the kings of France and of the Ottoman kings’. It was followed by some histories dealing only with the persecutions that Jews had been subjected to. The first book on Jewish history proper13 (dealing with ancient times) was promptly banned and suppressed by the highest rabbinical authorities, and did not reappear before the 19th century. The rabbinical authorities of east Europe furthermore decreed that all non-talmudic studies are to be forbidden, even when nothing specific could be found in them which merits anathema, because they encroach on the time that should be employed either in studying the Talmud or in making money – which should be used to subsidise talmudic scholars. Only one loophole was left, namely the time that even a pious Jew must perforce spend in the privy. In that unclean place sacred studies are forbidden, and it was therefore per­mitted to read history there, provided it was written in Hebrew and was completely secular, which in effect meant that it must be exclusively devoted to non-Jewish subjects. (One can imagine that those few Jews of that time who – no doubt tempted by Satan – developed an interest in the history of the French kings were constantly complaining to their neighbours about the constipation they were suffering from …). As a consequence, two hundred years ago the vast majority of Jews were totally in the dark not only about the existence of America but also about Jewish history and Jewry’s contemporary state; and they were quite content to remain so.

There was however one area in which they were not allowed to remain self-contented – the area of Christian attacks against those passages in the Talmud and the talmudic literature which are specifically anti-­Christian or more generally anti-Gentile. It is important to note that this challenge developed relatively late in the history of Christian-­Jewish relations – only from the thirteenth century on. (Before that time, the Christian authorities attacked Judaism using either Biblical or general arguments, but seemed to be quite ignorant as to the contents of the Talmud.) The Christian campaign against the Talmud was apparently brought on by the conversion to Christianity of Jews who were well versed in the Talmud and who were in many cases attracted by the development of Christian philosophy, with its strong Aristotelian (and thus universal) character.14

It must be admitted at the outset that the Talmud and the talmudic literature – quite apart from the general anti-Gentile streak that runs through them, which will be discussed in greater detail in the Appendix – contain very offensive statements and precepts directed specifically against Christianity. For example, in addition to a series of scurrilous sexual allegations against Jesus, the Talmud states that his punishment in hell is to be immersed in boiling excrement – a statement not exactly calculated to endear the Talmud to devout Christians. Or one can quote the precept according to which Jews are instructed to burn, publicly if possible, any copy of the New Testament that comes into their hands. (This is not only still in force but actually practised today; thus on 23 March 1980 hundreds of copies of the New Testament were publicly and ceremonially burnt in Jerusalem under the auspices of Yad Le’akhim, a Jewish religious organisation subsidised by the Israeli Ministry of Religions.)

Anyway, a powerful attack, well based in many points, against talmudic Judaism developed in Europe from the thirteenth century. We are not referring here to ignorant calumnies, such as the blood libel, propagated by benighted monks in small provincial cities, but to serious disputations held before the best European universities of the time and on the whole conducted as fairly as was possible under medieval circumstances.15

What was the Jewish – or rather the rabbinical – response? The simplest one was the ancient weapon of bribery and string-pulling. In most European countries, during most of the time, anything could be fixed by a bribe. Nowhere was this maxim more true than in the Rome of the Renaissance popes. 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’) – was published unexpurgated in Rome in the year 1480 under Sixtus IV, politically a very active pope who had a constant and urgent need for money. (A few years earlier, the only older edition of The Golden Ass by Apuleius from which the violent attack on Christianity had not been removed was also published in Rome…) Alexander VI Borgia was also very liberal in this respect.

Even during that period, as well as before it, there were always countries in which for a time a wave of anti-Talmud persecution set in. But a more consistent and widespread onslaught came with the Refor­mation and Counter-Reformation, which induced a higher standard of intellectual honesty as well as a better knowledge of Hebrew among Christian scholars. From the 16th century, all the talmudic literature, including the Talmud itself, was subjected to Christian censorship in various countries. In Russia this went on until 1917. Some censors, such as in Holland, were more lax, while others were more severe; and the offensive passages were expunged or modified.

All modern studies on Judaism, particularly by Jews, have evolved from that conflict, and to this day they bear the unmistakable marks of their origin: deception, apologetics or hostile polemics, indifference or even active hostility to the pursuit of truth. Almost all the so-called Jewish studies in Judaism, from that time to this very day, are polemics against an external enemy rather than an internal debate.

It is important to note that this was initially the character of historic­graphy in all known societies (except ancient Greece, whose early liberal historians were attacked by later sophists for their insufficient patriotism!). This was true of the early Catholic and Protestant historians, who polemicised against each other. Similarly, the earliest European national histories are imbued with the crudest nationalism and scorn for all other, neighbouring nations. But sooner or later there comes a time when an attempt is made to understand one’s national or religious adversary and at the same time to criticise certain deep and important aspects of the history of one’s own group; and both these developments go together. Only when historiography becomes – as Pieter Geyl put it so well – ‘a debate without end’ rather than a continu­ation of war by historiographic means, only then does a humane historiography, which strives for both accuracy and fairness, become possible; and it then turns into one of the most powerful instruments of humanism and self-education.

It is for this reason that modern totalitarian regimes rewrite history or punish historians.16 When a whole society tries to return to totali­tarianism, a totalitarian history is written, not because of compulsion from above but under pressure from below, which is much more effective. This is what happened in Jewish history, and this constitutes the first obstacle we have to surmount.

What were the detailed mechanisms (other than bribery) employed by Jewish communities, in cooperation with outside forces, in order to ward off the attack on the Talmud and other religious literature? Several methods can be distinguished, all of them having important political consequences reflected in current Israeli policies. Although it would be tedious to supply in each case the Beginistic or Labour-zionist parallel, I am sure that readers who are somewhat familiar with the details of Middle East politics will themselves be able to notice the resemblance.

The first mechanism I shall discuss is that of surreptitious defiance, combined with outward compliance. As explained above, talmudic passages directed against Christianity or against non-Jews17 had to go or to be modified – the pressure was too strong. This is what was done: a few of the most offensive passages were bodily removed from all editions printed in Europe after the mid-sixteenth century. In all other passages, the expressions ‘Gentile’, ‘non-Jew’, ‘stranger’ (goy, eino yehudi, nokhri) – which appear in all early manuscripts and printings as well as in all editions published in Islamic countries – were replaced by terms such as ‘idolator’, ‘heathen’ or even ‘Canaanite’ or ‘Samaritan’, terms which could be explained away but which a Jewish reader could recognise as euphemisms for the old expressions.

As the attack mounted, so the defence became more elaborate, some­times with lasting tragic results. During certain periods the Tsarist Russian censorship became stricter and, seeing the above-mentioned euphemisms for what they were, forbade them too. Thereupon the rabbinical authorities substituted the terms ‘Arab’ or ‘Muslim’ (in Hebrew, Yishma’eli – which means both) or occasionally ‘Egyptian’, correctly calculating that the Tsarist authorities would not object to this kind of abuse. At the same time, lists of Talmudic Omissions were circulated in manuscript form, which explained all the new terms and pointed out all the omissions. At times, a general disclaimer was printed before the title page of each volume of talmudic literature, solemnly declaring, sometimes on oath, that all hostile expressions in that volume are intended only against the idolators of antiquity, or even against the long-vanished Canaanites, rather than against ‘the peoples in whose land we live’. After the British conquest of India, some rabbis hit on the subterfuge of claiming that any particularly outrageous derogatory expression used by them is only intended against the Indians. Occasionally the aborigines of Australia were also added as whipping-boys.

Needless to say, all this was a calculated lie from beginning to end; and following the establishment of the State of Israel, once the rabbis felt secure, all the offensive passages and expressions were restored with­out hesitation in all new editions. (Because of the enormous cost which a new edition involves, a considerable part of the talmudic litera­ture, including the Talmud itself, is still being reprinted from the old editions. For this reason, the above-mentioned Talmudic Omissions have now been published in Israel in a cheap printed edition, under the title Hesronot Shas.) So now one can read quite freely – and Jewish children are actually taught – passages such as that18 which commands every Jew, whenever passing near a cemetery, to utter a blessing if the cemetery is Jewish, but to curse the mothers of the dead19 if it is non­Jewish. In the old editions the curse was omitted, or one of the euphemisms was substituted for ‘Gentiles’. But in the new Israeli edition of Rabbi ‘Adin Steinsalz (complete with Hebrew explanations and glosses to the Aramaic parts of the text, so that schoolchildren should be in no doubt as to what they are supposed to say) the unam­biguous words ‘Gentiles’ and ‘strangers’ have been restored.

Under external pressure, the rabbis deceptively eliminated or modified certain passages – but not the actual practices which are prescribed in them. It is a fact which must be remembered, not least by Jews themselves, that for centuries our totalitarian society has employed barbaric and inhumane customs to poison the minds of its members, and it is still doing so. (These inhumane customs cannot be explained away as mere reaction to antisemitism or persecution of Jews; they are gratuitous barbarities directed against each and every human being. A pious Jew arriving for the first time in Australia, say, and chancing to pass near an Aboriginal graveyard, must – as an act of worship of ‘God’ – curse the mothers of the dead buried there.) With­out facing this real social fact, we all become parties to the deception and accomplices to the process of poisoning the present and future generations, with all the consequences of this process.

