Who Wrote The Bible?

Robert Beckford learned the Bible at his mother’s knee and grew up believing that it was literally true.
But, 20 years on from his Baptist upbringing, Beckford is no longer so sure that ‘the good book’ is the pure, unadulterated word of God untouched by human hand.
For Beckford, who wrote the Bible matters more today than perhaps at any other moment in living memory.
His journey takes him from Birmingham to the West Bank, from Jerusalem to Turkey, and from Rome to Bible Belt America.

2 thoughts on “Who Wrote The Bible?

  1. CHRISTENDOM IS IGNORANT OF TALMUDIC JUDAISM!
    YET JESUS WARNED ABOUT IT IN MATTHEW 16:6

    “BEWARE THE LEAVEN OF THE PHARISEES….

    THE LEAVEN WAS THE ORAL TRADITION, WHICH WE HAVE TODAY IN PUBLISHED FORM – THE BABYLONIAN TALMUD!

    RABBINISM

    Unwitting Disciples of Zoroaster: The Influence of Zoroastrianism on Rabbanism in the Talmud and Midrash

    From 226 to 379, the Persian kings gathered and systematized the works of Zoroaster. The result was twenty-one great volumes – against the twenty-one words of the most holy Persian prayer, the Ahuravarrya. Known as Nusk, it is the Talmud of the Zoroastrians (speaking anachronistically).

    Due to the hostilities between the Persians and the Arabs in the latter half of the eighth century, the books of the Nusk were singled out for destruction. What now remains to the remnants of Zoroastrianism are five volumes:

    (1) Yasna – the book of sacrifices, which contains seventy-two chapters among them the Gatha passages (the oldest and most hallowed writings of the Zend-Avesta)

    (2) Vendidad – twenty-two chapters on the laws regulating evil spirits.
    (
    (3) Yasht -an elaborate, detailed account of the Persian deities.

    (4) The Vispered – twenty-four chapters (a supplement to Yasna).

    (5) Khorda – an abridged edition of the laws in the Zend-Avesta.

    The Talmud was greatly influenced by Persian culture. It derives, in fact, much of its content directly from the Zend-Avesta, as will be detailed in brief below. One finds in the Talmud not only Persian superstition and legend, but many legal decisions handed down in accordance with Persian code. Not to mention the customs and usages of Persian life. Even the forms and expressions of the literary Pahlavi entered into the Talmud in no small way. The Persian influence on the Talmud is so great that, at times, it is difficult to separate what is Jewish from what is Persian in it.

    A system of nomenclature for angels in Jewish lore, prior to Persian influence, did not exist. We find for example, angels being named for the first time in the book of Daniel (a book compiled during the Persian exile). The naming of angels was important in the Persian religion, and the Talmud itself relates that: “Shemot HaMal’akhim ‘Alu Lahem MiBavel” – “The names of the Angels arose from Babylon”. Those familiar with Rabbanite theology will note how it is replete with the mention of good and bad angels (just think of the Rabbanite Shalom ‘Aleikhem song for Shabbat night).
    Shalom alechem malache ha-sharet malache elyon,
    mi-melech malche ha-melachim Ha-Kadosh Baruch Hu.
    Bo’achem le-shalom malache ha-shalom malache elyon,
    mi-melech malche ha-melachim Ha-Kadosh Baruch Hu.
    Barchuni le-shalom malache ha-shalom malache elyon,
    mi-melech malche ha-melachim Ha-Kadosh Baruch Hu
    Shalom Aleichem English

    Upon returning from the synagogue, this is said:
    When a festival or Chol Hamoed occurs on Shabbat, the following selections are said quietly.
    Say three times: Peace unto you, ministering angels, messengers of the Most High, of the supreme King of kings, the Holy One, blessed he He.
    Say three times: May your coming be in peace angels of peace, messengers of the Most High, of the supreme King of kings, the Holy one, blessed be He.
    Say three times: Bless me with peace, angels of peace, messengers of the Most High, of the supreme King of kings, the Holy one, blessed he He.
    Say three times: May your departure be in peace, angels of peace, messengers of the Most High, of the supreme King of kings, the Holy one, blessed he He.
    For He will instruct His angels in your behalf, to guard you in all your ways. The Lord will guard your going and your coming from now and for all time.

    From Siddur Tehillat Hashem. © Copyright Kehot Publication Society, Brooklyn NY
    In Persian teaching, there were two gods, a good god, Ahura Mazda, and an evil god, Ahriman. The Talmud, in fact, went to the extent of borrowing the names of many of the deities and angels in the Persian pantheon, such as: Mithra (called Metatron in the Talmud), Hadar (called Hadarni’el in the Talmud), Dahriman, Tir, Serosh(1) , Aesmadiv [“spirit of anger” in Persian] (called Ashmedai in the Talmud), Angra/Agra (called Agrat in the Talmud),and many more…

    DEMONS

    As with angels, so did the Amora’im [the Rabbis quoted in the Talmud]of Babylon and the writers of the Christian scriptures draw freely from the Zend-Avesta’s troves of superstitions about demons and imps. Let’s start with a look at Ahriman. From the Talmud, we learn that the angel, Ahriman is identified with Satan (Masekhet Bava Batra 16). Masekhet Sanhedrin 29, and the Vendidad II, 384 refer to Ahriman as the Serpent of Hell.

