The Nazi Lies Podcast Ep. 3: The Jewish Talmud Exposed

The Nazi Lies Podcast

Mike Isaacson: Da j00z!

[Theme song]

Nazi SS UFOsLizards wearing human clothesHinduism’s secret codesThese are nazi lies

Race and IQ are in genesWarfare keeps the nation cleanWhiteness is an AIDS vaccineThese are nazi lies

Hollow earth, white genocideMuslim’s rampant femicideShooting suspects named Sam HydeHiter lived and no Jews died

Army, navy, and the copsSecret service, special opsThey protect us, not sweatshopsThese are nazi lies

Mike: At the core of nazi lies is antisemitism. Since the Second World War it has disguised itself in many guises–Rothschilds, Soros, Bildebergs, lizard people. At its core is an all-powerful entity controlling the masses and aiming to destroy the nation through the corruption of culture and politics, which remains at the heart of fascist conspiracy theory. One of the ur-texts of Jew hatred in the 21st century is David Duke’s book “Jewish Supremacism,” which makes the claim that not only do Jews control the world, but that our religion teaches us to do so. Today, we’re joined by Ben Siegel who has his master’s in Religion, the Hebrew Bible, and Ancient Near Eastern Studies from the Claremont School of Theology. (Wow, that’s a mouthful.) Welcome to The Nazi Lies Podcast, Ben.

Ben Siegel: Thanks for having me Mike. I’m grateful for the opportunity to trash a Jew hater’s biblical scholarship.

Mike: [laughs] Very good. Okay, so before we get into Duke’s book, let’s talk a bit about how Judaism works, because it’s very unlike Christianity. Can you give us a rundown of how Jewish law and Jewish morality works?

Ben: Sure. I’ll do my best. Now the Jewish legal system, known in Hebrew as halakha, is a comprehensive framework that informs the behaviors of religious, and also frequently secular, Jews. It takes as its starting point the written text, the Torah, the biblical books of Genesis through Deuteronomy, from which it derives 613 mitzvot, meaning laws or commandments, as authoritative God-given instruction on how to live an observant Jewish life. So from those texts, considered the written Torah, what’s called the oral Torah is derived. This comprises successive centuries worth of interpretation of the written Torah by rabbis. The earliest of these is the Mishnah, which was compiled early in the second century of the common era, and the Gemara, rabbinical commentary on the Mishnah that was put together between the second and fifth centuries CE. These commentaries were collected to produce the Talmud. Now one in the Galilee region of Israel between 300 and 350 CE, known as the Jerusalem Talmud, and the second far more extensive Talmud compiled in Babylon in about 450 to 500 CE. This is the Babylonian Talmud. This is the one that people tend to cite most.

It’s really these long, extensive discourses weighing legal arguments on virtually every topic that was relevant to Jews during these periods, from personal and communal religious devotion to economic regulations to laws concerning marriage, dietary restrictions, relations with non-Jews; you name it. Now the Talmud is upheld to this day by most Jewish communities across the world as the basis for living an appropriate Jewish life in accordance with halakha and in accordance with God’s will and vision for the world.

Halakha informs Jewish ethics to a great deal as much as it undergirds legal and political concerns–a concern for ethical treatment of one’s community and one’s neighbors, stemming from the collective memory of slavery in Egypt, an ethics of solidarity, really, righteousness, compassion, and justice, in effect.

Mike: Okay, so Duke takes aim at our self-description as the chosen people. This is commonly misinterpreted. What does it mean when the Jews say we are the chosen people?

Ben: As the old saying goes, “How odd of God to choose the Jews.” So there’s this notion that God selected the Israelites for a particular theological mission, to live according to His laws, and to be a light unto nations, inspiring other people through their example. But there’s also this idea that the Jews chose God. That Abraham and his descendents embraced monotheism through a special and unique relationship with the deity. Chosenness in this sense isn’t indicative of inherent ethnic or racial superiority, as Duke argues. I’d feel safe saying he’s projecting his own white supremacist views onto the Jews here.

Mike: You don’t say.

Ben: [laughs] Yeah, I do.

Mike: Okay, so another thing that David Duke derides is our holidays. Specifically, he describes Purim and Pesach as a celebration of the slaughter of gentiles, which I find absolutely laughable. Do you want to clear that one up?