The deception continues

Modern scholars of Judaism have not only continued the deception, but have actually improved upon the old rabbinical methods, both in impudence and in mendacity. I omit here the various histories of antisemitism, as unworthy of serious consideration, and shall give just three particular examples and one general example of the more modern ‘scholarly’ deceptions.

In 1962, a part of the Maimonidean Code referred to above, the so-­called Book of Knowledge, which contains the most basic rules of Jewish faith and practice, was published in Jerusalem in a bilingual edition, with the English translation facing the Hebrew text.20 The latter has been restored to its original purity, and the command to exter­minate Jewish infidels appears in it in full: ‘It is a duty to exterminate them with one’s own hands’. In the English translation this is somewhat softened to ‘It is a duty to take active measures to destroy them’. But then the Hebrew text goes on to specify the prime examples of ‘infidels’ who must be exterminated: ‘Such as Jesus of Nazareth and his pupils, and Tzadoq and Baitos21.and their pupils, may the name of the wicked rot’. Not one word of this appears in the English text on the facing page (78 a). And, even more significant, in spite of the wide circulation of this book among scholars in the English-speaking countries, not one of them has, as far as I know, protested against this glaring deception.

The second example comes from the USA, again from an English translation of a book by Maimonides. Apart from his work on the codi­fication of the Talmud, he was also a philosopher and his Guide to the Perplexed is justly considered to be the greatest work of Jewish religious philosophy and is widely read and used even today. Unfortu­nately, in addition to his attitude towards non-Jews generally and Christians in particular, Maimonides was also an anti-Black racist. Towards the end of the Guide, in a crucial chapter (book iii, chapter 51) he discusses how various sections of humanity can attain the supreme religious value, the true worship of God. Among those who are incap­able of even approaching this are ‘some of the Turks [i.e., the Mongol race] and the nomads in the North, and the Blacks and the nomads in the South, and those who resemble them in our climates. And their nature is like the nature of mute animals, and according to my opinion they are not on the level of human beings, and their level among existing things is below that of a man and above that of a monkey, because they have the image and the resemblance of a man more than a monkey does.’

Now, what does one do with such a passage in a most important and necessary work of Judaism? Face the truth and its consequences? God forbid! Admit (as so many Christian scholars, for example, have done in similar circumstances) that a very important Jewish authority held also rabid anti-Black views, and by this admission make an attempt at self-education in real humanity? Perish the thought. I can almost imagine Jewish scholars in the USA consulting among themselves ‘what is to be done?’ – for the book had to be translated, due to the decline in the knowledge of Hebrew among American Jews. Whether by consul­tation or by individual inspiration, a happy ‘solution’ was found: in the popular American translation of the Guide by one Friedlander, first published as far back as 1925 and since then reprinted in many editions, including several in paperback, the Hebrew word Kushim, which means Blacks, was simply transliterated and appears as ‘Kushites’, a word which means nothing to those who have no knowledge of Hebrew, or to whom an obliging rabbi will not give an oral explanation.22 During all these years, not a word has been said to point out the initial deception or the social facts underlying its continuation – and this throughout the excitement of Martin Luther King’s campaigns, which were supported by so many rabbis, not to mention other Jewish figures, some of whom must have been aware of the anti-Black racist attitude which forms part of their Jewish heritage.23

Surely one is driven to the hypothesis that quite a few of Martin Luther King’s rabbinical supporters were either anti-Black racists who supported him for tactical reasons of ‘Jewish interest’ (wishing to win Black support for American Jewry and for Israel’s policies) or were accomplished hypocrites, to the point of schizophrenia, capable of pasing very rapidly from a hidden enjoyment of rabid racism to a proclaimed attachment to an anti-racist struggle – and back – and back again.

The third example comes from a work which has far less serious scholarly intent – but is all the more popular for that: The Joys of Yiddish by Leo Rosten. This light-hearted work – first published in the USA in 1968, and reprinted in many editions, including several times as a Penguin paperback – is a kind of glossary of Yiddish words often used by Jews or even non-Jews in English-speaking countries. For each entry, in addition to a detailed definition and more or less amusing anecdotes illustrating its use, there is also an etymology stating (quite accurately, on the whole) the language from which the word came into Yiddish and its meaning in that language. The entry Shaygets – whose main meaning is ‘a Gentile boy or young man’ – is an exception: there the etymology cryptically states ‘Hebrew origin’, without giving the form or meaning of the original Hebrew word. However, under the entry Shiksa – the feminine form of Shaygets – the author does give the original Hebrew word, sheqetz (or, in his transliteration, sheques) and defines its Hebrew meaning as ‘blemish’. This is a bare-faced lie, as every speaker of Hebrew knows. The Megiddo Modern Hebrew-­English Dictionary, published in Israel, correctly defines sheqetz as follows: ‘unclean animal; loathsome creature, abomination; (colloquial – pronounced shaygets) wretch, unruly youngster; Gentile youngster’.

My final, more general example is, if possible, even more shocking than the others. It concerns the attitude of the Hassidic movement towards non-Jews. Hassidism – a continuation (and debasement!) of Jewish mysticism – is still a living movement, with hundreds of thousands of active adherents who are fanatically devoted to their ‘holy rabbis’, some of whom have acquired a very considerable political influence in Israel, among the leaders of most parties and even more so in the higher echelons of the army.

What, then, are the views of this movement concerning non-Jews? As an example, let us take the famous Hatanya, fundamental book of the Habbad movement, one of the most important branches of Hassi­dism. According to this book, all non-Jews are totally satanic creatures ‘in whom there is absolutely nothing good’. Even a non-Jewish embryo is qualitatively different from a Jewish one. The very existence of a non-­Jew is ‘inessential’, whereas all of creation was created solely for the sake of the Jews.

This book is circulated in countless editions, and its ideas are further propagated in the numerous ‘discourses’ of the present hereditary Fuehrer of Habbad, the so-called Lubavitcher rabbi, M.M. Schneurs­sohn, who leads this powerful world-wide organisation from his New York headquarters. In Israel these ideas are widely disseminated among the public at large, in the schools and in the army. (According to the testimony of Shulamit Aloni, Member of the Knesset, this Habbad pro­paganda was particularly stepped up before Israel’s invasion of Lebanon in March 1978, in order to induce military doctors and nurses to withhold medical help from ‘Gentile wounded’. This Nazi-like advice did not refer specifically to Arabs or Palestinians, but simply to ‘Gentiles’, goyim.) Two former Israeli Presidents, Shazar and Katzir, were ardent adherents of Habbad, and many top Israeli and American politicians – headed by Prime Minister Begin and Vice President Mondale – publicly court and support it. This, in spite of the consider­able unpopularity of the Lubavitcher rabbi – in Israel he is widely criticised because he refuses to come to the Holy Land even for a visit and keeps himself in New York for obscure messianic reasons, while in New York his anti-Black attitude is notorious.

The fact that, despite these pragmatic difficulties, Habbad can be publicly supported by so many top political figures owes much to the thoroughly disingenuous and misleading treatment by almost all scholars who have written about the Hassidic movement and its Habbad branch. This applies particularly to all who have written or are writing about it in English. They suppress the glaring evidence of the old Hassidic texts as well as the latter-day political implications that follow from them, which stare in the face of even a casual reader of the Israeli Hebrew press, in whose pages the Lubavitcher rabbi and other Hassidic leaders constantly publish the most rabid bloodthirsty state­ments and exhortations against all Arabs.

A chief deceiver in this case, and a good example of the power of the deception, was Martin Buber. His numerous works eulogising the whole Hassidic movement (including Habbad) never so much as hint at the real doctrines of Hassidism concerning non-Jews. The crime of deception is all the greater in view of the fact that Buber’s eulogies of Hassidism were first published in German during the period of the rise of German nationalism and the accession of Nazism to power. But while ostensibly opposing Nazism, Buber glorified a movement holding and actually teaching doctrines about non-Jews not unlike the Nazi doctrines about Jews. One could of course argue that the Hassidic Jews of seventy or fifty years ago were the victims, and a ‘white lie’ favouring a victim is excusable. But the consequences of deception are incalcu­lable. Buber’s works were translated into Hebrew, were made a power­ful element of the Hebrew education in Israel, have greatly increased the power of the bloodthirsty Hassidic leaders, and have thus been an important factor in the rise of Israeli chauvinism and hate of all non-­Jews. If we think about the many human beings who died of their wounds because Israeli army nurses, incited by Hassidic propaganda, refused to tend them, then a heavy onus for their blood lies on the head of Martin Buber.

I must mention here that in his adulation of Hassidism Buber far sur­passed other Jewish scholars, particularly those writing in Hebrew (or formerly, in Yiddish) or even in European languages but purely for a Jewish audience. In questions of internal Jewish interest, there had once been a great deal of justified criticism of the Hassidic movement. Their mysogynism (much more extreme than that common to all Jewish Orthodoxy), their indulgence in alcohol, their fanatical cult of their hereditary ‘holy rabbis’ who extorted money from them, the numerous superstitions peculiar to them – these and many other negative traits were critically commented upon. But Buber’s sentimental and deceitful romantisation has won the day, especially in the US and Israel, because it was in tune with the totalitarian admiration of anything ‘genuinely Jewish’ and because certain ‘left’ Jewish circles in which Buber had a particularly great influence have adopted this position.

