jiutitu

The Talmud (Babylonian edition) records other "sins" of "Jesus the
Nazarene":


1) He and his disciples practiced sorcery and black magic, led Jews
astray into idolatry, and were sponsored by foreign, gentile powers
for the purpose of subverting Jewish worship (Sanhedrin 43a).

2) He was "***ually immoral", worshipped statues of stone (a brick is
mentioned),was cut off from the Jewish people for his wickedness, and refused to
repent (Sanhedrin 107b; Sotah 47a).

3) He learned witchcraft in Egypt and, to perform miracles, used
procedures that involved cutting his flesh — which is also ********ly
banned in the Bible (Shabbos 104b).

rainbowchristiannohate

<snip racist anti-semitic clap-trap>


A site that refutes many of the repeated lies told by anti-semites and
"Identity Christians":

http://www.geocities.com/Athens/Cyprus/8815/

Ninure Saunders aka Rainbow Christian
http://Rainbow-Christian.tk

The Lord is my Shepherd and He knows I'm ***
http://Ninure-Saunders.tk

My Yahoo Group
http://Ninure.tk

My Online Diary
http://www.ninure.deardiary.net
-
Universal Fellowship of Metropolitan Community Churches
http://www.MCCchurch.org

To send e-mail, remove nohate from address

the enlightenment

http://theoccidentalquarterly.com/vol3no3/km-understandII.html
Zionism is an example of an important principle in Jewish history: At
all the turning points, it is the more ethnocentric elements-one might
term them the radicals-who have determined the direction of the Jewish
community and eventually won the day.3 As recounted in the Books of
Ezra and Nehemiah, the Jews who returned to Israel after the
Babylonian captivity energetically rid the community of those who had
intermarried with the racially impure remnant left behind. Later,
during the period of Greek dominance, there was a struggle between the
pro-Greek assimilationists and the more committed Jews, who came to be
known as Maccabeans.

"At that time there appeared in Israel a group of renegade Jews, who
incited the people. "Let us enter into a covenant with the Gentiles
round about," they said, "because disaster upon disaster has overtaken
us since we segregated ourselves from them." The people thought this a
good argument, and some of them in their enthusiasm went to the king
and received authority to introduce non-Jewish laws and customs. They
built a sports stadium in the gentile style in Jerusalem. They removed
their marks of cir***cision and repudiated the holy covenant. They
intermarried with Gentiles, and abandoned themselves to evil ways."
Maccabees 1:11-15; http://www.sacred-texts.com/bib/apo/011

The victory of the Maccabeans reestablished Jewish law and put an end
to assimilation. The Book of Jubilees, written during this period,
represents the epitome of ancient Jewish nationalism, in which God
represents the national interests of the Jewish people in dominating
all other peoples of the world:

I am the God who created heaven and earth. I shall increase you, and
multiply you exceedingly; and kings shall come from you and shall rule
wherever the foot of the sons of man has trodden. I shall give to your
seed all the earth which is under heaven, and they shall rule over all
the nations according to their desire; and afterwards they shall draw
the whole earth to themselves and shall inherit it forever. .
Jubilees 32:18-19.


They so cherished the Yiddish language that well into the twentieth
century the vast majority of Eastern European Jews could not speak the
languages of the non-Jews living around them.22 They turned to the
Kabbala (the writings of Jewish mystics), superstition, and
anti-rationalism, believing in "magical remedies, amulets, exorcisms,
demonic possession (dybbuks), ghosts, devils, and teasing, mischievous
genies."23 Corresponding to this intense ingroup feeling were
attitudes that non-Jews were less than human. "As Mendel of Rymanów
put it, 'A Gentile does not have a heart, although he has an organ
that resembles a heart.' "24 All nations exist only by virtue of the
Jewish people: "Erez Yisreal [the land of Israel] is the essence of
the world and all vitality stems from it."25 Similar attitudes are
common among contemporary Jewish fundamentalists and the settler
movement in Israel.26

rainbowchristiannohate

-"Ninure Saunders" <RainbowChristiannohate@hotmail.com> wrote in -message -news:RainbowChristiannohate-2011030854520001@h-68-164-224-231.chcgilgm.dynamic.covad.net...
-> In article <75de7f5f.0311200621.8e6faf5@posting.google.com> ,
-> jiutitu@yahoo.com (Jack) wrote:
->
-> <snip racist anti-semitic clap-trap>
->
->
-> A site that refutes many of the repeated lies told by anti-semites -and
-> "Identity Christians": -
<snip racist anti-semitic clap-trap>