Ben: This would absolutely be hilarious if it weren’t so malicious. Pesach celebrates the liberation of the Israelite people from slavery and oppression in Egypt. Recalling the ten plagues during the seder does recognize the suffering inflicted upon the Egyptians to make this happen. But this isn’t a joyful moment. It’s typically somber. The recitation of each plague is followed by dripping a drop of wine from our cups onto our plates to signify how we ourselves are diminished by the Egyptians’ suffering.

There’s also a similarly warped misinterpretation of Purim going on here, where we celebrate the prevention of genocide against us. So in the Purim story, Haman had ordered the Jews put to death. The Megillah Esther makes it clear that the 70,000+ Persians killed at the end of the book are those sent by Haman to slaughter the Jews. And the Jews were only able to defend themselves because king Ahasuerus gives them permission to pick up swords. And to be frank, Mike, defense against genocide seems to a pretty legitimate cause for merrymaking.

Mike: Yeah, no, for sure. It’s a really fun holiday if you’ve ever celebrated it, you know. It’s a lot of dress up… I’ve heard it described as basically a combination of Halloween and New Years all wrapped into one. It’s really fun.

Ben: Sure, if you like to drink and scream, Purim is the holiday for you.

Mike: There you go. [laughs] Okay, so now let’s get into the nitty gritty. So, David Duke cites a whole bunch of scriptures to make the Jews out to be haters of all things goyishe, or non-Jewish, with scriptural references that appear to justify unscrupulous behavior towards them. First of all, before we get into that, what does the word “goy” mean?

Ben: Well it would be prudent to acknowledge that the term “goy” changes meaning slightly over time. In the biblical text, it means nation or people, not nation in the modern sense of Westphalian nation-states, but more as a homogenous ethnic identity. The Israelites were recognized as a goy here. Most notably, Exodus 19 where God promises Abraham that he will make his people “goy gadol,” a great people, Exodus 19:6. As we enter into the rabbinic period, where the Jews in the diaspora are negotiating Jewish identity as a minority population, goy predominantly takes on the meaning of non-Jew as a distinguishing marker. This interpretation of “goy” has persisted to this day, and is perhaps the most commonly recognized usage of the term.

I have seen discussions among antisemites who misinterpret it as meaning “cattle,” based on connotations in Talmudic texts. But these texts offer a strict binary worldview where “Jew” is seen as akin to human, whereas non-Jews are aligned with animals. I think it’s important to make the distinction that this framework is a legal one not necessarily a political one. Post exilic diaspora Jews did not have the kind of social power needed to foster political programs that affected the disenfranchisement of other groups typically associated with rhetorics of dehumanization.

Mike: Okay, so kind of on that point, Duke points to a number of decontextualized passages from Jewish scripture which describe gentiles in various negative ways: barbarians, animals, animal-fuckers. And I’ve got a few passages here which I’ve provided to you in advance. So there’s Gemara Kiddushin 68a, Yebamoth (and correct me on any of these pronunciations) Yebamoth 98a, Baba Mezia 114a-b, Abodah Zarah 22a-b, and Baba Mezia 108b. Can you give us a little exegesis?

Ben: I’d be happy to, but first I want to talk about how Duke sourced these texts. There’s been some commentary on him plagiarizing Kevin McDonald who is an evolutionary psychologist working out of Cal State University-Long Beach. He uses the same arguments and the citations. But it also appears that Duke took many of the translations of these texts from a book by Elizabeth Dilling, who was a far-right political activist in the 1930s, noted antisemite, who went to Nazi Germany and spoke very highly of what she saw there. So with these translations that he’s using, I think it’s important that we take it with an enormous grain of salt, first of all.

Mike: Right.

Ben: But also the thing I’ve noticed most about non-Jews who rage against the Talmud is that they haven’t read the damn thing. And frankly, I haven’t read all of it either. It’s an enormous body of text. And in that body of text there are, you know, rabbis disagreeing with each other. So one view may be held, and the exact opposite view is going to be upheld a line down. Just worth noting for when we’re looking at these texts that are obviously cherry-picked.

Mike: Right.

Ben: The first one you mentioned, Kiddushin 68a, it’s from a tractate that deals with rules pertaining to marriage and engagement laws. Now what Duke says about this is the Talmud denotes gentiles as animals. So here it’s forbidding the betrothal of an Israelite to a Canaanite maidservant. One thing, there’s no Canaanites in third century Persia at this time, so this is purely a hypothetical situation.

