Talmud Quotes

The Talmud states, "Do not be daunted by the enormity of the world's grief. Do justly now, love mercy now, walk humbly now. You are not obligated to complete the work, but neither are you free to abandon it.

According to the Talmud, every blade of grass has its own angel bending over it, whispering, “Grow, grow.

Every blade of grass has its Angel that bends over it and whispers, "Grow, grow." - The Talmud

Be very careful if you make a woman cry, because God counts her tears. The woman came out of a man's rib. Not from his feet to be walked on. Not from his head to be superior, but from the side to be equal. Under the arm to be protected, and next to the heart to be loved.

Reuven listen to me. The Talmud says that a person should do two things for himself. One is to acquire a teacher. Do you remember the other." "Choose a friend," I said. "Yes. You know what a friend is, Reuven? A Greek philosopher said that two people who are true friends are like two bodies with one soul." I nodded. "Reuven, if you can, make Danny Saunders your friend." "I like him a lot, abba." "No. Listen to me. I am not talking about only liking him. I am telling you to make him your friend and to let him make you his friend.

Or consider a story in the Jewish Talmud left out of the Book of Genesis. (It is in doubtful accord with the account of the apple, the Tree of Knowledge, the Fall, and the expulsion from Eden.) In The Garden, God tells Eve and Adam that He has intentionally left the Universe unfinished. It is the responsibility of humans, over countless generations, to participate with God in a "glorious" experiment - the "completing of the Creation." The burden of such a responsibility is heavy, especially on so weak and imperfect a species as ours, one with so unhappy a history. Nothing remotely like "completion" can be attempted without vastly more knowledge than we have today. But, perhaps, if our very existence is at stake, we will find ourselves able to rise to this supreme challenge.

Lillian was reminded of the Talmudic words: "We do not see things as they are, we see them as we are.

The conventional explanation for Jewish success, of course, is that Jews come from a literate, intellectual culture. They are famously "the people of the book." There is surely something to that. But it wasn't just the children of rabbis who went to law school. It was the children of garment workers. And their critical advantage in climbing the professional ladder wasn't the intellectual rigor you get from studying the Talmud. It was the practical intelligence and savvy you get from watching your father sell aprons on Hester Street.

We modern human beings are looking at life, trying to make some sense of it; observing a 'reality' that often seems to be unfolding in a foreign tongue--only we've all been issued the wrong librettos. For a text, we're given the Bible. Or the Talmud or the Koran. We're given Time magazine, and Reader's Digest, daily papers, and the six o'clock news; we're given schoolbooks, sitcoms, and revisionist histories; we're given psychological counseling, cults, workshops, advertisements, sales pitches, and authoritative pronouncements by pundits, sold-out scientists, political activists, and heads of state. Unfortunately, none of these translations bears more than a faint resemblance to what is transpiring in the true theater of existence, and most of them are dangerously misleading. We're attempting to comprehend the spiraling intricacies of a magnificently complex tragicomedy with librettos that describe the barrom melodramas or kindergarten skits. And when's the last time you heard anybody bitch about it to the management?

The holy book in the longest continuous use—the Talmud—commands the observant one to thank his maker every day that he was not born a woman.

Whoever destroys a soul, it is considered as if he destroyed an entire world. And whoever saves a life, it is considered as if he saved an entire world.

The Talmud expresses subtle relationship in an apocryphal story of a dialogue between God and Abraham. God begins by chiding Abraham: „If it wasn´t for Me, you wouldn´t exist.“Lord, and for that I am very appreciative and grateful. However, if it wasn´t for me, You wouldn´t be known.

There is a Talmudic legend about three men who go in search of God. One became insane, the other died, and the third met himself.

Era un vers din Talmud: ”Cel care salvează o singură viață, salvează întreaga lume.

In my lifetime I was to write only one book, this would be the one. Just as the past Lingers in the present, all my writings after night, including those that deal with biblical, Talmudic, or Hasidic themes, profoundly bear it's stamp, and cannot be understood if one has not read this very first of my works. Why did I write it? Did I write it so as not to go mad or, on the contrary, to go mad in order to understand the nature of the madness, the immense, terrifying madness that had erupted in history and in the conscience of mankind?

According to the Talmud, if a funeral procession and a wedding procession cross paths, the wedding party goes first. Life is more important than death.

[F]or me, being a Jew means feeling the tragedy of yesterday as an inner oppression. On my left forearm I bear the Auschwitz number; it reads more briefly than the Pentateuch or the Talmud and yet provides more thorough information. It is also more binding than basic formulas of Jewish existence. If to myself and the world, including the religious and nationally minded Jews, who do not regard me as one of their own, I say: I am a Jew, then I mean by that those realities and possibilities that are summed up in the Auschwitz number.

There are four tongues worthy of the world’s use,” says the Talmud: “Greek for song, Latin for war, Syriac for lamentation, and Hebrew for ordinary speech.

Where was this written? I wondered. Where in the Talmud or the Koran or the Bible did it say, "Lo, and Satan fetcheth the coffee for the Antichrist and her minions"?

A Talmud saying implies that in Messianic times the sacrifices will not be resumed in the restored Temple, except for the thank offerings.

Do not be daunted by the insurmountability of the world’s grief. Do justly, now. Love mercy, now. Walk humbly, now. You are not obligated to complete the work but neither are you free to abandon it.

It's the side-by-side culture of the Talmud I like so much. 'On the one hand' and 'on the other hand' is frustrating for people seeking absolute faith, but for me it gives religion an ambidextrous quality that suits my temperament.

Who is rich? He who is happy with his lot. —The Talmud Most

I never turn down a drink. Among friend's it's always appropriate. A man is only a man as they say but brandy is still brandy. You'll find that in the Talmud too.

As a child I received instruction in both the Bible and in the Talmud. I am a Jew, but I am enthralled by the luminous figure of the Nazarene.