A site that refutes many of the repeated lies told by anti-semites and
"Identity Christians":

http://www.geocities.com/Athens/Cyprus/8815/

Ninure Saunders aka Rainbow Christian
http://Rainbow-Christian.tk

The Lord is my Shepherd and He knows I'm ***
http://Ninure-Saunders.tk

My Yahoo Group
http://Ninure.tk

My Online Diary
http://www.ninure.deardiary.net
-
Universal Fellowship of Metropolitan Community Churches
http://www.MCCchurch.org

To send e-mail, remove nohate from address

penitent leper

That's true, of course. Jesus did practice magic, whether "black"
or not, and he ordained disciples with such abilities ("You will
exorcise demons, cure disease, handle dangerous serpents, and do even
greater works than I"). His entire relationship to his animal
familiar, the "Spirit Like A Dove," was magically-based, as was his
control over spirits living and dead.
So this Jewish report is quite correct. You have a problem with it
only because you're anti-semitic.

"Idolatry" is, of course, a subjective interpretation. When Jesus
did his prophetic demonstration in the Temple, many would have seen
this act as subversive of the priesthood and purity system - and
therefore idolatrous. So this Jewish report is not false. You have a
problem with it only because you're anti-semitic.

A bad memory is not the same as a deliberate lie. This report is
almost certainly the confused memory of something quite real - that
Jesus, when pressed, showed mercy to the "impure sinners" among Jews,
and even to "unclean" Gentiles. And, relatively soon after the church
began, it started to be supported by Gentiles (e.g., the King Agbar
story).
So, once again, this Jewish story is plausible. You have a problem
with it only because you're anti-semitic.


Of course he was, in the sense that he not only violated purity
codes - he travelled in open air with women and prostitutes, and a
select band of wealthy females supported his ministry "out of their
substance." Many good, sincere Jewish observers of legal
righteousness interpreted this behavior as ***ually immoral.
So, once again, this Jewish story is understandably plausible. You
have a problem with it only because you're anti-semitic.

Garbled rumors about Jesus' resisting the temptation to turn stones
to bread, and about his saying that if his disiples were silenced, the
stones themselves would talk. Talking stones are an idolatrous,
"pagan" notion to strict keepers of monotheism.
So, once again, this Jewish story is understandably plausible. You
have a problem with it only because you're anti-semitic.

He was indeed cut off from some prime representatives, teachers, and
rulers of the Jewish people for his "wickedness" - which consisted of
his breaking purity codes and consorting with "the unclean".
And of course he refused to repent, for the very good reason that
he believed he was doing God's work.
So, once again, this Jewish story is understandably correct. You
have a problem with it only because you're anti-semitic.


He learned his ritual magic somewhere. "Egypt" as the place of his
occult education is obviously merely just another garbled rumor based
on the legend that his family had taken him to Egypt to escape Herod
the Great's raging infanticide.
So, once again, this Jewish story is understandably plausible. You
have a problem with it only because you're anti-semitic.

He certainly did use "procedures," most of which were kept hidden.
But as it is, the Gospels do relate that his miracles were accompanied
by ritual actions: he lifts his eyes to heaven, invoking "Ephatha";
he spits in the dirt and makes a healing salve of the mud to put on a
blind man's eyes, etc.
His most secret procedures were his mystical efforts to obtain the
Spirit - that is why he disappeared for whole nights and the disciples
would only find him the next morning enraptured in trance. That is
also why he would never divulge the _secret_ source of his
"authority".
So, once again, this Jewish story is quite correct. You
have a problem with it only because you're anti-semitic.

Probably another garbled rumor based on stories of Jesus' offering
of his mutilated body as bread and wine - combined with tales about
his risen body which exhibited the marks of torture. Thus popular
legend and polemic combined his crucifixion wounds - plus his magical
sayings about the Eucharist - to form the legend that he had
mutilated himself _before_ the crucifixion. Obviously, such an
action would have violated the Shabbos-regulation, and would have been
deemed blasphemous.
So, once again, this Jewish myth is understandably plausible. You
have a problem with it only because you're anti-semitic.


Your post is just another really shallow attempt at muckraking.
Christian sources are even _more_ replete with anti-Jewish bombast
than are Jewish sources. Posting this shallow junk only reflects your
own bigotry and woeful, tragic stupidity. You have no understanding
of the history of the synagogue-church conflict, no knowledge of the
sociological aspects and functions of polemic, and, worst of all, no
conscience.

- pl -

dsharavi

This clown is proof that even a moron can post.


Where does it say that in Sanhedrin 43a?

