THE SO-CALLED POGROM OF JEWS IN LIMERICK IN 1904.
By Leonardo
It grives me to think, that after 100 years of this so-called event, that no historian worth his salt, has challanged the false claim of Pogrom in Limerick, in 1904. I would like to set the sceane for your readers concerning the type of people these Talmudic Jews were, who came to Ireland in the 19th century, and I will let one of their own to show you the character of these people.
World of our (god)fathers
By Kobi Ben-Simhon
The market square in a Jewish village in Poland. Jewish mobsters used underhanded methods to kidnap poor Jewish girls and forced them to work as prostitutes.
Basing his conclusions on carefully culled scraps of evidence, historian Mordechai Zalkin states that until World War II, the underworld in Warsaw, Vilna, Odessa and other large cities was controlled largely by Jewish syndicates. By ‘our’ people.
He takes them out with two hands and makes room for them. The stories are spread on the table. Historian Motti Zalkin looks at the dozens of documents that he has brought up to his fifth-floor office and smiles. The characters who form the background of the history of the Jewish people are enfolded in photocopied pages, waiting for it to happen. He prefers the small-scale histories, Zalkin says. He is a historian who doesn’t like to deal with the central currents.
Dr. Mordechai Zalkin, senior lecturer in the Department of the History of the Jewish People at Ben-Gurion University of the Negev in Be’er Sheva, is sitting opposite shelves crammed with books. On the top shelf is a hefty collection of vodka bottles that he has brought back from his travels, during which he looked for documentary material on Jewish criminal organisations in Eastern Europe. His studies indicate that until World War II, the underworld in Warsaw, Vilna, Odessa and other large cities was controlled largely by Jewish syndicates. By “our” people. Outside his office, workers are dragging a table along the corridor and whispering. The corridor goes on like an endless pipe, winding through a vast concrete structure, which preserves an academic silence, a late-afternoon tranquillity. Zalkin takes the conversation into the backyard of Jewish history, in mid-19th and early-20th century Eastern Europe. He spends a lot of his time there, trying to apprehend Jewish criminals who know no God.
Mystery man
The mystery surrounding the identity of “harodef hane’alam” (literally, the “pursuer who disappeared”) remains intact. The so-called “pursuer” belonged to the realm of institutionalised crimes that were perpetrated in the Jewish communities of Eastern Europe 150 years ago. His identity was one of the communities’ best-kept secrets. His task: to hire mercenary killers to operate against people who threatened the community. He was chosen from within a small leadership group and only the group’s members knew his identity. The local leadership entrusted him with responsibility for the community’s internal security. This man left behind a great many traces and thereby became an intriguing Jewish legend. “Every community of the time had its informers,” Dr. Zalkin says. “It was a profession — just as there was a rabbi and a shoemaker, there was also an informer. As long as the informing concerned only `small’ matters, everything proceeded smoothly — the informer earned his pay and nothing happened. The problem arose when the informers gave the authorities information that was liable to harm the integrity of the community concretely.” This was why the communities established a security apparatus headed by an official anonymous “pursuer.” There is very little documentation on the subject, Zalkin notes:
“The Slonim community in White Russia inserted regulations concerning the `pursuer who disappeared’ into their charter. The man’s position is also mentioned in the ledger of the Minsk community. In 1836 the body of a Jew was found in the river next to the town of Oshitz, in the Ukraine. The investigation turned up the fact that his name was Yitzhak Oxman. He was an informer, usually passing on information about Jews who evaded military service or tax payments. Some people in the community decided that Oxman had gone too far and that he, along with another Jew, Shmuel Schwartzman, had to be liquidated. The police investigation got nowhere. No one in the community revealed who gave the order to murder the two Jews, but the person responsible was probably the unknown ‘pursuer.’”
In another case, a member of the Jewish community broke under police interrogation, revealing the existence of the secret apparatus. Hirsch Ben Wolf, whose father was a well-known rabbi in Vilna, left home and converted to Christianity. The view was that a convert was liable to endanger the community he sprang from, so it was decided to kidnap Ben Wolf.
Zalkin: “In the police investigation one of the Jews testified that there was an apparatus within the community with the power to harm people and even to do away with them.” While the “pursuer” remained in the shadows, Jewish underworld figures roamed the streets without fear. Everyone knew them, they even entered Jewish literature. In his work, “In the Vale of Tears,” Mendele Mocher Sforim (penname of Shalom Jacob Abramovitsch, 1835 — 1917) provides an exceptional description of one type of Jewish criminal organisation, cruel and dark. In the novel Jewish mobsters use underhanded methods to kidnap Jewish girls from poor, remote towns and then force them to work as prostitutes. This was a fairly common phenomenon. The Jewish society described here by Mendele is perverted and rotten. Sixteen-year-old Biela, from the town of Kavtsiel, falls victim to this well-oiled scheme. She was promised work in a household and one of the prostitutes explains what she must do: “The virgins of Kavtsiel are in demand here, and if they are clever and know why they are in demand, they end up getting rich and everyone is happy.” The innocent Biela doesn’t have a clue about what is meant, but afterward learns from the older prostitutes and the pimps how to be seductive and how to perform. Dr. Zalkin is familiar with the phenomenon. He pulls a book by an American researcher from one of the shelves. The entire volume is about Jewish organisations that rounded up Jewish girls and sold them into prostitution. Zalkin says he can map the network of Jewish brothels in 19th-century Eastern Europe, but immediately reneges. “That plum I won’t give you,” he says with pleasure.
Rubles and jewelry
One of the major episodes in which a Jewish criminal organisation was involved occurred in Vilna in February 1923. It received unusual coverage in the local Yiddish paper. For four consecutive days the paper’s lead stories dealt with the events.
A Jewish gang that called itself the “Gold Flag” kidnapped a boy from a wealthy family for ransom. According to the police, the man behind the kidnapping, Berl Kravitz, had belonged to the Capone gang in the United States a few years earlier. Zelig Levinson, the head of Gold Flag, gave the green light for the operation to proceed despite objections by some of the gang’s members. The kidnap victim was Yossele Leibovitch, a student in the Hebrew Gymnasium in Vilna. His father was a money lender. The kidnapping was done by Abba Vitkin and his assistant Reuven Kantor. The two grabbed Yossele as he left school, bundling him into a peasant cart. The ransom note sent to the family declared: “Money or death.” The kidnappers demanded 15,000 rubles plus gold, diamonds and pearls in return for the boy.
