Saturday, January 23, 2010
In Defense of the Truth and the Right to Speak It: O'Connell Is Innocent: Jews Are Racists. Part 1
Christopher Jon Bjerkneshttp://www.jewishracism.comhttp://www.jewishracism.blogspot.com
The racist Australian government is harassing an innocent man, Brendon O'Connell, merely because he allegedly stated that Jews are racists. Jews are, in fact, racists and it is not a crime to iterate this eternal truth.
I will soon be releasing a new book which I am presently writing, The Protocols of the Old Testament. I will publish some of the text from that work here on my blog as proof that the alleged statements of Brendon O'Connell are demonstrably true and that it is in the public interest for these facts to be widely and openly discussed, disseminated and known.
The Hebrew Bible, the Old Testament, is saturated with racism and expresses the genocidal Jewish plan to exterminate all non-Jews.
In the Old Testament, the racist and genocidal Jews call themselves the "holy seed" (Ezra 9:2. Isaiah 6:13; 44:2-3; 59:20-21.) and the "elect" of their god (Isaiah 42:1; 45:4) who will survive the apocalypse, after which the Jews will have exterminated all non-Jews (In the Old Testament, see: Deuteronomy 32:43; 33:29. Psalms 2:1-2, 8-9;18:40-50; 72:1-20; 75:3, 10; 79:6-7; 82:6-8; 83:9-10; 110:6; 137:8-9 Isaiah 11:4; 17:12-13; 33:12; 34:2; 41:11-12; 42:1; 49:26; 60:16; 65; 66. Jeremiah 2:3; 10:10-11, 25; 30:11; 33:15-16; 46:28. Ezekiel 25:14. Amos 9:8-10. Obadiah 1:18. Micah 4:12-13; 5:8. Zephaniah 3:8. Zechariah 2:8-9; 12:2. In the Babylonian Talmud it states that non-Jews and proselytes will have no place in the future world, see: Tractate Abodah Zarah, folio 3b. Tractate Yebamoth, folio 24b. Tractate Sanhedrin, folio 105a). The hateful Jews plan on sending all non-Jews to Hell forever (Psalms 9:17. Ezekiel 32:17-32).
The Old Testament, which claims that Jews and their seed are divine, calls Gentiles unclean animals, subhuman and filthy beasts, whom the Jews must exterminate.
"Ye shall therefore put difference between clean beasts and unclean, and between unclean fowls and clean: and ye shall not make your souls abominable by beast, or by fowl, or by any manner of living thing that creepeth on the ground, which I have separated from you as unclean. And ye shall be holy unto me: for I the LORD am holy, and have severed you from other people, that ye should be mine."
"Neither from a stranger's hand shall ye offer the bread of your God of any of these; because their corruption is in them, and blemishes be in them: they shall not be accepted for you."
"Now when these things were done, the princes came to me, saying, The people of Israel, and the priests, and the Levites, have not separated themselves from the people of the lands, doing according to their abominations, even of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites. For they have taken of their daughters for themselves, and for their sons: so that the holy seed have mingled themselves with the people of those lands: yea, the hand of the princes and rulers hath been chief in this trespass. And when I heard this thing, I rent my garment and my mantle, and plucked off the hair of my head and of my beard, and sat down astonied."
"Now therefore make confession unto the LORD God of your fathers, and do his pleasure: and separate yourselves from the people of the land, and from the strange wives."
"And the seed of Israel separated themselves from all strangers, and stood and confessed their sins, and the iniquities of their fathers."
"Now it came to pass, when they had heard the law, that they separated from Israel all the mixed multitude."
"But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof."
"Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles."
"Thus saith the LORD that made thee, and formed thee from the womb, which will help thee; Fear not, O Jacob, my servant; and thou, Jesurun, whom I have chosen. For I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my spirit upon thy seed, and my blessing upon thine offspring:"
"And I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I, the LORD, which call thee by thy name, am the God of Israel. For Jacob my servant's sake, and Israel mine elect, I have even called thee by thy name: I have surnamed thee, though thou hast not known me."