BT Sanhedrin 43a:
And the children of Israel did as the Eternal had
commanded Moses.1 If so,2 what is the purpose of the
sentence, And they stoned him with a stone?3 — This
is needed for what was taught: And they stoned him
with a stone,4 — him,5 but not his garments. With
a stone,6 — [to teach] that if he was killed by a
single stone the commandment is fulfilled.7 And
it was necessary to write [in this instance],
'stone', and [in another], 'stones'.8 For had
the Divine Law written [only] 'a stone', I might
have said: In case he does not die through one
stone, no more are to be brought to kill him. The
Divine Law therefore states, 'stones'. Again, had
the Divine Law written 'stones' [only], I might
have said that at the outset two must be fetched.
The Divine Law therefore states, 'a stone'.9

But this Tanna states, 'Here it is written [etc.],
'10 — He meant, If it were not written, i.e., even
if this verse11 were not found,12 I could have
adduced a gezerah shawah; seeing, however, that
this verse is written, a gezerah shawah is not
necessary.

R. Ashi said; Where did Moses reside? In the camp
of the Levites And God said to him: Bring forth
him that hath cursed, — i.e., without the camp
of the Levites; without the camp, — i.e., outside
the camp of the Israelites.13 And they brought
forth him that had cursed,14 — this stands for
the actual fulfilment [of the command]. But the
fulfilment is expressly stated: And the children
of Israel did as the Eternal had commanded Moses!
— That is necessary to indicate that hands were
laid [on the culprit]15 and that he was hurled
down.16 Whereupon the Rabbis asked R. Ashi: How,
according to you, do you interpret all the
expressions; 'briny forth', in connection with
the bullocks that are [wholly] burned?17 This
is a difficulty.

A MAN WAS STATIONED. R. Huna said: It is obvious
to me that the stone with which one is stoned,
the gallows on which one is hanged, the sword
with which one is decapitated, and the cloth
with which one is strangled, are all provided
by the Community. And why so? Because we could
not tell a man to go and fetch his own property
to kill himself. But, asked R. Huna, who provides
the flag for signalling and the horse on which
one rides to stop them?18 Seeing that they are
for his protection, must they be provided by him,
or rather, since the court is bound to endeavour
to save him, by them? Again, what of R. Hiyya
b. Ashi's dictum in R. Hisda's name; When one
is led out to execution, he is given a goblet
of wine containing a grain of frankincense, in
order to benumb his senses, for it is written,
Give strong drink unto him that is ready to
perish, and wine unto the bitter in soul.19
And it has also been taught; The noble women
in Jerusalem used to donate and bring it. If
these did not donate it, who provided it? As
for that, it is certainly logical that it
should be provided out of the public [funds]:
Since it is written. 'Give', [the implication
is] of what is theirs.

R. Aha son of R. Huna inquired of R. Shesheth:
What if one of the disciples said, 'I have a
statement to make in his favour,' and there
and then becomes speechless?20 R. Shesheth blew
into his hand,21 and said; [You ask, what] if
one becomes speechless! Why there may also be
some one in the farthest part of the earth
[who could make such a statement]!22 — In the
latter case, however, no one has actually said
so, but in the former case, such a declaration \0
has been made! [Hence the problem,] What then?
— Come and hear! For R. Jose b. Hanina said:
If one of the disciples who argued for acquittal
died, he is regarded as though alive and in his
place.23 Thus, it is so only if he had actually
spoken in favour of acquittal,24 but not
otherwise.25 [That does not solve it:] where
one has actually argued for acquittal, I have
no doubts; but the problem arises if he only
declared [that he could do so].26

AND EVEN IF HE HIMSELF etc. Even the first and
second time?27 But it has been taught: 'The
first and second time, whether his statement
has substance or not, he is brought back;
thereafter, if there is substance in his statement,
he is brought back, but not otherwise'? — Said
R. Papa: Interpret it, from the second time28
onwards. How do they [the judges] know?29 —
Abaye said: Two Rabbis are sent with him; if
his statement has substance, he is [brought
back]; if not, he is not [brought back]. But
why not do so in the first place?30 — Because
being terrified, he cannot say all he wishes.31

MISHNAH. IF THEN THEY FIND HIM INNOCENT, THEY
DISCHARGE HIM; BUT IF NOT, HE GOES FORTH TO BE
STONED, AND A HERALD PRECEDES HIM [CRYING]: SO
AND SO, THE SON OF SO AND SO, IS GOING FORTH
TO BE STONED BECAUSE HE COMMITTED SUCH AND SUCH
AN OFFENCE, AND SO AND SO ARE HIS WITNESSES.
WHOEVER KNOWS ANYTHING IN HIS FAVOUR, LET HIM
COME AND STATE IT.

