Battling for The Talmud

B'H

Bezrat HaShem

The heart of Anti-Semitism is the two age old accusations against the Talmud...

As a great Rabbi once stated, when someone attacks our Religion; we rise up like a mother whom children are attacked...

With this demonic attack against our people and holy words we are rising up to guard, defend, and protect our second most Holy Book next to The Holy Torah, Our Holy Talmud...

Read this misquoted garbage that these people wrote about our holy book below:

Before we begin, we need to have a brief conversation to set the stage.

The esteemed Rabbi Adin Even-Israel Steinsaltz noted that Jews today are not the same Jews as in the Talmudic period, and Gentiles, later these Gentiles became Christians and Muslims, are not the same as those referenced in the Talmud.

At that time, Jews faced immense hardships and persecution under Greco-Roman pagans after laws were made after the destruction of the Beit HaMikdash (second temple in Jerusalem), these laws became worst after those civilations became Christians and later Islamic. Jews endured torture, humiliation, rape, and death simply because of their Jewish identity, and much of the Talmud was written in a self-preserving manner as a response to these harsh realities.

It’s also important to recognize that Christianity, established formally in 300-325 CE, only began to grow as a dominant influence after the period of the Amoraim, the sages of the Gemara who lived after 200 CE. Consequently, much of the Gemara’s (The Gemara is the second half of The Talmud) discussions about “pagans” refer specifically to the Greco-Roman world and its oppressive structures—distinct from either modern-day pagans or later Abrahamic communities (ie Christianity and Islam).

This context helps us approach the Talmud with an understanding of the historical and social pressures its authors faced.

Now it's time to destroy this letter that misappropriate The Talmud...

The following are proper explaination of the Text of The Talmud...

Note: Mesechet Soferim is one of the minor tractates and not apart of the original sealing of the Gemara, it is generally thought to have originated in eighth-century Land of Israel. Being of late and uncertain date, it is now generally printed as Talmudic addenda

"Soferim 15: Even the best of Goyim should all be killed."

Talmud Context: This passage is a misquotation from a midrashic text, Midrash Soferim, which is not part of the Babylonian Talmud. The quote refers to a specific time of conflict and relates to enemies of Israel in times of war. It is not a general

rule about non-Jews.

Talmudic Refutation: The Talmud emphasizes the value of life. For example, Sanhedrin 37a states: “Whoever saves one life, it is as if they saved the entire world,” applying to all humans, not only Jews.

Mishneh Torah (Rambam): In Hilkhot Melakhim uMilchamoteihem (Laws of Kings and Wars) 10:12, Rambam explains that non-Jews are to be treated with kindness and fairness. He also lays out the seven Noahide laws, which include prohibitions on murder.

Shulchan Aruch: In Choshen Mishpat 425:1, the Shulchan Aruch discusses the laws of wartime, but there is no blanket rule for killing non-Jews.

"Sanhedrin 58b: If a Goy hits a Jew, he must be killed."

Talmud Context: In Sanhedrin 58b, the discussion is about the Noahide laws and applies to specific ancient legal contexts. This passage does not call for the killing of non-Jews for minor offenses. The Talmud often discusses hypothetical scenarios, and in no way does this become a commandment in Jewish law. This only apply in a Jewish society with a Sanhedrin, Jews do not have capitial punishment...

Talmudic Refutation: The Talmud in Bava Kamma 84a explicitly lays out punishments for Jews and non-Jews alike for physical violence. The principle of an eye for an eye (monetary compensation, not literal) is applied equally to all.

Mishneh Torah: In Hilkhot Rotze'ach uShmirat Nefesh 1:1-2, Rambam details the punishment for murder, emphasizing the severity of taking a life, regardless of whether the victim is Jewish or not.

Shulchan Aruch: Choshen Mishpat 420 deals with damages and injuries, and nowhere does it allow for disproportionate punishment of non-Jews.

"Yebamoth 98a: All children of Goyim are animals."

Talmud Context: Yebamot 98a discusses legal relationships and metaphorical comparisons, but it never refers to non-Jews as “animals.” Some phrases are metaphorical or relate to ritual status, not moral or human worth.

Talmudic Refutation: Bava Metzia 58b forbids causing emotional harm, specifically stating that calling someone by a derogatory term like “slave” or demeaning their lineage is sinful. This applies equally to Jews and non-Jews.