"And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the LORD. As for me, this is my covenant with them, saith the LORD; My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the LORD, from henceforth and for ever."
"And I will bring forth a seed out of Jacob, and out of Judah an inheritor of my mountains: and mine elect shall inherit it, and my servants shall dwell there."
"For, behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind."
"They shall not build, and another inhabit; they shall not plant, and another eat: for as the days of a tree are the days of my people, and mine elect shall long enjoy the work of their hands."
"For as the new heavens and the new earth, which I will make, shall remain before me, saith the LORD, so shall your seed and your name remain."
"Thou hast also committed fornication with the Egyptians thy neighbours, great of flesh; and hast increased thy whoredoms, to provoke me to anger."
"Yet she multiplied her whoredoms, in calling to remembrance the days of her youth, wherein she had played the harlot in the land of Egypt. For she doted upon their paramours, whose flesh is as the flesh of asses, and whose issue is like the issue of horses."
"And ye my flock, the flock of my pasture, are men, and I am your God, saith the Lord GOD."
"Then the heathen that are left round about you shall know that I the LORD build the ruined places, and plant that that was desolate: I the LORD have spoken it, and I will do it. Thus saith the Lord GOD; I will yet for this be inquired of by the house of Israel, to do it for them; I will increase them with men like a flock. As the holy flock, as the flock of Jerusalem in her solemn feasts; so shall the waste cities be filled with flocks of men: and they shall know that I am the LORD."
The Jewish, as opposed to Christian and Muslim, interpretations of these Old Testament passages are found in the Talmud and Cabalah. The Talmud states:
"'If he sells to a heathen' -- because a heathen is certainly not subject to [the exhortation], 'And thou shalt do that which is right and good in the sight of the Lord.' "--I. Epstein, Editor, H. Freedman, Translator and Annotator, The Babylonian Talmud, Seder Nezikin, Tractate Baba Mezia, folio 108b, The Soncino Press, London, (1935), pp. 619-622, at 619.
"For it has been taught: R. Simeon b. Yohai said: The graves of Gentiles do not defile, for it is written, And ye my flock, the flock of my pastures, are men;6 only ye are designated 'men'.7 "--I. Epstein, Editor, H. Freedman, Translator and Annotator, The Babylonian Talmud, Seder Nezikin, Tractate Baba Mezia, folio 114b, The Soncino Press, London, (1935), pp. 651-653, at 651.
"Raba stated: With reference to the Rabbinical statement that [legally] an Egyptian has no father,10 it must not be imagined that this is due to [the Egyptians'] excessive indulgence in carnal gratification, owing to which it is not known [who the father was], but that if this were known1 it is to be taken into consideration;2 but [the fact is] that even if this is known it is not taken into consideration. For, surely, in respect of twin brothers, who originated in one drop that divided itself into two, it was nevertheless stated in the final clause,3 that they 'neither participate in halizah nor perform levirate marriage'.4 Thus it may be inferred that the All Merciful declared their children to be legally fatherless,5 for [so indeed it is also] written, Whose flesh is as the flesh of asses, and whose issue is like the issue of horses.6"--I. Epstein, Editor, I. W. Slotki, Translator and Annotator, The Babylonian Talmud, Seder Nashim, Tractate Yebamoth, Volume 2, folio 98a, The Soncino Press, London, (1936), pp. 670-673, at 670-671.
"It was taught: And so did R. Simeon b. Yohai state [61a] that the graves of idolaters do not impart levitical uncleanness by an ohel,15 for it is said, And ye My sheep the sheep of My pasture, are men;1 you are called men2 but the idolaters are not called men.2"--I. Epstein, Editor, I. W. Slotki, Translator and Annotator, The Babylonian Talmud, Seder Nashim, Tractate Yebamoth, Volume 1, folios 60b-61a, The Soncino Press, London, (1936), pp. 401-408, at 40-405.