GEMARA. Abaye said; It must also be announced:
On such and such a day, at such and such and
hour, and in such and such a place [the crime
was committed], in case there are some who
know [to the contrary], so that they can come
forward and prove the witnesses Zomemim.32

AND A HERALD PRECEDES HIM etc. This implies,
only immediately before [the execution], but
not previous thereto.33 [In contradiction to
this] it was taught: On the eve of the Passover
Yeshu34 was hanged. For forty days before the
execution took place, a herald went forth and
cried, 'He is going forth to be stoned because
he has practised sorcery and enticed Israel to
apostacy. Any one who can say anything in his
favour, let him come forward and plead on his
behalf.' But since nothing was brought forward
in his favour he was hanged on the eve of the
Passover!35 — Ulla retorted: 'Do you suppose
that he was one for whom a defence could be
made? Was he not a Mesith [enticer], concerning
whom Scripture says, Neither shalt thou spare,
neither shalt thou conceal him?36 With Yeshu
however it was different, for he was connected
with the government [or royalty, i.e., influential].'

Our Rabbis taught: Yeshu had five disciples,
Matthai, Nakai, Nezer, Buni and Todah. When
Matthai was brought [before the court] he said
to them [the judges], Shall Matthai be executed?
Is it not written, Matthai [when] shall I come
and appear before God?37 Thereupon they retorted;
Yes, Matthai shall be executed, since it is written,
When Matthai [when] shall [he] die and his name
perish.38 When Nakai was brought in he said to
them; Shall Nakai be executed? It is not written,
Naki [the innocent] and the righteous slay thou
not?39 Yes, was the answer, Nakai shall be
executed, since it is written, in secret places
does Naki40 [the innocent] slay.41 When Nezer
was brought in, he said; Shall Nezer be executed?
Is it not written, And Nezer [a twig] shall grow
forth out of his roots.42 Yes, they said, Nezer
shall be executed, since it is written, But thou
art cast forth away from thy grave like Nezer
[an abhorred offshoot].43 When Buni was brought
in, he said: Shall Buni be executed? Is it not
written, Beni [my son], my first born?44 Yes,
they said, Buni shall be executed, since it is
written, Behold I will slay Bine-ka [thy son]
thy first born.45 And when Todah was brought in,
he said to them; Shall Todah be executed? Is it
not written, A psalm for Todah [thanksgiving]?46
Yes, they answered, Todah shall be executed, since
it is written, Whoso offereth the sacrifice of
Todah [thanksgiving] honoured me.47


Where does it say that in Sanhedrin 107b or Sotah 47a?

BT Sanhedrin 107b:
Seven years reigned he in Hebron, and thirty and three
years reigned he in Jerusalem;1 whilst [elsewhere] it
is written, In Hebron reigned he over Judah seven years,
and six months.2 Thus, these six months are not counted
[in the first passage quoted], proving that he was
smitten with leprosy. He prayed to Him, 'Sovereign
of the Universe! F****ve me that sin!' 'It is f****ven
thee.' '[Then] shew me a token for good,' that they
which hate me may see it, and be ashamed; because thou,
Lord, hast helped me, and comforted me.'4 He replied,
'In thy lifetime I will not make it known [that I have
f****ven thee] but in the lifetime of thy son Solomon.'
[Thus:] When Solomon built the Temple, he wished to
take the ark into the Holy of Holies, but the gates
[thereof] cleaved to each other [and would not open].
He uttered twenty-four psalms,5 but was not answered.
He then further supplicated, Lift up your head, O ye
gates; and be ye lifted up, ye everlasting doors;
and the King of glory shall come in. Who is this
King of glory? The Lord strong and mighty, the Lord
mighty in battle. And it is further said, Lift up your
heads, O ye gates, even lift them up, ye everlasting
doors.6 Still he was not answered. But on praying,
O Lord God, turn not away the face of thine anointed:
remember the mercies of David thy servant,7 he was
immediately answered. In that hour the faces of David's
enemies turned [black] as the bottom of a pot [in
their discomfiture], and all Israel knew that the
Holy One, blessed be He, had f****ven him that sin.