You don't see the world as it is - you see the world as you are". - The Talmud

The Talmud says that “blessed is He who has created all these to serve me.” German politician Julius Streicher said, “It is an open secret that Jews do not work, but rather let others work for them.

I had rather believe all the fables in the Legend, and the Talmud and the Alcoran, than that this universal frame is without a mind... A little philosophy inclineth a man's mind to atheism; but depth in philosophy bringeth men's minds about to religion. For while the mind of man looketh upon second causes scattered, it may sometimes rest in them and go no further; but when it beholdeth the chain of them, confederate and linked together, it must needs fly to Providence and Deity.

At heart, Sussman was a theoretician. In another age, he might have been a Talmudic scholar. He had cultivated a Socratic method, zinging question after question at the reporters: Who moved over from Commerce to CRP with Stans? What about Mitchell's secretary? Why won't anybody say when Liddy went to the White House or who worked with him there? Mitchell and Stans both ran the budget committee, right? What does that tell you? Then Sussman would puff on his pipe, a satisfied grin on his face.

There are two early "Holocaust" tales from the Talmud. Gittin 57b claums that four billion Jews were killed by the Romans in the city of Bethar. Gitting 58a claims that 16 million Jewish children were wrapped in scrolls and burned alive by the Romans. -- Judaism's Strange Gods. page 51

It was, of course, an appropriate offering, and Jereth was insistent. He had the bridgework dragged out by a prisoner who had once had a dental practice in Cracow. Licht melted the gold down and by noon on May 8 was engraving an inscription on the inner circle in Hebrew. It was a Talmudic verse which Stern had quoted to Oskar in the front office of Buchheister’s in October 1939. “He who saves a single life saves the entire world.

If it be true that our people represent a high percentage of mental vigor, the distinction is probably due, in some measure, to the extremely important part which Talmud studies have played in the spiritual life of the race.

There are thousands of codes in the Torah which are decoded by the Talmud.

Every blade of grass has its Angel that bends over it and whispers, “Grow, grow.” THE TALMUD

We do not see things the way they are. We see things the way we are.” –The Talmud

There’s a rabbi in the Talmud who even says there’s no atonement for lashon hara.

If the eye could see the demons that people the universe, existence would be impossible. —Talmud, Berakhot, 6

Educator Norman Lamm said, “In Judaism, there are 613 biblical commandments, and the Talmud says that the chief commandment of all is study.

Virtuosity in Talmud was the achievement most sought after by every student of a yeshiva, for it was the automatic guarantee of a reputation for brilliance.

As the Talmud says, Customs are more powerful than laws.

this phrase was meaningless, for no matter where the Jew wandered, if he took with him the Talmud he was

You don’t see things as they are. You see things as you are. -- Talmud

Biblical, Talmudic, or Koranic literalists remind me of children wrinkling their noses at Belon oysters and asking for more Chef Boy-E-Dee. They want the world to be as simple as they are.

How do I convince him that the way we study Talmud is not a threat?' 'But it is a threat, Reuven. I just told you it is a threat. In the hands of those who do not love the tradition it is a dangerous weapon.' 'Everything is dangerous in the wrong hands. How do I convince him that we're not a threat?

He was defiantly narrow-minded, barely educated, and at least close to functionally illiterate. His beliefs were powerful but consistently dubious, and made him seem, in the words of The New Yorker, “mildly unbalanced.” He did not like bankers, doctors, liquor, tobacco, idleness of any sort, pasteurized milk, Wall Street, overweight people, war, books or reading, J. P. Morgan and Co., capital punishment, tall buildings, college graduates, Roman Catholics, or Jews. Especially he didn’t like Jews. Once he hired a Hebraic scholar to translate the Talmud in a manner designed to make Jewish people appear shifty and avaricious.

The last thing we want to admit is that the forbidden fruit on which we have been gnawing since reaching the magic age of twenty-one is the same mealy Golden Delicious that we stuff into our children’s lunch boxes. The last thing we want to admit is that the bickering of the playground perfectly presages the machinations of the boardroom, that our social hierarchies are merely an extension of who got picked first for the kickball team, and that grown-ups still get divided into bullies and fatties and crybabies. What’s a kid to find out? Presumably we lord over them an exclusive deed to sex, but this pretense flies so fantastically in the face of fact that it must result from some conspiratorial group amnesia. […] In truth, we are bigger, greedier versions of the same eating, shitting, rutting ruck, hell-bent on disguising from somebody, if only from a three-year-old, that pretty much all we do is eat and shit and rut. The secret is there is no secret. That is what we really wish to keep from our kids, and its supression is the true collusion of adulthood, the pact we make, the Talmud we protect.

Rabbi Hiyya advised his wife, “When a poor man comes to the door, be quick to give him food so that the same may be done to your children.” She exclaimed, “You are cursing our children [with the suggestion that they may become beggars].” But Rabbi Hiyya replied, “There is a wheel which revolves in this world.” —Babylonian Talmud, Shabbat 151b

Albert Einstein had Max Talmud, his first mentor. It was Max who introduced a ten-year-old Einstein to key texts in math, science, and philosophy. Max took one meal a week with the Einstein family for six years while guiding young Albert. No one is self-made.

The Talmud, the compilation of discussions of Jewish Law which I have quoted earlier in this book, gives examples of bad prayers, improper prayers, which one should not utter. If a woman is pregnant, neither she nor her husband should pray, “May God grant that this child be a boy” (nor, for that matter, may they pray that it be a girl). The sex of the child is determined at conception, and God cannot be invoked to change it. Again, if a man sees a fire engine racing toward his neighborhood, he should not pray, “Please God, don’t let the fire be in my house.” Not only is it mean-spirited to pray that someone else’s house burn instead of yours, but it is futile. A certain house is already on fire; the most sincere or articulate of prayers will not affect the question of which house it is.