Nor was Buber alone in his attitude, although in my opinion he was by far the worst in the evil he propagated and the influence he has left behind him. There was the very influential sociologist and biblical scholar, Yehezkiel Kaufman, an advocate of genocide on the model of the Book of Joshua, the idealist philosopher Hugo Shmuel Bergman, who as far back as 1914-15 advocated the expulsion of all Palestinians to Iraq, and many others. All were outwardly ‘dovish’, but employed formulas which could be manipulated in the most extreme anti-Arab sense, all had tendencies to that religious mysticism which encourages the propagation of deceptions, and all seemed to be gentle persons who, even when advocating expulsion, racism and genocide, seemed incap­able of hurting a fly – and just for this reason the effect of their deceptions was the greater.

It is against the glorification of inhumanity, proclaimed not only by the rabbis but by those who are supposed to be the greatest and certainly the most influential scholars of Judaism, that we have to struggle; and it is against those modern successors of the false prophets and dishonest priests that we have to repeat – even in the face of an almost unanimous opinion within Israel and among the majority of Jews in countries such as the US – Lucretius’ warning against surrendering one’s judgement to the declamations of religious leaders: Tantum religio potuit suadere malorum – ‘To such heights of evil are men driven by religion’. Religion is not always (as Marx said) the opium of the people, but it can often be so, and when it is used in this sense by prevaricating and misre­presenting its true nature, the scholars and intellectuals who perform this task take on the character of opium smugglers.

But we can derive from this analysis another, more general con­clusion about the most effective and horrific means of compulsion to do evil, to cheat and to deceive and, while keeping one’s hands quite clean of violence, to corrupt whole peoples and drive them to oppres­sion and murder. (For there can no longer be any doubt that the most horrifying acts of oppression in the West Bank are motivated by Jewish religious fanaticism.) Most people seem to assume that the worst totali­tarianism employs physical coercion, and would refer to the imagery of Orwell’s 1984 for a model illustrating such a regime. But it seems to me that this common view is greatly mistaken, and that the intuition of Isaac Asimov, in whose science fiction the worst oppression is always internalised, is the more true to the dangers of human nature. Unlike Stalin’s tame scholars, the rabbis – and even more so the scholars attacked here, and with them the whole mob of equally silent middle­brows such as writers, journalists, public figures, who lie and deceive more than them – are not facing the danger of death or concentration camp, but only social pressure; they lie out of patriotism because they believe that it is their duty to lie for what they conceive to be the Jewish interest. They are patriotic liars, and it is the same patriotism which reduces them to silence when confronted with the discrimination and oppression of the Palestinians.

In the present case we are also faced with another group loyalty, but one which comes from outside the group, and which is sometimes even more mischievous. Very many non-Jews (including Christian clergy and religious laymen, as well as some marxists from all marxist groups) hold the curious opinion that one way to ‘atone’ for the persecution of Jews is not to speak out against evil perpetrated by Jews but to participate in ‘white lies’ about them. The crude accusation of ‘antisemitism’ (or, in the case of Jews, ‘self-hate’) against anybody who protests at the discrimination of Palestinians or who points out any fact about the Jewish religion or the Jewish past which conflicts with the ‘approved version’ comes with greater hostility and force from non-Jewish ‘friends of the Jews’ than from Jews. It is the existence and great influence of this group in all western countries, and particularly in the US (as well as the other English-speaking countries) which has allowed the rabbis and scholars of Judaism to propagate their lies not only with­out opposition but with considerable help.

In fact, many professed ‘anti-stalinists’ have merely substituted an­other idol for their worship, and tend to support Jewish racism and fanaticism with even greater ardour and dishonesty than were found among the most devoted stalinists in the past. Although this phenome­non of blind and stalinistic support for any evil, so long as it is ‘Jewish’, is particularly strong from 1945, when the truth about the extermi­nation of European Jewry became known, it is a mistake to suppose that it began only then. On the contrary, it dates very far back, particu­larly in social-democratic circles. One of Marx’s early friends, Moses Hess, widely known and respected as one of the first socialists in Ger­many, subsequently revealed himself as an extreme Jewish racist, whose views about the ‘pure Jewish race’ published in 1858 were not unlike comparable bilge about the ‘pure Aryan race’. But the German socialists, who struggled against German racism, remained silent about this Jewish racism.

In 1944, during the actual struggle against Hitler, the British Labour Party approved a plan for the expulsion of Palestinians from Palestine, which was similar to Hitler’s early plans (up to about 1941) for the Jews. This plan was approved under the pressure of Jewish members of the party’s leadership, many of whom have displayed a stronger ‘kith and kin’ attitude to every Israeli policy than the Conservative ‘kith and kin’ supporters of Ian Smith ever did. But the stalinistic taboos on the left are stronger in Britain than on the right, and there is virtually no discussion even when the Labour Party supports Begin’s government.

In the US a similar situation prevails, and again the American liberals are the worst.

This is not the place to explore all the political consequences of this situation, but we must face reality: in our struggle against the racism and fanaticism of the Jewish religion, our greatest enemies will be not only the Jewish racists (and users of racism) but also those non-Jews who in other areas are known – falsely in my opinion – as ‘progressives’.

Part 2: Structure of the Legal Edifice

Some common misconceptions

This part of the essay is devoted to a more detailed description of the theologico-legal structure of classical Judaism.24 However, before embarking on that description it is necessary to dispel at least some of the many misconceptions disseminated in almost all foreign-language (that is, non-Hebrew) accounts of Judaism, especially by those who propagate such currently fashionable phrases as ‘the Judaeo-Christian tradition’ or ‘the common values of the monotheistic religions’.

Because of considerations of space I shall only deal in detail with the most important of these popular delusions: that the Jewish religion is, and always was, monotheistic. Now, as many biblical scholars know, and as a careful reading of the Old Testament easily reveals, this ahis­torical view is quite wrong. In many, if not most, books of the Old Testament the existence and power of ‘other gods’ are clearly acknow­ledged, but Yahweh (Jehovah), who is the most powerful god,25 is also very jealous of his rivals and forbids his people to worship them.26 It is only very late in the Bible, in some of the later prophets, that the exist­ence of all gods other than Yahweh is denied.27

What concerns us, however, is not biblical but classical Judaism; and it is quite clear, though much less widely realised, that the latter, during its last few hundred years, was for the most part far from pure mono­theism. The same can be said about the real doctrines dominant in present-day Orthodox Judaism, which is a direct continuation of classi­cal Judaism. The decay of monotheism came about through the spread of Jewish mysticism (the cabbala) which developed in the 12th and 13th centuries, and by the late 16th century had won an almost complete victory in virtually all the centres of Judaism. The Jewish Enlighten­ment, which arose out of the crisis of classical Judaism, had to fight against this mysticism and its influence more than against anything else, but in latter-day Jewish Orthodoxy, especially among the rabbis, the influence of the cabbala has remained predominant.28 For example, the Gush Emunim movement is inspired to a great extent by cabbalistic ideas.

Knowledge and understanding of these ideas is therefore important for two reasons. First, without it one cannot understand the true beliefs of Judaism at the end of its classical period. Secondly, these ideas play an important contemporary political role, inasmuch as they form part of the explicit system of beliefs of many religious politicians, including most leaders of Gush Emunim, and have an indirect influence on many zionist leaders of all parties, including the zionist left.

According to the cabbala, the universe is ruled not by one god but by serveral deities, of various characters and influences, emanated by a dim, distant First Cause. Omitting many details, one can summarise the system as follows. From the First Cause, first a male god called ‘Wisdom’ or ‘Father’ and then a female goddess called ‘Knowledge’ or ‘Mother’ were emanated or born. From the marriage of these two, a pair of younger gods were born: Son, also called by many other names such as ‘Small Face’ or ‘The Holy Blessed One’; and Daughter, also called ‘Lady’ (or ‘Matronit’, a word derived from Latin), ‘Shekhinah’, ‘Queen’, etc. These two younger gods should be united, but their union is prevented by the machinations of Satan, who in this system is a very important and independent personage. The Creation was undertaken by the First Cause in order to allow them to unite, but because of the Fall they became more disunited than ever, and indeed Satan has managed to come very close to the divine Daughter and even to rape her (either seemingly or in fact – opinions differ on this). The creation of the Jewish people was undertaken in order to mend the break caused by Adam and Eve, and under Mount Sinai this was for a moment achieved: the male god Son, incarnated in Moses, was united with the goddess Shekhinah. Unfortunately, the sin of the Golden Calf again caused disunity in the godhead; but the repentance of the Jewish people has mended matters to some extent. Similarly, each incident of biblical Jewish history is believed to be associated with the union or disunion of the divine pair. The Jewish conquest of Palestine from the Canaanites and the building of the first and second Temple are particularly propitious for their union, while the destruction of the Temples and the exile of the Jews from the Holy Land are merely external signs not only of the divine disunion but also of a real ‘whoring after strange gods’: Daughter falls closely into the power of Satan, while Son takes various female satanic personages to his bed, instead of his proper wife.