But it’s really this legal justification for not marrying non-Jews because of the potential for them to influence a Jew’s worship in a negative way, so that they won’t follow halakha. And there’s definitely a discussion here of identifying them as like an animal, but it’s not a similar dehumanization that we see in typical nazi rhetoric of like “Jews are cockroaches” or “Jews are vermin.” It’s like, here is this category of thing that is not us, and we cannot mix with that. Does that make sense?

Mike Yeah, I guess. Does the issue of her being a maidservant matter in a subordinate position to the person?

Ben: Some rabbis argue yes; some rabbis argue no. But really it’s more that who she is, based on this identity, is making the betrothal ineffective. It’s not considered valid.

Mike: Okay, so like–

Ben: Yeah.

Mike: Go ahead.

Ben: No, go right ahead.

Mike: Okay, yeah continuing right along, let’s go to Yebamoth 98a?

Ben: Yeah, Yebamoth deals with rules of yibbum. This is what’s commonly known as levarite marriage, where the brother of a man who died without children is permitted and encouraged to marry the widow. What Duke has this translated as is that all gentile children are animals. It doesn’t say anything of the sort here. It’s saying that the children of gentiles don’t have a father. They don’t have a patrilege. Like the offspring of a male gentile is considered no more related to him than the offspring of donkeys or horses. It’s just a way of saying that the rabbis don’t care who the kid’s dad is. It’s like, they couldn’t be bothered.

Mike: I see.

Ben: They’re not interested in the patrilege of non-Jews. They’re really more concerned with Jewish family ties.

Mike: Okay, so moving along, there’s two passages from Baba Metzia, one is 114a-b and one is 108b.

Ben: Mmhmm. Baba Metzia discusses civil matters. That is property, law of usury, other issues such as lost property and damages done to it. So the issue here is again, categorizing– Duke takes issue with the categorizing of goyim as non-human. And again, it comes down to the same thing. It’s less that they are not recognized as human, and more that it is an issue of ritual purity because they don’t adhere to the same religious standards. Therefore, they necessarily can’t contaminate certain Jewish sacred spaces.

Mike: That’s probably–

Ben: And–

Mike: Go ahead.

Ben: Yeah, sorry go ahead.

Mike: I was gonna say, it’s probably also worth noting that like many Jews, I would venture even to say most Jews, probably don’t follow a lot of these laws. [laughs]

Ben: Yeah, many of them aren’t even aware of them. You know, you can spend your entire life studying these texts and maybe come across it once. You know, there are thousands of these tractates.

Mike: And last in this category was Abodah Zarah 22a-b.

Ben: Mmhmm. [laughs] This one’s funny. Duke says gentiles prefer sex with cows. What the text is actually saying is that the animal of a Jew is more appealing to gentiles than their own wives. [laughs] So, I don’t know if this intentionally, you know, throwing some shade gentiles and their own marriage relations, but it seems more in keeping with a concern that’s held by the Talmudic sages of how do you ensure that an animal that you are sacrificing is ritually pure. That means it has no blemishes; it is handicapped in any way; but very importantly, that it has not had any sexual relations with anybody.

So Abodah Zarah, literally meaning “foreign worship” or “strange service,” it deals with how to live with people who don’t adhere to the same religious convictions. And the concern of beastiality is kind of a big, overarching theme in this text to the point that there are many discussions of concern about whether or not you can purchase a sacrificial animal from a goy. Some rabbis say no; some say yes.

Interestingly enough, there is one narrative in the text, where a goy named Dama– The rabbis go to him, and purchase a red heifer which is like a really big omen in the bible. It’s like huge. That’s like primo sacrifice. And he is upheld as a righteous goy and as someone who would never shtup his cow. So what’s really interesting here is that you’ve got these two different voices in the text that are both preserved as authoritative. One, there is the concern that the goy will engage in beastiality. The other is this one goy Dama who is upheld as an example of righteousness in regards to being able to buy, you know, a sacrificial animal for him.

Of course, Duke isn’t going to look at this text because it doesn’t serve his overall purpose as vilifying the Jewish people as anti-goy.

