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All forms of demonology were adopted by the Pharisees and incorporated into so-called Judaism. Demons of the privy, of the night, of every phase of nature, were and are catered to by the tenets and customs of this sect. The Talmud book of Yadayim (hands) is, for example, on ritual hand-washing in connection with Pharisee demonology. The Talmud is larded with occult works and practices.
The Pharisee custom in Christ’s time of drizzling water alternately on the hands, to carry off demons (who presumably live in water) is still in force. The “Code of Jewish Law” (Schulchan Aruch), which is a digested “Mishna” of the Talmud, holds that an evil spirit takes over a sleeping person:
“When he rises from his sleep the evil spirit departs from his
entire body excepting from his fingers. From there the unclean spirit does not
depart unless he spills water on them three times alternately. One is not
permitted to walk four cubits without having his hands washed.” (Schulchan
Aruch, Vol. 1, Chapter II: Hebrew Publishing Co. 77-9 Delancey St., New York,
copyright 1927).
Says the Soncino Edition of the Talmud, in the Introduction to Yadayim (handwashing):
“This … rite … formed one of the chief breaches between Jesus
and the Pharisees.” (page 545) When the Pharisees came to Christ, baiting Him
about His Apostles not doing these handwashing rituals, He came back at them,
saying that they were hypocrites, “teaching for doctrines the commandments of
men … Full well ye reject the commandment of God that ye may keep your own
tradition.” (See Matthew
15)
Other practices are condoned in Judaism.
Despite Moses’ orders (Deuteronomy 18:10-12): “There shall not be found among you any one that maketh his son or daughter to pass through the fire (see Ritual Murder herein) or that useth divination, or an observer of times [astrology] or an enchanter, or a witch, or a charmer or a consulter with familiar spirits, or a necromancer. For all that do these things are an abomination unto the Lord: and because of the abominations the Lord thy God doth drive them out from before thee.” (Deuteronomy 18:10-12) Yet all of these are permitted by Judaistic Pharisee scripture. (See, for example, the Jewish Talmud, Sanhedrin 65a-b, Exhibits 70, 71)
Citing this very Scriptural passage, and reversing it, the Talmudic “sages” hold that calling up demons to aid with sorcery is not idolatry since demons are not thereby worshipped!
The ancient practice of spirits speaking from the privates by soothsaying is dwelt upon in Judaism and this practice is loathsomely attributed to Jesus (“He practiced enchantment by means of his membrum” — see the Talmud, Sanhedrin 105 a-b, Exhibit 108).
“Ye shall not use enchantment nor observe times.” (another of Moses’ admonitions in Leviticus 19:26) The “sages” also distort this clear scripture and declare: “This refers to those who practice enchantment by means of weasels, birds, and fish” — thus forbidding what no one cares to do anyway, and so as to open the way for pagan practices elsewhere permitted. (See Exhibit 74)
The Christian need not wallow in darkness. In the 1905 Jewish Encyclopedia it was already clearly written down that the Pharisees took over “Judaism,” removed all “obnoxious verbiage” concerning God, such as attributing to Him Intelligence and control over this world and bestowed all Biblical powers ascribed to Him to lesser spirits, or “angelic powers.” And, with the angelology and Demonology (of Babylon) and the Ma‘asek Bereshit and Ma‘aseh Merkabah, they nullified the Bible into pantheism. Anthropomorphism, or attributing to God any human quality like Intelligence, Love, or Control, such as God gave man over the animal world, was and is “obnoxious” to the Pharisee. (See, for example, the Jewish Encyclopedia, Exhibit 264, upper left column)
The Ma‘aseh Mercabah and Ma‘aseh Bereshit are called in Judaism, the very basis of this occult gnosticism. Pretending to be based upon Genesis and Ezekiel’s chariot throne of God vision (Ezekiel I), this last “mystery” is called “Merkabah.”
The words “by other means” are the most significant in the definition of the Merkabah in the Jewish Encyclopedia (pages 499-500): “The mysteries rest on the belief in the reality of things seen in an ecstatic state brought about by ablutions, fast, fervent invocations, incantations, and by other means … the Merkabah rider must provide himself with amulets or seals containing mysterious names … The central figure in the theophany, however, is the ‘Prince of the Face,’ Metatron … He is the one who imparted to man all the knowledge of heaven and of the past and the future.”
Even burning children to the demon Molech for black occult power is allowed today by the supreme scriptures of [page 47] Pharisaic Judaism. (See “Ritual Murder” herein)
Jewish Magic
Rabbi Joshua Trachtenberg, listed in Who’s Who in American Jewry, in his defensive yet illuminating book, Jewish Magic and Superstition (Behrmann’s, N.Y., 1939), writing of the age-long reputation of Jews as practitioners of black magic and all occult demonistic rites, states (Second chapter, entitled “The Truth Behind the Legend”):
“The sources indicate that Jews were at least acquainted with
methods of inducing disease and death, of arousing and killing passion, of
forcing people to do their bidding, of employing demons for divinatory and other
purposes … We find accounts of the magician’s power to project his soul to
far-distant places, there to perform an errand, and then return to his comatose
body.” (Page 13)
“Jewish magic … functioned within the framework of the Jewish
religion.” (Page 15)
Rabbi Trachtenberg also states:
“Knowledge of the names, through which Jewish magic worked,
was inaccessible to women, for it required not only a thorough training in
Hebrew and Aramaic, which most of them lacked, but also a deep immersion in
mystical lore from which they were barred … Early mystical and magical lore was
successfully guarded by a limited oral transmission. The secret lore of the
Kalonymides [Note: who brought it from Babylonia] … was first written down in
the 13th Century … Jewish life had turned more and more inward … and intensive
study of the Talmud had become almost its sole intellectual pursuit … But the
German Kabbalah never attained the theoretical depth of its Spanish counterpart,
nor did it exert so much influence.” (Pages 16-17, same publication)
“So we may say that every Jew whose desire led him thither
essayed a little magic in a small way. But it was generally recognized that only
a minor portion of the mystical lore had found its way into books; much of it
remained private, jealously guarded property.” (page 18)
In the same work, and under the title of “Forbidden and Permitted,” Trachtenberg says: “The Bible had pronounced an unqualified condemnation of sorcery. The Talmud … pursued its customary function of clarifying and classifying Jewish law, and so broke up the all-inclusive category of sorcery into several divisions …” Then are cited various hairsplittings, ending with an admission that the Talmud actually permits the very proscribed or forbidden acts denounced by the Bible.