The duty of pious Jews is to restore through their prayers and religious acts the perfect divine unity, in the form of sexual union, between the male and female deities.29 Thus before most ritual acts, which every devout Jew has to perform many times each day, the fol­lowing cabbalistic formula is recited: ‘For the sake of the [sexual] congress30 of the Holy Blessed One and his Shekhinah…’. The Jewish morning prayers are also arranged so as to promote this sexual union, if only temporarily. Successive parts of the prayer mystically correspond to successive stages of the union: at one point the goddess approaches with her handmaidens, at another the god puts his arm around her neck and fondles her breast, and finally the sexual act is supposed to take place.

Other prayers or religious acts, as interpreted by the cabbalists, are designed to deceive various angels (imagined as minor deities with a measure of independence) or to propitiate Satan. At a certain point in the morning prayer, some verses in Aramaic (rather than the more usual Hebrew) are pronounced.31 This is supposed to be a means for tricking the angels who operate the gates through which prayers enter heaven and who have the power to block the prayers of the pious. The angels only understand Hebrew and are baffled by the Aramaic verses; being somewhat dull-witted (presumably they are far less clever than the cabbalists) they open the gates, and at this moment all the prayers, including those in Hebrew, get through. Or take another example: both before and after a meal, a pious Jew ritually washes his hands, uttering a special blessing. On one of these two occasions he is worshipping God, by promoting the divine union of Son and Daughter; but on the other he is worshipping Satan, who likes Jewish prayers and ritual acts so much that when he is offered a few of them it keeps him busy for a while and he forgets to pester the divine Daughter. Indeed, the cabbalists believe that some of the sacrifices burnt in the Temple were intended for Satan. For example, the seventy bullocks sacrificed during the seven days of the feast of Tabernacles,32 were supposedly offered to Satan in his capacity as ruler of all the Gentiles,33 in order to keep him too busy to interfere on the eighth day, when sacrifice is made to God. Many other examples of the same kind can be given.

Several points should be made concerning this system and its importance for the proper understanding of Judaism, both in its classical period and in its present political involvement in zionist practice.

First, whatever can be said about this cabbalistic system, it cannot be regarded as monotheistic, unless one is also prepared to regard Hinduism, the late Graeco-Roman religion, or even the religion of ancient Egypt, as ‘monotheistic’.

Secondly, the real nature of classical Judaism is illustrated by the ease with which this system was adopted. Faith and beliefs (except national­istic beliefs) play an extremely small part in classical Judaism. What is of prime importance is the ritual act, rather than the significance which that act is supposed to have or the belief attached to it. Therefore in times when a minority of religious Jews refused to accept the cabbala (as is the case today), one could see some few Jews performing a given religious ritual believing it to be an act of worship of God, while others do exactly the same thing with the intention of propitiating Satan – but so long as the act is the same they would pray together and remain members of the same congregation, however much they might dislike each other. But if instead of the intention attached to the ritual washing of hands anyone would dare to introduce an innovation in the manner of washing,34 a real schism would certainly ensue.

The same can be said about all sacred formulas of Judaism. Provided the wording is left intact, the meaning is at best a secondary matter. For example, perhaps the most sacred Jewish formula, ‘Hear O Israel, the Lord is our God, the Lord is one’, recited several times each day by every pious Jew, can at the present time mean two contrary things. It can mean that the Lord is indeed ‘one’; but it can also mean that a certain stage in the union of the male and female deities has been reached or is being promoted by the proper recitation of this formula. However, when Jews of a Reformed congregation recite this formula in any language other than Hebrew, all Orthodox rabbis, whether they believe in unity or in the divine sexual union, are very angry indeed.

Finally, all this is of considerable importance in Israel (and in other Jewish centres) even at present. The enormous significance attached to mere formulas (such as the ‘Law of Jerusalem’); the ideas and motiv­ations of Gush Emunim; the urgency behind the hate for non-Jews presently living in Palestine; the fatalistic attitude towards all peace attempts by Arab states – all these and many other traits of zionist politics, which puzzle so many well-meaning people who have a false notion about classical Judaism, become more intelligible against this religious and mystical background. I must warn, however, against falling into the other extreme and trying to explain all zionist politics in terms of this background. Obviously, the latter’s influences vary in extent. Ben-Gurion was adept at manipulating them in a controlled way for specific ends. Under Begin the past exerts a much greater influence upon the present. But what one should never do is to ignore the past and its influences, because only by knowing it can one transcend its blind power.

Interpretation of the Bible

It will be seen from the foregoing example that what most supposedly well-informed people think they know about Judaism may be very mis­leading, unless they can read Hebrew. All the details mentioned above can be found in the original texts or, in some cases, in modern books written in Hebrew for a rather specialised readership. In English one would look for them in vain, even where the omission of such socially important facts distorts the whole picture.

There is yet another misconception about Judaism which is particu­larly common among Christians, or people heavily influenced by Christian tradition and culture. This is the misleading idea that Judaism is a ‘biblical religion’; that the Old Testament has in Judaism the same central place and legal authority which the Bible has for Protestant or even Catholic Christianity.

Again, this is connected with the question of interpretation. We have seen that in matters of belief there is great latitude. Exactly the opposite holds with respect to the legal interpretation of sacred texts. Here the interpretation is rigidly fixed – but by the Talmud rather than by the Bible itself.35 Many, perhaps most, biblical verses prescribing religious acts and obligations are ‘understood’ by classical Judaism, and by present-day Orthodoxy, in a sense which is quite distinct from, or even contrary to, their literal meaning as understood by Christian or other readers of the Old Testament, who only see the plain text. The same division exists at present in Israel between those educated in Jewish religious schools and those educated in ‘secular’ Hebrew schools, where on the whole the plain meaning of the Old Testament is taught.

This important point can only be understood through examples. It will be noted that the changes in meaning do not all go in the same direction from the point of view of ethics, as the term is understood now. Apologetics of Judaism claim that the interpretation of the Bible, originated by the Pharisees and fixed in the Talmud, is always more liberal than the literal sense. But some of the examples below show that this is far from being the case.

1) Let us start with the Decalogue itself. The Eighth Commandment, ‘Thou shalt not steal’ (Exodus, 20, 15), is taken to be a prohibition against ‘stealing’ (that is, kidnapping) a Jewish person. The reason is that according to the Talmud all acts forbidden by the Decalogue are capital offences. Stealing property is not a capital offence (while kid­napping of Gentiles by Jews is allowed by talmudic law) – hence the interpretation. A virtually identical sentence – “Ye shall not steal’ (Leviticus, 19, 11) – is however allowed to have its literal meaning.

2) The famous verse ‘Eye for eye, tooth for tooth’ etc. (Exodus, 21,24) is taken to mean ‘eye-money for eye’, that is payment of a fine rather than physical retribution.

3) Here is a notorious case of turning the literal meaning into its exact opposite. The biblical text plainly warns against following the band-­wagon in an unjust cause: ‘Thou shalt not follow a multitude to do evil; neither shalt thou speak in a cause to decline after many to wrest judgement’ (Exodus, 23, 2). The last words of this sentence – ‘Decline after many to wrest judgement’ – are torn out of their context and inter­preted as an injunction to follow the majority!

4) The verse ‘Thou shalt not seethe a kid in his mother’s milk’ (Exodus, 23, 19) is interpreted as a ban on mixing any kind of meat with any milk or milk product. Since the same verse is repeated in two other places in the Pentateuch, the mere repetition is taken to be a treble ban, forbidding a Jew (i) to eat such a mixture, (ii) to cook it for any purpose and (iii) to enjoy or benefit from it in any way.36

5) In numerous cases general terms such as ‘thy fellow’, ‘stranger’, or even ‘man’ are taken to have an exclusivist chauvinistic meaning. The famous verse ‘thou shalt love thy fellow37 as thyself’ (Leviticus, 19, 18) is understood by classical (and present-day Orthodox) Judaism as an injunction to love one’s fellow Jew, not any fellow human. Similarly, the verse ‘neither shalt thou stand against the blood of thy fellow’ (ibid, 16) is supposed to mean that one must not stand idly by when the life (‘blood’) of a fellow Jew is in danger; but, as will be seen in the Appendix, a Jew is in general forbidden to save the life of a Gentile, because ‘he is not thy fellow’. The generous injunction to leave the gleanings of one’s field and vineyard ‘for the poor and the stranger’ (ibid, 9-10) is interpreted as referring exclusively to the Jewish poor and to converts to Judaism. The taboo laws relating to corpses begin with the verse ‘This is the law, when a man dieth in a tent: all that come into the tent… shall be unclean seven days’ (Numbers, 19, 16). But the word ‘man’ (adam) is taken to mean ‘Jew’, so that only a Jewish corpse is taboo (that is, both ‘unclean’ and sacred). Based on this interpret­ation, pious Jews have a tremendous magic reverence towards Jewish corpses and Jewish cemetaries, but have no respect towards non-Jewish corpses and cemetaries. Thus hundreds of Muslim cemetaries have been utterly destroyed in Israel (in one case in order to make room for the Tel-Aviv Hilton) but there was a great outcry because the Jewish cemetary on the Mount of Olives was damaged under Jordanian rule. Examples of this kind are too numerous to quote. Some of the inhuman consequences of this type of interpretation will be discussed in the Appendix.