The Talmud teaches that there are four kinds of people in the world. The first person says, What's yours is mine. The second person says, What's yours is yours. The third person says, What's mine is mine. And the fourth person says, What's mine is yours. Which one are you?

The Talmud is not only an encyclopedia of law but a work of folk art, a hymn to the Lord rising out of many generations of men who spent their lives in the quest for him. This quest for God, the confident search for the holy in every busy detail of life, is its grand single theme. The Talmud recaptures a long golden age of intelligence and insight, and it is to this day the circulating heart's blood of the Jewish religion.

The Talmud tells a story about a great Rabbi who is dying, he has become a goses, but he cannot die because outside all his students are praying for him to live and this is distracting to his soul. His maidservant climbs to the roof of the hut where the Rabbi is dying and hurls a clay vessel to the ground. The sound diverts the students, who stop praying. In that moment, the Rabbi dies and his soul goes to heaven. The servant, too, the Talmud says, is guaranteed her place in the world to come.

To the rabbis who taught in the Jewish parochial schools, baseball was an evil waste of time, a spawn of the potentially assimilationist English portion of the yeshiva day. But to the students of most of the parochial schools, an inter-league baseball victory had come to take on only a shade less significance than a top grade in Talmud, for it was an unquestioned mark of one's Americanism, and to be counted a loyal American had become increasingly important to us during these last years of the war.

A Humanidade, provavelmente, dividir-se-á em duas grandes fações: a fação das pessoas a favor de se conceder à inteligência artificial uma autoridade significativa e a fação das que se opõem a isso. O mais certo é que haja muçulmanos e judeus em ambos os lados, justificando as suas posições através de interpretações criativas do Alcorão e do Talmude.

He who saves a life saves the world entire.

I was twelve. I believed profoundly. During the day I studied the Talmud, and at night I ran to the synagogue to weep over the destruction of the Temple.

Men can deny that poor women or working-class women or prostituted women have the capacity to read or write their own language, but some of those women will read or write their own language anyway; they will risk everything to learn it. In the slaveholding South in the United States, it was forbidden by law to teach slaves to read or write; but some slaveowners taught, some slaves learned, some slaves taught themselves, and some slaves taught other slaves. In Jewish law, it is forbidden to teach women Talmud, but some women learned Talmud anyway.

is as old as man. It has come down through the centuries, misted in legend, shrouded with the dark dread of a hereditary curse. In the Egypt of the Pharaohs, a woman was forbidden to bear further children if her firstborn son bled to death from a minor wound. The ancient Talmud barred circumcision in a family if two successive male children had suffered fatal hemorrhages.

CODE: Cursed is the ground for thy sake; in toil shalt thou eat of it all the days of thy life. Tanakh (JPS, Genesis 3:17) DECODED: Blessed is He that discerneth secrets. Talmud (Berakoth 58a)

The Oxford Classical Dictionary firmly states: “No word in either Greek or Latin corresponds to the English ‘religion’ or ‘religious.’ ”6 The idea of religion as an essentially personal and systematic pursuit was entirely absent from classical Greece, Japan, Egypt, Mesopotamia, Iran, China, and India.7 Nor does the Hebrew Bible have any abstract concept of religion; and the Talmudic rabbis would have found it impossible to express what they meant by faith in a single word or even in a formula, since the Talmud was expressly designed to bring the whole of human life into the ambit of the sacred.8

A man told me that in the Talmud it says there are things that can be said to many people, others to few people, and others to no one. To which I would add: there are certain things I don’t even want to tell myself.

Time can lessen the hurt; the empty place we have can seem smaller as other things and experiences fill our life; we can forget for periods and feel as if our loved one didn't die; we can find sense in the death and understand that perhaps this death does fit into a bigger design in the world; we can learn to remember the good and hold on to that. But we cannot 'get over it,' because to get over it would mean we were not changed by the experience. It would mean we did not grow by the experience. It would mean that our loved one's death made no difference in our life. There is an interesting discussion in the Talmud, an ancient Jewish writing. Those Jews had the custom of rending their garments - literally tearing their clothes —to symbolize the ripping apart that death brings. But the question was raised, after the period of mourning, could you sew the garment up and use it again? The teachers answered yes, but when you mended it, you should not tuck the edges under so it would look as if it had never been torn. This symbolized the fact that life after grief is not the same as before. The rent will show.

Here,” he said. “I brought this for you.” It was a small hardcover edition of an eighteenth century book called The Path of the Just with a note he had written for me inscribed on the title page. It quoted the Talmud: Whoever destroys a single life is as guilty as though he had destroyed the entire world; and whoever rescues a single life earns as much merit as though he had rescued the entire world. So he was trying to save me. Why? I was having fun.

In the Talmud (a record of discussions of Jewish law and ethics by ancient rabbis) it is said that charity is equal in importance to all the other commandments combined, and that Jews should give at least 10 percent of their income as tzedakah.

First of all, Ma never wanted to take credit for anything. She wanted the glory--and everything else--to go to us. And second--she's more a part of it than I like to admit. Yeah, I did the work, but every test I took, every paper I wrote, she was there with me. Her face when she opened the report card, or when I handed her a paper with the word 'Excellent' written across the top was my rocket fuel.... You know what it says in the Talmud? Every blade of grass has an angel that stands over it, whispering, Grow, Grow. That was Ma. That was the work of her life.

There’s a debate, described in the Talmud, between two rabbis, over what should be done if it’s discovered that a house, or even a palace, was built using a stolen beam as part of its foundation. One rabbi says the entire building must be demolished so that the beam can be returned to its original owners. The other rabbi, the far more pragmatic, says the building can remain standing if the full value of the beam is repaid. Both rabbis make clear that, as soon as it is known that the beam was stolen, those living in the house must do something, they must make amends.

The nature of the Hebrew Bible and traditional Judaism, if we insist upon using Latin terms, is orthoprax, which literally means correct practice, implying that Biblical religion and traditional Talmudic Judaism demand right behavior (ethically and ritually) but no formal theological dogma.