Trachtenberg sums up: “From a practical standpoint, they succeeded in effectively excluding from the proscribed ‘magic’ all the forms current among Jews.” (Pages 19-20)
The Universal Jewish Encyclopedia cites Rabbi Trachtenberg Jewish Magic and Superstition as a rabbinical authority on these subjects.
Habdalah
Says Rabbi Trachtenberg: “On Saturday evening, during the Habdalah ceremony which marks the beginning of the new week, another libation was offered to the spirits, as part of the ritual. Some of the wine was poured upon the ground ‘as a good omen for the entire week to symbolize good fortune and blessing.’” Rabbi Trachtenberg then proceeds to de-emphasize that this had any religious significance, and states:
“Moses Mat in the 16th Century wrote that this practice is
intended to ‘give their portion to the company of Korah,’ namely, to the powers
of evil. And that portion was not inconsiderable. As one rabbi in Silesia
remarked, ‘If I had the wine that is poured upon the ground in Austria during
Habdalah it would suffice to quench my thirst for a whole year!’ ” This custom
of pouring out some wine over which a blessing has been recited, which appears
again in the wedding ceremony, may have been considered by some people not as an
offering to the spirits, but as a means of driving them off.” (page 167,
Jewish Magic and Superstition).
Just preceding this, Rabbi Trachtenberg covers various food offerings to demons such as leaving a loaf of bread and cup of wine “left standing overnight,” which, to quote, is categorized: as ‘setting a table for the demons.’ Yet it continued to be done, sometimes with the frank admission that ‘it extends fullness of blessing over the entire week.’ During the Passover Seder a cup of wine is filled expressly for the Prophet Elijah, who is believed to visit every Jewish home on that occasion, and the door is opened for him to enter — this time the offering is to a good spirit, rather than an evil one. But during the same service, there is a late custom, which arose in German-Jewish circles, to pour out a drop of wine at the mention of each of the ten plagues, possibly to placate the evil spirits, who may be impelled by the reference to so many disasters to visit some of them upon the celebrants. Israel Isserlein’s biographer wrote of him, ‘He always spilled some of the water from his cup before drinking,’ thus observing a universal Jewish custom going back to Talmudic times. The explanation then given was that the water might have been contaminated by a demon — but obviously merely spilling some of it doesn’t purify it all. The intention was to induce the demon to neutralize the possible ill effect of the water by making him a libation.” (same publication, pages 166-7)
Tashlik and Kapparah
Rabbi Trachtenberg cites the power of the Kapparah rites in Judaism.
In the first editions of the Shulhan Aruch, an accepted code of Judaism compiled by Joseph Caro, his reference to Tashlik being a “silly custom” was deleted, according to Rabbi Trachtenberg, “under the influence of the 16th century Polish annotator, Moses Isserles … The various features of the ceremony accentuate its superstitions and even magical character.”
Tashlik is the current and ancient Pharisee custom of dropping crumbs into a river or body of water at Rosh [page 48] Hashona, or flapping the garments at demons, as the Hasidim Jews do, to appease them. Brooklyn and Manhattan bridges in New York, have been much used for this, says the Jewish Encyclopedia of 1905 (under “Tashlik”). Rabbi Trachtenberg also states:
“Fowl are closely associated with the spirits in Jewish and
non-Jewish lore, and are the commonest oblation to them … The cock is employed
to represent a man, the hen, a woman, in many magic rites. The circles which are
described about the head of the individual, and the numbers three and seven, are
well-known magical elements. The words which effectuate the substitution have
all the earmarks of a typical incantation. In the earlier texts the words ‘this
is my atonement’ are not present; they were added so that the initials of the
Hebrew terms might form the word hatash, ‘which is the name of the angel
appointed over this.’ “
Rabbi Trachtenberg continues:
“The belief that evil spirits roost on roofs occurs often (the
Talmud places them under the eaves) … In view of this requirement that the
entrails be thrown on a roof acquires special significance. Thus analyzed there
can be little doubt of the true meaning of the rite, which is still observed
today. It is probably the most blatantly superstitious practice to have entered
Jewish religious usage, for where the significance of other such practices has
long since been lost sight of, the purpose of this is too apparent to escape the
dullest wits.” (same publication, pages 164-5)
“Not unrelated is the rite of Tashlik, observed on the first
day of Rosh Hashonah … this ceremony represents merely the latest version of a
complex of superstitious practices centering about the belief in the existence
of spirits in bodies of Water … in later times Tashlik was postponed if the
first day of the New Year fell on a Sabbath on the ground that carrying bread
was a violation of the Sabbath rules.”