    Ahriman’s myriads of helpers are referred to as divs, what we now call devils. Vendidad I, 21 notes that these divs are more numerous than the dust of the earth (as does Talmud Masekhet Berakhot 6, Midrash Tehillim 17, Tanhuma, etc.,). The following passages from the Talmud and Midrash regarding demons (divs) were derived or directly copied from Vendidad II:

    Masekhet Sanhedrin 25 notes that devs are particularly active in graveyards. Masekhet Gitin 68 and Midrash Qohelet state that divs are male and female. Masekhet Berakhot 61 and Masekhet Hulin 105 state that demons can assume the shape of human beings, or flys. Masekhet Hagigah 16 contends that demons, like human beings, can reproduce. Masekhet Gitin 68 calls Ashemdai (Aesmadiv in Persian) the greatest of the divs. One of the fundamental teachings of Persian religious conduct is the avoidance of unclean hands (Masekhet Shabbat 109). It was believed that Sabetkh, a div, rests upon such hands: The Qissur Shulhan Arukh 2.1 quoting Yosef Caro’s Beit Yosef states, “when a man is asleep, the holy soul departs from his body, and an unclean spirit descends upon him. When rising from sleep, the unclean spirit departs from his body except for his fingers, and does not depart until one spills water upon them three times alternately. One is not allowed to walk four cubits (six feet) without having one’s hands washed, except in cases of extreme necessity.”

    Masekhet Megillah 3 states that during the period of night, no one must offer or receive the hand of another (for fear of an evil spirit). Masekhet Shevu‘ot 15 and Masekhet Berakhot 4 contain the Persian prayer to repel the unseen forces of evil.

    The driving off of evil spirits by adjuration was an integral part of the Persian religion. Whole systems of conjuration were devised by them; and many were the invocations with which some of them commanded the devils. All of these spells and “prayers” can be found in the Talmud. A few examples will serve to illustrate:

    Vendidad II, 223 and Masekhet Qiddushin 81 state that the chief thing to utter when exorcising a demon was, “I expel you from me.”
    If one has been bitten by a mad dog, a spell must be intoned in order to eject the hurtful spirit. [This very incantation, from Vendidad I.30, as well as the spell to ward against forgetfulness and the spell to insure that the sheep of the slaughterhouse may be fat have been written in the Talmud]

    The Persian beliefs in cameos, amulets, and talismans were also absorbed into the Talmud, along with the reading of sacred writings to restore health. In general, Zoroastrian influence is directly responsible for the presence of demons and devils in the Midrash and Talmud.

  2. THIS IS WHAT JESUS WARNED US ABOUT:

    THREE YEAR OLD BRIDES

    When Jesus of Nazareth accused the Pharisees of His day of being Satan’s spiritual children, He fully realized what they were capable of. Second century Rabbi Simeon ben Yohai, one of Judaism’s very greatest rabbis and a creator of Kabbalah, sanctioned pedophilia — permitting molestation [raping] of baby girls even younger than three! He proclaimed, “A proselyte who is under the age of three years and a day is permitted to marry a priest.” (1) Subsequent rabbis refer to ben Yohai’s endorsement of pedophilia as “halakah”, or binding Jewish law. (2) Has ben Yohai, child rape advocate, been disowned by modern Jews? Hardly. Today, in ben Yohai’s hometown of Meron, Israel, tens of thousands of orthodox and ultra-orthodox Jews gather annually for days and nights of singing and dancing in his memory.
    References to pedophilia abound in the Talmud. They occupy considerable sections of Treatises Kethuboth and Yebamoth and are enthusiastically endorsed by the Talmud’s definitive legal work, Treatise Sanhedrin.

