THE JEWISH STATE

READ THIS BOOK! The Invention of the Jewish People By: Shlomo Sand
The truth SHOULDNT hurt it should be liberating, well that can hurt, liberation. But, those people in Israel displacing the Palestinians are not the people of the Bible. Unfortunately, they have been deceiving the world as it is written, and they are in fact the people that the wrath of Yahweh will be geared towards. They are not the descendants of David. However, anyone that believes in the conversion of the soul will be considered the children of Yahweh. The Zionist council in 1897 in Switzerland was in fact the creation of this idea of The Chosen People theory of the Khazar being something they were not. Beware of Satan, the serpent. The beast goes forth to deceive the world. At least some, like author Sand, is waking up. I will end by leaving with the recommendation to read the book. If those that call themselves Jews wont believe Africans because they are Yoruba, or Nubian. Then, believe one of your own. Most of the information in this book written by this author is in fact literature first presented by African scholars referenced in my earlier writings. We are blessed with the truth, no matter the source. However, I will leave you with some of the following that I also found useful.

Opinions of Jewish Scholars SELECTED QUOTES

Moses of Coucy (thirteenth century) writes: "I have been preaching before those exiled to Spain and to other Gentile countries, that, just because our exile is so prolonged, it behooves Israel to separate from worldly vanities and to cleave to the seal of the Holy One, which is Truth, and not to lie, either to Jew or Gentile, nor to deceive them in the least thing; to consecrate themselves above others, as 'the remnant of Israel shall not do iniquity nor speak lies.' . . . Behold, the visitation of the Flood for the violence done to the wicked Gentiles!" ("Semag," 74). About the same period R. Judah of Ratisbon, compiler of the "Sefer asidim," quotes: "It is forbidden to deceive any person, even a Gentile. Those who purposely misconstrue the greeting to a Gentile are sinners. There can be no greater deception than this" ("Sefer asidim," 51, Frankfort-on-the-Main, 1817). "If either a Jew or Gentile should request a loan, he should get a frank answer. Do not say, 'I have no money,' when the reason is the fear to trust" (ib. 426). "One shall not act in bad faith even to Gentiles. Such acts often bring down a person from his rank; and there is no luck in his undertaking. If perchance he succeeds, punishment is visited on his children" (ib. 1074). In the fifteenth century R. Isaac b. Sheshet, who lived in North Africa, in response to an

inquiry regarding the status of a non-Jew, quotes authorities to prove that the Gentiles nowadays are not ultra idolaters, and consequently are not subject to the Talmudic restrictions mentioned above. He further says: "We must not presume that such restrictions were fixed rabbinical ordinances, not to be changed. On the contrary, they were made originally to meet only the conditions of the generations, places, and times" (Responsa, No. 119). Caro (sixteenth century), the author of the Shulan 'Aruk, decides that "the modern Gentiles are not reckoned as heathen with reference to the restoration of lost articles and other matters" (Bet Joseph to ur oshen Mishpa, 266; see also ur Yoreh De'ah, 148, ed. Venice, 1551). R. Benjamin (seventeenth century), replying to an inquiry regarding an error of a Gentile in over paying eighteen ducats, says: "For the sake of consecrating the Holy Name, a Jew shall correct and make good the error of a Gentile. . . . Jacob charged his sons to return to the governor of Egypt the silver put, perhaps by oversight, in the sacks of corn purchased by them from him. One must not take advantage of an error made either by a Mohammedan or by a Christian. Otherwise, the nations would rightly reproach the chosen people as thieves and cheats. I myself had occasion to restore to a Gentile money received through error" (Benjamin Beer, Responsa, No. 409, Venice, 1539). Eliezer of Mayence writes: "The commandment prohibiting theft, like those against murder and adultery, applies to both Jews and Gentiles" ("Sefer Ra'aban," 91, Prague, 1610). Ezekiel Landau (eighteenth century), in the introduction to his responsa "Noda' biYehudah" (ib. 1776), says: "I emphatically declare that in all laws contained in the Jewish writings concerning theft, fraud, etc., no distinction is made between Jew and Gentile; that the titles 'goi,' ''akkum,' etc., in no-wise apply to the people among whom we live." Senior Zalmon (d. 1813), the representative authority of the modern asidim, in his version of the Shulan 'Aruk (vi. 27b, Stettin, 1864), says: "It is forbidden to rob or steal, even a trifle, from either a Jew or Gentile, adult or minor; even if the Gentile grieved the Jew, or even if the matter devolved is not worth a peruta [mite], except a thing that nobody would care about, such as abstracting for use as a toothpick a splinter from a bundle of wood or from a fence. Piety forbids even this." Israel Lipschtz (nineteenth century), in his commentary to the Mishnah, says: "A duty devolves upon us toward our brethren of other nations who recognize the unity of God and honor His Scriptures, being observers of the seven precepts of Noah. . . . Not only do these Gentiles protect us, but they are charitably inclined to our poor. To act otherwise toward these Gentiles would be a mis-appreciation of their kindness. One should say with Joseph: 'How can I do this great wickedness and sin against God?'" ("Tif'eret Yisrael" to B. . iv. 4).