Various “explanations” customarily used as a “whited sepulchre” coverup for the stark paganism of Pharisaism are here mentioned by Trachtenberg, and then:
“These explanations only too patently evade the main issue,
the bread offering to the spirits … Under Kabbalistic influence an attempt was
made to limit the rite to shaking one’s clothes at the river-side … ” (page
166)
A picture appears in the Jewish Encyclopedia showing Jews with bags of bread at the river-side performing the Tashlik ceremony of appeasing the demons of the water.
The entire Jewish Talmud book of Yadayim (“hands”) is based upon the superstition that demons live in water. The Talmudist’s objective here is not cleanliness, but getting the “demons” off into water. Small wonder that Christ would have none of the Pharisee hand-washing voodoo in His life, because of which the Pharisees upbraided Him mercilessly.
Lilith — Favorite Demoness
Of the hordes of demons the Jew who would win out must use and dismiss, none is more prominent than Lilith. Some of the amulets meant to keep her in check, as reproduced from the Jewish Encyclopedia, appear in Exhibits 286 and 287.
Lilith is supposedly jealous of lying-in mothers and their new-born babies. Her main job is apparently “spawning demons.”
In his above noted publication, Rabbi Trachtenberg repeats the Talmudic tale that “when Adam was parted from Eve, he had relations with female demons who bore him demonic offspring.” He was at this for 130 years, we are told.
Says Trachtenberg (page 7):
“As a result of the legend of Adam’s relations with Lilit
[another spelling] … the Lilits were most frequently singled out as the demons
who embrace sleeping men and cause them to have nocturnal emissions which are
the seed of a hybrid progeny … . As the demons whose special prey is lying-in
women, it was found necessary to adopt an extensive series of protective
measures against her … . We seem to have here a union of the night demon with
the spirit that presides over pregnancy, influenced no doubt by the character of
the Babylonian Lamassu, and the lamiae and striga of Greek and Roman
folklore.”
To Fig
One of the most characteristic and least charming of the Talmudic customs is the gesture “to fig.” This is cited in Rabbi Trachtenberg’s work (page 162) as one of the
“ … most widely used anti-demonic devices … It is made by
closing the fist and inserting the thumb between the two fingers. Its
particularly obnoxious character … derives from the fact that it is meant as an
obscene representation of the sexual act. Menasseh ben Israel was correct both
in his explanation of the intent of this gesture, and his association of it with
the Talmudic recommendation that to protect oneself against the evil eye one
should place his right thumb in his left fist and his left thumb in his right
fist … ‘When a man encloses his thumb in his fist he simulates a pregnant woman,
and they, the spirits, do not harm him.’ People who employed this gesture were
warned that it infuriates the demons at the same time that it renders them
harmless; therefore a weak person, ‘especially one who is dangerously ill,’
should forebear to use it, for the spirits may subsequently take vengeance on
him.”
“Variations on this theme were also employed: For safety on a
journey one should place the little finger of the right hand in the left fist
and recite a charm formula. The fingers were used as phallic symbols to the same
end, and we learn that a witch is transfixed when one raises his index finger
and thumb and recites the name ‘Uriel’ seven times, or that an ‘evil impulse’
may be vanquished by pressing the thumbs on the ground, repeating ‘Pipi’ nine
times and spitting.”
[page 49] Here, as in all cases, the documentation of Rabbi Trachtenberg was monumental.
Spirits and Cemeteries
“Obviously the spirits can help as well as harm the living …
An observant visitor to the tomb of Simon bar Yohai, for instance, at Meron,
Palestine, will discern a host of written entreaties for the saint’s aid [Note:
the “saint” was a second century Talmudic voodoo-worker associated with the Zohar, principal multi-volumed
work of the Jewish Cabala] … The ancient practice of visiting the cemetery to
entreat the offices of deceased relatives or scholars persisted … In addition to
such individual visits, there grew up the custom of the entire congregation
repairing to the cemetery annually on several occasions, such as the seven ‘rain
fasts,’ and on Tisha ‘B ‘ab … and on the eves of New Year and the Day of
Atonement, ‘that the dead may beseech mercy on our behalf.’ “ (Jewish Magic
and Superstition by Trachtenberg, page 64)
“The custom of washing the hands after a funeral is very
widespread … . Efforts were made to find a Biblical precedent for this act, but
… there was a general admission that it was done ‘to dispel the spirits of
uncleanness’ which cling to one’s person, these being ‘the demons that follow
them home.’”(page 179, same publication).
Today, one may note Jews at such places as Temple Sholom, on elegant Lake Shore Drive, Chicago, dripping water on their hands after a funeral.
The Jewish Encyclopedia (under “Cemetery”) refers to the custom of visiting the cemetery to consult the spirits, and cites the Talmud, Niddah l7a. There it is stated that one “spending a night in a graveyard in order that a spirit of uncleanness may rest upon him — to enable him to foretell the future might sometimes be exposed to danger.” (Talmud, Soncino edition, Niddah, page 113) Reference to this practice is also made in Sanhedrin 65b (See Exhibit 72). That cemeteries are infested with spirits and demons is the general idea.