"AND WHATEVER [WOMAN] WHO CANNOT CONTRACT KIDDUSHIN etc. How do we know [it of] a Canaanitish bondmaid?13 -- Said R. Huna, Scripture saith, Abide ye here with ['im] the ass14 -- it is a people ['am] like unto an ass.15 We have thus found that kiddushin with her is invalid: [68b] how do we know that the issue takes her status? -- Because Scripture saith, the wife and her children shall be her master's.1 How do we know [it of a freeborn] Gentile woman? -- Scripture saith, neither shalt thou make marriages with them.2 How do we know that her issue bears her status? -- R. Johanan said on the authority of R. Simeon b. Yohai, Because Scripture saith, For he will turn away thy son from following me:3 thy son by4 an Israelite woman is called thy son, but thy son by a heathen is not called thy son.5"--I. Epstein, Editor, H. Freedman Translator and Annotator, The Babylonian Talmud, Seder Dashim, Tractate Kiddushin, folio 68a, The Soncino Press, London, (1936), pp. 342-345, at 344-345.
"OR USES OF ANOINTING. Our Rabbis have taught: He who pours the oil of anointing over cattle or vessels is not guilty; if over heathens or the dead, he is not guilty. The law relating to cattle and vessels is right, for it is written: Upon the flesh of man [adam] shall it not be poured;6 and cattle and vessels are not man. Also with regard to the dead, [it is plausible] that he is exempt, since after death one is called a corpse and not man. But why is one exempt in the case of heathens; are they not in the category of adam? -- No, it is written: And ye my sheep, the sheep of my pasture, are adam [man]:7 Ye are called adam but heathens are not called adam."--I. Epstein, Editor, I. Porusch, Translator and Annotator, The Babylonian Talmud, Seder Kodashim, Tractate Keritoth, folio 6b, The Soncino Press, London, (1948), pp. 43-47, at 45.
"R. Hamnuna further said: If one sees a crowd of Israelites, he should say: Blessed is He who discerneth secrets.5 If he sees a crowd of heathens, he should say: Your mother shall be ashamed, etc.6 [***] Our Rabbis taught: On seeing the Sages of Israel one should say: Blessed be He who hath imparted of His wisdom to them that fear Him. On seeing the Sages of other nations, one says, Blessed be He who hath imparted of His wisdom to His creatures. On seeing kings of Israel, one says: Blessed be He who hath imparted of His glory to them that fear Him. On seeing non-Jewish kings, one says: Blessed be He who hath imparted of His glory to His creatures. R. Johanan said: A man should always exert himself and run to meet an Israelitish king; and not only a king of Israel but also a king of any other nation, so that if he is deemed worthy,1 he will be able to distinguish between the kings of Israel and the kings of other nations. [***] R. Shila administered lashes to a man who had intercourse with an Egyptian5 [footnote 5 in the Soncino Edition states: "Var. lec. Gentile." Varia lectio is Latin for: "a variant reading", indicating that Jews do not only consider Egyptians, but all non-Jews to be subhuman animals.--CJB] woman. The man went and informed against him to the Government, saying: There is a man among the Jews who passes judgment without the permission of the Government. An official was sent to [summon] him. When he came he was asked: Why did you flog that man? He replied: Because he had intercourse with a she-ass. They said to him: Have you witnesses? He replied: I have. Elijah thereupon came in the form of a man and gave evidence. They said to him: If that is the case he ought to be put to death! He replied: Since we have been exiled from our land, we have no authority to put to death; do you do with him what you please. While they were considering his case, R. Shila exclaimed, Thine, Oh Lord, is the greatness and the power.1 What are you saying? they asked him. He replied: What I am saying is this: Blessed is the All-Merciful who has made the earthly royalty on the model of the heavenly, and has invested you with dominion, and made you lovers of justice. They said to him: Are you so solicitous for the honour of the Government? They handed him a staff2 and said to him: You may act as judge. When he went out that man said to him: Does the All-Merciful perform miracles for liars? He replied: Wretch! Are they not called asses? For it is written: Whose flesh is as the flesh of asses.3 He noticed that the man was about to inform them that he had called them asses. He said: This man is a persecutor, and the Torah has said: If a man comes to kill you, rise early and kill him first.4 So he struck him with the staff and