Originally Posted by Taichiliberal
Why don't you get your head out of Hoffman's ass?
II. The Charges
A. Non-Jews as Non-Human
Probably the most far-reaching claim made by anti-Talmud polemicists is that Judaism
views non-Jews as a subhuman species deserving only hatred and contempt from its
Jewish superiors.1 The visceral hatred that Jews are alleged to bear for non-Jews is
proven, they claim, by a variety of statements in the Talmud and by Jewish law itself,
which purportedly encourages Jews to exploit their non-Jewish neighbors and engage in
criminal activities against them. Many go so far as to claim that Jews are intent on
subjugating non-Jews around the world and even on committing genocide against them.
1 Dilling (1964) p. 10, 54; Shahak (1994) p. 94; Hoffman (2000) p. 43; Duke (2002) p. 62.
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In its long history, Judaism has had its share of bigots, racists and xenophobes, some of
whom expressed their prejudices in religious terms. In certain historical periods there
have even been Jewish sects whose worldview placed Jews higher than non-Jews in
inherent value. But normative Judaism has never diminished the essential humanity—
and the concomitant holiness, derived from the doctrine of creation in imago Dei—shared
by Jews and non-Jews alike. Based on verses in the biblical verses in Genesis 1:26-28,
the principle that all men and women are created in the image of God is codified in the
Mishnah (Avoth 3:14) and Talmud (Avoth 9b):
[רבי עקיבא] היה אומר: חביב אדם שנברא בצלם. חיבה יתרה נודעת לו שנברא בצלם,
שנאמר (בראשית ט:ו), "כי בצלם אלקים עשה את האדם."
[Rabbi Akiva] used to say, “Beloved is man, for he was created in God’s image; and the
fact that God made it known that man was created in His image is indicative of an even
greater love. As the verse states (Genesis 9:6), ‘In the image of God, man was created.’)”
This doctrine is echoed by one of the great rabbis of the twentieth century, Rabbi Joseph
B. Soloveitchik (Man of Faith in the Modern World, p. 74):
Even as the Jew is moved by his private Sinaitic Covenant with God to embody
and preserve the teachings of the Torah, he is committed to the belief that all
mankind, of whatever color or creed, is “in His image” and is possessed of an
inherent human dignity and worthiness. Man’s singularity is derived from the
breath “He [God] breathed into his nostrils at the moment of creation” (Genesis
2:7). Thus, we do share in the universal historical experience, and God’s
providential concern does embrace all of humanity.
In the face of these Jewish doctrines expressing concern for men and women of all
religions, the attempts of anti-Semites to portray normative Judaism as bigoted and
hateful are revealed as thorough distortions of Jewish ethics. They claim, for example,
that the Hebrew term goy (pl. goyim), which refers to non-Jews, means “cow” or
“animal.” In fact, however, the term means “a member of a nation” (see e.g. Genesis
35:11, Isaiah 2:4) and has no derogatory connotation. The Bible even refers to the Jewish
people as ‘goy’ (Exodus 19:6) but through the millennia has become a generic term for
“gentile.” Of course, like terms used for any other ethnic group, the context and tone in
which it is spoken or written can render it pejorative (think of the history of the word
“Jew”), but that should hardly prejudice someone to the appearance of the term in
classical Jewish literature.
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A far more serious accusation than name-calling is made when anti-Semites echo the
blood libel and claim that Jewish law enjoins or permits Jews to murder non-Jews
whenever feasible. To support this allegation polemicists cite a passage in the Jerusalem
Talmud2 stating in the name of R. Simeon b. Yochai (mid-second century C.E.) that “The
best of the non-Jews should be killed.” But Jewish tradition has always understood this
statement as referring only to a situation in which Jews are at war; at such times, R.
Simeon says, the status of a non-Jewish opponent should not be taken into account, for
war cannot be waged with half-measures. That R. Simeon referred to wartime may be
gleaned from his life story, for he lived amidst the Hadrianic persecutions of the second
century C.E. and participated in the Bar Kochba revolt against Rome. More importantly,
however, every subsequent citation of R. Simeon’s statement in Jewish legal literature
has appended the words “ בשעת מלחמה ”—“in times of war.”3 Yet polemicists continue to
cite the unqualified passage from the Jerusalem Talmud in an effort to raise suspicions
that contemporary Jews are secretly commanded to murder their non-Jewish neighbors.
Such propagandizing is a purposeful misrepresentation.