Like all Arabians, the Jews spoke of God as al-Lah, the high one, and often used the honorific that would become familiar in the Quran, ar-Rahman, the merciful, just as the newly completed Babylonian Talmud used Rahmana. It seemed clear to Muhammad that Jews and Muslims were the common descendants of Abraham, the first hanif: two branches of the same monotheistic family. They were cousins, not strangers. And since the Jews were the original upholders of din Ibrahim, the tradition of Abraham, he took it for granted that he would have not merely their assent, but their enthusiastic support.

As much as it was like anything, magic was like a language. And like a language, textbooks and teachers treated it as an orderly system for the purposes of teaching it, but in reality it was complex and chaotic and organic. It obeyed rules only to the extent that it felt like it, and there were almost as many special cases and one-time variations as there were rules. These Exceptions were indicated by rows of asterisks and daggers and other more obscure typographical fauna which invited the reader to peruse the many footnotes that cluttered up the margins of magical reference books like Talmudic commentary.

The prophet Micah (6:8) summarizes what God wishes for humanity with three commandments: “What does the LORD require of you but to do justice, and to love kindness, and to walk humbly with your God?” Isaiah 56:1 offers two commandments, “Thus says the LORD: Maintain justice, and do what is right, for soon my salvation will come, and my deliverance be revealed.” Finally, the Talmud cites Habakkuk 2:4, “Look at the proud! Their spirit is not right in them, but the righteous live by their faith.” This is the verse Paul cites in Romans 1:17 and Galatians 3:11, and the Epistle to the Hebrews 10:38 alludes to it as well.

Reb was a cheerful soul, a man of boundless enthusiasm, who believed the Talmud empowered him with the gift of making everyone around him happy and comfortable, including Negroes, whom he saw as fellow immigrants who, like him, were forced by poverty and lack of resources to learn many skills and continually adjust.

Babil'in Talmud metinleri de benzeri bir ifade icerir: "Sarap iceri girince, sirlar disari cikti." Izleyen bölümlerde ise "Bir insan üç seyle ele verir kendini: sarap kadehi, cüzdani ve gazabiyla" sözleri cikar karsimiza. Romali tarihci Tacitus, yalani önlemek amaciyla Germen halklarinin konsey toplantilari sirasinda mutlaka alkol aldigini yazar.

Always read....always learn....always absorb.

Every generation is born innocent, and if that is bad for history, it is nevertheless necessary for

In The Ethics of Our Fathers, a book of the Talmud, Rabbi Tarfon says: "You are not obligated to complete the work, but neither are you free to abandon it." By the end, this is how I came to feel about my work. Dismantling the rise of fascism is best not left to lone vigilantes, nor to the punitive mechanisms of the state, but to people working together to stamp out hate wherever it arises. In the meantime, I cook like a Jew: paprika, dill, onions, garlic, warm broth, and company. The herring is optional, but love is not optional. It is what we must marshal to break the back of the beast. To do so, we must break bread together: a prickle of salt, a pat of melting butter, a bite, a kiss, a homily in the mouth about what's worth fighting for.

The inner history of the Magian religion ends with Justinian’s time, as truly as that of the Faustian ends with Charles V and the Council of Trent. Any book on religious history shows “the”Christian religion as having had two ages of grand thought movements — 0-500 in the East and 1000-1500 in the West.61 But these are two springtimes of two Cultures, and in them are comprised also the non-Christian forms which belong to each religious development. The closing of the University of Athens by Justinian in 529 was not, as is always stated, the end of Classical philosophy — there had been no Classical philosophy for centuries. What he did, forty years before the birth of Mohammed, was to end the theology of the Pagan Church by closing this school and — as the historians forget to add — to end the Christian theology also by closing those of Antioch and Alexandria. Dogma was complete, finished — just as it was in the West with the Council of Trent (1564) and the Confession of Augsburg (1540), for with the city and intellectualism religious creative force comes to an end. So also in Jewry and in Persia, the Talmud was concluded about 500, and when Chosroes Nushirvan in 529 bloodily suppressed the Reformation of Mazdak.

This was the first of the St. Augustines. Previous memos had borne messages from Zwingli, Lévi-Strauss, Rilke, Chekhov, Tillich, William Blake, Charles Olson and a Kiowa chief named Satanta. Naturally the person responsible for these messages became known throughout the company as the Mad Memo-Writer. I never referred to him that way because it was much too obvious a name. I called him Trotsky. There was no special reason for choosing Trotsky; it just seemed to fit. I wondered if he was someone I knew. Everybody seemed to think he was probably a small grotesque man who had suffered many disappointments in life, who despised the vast impersonal structure of the network and who was employed in our forwarding department, the traditional repository for all sex offenders, mutants and vegetarians. They said he was most likely a foreigner who lived in a rooming house in Red Hook; he spent his nights reading an eight-volume treatise on abnormal psychology, in small type, and he told his grocer he had been a Talmudic scholar in the old country. This was the consensus and maybe it had a certain logic. But I found more satisfaction in believing that Trotsky was one of our top executives. He made eighty thousand dollars a year and stole paper clips from the office.

Judaism minimizes the distinction between body and soul. ... Judaism rejects that duality. First, it does not see death as liberation from earthly bondage and a graduation to a better world. It sees death as a tragedy. Death puts an end to a person's ability to sanctify the world. The death of a good person diminishes God's presence on earth. Second, Judaism does not see the material world, the world of food and sex and sleep and other bodily needs, as being less worthy than the realm of the spirit. Nothing created by God is vile or useless. Everything can be made holy or made base by the way in which it is used. The Talmud tells of one of the sages seeing workers cleaning and decorating a statue of the emperor and musing, "If that statue, which is an image of a flesh-and-blood king, is worthy of being cared for so carefully, how much more so my body, which is an image of the King of Kinds.