Jewish Necromancy
Says Rabbi Trachtenberg:
“The future is an open book to the denizens of the
supernatural realm, and like the demons and the angels, the deceased can by
eavesdropping pick up the latest decisions of the court on high; ‘they flit
through the universe to hear what has been decreed.’ Then they report back to
intimates on earth, in dreams or personal appearances … But in general the
spirit-world is chary of its secrets and can be induced to reveal them only by
magical means … mystical invocations and occult rites are effective in forcing
the dead to obey the magician’s will. The art of necromancy is a specialized
function of sorcery.” (Jewish Magic and Superstition, page 65)
And:
“The official language of the
celestial court is Hebrew … This principle was advanced in the Talmud.” (page
74)
In a chapter “The War With the Spirits,” Rabbi Trachtenberg states:
“The methods of warding off the spirits fell into three
general categories: 1. to drive them away … 2. to buy them off with gifts, to
bribe them and thus conciliate them; 3. to deceive them by disguising their
intended victims, or by pretending that the situation was other than what it
was. Each of these methods, and often two or three of them combined, was known
and employed by Jews even found expression in special ceremonies which have
become part and parcel of Jewish ritual.”
Rabbi Trachtenberg mentions putting a severed foreskin in a bowl of water, with attendants dipping their fingers in bloody fluid, and burying the circumcizer with the foreskins he has severed, as demonic ritual. The unluckiness of even numbers except on special nights when four cups of wine, instead of an odd number may be imbibed, the protective, and divine nature of Talmud study for blunting demons, and the recitation of the Shema at night are noted by the Rabbi, and he states: “There was no attempt to disguise the purpose of this prayer-service; it was frankly admitted time and again that ‘it exists only because of the demons.” He quotes: ”at my right Michael, at my left Gabriel, before me Uriel, behind me Raphael.” This is nothing more than the Jewish version of the ancient Babylonian incantation, ‘Shamash before me, behind me Sin, Nergal at my right, Ninib at my left,’ or ‘May the good Shedu at my right, the good Lamassu at my left,’ etc. (Jewish Magic and Superstition, page 156)
“The final weapon in the anti-demonic strategy is that of deceit.” Apart from wailers at weddings to deceive the demons into thinking it a sad instead of glad occasion, breaking a glass at a wedding and the Shofar being blown to scare the demons, this strategy of deceit, says the Rabbi, is “most commonly employed in changing an invalid’s name so that the spirits who might be charged with effecting his death would be unable to locate him … just as criminals adopt aliases to evade the police.” (same publication, page 168)
Under “Shinnuy-ha-shem” in the Jewish Encyclopedia, one may read the synagogue formula for changing the name of an invalid so as to fool the demons:
“When the Righteous Judgement has already decreed death from illness, our saintly rabbis said: Three things annul the decree; and one of them is changing the name of the patient. We therefore, in conformity with their advice, have changed the name of (mention here the former name) to the name of (mention the adopted name) who is now another person. The [page 50] decree shall not have any force with regards to him …
Was Christ so wrong to call the Pharisees “Fools and blind”? (Matthew 23:17)
The Shulhan Aruch
Never worry about the spelling of a Talmudic word. As though promoting a program of confusion, as soon as you have identified one spelling, you find another. The above happens to be the spelling in the Universal Jewish Encyclopedia, although the name on the book itself is spelled: “Schulchan Aruch” (“Code of Jewish Law,” translated by Hyman E. Goldin; Hebrew Publishing Co., 77-9 Delancey St., N.Y., copyright 1927).
The Schulchan Aruch, says the Universal Jewish Encyclopedia, is the “standard authoritative source for Judaism. It is a compendium of the religious practices of the Jews.” A “Kitzur” or condensed compilation of this work is on sale at Jewish bookstores (Rabbi Solomon Ganzfried, Hebrew Publishing Co., 79 Delancey St., N.Y.).
It was compiled by Joseph Caro (1488-1575). He died in Safed, Palestine, seat of Jewish voodoo mysticism. He was one of those ousted from Spain in 1492 when Spain tired of facilitating “the golden age” for Talmudists.
Since Caro was accused of neglecting some of the customs of Eastern “Ashkenazi,” Polish-Russian-German Jews in favor of Spanish or Sephardic customs, additions were made to this boiled down compilation of the laws of the Talmud by Moses Isserles. It was first published in Venice in 1565, and, to quote: “It became practically canonical.” The Universal Jewish Encyclopedia complains, however, that ever since 1700, due to the exposures of Eisenmenger, the Shulhan Aruch caused anti-Semites to accuse the Jews of being “hostile to humanity … ”
The Kitzur, or abbreviated edition of the Shulhan Aruch, boils down the Talmud laws or Mishnaim, to expedite knowing such things as which shoe to put on in the morning to keep the demons in line, etc. It requires three chapters, for example, to tell the modern Jew how to behave in that beloved Talmudic subject — the privy.
Says Rabbi Trachtenberg: “In Talmudic times it was customary to rattle nuts in a jar to scare away the demons that frequent privies … .” and he cites other devices.
Sections VXXII to CXXV give directions for such petty observances as not bathing, or paring nails during the Tammuz fast. At its termination: “In the evening all enter the synagogue and take off their boots … . All should be seated on the ground, and only a few lights are lit just sufficient to enable them to say Lamentations and the special lamentations. Lamentations and the special lamentations are likewise said in a low tone with a weeping intonation.” (CXXIV, page 60)
“On the Sabbath during the nine days of Ab, it is the custom to call up to Maftir the Rabbi who knows how to lament.” (CXXII, page 59)
The excuse for keeping up this typical pagan Babylonian custom is that one must mourn for the loss of the Jerusalem Temple.