killed him. [***] Our Rabbis taught: On seeing the houses of Israel, when inhabited one says: Blessed be He who sets the boundary of the widow;4 when uninhabited, Blessed be the judge of truth. On seeing the houses of heathens, when inhabited, one says: The Lord will pluck up the house of the proud;5 when uninhabited he says: O Lord, thou God, to whom vengeance belongeth, thou God, to whom vengeance belongeth, shine forth.3 [***] Our Rabbis taught: On seeing Israelitish graves, one should say: Blessed is He who fashioned you in judgments who fed you in judgment and maintained you in judgment, and in judgment gathered you in, and who will one day raise you up again in judgment. Mar, the son of Rabina, concluded thus in the name of R. Nahman: And who knows the number of all of you; and He will one day revive you and establish you. Blessed is He who revives the dead.4 On seeing the graves of heathens one says: Your mother shall be sore ashamed, etc. [***] R. Joshua b. Levi said: On seeing pock-marked persons one says: Blessed be He who makes strange creatures. An objection was raised: If one sees a negro, a very red or very white person, a hunchback, a dwarf or a dropsical person, he says: Blessed be He who makes strange creatures. "--I. Epstein, Editor, M. Simon, Translator and Annotator, The Babylonian Talmud, Seder Zeraim, Tractate Berakoth, folios 58a-b, The Soncino Press, London, (1948), pp. 359-366.
Jakob Ecker's Der ,Judenspiegel' im Lichte der Wahrheit: Eine wissenschaftliche Untersuchung
, Bonifacius-Druckerei, Paderborn, (1884), p. 120; states that the Jewish Tosapoth (additions to the Talmud) declare that the seed of Gentiles is to be regarded as cattle seed, and that copulating with Gentiles is like having sexual relations with beasts:
"Tosaphoth zu Talmud Kethuboth 3, b:
,,Sein (des AKUM) Same wird angesehen wie Viehsame.''
Tosaphoth zu Talmud Sanhedrin 74, b:
,,Concubitus AKUM ist wie concubitus bestiae.''"
See Ecker's book at pages 18-24
for proof that the term "Akum" refers to non-Jews.
The next major Jewish commentary on the Old Testament after the Talmud is the Cabalah, specifically, the Zohar, which states, inter alia:
"AND SARAH SAW THE SON OF HAGAR THE EGYPTIAN, WHOM SHE HAD BORN UNTO ABRAHAM, MAKING SPORT. R. Hiya said: 'After recording the birth of Isaac, the Scripture never mentions Ishmael by name so long as he was still in the house of Abraham: dross cannot be mentioned in the presence of gold. Hence Ishmael is referred to here as the son of Hagar the Egyptian, as it was not fitting that his name should be mentioned in the presences of Isaac.' Said R. Isaac: 'The words and Sarah saw imply that she looked at him disdainfully, as being the son not of Abraham but of Hagar the Egyptian, and, furthermore, only Sarah regarded him so, but not Abraham, as we read that THE THING WAS VERY GRIEVOUS IN ABRAHAM'S SIGHT ON ACCOUNT OF HIS SON-not the son of Hagar, but his son.' R. Simeon said: 'The Scripture really speaks in praise of Sarah. For what she saw was that he was indulging in idolatrous practices. Hence she said: Surely, this not the son of Abraham, who follows in the footsteps of Abraham, but the son of Hagar the Egyptian, who is reverting to the type of his mother. Hence: AND SHE SAID UNTO ABRAHAM: CAST OUT THIS BONDWOMAN AND HER SON; FOR THE SON OF THIS BONDWOMAN SHALL NOT BE HEIR WITH MY SON, EVEN WITH ISAAC.' The truth, therefore, is that she observed him worshipping idols, and performing the practices which his mother had taught him. Hence the words of Sarah, For the son of this bondwoman shall not be heir, as much as to say: I know that he will never enter the fold of the true faith and that he will have no portion with my son either in this world or in the world to come. Therefore God supported her, since He wished to keep the holy seed carefully separated, for that was the end for which He created the world, as Israel was already in His thought before the creation of the world. It was therefore that Abraham appeared in the world, so that the world could be sustained for his sake. Abraham and Isaac together upheld the world, yet they were not firmly established until Jacob came into the world. When Jacob appeared, both Abraham and Isaac became firmly established and the whole world with them. From Jacob the holy people gradually emerged into the world, and so the whole of existence became duly established according to the holy pattern. Hence God said, In all that Sarah saith unto thee, hearken unto her voice; for in Isaac shall seed be called to thee, i.e. in Isaac and not in Ishmael.