    THE PHARISEES ENDORSED CHILD SEX

    The rabbis of the Talmud are notorious for their legal hairsplitting, and quibbling debates. But they share rare agreement about their right to molest three year old girls. In contrast to many hotly debated issues, hardly a hint of dissent rises against the prevailing opinion (expressed in many clear passages) that pedophilia is not only normal but scriptural as well! It’s as if the rabbis have found an exalted truth whose majesty silences debate.
    Because the Talmudic authorities who sanction pedophilia are so renowned, and because pedophilia as “halakah” is so explicitly emphasized, not even the translators of the Soncino edition of the Talmud (1936) dared insert a footnote suggesting the slightest criticism. They only comment: “Marriage, of course, was then at a far earlier age than now.” (3)
    In fact, footnote 5 to Sanhedrin 60b rejects the right of a Talmudic rabbi to disagree with ben Yohai’s endorsement of pedophilia: “How could they [the rabbis], contrary to the opinion of R. Simeon ben Yohai, which has scriptural support, forbid the marriage of the young proselyte?” (4)

    OUT OF BABYLON

    It was in Babylon after the exile under Nebuchadnezzar in 597 BC that Judaism’s leading sages probably began to indulge in pedophilia. Babylon was the staggeringly immoral capitol of the ancient world. For 1600 years, the world’s largest population of Jews flourished within it. [Ashkenazik Shinar (‘sin’) was a stone throw away from Sodom and Gomorrah – Any questions?]
    As an example of their evil, Babylonian priests said a man’s religious duty included regular sex with temple prostitutes. Bestiality was widely tolerated. So Babylonians hardly cared whether a rabbi married [raped] a three year old girl.
    But with expulsion of the Jews [‘Edomites, Pharisees, Ashkenazim, Khazars, Sephardim’] in the 11th century AD, mostly to western Christian lands, Gentile tolerance of Jewish pedophilia abruptly ended.
    Still, a shocking contradiction lingers: If Jews want to revere the transcendent wisdom and moral guidance of the Pharisees and their Talmud, they must accept the right of their greatest ancient sages to violate children. To this hour, no synod of Judaism has repudiated their vile practice.

    SEX WITH A “MINOR” PERMITTED

    What exactly did these sages say?
    The Pharisees justified child rape by explaining that a boy of nine years was not a “man” Thus they exempted him from God’s Mosaic Law: “You shall not lie with a male as one lies with a female; it is an abomination” (Leviticus. 18:22) One passage in the Talmud gives permission for a woman who molested her young son to marry a high priest. It concludes, “All agree that the connection of a boy aged nine years and a day is a real connection; whilst that of one less than eight years is not.” (5) Because a boy under 9 is sexually immature, he can’t “throw guilt” on the active offender, morally or legally. (6)
    A woman could molest a young boy without questions of morality even being raised: “…the intercourse of a small boy is not regarded as a sexual act.” (7) The Talmud also says, “A male aged nine years and a day who cohabits with his deceased brother’s wife acquires her (as wife).” (8) Clearly, the Talmud teaches that a woman is permitted to marry and have sex with a nine year old boy.

    SEX AT THREE YEARS & ONE DAY

    In contrast to Simeon ben Yohai’s dictum that sex with a little girl is permitted under the age of three years, the general teaching of the Talmud is that the rabbi must wait until a day after her third birthday. She could be taken in marriage simply by the act of rape. [these were the ‘precursors’ of Hillary, Pelosi, Kagan, Napolitano, Ginsburg, Boxer, Albright, Abzug, Goldman, Livni, ad nauseam]
    R. Joseph said: “Come and hear! A maiden aged three years and a day may be acquired in marriage by coition and if her deceased husband’s brother cohabits with her, she becomes his.” (Sanh. 55b)
    “A girl who is three years of age and one day may be betrothed by cohabitation …” (Yeb. 57b)
    A maiden aged three years and a day may be acquired in marriage by coition, and if her deceased husband’s brother cohabited with her she becomes his. (Sanh. 69a, 69b, also discussed in Yeb. 60b)
    It was taught: R. Simeon b. Yohai stated: “A proselyte who is under the age of three years and one day is permitted to marry a priest, for it is said, But all the women children that have not known man by lying with him, keep alive for yourselves, and Phineas (who was priest, the footnote says) surely was with them.” (Yeb. 60b)
    [The Talmud says such three year and a day old girls are] “… fit for cohabitation … But all women children, that have not known man by lying with him, it must be concluded that Scripture speaks of one who is fit for cohabitation.” (Footnote to Yeb. 60b)
    The example of Phineas, a priest, himself marrying an underage virgin of three years is considered by the Talmud as proof that such infants are “fit for cohabitation.”
    The Talmud teaches that an adult woman’s molestation of a nine year old boy is “not a sexual act” and cannot “throw guilt” upon her because the little boy is not truly a “man.” (9) But they use opposite logic to sanction rape of little girls aged three years and one day: Such infants they count as “women,” sexually mature and fully responsible to comply with the requirements of marriage.
    The Talmud footnotes 3 and 4 to Sanhedrin 55a clearly tell us when the rabbis considered a boy and girl sexually mature and thus ready for marriage. “At nine years a male attains sexual matureness… The sexual matureness of woman is reached at the age of three.”