GEHAZI,8 as it is written, And Elisha came to Damascus:
9 whither did he go? — R. Johanan said: He went to
bring Gehazi back to repentance, but he would not
repent. 'Repent thee,' he urged. He replied, 'I have
thus learnt from thee: He who sins and causes the
multitude to sin is not afforded the means of
repentance.' What had he done? — Some say: He hung
a loadstone above Jeroboam's sin [i.e., the Golden
Calf], and thus suspended it between heaven and earth
[by its magnetism]. Others maintain: He engraved the
Divine Name in its [sc. the calf's] mouth, whereupon
it [continually] proclaimed, 'I [am the Lord thy God],'
and 'Thou shalt have no [other] gods before me.'10
Others say: He drove the Rabbis away from him [sc.
Elisha], as it is written. And the sons of the
prophets said unto Elisha, Behold now, the place
where we dwell with thee is too strait for us;11
proving that till then it was not too narrow.12

Our Rabbis taught: Let the left hand repulse but
the right hand always invite back: not as Elisha,
who thrust Gehazi away with both hands,13 as it
is written, And Naaman said, Be content, take
two talents. And he urged him, and bound [two
talents of silver in two bags…] And Elisha said
unto him, Whence comest thou, Gehazi? And he said,
Thy servant went no whither. And he said unto him,
Went not my heart with thee, when the man turned
again from his chariot to meet thee? Is it a time
to receive money, and to receive garments, and
oliveyards, and vineyards, and sheep and oxen,
and menservants and maidservants?14 But had he
taken so much? He had only taken silver and
garments! — R. Isaac said: Just then Elisha was
sitting and lecturing on the eight [unclean]
reptiles.15 Now Naaman, the chief captain of
the king of Syria, was a leper. A maiden, who
had been captured from the land of Israel, said
to him, 'If thou wilt go to Elisha, he will heal
thee.' When he came there he said to him, 'Go
and dip thyself in the Jordan.' 'Thou dost but
ridicule me!' he exclaimed. But his companions
urged him, 'What does it matter to thee? Go and
test it.' So he went, dipped himself in the
Jordan and was healed. He returned and offered
him all he had, but he [Elisha] refused to accept
it. Thereupon Gehazi left Elisha's presence, went
and took whatever he did, and put it away. When
he returned, Elisha saw a leprous eruption on his
head. 'Thou wicked man,' he cried, 'the time has
come for thee to receive thy reward [for studying
the laws] of the eight reptiles!'16 [So] 'The
leprosy therefore of Naaman shall cleave unto
thee, and unto thy seed for ever.' And he went
out from his presence a leper as white as snow.17

And there were four leprous men at the entering
in of the gate.18 R. Johanan said: They were
Gehazi and his three sons. It was taught, R.
Simeon b. Eleazar said: Human nature,19 a child
and a woman — the left hand should repulse them,
but the right hand bring them back.20 Our Rabbis
taught: Elisha was ill on three occasions: once
when he incited the bears against the children,
once when he repulsed Gehazi with both hands,
and the third [was the illness] of whichhe died;
as it is written, Now Elisha was fallen sick of
his sickness where of he died.21 Until Abraham
there was no old age:22 whoever saw Abraham said,
'This is Isaac;' and whoever saw Isaac said,
'This is Abraham.' Therefore Abraham prayed that
there should be old age, as it is written, And
Abraham was old, and well stricken in age.23
Until Jacob there was no illness,24 so he prayed
and illness came into existence, as it is written,
And one told Joseph, Behold, thy father is sick.25
Until Elisha no sick man ever recovered, but Elisha
came and prayed, and he recovered, as it is written,
Now Elisha was fallen sick of sickness whereof he
died.26

MISHNAH. THE GENERATION OF THE FLOOD HAS NO PORTION
IN THE FUTURE WORLD, NOR WILL THEY STAND AT THE
[LAST] JUDGMENT, AS IT IS WRITTEN, [AND THE LORD
SAID,] MY SPIRIT WILL NOT ALWAYS ENTER INTO JUDGMENT
WITH MAN:27 THERE WILL BE NEITHER JUDGMENT NOR [MY]
SPIRIT FOR THEM.28 THE GENERATION OF THE DISPERSION
HAVE NO PORTION IN THE FUTURE WORLD, AS IT IS WRITTEN,
SO THE LORD SCATTERED THEM ABROAD FROM THENCE UPON
THE FACE OF ALL THE EARTH:29 'SO THE LORD SCATTERED
THEM ABROAD', REFERS TO THIS WORLD, 'AND FROM THENCE
DID THE LORD SCATTER THEM ABROAD',30 TO THE WORLD TO
COME. THE MEN OF SODOM HAVE NO PORTION IN THE FUTURE
WORLD, AS IT IS WRITTEN, BUT THE MEN OF SODOM WERE
WICKED AND SINNERS BEFORE THE LORD EXCEEDINGLY:31
'WICKED IN THIS WORLD, AND 'SINNERS' IN THE WORLD
TO COME;32 YET WILL THEY STAND AT JUDGMENT. R.
NEHEMIAH SAID: NEITHER [THE GENERATION OF THE FLOOD
NOR THE MEN OF SODOM] WILL STAND AT JUDGMENT, AS
IT IS WRITTEN, THEREFORE