Mishneh Torah: In Hilkhot De'ot 6:3, Rambam discusses the importance of being kind to all people, specifically advising against derogatory speech towards anyone.

Shulchan Aruch: Yoreh De'ah 151:12 discusses proper treatment of non-Jews in Jewish society, emphasizing respect and justice.

"Sanhedrin 57a: When a Jew murders a gentile, there will be no death penalty."

Talmud Context: Sanhedrin 57a addresses the application of Noahide law. In the Talmud, there is no place where murder of a non-Jew is sanctioned. It discusses distinctions in how cases are judged, but murder is universally condemned.

Talmudic Refutation: Sanhedrin 59a explicitly states that murder of a non-Jew is a capital offense under the Noahide laws. The sanctity of life is upheld regardless of nationality.

Mishneh Torah: In Hilkhot Rotze'ach uShmirat Nefesh 2, Rambam rules that a Jew who murders a gentile is liable to the death penalty just as for murdering a Jew. (since Christians serve HaShems)

Shulchan Aruch: Choshen Mishpat 425 explicitly states that causing death to a non-Jew is prohibited, and the person must be prosecuted under Jewish law.

"Baba Metzia 114b: Gentiles 'Goys' are not humans, they are beasts."

Talmud Context: This quote is a gross distortion of Baba Metzia 114b, which deals with legal discussions about property. The Talmud does not dehumanize non-Jews as “beasts.”

Talmudic Refutation: Bava Metzia 59b emphasizes not humiliating others and shows respect for people, regardless of ethnicity or religion.

Mishneh Torah: In Hilkhot De'ot 1:5, Rambam rules that one must treat all human beings with dignity. Dehumanizing others is against Torah values.

Shulchan Aruch: Yoreh De'ah 151 commands respect towards non-Jews, prohibiting any form of derogatory behavior or language.

"Tosafot Yebamoth 84b: If you eat with a Goy, it is the same as eating with a dog."

Note: The Tosafot is only a commentary on gemara not Gemara itself...

Talmud Context: The Tosafot commentaries sometimes address ritual concerns or purity, but nowhere do they compare non-Jews to animals in this way. The laws of eating together stem from issues of kosher laws and ritual impurity, not moral judgments of non-Jews.

Talmudic Refutation: Berachot 58a teaches that non-Jews, like Jews, are created in the image of God. The Talmud emphasizes the shared humanity of all people.

Mishneh Torah: In Hilkhot Ma'achalot Assurot 11:3, Rambam discusses the importance of maintaining dietary laws without any dehumanizing implications.

Shulchan Aruch: Yoreh De'ah 112:1 discusses the laws of eating with non-Jews in the context of maintaining kosher dietary standards, not out of disdain for them.

"Baba Metzia 24a: If a Jew finds an object lost by a Gentile 'Goy' it does not have to be returned."

Talmud Context: The Talmud addresses returning lost property in Baba Metzia 24a and considers differences in local customs. However, Jewish law generally teaches that one must return lost property when it is clear who the owner is.

Talmudic Refutation: Bava Metzia 31a establishes that returning lost property is an ethical obligation, regardless of the owner’s religious affiliation.

Mishneh Torah: In Hilkhot Gezelah va'Avedah 11:3, Rambam rules that one should return lost property to a non-Jew if it will bring honor to God's name (i.e., sanctifying God’s name through ethical behavior).

Shulchan Aruch: Choshen Mishpat 259:7 codifies this law, ruling that a Jew should return a lost object to a non-Jew if it brings glory to God’s name (kiddush Hashem).

"Baba Kamma 113a: Jews may use lies to circumvent a 'Goy' Gentile."

Talmud Context: Baba Kamma 113a discusses legal complexities in business interactions but does not permit lying. The Talmud condemns dishonesty and upholds fairness and truth in business, even with non-Jews.

Talmudic Refutation: Shabbat 31a emphasizes that truth is a fundamental principle in Judaism, instructing Jews to act honestly in all their dealings.

Mishneh Torah: In Hilkhot De'ot 2:6, Rambam prohibits dishonesty, stating that falsehood is forbidden in all circumstances.

Shulchan Aruch: Choshen Mishpat 348:2 emphasizes that deceit, especially in business, is forbidden regardless of the other party's identity.

"Sanhedrin 54b: A Jew may have sex with a child as long as the child is less than nine years old."