Yossele was held in Vitkin’s house. “The moment it became clear that a child had been kidnapped, all the forces aligned themselves against Gold Flag,” Zalkin says. “The Jewish community, the police — everyone co-operated.” A wave of arrests followed. Finally the gang decided that enough was enough and returned the boy to his neighbourhood. That same day the headline of the local paper was “How the kidnapped boy was returned.” The sub-headline, Zalkin says, translating from the Yiddish, was “Yossele Leibovitch’s own story; 12 arrested, including the member of the Capone gang in America; how the child kidnapper was caught.” The next day the paper’s lead story described how the police reached the kidnappers. The headline of March 1 revealed that “Gold Flag planned to kidnap another child.” The rival organization to Gold Flag was the “Brothers Society,” the federation of the Jewish thieves in Vilna — they even had a secretary who represented the society vis-a-vis the community’s institutions. One of the society’s missions was to provide legal assistance to members that were arrested and placed on trial, and to smuggle people who were wanted by the police out of the city. The Brothers Society was known for the original names its members were given — such as “Yankele the Pipe,” “Avraham the Anarchist,” “Tall Elinke” and “Arka Moneybags.”
“The thieves and criminals were part of the local folklore, part of the daily reality. The Jewish underworld was also reflected in song, in literature and in the press,” Zalkin says as he takes out a book of old folk songs and recites one of them. “There is music for it, too,” he says. “Here, this song tells about someone whose mother is a thief and whose father is a thief, whose sister does what she does and whose brother is a smuggler.” Looking up from the page, Zalkin explains that historians ascribe great importance to folk songs. “They spring from the actual situation, they are very authentic, a very important way to express social feelings.” A report dated February 1905 from the Hebrew paper Hazman (”The Time”), which was published in Vilna, sheds light on one of the sophisticated methods of operation of the Jewish criminals. They seem to have had no shame. According to the item, Gershon Sirota, one of the world’s leading cantors, was robbed. “They did steal clothing and other items,” the paper states, adding that the thieves let it be known to the cantor that they were ready to return the property, on one condition: “That he pay them a ransom of 25 rubles in cash and pray in the synagogue twice out of turn … Because the prayer leader has been stingy with prayers and thus their profits were reduced and they couldn’t make money.”
Zalkin explains:
“They wanted something very precise from him. The thieves asked Sirota to give cantorial concerts in midweek, because on Shabbat people didn’t bring their wallets with them to the synagogue, and the thieves needed a crowd with wallets and purses. The two concerts in fact took place, the pickpockets had plenty of work and the cantor’s property was returned to him.”
School for thieves
Vilna was not an exceptional hothouse of crime. Organisations like Gold Flag and the Brothers Society operated also in Warsaw, Odessa, Bialystok and Lvov. Zalkin explains the context: The late 19th and early 20th century were bad years, in which the Jews of Eastern Europe did their best simply to survive. People didn’t know where their next meal was coming from, whole families were crowded into cellars the size of a regular room. Masses of people lived from hand to mouth. Whoever could, emigrated, mainly to America. Between 1888 and the outbreak of World War I, in 1914, two million Jews from Eastern Europe moved to America. These people were driven not by great ideologies but by sheer want. At the same time, though, the want nourished the ideologies. “For days on end I was genuinely hungry,” Ben-Zion Dinur (1884-1973), a historian who was Israel’s education minister from 1951-1955, wrote in his autobiography, “In a World that Declined.” Poverty and a sense of hopelessness were fertile ground for people searching for a detour en route to making a living.
“People realised that they had little prospect of advancing on the normal track,” Zalkin notes.
“The major catalyst for the consolidation of the Jewish criminal organisations was poverty, poverty so profound that there was no chance to break out of it. The Jews had it even harder, because they were a minority within a majority that placed restrictions on them.”
Until World War I, however, Jews had been a key element in the population of Eastern Europe. “From a certain point of view, these were Jewish cities,” Zalkin explains. “For example, 50 percent of the residents of Vilna were Jews. Because most of the cities had a large Jewish population, it follows that the percentage of Jews involved in crime was also [proportionately] high. The biggest gangster in Odessa, a huge city, was none other than Benya Krik” — the same one from the title of the book by the Soviet-Jewish author Isaac Babel: “Benya Krik, The Gangster, and Other Stories.” Jews could be found at almost all levels of underworld activity, from the individual thief to gangs that numbered more than 100 members. The large organisations operated in the cities, which they divided into sectors among themselves. Each organisation had a charter, a clear hierarchy and internal courts, and its work was divided according to different areas, such as theft, protection money, prostitution, pick-pocketing and murder. The art of crime was treated seriously, as it was a major source of livelihood for many people. Between the world wars the idea was even raised of establishing a school for thieves in Vilna. It’s not known if the idea was put into practice.
In 19th-century Russia the best place to rob people was on the roads. There weren’t enough policemen and there were a great many forests. The convoys that travelled the roads were easy pickings. Saul Ginzburg, one of the important historians of Russian Jewry, describes groups of Jewish thieves, whom he calls “toughs and predators.” After the heist the thieves slipped away into the woods. A typical gang of roadside robbers numbered between 10 and 15 men, who provided for themselves and their families by means of their booty. One of the most famous roadmen, Dan Barzilai, a Jew by all accounts, who ran a well-known gang of thieves in the Warsaw area, was captured in 1874. His gang had 27 members, 14 of them Jews. They descended upon estates around Warsaw and attacked merchants’ coaches on the roads, making off with furs, jewelry and horses. A Polish researcher found statements made by the accused men after their arrest, as preserved in the files of the police. The statement by the accused, Yaakov Yankel, began as follows: “I am Yaakov Yankel from the city of Yanov. My mother Leah is still alive, my father died six years ago. I am 24 years old.” Yankel went on to describe the robbery in the wake of which he was apprehended, along with seven of his accomplices:
“We were standing in the forest next to Glokhov, without going onto the road. We left the wagons in the forest, and two of us, Hershak the wagoner and Shlomke, and we eight went by foot to the estate. Dan and Lieber had three pairs of pistols and wore masks … First they started to smash windows … We stayed there for about an hour and filled up three bags with things and then went to the wagons.”
No end to information
Mordechai Zalkin has spent much of the past 13 years burrowing in Eastern European archives. They are his laboratory, the place where he looks for the remote margins of Jewish history and brings them to life in his academic work.
“When I work in an archive in Eastern Europe, and it doesn’t matter whether it’s in St. Petersburg or Moscow, one of the things that interests me is the collection of police files,” he says. “What used to be classified intelligence files are now open. The police collected information as part of their work, and when I open the files, from 150 years ago, I find detailed reports about Jewish criminals. The archives have enough material for 100 historians and for 100 years, and even then they won’t finish.”