BT Sotah 47a:
Rab and Samuel [differ in their interpretation];
one said it was a miracle, while the other said it
was a miracle within a miracle. He who said it was
a miracle did so because there was a forest but there
were no bears;1 he who said it was a miracle within
a miracle did so because there was no forest nor
were there any bears. [But according to the latter
interpretation] there need have been [provided]
bears but not a forest! — [It was required] because
[the bears] would have been frightened.2

R. Hanina said: On account of the forty-two sacrifices
which Balak, king of Moab, offered,3 were forty-two
children cut off from Israel. But it is not so; for
Rab Judah has said in the name of Rab: Always
should a man occupy himself with Torah and the
commandments even though it be not for their own
sake,4 for from [occupying himself with them] not
for their own sake he comes to do so for their
own sake; because as a reward for the forty-two
sacrifices which Balak, king of Moab, offered,5
he merited that Ruth should issue from him and
from her issued Solomon concerning whom it is
written: A thousand burnt-offerings did Solomon
offer!6 And R. Jose b. Honi said: Ruth was the
daughter of Eglon the son of Balak!7 — Nevertheless
his desire was to curse Israel.8

And the men of the city said unto Elisha, Behold,
we pray thee, the situation of this city is
pleasant, as my lord seeth etc.9 [But how could
it be so] since 'the water is naught and the land
miscarrieth'! What, then, was its pleasantness?
— R. Hanin said: The favour of a place in the
estimation of its inhabitants. R. Johanan said:
There are three kinds of favour: the favour of
a locality in the estimation of its inhabitants,
the favour of a woman In the estimation of her
husband, and the favour of an article in the
estimation of its purchaser.

Our Rabbis taught: Elisha was afflicted with
three illnesses: one because he stirred up the
bears against the children, one because he thrust
Gehazi away with both his hands, and one of which
he died; as it is said: Now Elisha was fallen
sick of his sickness whereof he died.10

Our Rabbis have taught: Always let the left hand
thrust away and the right hand draw near. Not
like Elisha who thrust Gehazi away with both his
hands (and not like R. Joshua b. Perahiah who
thrust one of his disciples away with both his
hands).11 How is it with Elisha? As it is written:
And Naaman said: Be content, take two talents,12
and it is written: And he said unto him, Went
not my heart with thee when the man turned again
from his chariot to meet thee? Is it a time to
receive money, and to receive garments, and
oliveyards, and sheep and oxen, and manservants
and maidservants?13 But had he received all these
things? Silver and garments were what he had
received! — R. Isaac said: At that time Elisha
was engaged [in the study of the Law concerning]
the eight kinds of [unclean] creeping things;14
so he said to [Gehazi], 'You wicked person, the
time has arrived for you to receive the reward
for [studying the law of] the eight creeping
things.'15 The leprosy therefore of Naaman shall
cleave unto thee and unto thy seed for ever.16

Now there were four leprous men17 — R. Johanan
said: This refers to Gehazi and his three sons.
And Elisha came to Damascus18 — why did he go
there?19 — R. Johanan said: He went to induce
Gehazi to repent but he refused. He said to him,
'Repent'; but he replied: 'Thus have I received
from thee that whoever sinned and caused others
to sin is deprived of the power of doing penitence'.
What had he done? Some say: He applied a loadstone
to the idolatrous image of Jeroboam20 and
suspended it between heaven and earth. Others
say: He engraved upon it the Name [of God] so
that it used to exclaim, 'I [am the Lord thy
God]' and 'Thou shalt have no [other God beside
me]' — Still others say: He drove the Rabbis
from before him, as it is written: And the
sons of the prophets said unto Elisha, Behold
now, the place where we dwell before thee is
too strait for us21 — hence, up to then it had
not been too strait.

