This is just a sample. There is  awesome revealing and shocking information in the book:  http://tinyurl.com/7cz2cwv

Genocide Advocated by the Talmud

Minor Tractates. Soferim 15, Rule 10. This is the saying of Rabbi Simon ben Yohai: Tob shebe goyyim harog (“Even the best of the gentiles should all be killed”).

The above passage from the original Hebrew of the Babylonian Talmud as quoted by the 1907 Jewish Encyclopedia, published by Funk and Wagnalls and compiled by Isidore Singer, under the entry, “Gentile,” (p. 617).

Israelis annually take part in a national pilgrimage to the grave of Simon ben Yohai, to honor this rabbi who advocated the extermination of non-Jews. (Jewish Press, June 9, 1989, p. 56B).

More current and up to date:

How about this for intolerance from a religious person?:

Rabbi Yaacov Perrin said, “One million Arabs are not worth a Jewish fingernail.” (NY Daily News, Feb. 28, 1994, p.6).

Apologists say this (“Even the best of the gentiles should all be killed”) only applies in a Jewish war.

Well, it DID come up in the 1973 Yom Kippur war:

Short answer: It is OK to kill civilian women and children in a war involving Israel:


United States soldiers have been convicted of killing unarmed civilians (My Lai Massacre, and recently a soldier was sentenced in 2011 to three years in prison for killing an unarmed Afghan civilian-http://www.presstv.ir/detail/192588.html) )

But it is different in Israel:


Letter from the soldier Moshe to Rabbi Shim’on Weiser:

With God’s help, to His Honor, my dear Rabbi,

‘First I would like to ask how you and your family are. I hope all is well. I am, thank God, feeling well. A long time I have not written. Please forgive me. Sometimes I recall the verse “when shall I come and appear before God?’  I hope, without being certain, that I shall come during one of the leaves. I must do so.

‘In one of the discussions in our group, there was a debate about the “purity of weapons” and we discussed whether it is permitted to kill unarmed men – or women and children? Or perhaps we should take revenge on the Arabs? And then everyone answered according to his own understanding. I could not arrive at a clear decision, whether Arabs should be treated like the Amalekites, meaning that one is permitted to murder [sic ] them until their remembrance is blotted out from under heaven, or perhaps one should do as in a just war, in which one kills only the soldiers?

‘A second problem I have is whether I am permitted to put myself in danger by allowing a woman to stay alive? For there have been cases when women threw hand grenades. Or am I permitted to give water to an Arab who put his hand up? For there may be reason to fear that he only means to deceive me and will kill me, and such things have happened.

‘I conclude with a warm greeting to the rabbi and all his family. – Moshe.’

Reply of (Rabbi) Shim’on Weiser to Moshe:

‘With the help of Heaven. Dear Moshe, Greetings.

‘I am starting this letter this evening although I know I cannot finish it this evening, both because I am busy and because I would like to make it a long letter, to answer your questions in full, for which purpose I shall have to copy out some of the sayings of our sages, of blessed memory, and interpret them.

‘The non-Jewish nations have a custom according to which war has its own rules, like those of a game, like the rules of football or basketball. But according to the sayings of our sages, of blessed memory, [ … ] war for us is not a game but a vital necessity, and only by this standard must we decide how to wage it. On the one hand [… ] we seem to learn that if a Jew murders a Gentile, he is regarded as a murderer and, except for the fact that no court has the right to punish him, the gravity of the deed is like that of any other murder. But we find in the very same authorities in another place […] that Rabbi Shim’on used to say: “The best of Gentiles – kill him; the best of snakes dash out its brains.”

‘It might perhaps be argued that the expression “kill” in the saying of R. Shim’on is only figurative and should not be taken literally but as meaning “oppress” or some similar attitude, and in this way we also avoid a contradiction with the authorities quoted earlier. Or one might argue that this saying, though meant literally, is [merely] his own personal opinion, disputed by other sages [quoted earlier]. But we find the true explanation in the Tosalot. There [ …. ] we learn the following comment on the talmudic pronouncement that Gentiles who fall into a well should not be helped out, but neither should they be pushed into the well to be killed, which means that they should neither be saved from death nor killed directly. And the Tosafot write as follows:

“And if it is queried [because] in another place it was said The best of Gentiles – kill him, then the answer is that this [saying] is meant for wartime.” [ … ]

‘According to the commentators of the Tosafot, a distinction must be made between wartime and peace, so that although during peace time it is forbidden to kill Gentiles, in a case that occurs in wartime it is a mitzvah [imperative, religious duty] to kill them. […]

‘And this is the difference between a Jew and a Gentile: although the rule “Whoever comes to kill you, kill him first”, applies to a Jew, as was said in Tractate Sanhedrin [of the Talmud], page 72a, still it only applies to him if there is [actual] ground to fear that he is coming to kill you. But a Gentile during wartime is usually to be presumed so, except when it is quite clear that he has no evil intent. This is the rule of “purity of weapons” according to the Halakhah – and not the alien conception which is now accepted in the Israeli army and which has been the cause of many [Jewish] casualties. I enclose a newspaper cutting with the speech made last week in the Knesset by Rabbi Kalman Kahana, which shows in a very lifelike – and also painful – way how this “purity of weapons” has caused deaths.