6) Finally, consider one of the most beautiful prophetic passages, Isaiah’s magnificent condemnation of hypocrisy and empty ritual, and exhortation to common decency. One verse (Isaiah, 1, 15) in this passage is: ‘And when ye spread forth your hands, I will hide mine eyes from you; yea, when ye make many prayers, I will not hear: your hands are full of blood.’ Since Jewish priests ‘spread their hands’ when bless­ing the people during service, this verse is supposed to mean that the priest who commits accidental homicide is disqualified from ‘spreading his hands’ in blessing (even if repentant) because they are ‘full of blood’.

It is quite clear even from these examples that when Orthodox Jews today (or all Jews before about 1780) read the Bible, they are reading a very different book, with a totally different meaning, from the Bible as read by non-Jews or non-Orthodox Jews. This distinction applies even in Israel, although both parties read the text in Hebrew. Experience, particularly since 1967, has repeatedly corroborated this. Many Jews in Israel (and elsewhere), who are not Orthodox and have little detailed knowledge of the Jewish religion, have tried to shame Orthodox Israelis (or right-wingers who are strongly influenced by religion) out of their inhuman attitude towards the Palestinians, by quoting at them verses from the Bible in their plain humane sense. It was always found, how­ever, that such arguments do not have the slightest effect on those who follow classical Judaism; they simply do not understand what is being said to them, because to them the biblical text means something quite different than to everyone else.

If such a communication gap exists in Israel, where people read Hebrew and can readily obtain correct information if they wish, one can imagine how deep is the misconception abroad, say among people educated in the Christian tradition. In fact, the more such a person reads the Bible, the less he or she knows about Orthodox Judaism. For the latter regards the Old Testament as a text of immutable sacred formulas, whose recitation is an act of great merit, but whose meaning is wholly determined elsewhere. And, as Humpty Dumpty told Alice, behind the problem of who can determine the meaning of words, there stands the real question: ‘Which is to be master?’

Structure of the Talmud

It should therefore be clearly understood that the source of authority for all the practices of classical (and present-day Orthodox) Judaism, the determining base of its legal structure, is the Talmud, or, to be precise, the so-called Babylonian Talmud; while the rest of the talmudic literature (including the so-called Jerusalem or Palestinian Talmud) acts as a supplementary authority.

We cannot enter here into a detailed description of the Talmud and talmudic literature, but confine ourselves to a few principal points needed for our argument. Basically, the Talmud consists of two parts. First, the Mishnah – a terse legal code consisting six volumes, each sub-divided into several tractates, written in Hebrew, redacted in Palestine around AD 200 out of the much more extensive (and largely oral) legal material composed during the preceding two centuries. The second and by far predominant part is the Gemarah – a voluminous record of discussions on and around the Mishnah. There are two, roughly parallel, sets of Gemarah, one composed in Mesopotamia (‘Babylon’) between about AD 200 and 500, the other in Palestine between about AD 200 and some unknown date long before 500. The Babylonian Talmud (that is, the Mishnah plus the Mesopotamian Gamarah) is much more extensive and better arranged than the Palestinian, and it alone is regarded as definitive and authoritative. The Jerusalem (Palestinian) Talmud is accorded a decidedly lower status as a legal authority, along with a number of compilations, known collectively as the ‘talmudic literature’, containing material which the editors of the two Talmuds had left out.

Contrary to the Mishnah, the rest of the Talmud and talmudic litera­ture is written in a mixture of Hebrew and Aramaic, the latter language predominating in the Babylonian Talmud. Also, it is not limited to legal matters. Without any apparent order or reason, the legal discussion can suddenly be interrupted by what is referred to as ‘Narrative’ (Aggadah) – a medley of tales and anecdotes about rabbis or ordinary folk, biblical figures, angels, demons, witchcraft and miracles.38 These narrative passages, although of great popular influence in Judaism through the ages, were always considered (even by the Talmud itself) as having secondary value. Of greatest importance for classical Judaism are the legal parts of the text, particularly the discussion of cases which are regarded as problematic. The Talmud itself defines the various categories of Jews, in ascending order, as follows. The lowest are the totally ignorant, then come those who only know the Bible, then those who are familiar with the Mishnah or Aggadah, and the superior class are those who have studied, and are able to discuss the legal part of the Gemarah. It is only the latter who are fit to lead their fellow Jews in all things.

The legal system of the Talmud can be described as totally comprehen­sive, rigidly authoritarian, and yet capable of infinite development, without however any change in its dogmatic base. Every aspect of Jewish life, both individual and social, is covered, usually in consider­able detail with sanctions and punishments provided for every conceiv­able sin or infringement of the rules. The basic rules for every problem are stated dogmatically and cannot be questioned. What can be and is discussed at very great length is the elaboration and practical definition of these rules. Let me give a few examples.

‘Not doing any work’ on the sabbath. The concept work is defined as comprising exactly 39 types of work, neither more nor less. The cri­terion for inclusion in this list has nothing to do with the arduousness of a given task; it is simply a matter of dogmatic definition. One forbidden type of ‘work’ is writing. The question then arises: How many characters must one write in order to commit the sin of writing on the sabbath? (Answer: Two). Is the sin the same, irrespective of which hand is used? (Answer: No). However, in order to guard against falling into sin, the primary prohibition on writing is hedged with a secondary ban on touching any writing implement on the sabbath.

Another prototypical work forbidden on the sabbath is the grinding of grain. From this it is deduced, by analogy, that any kind of grinding of anything whatsoever is forbidden. And this in turn is hedged by a ban on the practice of medicine on the sabbath (except in cases of danger to Jewish life), in order to guard against falling into the sin of grinding a medicament. It is in vain to point out that in modern times such a danger does not exist (nor, for that matter, did it exist in many cases even in talmudic times); for, as a hedge around the hedge, the Talmud explicitly forbids liquid medicines and restorative drinks on the sabbath. What has been fixed remains for ever fixed, however absurd. Tertullian, one of the early Church Fathers, had written, ‘I belive it because it is absurd’. This can serve as a motto for the majority of talmudic rules, with the word ‘believe’ replaced by ‘practise’.

The following example illustrates even better the level of absurdity reached by this system. One of the prototypes of work forbidden on the sabbath is harvesting. This is stretched, by analogy, to a ban on break­ing a branch off a tree. Hence, riding a horse (or any other animal) is forbidden, as a hedge against the temptation to break a branch off a tree for flogging the beast. It is useless to argue that you have a ready­made whip, or that you intend to ride where there are no trees. What is forbidden remains forbidden for ever. It can, however, be stretched and made stricter: in modern times, riding a bicycle on the sabbath has been forbidden, because it is analogous to riding a horse.

My final example illustrates how the same methods are used also in purely theoretical cases, having no conceivable application in reality. During the existence of the Temple, the High Priest was only allowed to marry a virgin. Although during virtually the whole of the talmudic period there was no longer a Temple or a High Priest, the Talmud devotes one of its more involved (and bizarre) discussions to the precise definition of the term ‘virgin’ fit to marry a High Priest. What about a woman whose hymen had been broken by accident? Does it make any difference whether the accident occurred before or after the age of three? by the impact of metal or of wood? Was she climbing a tree? and if so, was she climbing up or down? Did it happen naturally or unnatur­ally? All this and much else besides are discussed in lengthy detail. And every scholar in classical Judaism had to master hundreds of such prob­lems. Great scholars were measured by their ability to develop these problems still further, for as shown by the examples there is always scope for further development – if only in one direction –and such develop­ment did actually continue after the final redaction of the Talmud.

However, there are two great differences between the talmudic period (ending around AD 500) and the period of classical Judaism (from about AD 800). The geographical area reflected in the Talmud is con­fined, whereas the Jewish society reflected in it is a ‘complete’ society, with Jewish agriculture as its basis. (This is true for Mesopotamia as well as Palestine.) Although at that time there were Jews living through­out the Roman Empire and in many areas of the Sassanid Empire, it is quite evident from the talmudic text that its composition – over half a millennium – was a strictly local affair. No scholars from countries other than Mesopotamia and Palestine took part in it, nor does the text reflect social conditions outside these two areas.

Very little is known about the social and religious conditions of the Jews in the intervening three centuries. But from AD 800 on, when more detailed historical information is again available, we find that the two features mentioned above had been reversed. The Babylonian Talmud (and to a much lesser degree the rest of the talmudic literature) is acknowledged as authoritative, studied and developed in all Jewish communities. At the same time, Jewish society had undergone a deep change: whatever and wherever it is, it does not include peasants.

The social system resulting from this change will be discussed in Part-3. Here we shall describe how the Talmud was adapted to the con­ditions – geographically much wider and socially much narrower, and at any rate radically different – of classical Judaism. We shall con­centrate on what is in my opinion the most important method of adapt­ation:–

The dispensation

As noted above, the talmudic system is most dogmatic and does not allow any relaxation of its rules even when they are reduced to absurdity by a change in circumstances. And in the case of the Talmud – contrary to that of the Bible – the literal sense of the text is binding, and one is not allowed to interpret it away. But in the period of classical Judaism various talmudic laws became untenable for the Jewish ruling classes – the rabbis and the rich. In the interest of these ruling classes, a method of systematic deception was devised for keeping the letter of the law, while violating its spirit and intention. It was this hypocritical system of ‘dispensations’ (heterim) which, in my view, was the most important cause of the debasement of Judaism in its classical epoch. (The second cause was Jewish mysticism, which however operated for a much shorter period of time.) Again, some examples are needed to illustrate how the system works.