    NO RIGHTS FOR CHILD VICTIMS

    The Pharisees were hardly ignorant of the trauma felt by molested children. To complicate redress, the Talmud says a rape victim must wait until she was of age before there would be any possibility of restitution. She must prove that she lived and would live as a devoted Jewess, and she must protest the loss of her virginity on the very hour she comes of age. “As soon as she was of age one hour and did not protest she cannot protest any more.” (10)
    The Talmud defends these strict measures as necessary to forestall the possibility of a Gentile child bride rebelling against Judaism and spending the damages awarded to her as a heathen – an unthinkable blasphemy! But the rights of the little girl were really of no great consequence, for, “When a grown-up man has intercourse with a little girl it is nothing, for when the girl is less than this (three years and a day) it is as if one put the finger into the eye.” The footnote says that as “tears come to the eye again and again, so does virginity come back to the little girl under three years.” (11)
    In most cases, the Talmud affirms the innocence of male and female victims of pedophilia. Defenders of the Talmud claim this proves the Talmud’s amazing moral advancement and benevolence toward children; they say it contrasts favorably with “primitive” societies where the child would have been stoned along with the adult perpetrator.
    Actually, the rabbis, from self-protection, were intent on proving the innocence of both parties involved in pedophilia: the child, but more importantly, the pedophile. They stripped a little boy of his right to “throw guilt” on his assailant and demanded complicity in sex from a little girl. By thus providing no significant moral or legal recourse for the child, the Talmud clearly reveals whose side it is on: the raping rabbi.

    PEDOPHILIA WIDESPREAD

    Child rape was practiced in the highest circles of Judaism . This is illustrated from Yeb. 60b:
    “There was a certain town in the land of Israel the legitimacy of whose inhabitants was disputed, and Rabbi sent R. Romanos who conducted an inquiry and found in it the daughter of a proselyte who was under the age of three years and one day, and Rabbi declared her eligible to live with a priest.”
    The footnote says that she was “married to a priest” and the rabbi simply permitted her to live with her husband, thus upholding “halakah” as well as the dictum of Simeon ben Yohai, “A proselyte who is under the age of three years and one day is permitted to marry a priest.” (12)
    These child brides were expected to submit willingly to sex. Yeb. 12b confirms that under eleven years and one day a little girl is not permitted to use a contraceptive but “must carry on her marital intercourse in the usual manner.”
    In Sanhedrin 76b a blessing is given to the man who marries off his children before they reach the age of puberty, with a contrasting curse on anyone who waits longer. In fact, failure to have married off one’s daughter by the time she is 12-1/2, the Talmud says, is as bad as one who “returns a lost article to a Cuthean” (Gentile) – a deed for which “the Lord will not spare him.” (13) This passage says: “… it is meritorious to marry off one’s children whilst minors.”
    The mind reels at the damage to the untold numbers of girls who were sexually abused within Judaism during the heyday of pedophilia. Such child abuse, definitely practiced in the second century, continued, at least in Babylon, for another 900 years.

    A FASCINATION WITH SEX

    Perusing the Talmud, one is overwhelmed with the recurrent preoccupation with sex, especially by the most eminent rabbis. Dozens of illustrations could be presented to illustrate the delight of the Pharisees to discuss sex and quibble over its minutest details.
    The rabbis endorsing child sex undoubtedly practiced what they preached. Yet to this hour, their words are revered. Simeon ben Yohai is honored by Orthodox Jews as one of the very greatest sages and spiritual lights the world has ever known [!!!]. A member of the earliest “Tannaim,” rabbis most influential in creating the Talmud, he carries more authority to observant Jews than Moses.
    Today, the Talmud’s outspoken pedophiles and child-rape advocates would doubtlessly spend hard time in prison for child molestation. Yet here is what the eminent Jewish scholar, Dagobert Runes (who is fully aware of all these passages), says about such “dirty old men” and their perverted teachings:
    “There is no truth whatever in Christian and other strictures against the Pharisees, who represented the finest traditions of their people and of human morals.” (14)

    AREN’T THE WORDS OF JESUS MORE APPROPRIATE?

    “Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men’s bones, and of all uncleanness. Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity.” (Matthew 23:27, 28.)
    Endnotes:
    1 Yebamoth 60b, p. 402.
    2 Yebamoth 60b, p. 403.
    3 Sanhedrin 76a.
    4 In Yebamoth 60b, p. 404, Rabbi Zera disagrees that sex with girls under three years and one day should be endorsed as halakah.
    5 Sanhedrin 69b.
    6 Sanhedrin 55a.
    7 Footnote 1 to Kethuboth 11b.
    8 Sanhedrin 55b.
    9 Sanhedrin 55a.
    10 Kethuboth 11a.
    11 Kethuboth 11b.
    12 Yebamoth 60b.
    13 Sanhedrin 76b.
    14 Dagobert Runes, A Concise Dictionary of Judaism, New York, 1959.

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