There are three obscene and senseless chapters on how to behave in a privy, much about excreta, and about demon-preventing handwashing from morning to night, against which Christ declaimed. Just the chapters on rules of the sabbath would wear out a piece of stone. For example, “One should not wash his hand upon the ground … because an evil spirit rests upon this water.” (Chapter XLIV, Volume 1, on handwashing at the end of a meal) The right hand and then the left has to be immersed before a meal: “and he should not dry them with his shirt, because it is harmful to the memory.” (Chapter XL)
“Wisdom of the Sages” for today: “When a man is asleep the holy soul departs from his body, and the unclean spirit comes down upon him. When he rises from his sleep the evil spirit departs from his entire body excepting his fingers. From there the unclean spirit does not depart unless he spills water on them three times alternately. One is not permitted to walk four cubits without having his hands washed.” (Chapter II) A cubit is about 18 inches — so watch your step! This so-called “handwashing” is not for cleanliness, as previously noted, but a ritual in connection with dislodging demons the “Orthodox” or “pious” Jew may well spend the rest of the time invoking or inviting in.
Ritual Murder
Over the centuries, and dating from the time of the Pharisee historian Josephus, in the 1st Century, Jews have repeatedly been charged with “ritual murder”, that is, murder for purposes of paganistic black magic, charges always vehemently denied. Such denials are understandable, when one considers how loathsome such practices are.
Says the 1905 Jewish Encyclopedia: “It may be positively asserted that there is no Jewish ritual which prescribes the use of blood of any human being. Were there such a ritual … there would certainly be some reference to it in the colossal mass of halakic literature … ”
This is an evasion, because no one has accused Judaism of carrying all the bloody business of its demonism in the “halachah” or “legal” literature. Demonism belongs in the “Practical Cabala”, the “theurgic” or wonder-working literature, the manuscripts for which are copied hand to hand. Occasionally one is printed in occult works. Blood, blood, blood is through it all.
One of the many charges of ritual murder was in Russia, in 1912, when Mendel Beilis was accused of this crime of murdering for purposes of black magic. The American Jewish Committee succeeded in interesting journalists to such an extent “that the country was convinced of the infamous character of the charge.” Christian ministers of the USA were induced to send protests to Russia. These “Christian divines” whom the Committee inspired to protest to Russia [page 51] “disavowed their belief in the atrocious charge.” (See Exhibit 228)
The 1905 Jewish Encyclopedia elaborately denies the “Blood Accusation,” but states:
“Of the alarmingly large number of ritual trials only a few of the more important and instructive can here be mentioned.” One hundred twenty-two are covered. Thirty-nine of these in one row bear dates in the 19th Century. These trials took place from Rumania, Prussia, Bohemia and Germany through to Russia, England and France.
Strange that so many court trials have been held for so many centuries in so many different countries without any foundation whatever except some groundless prejudice?
A reading of the section on “Superstition” in the Universal Jewish Encyclopedia will give a glimpse of occult practices of Judaism continuing today, foul practices such as “to fig,” Kapporah, and the like.
Rabbi Joshua Trachtenberg is cited as an authority as to his Jewish Magic and Superstition (Behrman’s Jewish Book House, Publishers, 1939). In it he seeks to erase the Ritual Murder charges of the centuries, referring to “the constant recurrence of child sacrifice in these trials and the importance of human blood in the witches’ ritual … the most distinguishing elements in the technique of the sorcerer and the witch, as disclosed to popular view by the campaign of the Church.” (page 9)
It is interesting to note that these occult practices are current. The late Dr. Dekker was at one time in the Communist movement, and told me of being a member of the same occult group with Communist Party Chief Earl Browder, for the purpose of “influencing individuals.”
The publication Ritual Magic [E.M. Butler, Cambridge University Press, 1949] is a good complement to Trachtenberg’s Jewish Magic and Superstition and is a documented book which contains much material and some bloody manuscripts. It was authored by Professor E. M. Butler of Cambridge University (published by the University Press, 1949).
The vast scholarship, the documentation on this subject, are presented in a light hearted style not unmixed with awareness of the perils and the ghastly viciousness of the occult “arts” which translations of museum manuscripts must convey to any sane reader. So reference is made in the Butler book to a branch of this demon magic as belonging to an earlier age: “to the world of the Akkadian-Chaldean ‘Babylonian’ inscriptions and of the Graeco-Egyptian papyri animated by the belief that the gods could and would support the magician in his dealings with the demons, if properly invoked; and that by the use of certain mysterious and ineffable names as well as other spells, they could be forced to do so even against their will. From the earliest times this extraordinary power was recognized as prone to abuse in the hands of ‘black’ magicians, but the Art itself was not only respectable, it was a high and holy one. Christianity altered all that, anathematizing magic …”
Murdering Children
No one with a grain of common decency could have anything but the utmost denunciation for murdering children in orgies of blood and obscenity. But the Jewish Talmud permits this, today, in the book of Sanhedrin, its supreme “repository” of the criminal law, justified as giving one’s “seed to Molech.”
The Biblical denunciations of the “abominations,” such as Molech and Baal worship, carry little color to the modern reader, who is ignorant of the black demonism, the bloody cruelty and unbridled perverted lust of paganism, nor do the Biblical writers of today enlighten us.
Soundly bedded in the Bible and ancient history is French historian Gustave Flaubert’s description of child sacrifice to the Baal Molech in Carthage, which had been founded by the Phoenicians. The Phoenician city, Tyre, trading center of the ancient World, was infamous for its Lesbianism, Sodomy and Child-burning black rites. Its total and permanent destruction, foretold by Ezekiel (Chapter 26 and 27), was fulfilled to the last detail after Alexander the Great sold 30,000 of its leading citizens into slavery, building a causeway out of the battered walls and towers Nebuchadnezzar had demolished.