Zalkin is respectful of every document he finds. “This, for example, is a document from 1820, from the archives in Lithuania,” he says, holding it up. It’s a leaflet, in Yiddish and Polish, published by the rabbinical and political leaderships of one of the Jewish communities, threatening a boycott of anyone who engages in smuggling or gives shelter to smugglers.
“At that time the Jews smuggled everything that moved and in some places the Russian authorities pressured the leaders to take action before they intervened,” Zalkin relates. “A leaflet like this shows that smuggling was a concrete social phenomenon that characterised the Jewish community, not a marginal issue.”
The task of reconstruction is long and arduous and ridden with disappointments. It’s only rarely that a lead turns up that can be followed, in the form of the description of an event in the local press, a detail from a book, a document of a Jewish community. This triggers an exhausting search for additional details and cross-references, with the constant expectation of the moment at which the picture will begin to clarify itself and metamorphose into a coherent story. “In the end it’s all stories,” Zalkin says. “We historians, like journalists, are always after a good story.”
The Haganah connection
The Jewish mobsters in the United States are far more widely known than those of Eastern Europe and have been the subjects of quite a few films and books. The gangsters Bugsy Siegel and Meyer Lansky have become legendary figures. Ten years ago Prof. Robert Rockaway, from the department of Jewish history at Tel Aviv University, published the first important study of these criminal organisations (in English: “But He Was Good to His Mother: The Lives and Crimes of Jewish Gangsters,” Gefen Publishing House, paperback edition, 2000). According to Rockaway’s findings, the vast majority of the Jewish criminals in America were from Eastern Europe or the sons of immigrants from there. They did not continue a tradition of crime, but created a home-grown tradition in their new homeland.
Generally, the reason for their criminal activity was not to obtain bread, but butter. Most of the Jewish criminals in the U.S. were from working-class families and grasped at a very early age that hard work was not a recipe for economic advancement. They didn’t have capital to invest, and the underworld offered a way to get rich quick. Jews were among the biggest criminals in the U.S. at the beginning of the last century. “In terms of crime they did everything,” Rockaway says. “Drugs, murder, smuggling alcohol. They had no limits. A Jew, Arnold Rothstein, was the head of the New York underworld in the 1920s. He created the largest gambling empire the U.S. have ever seen until then. He controlled most of the gangs in New York, including drugs and liquor. Rothstein was the first entrepreneur in the U.S. who created a well-oiled organisation to smuggle liquor during Prohibition.” Another Jew, Abner Zwillman, ruled the crime syndicate in New Jersey for 30 years from his Newark base. As a boy he acquired the nickname “Der Langer,” “the Tall One” in Yiddish, or “Longy” in the Jersey version. Together with another Jew, Joseph Reinfeld, he ran the largest and most profitable contraband organisation in the U.S. The two imported about 40 percent of the alcohol that entered the country during the Prohibition era. U.S. Treasury officials stated that between 1926 and 1933 Zwillman took in more than $40 million from his smuggling operation (more than half-a-billion dollars in today’s terms). He translated his vast economic clout into political power. In the 1940s, the mayor of Newark, three of his deputies and four city councilmen needed his approval to get the nod for their posts. Jewish-American gangsters also helped in the struggle for Israel’s creation during the 1940s. In his book, Rockaway describes how an emissary of the pre- state Haganah defense organisation (the forerunner of the Israel Defence Forces) approached Meyer Lansky, one of the major players in the crime scene in America, and with his intervention, shipments of weapons and military equipment were smuggled out of New York harbour, bound for Palestine. Lansky wasn’t the only one. According to Rockaway, other Jews from the underworld donated tens of thousands of dollars to the Haganah.
Shmuel Isser’s bunker
Members of the Jewish underworld are absent from the well-known narrative of the Warsaw Ghetto uprising in 1943, but were involved in the day-to-day life of the ghetto, and their connection to the Jewish underground groups during the uprising is a fascinating episode. The Nazi Aktion to liquidate the ghetto was launched on the eve of Passover, 1943. When the Nazis encountered resistance they used flame-throwers to set fire systematically to building after building in the ghetto. On May 8 they uncovered the central bunker of the Jewish Fighting Organisation, at 18 Mila Street. What is less known is that this symbol of tenacity of the revolt, the fighters’ headquarters, where the commander of the uprising, Mordechai Anielewicz, fought until his death, belonged to the Jewish criminal Shmuel Isser.
Prof. Israel Gutman from the Yad Vashem Holocaust remembrance authority, who took part in the Warsaw Ghetto uprising as a boy of 15, doesn’t remember Isser. “I can’t say that I spoke with a character like that,” Gutman says. “The underground was an ideological body which didn’t have anything to do with people like that.” On the other hand, Gutman definitely acknowledges the contribution of underworld types to the life of the community in the ghetto. “The criminal organisations in the ghetto were somehow able to create an important mode of existence,” he says. “The ghetto lived from smuggling — above the wall, through the gates by cajoling the police, under the wall. The property that remained in the hands of the Jews was transferred to the other side [of the wall], and that is what the criminal organisations dealt in. It was a highly organised business.”As for the fighting against the Nazis, Gutman says, the criminal groups “played a minimal role. Their main involvement was in smuggling, which was the ghetto’s key to life. They also employed a great many assistants. There was an underground economy in the ghetto — workshops, small, illegal factories, which created a survival base for quite a few people in the ghetto. The economic foundation that those organisations created helped support the community’s existence.” In his book on the Jews of Warsaw during the war years, Gutman estimates that 80 percent of the ghetto’s foodstuffs were smuggled in. The professional smugglers — a euphemism for underworld figures — lived a debauched life in the ghetto. They made a great deal of money very quickly and became the social elite. They brought in luxury items such as sweets or other goods that earned them large profits. In the book, Gutman quotes one person’s testimony: “The smugglers had enormous revenues … most of them accumulated millions. The smugglers were the richest class in the ghetto and were glaringly set apart from the gray, meager and hungry Jewish quarter. The easy profits and the uncertainty about tomorrow led the smugglers to spend all their spare time drinking, visiting night clubs and in the company of women.” In the end, the admired fighters and the members of the underworld linked up. Based on their ideological approach, the members of the Jewish Fighting Organisation did not build bunkers. Their basic assumption was that they would fight to the end, so no withdrawal or escape routes were planned (the other underground group in the ghetto, the Jewish Military Organisation, led by the Revisionists, built a protected, well-equipped bunker with an underground passage out of the ghetto). When the members of the Jewish Fighting Organisation found that they could no longer move about and hide aboveground, because of the Germans’ flame-throwers, they had no choice but to take cover in underground bunkers. The largest and best equipped of these fortified sites were those of the underworld.