1. Taking of interest. The Talmud strictly forbids a Jew, on pain of severe punishment, to take interest on a loan made to another Jew. (According to a majority of talmudic authorities, it is a religious duty to take as much interest as possible on a loan made to a Gentile.) Very detailed rules forbid even the most far-fetched forms in which a Jewish lender might benefit from a Jewish debtor. All Jewish accomplices to such an illicit transaction, including the scribe and the witnesses, are branded by the Talmud as infamous persons, disqualified from testify­ing in court, because by participating in such an act a Jew as good as declares that ‘he has no part in the god of Israel’. It is evident that this law is well suited to the needs of Jewish peasants or artisans, or of small Jewish communities who use their money for lending to non-Jews. But the situation was very different in east Europe (mainly in Poland) by the 16th century. There was a relatively big Jewish community, which con­stituted the majority in many towns. The peasants, subjected to strict serfdom not far removed from slavery, were hardly in a position to borrow at all, while lending to the nobility was the business of a few very rich Jews. Many Jews were doing business with each other.

In these circumstances, the following arrangement (called heter ‘isqa – ‘business dispensation’) was devised for an interest-bearing loan between Jews, which does not violate the letter of the law, because formally it is not a loan at all. The lender ‘invests’ his money in the business of the borrower, stipulating two conditions. First, that the borrower will pay the lender at an agreed future date a stated sum of money (in reality, the interest in the loan) as the lender’s ‘share in the profits’. Secondly, that the borrower will be presumed to have made sufficient profit to give the lender his share, unless a claim to the con­trary is corroborated by the testimony of the town’s rabbi or rabbinical judge etc. – who, by arrangement, refuse to testify in such cases. In practice all that is required is to take a text of this dispensation, written in Aramaic and entirely incomprehensible to the great majority, and put it on a wall of the room where the transaction is made (a copy of this text is displayed in all branches of Israeli banks) or even to keep it in a chest – and the interest-bearing loan between Jews becomes perfectly legal and blameless.

2. The sabbatical year. According to talmudic law (based on Leviticus, 25) Jewish-owned land in Palestine39 must be left fallow every seventh (‘sabbatical’) year, when all agricultural work (including harvesting) on such land is forbidden. There is ample evidence that this law was rigorously observed for about one thousand years, from the fifth century BC till the disappearance of Jewish agriculture in Palestine. Later, when there was no occasion to apply the law in practice, it was kept theoretically intact. However, in the 1880s, with the establishment of the first Jewish agricultural colonies in Palestine, it became a matter of practical concern. Rabbis sympathetic to the settlers helpfully devised a dispensation, which was later perfected by their successors in the religious zionist parties and has become an established Israeli practice.

This is how it works. Shortly before a sabbatical year, the Israeli Minister of Internal Affairs gives the Chief Rabbi a document making him the legal owner of all Israeli land, both private and public. Armed with this paper, the Chief Rabbi goes to a non-Jew and sells him all the land of Israel (and, since 1967, the occupied territories) for a nominal sum. A separate document stipulates that the ‘buyer’ will ‘resell’ the land back after the year is over. And this transaction is repeated every seven years, usually with the same ‘buyer’.

Non-zionist rabbis do not recognise the validity of this dispen­sation,40 claiming correctly that, since religious law forbids Jews to sell land in Palestine to Gentiles, the whole transaction is based on a sin and hence null and void. The zionist rabbis reply, however, that what is for­bidden is a real sale, not a fictitious one!

3. Milking on the sabbath. This has been forbidden in post-talmudic times, through the process of increasing religious severity mentioned above. The ban could easily be kept in the diaspora, since Jews who had cows of their own were usually rich enough to have non-Jewish ser­vants, who could be ordered (using one of the subterfuges described below) to do the milking. The early Jewish colonists in Palestine employed Arabs for this and other purposes, but with the forcible imposition of the zionist policy of exclusive Jewish labour there was need for a dispensation. (This was particularly important before the introduction of mechanised milking in the late 1950s.) Here too there was a difference between zionist and non-zionist rabbis.

According to the former, the forbidden milking becomes permitted provided the milk is not white but dyed blue. This blue Saturday milk is then used exclusively for making cheese, and the dye is washed off into the whey. Non-zionist rabbis have devised a much subtler scheme (which I personally witnessed operating in a religious kibbutz in 1952). They discovered an old provision which allows the udders of a cow to be emptied on the sabbath, purely for relieving the suffering caused to the animal by bloated udders, and on the strict condition that the milk runs to waste on the ground. Now, this is what is actually done: On Saturday morning, a pious kibbutznik goes to the cowshed and places pails under the cows. (There is no ban on such work in the whole of the talmudic literature.) He then goes to the synagogue to pray. Then comes his colleague, whose ‘honest intention’ is to relieve the animals’ pain and let their milk run to the floor. But if, by chance, a pail happens to be standing there, is he under any obligation to remove it? Of course not. He simply ‘ignores’ the pails, fulfills his mission of mercy and goes to the synagogue. Finally a third pious colleague goes into the cow shed and discovers, to his great surprise, the pails full of milk. So he puts them in cold storage and follows his comrades to the synagogue. Now all is well, and there is no need to waste money on blue dye.

4. Mixed crops. Similar dispensations were issued by zionist rabbis in respect of the ban (based on Leviticus, 19, 19) against sowing two dif­ferent species of crop in the same field. Modern agronomy has however shown that in some cases (especially in growing fodder) mixed sowing is the most profitable. The rabbis invented a dispensation according to which one man sows the field lengthwise with one kind of seed, and later that day his comrade, who ‘does not know’ about the former, sows another kind of seed crosswise. However, this method was felt to be too wasteful of labour, and a better one was devised: One man makes a heap of one kind of seed in a public place and carefully covers it with a sack or piece of board. The second kind of seed is then put on top of the cover. Later, another man comes and exclaims, in front of witnesses, ‘I need this sack (or board)’ and removes it, so that the seeds mix ‘natur­ally’. Finally, a third man comes along and is told, ‘Take this and sow the field,’ which he proceeds to do.41

5. Leavened substances must not be eaten or even kept in the posses­sion of a Jew during the seven (or, outside Palestine, eight) days of Passover. The concept ‘leavened substances’ was continually broadened and the aversion to so much as seeing them during the festi­val approached hysteria. They include all kinds of flour and even unground grain. In the original talmudic society this was bearable, because bread (leavened or not) was usually baked once a week; a peasant family would use the last of the previous year’s grain to bake unleavened bread for the festival, which ushers in the new harvest season. However, in the conditions of post-talmudic European Jewry the observance was very hard on a middle-class Jewish family and even more so on a corn merchant. A dispensation was therefore devised, by which all those substances are sold in a fictitious sale to a Gentile before the festival and bought back automatically after it. The one thing that must be done is to lock up the taboo substances for the duration of the festival. In Israel this fictitious sale has been made more efficient. Religious Jews ‘sell’ their leavened substances to their local rabbis, who in turn ‘sell’ them to the Chief Rabbis; the latter sell them to a Gentile, and by a special dispensation this sale is presumed to include also the leavened substances of non-practising Jews.

6. Sabbath-Goy. Perhaps the most developed dispensations concern the ‘Goy (Gentile) of Sabbath’. As mentioned above, the range of tasks banned on the sabbath has widened continually; but the range of tasks that must be carried out or supervised to satisfy needs or to increase comfort also keeps widening. This is particularly true in modern times, but the effect of technological change began to be felt long ago. The ban against grinding on the sabbath was a relatively light matter for a Jewish peasant or artisan, say in second-century Palestine, who used a hand-mill for domestic purposes. It was quite a different matter for a tenant of a water-mill or windmill – one of the most common Jewish occupations in eastern Europe. But even such a simple human ‘problem’ as the wish to have a hot cup of tea on a Saturday afternoon becomes much greater with the tempting samovar, used regularly on weekdays, standing in the room. These are just two examples out of a very large number of so-called ‘problems of sabbath observance’. And one can state with certainty that for a community composed exclusively of Orthodox Jews they were quite insoluble, at least during the last eight or ten centuries, without the ‘help’ of non-Jews. This is even more true today in the ‘Jewish State’, because many public services, such as water, gas and electricity, fall in this category. Classical Judaism could not exist even for a whole week without using some non-Jews.

But without special dispensations there is a great obstacle in employ­ing non-Jews to do these Saturday jobs; for talmudic regulations forbid Jews to order or ask a Gentile to do on the sabbath any work which they themselves are banned from doing.42 I shall describe two of the many types of dispensation used for such purposes.

