Lessons from Jewish ‘Holy Books’: Rabbi Shila’s Authority
Reading Jewish holy books, like the Talmud or the Torah, can be very educational — not so much in the fields of history or theology — as they are nothing but lies and madness on such subjects — but rather in helping us understand Jewish behavioral and psychological traits.
by David Sims
THE STORY BEGINS when a Jewish religious leader breaks the law by usurping the government’s authority to impose legal punishments. The man whom the rabbi punished reported the usurpation to the king, and quite properly so — believing that the king, in his wisdom, would set matters aright.
But then the rabbi showed up and started talking.
With adroit misdirection, such as Jews are famous for, the rabbi changed the purpose of his meeting with the king. The rabbi was the one supposedly on trial for taking the law into his own hands, as he wasn’t permitted to do. But with his smooth words, the rabbi changed the premise of the meeting so that the man who’d reported him became the defendant for all practical purposes.
For some reason or other, the man whom the rabbi had whipped wasn’t allowed to contradict anything the rabbi said. Maybe the rabbi contrived to have a meeting with the king from which the man was excluded. If so, then it was a blunder on the king’s part. It left the rabbi free to lie to the king all he liked, and get the king to approve of his story by means of flattering the king on how “just” he was, comparing him to the justice of God.
The result was that instead of being punished for breaking the law, the lying Jew was elevated to an office where he could whip and otherwise abuse people with impunity. His very first abuse was to judicially murder a man in order to prevent him from going back to the king with additional information regarding this Jew’s unfitness for anything other than death.
This is how the Jews get ahead. They bear false witness about others to corrupt or beguile authorities, and they silence “anti-Semites” who would tell the truth about them.
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Rabbi Shila’s Authority
RABBI SHILA ADMINISTERED lashes to a man who had intercourse with a Gentile woman.
Knowing that the rabbi did not have the authority to decide legal cases and punishments, the man went to the king. “There is a Jewish man who holds court without royal appointment,” the man told the king.
The king summoned the rabbi to appear before him. When he came, the king asked, “Why did you flog that man?”
“Because he had relations with a donkey,” answered the rabbi.
“Do you have witnesses?” asked the king.
“Yes,” said the rabbi. “Elijah came in the form of a man and testified.” [Notice that the Rabbi lied to the king and got away with it.]
“If so, then he is liable for death,” said the king.
The rabbi said, “From the day we have been exiled from our land, we do not have permission to put someone to death. You can do whatever you want with him.”
While the king and the rabbi discussed the case [apparently, the Jew’s usurpation of the king’s legal authority had already been forgotten], the rabbi began quoting scripture, saying “Yours, Lord, is the greatness, the strength, the splendor…”
“What are you saying?” asked the king.
“Only this,” said the rabbi. “Blessed is God who has given an earthly kingship similar to the heavenly Kingship and has given you dominion and made you merciful in judgement.” [Notice that the rabbi turned his quotation of scripture into a brazen flattery of the king, and the king lapped it up.]
“So the honor of the government is dear to you? Then I shall make you a judge!” The king gave the rabbi a strap and appointed him as a judge. [That would likely put an end to the possibility that someone else might report the rabbi again for exceeding his legal authority. Also, notice that the man, whom the rabbi had punished, was not given any opportunity to present his case in more detail. He might have, for example, denied the rabbi’s lie about Elijah appearing to give false testimony about the man having sex with a donkey.]
The rabbi and the man left the king’s palace, and the man said to him: “Does God perform miracles for lies?”
“Wicked one,” replied the rabbi, smiling as he anticipated his first Jewish abuse of his new authority. “Are they not called donkeys, as it says whose flesh is the flesh of donkeys?” [The rabbi abused even his own Jewish scriptures. The phrase comes from Ezekiel 23:20, where Jerusalem is compared to a prostitute liable for punishment because it lusted after the ways of Gentile countries. In the metaphor, the Gentiles are compared with donkeys, whose over-sized genitals had prompted the prostitute’s lust. It was a political homily that the rabbi perverted into a sex-related racial slur.]
The rabbi saw that this man was going to inform on him again to the king, that he would report to the king that the rabbi had called him a donkey. “This man is a pursuer, and the Torah says that if someone comes to kill you, rise early and kill him first.”
The rabbi hit the man with the strap and killed him.
(from the Talmud, Berachot 58a, paraphrased and [annotated])
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