Talmud Context: This is a complete distortion of a complex halachic discussion. The Talmudic legal discussions in Sanhedrin 54b pertain to punishment for sexual crimes and the age of liability for certain legal punishments. Nowhere does the Talmud permit such acts.

Talmudic Refutation: Sanhedrin 76b explicitly condemns sexual abuse and coercion. Jewish law is strict in its prohibitions

Mishneh Torah: Hilkhot Issurei Bi'ah 1:8-10 - Rambam condemns sexual misconduct, including with minors, and forbids such behavior.

Shulchan Aruch: Even HaEzer 23:1-3 - Sexual relations with minors are strictly prohibited by Jewish law, with severe consequences.

Sefer HaMitzvot: Negative Commandment 355 - Prohibits sexual relations with forbidden individuals, including minors.

Sefer HaChinuch: Mitzvah 209 - This mitzvah teaches the prohibition of immoral sexual conduct, including with minors, reflecting the sanctity of personal relationships.

One question we should consider is why Rambam in Mishneh Torah and later the Shulchan Aruch—both monumental works in Halachic literature—often use the term "non-Jews" in general terms, even though Christianity and Islam were well known to them. Why didn't they specify Christians or Muslims, despite the presence of both during their respective times?

The rationale may lie in how they perceived these religions in the larger picture of history and the Jewish worldview. Rambam, who lived in the 12th century, and the Maran (Rabbi Yosef Karo) in the 16th century, viewed Judaism as tracing directly back to Creation and the covenantal relationship with HaShem, while Christianity and Islam emerged much later—Christianity as a state religion in the 4th century and Islam in the 7th century. These sages saw these emerging faiths as phenomena of their time but ultimately as a means toward a greater purpose in HaShem’s plan for humanity.

As Rambam wrote, both Islam and Christianity serve to make HaShem’s name known globally, fulfilling a purpose that brings humanity closer to a monotheistic awareness. According to this perspective, these religions might be viewed as part of a larger process meant to refine and prepare the nations. This process, Rambam suggests, could eventually inspire non-Jews to take on a spiritual path closer to Judaism—either through full conversion or as Noahides who seek to live by HaShem’s universal ethical standards. Those who choose otherwise might revert to a more secular worldview, thus creating a clear distinction between paths aligned with Jewish values and those that are not. Understanding this vision helps us appreciate why the Rambam and the Maran chose broad terms, seeing beyond specific faiths to the larger trajectory of human spiritual evolution.

In response to the age-old accusations against the Talmud, we find ourselves compelled to address these claims with clarity and dedication. Anti-Semitic propaganda often misrepresents Jewish sacred texts, fueling hatred by taking passages out of context. As one rabbi poignantly noted, when our beliefs are attacked, we must rise up as a parent defending their child. This defense is not only for our honor but also for the truth, ensuring that the wisdom of our sages is neither twisted nor misinterpreted.

The Talmud, second only to the Torah in holiness, is a profound, intricate work filled with ethical teachings, legal principles, and reflections on life’s complexities. However, understanding its context is essential. As Rabbi Adin Even-Israel Steinsaltz stated, the Jews of the Mishnaic and Talmudic era lived in a vastly different world from our own. The text often reflects the challenges of a people enduring persecution, first under the Greco-Roman empires and, later, under emerging Christian and Islamic rule. Statements that may appear harsh or insular often pertain to survival in a hostile world, not universal doctrine.

Furthermore, it’s crucial to remember that The Mishnah (the first half of the Talmud, which are the actual ruling of the Rabbinic Court) was finalized before Christianity and Islam rose to prominence. The passages that refer to non-Jews were addressing a specific context—often oppressive pagan regimes. As Rambam (Maimonides) and later the Shulchan Aruch clarify, ethical treatment and respect for all humanity are core to Judaism, regardless of one's faith. Rambam even argued that Christianity and Islam help spread the knowledge of HaShem, laying a foundation for monotheistic ethics worldwide.

Through careful study and historical context, we see that Judaism teaches respect and kindness toward all people. As we refute these baseless claims, our aim is not only to defend our faith but to foster greater understanding. The accusations against the Talmud are not only false but serve as a reminder of the need for careful interpretation of sacred texts. We approach this defense with humility, dedication, and a commitment to truth. The Talmud’s wisdom is timeless, meant to inspire ethical conduct and reverence for life—a truth we proudly uphold.

This is an ongoing project addendums will be added...