According to Havi Ben Sasson, 32, a doctoral student who works at the International School for Holocaust Studies at Yad Vashem, the Jewish criminal organisations were part of the Warsaw landscape. In the course of a few hours of archival research and reading of testimonies, she was able to come up with a great deal of information: “At Mila 18, which became one of the symbols of the Warsaw Ghetto uprising, a concrete connection existed between the Jewish underworld and the Jewish Fighting Organization,” Ben Sasson says. “In fact, that bunker was built by and belonged to people from the Warsaw underworld. It was a huge shelter, with a number of rooms, a power hook-up and even a well for water. Tremendous amounts of food were stored there, which the underworld was able to bring into the ghetto, thanks to its connections with the Polish underworld.” The leader of the bunker was Shmuel Isser, Ben Sasson says. He dealt mainly in the production of illegal goods, which were smuggled out of the ghetto.
“We have a number of testimonies about this from fighters who survived,” she notes. “Those who succeeded in getting out of the bunker definitely say that the bunker belonged to people of the underworld and that the fighters were received their like princes. Shmuel Isser’s bunker was intended to hold his family, which numbered between 80 and 100 people. It was one of the best equipped bunkers in the ghetto. “Every self-respecting bunker made sure it had weapons for self-defence, and the members of the underworld were definitely self-respecting, so I have no doubt that weapons were stored there, too. That was why the Jewish Fighting Organisation chose Mila 18. What happened was that the people of the underworld let the people of the underground into their bunker. According to testimonies, the underworld people also served as guides for the fighters. They were familiar with the ghetto even after it was burned and its form changed.”
False image
This is actually a war of images. Dr. Zalkin wants to draw us a different social portrait. “What interests me is the ordinary person,” he says. “I am not interested so much in the great rabbis and the philosophers. I am interested in the society, the people. My studies go in that direction. As a social historian, I map and classify the society, and when I came to all the places that have to do with the social history of the Jews in the 19th century and in the period between the world wars, I didn’t have to go looking for crime. It was simply there, leaping up everywhere.” In his Jerusalem home Zalkin has a large collection of books on crime. Criminals would never believe how much has been written about them. He himself isn’t sure what attracts him to these dark corners — to these dubious, often violent, characters. “The assumption among researchers is that your field of study doesn’t necessary say anything about your inclinations,” Zalkin says evasively, but adds an argument that is both very mainstream and very provocative. “In my view, what shapes the great historical processes is not the great figures, but the masses. You can ask of any historical study why it is important. Why is it important to study Moses Mendelssohn, or David Ben-Gurion? In my opinion, historical research is vastly important for shaping the contemporary consciousness of the society.
What I want to say is that beyond my interest as a historian, the contribution of this research lies in understanding that, with all respect to us, the image that all the Jewish children went to heder [religious school] and studied Torah and were great religious scholars is mistaken or invented. My argument is that the Jews were a normal society.” If this conversation had taken place before World War II, that argument would not have surprised anyone. Jewish society knew itself. “After the Holocaust,” Zalkin says, “there was an inclination to view the Jewish world through a rosier prism. Zionist historiography had a vested interest in drawing a distinction between the `new Jew,’ the pioneer-farmer, and the wretched, pale ghetto Jew who studied in the yeshiva and was a moneylender. The image today is that they were all righteous and saintly. But it just wasn’t so.”
The Popes, Fr. John Creagh,
& The Jews: Limerick 1904.
Let us briefly see what the Popes have taught us through the centuries regarding that most cursed (Deuteronomy 27:1-26), deicidal people (Matthew 27:4-25), the Jews. They have the curse of Cain, to be outcasts; and they have the curse of Esau, to be slaves. They are to be enslaved in ghettos where their perfidious enmity against all men could be restrained.
“And Pilate seeing that he prevailed nothing, but that rather a tumult was made; taking water washed his hands before the people, saying: I am innocent of the blood of this just man; look you to it. Then cried all the people, and said, May his blood be on us, and on our children.”
` (Matthew 27)
The Apostle Peter:
“And when they had brought the apostles, they set them before the council: and the high priest asked them, saying, Did not we straitly command you that you should not teach in this name? And, behold, you have filled Jerusalem with your doctrine, and intend to bring this man’s blood upon us. Then Peter and the other apostles answered, and said, We ought to obey God rather than men. The God of our fathers raised up Jesus, whom ye slew and hanged on a tree. […] And we are witnesses of these things.”
(Acts 5)
Pope Clement I of Rome:
“Wherefore there is not the least doubt concerning Christ; and all the unbelieving Jews are stirred up with boundless rage against us, fearing lest haply He against whom they have sinned should be He. And their fear grows all the greater, because they know that, as soon as they fixed Him on the cross, the whole world showed sympathy with Him; and that His body, although they guarded it with strict care, could nowhere be found; and that innumerable multitudes are attaching themselves to His Faith.”
(Recognition’s of Clement LIII)
Pope Clement VIII:
“The Bible itself says that the Jews are an accursed people.”
“And when they were in the field, Cain rose up against his brother Abel, and slew him. […] And he said to him: What hast thou done? the voice of thy brother’s blood crieth to me from the earth. Now, therefore, cursed shalt thou be upon the earth, which hath opened her mouth and received the blood of thy brother at thy hand. When thou shalt till it, it shall not yield to thee its fruit: a fugitive and vagabond shalt thou be upon the earth.”
(Genesis 4)
Pope Innocent III:
“The Lord made Cain a wanderer and a fugitive over the earth, but set a mark upon him, making his head to shake, lest anyone finding him should slay him. Thus the Jews, against whom the blood of Christ calls out, although they ought not to be wiped out, nevertheless, as wanderers they must remain upon the earth until their faces are filled with shame and they seek the name of the Lord Jesus Christ.”
(Epistle to the Count of Nevers)
Pope Sylvester I at the First Ecumenical Council of Nicea:
“Concerning the prohibition of usury and base gain by the clergy; and concerning the prohibition against conversing or eating with the Jews. No priest shall set money out at interest or take unfair profit or be friendly or sociable with Jews; nor should anyone take food or drink with the Jews; for if this was decreed by the holy apostles, it is incumbent upon the faithful to obey their command; and the synod shall excommunicate any one who does not comply with this order.”
Pope Eugene IV:
“We decree and order that from now on, and for all time, Christians shall not eat or drink with the Jews, nor admit them to feasts, nor cohabit with them, nor bathe with them. […] They cannot live among Christians, but in a certain street, separated and segregated from Christians, and outside which they cannot under any pretext have houses.”