And I read something else," Jacob goes on. "There was this discussion of the story of Cain and Abel, from the Bible. After Cain kills his brother, God says, 'The bloods of your brother call out to me.' Not blood. Bloods. Weird, right? So the Talmud tries to explain it." "I can explain it," says William. "The scribe was drunk." "William!" cries Jeanne. "The Bible is written by God!" "And copied by scribes," the big boy replies. "Who get drunk. A lot. Trust me." Jacob is laughing. "The rabbis have a different explanation. The Talmud says it's 'bloods' because Cain didn't only spill Abel's blood. He spilled the blood of Abel and all the descendants he never had." "Huh!" "And then it says something like, 'Whoever destroys a single life destroys the whole world. And whoever saves a single life saves the whole world." There are sheep in the meadow beside the road. Gwenforte walks up to the low stone wall, and one sheep--a ram--doesn't run away. They sniff each other's noses. Her white fur beside the ram's wool--two textures, two colors, both called white in our inadequate language. Jeanne is thinking about something. At last, she shares it. "William, you said that it takes a lifetime to make a book." "That's right." "One book? A whole lifetime?" William nods. "A scribe might copy out a single book for years. An illuminator would then take it and work on it for longer still. Not to mention the tanner who made the parchment, and the bookbinder who stitched the book together, and the librarian who worked to get the book for the library and keep it safe from mold and thieves and clumsy monks with ink pots and dirty hands. And some books have authors, too, like Saint Augustine or Rabbi Yehuda. When you think about it, each book is a lot of lives. Dozens and dozens of them." Dozens and dozens of lives," Jeanne says. "And each life a whole world." "We saved five books," says Jacob. "How many worlds is that?" William smiles. "I don't know. A lot. A whole lot.

Carafa, as Pope Paul IV, established the Index of Forbidden Books, banned all women from entering the Vatican, burnt volumes of Talmud and Kabbalah, threw the Jews of Rome into the ghetto, drained the Church’s savings while overtaxing the faithful in order to enrich his nephews and mistress, tortured and burned homosexuals in public, ordained two nephews (ages fourteen and sixteen) as cardinals, and banned the potato—recently brought to Europe from the New World by Sir Francis Drake—as a fruit of lust sent by Satan.

And yet I feel an uncanny kinship to Moses as the Rabbis imagine him in that story, as I suppose that the Rabbis intended I should. Theirs was a system that made a virtue of ambivalence and built uncertainty into bedrock assertions of faith. No wonder fundamentalists and fascists have hated it so. And why I feel drawn towards it even now and, in the face of everything, find myself oddly determined to carry my own flawed version away from the slope of Sinai where, according to tradition, my soul stood at the time of the original revelation.

One technique was discovered long ago by rabbis: they forced yeshiva students to switch sides in a Talmudic debate and argue the opposite position. Another is to have people try to reach a consensus in a small discussion group; this forces them to defend their opinions to their groupmates, and the truth usually wins.89 Scientists themselves have hit upon a new strategy called adversarial collaboration, in which mortal enemies work together to get to the bottom of an issue, setting up empirical tests that they agree beforehand will settle it.90

In my tradition, God revealed Himself in words and lives in stories and, no, you cannot touch or even see Him. The Word, in Judaism, was never made flesh. The closest God came to embodiment was in the Temple in Jerusalem...But the Temple was destroyed. In Judaism, the flesh became words. Words were the traditional refuge of the Jewish people - Yochanan ben Zakkai led a yeshiva, my father became a professor. And little boys, in the Middle Ages, ate cakes with verses inscribed on them, an image I find deeply moving and, somehow, deeply depressing. This might help explain a certain melancholy quality books in general, for all their bright allure, have always had for me. As many times as I went down to my parents' library for comfort, I would find myself standing in front of the books and could almost feel them turning back into trees, failing me somehow.

You say you were lucky that in the critical years between 100 and 800 C.E. Christianity went forward, and we were unlucky that during the same years Judaism went backward. Don’t you see that the real question is forward to what, backward to what?” Cullinane reflected for a moment and said, “By God, I do! That’s what’s been bugging me without my knowing it, because I hadn’t even formulated the question.” “My thought is that in those critical years Judaism went back to the basic religious precepts by which men can live together in a society, whereas Christianity rushed forward to a magnificent personal religion which never in ten thousand years will teach men how to live together. You Christians will have beauty, passionate intercourse with God, magnificent buildings, frenzied worship and exaltation of the spirit. But you will never have that close organization of society, family life and the little community that is possible under Judaism. Cullinane, let me ask you this: Could a group of rabbis, founding their decisions on Torah and Talmud, possibly have come up with an invention like the Inquisition—an essentially anti-social concept?

Rav Hisda nodded. “Despite the dangers, people continue to travel, often for long distances. This is what you would inscribe on an amulet for your brother to protect him on a journey. “May it be Your will, Adonai Savaot, that You conduct Tachlifa bar Haviva in peace, direct his footsteps in peace, and uphold him in peace. Deliver him from the hand of every foe and ambush along the way. Send blessing on his handiwork and grant him grace, loving-kindness, and mercy in Your eyes and in the eyes of all who behold Tachlifa bar Haviva. Blessed are You, Adonai, who harkens unto prayer. Amen. Amen. Selah.

Secular Israelis often complain bitterly that the ultra-Orthodox don’t contribute enough to society and live off other people’s hard work. Secular Israelis also tend to argue that the ultra-Orthodox way of life is unsustainable, especially as ultra-Orthodox families have seven children on average.32 Sooner or later, the state will not be able to support so many unemployed people, and the ultra-Orthodox will have to go to work. Yet it might be just the reverse. As robots and AI push humans out of the job market, the ultra-Orthodox Jews may come to be seen as the model for the future rather than as a fossil from the past. Not that everyone will become Orthodox Jews and go to yeshivas to study the Talmud. But in the lives of all people, the quest for meaning and community might eclipse the quest for a job. If we manage to combine a universal economic safety net with strong communities and meaningful pursuits, losing our jobs to algorithms might actually turn out to be a blessing. Losing control over our lives, however, is a much scarier scenario. Notwithstanding the danger of mass unemployment, what we should worry about even more is the shift in authority from humans to algorithms, which might destroy any remaining faith in the liberal story and open the way to the rise of digital dictatorships.