Mike: And before we continue, I want to inform our listeners that shtup is a Yiddish word for “having sex with.”

Ben: Yeah, literally it means “push,” but yeah, it means sex.

Mike: Alright so, Duke also makes the claim that there are different laws that Jews follow when it comes to dealing with the goyim. So he specifically points to Gittin 57a, Abadoh Zarah 67b, Sanhendrin 52b, Sanhedrin 105a-b and 106a-b. Can you explain what’s going on in those passages?

Ben: Sure, so my understanding of his gripe with Gittin 57a is what is the punishment for Jesus in the next world, saying that he will be boiled in excrement. He’s going to be punished in boiling poop, and that anyone who mocks the word of the sages will be sentenced to boiling excrement. This was his sin, as he mocked the words of the sages. And the Gemara comments come and see the difference between these sinners of Israel and the prophets of the nations of the world as Balaam, who was a prophet, wished Israel harm whereas Jesus the Nazarene, who was a Jewish sinner, sought their wellbeing.

So there is this, kind of– There’s some antagonism towards Jesus in the text because of its function as– Jesus’s function and Christianity’s function as a counter-claim to the inheritance of Abraham and of Isaac and Jacob. So there’s some theological competition going on here.

Mike: And what about Abodah Zarah 67b?

Ben: Mmhmm. “The halakha from the case of gentiles that require purging. Vessels that gentiles used for cooking that the Torah requires that one purge through fire and ritually purify before they may be used by Jews.” You know, he seems to be indicating that– Duke seems to be indicating that the text is saying that goyim are dirty. But this isn’t an argument for, like, hygienic cleaning. The ancient Israelites and Talmudic sages didn’t have a germ theory of disease. What they’re talking about is purifying these vessels for religious purposes, specifically. They have to be rededicated for their sacred use because they may have come in contact with forbidden food, with non-kosher food.

Mike: Right, so this is about the laws of kashrut, right?

Ben: Yeah, precisely. And again this is Abodah Zarah which is all about how do we do our religion properly with all of these other influences around us.

Mike: Right, okay so Sanhendrin 52b.

Ben: Yeah, this is another Jesus one. So Duke says that the person being punished in this text is Jesus, and he sees this as an anti-Jesus text. But the text doesn’t mention Jesus whatsoever. It’s a general rule for capital punishment by strangulation which is outlined in Leviticus. So this is one of your big nazi lies. He doesn’t mention– They don’t mention Jesus here.

Mike: Is this one of the ones where he mentions Balaam or something?

Ben: I believe so.

Mike: Okay, can you talk about who Balaam is, because Duke misidentifies him as Jesus.

Ben: Yeah he does that a lot. So in the book of Numbers, Balaam is a prophetic figure, identified in the text as a false prophet, who goes to send a curse against the Israelite people, and he is himself cursed for it and put to death. So he’s kind of like this figure of those who would seek the destruction the Jewish people. He’s a big bad.

Mike: Right, and since he’s in the book of Numbers which is the Torah, right?

Ben: Yeah.

Mike: Yeah, I mean, that would mean that this is, like, well before Jesus’s time, right?

Ben: Absolutely.

Mike: Like there’s no way this would have been Jesus.

Ben: For sure. Granted, there are certain Christian interpreters of the text who see Hebrew bible references to Jesus throughout.

Mike: Right.

Ben: So they kind of see Jesus as foreshadowed in so much.

Mike: Alright so, moving on, Sanhendrin 105a-b?

Ben: So this one’s interesting because it says that Balaam was a diviner by using his penis. [both laugh] And he’s one who engaged in beastiality with his donkey. So what Duke takes to be a condemnation of Jesus, because he’s misidentified Jesus with Balaam, is really kind of like textbook Talmudic condemnation of a big bad goy. Now here’s a guy who sought the destruction of the Jewish people. In the book of Numbers he’s got this talking donkey who prevents him– who tries to stop him from going forward with his mission. And we know that he was bad because, according to the Talmud, he had sex with his donkey.

There’s this major preoccupation with bestiality in the Talmud, and it is weird as hell. But it’s there, and we’ve got to deal with it. [laughs]

Mike: Okay, and Sanhendrin 106a-b.