What22 was the incident with R. Joshua b. Perahiah?
— When King Jannaeus23 put the Rabbis to death,
Simeon b. Shetah was hid by his sister, whilst
R. Joshua b. perahiah fled to Alexandria in
Egypt. When there was peace,24 Simeon b. Shetah
sent [this message to him]: 'From me, Jerusalem,
the Holy city, to thee Alexandria in Egypt. O
my sister, my husband25 dwelleth in thy midst
and I abide desolate'. [R. Joshua] arose and
came back and found himself in a certain inn
where they paid him great respect. He said:
'How beautiful is this 'aksania'!26 One of his
disciples27 said to him, 'My master, her eyes
are narrow!' He replied to him, 'Wicked person!
Is it with such thoughts that thou occupiest
thyself!' He sent forth four hundred horns and
excommunicated him.28 [The disciple] came before
him on many occasions, saying'Receive me'; but
he refused to notice him. One day while [R.
Joshua] was reciting the Shema', he came before
him. His intention was to receive him and he
made a sign to him with his hand, but the
disciple thought he was repelling him. So he
went and set up a brick and worshipped it.
[R. Joshua] said to him, 'Repent'; but he
answered him, 'Thus have I received from thee
that whoever sinned and caused others to sin
is deprived of the power of doing penitence'.
A Master has said: The disciple practised magic
and led Israel astray.

It has been taught: R. Simeon b. Eleazar says:
Also human nature29 should a child and woman
thrust aside with the left hand and draw near
with the right hand.30

MISHNAH. IF THE MURDERER WAS DISCOVERED BEFORE
THE HEIFER'S NECK WAS BROKEN, IT GOES FREE AND
FEEDS WITH THE HERD; BUT IF AFTER THE HEIFER'S
NECK WAS BROKEN, IT IS BURIED IN THAT PLACE
BECAUSE IT CAME THERE FROM THE OUTSET IN
CONNECTION WITH A MATTER OF DOUBT,31 AND ATONED
FOR THE DOUBT WHICH IS NOW GONE. IF THE HEIFER'S
NECK WAS BROKEN AND AFTERWARDS THE MURDERER IS
DISCOVERED, BEHOLD HE IS EXECUTED.

IF ONE WITNESS SAYS 'I SAW THE MURDERER' AND ONE
WITNESS SAYS 'YOU DID NOT SEE HIM';32 OR IF A
WOMAN SAYS 'I SAW HIM' AND ANOTHER WOMAN SAYS
'YOU DID NOT SEE HIM', THEY BREAK ITS NECK. IF
ONE WITNESS SAYS 'I SAW HIM' AND TWO SAY 'YOU
DID NOT SEE HIM', THEY BREAK ITS NECK. IF TWO
SAY 'WE SAW HIM' AND ONE SAYS TO THEM 'YOU DID
NOT SEE HIM', THEY DO NOT BREAK ITS NECK.33

WHEN MURDERERS MULTIPLIED THE CEREMONY OF BREAKING
A HEIFER'S NECK WAS DISCONTINUED. THAT WAS WHEN
ELIEZER B. DINAI, ALSO CALLED TEHINAH B.
PERISHAH, APPEARED;34 HE WAS AFTERWARDS RENAMED
'SON OF THE MURDERER'. — WHEN ADULTERERS
MULTIPLIED THE CEREMONY OF THE BITTER WATER WAS
DISCONTINUED AND IT WAS R. JOHANAN B. ZAKKAI
WHO DISCONTINUED IT, AS IT IS SAID, I WILL
NOT PUNISH YOUR DAUGHTERS WHEN THEY COMMIT
WHOREDOM, NOR YOUR BRIDES WHEN THEY COMMIT
ADULTERY, FOR THEY THEMSELVES ETC.35 WHEN
JOSE B. JOEZER OF ZEREDAH AND JOSE B. JUDAH
OF JERUSALEM DIED, THE G****-CLUSTERS36 CEASED,
AS IT IS SAID, THERE IS NO CLUSTER TO EAT; MY
SOUL DESIRETH THE FIRST RIPE FIG.37

JOHANAN THE HIGH PRIEST38 BROUGHT TO AN END THE
CONFESSION MADE AT THE PRESENTATION OF THE TITHE.39
HE ALSO ABOLISHED THE WAKERS AND THE KNOCKERS40


Where does it say that in Shabbat 104b?