[colored emphasis added--CJB]"--The Zohar, Volume 1, Vayera, I, folio 118b, Soncino, London, (1933), pp. 367-368.
Additional proof that the Jews view non-Jews as if subhuman was gathered by Johann Andreas Eisenmenger, who wrote in his The Traditions of the Jews, Contained in the Talmud and other Mystical Writings, Volume 1, J. Robinson, London, (1748), pp. 254-255:
"In the Great Jalkut Rubeni, in the Parasha Bereshith, [Footnote: Fol. 10. Col. 1.] we have the following Passage, 'The Skin and the Flesh is the Coat of a Man. The Spirit within is the Man. But the Idolaters (meaning all the Nations but the Jewish) are not call'd Men, because their Souls have their Origin from the Unclean Spirit. But the Souls of the Israelites are derived from the Holy Spirit.' And a little farther on in the same Treatise, it is said, [Footnote: Fol. 10. Col. 2.] 'An Israelite is called a Man, because his Soul cometh from the Supreme Man. But an Idolater, whose Soul cometh from the Unclean Spirit, is call'd a Swine. If so, then is an Idolater the Body and Soul of a Swine.' In another Part of the said Treatise, entitled Shaar olam hattobu [Footnote: Fol. 23. Col. 4.], there is a Passage running thus: 'The Wicked are stiled the Dead in their Life-Time, because they have not a Holy Soul from the Foundation, which is called Him that liveth for ever. But they have the Soul from Kelifa (i. e. the Shell) by which is meant the Devil) who is call'd Death, and the Shadow of Death: And through the Sparklings of the same they live.'"
Likewise, I. B. Pranaitis wrote in his book The Talmud Unmasked: The Secret Rabbinical Teachings Concerning Christians, Eugene Nelson Sanctuary, New York, (1939), pp. 49-51:"7. NOT LIKE MEN, BUT BEASTS
In Kerithuth (6b p. 78) it says:
'The teaching of the Rabbis is: He who pours oil over a Goi, and over dead bodies is freed from punishment. This is true for an animal because it is not a man.48 But how can it be said that by pouring oil over a Goi one is freed from punishment, since a Goi is also a man? But this is not true, for it is written: Ye are my flock, the flock of my pasture are men (Ezechiel, XXXIV, 31). You are thus called men, but the Goim are not called men.'
In the Tract Makkoth (7b) he is said to be guilty of killing 'except when, if intending to kill an animal he kills a man by mistake, or intending to kill a Goi, he kills an Israelite.'
In Orach Chaiim (225, 10) it says:
'He who sees beautiful creatures, even though it be an Akum or an animal, let him say 'Blessed art thou Our Lord God, King of the Universe, who has placed such things on the earth!''
8. THEY DIFFER ONLY IN FORM FROM BEASTS
In Midrasch Talpioth (fol. 225d) it says:
'God created them in the form of men for the glory of Israel. But Akum were created for the sole end of ministering unto them [the Jews] day and night. Nor can they ever be relieved from this service. It is becoming to the son of a king [an Israelite] that animals in their natural form, and animals in the form of human beings should minister unto him.'
We can quote here also what is said in Orach Chaiim, 57, 6a:
'If pigs are to be pitied when they suffer from disease, because their intestines are similar to ours, how much more should the Akum be pitied when thus affected.'49
In Zohar, II, (64b) it says:
'...People who worship idols, and who are called cow and ass, as it is written: I have a cow and an ass...'