Flaubert (who died in 1880) describes the thirst, the fear, of the Carthaginians:
“They had not despatched to Phoenicia their annual offering
due to Tyrian Melkarth … . The gods were indignant with the Republic, and were,
no doubt, about to prosecute their vengeance …
“All were feeble in comparison with Moloch the Destroyer …
there was no pain great enough for the god, since he delighted in such as was of
the most horrible description … He must, accordingly, be fully gratified — it
was believed that an immolation by fire would purify Carthage. The ferocity of
the people was predisposed towards it.
“The Ancients assembled … and when the pontiff of Moloch asked
them whether they would consent to surrender their children … All successively
bent their heads in approval … The decision was almost immediately known in
Carthage, and lamentations resounded. The cries of the women might everywhere be
heard; their husbands consoled them, or railed at them with remonstrances … Then
… the priests of Moloch began their task. Men in black robes presented
themselves in the houses … the servants of Moloch came and took the children
away. Others themselves surrendered them stupidly. Then they were brought to the
temple of Tanith, where the priestesses were charged with their amusement and
support until the solemn day …
“Part of a wall in the temple of Moloch was thrown down in
order to draw out the brazen god without touching the ashes of the altar. Then
as soon as the Sun appeared the hierodules pushed it toward the square of
Khamon.
“It moved backwards sliding upon cylinders; its shoulders
overlapped the walls. No sooner did the Carthaginians see it in the distance
than they speedily took to flight, for the Baal could be looked upon with
impunity only when exercising his wrath.
[page 52] “A
smell of aromatics spread through the streets. All the temples had just been
opened simultaneously, and from them came forth tabernacles borne upon chariots,
or upon litters carried by the pontiffs. Great plumes swayed at the corners of
them, and rays were emitted from their slender pinnacles which terminated in
balls of crystal, gold, silver or copper.
“These were the Canaanitish Baalim, offshoots of the supreme
Baal. Melkarth’s pavilion, which was of fine purple, sheltered a petroleum
flame; on Khamon’s, which was of hyacinith color, there rose an ivory phallus
[Note: the male procreative symbol which distinguished the “high places”
excoriated by the Bible] bordered with a circle of gems; between Eschmoun’s
curtains, which were blue as the ether, a sleeping python formed a circle with
his tail … Then came all the inferior forms of the Divinity: Baal Samin, god of
celestial space; Baal-Peor … Baal Zehoub … the Irabel of Liyba, the Adrammelech
of Chaldaea, the Kijun of the Syrians; Decreto … crept on her fins, and the
corpse of ‘Tammouz’ [sex-god whose fast is part of the Talmudic synagogue
calendar today] was drawn along in the midst of a catafalque … In order to
subdue the kings of the firmament to the Sun [the current Talmudic religion
“Greets the Sun” periodically] … diversely colored metal stars were brandished
at the end of long poles; and all were there, from the dark Nebo, the genius of
Mercury, to the hideous Rahab, which is the constellation of the Crocodile. The
Abbadirs, stones which had fallen from the Moon [Note: New Moon days are
celebrated in the synagogues monthly today with superstitious rites] were
whirling in slings of silver thread; little loaves, representing the female form
were borne on baskets by the priests of Ceres; others brought their fetishes and
amulets.”
The Jewish idolaters of Jeremiah’s time used these same “sex loaves” and he bewailed the paganism of those whose “children gather wood and the fathers kindle the fire, and the women knead their dough to make cakes to the Queen of Heaven.” (Jer. 7:18) But when they had to flee into Egypt, and Jerusalem was leveled to the ground for their abominations, as foretold, and Jeremiah reproved them for the same worship of the sex-goddess, they replied that they would do as they pleased: because they had plenty when they did that and had had troubles since they quit. “And … did we make her cakes to worship her, and pour our drink offerings unto her without our men?” (Jer. 44:18, 19) Then Jeremiah tells them that is just why they are in the trouble they are — because they did these things.
Concerning the pagan amulets mentioned by Flaubert, they have been used right to the present time by the Talmudic pagans “which say they are Jews.” (Rev. 2:9. See Exhibits 285, 286, and 287)
Continuing Flaubert’s description of the child sacrifices to Molech:
“The brazen statue continued to advance towards the square of
Khamon. The rich, carrying scepters with emerald balls … the Ancients with
diadems on their heads … masters of the finances, governors of provinces,
sailors and the numerous horde employed at funerals, all with the insignia of
their magistracies or the instruments of their calling, were making their way …
At last the Baal arrived exactly in the Centre of the square. His pontiffs
arranged an enclosure with trellis-work to keep off the multitude … A picture is
drawn of the various orders and their positions, their colorful array, “the
necromancers all covered with tattooings and the shriekers in patched cloaks …
and the Yidonim, who put the bone of a dead man into their mouths to learn the
future. The priests of Ceres … were chanting a thesmophorion in the Megarian
dialect. [Note: the festival in honor of female procreation of
Thesmorphoria.]
“From time to time files of men arrived, completely naked,
their arms outstretched, and all holding one another by the shoulders … they
drew forth a hoarse and cavernous intonation; their eyes … shone thru the dust,
and they swayed their bodies simultaneously, and at equal distances, as though
they were all affected by a single movement. They were so frenzied that to
restore order the hierodules compelled them, with blows of the stick, to lie
flat on the ground, with their faces resting against the brass trellis
work.”
A priest of the female procreation goddess Tanith enters and is resented as this is the celebration to honor the male sex-god, Moloch. He, “Schahabarim … owing to his mutilation … could take no part in the cult of Baal.” (Note: The priests of the female goddesses were castrated with “sacred swords” and their “privy member” thrown up against the statue of the goddess as an offering.)
Moses knew of these pagan rites and denounced them in the following terms:
“He that is wounded in the stones, or hath his privy member
cut off, shall not enter into the congregation of the Lord.” (Deut.