BT Shabbat 104b:
MISHNAH. IF ONE WRITES TWO LETTERS IN ONE STATE OF
UNAWARENESS,1 HE IS CULPABLE. IF ONE WRITES WITH
INK, CHEMICALS, SIKRA,2 KUMOS,3 KANKANTUM,4 OR WITH
ANYTHING THAT LEAVES A MARK ON THE ANGLE OF TWO
WALLS OR ON THE TWO LEAVES [TABLES] OF A LEDGER,
AND THEY [THE TWO LETTERS] ARE READ5 TOGETHER,
HE IS CULPABLE. IF ONE WRITES ON HIS FLESH, HE
IS CULPABLE: HE WHO SCRATCHES A MARK ON HIS FLESH,
R. ELIEZER DECLARES HIM LIABLE TO A SIN-OFFERING;
BUT THE SAGES EXEMPT HIM. IF ONE WRITES WITH A
FLUID, WITH FRUIT JUICE, WITH ROAD DUST,6 OR WITH
WRITER'S POWDER,7 OR WITH8 ANYTHING THAT CANNOT
ENDURE, HE IS NOT CULPABLE. [IF ONE WRITES] WITH
THE BACK OF HIS HAND, WITH HIS FOOT, WITH HIS
MOUTH, OR WITH HIS ELBOW; IF ONE WRITES ONE
LETTER NEAR [OTHER] WRITING,9 OR IF ONE WRITES
UPON WRITING;10 IF ONE INTENDS WRITING A HETH
BUT WRITES TWO ZAYYININ; ONE [LETTER] ON THE
GROUND AND ANOTHER ON A BEAM; IF ONE WRITES ON
TWO WALLS OF THE HOUSE, OR ON TWO LEAVES OF A
LEDGER WHICH ARE NOT TO BE READ11 TOGETHER, HE
IS NOT CULPABLE. IF ONE WRITES ONE LETTER AS
AN ABBREVIATION,12 R. JOSHUA B. BATHYRA HOLDS
HIM LIABLE, WHILST THE SAGES EXEMPT HIM.

GEMARA. DYo [ink] is deyutha, SaM [chemical] is
samma [orpiment]; SIKRA: Rabbah b. Bar Hanah said,
Its name is sekarta. Kumos is Kumma. Kankantum:
Rabbah b. Bar Hanah said in Samuel's name, The
blacking used by shoemakers.13

OR WITH ANYTHING THAT LEAVES A MARK. What does
this add?14 — It adds what was taught by R.
Hanina: If he writes it [a divorce] with the fluid
of taria,15 or gall-nut [juice], it is valid.16
R. Hiyya taught: If he writes it with dust,17
with a black pigment, or with coal, it is valid.

HE WHO SCRATCHES A MARK ON HIS FLESH, [etc.] It
was taught. R. Eliezer said to the Sages: But
did not Ben Stada bring forth witchcraft from
Egypt by means of scratches18 [in the form of
charms] upon his flesh?19 He was a fool, answered
they, and proof cannot be adduced from fools.20

IF ONE WRITES ONE LETTER NEAR [OTHER] WRITING.
Who teaches this? — Said Rabbah son of R. Huna,
It does not agree with R. Eliezer. For if [it
agreed with] R. Eliezer, — surely he maintained,
[for] one [thread] added to woven stuff, he is
culpable.21

IF ONE WRITES UPON WRITING. Who teaches this?
Said R. Hisda, It does not agree with R. Judah.
For it was taught: If one had to write the
[Divine] Name,22 but [erroneously] intended to
write Judah [YHWDH]23 but omitted the daleth,24
he can trace his reed [writing pen] over it and
sanctify it: this is R. Judah's view;25 but the
Sages maintain: The [Divine] Name [thus written]
is not of the most preferable.

It was taught: If one writes one letter and
completes a book26 therewith, [or] weaves one
thread and completes a garment therewith, he is
culpable. Who is the authority? — Said Rabbah
son of R. Huna, It is R. Eliezer, who maintained:
[For] one [thread] added to woven stuff, he is
culpable. R. Ashi said, You may even say that
it is the Rabbis: completing is different.

R. Ammi said: If one writes one letter in Tiberias
and another in Sepphoris,27 he is culpable: it is
one [act of] writing but that it lacks being
brought together. But we learnt: IF ONE WRITES
ON TWO WALLS OF A HOUSE, OR ON TWO LEAVES OF A
LEDGER WHICH CANNOT BE READ TOGETHER, HE IS NOT
CULPABLE? — There the act of being brought together
is lacking;28 but here the act of bringing together
is not lacking.29

A Tanna taught: If one corrects one letter, he is
culpable. Now, seeing that if one writes one letter
he is not culpable. if he [merely] corrects one
letter he is culpable?30 — Said R. Shesheth: The
cir***stances here are e.g., that he removes the
roof [i.e.. the upper bar] of a heth and makes two
zayyin thereof. Raba said: E.g.. he removes the
projection of a daleth and makes a resh thereof.

Deborah