The average Christian is not supposed to know that Jesus’ home town of Nazareth did not actually exist, or that key places mentioned in the Bible did not physically exist in the so-called “Holy Land.” He is not meant to know that scholars have had greater success matching Biblical events and places with events and places in Britain rather than in Palestine. It is a point of contention whether the settlement of Nazareth existed at all during Jesus' lifetime. It does not appear on contemporary maps, neither in any books, documents, chronicles or military records of the period, whether of Roman or Jewish compilation. The Jewish Encyclopedia identifies that Nazareth is not mentioned in the Old Testament, neither in the works of Josephus, nor in the Hebrew Talmud – Laurence Gardner (The Grail Enigma) As far back as 1640, the German traveller Korte, after a complete topographical examination of the present Jerusalem, decided that it failed to coincide in any way with the city described by Josephus and the Scriptures. Claims that the tombs of patriarchs Ab’Ram, Isaac, and Jacob are buried under a mosque in Hebron possess no shred of evidence. The rock-cut sepulchres in the valleys of Jehoshaphat and Hinnom are of Roman period with late Greek inscriptions, and there exists nothing in groups of ruins at Petra, Sebaste, Baalbec, Palmyra or Damascus, or among the stone cities of the Haran, that are pre-Roman. Nothing in Jerusalem itself can be related to the Jews – Comyns Beaumont (Britain: Key to World’s History) The Jerusalem of modern times is not the city of the Scriptures. Mt. Calvary, now nearly in the centre of the city, was without walls at the time of the Crucifixion, and the greater part of Mt. Zion, which is not without, was within the ancient city. The holy places are for the most part the fanciful dreams of monkish enthusiasts to increase the veneration of the pilgrims – Rev. J. P. Lawson (quoted in Beaumont’s Britain: Key to World’s History)

The Bible lies. The Koran lies. The Talmud and Torah lie. The New Testament lies. The Sutta-pitaka, the nikayas, the Itivuttaka, and the Dhammapada lie. The Bodhisattva and the Amitabha lie, The Book of the Dead lies. The Tiptaka lies. All Scripture lies ... just as I lie as I speak to you now. All the holy books lie not from intention or failure of expression, but by their very nature of being reduced to words; all the images, precepts, laws, canons, quotations, parables, commandments, korans, zazen, and sermons in these beautiful books ultimately fail by adding only more words between the human being who is seeking and the perception of the Void Which Binds.

That's nice." "It is. And so I did not tell her that I'd written most of it while taking a shit. My point is neither you nor I know what will matter to the audience in the long run. The truth? Who gives a fuck? The Bible's full of utter cock and there are ten thousand wankers out there using it as an excuse to behave like total fucking arseholes. Same as the Koran and the Talmud and probably whatever the fuck it is that Buddhists get their spells out of. But on the other hand there's been millions of people, over thousand of years, who've got through the day because of that bullshit, or had their heart lifted, or looked at the world differently for ten minutes.

Children are intuitive scientists and armchair philosophers, brimming with such startling observations that it’s hard to believe they’ve come from people barely out of diapers. . . . But, along with their Talmudic wisdom and intellectual acuity, preschoolers can surprise, equally, with their undeveloped motor skills, atrocious impulse control, and venal self-interest. Like teenagers, whom they closely resemble developmentally, preschoolers are a complicated mix of competence and ineptitude. The problem with American early education is how often the grownups misread, and even interchange, those two attributes completely, and at such critical moments for learning.

For the Christian, the sacred doctrine is revealed theology; for the Jew and the Muslim, the sacred doctrine is, at least primarily, the legal interpretation of the Divine Law (talmud or fiqh). The sacred doctrine in the latter sense has, to say the least, much less in common with philosophy than the sacred doctrine in the former sense. It is ultimately for this reason that the status of philosophy was, as a matter of principle, much more precarious in Judaism and in Islam than in Christianity: in Christianity philosophy became an integral part of the officially recognized and even required training of the student of the sacred doctrine. This difference explains partly the eventual collapse of philosophic inquiry in the Islamic and in the Jewish world, a collapse which has no parallel in the Western Christian world.

The Talmud offered a virtual home for an uprooted culture, and grew out of the Jewish need to pack civilization into words and wander out into the world. The Talmud became essential for Jewish survival once the Temple - God's pre-Talmud home - was destroyed, and the Temple practices, those bodily rituals of blood and fire and physical atonement, could no longer be performed. When the Jewish people lost their home (the land of Israel) and God lost His (the Temple), then a new way of being was devised and Jews became the people of the book and not the people of the Temple or the land. They became the people of the book because they had no place else to live. That bodily loss is frequently overlooked, but for me it lies at the heart of the Talmud, for all its plenitude. The Internet, which we are continually told binds us together, nevertheless engenders in me a similar sense of diaspora, a feeling of being everywhere and nowhere. Where else but in the middle of Diaspora do you need a home page?

Until the Tower of Babel, humans had only planted and sown, reaped and harvested. Farmers are dependent upon nature and, in their dependency, turn to God. Builders, however, seek to control nature. And in their sense of might they tend to overplay their own role and at times to believe that they are no longer dependent on God. “Come let us build a city and a tower with its top in Heaven” (Genesis 11:4). The Talmud adds (Sanhedrin 109a): “We will build a tower that reaches so high that we will be able to come to the very throne of the Almighty and topple him.” The metaphor is profound. The scientist says if we build high enough, if we indicate our ultimate strength, if we reach the skies and soar to the very Heavens, then we, too, with Yuri Gagarin, the first Russian cosmonaut, can say with unbounded egoism, “There is no God, because I was in the Heavens and I did not see Him.” “Let us make us a name” was the cry of the first technological wizards. “We will dethrone God.” And so they built the Tower of Babel.