First, there is the method of ‘hinting’, which depends on the casuistic logic according to which a sinful demand becomes blameless if it is phrased slyly. As a rule, the hint must be ‘obscure’, but in cases of extreme need a ‘clear’ hint is allowed. For example, in a recent booklet on religious observance for the use of Israeli soldiers, the latter are taught how to talk to Arab workers employed by the army as Sabbath-­Goyim. In urgent cases, such as when it is very cold and a fire must be lit, or when light is needed for a religious service, a pious Jewish soldier may use a ‘clear’ hint and tell the Arab: ‘It is cold (or dark) here’. But normally an ‘obscure’ hint must suffice, for example: ‘It would be more pleasant if it were warmer here’.43 This method of ‘hinting’ is particularly repulsive and degrading inasmuch as it is normally used on non-Jews who, due to their poverty or subordinate social position, are wholly in the power of their Jewish employer. A Gentile servant (or employee of the Israeli army) who does not train himself to interpret ‘obscure hints’ as orders will be pitilessly dismissed.

The second method is used in cases where what the Gentile is required to do on Saturday is not an occasional task or personal service, which can be ‘hinted’ at as the need arises, but a routine or regular job without constant Jewish supervision. According to this method – called ‘implicit inclusion’ (havla’ah) of the sabbath among weekdays – the Gentile is hired ‘for the whole week (or year)’, without the sabbath being so much as mentioned in the contract. But in reality the work is only performed on the sabbath. This method was used in the past in hir­ing a Gentile to put out the candles in the synagogue after the Sabbath-­eve prayer (rather than wastefully allowing them to burn out). Modern Israeli examples are: regulating the water supply or watching over water reservoirs on Saturdays.44

A similar idea is used also in the case of Jews, but for a different end. Jews are forbidden to receive any payment for work done on the sabbath, even if the work itself is permitted. The chief example here concerns the sacred professions: the rabbi or talmudic scholar who preaches or teaches on the sabbath, the cantor who sings only on Saturdays and other holy days (on which similar bans apply), the sexton and similar officials. In talmudic times, and in some countries even several centuries after, such jobs were unpaid. But later, when these became salaried professions, the dispensation of ‘implicit inclusion’ was used, and they were hired on a ‘monthly’ or ‘yearly’ basis. In the case of rabbis and talmudic scholars the problem is particularly compli­cated, because the Talmud forbids them to receive any payment for preaching, teaching or studying talmudic matters even on weekdays.45 For them an additional dispensation stipulates that their salary is not really a salary at all but ‘compensation for idleness’ (dmey batalah). As a combined result of these two fictions, what is in reality payment for work done mainly, or even solely, on the sabbath is transmogrified into payment for being idle on weekdays.

Social aspects of dispensation

Two social features of these and many similar practices deserve special mention.

First, a dominant feature of this system of dispensations, and of classical Judaism inasmuch as it is based on them, is deception – decep­tion primarily of God, if his word can be used for an imaginary being so easily deceived by the rabbis, who consider themselves cleverer than him. No greater contrast can be conceived than that between the God of the Bible (particularly of the greater prophets) and of the God of classi­cal Judaism. The latter is more like the early Roman Jupiter, who was likewise bamboozled by his worshippers, or the gods described in Frazer’s Golden Bough.

From the ethical point of view, classical Judaism represents a process of degeneration, which is still going on; and this degeneration into a tribal collection of empty rituals and magic superstitions has very im­portant social and political consequences. For it must be remembered that it is precisely the superstitions of classical Judaism which have the greatest hold on the Jewish masses, rather than those parts of the Bible or even the Talmud which are of real religious and ethical value. (The same can be observed also in other religions which are now undergoing revival.) What is popularly regarded as the most ‘holy’ and solemn occasion of the Jewish liturgical year, attended even by very many Jews who are otherwise far from religion? It is the Kol Nidrey prayer on the eve of Yom Kippur – a chanting of a particularly absurd and deceptive dispensation, by which all private vows made to God in the following year are declared in advance to be null and void.46 Or, in the area of personal religion, the Qadish prayer, said on days of mourning by sons for their parents in order to elevate their departed souls to paradise – a recitation of an Aramaic text, incomprehensible to the great majority. Quite obviously, the popular regard given to these, the most superstitious parts of the Jewish religion, is not given to its better parts.

Together with the deception of God goes the deception of other Jews, mainly in the interest of the Jewish ruling class. It is characteristic that no dispensations were allowed in the specific interest of the Jewish poor. For example, Jews who were starving but not actually on the point of death were never allowed by their rabbis (who did not often go hungry themselves) to eat any sort of forbidden food, though kosher food is usually more expensive.

The second dominant feature of the dispensations is that they are in large part obviously motivated by the spirit of profit. And it is this com­bination of hypocrisy and the profit motive which increasingly dominated classical Judaism. In Israel, where the process goes on, this is dimly perceived by popular opinion, despite all the official brain­washing promoted by the education system and the media. The religious establishment – the rabbis and the religious parties – and, by association, to some extent the Orthodox community as a whole, are quite unpopular in Israel. One of the most important reasons for this is precisely their reputation for duplicity and venality. Of course, popular opinion (which may often be prejudiced) is not the same thing as social analysis; but in this particular case it is actually true that the Jewish religious establishment does have a strong tendency to chicanery and graft, due to the corrupting influence of the Orthodox Jewish religion. Because in general social life religion is only one of the social influences, its effect on the mass of believers it not nearly so great as on the rabbis and leaders of the religious parties. Those religious Jews in Israel who are honest, as the majority of them undoubtedly are, are so not because of the influence of their religion and rabbis, but in spite of it. On the other hand, in those few areas of public life in Israel which are wholly dominated by religious circles, the level of chicanery, venality and cor­ruption is notorious, far surpassing the ‘average’ level tolerated by general, non-religious Israeli society.

In Part-3 we shall see how the dominance of the profit motive in classical Judaism is connected with the structure of Jewish society and its articulation with the general society in the midst of which Jews lived in the ‘classical’ period. Here I merely want to observe that the profit motive is not characteristic of Judaism in all periods of its history. Only the platonist confusion which seeks for the metaphysical timeless ‘essence’ of Judaism, instead of looking at the historical changes in Jewish society, has obscured this fact. (And this confusion has been greatly encouraged by zionism, in its reliance on ‘historitcal rights’ ahistorically derived from the Bible.) Thus, apologists of Judaism claim, quite correctly, that the Bible is hostile to the profit motive while the Talmud is indifferent to it. But this was caused by the very different social conditions in which they were composed. As was pointed out above, the Talmud was composed in two well-defined areas, in a period when the Jews living there constituted a society based on agriculture and consisting mainly of peasants – very different indeed from the society of classical Judaism.

In the Appendix we shall deal in detail with the hostile attitudes and deceptions practised by classical Judaism against non-Jews. But more important as a social feature is the profit-motivated deception practised by the rich Jews against poor fellow Jews (such as the dispensation con­cerning interest on loans). Here I must say, in spite of my opposition to marxism both in philosophy and as a social theory, that Marx was quite right when, in his two articles about Judaism, he characterised it as dominated by profit-seeking – provided this is limited to Judaism as he knew it, that is, to classical Judaism which in his youth had already entered the period of its dissolution. True, he stated this arbitrarily, ahistorically and without proof. Obviously he came to his conclusion by intuition; but his intuition in this case – and with the proper historical limitation – was right.

