Shusha
Gold Member
- Dec 14, 2015
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It's worse than that. These hasbara types rely on making these bullshit charges against their enemies and not only are these charges false, they are exactly what the accusers are guilty of. We see this in this forum over and over.These guys are hilarious, they believe that posting links to a far-right Jewish-owned pro-Zionist propaganda outlet makes their alternate facts any more believable. Link to Stormfront next time, it's more believable.
I don't think these bozos ever consult the most minimally non partisan information source.
The truth is, and this is coming straight from the Talmud and the Zohar, that Jewish racism towards non-Jews or the racial slur "goy" or "goyim" is unmistakable.
There are countless examples of this, but let's start with one of the most famous examples:
"Ṭob shebe-goyim harog" or מיטב בקרב הגויים ראוי להיהרג which translates to "The best among the Gentiles deserves to be killed."
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As the non-Israelite and the nokri were "heathens," "goi" came to denote a "heathen," like the later "'akkum," which, in strict construction, is not applicable to Christians or Mohammedans (see below). In its most comprehensive sense "goi" corresponds to the other late term, "ummot ha-'olam" (the peoples of the world).
Toward idolatry and the immoralities therewith connected, the Biblical writings display passionate intolerance. As the aboriginal population of Canaan was the stumbling-block for Israel, constantly exposed to the danger of being contaminated by Canaanitish idolatrous practises, the seven "goyyim," i.e., nations (Deut. vii. 1, xii. 2), were to be treated with but little mercy; and, more especially, marriages with them were not to be tolerated (Deut. vii. 3; comp. Ex. xxxiv. 16). Notwithstanding this prohibition, mention is made of marriages with non-Hebrews of other stock than the seven nations enumerated (Ruth i. 4; II Sam. iii. 3; I Kings vii. 14, xiv. 21; I Chron. ii. 34), and even of marriages in direct contravention of the prohibitive law (Judges iii. 6; II Sam. xi. 3; I Kings xi. 1 et seq., xvi. 31). This proves that the animosity against non-Hebrews, or "goyyim," assumed to have been dominant in Biblical times among the Hebrews, was by no means intense. The caution against adopting the "ḥuḳḳot ha-goyyim" (Lev. xviii. 2), and the aversion to the customs of "the nations," rest on the recognition of the morally pernicious character of the rites indulged in by the Canaanitish heathens.
The "Stranger."
The "stranger," whether merely a visitor ("ger") or a resident ("ger toshab"), was placed under the protection of the Law, though possibly a distinction was made between the transient and the permanent stranger; from the former, for instance, interest could be taken and a debt was collectable even in the Year of Release. But God was said to love the stranger (Deut. x. 18; Ps. cxlvi. 9). The native-born was required to love him (Lev. xix. 33-34). Recourse to the courts was open to him (Ex. xxii. 21, xxiii. 9; Deut. xxiv. 17, xxvii. 19). "One law and one statute" was to apply to native and stranger alike (Lev. xxiv. 22; Num. ix. 14; xv. 16, 29; Ex. xii. 49). But of the stranger it was expected thathe would forego the worship of idols (Lev. xx. 2; Ezek. xiv. 7) and the practise of sorcery, incest, or other abominations (Lev. xviii. 26), and that he would refrain from eating blood (Lev. xvii. 10), from working on Sabbath (Ex. xx. 10, xxiii. 12), from eating leavened bread on Pesaḥ (Ex. xii. 19), and from violating Yom ha-Kippurim (Lev. xvi. 29). For other provisions concerning the stranger, or non-Jew ("goi"), see Lev. xvii. 8; xxiv. 16, 22; Num. xv. 14, xxxv. 15; Deut. xiv. 21; xvi. 11, 14).<<
Thank you. Also, my understanding of the quote provided is that it applies only in war and is interpreted to mean something along the lines of:
If an enemy who was previously known to be good and who had restrained himself from attacking you previously because of his upstanding moral character, subsequently attacks you, he becomes a "combatant", if you will, and is eligible to be killed in combat, despite his previous good character.