Abraham's bosom." Both designations were Talmudic, but adopted by Christ in # Lu 16:22 23:43 The blessed dead were with Abraham, they were conscious and were "comforted" # Lu 16:25 The believing malefactor was to be, that day, with Christ in "paradise." the lost were separated from the saved by a "great gulf fixed" # Lu 16:26 The representative man of the lost who are now in hades is the rich man of # Lu 16:19-31 He was alive, conscious, in the full exercise of his faculties, memory, etc., and in torment. (2) Hades since the ascension of christ. So far as the unsaved dead are concerned, no change of their place or condition is revealed in Scripture. At the judgment of the great white throne, hades will give them up, they will be judged, and will pass into the lake of fire # re 20:13,14 But a change has taken place which affects paradise. Paul was "caught up to the third heaven. . .into paradise" # 2Co 12:1-4 Paradise, therefore, is now in the immediate presence of God. It is believed that # Eph 4:8-10 indicates the time of the change. "When he ascended up on

Buddhism: “Hurt not others in ways that you yourself would find hurtful…” (Udana Varga, 5:18) Christianity: “All things whatsoever you would that mean should do to you, do you even so to them, for this is the law and the prophets…” (Matthew 7:12) Confucianism: “If there is one maxim that ought to be acted upon throughout one’s whole life, surely it is the maxim of loving-kindness. Do not unto others what you would not have them do unto you…” (Analects 15:23) Hinduism: “This is the sum of duty: do nothing unto others what would cause you pain if done unto you…” (Mahabharata, 5:1517) Islam: “Love for humanity what you love for yourself…”13 (Hadith of Prophet Muhammad) “Hurt no one so that no one may hurt you…” (Prophet Muhammad, The Farewell Sermon) Judaism: “What is hateful to you, do not unto your fellow man. This is the whole Torah; all the rest is commentary…” (Talmud, Shabbat 31a; Tobit 4:15) Taoism: “Regard your neighbor’s gain as your own gain, and your neighbor’s loss as your own loss…” (T’ai Shang Kan-Ying P’ien, 213-218) Zoroastrianism: “That nature alone is good which refrains from doing unto others what it would not do itself…”14 (Dadistan-I Dinik, 94:5)

There is a moment in the tractate Menahot when the Rabbis imagine what takes place when Moses ascends Mount Sinai to receive the Torah. In this account (there are several) Moses ascends to heaven, where he finds God busily adding crownlike ornaments to the letters of the Torah. Moses asks God what He is doing and God explains that in the future there will be a man named Akiva, son of Joseph, who will base a huge mountain of Jewish law on these very orthographic ornaments. Intrigued, Moses asks God to show this man to him. Moses is told to 'go back eighteen rows,' and suddenly, as in a dream, Moses is in a classroom, class is in session and the teacher is none other than Rabbi Akiva. Moses has been told to go to the back of the study house because that is where the youngest and least educated students sit. Akiva, the great first-century sage, is explaining Torah to his disciples, but Moses is completely unable to follow the lesson. It is far too complicated for him. He is filled with sadness when, suddenly, one of the disciples asks Akiva how he knows something is true and Akiva answers: 'It is derived from a law given to Moses on Mount Sinai.' Upon hearing this answer, Moses is satisfied - though he can't resist asking why, if such brilliant men as Akiva exist, Moses needs to be the one to deliver the Torah. At this point God loses patience and tells Moses, 'Silence, it's my will.

Ideas should be freely and dispassionately considered on their own merits, since after all, one generation’s heretic is another generation’s hero. Mystics like the Ramchal disagreed with rationalists like the Rambam on what exactly is the highest mode of being. The Rambam believed that the ultimate existence is purely spiritual, in Olam HaBah, while the Ramchal believed it to be corporeal resurrection in this world.1 In his time, the Ramchal was labeled a heretic and had his works burned by fellow Jews, but nevertheless lives on today as one of the most respected Jewish philosophers in history. The Rambam before him suffered the same fate, not just for his views on the afterlife, in which corporeal resurrection only played a minor role, but also for his “radical” belief that God does not have a body. It seems possible that his debate may find a sister in modern times: I would not be surprised if future generations view the figurative nature of Olam HaBah with the same certainty as modern Jews now view the Rambam’s “heresy” about the nature of God. Because frankly, these Talmudic passages make no sense unless viewed as metaphor, and the Rambam provides a kind of Rabbinic precedent to do so. It is precisely the same dialectic: as our scientific view of reality expands and sharpens, our religious teachings must evolve and conform. If the evidence confirms a literal reading, then so be it. If it refutes it, then so be it. Truth is truth, and we must cherish our integrity just as we cherish as our faith.