  • 1. The Jews themselves universally described themselves as a religious com­munity or, to be precise, a religious nation. ‘Our people is a people only because of the Torah (Religious Law)’ – this saying by one or the highest authorities, Rabbi Sa’adia Hagga’on who lived in the ninth century, has become proverbial.
  • 2. By Emperor Joseph II in 1782.
  • 3. All this is usually omitted in vulgar Jewish historiography, in order to pro­pagate the myth that the Jews kept their religion by miracle or by some peculiar mystic force.
  • 4. For example, in her Origins of Totalitarianism, a considerable part or which is devoted to Jews.
  • 5. Before the end of the 18th century, German Jews were allowed by their rabbis to write German in Hebrew letters only, on pain or being excommuni­cated, flogged, etc.
  • 6. When by a deal between the Roman Empire and the Jewish leaders (the dynasty of the Nesi’im) all the Jews in the Empire were subjected to the fiscal and disciplinary authority of these leaders and their rabbinical courts, who for their part undertook to keep order among the Jews.
  • 7. I write this, being a non-socialist myself. But I shall honour and respect people with whose principles I disagree, if they make an honest effort to be true to their principles. In contrast, there is nothing so despicable as the dishonest use of universal principles, whether true or false, for the selfish ends of an individual or, even worse, of a group.
  • 8. In fact, many aspects of Orthodox Judaism were apparently derived from Sparta, through the baneful political influence of Plato. On this subject, see the excellent comments of Moses Hadas, Hellenistic Culture, Fusion and Diffusion, Columbia University Press, 1959.
  • 9. Including the geography of Palestine and indeed its very location. This is shown by the orientation of all synagogues in countries such as Poland and Russia: Jews are supposed to pray facing Jerusalem, and the European Jews, who had only a vague idea where Jerusalem was, always assumed it was due east, whereas for most of them it was in fact more nearly due south.
  • 10. Throughout this essay I use the term ‘classical Judaism’ to refer to rabbini­cal Judaism as it emerged after about AD 800 and lasted up to the end of the 18th century. I avoid the term ‘normative Judaism’, which many authors use with roughly the same meaning, because in my view it has unjustified connotations.
  • 11. The works of Hellenistic Jews, such as Philo of Alexandria, constitute an exception. They were written before classical Judaism achieved a position of exclusive hegemony. They were indeed subsequently suppressed among the Jews and survived only because Christian monks found them congenial.
  • 12. During the whole period from AD 100 to 1500 there were written two travel books and one history of talmudic studies – a short, inaccurate and dreary book, written moreover by a despised philosopher (Abraham ben-David, Spain, c. 1170).
  • 13. Me’or ‘Eynayim by ‘Azarya de Rossi of Ferrara, Italy, 1574.
  • 14. The best known cases were in Spain; for example (to use their adopted Christian names) Master Alfonso of Valladolid, converted in 1320 and Paul of Santa Maria, converted in 1390 and appointed bishop of Burgus in 1415. But many other cases can be cited from all over west Europe.
  • 15. Certainly the tone, and also the consequences, were very much better than in disputations in which Christians were accused of heresy – for example those in which Peter Abelard or the strict Franciscans were condemned.
  • 16. The stalinist and Chinese examples are sufficiently well known. However, it is worth mentioning that the persecution of honest historians in Germany began very early. In 1874, H. Ewald, a professor at Goettingen, was imprisoned for expressing ‘incorrect’ views on the conquests of Frederick II, a hundred years earlier. The situation in Israel is analogous: the worst attacks against me were provoked not by the violent terms I employ in my condemnations of zionism and the oppression of Palestinians, but by an early article of mine about the role of Jews in the slave trade, in which the latest case quoted dated from 1870. That article was published before the 1967 war; nowadays its publication would be impossible.
  • 17. In the end a few other passages also had to be removed, such as those which seemed theologically absurd (for example, where God is said to pray to Himself or physically to carry out some of the practices enjoined on the individual Jew) or those which celebrated too freely the sexual escapades of ancient rabbis.
  • 18. Tractate Berakhot, p 58b.
  • 19. ‘Your mother shall be sore confounded; she that bare you shall be ashamed…‘, Jeremiah, 50,12.
  • 20. Published by Boys Town, Jerusalem, and edited by Moses Hyamson, one of the most reputable scholars of Judaism in Britain.
  • 21. The supposed founders of the Sadducean sect
  • 22. I am happy to say that in a recent new translation (Chicago University Press) the word ‘Blacks’ does appear, but the heavy and very expensive volume is unlikely, as yet, to get into the ‘wrong’ hands. Similarly, in early nineteenth century England, radical books (such as Godwin’s) were allowed to appear, provided they were issued in a very expensive edition.
  • 23. An additional fact can be mentioned in this connection. It was perfectly possible, and apparently respectable, for a Jewish scholar of Islam, Bernard Lewis (who formerly taught in London and is now teaching in the USA) to publish an article in Encounter, in which he points out many passages in Islamic literature which in his view are anti-Black, but none of which even approaches the passage quoted above. It would be quite impossible for anyone now, or in the last thirty years, to discuss in any reputable American publication the above passage or the many other offensive anti-Black Talmudic passages. But without a criticism of all sides the attack on Islam alone reduces to mere slander.
  • 24. Editor’s note: as pointed out in note 10 to Part I, the author uses the term ‘classical Judaism’ to refer to rabbinical Judaism in the period from about AD 800 up to the end of the 18th century. This period broadly coincides with the Jewish Middle Ages, since for most Jewish communities medieval conditions persisted much longer than for the west European nations, namely up to the period of the French Revolution. Thus what the author calls ‘classical Judaism’ can be regarded as medieval Judaism.
  • 25. Exodus, 15, II.
  • 26. Ibid, 20, 3–6.
  • 27. Jeremiah, 10; the same theme is echoed still later by the Second Isaiah, see Isaiah,44.
  • 28. The cabbala is of course an esoteric doctrine, and its detailed study was confined to scholars. In Europe, especially after about 1750, extreme measures were taken to keep it secret and forbid its study except by mature scholars and under strict supervision. The uneducated Jewish masses of eastern Europe had no real knowledge of cabbalistic doctrine; but the cabbala percolated to them in the form of superstition and magic practices.
  • 29. Many contemporary Jewish mystics believe that the same end may be accomplished more quickly by war against the Arabs, by the expulsion of the Palestinians, or even by establishing many Jewish settlements on the West Bank. The growing movement for building the Third Temple is also based on such ideas.
  • 30. The Hebrew word used here – yihud, meaning literally union-in-seclusion – is the same one employed in legal texts (dealing with marriage etc.) to refer to sexual intercourse.
  • 31. The so-called Qedushah Shlishit (Third Holiness), inserted in the prayer Uva Letzion towards the end of the morning service.
  • 32. Numbers, 29.
  • 33. The power of Satan, and his connection with non-Jews, is illustrated by a widespread custom, established under cabbalistic influence in many Jewish communities from the 17th century. A Jewish woman returning from her monthly ritual bath of purification (after which sexual intercourse with her hus­band is mandatory) must beware of meeting one of the four satanic creatures: Gentile, pig, dog or donkey. If she does meet anyone of them she must take another bath. The custom was advocated (among others) by Shevet Musar, a book on Jewish moral conduct first published in 1712, which was one of the most popular books among Jews in both eastern Europe and Islamic countries until early this century, and is still widely read in some Orthodox circles.
  • 34. This is prescribed in minute detail. For example, the ritual hand-washing must not be done under a tap; each hand must be washed singly, in water from a mug (of prescribed minimal size) held in the other hand. If one’s hands are really dirty, it is quite impossible to clean them in this way, but such pragmatic con­siderations are obviously irrelevant. Classical Judaism prescribes a great number of such detailed rituals, to which the cabbala attaches deep significance. There are, for example, many precise rules concerning behaviour in a lavatory. A Jew relieving nature in an open space must not do so in a North-South direction, because North is associated with Satan.
  • 35. ‘Interpretation’ is my own expression. The classical (and present-day Orthodox) view is that the talmudic meaning, even where it is contrary to the literal sense, was always the operational one.
  • 36. According to an apocryphal story, a famous 19th century Jewish heretic observed in this connection that the verse ‘Thou shalt not commit adultery’ is repeated only twice. ‘Presumably one is therefore forbidden to eat adultery or to cook it, but enjoying it is all right.’
  • 37. The Hebrew re’akha is rendered by the King James Version (and most other English translations) somewhat imprecisely as ‘thy neighbour’. See however II Samuel, 16, 17, where exactly the same word is rendered by the King James Version more correctly as ‘thy friend’.
  • 38. The Mishnah is remarkably free of all this, and in particular the belief in demons and witchcraft is relatively rare in it. The Babylonian Talmud, on the other hand, is full of gross superstitions.
  • 39. Or, to be precise, in many parts of Palestine. Apparently the areas to which the law applies are those where there was Jewish demographic predominance around AD 150-200.
  • 40. Therefore non-zionist Orthodox Jews in Israel organise special shops during sabbatical years, which sell fruits and vegetables grown by Arabs on Arab land.
  • 41. In the winter of 1945-46, I myself, then a boy under 13, participated in such proceedings. The man in charge of agricultural work in the religious agricultural school I was then attending was a particularly pious Jew and thought it would be safer if the crucial act, that of removing the board, should be performed by an orphan under 13 years old, incapable of being, or making anyone else, guilty of a sin. (A boy under that age cannot be guilty of a sin; his father, if he has one, is considered responsible.) Everything was carefully explained to me beforehand, including the duty to say ‘I need this board’, when in fact it was not needed.
  • 42. For example, the Talmud forbids a Jew to enjoy the light of a candle lit by a Gentile on the sabbath, unless the latter had lit it for his own use before the Jew entered the room.
  • 43. One of my uncles in pre-1939 Warsaw used a subtler method. He employed a non-Jewish maid called Marysia and it was his custom upon waking from his Saturday siesta to say, first quietly, ‘How nice it would be if’ – and then, raising his voice to a shout, ‘…Marysia would bring us a cup of tea!’ He was held to be a very pious and God-fearing man and would never dream of drinking a drop of milk for a full six hours after eating meat. In his kitchen he had two sinks, one for washing up dishes used for eating meat, the other for milk dishes.
  • 44. Occasionally regrettable mistakes occur, because some of these jobs are quite cushy, allowing the employee six days off each week. The town of Bney Braq (near Tel-Aviv), inhabited almost exclusively by Orthodox Jews, was shaken in the 1960s by a horrible scandal. Upon the death of the ‘sabbath-Goy’ they had employed for over twenty years to watch over their water supplies on Saturdays, it was discovered that he was not really a Christian but a Jew! So when his successor, a Druse, was hired, the town demanded and obtained from the government a document certifying that the new employee is a Gentile of pure Gentile descent. (Being Jewish or not depends on one’s descent through the female line, not on one’s actual faith, according to Jewish religious law.) It is reliably rumoured that the Shin Bet was asked to research this matter.
  • 45. In contrast, elementary Scripture teaching can be done for payment. This was always considered a low-status job and was badly paid.
  • 46. Another ‘extremely important’ ritual is the blowing of a ram’s horn on Rosh Hashanah, whose purpose is to confuse Satan.