Ben: Again, this one’s not about Jesus, but rather about Balaam who has been misidentified with Jesus. I think this is– this kind of misidentification is just indicative of Duke not doing his homework. My understanding is that he took these from Dilling, and he never fact-checked to see if, you know, this is what the text says or this is what the text identifies. You know, this is bad scholarship on his part which is probably to be expected from this guy who defrauded his own his own white supremacist organization and has a fake degree.

Mike: Right, and he even says in the book that he’s not doing anything original, that it’s just collected from other sources.

Ben: Right.

Mike: Well, since we’re on the subject of Jesus, we may as well go with the rest of the passages that I have here. So Sanhendrin 90a. I’m kind of skipping around here.

Ben: Yeah this one’s all about prohibition against idol worship. And you said this one is Jesus-related?

Mike: That’s what he said, yeah. About Christianity and Jesus, yeah.

Ben: I don’t find much to do with Jesus in this text. Jesus isn’t mentioned in this one. It’s primarily about idol worship and people who prophesize with regards to it. Maybe he’s trying to say that, like, the preoccupation with idol worship is a condemnation of Christianity, but I’m just not seeing where he’s getting Jesus out of this.

Mike: Okay then, on that same subject Shabbat 116a.

Ben: Yeah, holy books in Babylonian temples. Now is this the one where he says a goy can’t read the text?

Mike: It might be, yeah. Or a Christian can’t read the text.

Ben: Yeah, oh no, this is a really particular one. Again this one is just– There’s a lot of rhetorical violence against those who do the religion improperly or don’t treat the sacred texts as they should. You know, these are practices and artifacts that are very important to the Jewish people, so they hold them in very high regard.

Mike: So I guess moving along, Duke refers to a number of passages in the Bible that he takes to mean that Jews are preoccupied with racial integrity. (Projection much?) He points specifically to Sanhendrin 59a, Deuteronomy 7:2-6, Ezra 9:1-2 and 9:12, Leviticus 20:24, and Nehemiah 13:3. So what do these passages say and what do they actually mean?

Ben: With Sanhedrin 59a, which Sanhedrin primarily deals with criminal law, it says that “A gentile who engages in Torah study is liable to receive the death penalty. As it is stated: ‘Moses commanded us a law, an inheritance of the congregation of Jacob.’” This is from Deuteronomy 33:4. “Indicating that it is an inheritance for us, and not for them.”

So there is one sage, a rabbi Yokhanon who is arguing that goyim who study Torah, you know, they’re liable to be put to death. You know, they expose themselves to capital punishment. He’s arguing this because they view the Torah with such high esteem; it is their most sacred text. They want to preserve it.

Now this text is followed a line or two down by a counterargument. It says, “You have therefore learned that even a gentile who engages Torah study is considered like a high priest.” So you’ve got one argument saying that a goy who studies Torah is liable to be put to death, and another that says that they have an incredible status, that studying Torah gives them very high regard. But this again is one of those instances where Duke does not consider that might undermine his central thesis that Jews are bad, are always bad, and will always be bad.

Mike: Okay, so what about the Deuteronomy passages?

Ben: Deuteronomy is fascinating. We could do a whole discussion of that book in and of itself because it is–Deuteronomy in Greek means “second law”–but it is kind of a later law code that is arguably the result of a very kind of reactionary sect of Israelite theology that does not see coexistence with people who don’t worship YHWH as possible.

And rhetorically, what they are saying is when the Israelites get to the promised land, they are to commit genocide against the peoples of the land. Don’t intermarry with them because that could lead to apostasy, that could lead to illicit worship. You know, their daughters will lead you to serve other gods. The sense here is that Israel is a holy people, God has chosen them to be special unto him, and if they allow this foreign influence to affect them, that will be undermined.

Mike: Okay, and what about the Ezra text? Ezra 9:1-2 and 9:12.

Ben: Yeah, there’s some scholarship to indicate that Ezra and Nehemiah represent one scholarly tradition. So after the Babylonian empire was defeated by the Persian empire, the Persians allowed the community of Israelites that had been taken into exile, the golah community, to return to the land, to rebuild the temple, and to reestablish rule.

So one of the concerns of the returning community is this very specific idea that the reason they were exiled in the first place is because God is punishing them for worshipping other gods. And that sense also undergirds the theology of the book of Deuteronomy. So their solution is that, to prevent that from ever happening again, they have to divorce from the non-Israelite wives that they had married that might lead them into temptation.