Rabbi Bechai, in his book Kad Hakkemach, ch. I, beginning with the word Geulah -- redemption -- referring to Psalm 80, v.13:
The boar out of the wood doth waste it, says:
'The letter ain is dropped [suspended] the same as these worshippers are followers of him who was suspended.'
Buxtorf (Lex.) says:
'By wild pig the author here means the Christians who eat pork and, like pigs, have destroyed the vineyard of Israel, the City of Jerusalem, and who believe in the 'suspended' Christ. Else the letter ain is dropped in this word because they, as worshippers of Christ who was hanged, are also dropped.'
Rabbi Edels, in commenting on Kethuboth (110b) says:
'The Psalmist compares the Akum to the unclean beast in the woods.'
10. WORSE THAN ANIMALS
Rabbi Schelomo Iarchi (Raschi), famous Jewish commentator, explaining the law of Moses (Deuter. XIV, 21) forbidding the eating of meat of wounded animals, but which must be given to the 'stranger in thy gates,' or which, according to Exodus (XXII, 30) is to be thrown to the dogs, has this to say:
'. . . for he is like a dog. Are we to take to word 'dog' here literally? By no means. For the text in speaking of dead bodies says, Or thou mayest sell it to an alien. This applies much more to the meat of wounded animals, for which it is permitted to accept payment. Why therefore does the Scripture say it may be thrown to 'dogs?' In order to teach you that a dog is to be more respected than the Nokhri.'
11. THEY PROPAGATE LIKE BEASTS
In the Sanhedrin (74b) Tosephoth, it says:
'The sexual intercourse of a Goi is like that of a beast.'
And in Kethuboth (3b) it says:
'The seed of a Goi is worth the same as that of a beast.'
Hence it is to be inferred that Christian marriage is not true marriage.
In Kidduschim (68a), it says:
'. . . How do we know this? Rabbi Huna says: You can read: Remain here with the ass, that is, with a people like an ass. Hence it appears that they are not capable of contracting marriage.'
And in Eben Haezer (44, :
'If a Jew enters into marriage with an Akum (Christian), or with his servant, the marriage is null. For they are not capable of entering into matrimony. Likewise if an Akum or a servant enter into matrimony with a Jew, the marriage is null.'
In Zohar (II, 64b) it says:
'Rabbi Abba says: If only idolaters alone had sexual intercourse, the world would not continue to exist. Hence we are taught that a Jew should not give way to those infamous robbers. For if these propagate in greater numbers, it will be impossible for us to continue to exist because of them. For they give birth to sucklings the same as dogs.'"
We find the racist Jews Isaac Luria, Nachman of Bratslav and Shneur Zalman degrading Gentiles as if sub-human. Shneur Zalman believed that:
"Gentile souls are of a completely different and inferior order. They are totally evil, with no redeeming qualities whatsoever. Consequently, references to gentiles in Rabbi Shneur Zalman's teachings are invariably invidious. . . . Their material abundance derives from supernal refuse. Indeed, they themselves derive from refuse, which is why they are more numerous than the Jews, as the pieces of chaff outnumber the kernels. . . . All Jews were innately good, all gentiles innately evil. Jews were the pinnacle of creation and served the Creator, gentiles its nadir and worshiped the heavenly hosts."-- From: A. Nadler, "Last Exit to Brooklyn: The Lubavitcher's Powerful and Preposterous Messianism", The New Republic, (4 May 1992), pp. 27-35, at 33. Nadler appears to quote from: R. A. Foxbrunner, Habad: The Hasidism of R. Shneur Zalman of Lyady, University of Alabama Press, Tuscaloosa, Alabama, (1992).
Rabbi Abraham Isaac Kook wrote in the Twentieth Century that:
"the difference between the Israelite soul. . . and the souls of all non-Jews, no matter what their level, is bigger and deeper than the difference between the human soul and the animal soul."--Y. Sheleg, "A dark reminder of the Dark Ages", Haaretz.com, (28 June 2005).