Pope Alexander III:
“Our ways of life and those of the Jews are utterly different, and Jews will easily pervert the souls of simple folk to their superstition and unbelief if such folk are living in continual and intimate intercourse with them.”
(Ad Haec)
“And the Lord said unto her, Two nations are in thy womb, and two manner of people shall be separated from thy womb; and the one people shall be stronger than the other people; and the elder [Esau] shall serve the younger [Isaac].”
(Genesis 25)
“But he [Esau] who was of the bondwoman, was born according to the flesh: but he [Isaac] of the free woman, was by promise. Which things are said by an allegory. For these are the two testaments. The one from mount Sinai, engendering unto bondage; which is Hagar: For Sinai is a mountain in Arabia, which hath affinity to that Jerusalem which now is, and is in bondage with her children.”
(Galatians 4)
Pope Innocent III:
“The Jews, by their own guilt, are consigned to perpetual servitude because they crucified the Lord.”
(To the Archbishops of Sens and Paris)
Pope Innocent IV:
“And that you [King Louis IX] order both the aforesaid abusive books [The Talmud] condemned by the same doctors and generally all the books with their glosses which were examined and condemned by them to be burned by fire wherever they can be found throughout your entire kingdom, strictly forbidding that Jews henceforth have Christian nurses or servants, that the sons of a free woman may not serve the sons of a bondwoman, but as slaves condemned by the Lord, whose death they wickedly plotted, they at least outwardly recognise themselves as slaves of those whom the death of Christ made free and themselves slaves. So we may commend the zeal of your sincerity in the Lord with due praises.”
(The Wicked Perfidy of the Jews)
Pope Martin I:
“If anyone shall teach a slave, under pretext of piety, to despise his master and to run away from his service, and not to serve his own master with good-will and all honour, let him be anathema.”
Pope Benedict XIV:
“It is fitting for Jews to serve Christians, but not for Christians to serve Jews. On the contrary, the Jews, as slaves rejected by that Saviour Whose death they wickedly contrived, should recognise themselves in fact and in creed the slaves of those whom the death of Christ has set free, even as it has rendered them bondmen.”
(Quoting Pope Innocent III, “Etsi Judaeos”)
Pope Gregory IX:
“They ought to know the yoke of perpetual enslavement because of their guilt. See to it that the perfidious Jews never in the future become insolent, but that they always suffer publicly the shame of their sin in servile fear.”
(Epistle to the Hierarchy of Germany)
Pope Alexander III at the Third Lateran Ecumenical Council:
“We declare that the evidence of Christians is to be accepted against Jews in every case, since Jews employ their own witnesses against Christians – and that those who prefer Jews to Christians in this matter are to lie under anathema, since Jews ought to be slaves to Christians.”
(Canon 26)
“Judas Iscariot, which was the traitor.
(Luke 6)
And as soon as it was morning, the chief priests held a consultation with the elders, the scribes and the whole sanhedrin. And they bound Jesus and led him away, and they betrayed [tradiderunt] him to Pilate.”
(Mark 15)
“The Jews who both killed the Lord JESUS, and the prophets, and have persecuted us, and please not God, and are enemies to all men. [...] To fill up their sins always: for the wrath of God is come upon them to the end.”
(I Thessalonians 2)
————
Pope Innocent III:
“When Jews are admitted out of pity into familiar intercourse with Christians, they repay their hosts, according to the popular proverb, after the fashion of the rat hidden in the sack, or the snake in the bosom, or of the burning brand in one’s lap.”
Pope Gregory IX:
“Ungrateful for favours and forgetful of benefits, the Jews return insult for kindness and impious contempt for goodness.”
(Epistle to the Hierarchy of Germany)
Pope Stephen III:
“With great sorrow and mortal anxiety, We have heard that the Jews have in a Christian land the same rights as Christians, that Christian men and women live under the same roof with these traitors and defile their souls day and night with blasphemies.”
(Epistle to the Bishop of Norbonne)
Pope Innocent IV:
“The wicked perfidy of the Jews – from whose hearts Our Saviour did not remove the veil because of their enormous crimes but caused them justly to continue in their blindness, commit acts of shame which engender astonishment in those who hear, and terror in those who discover it.”
(The Wicked Perfidy of the Jews)
Pope Gregory the Great:
“Furthermore, I must tell you that I have been led to praise God the more for your work by what I have learnt from the report of my most beloved son Probinus the presbyter; namely that, your Excellency having issued a certain ordinance against the perfidy of the Jews, those to whom it related attempted to bend the rectitude of your mind by offering a sum of money; which your Excellency scorned, and, seeking to satisfy the judgement of Almighty God, preferred innocence to gold.”
(Epistle to Rechared, King of the Visigoths)
Pope Gregory VII:
“We exhort your Royal Majesty [King Alfonse VI of Castile], not to further tolerate, that the Jews rule Christians and have power over them. For to allow that Christians are subordinated to Jews and are delivered to their whims, means to oppress the Church of God, means to revile Christ himself.”
(Regesta IX. 2)
Pope Innocent III at the Fourth Ecumenical Lateran Council:
“They shall not appear in public at all on the days of lamentation and on passion Sunday; because some of them on such days, as we have heard, do not blush to parade in very ornate dress and are not afraid to mock Christians who are presenting a memorial of the most sacred passion and are displaying signs of grief. What we most strictly forbid however, is that they dare in any way to break out in derision of the Redeemer.”
Pope Gregory IX:
“We order all our brother bishops absolutely to suppress the blasphemy of Jews in your dioceses, churches, and communities, so that they do not dare raise their necks, bent under eternal slavery, to revile the Redeemer.”
Pope Innocent III at the Fourth Ecumenical Lateran Council:
“We therefore renew in this canon, on account of the boldness of the offenders, what the Council of Toledo providently decreed in this matter: we forbid Jews to be appointed to public offices, since under cover of them they are very hostile to Christians.”
Pope Gregory I:
“It has come to my ears that certain men of perverse spirit have sown among you some things that are wrong and opposed to the holy faith, so as to forbid any work being done on the Sabbath day. What else can I call these but preachers of Antichrist, who, when he comes, will cause the Sabbath day as well as the Lord’s day to be kept free from all work. For, because he pretends to die and rise again, he wishes the Lord’s day to be had in reverence; and, because he compels the people to judaize that he may bring back the outward rite of the law, and subject the perfidy of the Jews to himself, he wishes the Sabbath to be observed.”
(Epistles, Book XIII: 1)
————-
“ And the Lord set a mark upon Cain.”