23:1)
The Fire Burns for the Children
Continuing Flaubert:
“Meanwhile a fire of aloes, cedar, and laurel was burning
between the legs of the colossus. The tips of its long wings dipped into the
flame; the unguents with which it had been rubbed flowed like sweat over its
brazen limbs.
“Around the circular flagstone on which its feet rested, the
children, wrapped in black veils, formed a motionless circle … The rich, the
Ancients, the women, the whole multitude, thronged behind the priests and on the
terraces of the houses. The large painted stars revolved no longer; the
tabernacles were set on the ground; and the fumes from the censers ascended
perpendicularly …
“Many fainted; others became inert and petrified in their
ecstasy. Infinite anguish weighed upon the breasts of the beholders … At last
the High Priest of Moloch passed his left hand beneath the children’s veils,
plucked a lock of hair from their foreheads and threw it upon the flames. Then
the men in the red cloaks chanted the sacred hymn: ‘Homage to thee, Sun! King of
two zones, self-generating Creator ‘ … their voices were lost in the outburst of
instruments sounding simultaneously to drown the cries of the victims. The
eightstringed scheminiths, the kinnors which had ten strings and [page 53] the nebals which had
twelve, grated, whistled, and thundered. Enormous leathern bags, bristling with
pipes, made a shrill clashing noise; the tambourines, beaten with all the
players’ might, resounded with heavy, rapid blows; and in spite of the fury of
the clarions, the salsalim snapped like grasshoppers’ wings …
“The hierodules, with a long hook, opened the seven-storied
compartments on the body of the Baal. They put meal into the highest, two
turtle-doves into the second, an ape into the third, a ram into the fourth, a
sheep into the fifth, and as no ox was to be had for the sixth, a tawny hide
taken from the sanctuary was thrown into it. The seventh compartment yawned
empty still … it was well to make trial of the arms of the god. Slender
chainlets stretched from his fingers up to his shoulders and fell behind, where
men by pulling them made the two hands rise to a level with the elbows, and come
close together against the belly; they were moved several times in succession
with little abrupt jerks.
“Then the instruments were still. The fire roared. An
individual sacrifice was necessary, a perfectly voluntary oblation … Then the
priests to encourage the people drew bodkins from their girdles and gashed their
faces. [Note the description in I
Kings 18:28 of the priests of Baal: “And they cried aloud, and cut
themselves after their manner with knives and lancets, till the blood gushed
upon them.”]
“The Devotees, who were stretched on the ground outside, were
brought within the enclosure. A bundle of horrible irons was thrown to them, and
each chose his own torture. They drove in spits between their breasts; they
split their cheeks … then they twined their arms together, and surrounded the
children in another large circle which widened and contracted in turns. They
reached to the balustrade; they threw themselves back again, and then began once
more, attracting the crowd to them by the dizziness of their motion with its
accompanying blood and shrieks.”
The Moloch Sacrifice Climaxes
Returning to Flaubert’s description:
“By degrees people came into the end of the passages; they
flung into the flames pearls, gold vases, cup, torches, all their wealth; the
offerings became more numerous and more splendid.
“At last a man who tottered, a man pale and hideous with
terror, thrust forth a child; then a little black mass was seen between the
hands of the colossus, and sank into the dark opening. The priests bent over the
edge of the great flagstone and a new song burst forth …
“The children ascended slowly, and as the smoke formed lofty
eddies as it escaped … Not one stirred. Their wrist and ankles were tied, and
the dark drapery prevented them from seeing anything and from being recognized …
“The brazen arms were working more quickly. They paused no
longer. Every time that a child was placed in them the priests of Moloch spread
out their hands upon him to burden him with the crimes of the people,
vociferating:
‘They are not men, but oxen!’ The devout exclaimed: ‘Lord!
eat!’ and the priests of Proserpine complying through terror with the needs of
Carthage, muttered the Eleusinian formula: ‘Pour out rain! bring forth!’
“The victims when scarcely at the edge of the opening,
disappeared like a drop of water on a red-hot plate, and white smoke rose amid
the great scarlet color. Nevertheless, the appetite of the god was not appeased.
He ever wished for more. In order to furnish him with a larger supply, the
victims were piled upon his hands with a big chain above them which kept them in
their place. Some devout persons had at the beginning wished to count them, to
see whether their number corresponded with the days of the solar year, but
others were brought, and it was impossible to distinguish them in the giddy
motion of the horrible arms. This lasted a long, indefinite time until the
evening. Then the partitions inside assumed a darker glow, and burning flesh
might have been seen. Some even believed they could decry hair, limbs, and whole
bodies.
“Night fell: clouds accumulated above the Baal. The
funeral-pile, which was flameless now, formed a pyramid of coals up to his
knees; completely red like a giant covered with blood, he looked, with his head
thrown back, as though he were staggering beneath the weight of his
intoxication.
“In proportion as the priests made haste, the frenzy of the
people increased; as the number of victims was diminishing, some cried out to
spare them, other that still more were needful. The walls, with their burden of
people, seemed to be giving away beneath the howlings of terror and mystic
voluptuousness. Then the faithful came into the passages, dragging their
children, who clung to them; and they beat them in order to make them let go,
and handed them over to the men in red. The instrument-players sometimes stopped
through exhaustion; then the cries of the others might be heard, and the
frizzling of the fat as it fell upon the coals.
“The henbane-drinkers crawled on all fours around the
colossus, roaring like tigers; the Yidonim vaticinated, the Devotees sang with
their cloven lips; the trellis work had been broken through, all wished for a
share in the sacrifice: — fathers, whose children had died previously, cast
their effigies, their playthings, their preserved bones into the fire.