‘I conclude here, hoping that you will not find the length of this letter irksome. This subject was being discussed even without your letter, but your letter caused me to write up the whole matter.

‘Be in peace, you and all Jews, and [I hope to] see you soon, as you say. Yours – Shim’on.

Reply of Moshe to R. (Rabbi) Shim’on Weiser:

‘To His Honor, my dear Rabbi,

‘First I hope that you and your family are in health and are all right.

‘I have received your long letter and am grateful for your personal watch over me, for I assume that you write to many, and most of your time is taken up with your studies in your own program.

‘Therefore my thanks to you are doubly deep.

‘As for the letter itself, I have understood it as follows:

‘In wartime I am not merely permitted, but enjoined to kill every Arab man and woman whom I chance upon, if there is reason to fear that they help in the war against us, directly or indirectly. And as far as I am concerned I have to kill them even if that might result in an involvement with the military law. I think that this matter of the purity of weapons should be transmitted to educational institutions, at least the religious ones, so that they should have a position about this subject and so that they will not wander in the broad fields of “logic”, especially on this subject; and the rule has to be explained as it should be followed in practice. For, I am sorry to say, I have seen different types of “logic” here even among the religious comrades. I do hope that you shall be active in this, so that our boys will know the line of their ancestors clearly and unambiguously.

‘I conclude here, hoping that when the [training] course ends, in about a month, I shall be able to come to the yeshivah[talmudic college]. Greetings – Moshe.’

As for Gentiles, the basic talmudic principle is that their lives must not be saved, although it is also forbidden to murder them outright. The Talmud itself expresses this in the maxim ‘Gentiles are neither to be lifted [out of a well] nor hauled down [into it]‘. Maimonides explains:

“As for Gentiles with whom we are not at war … their death must not be caused, but it is forbidden to save them if they are at the point of death; if, for example, one of them is seen falling into the sea, he should not be rescued, for it is written: ‘neither shalt thou stand against the blood of thy fellow” – but [a Gentile] is not thy fellow.”

In particular, a Jewish doctor must not treat a Gentile patient. Maimonides – himself an illustrious physician – is quite explicit on this.  in another passage he repeats the distinction between ‘thy fellow’ and a Gentile, and concludes: ‘and from this learn ye, that it is forbidden to heal a Gentile even for payment…’

However, the refusal of a Jew – particularly a Jewish doctor – to save the life of a Gentile may, if it becomes known, antagonize powerful Gentiles and so put Jews in danger. Where such danger exists, the obligation to avert it supersedes the ban on helping the Gentile. Thus Maimonides continues: ‘ … but if you fear him or his hostility, cure him for payment, though you are forbidden to do so without payment.’ In fact, Maimonides himself was Saladin’s (Sultan of Egypt and Syria, and captor of Jerusalem and of Richard the Lionhearted) personal physician. (Saladin died-1193-of a short illness. Hmmm J. Author).  His insistence on demanding payment – presumably in order to make sure that the act is not one of human charity but an unavoidable duty – is however not absolute. For in another passage he allows Gentile whose hostility is feared to be treated ‘even gratis, if it is unavoidable’. [8]

You don’t think the Talmudic scriptures influence current beliefs? Think again:

On Purim,Feb. 25, 1994, Israeli army officer Baruch Goldstein, an orthodox Jew from Brooklyn, massacred 40 Palestinian civilians, including children, while they knelt in prayer in a mosque. Goldstein was a disciple of the late Brooklyn Rabbi Meir Kahane, who told CBS News that his teaching that Arabs are “dogs” is derived “from the Talmud.” (CBS 60 Minutes, “Kahane”).

UniversityofJerusalem Prof. Ehud Sprinzakdescribed Kahane and Goldstein’s philosophy: “They believe it’s God’s will that they commit violence against goyim, a Hebrew term for non-Jews.” (NY Daily News, Feb. 26, 1994, p. 5).

Rabbi Yitzhak Ginsburg declared, “We have to recognize that Jewish blood and the blood of a goy are not the same thing.” (NY Times, June 6, 1989, p.5).

Rabbi Yaacov Perrin said, “One million Arabs are not worth a Jewish fingernail.” (NY Daily News, Feb. 28, 1994, p.6).