(Genesis 4)
————
Pope Martin V:
“However, we received a short time ago through credible reports knowledge to our great alarm, that various Jews of both sexes in Cafas and other cities, lands and places overseas, which fall under the jurisdiction of Christians, are of obstinate mind and, in order to conceal swindling and wickedness, wear no special sign on their clothing, so that they are not recognisable as Jews. They are not ashamed to give themselves out as Christians before many Christians of both sexes of these cities, districts and places mentioned, who could not in fact identify them, and consequently commit shameful things and crimes.”
(Sedes Apostolica)
Pope Eugene IV:
“We decree and order that from now on, and for all time […] All and every single Jew, of whatever sex and age, must everywhere wear the distinctive dress and known marks by which they can be evidently distinguished from Christians.”
Pope Pius V:
“In order to make an end of all doubt concerning the colour of the cap and the sign of the women, we declare that the colour must be yellow.”
(Romanus Pontifex)
—————
“Judas Iscariot, went to the chief priests, and said to them: What will you give me, and I will betray him unto you? And they appointed him thirty pieces of silver. And from thenceforth he sought opportunity to betray him.”
(Matthew 26)
Pope Pius V:
“Besides usury, through which Jews everywhere have sucked dry the property of impoverished Christians, they are accomplices of thieves and robbers.”
(Hebraeorum Gens)
Pope Benedict XIV:
“Furthermore, by means of their particular practice of commerce, they amass a great store of money and then by an exorbitant rate of interest utterly destroy the wealth and inheritance of Christians.”
(A Quo Primum)
Pope Clement VIII:
“All the world suffers from the usury of the Jews, their monopolies and deceit. They have brought many unfortunate people into a state of poverty, especially the farmers, working class people and the very poor. […] Their ethical and moral doctrines as well as their deeds rightly deserve to be exposed to criticism in whatever country they happen to live.”
Pope Innocent III at the Fourth Ecumenical Lateran Council:
“The more the Christian religion is restrained from usurious practices, so much the more does the perfidy of the Jews grow in these matters, so that within a short time they are exhausting the resources of the Christians. Wishing therefore to see that Christians are not savagely oppressed by Jews in this matter, we ordain by this synodal decree that if Jews in the future, on any pretext, extort oppressive and excessive interest from Christians, then they are to be removed from contact with Christians until they have made adequate satisfaction for the immoderate burden. Christians too, if need be, shall be compelled by ecclesiastical censure, without the possibility of an appeal, to abstain from commerce with them. We enjoin upon princes, not to be hostile to Christians on this account, but rather to be zealous in restraining Jews from so great oppression.”
—————-
“A fugitive and vagabond shalt thou be upon the earth.”
(Genesis 4)
Pope Pius V:
“With full understanding and in exercising of the apostolic powers, we withdraw from the Jews and their rule (and recognise no right or claim) all properties, which the Jews have in their possession in this city Rome or other places of our domain of rule.”
(Cum Nos Super)
Pope Paul IV:
“It is too absurd and pointless that the Jews, whom their own guilt condemns to slavery, under the pretence that Christian piety suffers and tolerates their coexistence, pay back [with wickedness] the mercy received from Christians.”
(Cum Nimis Absurdum)
Pope Leo VII:
“Let the Gospel be preached unto them and, if they remain obstinate, let them be expelled.”
Pope Adrian I at the Second Ecumenical Council of Nicea:
“Since certain, erring in the superstitions of the Hebrews, have thought to mock at Christ our God, and feigning to be converted to the religion of Christ do deny him, and in private and secretly keep the Sabbath and observe other Jewish customs, we decree that such persons be not received to communion, nor to prayers, nor into the Church; but let them be openly Hebrew according to their religion, and let them not bring their children to baptism, nor purchase or possess a slave.”
Pope Innocent IV:
“We who long with all our hearts for the salvation of souls, grant you full authority by these present letters to banish the Jews, either in your own person or through the agency of others, especially since, as we have been informed, they do not abide by the regulations drawn up for them by this Holy See.”
(To the King of France)
Pope Pius V:
“The Jewish people fell from the heights because of their faithlessness and condemned their Redeemer to a shameful death. Their godlessness has assumed such forms that, for the salvation of our own people, it becomes necessary to prevent their disease. Besides usury, through which Jews everywhere have sucked dry the property of impoverished Christians, they are accomplices of thieves and robbers; and the most damaging aspect of the matter is that they allure the unsuspecting through magical incantations, superstition, and witchcraft to the Synagogue of Satan and boast of being able to predict the future. We have carefully investigated how this revolting sect abuses the name of Christ and how harmful they are to those whose life is threatened by their deceit. On account of these and other serious matters, and because of the gravity of their crimes which increase day to day more and more, We order that, within 90 days, all Jews in our entire earthly realm of justice – in all towns, districts, and places – must depart these regions. After this time limit shall all at the present or in the future, who dwell or wander into that city or other already mentioned, be affected, their property confiscated and handed over to the Siscus, and they shall becomes slaves of the Roman Church, live in perpetual servitude and the Roman Church shall have the same rights over them as the remaining [worldly] lords over slaves and property.”
(Hebraeorum Gens)
The Jews are to be banished from Christian lands and they are to be held as slaves to the Christians, gathered into ghettos elsewhere where they can do no harm through their perfidy.
On January 11th 2004, Limerick should have celebrated the 100th anniversary of Fr. John Creagh’s first sermon against the Jewish moneylenders in Limerick. On Monday the 11/1/1904 at 7.55 p.m., in Mount St. Alphonus church, he preached his sermon to the men’s Confraternity. As was usual, the church was full to capacity. He told the men that, as Christians, they were to love all men, even their enemies. He then reminded them, as the popes had reminded their people done down through the centuries, the type of people Talmudic Jews were. He informed them what Peter & Paul had said about them in the New Testament. He stated the fact that, Talmudic Judaism was the greatest enemy of the Church of Jesus Christ. He informed them that, these people were in league with every other enemy of Christ & His Church, mentioning Freemasonry and the Republican Government in France as two examples.
His main indictment was against Jewish trading methods, especially the instalment systems and moneylending. Local historian, Des Ryan, in a Two-Part article for the Limerick Journal, a few years ago, gave a biased view of what happened in Limerick after Fr. Creagh’s sermon. The problem with people like Des Ryan & CO is their ignorance of the mindset of Talmudic Jews towards non-Jews. Without knowledge of the teachings of the Jewish Talmud, non-Jews foolishly think that Talmudic Jews are “nice” people. The Talmudic Jew is “nice” as long as he is getting his way, but the minute the non-Jew irritates him, then his true nature comes to the fore.