In an alternative translation:
"The difference between a Jewish soul and souls of non-Jews--all of them in all different levels--is greater and deeper than the difference between a human soul and the souls of cattle."--A. C. Brownfeld's review of I. Shahak and N. Mezvinsky's book Jewish Fundamentalism in Israel, Pluto Press, London, (1999); in The Washington Report on Middle East Affairs, Volume 19, Number 2, (March, 2000), pp. 105-106, at 105.
The Jewish Encyclopedia wrote in its article "Gentile":
"According to Hananiah b. Akabia the word (Ex. xxi. 14) may perhaps exclude the Gentile; but the shedding of the blood of non-Israelites, while not cognizable by human courts, will be punished by the heavenly tribunal (Mek., Mishpatim, 80b). [***] Another reason for discrimination [against Gentiles] was the vile and vicious character of the Gentiles: 'I will provoke them to anger with a foolish nation' ( = 'vile,' 'contemptible'; Deut. xxxii. 21). The Talmud says that the passage refers to the Gentiles of Barbary and Mauretania, who walked nude in the streets (Yeb. 63b), and to similar Gentiles, 'whose flesh is as the flesh of asses and whose issue is like the issue of horses' (Ezek. xxiii. 20); who can not claim a father (Yeb. 98a). The Gentiles were so strongly suspected of unnatural crimes that it was necessary to prohibit the stabling of a cow in their stalls ('Ab. Zarah ii. 1). Assaults on women were most frequent, especially at invasions and after sieges (Ket. 3b), the Rabbis declaring that in case of rape by a Gentile the issue should not be allowed to affect a Jewish woman's relation to her husband. 'The Torah outlawed the issue of a Gentile as that of a beast' (Mik. viii. 4, referring to Ezek. l. c.)."--"Gentile", The Jewish Encyclopedia, Funk and Wagnalls Company, New York, (1903), pp. 615-626, at 618 and 621.
Albert Einstein's Jewish friend Georg Friedrich Nicolai (Lewinstein) stated in 1917:
"Apart from this strange story of Cain, however, murder is forbidden in the Bible, and very sternly forbidden. But--it is only the murder of Jews. As is natural, considering the period from which it dates, the Bible is absolutely national, in character. Only the Jew is really considered as a human being; cattle and strangers might be slain without the slayer himself being slain. In this case there was a ransom. Accordingly, war was of course allowed also, and the Jews were no more illogical than the Moslem who kills the outlander. Of late years the Jews and the Old Testament have often been reproached for their contempt for those who were not Jews; and in practice even Christ acted in precisely the same way."--G. Nicolai, Die Biologie des Krieges, Betrachtungen eines deutschen Naturforschers, O. Füssli, Zürich, (1917); English translation: The Biology of War, Century Co., New York, (1918), p. 531.
In an article "Begin and the 'Beasts'", New Statesman, Volume 103, Number 2674, (25 June 1982), page 12, Amnon Kapeliuk wrote of Menachem Begin, the Prime Minister of Israel:
"The war in Lebanon cannot be interpreted, even by its most devoted proponents in Israel, as a war of survival. For this reason, the government has gone to extraordinary lengths to dehumanise the Palestinians. Begin described them in a speech in the Knesset as 'beasts walking on two legs'. Palestinians have often been called 'bugs' while their refugee camps in Lebanon are referred to as 'tourist camps'. In order to rationalise the bombing of civilian populations, Begin emotively declared: 'If Hitler was sitting in a house with 20 other people, would it be correct to blow up the house?'"--See also: J. Kuttab, "West Bank Arabs Foresee Expulsion", The New York Times, (1 August 1983), p. A15.
This is merely part one, detailing and documenting the racist and genocidal Jewish belief that non-Jews are not human and must be exterminated. I intend to add several more parts covering Jewish beliefs, including the racist and genocidal Jewish beliefs that non-Jews are descended from the Devil, and that non-Jews are the slaves of the Jews.
O'Connell is innocent. If we do not defend his fundamental human right to speak the truth, we are also guilty of his persecution through the cowardly complicity of our silence.