When a Jew talks about “learning Torah” he actually means studying the Talmud, a compilation of rabinical teachings based on the Oral Law allegedly given to Moses at Sinai. The Torah’s sequel, the Talmud, is the collaborative work of many “learned” men, building on the teachings of the Torah and taking them to new heights of Jewish self-worship, insanity and wickedness by introducing ideas and promulgating laws that even God did not think of! In reality it is nothing more than a foul-smelling swamp of obscenities, inanities and wickedness.
The obsession of the rabbis and Talmudic scholars with matters sexual and their pre-occupation with excretory functions is absolutely mind-blowing. And to think that these guys are considered to be the elite of their communities.
It’s … it’s … it’s … I give up. Words fail me!
Don’t just take my word for it. Let’s look at a few gems from the Talmud taken from the website daatemet.org.il
Feel free to laugh or cry about such idiocy. For more such “gems” google: daatemet.org.il and navigate to the page called Daily Peppers
One is forbidden to study Torah in a room in which there is excrement and a noticeable odor. But what is the rule if there is the odor of excrement, but the waste has already been removed, what Chazal call an odor with no substance? The scholars asked Rav Sheshet: may one study Torah in the presence of an odor which has no substance? Rav Sheshet answered that in the study hall of Rav some students slept and some learned at the same time. Those who slept probably passed gas in their sleep, yet those who were studying continued. This means that an odor which has no substance (like flatulence or excrement which has been removed) does not keep one from studying. But this permission applies only to others’ flatulence; if one passed gas himself, he is forbidden to continue his learning. Another issue noted by the sages was that this permission applies to learning, but not to reciting the Shema. This is forbidden even in the presence of an odor without substance, such as flatulence.
(Babylonian Talmud, Tractate Berachot 25a)
One of the sages asked Rav Sheshet: What is the rule for one who places his sexual organ into his own anus? Has he violated the prohibition against homosexual relations? Rav Sheshet answered: I am distressed that you have asked about something which cannot take place in reality — for it is impossible for a man to place his sexual organ into his own anus. Rav Ashi said of this: When the sexual organ is erect and hard, there truly is no technical possibility of placing it into one’s own anus. But it is possible when the sexual organ is not erect, when it is limp, and it would seem that one doing this act would, in this single act, be liable for two sins, for he is both the one penetrating and the one penetrated, so he is liable for both. This sage added his personal opinion: as in forbidden sexual relations, the Torah prohibits only cases in which the sexual organ is hard and erect. If he commits this act when his sexual organ is limp, he is not liable, and this is the rule for our case as well. But according to those who say one is liable for forbidden sexual relations had with a limp organ as well, the man in our case is liable.
(Babylonian Talmud, Tractate Sanhedrin 55a)
One is forbidden to recite the Shema (proclamation of faith, central to Judaism BJW) in front of a naked man whose sexual organ is in view. One of the sages, Rav Yehuda, expanded this ruling to include even the sexual organ of a gentile. The scholars asked: What innovation is there in Rav Yehuda’s ruling? It is clear that the rule for a gentile’s sexual organ is as the rule for a Jew’s sexual organ?! They were answered: Because one may compare a gentile’s sexual organ to that of an ass, and one is permitted to recite the Shema in front of an ass’s sexual organ. Why do the sages compare a gentile’s organ to that of an ass? The Scriptures had already drawn this comparison: “The flesh of asses is their flesh” (Ezekiel 23). But despite this comparison, one is forbidden to recite in front of a naked gentile, because the a different Scriptural verse reads “And the nakedness of their father they did not see.” (Shem and Yefet took care did not look at the sexual organ of their father Noah, and Noah was considered a gentile.) Thus, the sexual organ of a gentile is considered “nakedness” by the Scriptures, and one is forbidden to recite the Shema in front of it.
(Babylonian Talmud, Tractate Berachot 25b)
“Are they meshugge? Or are they meshugge? ” I wish I had their problems!”