The contemporary Christian Church, precisely, has understood them in this' 'wrong way, to the letter, 'like the Jews,' exoterically, not esoterically. Nevertheless to say 'like the Jews' is an error. One would have to say 'as the Jews want.' Because they also possess an exotericism, for their masses, represented by the Torah and Talmud, and an esotericism, in the Cabala (which means: 'Received Tradition'), in the Zohar ('brightness'), the Merkaba or Chariot being the most secret part of the Cabala which only initiated rabbis know and use as the powerful tool of their magic. We have already said that the Cabala reached them from elsewhere, like everything else, in the Middle Ages, even though they tell us otherwise, using and transforming it in concordance with their Archetype. The Hasidim, from Poland, represent an exclusively esoteric sect of Judaism. Islam also has its esoteric magic, represented by Sufism and the sect of the Assassins, Hassanists, oflran. They interpret the Koran symbolically. And it was because of contact with this sect of the 'Old Man of the Mountain' that the Templars felt compelled to secede more and more from the direction of Rome, centering themselves in their Esoteric Kristianity and Mystery of the Gral. This was also why Rome destroyed them, like the esoteric Cathars (katharos = pure in Greek), the Bogomils, the Manichees and the gnostics. In the Church of Rome, called Catholic, there only remains a soulless ritual of the Mass, as a liturgical shell that no longer reaches the Symbol, which no longer touches it, no longer puts it into action. The Nordic contribution has been lost, destroyed by prejudice and the ethnological persecution of Nordicism, Germanism and the complete surrender to Judaism. Zen Buddhism preserves the esotericism of Buddha. In Japan Shinto and Zen are practiced by a racially superior warrior caste, the Samurai. The most esoteric side of Hinduism is found in Tantrism, especially in the Kaula or Kula Order. So understood, esotericism is what goes beyond the exterior form and the masses, the physical, and puts an elite in contact with invisible superior forces. In my case, the condition that paralysed me in the midst of dreaming and left me without means to influence the phenomena. The visible is symbol of invisible forces (Archetypes, Gods). By means of an esoteric knowledge, of an initiation in this knowledge, a hierarchic minority can make contact with these invisible forces, being able to act on the Symbol, dynamizing and controlling the physical phenomena that incarnate them. In my case: to come to control the involuntary process which, without knowing how, was controlling me, to be able to guide it, to check or avoid it. Jung referred to this when he said 'if someone wisely faces the Archetype, in whatever place in the world, he acquires universal validity because the Archetype is one and indivisible'. And the means to reach this spiritual world, 'on the other side of the mirror,' is Magic, Rite, Ritual, Ceremony. All religions have possessed them, even the Christian, as we have said. And the Rite is not something invented by humans but inspired by 'those from beyond,' Jung would say by the Collective Unconscious.

The Nobel Prize winner Elie Wiesel had lived only for God during his childhood in Hungary; his life had been shaped by the disciplines of the Talmud, and he had hoped one day to be initiated into the mysteries of Kabbalah. As a boy, he was taken to Auschwitz and later to Buchenwald. During his first night in the death camp, watching the black smoke coiling to the sky from the crematorium where the bodies of his mother and sister were to be thrown, he knew that the flames had consumed his faith forever. He was in a world which was the objective correlative of the Godless world imagined by Nietzsche. “Never should I forget that nocturnal silence which deprived me, for all eternity, of the desire to live,” he wrote years later. “Never shall I forget these moments which murdered my God and my soul and turned my dreams to dust.”33 One day the Gestapo hanged a child. Even the SS were disturbed by the prospect of hanging a young boy in front of thousands of spectators. The child who, Wiesel recalled, had the face of a “sad-eyed angel,” was silent, lividly pale and almost calm as he ascended the gallows. Behind Wiesel, one of the other prisoners asked: “Where is God? Where is He?” It took the child half an hour to die, while the prisoners were forced to look him in the face. The same man asked again: “Where is God now?” And Wiesel heard a voice within him make this answer: “Where is He? Here He is—He is hanging here on this gallows.”34 Dostoevsky had said that the death of a single child could make God unacceptable, but even he, no stranger to inhumanity, had not imagined the death of a child in such circumstances. The horror of Auschwitz is a stark challenge to many of the more conventional ideas of God. The remote God of the philosophers, lost in a transcendent apatheia, becomes intolerable. Many Jews can no longer subscribe to the biblical idea of God who manifests himself in history, who, they say with Wiesel, died in Auschwitz. The idea of a personal God, like one of us writ large, is fraught with difficulty. If this God is omnipotent, he could have prevented the Holocaust. If he was unable to stop it, he is impotent and useless; if he could have stopped it and chose not to, he is a monster. Jews are not the only people who believe that the Holocaust put an end to conventional theology.

Monday, September 17, 1945 We all drove to the airfield in the morning to see Gay and Murnane off in the C-47 /belonging to the Army. Then General Eisenhower and I drove to Munich where we inspected in conjunction with Colonel Dalferes a Baltic displaced persons camp. The Baltic people are the best of the displaced persons and the camp was extremely clean in all respects. Many of the people were in costume and did some folk dances and athletic contest for our benefit. We were both, I think, very much pleased with conditions here. The camp was situated in an old German regular army barracks and they were using German field kitchens for cooking. From the Baltic camp, we drove for about 45 minutes to a Jewish camp in the area of the XX Corps. This camp was established in what had been a German hospital. The buildings were therefore in a good state of repair when the Jews arrived but were in a bad state of repair when we arrived, because these Jewish DP's, or at least a majority of them, have no sense of human relationships. They decline, when practicable, to use latrines, preferring to relive themselves on the floor. The hospital which we investigated was fairly good. They also had a number of sewing machines and cobbler instruments which they had collected, but since they had not collected the necessary parts, they had least fifty sewing machines they could not use, and which could not be used by anyone else because they were holding them. This happened to be the feast of Yom Kippur, so they were all collected in a large wooden building which they called a synagogue. It behooved General Eisenhower to make a speech to them. We entered the synagogue, which was packed with the greatest stinking bunch of humanity I have ever seen. When we got about half way up, the head rabbi, who was dressed in a fur hat similar to that worn by Henry VIII of England, and in a surplice heavily embroidered and very filthy, came down and met the General. A copy of Talmud, I think it is called, written on a sheet and rolled around a stick, was carried by one of the attending physicians. First, a Jewish civilian made a very long speech which nobody seemed inclined to translate. Then General Eisenhower mounted the platform and I went up behind him and he made a short and excellent speech, which was translated paragraph by paragraph. The smell was so terrible that I almost fainted, and actually about three hours later, lost my lunch as the result of remembering it. From here we went to the Headquarters of the XX Corps, where General Craig gave us an excellent lunch which I, however, was unable to partake of, owing to my nausea.