I too was ignorant of the teachings of the Jewish Talmud. It took me 30 years to finally understand what was the true argument between Jesus of Nazareth & the scribes & the Pharisees. When I read Matthew 15:1-20; 23:1-39; & John 8:34-44, I did not fully understand the extent of their vile teachings towards non-Jews, & sad to say, the Christian Church today remains ignorant of the contents of the Jewish Talmud. If Fr. John Creagh had had tractates of the Jewish Talmud before him on the night he prepared his sermon, & quoted from them, the Jews of Limerick would indeed have had a pogrom. When one looks at what they do to the Palestinian people today in Palestine, non-Jews should remember that these Jews are fulfilling the teachings found in the Jewish Talmud. Likewise, the Muslims in Iraq, Sudan etc. who kill the non-Muslim if he fails to “convert” or is found preaching other than Islam. It is important that we, who call ourselves Christians, should understand what the Talmud & the Quran teaches. You cannot base your understanding of Talmudic Judaism & Quranic Islam on, “nice” Jews & Muslims. What we need to do is study the Talmud & the Quran. Whether we like it or not, these two religions are going to be the cause of World War III.
Back now to the problem at hand. The Jewish Talmud teaches:
“It is permitted to deceive non-Jews.”
Baba Kamma 113b.
“All things pertaining to the non-Jews are like the desert; the first
person to come along and take them can claim for his own.”
Baba Bathra 54a.
“He is to be praised who is able to free himself from his enemies,
and the just are much to be praised who get free from them and
fight against them. Rabbi Chezkia asked: “How must we fight
against them (Proverbs 24:6), by what kind of war? The kind
of war that every son of man must fight against his enemies,
which Jacob used against Esau – by deceit and trickery
whenever possible. They must be fought against without ceasing,
until proper order be restored. Thus it is with satisfaction that I
say we should free ourselves from them and rule over them.”
Zohar 1, 160a.
“If a Jew is doing good business with a non-Jew, it is not allowed
to other Jews, in certain places, to come and do business with
the same non-Jew. In other places, however, it is different, where
another Jew is allowed to go to the same non-Jew, lead him on, do
business with him and to deceive him and take his money. For the
wealth of the non-Jew is to be regarded as common property and
belongs to the first who can get it. There are some, however, who
say that this should not be done.”
Choschen Hamm. (156, 5 hagah)
“If a Jew is doing business with a non-Jew and a fellow Jew comes
along and defrauds the non-Jew, either by false measure, weight
or number, he must divide his profit with his fellow Jew, since
both had a part in the deal, and also in order to help his
fellow Jew along.”
Choschen Hamm. (183, 7 hagah).
“If you send a messenger to collect money from an non-Jew,
and he pays too much, the messenger may keep the difference.
But if he does not know about it, then you may keep it all yourself.”
Choschen Hamm. (183, 7).
“A Jew may keep anything which belongs to a non-Jew, for it says
in Deuteronomy 22:3, “Return to thy brethren what is lost.” For
he who returns lost property to non-Jews, sin against the Law by
increasing the power of the transgressors of the Law. It is
praiseworthy, however, to return lost property if it is done to honour
God, namely, if by so doing non-Jews will praise the Jews and look
upon them as honourable people.”
Choschen Hamm. (266, 1).
These are but a fraction of the teachings against the non-Jew in Talmudic Judaism.
You will see from the last quote that, Talmudic Jews will pretend to be honest when there is a chance that the non-Jew will be fooled into thinking the Jew to be trustworthy. That’s the rock the non-Jew will perish on!
I will attach some further material on Talmudic Judaism to this document, so that you will be able to come to a better understanding of what could really have happened in Limerick, if Fr. John Creagh had not warned his people of the dangers of Talmudic Jews in their midst. I for one will defend Fr. John Creagh’s right to do what he did in Limerick in 1904. He was faithful to the teachings of the popes & so proved himself to have been a good & faithful Roman Catholic. I would not agree with the doctrines of Roman Catholicism, but I will defend Fr. Creagh’s right to warn his people against the enemies of Jesus Christ, His Church & all non-Jews.
THE JEWISH RELIGION
The Universal Jewish Encyclopaedia states:
“The Jewish religion as it is today traces its decent without break, through the centuries, from the Pharisees. Their leading ideas and methods found expression in a literature of enormous extent, of which a very great deal is still in existence. The Talmud is the largest and most important single piece of that literature…
and the study of it is essential for any real understanding of PHARISAISM.
Henceforth, Jewish life was regulated by the Pharisees; the whole history of Judaism was reconstructed from the Pharisaic point of view. Pharisaism shaped the character of Judaism and the life and thought of the Jew for all the future.”
WHAT JESUS OF NAZARETH SAID ABOUT PHARISAISM
“Beware of the leaven (teachings) of the Pharisees, which is hypocrisy.”
Luke 12:1 (see also Matthew 15:1-20; 23:1-39; John 8:44).
WHAT KIND OF RELIGION IS JUDAISM?
Is it the religion of the ancient Israelites, whose prophets foretold so vividly the Coming of our Saviour Jesus Christ? Is it the religion that Jesus Christ upheld and defended during His life on earth? Is it indeed the religion we see in the pages of the Old Testament?
Let us see what the Jews say about their religion.
Rabbi Bokser writes:
“This is not an uncommon impression and one finds it sometimes among Jews and Christians – that Judaism is the religion of the Hebrew Bible. It is of course a fallacious impression.
He again contends:
“Judaism is NOT the religion of the Bible.”
“Judaism and the Christian Predicament” by Rabbi Bokser.
Now that we have settled that issue, I want to show you how these people think. In the Jewish Talmud, Nedarim 23a, we read:
“Every vow which I make in the future shall be null and void.”
“And he who desires that none of his vows made during the year shall be made valid, let him stand at the beginning of the year and declare, every vow which I make in the future shall be null (1) (His vows are then invalid) providing that he remembers this at the time of the vow,” A footnote (1) relates “The Law of Revocation in advance was not made public.
The greatest study of the “Kol Nidrei” (All Vows) prayer was made by Theodor Reik, a pupil of the infamous Dr. Sigmund Freud. The analysis of the historic, religious and psychological background of the “Kol Nidrei” (All Vows) prayer by Professor Reik presents the Talmud in its true perspective. This study is contained in “Ritual, Psycho-Analytical Studies.” In the chapter on the Talmud, page 163, he states:
“The text was to the effect that all oaths which believers take between one Day of atonement and the next Day of Atonement are declared invalid.”