“Some who had knives rushed upon the rest. They slaughtered
one another. [Note: One is reminded here of Deuteronomy
14:1 “ye shall not cut yourselves.”] The hierodules took the fallen ashes at
the edge of the flagstone in bronze fans, and cast them into the air that the
sacrifice might be scattered over the town and even to the region of the
stars.
“The loud noise and the great light had attracted the
Barbarians* to the foot of the walls; they clung to the wreck of the helepolis
to have a better view, and gazed open-mouthed in horror.” (“Salammbo,” Gustave
Flaubert: born France: died 1880.)
LaCroix on Moloch
As to the same rites, LaCroix states:
“Moloch was represented under the figure of a man with the
head of a calf … erected upon an immense oven, which [see Note 1 below] [page 54] was lighted to consume at once the seven kinds of
offerings. During this holocaust, the priests of Moloch kept up a terrible
music, with sistrums and tambours, in order to stifle the cries of the victims.
Then took place that infamy cursed by the God of Israel: the Molochites
abandoned themselves to practices worthy of the land of Onan (masturbation] and,
inspired by the rhythmic sound of the musical instruments, writhed about the
incandescent statue, which appeared red thru the smoke; and they gave forth
frenzied cries as, in accordance with the Biblical expression, they gave their
seed to Moloch.” (“History of Prostitution,” by Paul LaCroix, French author and
historian; 1806-84)
Judaism Permits Child Sacrifices to Moloch
The whole Bible is full of and condemns the bloody business of pagan demonology, including Baal worship with its self-cutting with knives and Moloch worship with child sacrifice. Both are condoned or permitted by the modern Jewish Babylonian Talmud.
Every form of ancient paganism decried by the Bible may be found under the “whited sepulchre” of so-called “Judaism,” which is actually Pharisee paganism.
“Christian divines,” now, as formerly, would do well to read up on what the Bible condemns, and find those pagan murder practices have not disappeared from the Earth, nor from the “synagogue of Satan.”
Burning children to the demon Moloch is permitted today by the supreme legal authority of the so-called “Jewish” religion, which is the Babylonian Talmud, and, in particular, the Talmud book of Sanhedrin, Folios 64a-64b. Remember, the book of Sanhedrin is, according to its Introduction in the Soncino English translation of 1935, the “chief repository of the criminal law of the Talmud.” (See Exhibit 43)
To justify child sacrifices to Moloch, the Talmud once again cites Scripture, which clearly condemns such pagan practice, and then reverses the clear meaning of the Scripture with hairsplitting “exceptions” to justify these sacrifices. (See Exhibits 66, 67, 68, and 69)
Thus, as Christ put it to the Pharisees, you make the “commandment of God of none effect. Ye hypocrites! Well did Esaias [Isaiah] prophecy of you, saying, This people draw nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me. But in vain do they worship me, teaching for doctrines the commandments of men.” (Matt. 15:7) Christ also referred to Isaiah 29:13. Isaiah well knew the breed of Satanists who used the Bible to destroy it.
The “Mishna” of the Sanhedrin (Exhibit 66) sets out to make supposedly clear orders of Moses against burning or causing to be burned any child to Moloch by (1) handing the child to Moloch and (2) causing the child to be burned.
But, note the “explanation” to the Talmudic Mishna, which states (Exhibit 66): “He who gives of his seed to Molech incurs no punishment unless he delivers it to Moloch” (1) “and causes it to pass through the fire” (2). “If he gave it to Moloch but he did not cause it to pass through the fire, or the reverse” (i.e. caused his child to pass through the fire, but did not give it to Moloch) “he incurs no penalty unless he does both.”
At this point, does it really matter whether an innocent child has been burned in fire and also “given to Moloch” when its murder by fire is condoned if the latter proviso is excluded?
In a footnote to the same Talmud “Mishna” reference (Exhibit No. 66), it is “explained:”
“(5) As two separate offenses, proving that giving one’s seed
to Moloch is not idolatry.” What foul idolatry!
The same Talmud section (see Exhibit 67) subverts the Mishna exception “unless he gives it to Moloch” further to: “Punishment is not incurred unless he delivers his seed to the acolytes of Moloch.” Thus, if one delivers his own child into the fire, for death, and to Moloch, there would be “no punishment.”
A further “explanatory footnote” says: “He explains this to be the meaning of the Mishna unless he gives it to Moloch (5). This proves that the offense consists of two parts; (1) formal delivery to the priests, and (2) causing the seed to pass through the fire.” (Exhibit 67)
The same Talmud section (Exhibit 69) includes the repetitional statement that: “the service of Moloch … is not included in general idolatry.” (Note: Reversing the chief idolatrous practice denounced by the Bible!) In Leviticus XX, 2 it is stated: “And the Lord spake unto Moses, saying: … Whosoever he be of the children of Israel, or of the strangers that sojourn in Israel that giveth any of his seed to Molech … Then treatment of a murderer is demanded: “He shall surely be put to death.”
As to this Biblical prohibition, the Talmud is a masterpiece of satanism stating (Exhibit 68): “If one caused all his seed to pass through the fire to Molech, he is exempt, because it is written, ‘of thy seed’ implying, but not all thy seed.” In footnote 4 the Biblical citation as authority is given as the Leviticus reference referred to above.
Thus, the Talmud “nullifies” the word of God, reversing it while giving it as authority, to permit murdering one’s child in the service of Molech! This cannot be from ignorance of God’s word, clearly cited, and is nothing but sheer blasphemy.
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