Now this is the view of the returning community, not the community that had stayed in the land of Israel during that time. So these would have been the intelligentsia, the priestly class, the aristocracy, skilled laborers, so it’s not a normative view, but it kind of becomes normative because it becomes the dominant voice of the text, if that makes any sense. But they are saying that for the sake not just of religious purity but also to establish power for themselves, you know, the returning community has a claim to power in the land, not just because they have, you know, they have a connection to it where they are before the exile, but they are supported by the Persian imperial power. They’re making this new claim of identity and religiosity to assert that power.

Mike: Okay and what about Leviticus 20:24?

Ben: “You shall inherit their land” (“Them” being the Canaanites.) “that I will give unto you to possess it, a land that flows with milk and honey. I am the Lord your God that separated you from other people.” So this is God telling the Israelites that they will be given the promised land because God has chosen them, has separated them. The word “kodesh,” to be holy, also means separate. So it’s really a theological category, not an ethnic one. You know, the Israelites are separate from these people and are given the land because of their adherence to the covenant at Sinai, not because they are of a particular ethnic or racial background.

Mike: Okay, so we talked a little bit about kind of the somewhat genocidal tendencies I guess. And so David Duke talks about massacres perpetrated by Jews in the bible. He points to Deuteronomy 20:10-18, Isaiah 34:2-3. and Joshua 6:21 and 10:28-41. And when I mentioned Joshua to you, you kind of rolled your eyes at it.

Ben: Yeah.

Mike: So I guess let’s start with Joshua then.

Ben: Yeah, I do. Good. Joshua’s a fascinating text. Scholars pretty much agree that it has no, or little to no, basis in historical fact. You know, one of these is that, these texts Joshua 6:21, is the destruction of the city of Jericho which according to archeological records happened several hundred years prior to when this narrative is supposed to have taken place. But what’s being discussed here in 21 is the devotion of the city to the Lord, the destruction of every living thing in it. So, you know, this is absolutely a genocidal text. It’s a purification of the land by the sword and by flame.

So typically in war in the ancient near east, you could take slaves, you could take cattle as war booty. But what is being done here is the destruction of all of that, saying that everything belongs to God, and as such it must be destroyed and sacrificed unto him. But it’s also seen as a kind of justice because here are these, for lack of a better word, pagans who stand in the way of the Israelite mission, and who may also tempt the Israelites to turn away from the path of God. So it’s absolutely this violent, theologically motivated holy war, genocidal slaughter, maintained in the text.

And I do think it’s important to wrestle with these notions. You know, whether or not it actually happened, it’s still– It’s there, and it informs a great deal of thinking. It informed the colonization of the New World, whereby settlers from Europe saw themselves as Israelites and the indigenous people here as Canaanites. Robert Allen Warrior is an indigenous scholar who’s done a lot of work on this. But then, the Joshua narrative also informed many of the early Zionists, and they saw themselves as, as Rachel Haverlock called the Joshua generation. Like, Ben Gurion assembled a number of different people to do bible studies on the book of Joshua. It is a text of settler colonialism and can be used to justify that kind of political programme.

Mike: Okay so back to Deutero–

Ben: If that’s what you’re trying to do, Joshua is a good place to pull from.

Mike: Okay so back to Deuteronomy, 20:10-18. What’s being said in there?

Ben: “When you march up to attack a city, make its people an offer of peace. If they accept and open its gates, all the people shall be subject to forced labor and shall work for you. If they refuse to make peace and they engage in battle, lay siege to the city.” And the ban, or kherem, is in effect there. So destroy, destroy, destroy, and leave nothing because everything is for God. It’s the same scenario– In this instance, the people in the land are given the opportunity to surrender, otherwise they are subject to the sword.

It’s very similar to the kind of warfare described in other texts from the ancient near east, whether they’re Assyrian or Babylonian. So it’s not uncommon to see this kind of siege warfare described, and it’s not necessarily unique to the Israelite people.

Mike: Right, I mean, yeah, I mean that was one of the things that happened to the Israelite people, at least in engaging the Romans, right?

Ben: Yeah, precisely.

Mike: Okay, what about Isaiah 34:2-3?