This appears to be the basis for the Kol Nidrei, which is a prayer, recited three times by the standing congregation, as a prologue of the Day of Atonement Service in their synagogues. This “prayer” frees the reciter from all his oaths or promises that he may make during the coming year.
The Jewish Encyclopaedia, Vol 8. P. 539 states:
“All vows, obligations, oaths, anathema’s, whether called “konam”, “konas”, or by any other name, which we may vow, or swear, or pledge, or whereby we may be bound from this Day of Atonement unto the next, (whose happy coming we wait) we do repent. May they be deemed absolved, forgiven, annulled, and void and made of no affect; they shall not bind us nor have power over us. The vows shall not be reckoned vows; the obligations shall not be obligatory; nor the oaths be oaths.”
This makes one wonder about the followers of Talmudic Judaism holding public office or giving evidence in court. Jews are very quick to defend the Kol Nidrei and make a hundred and one excuses to try and explain away its real meaning. But once again I will leave it to a Jew to give the true meaning of Kol Nidrei. While “surfing the net” I came across this website KOLEL: The Adult Center for Liberal Jewish Learning, 151 Eglinton Ave. W. Toronto, ON M4R 1A6, CANADA.
Tastiest Torah Treats
Session Seven
Yom Kippur Dancing: Yiddish Radicalism
Introduction:
“MY ZEIDY’S WHITE HORSE”
A family story from Jane Enkin.
“My Buby & Zeidy, Sura & Wolf Wolbromsky, tore themselves away from the religion of their shteti in Poland & came to Canada as free-Thinking socialists. On Yom Kippur, Buby would say: “People think they can lie & steal & cheat all year, fast one day & its all forgiven, then go back to their ways the next day.” Zeidy, working as a junkman in Hamiliton, Ontario, in the 1920s, made a point of riding his white horse past the shul on Yom Kippur, pulling his junk wagon, just when the congregation was walking in or coming out for a break. It was contemptuous, striking at the beliefs of some & the conformism of others. Zeidy never thought of himself as a heroic type – neither did his wife, children, acquaintances, or customers – but his yearly one-horse parade took courage. The white horse became a family symbol for any time that Zeidy was making a statement, or being rebellious. Religious people say that when the Messiah comes, he’ll be riding a white horse.”
What did Buby say?
“People (Jews) think they can lie & steal & cheat all year, fast one day & its all forgiven, then go back to their ways the next day.”
GRAND YOM KIPPUR BALL
“In 1886 on the Lower East Side of New York City a small group of Jewish radicals, atheists, and anarchists organised a club called the Pioneers of Freedom. They distributed Yiddish parodies of penitential prayers, mocking the traditions of Yom Kippur, and provoked a furore in the Jewish community. Climaxing their efforts were the Yom Kippur Balls held on Kol Nidrei night. In 1889 circulars were distributed inviting Jewish workers to spend Kol Nidrei evening at the Clarendon Hall on Thirtieth Street. On the scheduled evening the owner of the hall, under political pressure, refused to open the doors. A near-riot ensued until the police dispersed the crowds. In 1890 the ticket of admission read in part: “Grand Yom Kippur Ball with theatre. Arranged with the consent of all new rabbis of liberty……. Kol Nidrei, music, dancing, buffet; Marseillaise and other hymns.” Yom Kippur Balls were not confined to New York. Philadelphia sponsors created such a disturbance that some were sentenced to thirty days in prison for disturbing the peace. The Jubilee Street Club in the East End of London, England, was also the scene of such frenetic gatherings. One year the anarchists advertised that a certain restaurant on the Lower East Side would remain open on Yom Kippur Day to feed all freethinkers. Many outraged Jews came to protest and the ensuing battle between traditional Jews and the atheists brought out the police reserves.”
(Philip Goodman, Yom Kippur Anthology, Philadelphia: JPS, 1971, pp. 330f)
THIS TOO IS TORAH
“These descriptions of the anti-religious radicalism of some of our (Jewish) forebears might cause you to ask: what are they doing in our Torah study course? To me, these stories are also Torah. They are part of the rich heritage of Jewishness which has come down to us and which we can draw on to build our own Jewish lives. They represent the Yiddish-speaking secular radicalism of the nineteenth and twentieth centuries, which to me is one of the most dynamic, interesting and inspiring movements in Jewish history, on a par with Hasidism, although the two movements were bitterly opposed to each other. In this module, which I am putting together during Passover, the holiday of freedom, I want to share some texts and some thoughts about these radical “pioneers of freedom.”
Well, there you have it. What Fr. John Creagh attempted to do 100 years ago in Limerick, IRELAND, honest people around the world today are doing! What is that, you might ask? It is exposing a human parasite that feeds off unsuspecting victims, who foolishly think that he is a “nice” person. For hundreds of years, the popes of Rome warned their people of the depraved mentality of Talmudic Judaism. Those who listened, were protected from Jews who demanded their “pound of flesh”, when ever their victim defaulted on a loan. Many people in Limerick, foolishly ignored this papal advice and had to pay their “pound of flesh” to Limerick’s loansharks in 1904.
In his book, “Jews in Twentieth-Century Ireland” Professor Dermot Keogh fails to quote any text from the Jewish Talmud. It is vital in attempting to understand why Jews are hated, to seek out any traits in their make-up that might contribute to making them unlikeable. Anyone who has “suffered” the study of the Jewish Talmud, will “scream” out, “The teachings found in the Jewish Talmud towards non-Jews is tantamount to racism.” Only a very few non-Jewish people have ever took the time and effort to study the Jewish Talmud. The consequences of this ignorance has infected the Western world with Talmudic judicial systems, monetary systems, & a set of morals that would make Sodom blush with shame. I would like to attempt to illustrate the danger to Christian civilisation from Talmudic Judaism by telling the stories of two frogs.
THE FROG IN HOT WATER
A man attempted to boil a frog in boiling water, but every time he put the frog in, he jumped out straight away. A Jew came along & sized up the situation. “Put him into cold water, place him on the cooker & turn the heat up by one or two degrees at a time.” The man did this & the frog allowed himself to be boiled alive.”
THE SCORPION & THE FROG
“A scorpion wanted to cross a river but had no means of getting to the other side.
A frog came along & the scorpion begged him to carry him across on his back. The frog said, “When I have brought you to the other side, you will sting me & I will die.” The scorpion said, “I give you my word that, I will not sting you.” When they got to the other side, the scorpion stung the frog, & as he lay dying he croaked out these dying words, “But you promised not to sting me.” The scorpion smiled at the dying frog & said, “But it’s my nature to sting.”
It’s the nature of Talmudic Jews to lie & steal & cheat, fast one day & go back to their ways the next day.