Ben: This one’s interesting because it’s not actually a narrative of slaughter. It’s a prophetic oracle delivered against the people of Edom, the Edomites, for betraying the Israelites to the Babylonians and assisting in their imperial endeavors. It’s saying that, you know, you will be destroyed. You know, the corpses of your people will lay in the street. So it’s not an actual thing that happened.

It’s part of a type of prophetic literature called oracles against the nations where the prophet of a particular book will condemn a specific people on God’s behalf. Keep in mind that the prophets aren’t really seen as their own agents. They’re the agents of God; they speak God’s word. So God through Isaiah is saying, here’s what’s going to happen to you because of your betrayal.

Mike: Okay, so this next part is probably going to need a trigger warning or something. So there’s some really strange passages that he cites about rape and virginity that I honestly haven’t looked at because by the time I got to these passages I was just tired of him being wrong every time I checked the passages he cited. So he cites Kethuboth 11b, Sanhedrin 55b and 69a-b, Yebamoth 57b, 58a, and 60b. So let’s start with Kethuboth.

Ben: Right, yeah, so here he’s– The issue is Bath Sheeba, when she gave birth to Solomon, whether or not she was six years old, or whether or not she was an earlier age. It’s not saying that six-year-olds are appropriate– or that six is an appropriate age for sexual relations with a girl. It’s arguing at what age a child can conceive. Like when is conception possible? And it’s saying that because Bath Sheeba gave birth to Solomon when she was six, it’s somewhere around that time. Yeah, this whole discourse is really gnarly.

Mike: Okay, so what about Sanhendrin 55b?

Ben: So here it’s about a girl who is three years and one day whose father has arranged for her to be married, and betrothal is through intercourse. It’s concerning the legal status of the intercourse with her, if it’s like full-fledged sex. Really here the text is examining forbidden sexual acts that cause ritual impurity and calamity. And prior to this specific quotation is a broader context of unwitting beastiality, like beastiality that you didn’t know you did. It’s not justifying sex with minors; it says that the act renders the man ritually impure and liable to be put to death. Lucky for the child, I guess lucky, is that they’re exempt from execution because they’re a minor. Small condolence I guess.

Mike: Okay so it’s basically saying the opposite of what David Duke said.

Ben: Yeah.

Mike: Okay, what about 69a-b?

Ben: I mean, this is probably a discussion of the legal ramifications of this act.

Mike: Yeah this is actually, this says exactly what you were talking about earlier. So “A maiden aged three years and a day may be acquired in marriage by coition, and if her deceased husband’s brother cohabitated with her, she becomes his.” Blah blah blah.

Ben: Yeah, because it’s Yebamoth– It’s Yebamoth, right?

Mike: No this is Sanhendrin.

Ben: Oh Sanhendrin. So this is, yeah, criminal law. So this is the liability of criminal punishment, but also these rabbis debated everything. What is the likelihood that a three-year-old is going to be married to someone who then dies and then has to be– Again they have the option to be married to their brother so that the dead brother’s lineage doesn’t end. They’re really negotiating, like, every possible eventuality that might happen just in case. You know, all of these are hypothetical situations. And, you know, they’re gross. Some of them are just really fucked up.

Mike: [laughs] Yeah Jews like to talk about a lot of weird hypotheticals. Alright so now onto the Yebamoth one. So 57b.

Ben: Yeah, Yebamoth 57b. This one I’ve got, “A maiden aged three years and a day may be acquired by marriage in coition.” So yeah, the sex act is technically allowed. It’s not condoning it. But because three-year-old girls cannot become pregnant, it’s still technically forbidden because it’s a waste of seed in non-procreative sex. So it’s saying that she can’t conceive via sexual intercourse, so it’s really forbidden because sex in this worldview is not for pleasure; it’s purely for procreation. So if you are wasting sperm engaging in this sex act, it’s a bad thing. Not going to lie, this one’s fucked up.

Mike: Yeah, what about 58a?

Ben: Um, doesn’t say anything about minors.

Mike: Really?

Ben: Just, yeah, I didn’t see anything about minors in this one.

Mike: What about rape?

Ben: Most likely. Let me just take a closer look.

Mike: Or virginity or something?

Ben: Yeah, do you have a quote on this one?

Mike: Not sure. I mean, I don’t have quotes on any of these because again I stopped looking at them.

Ben: Yeah, and a lot of it is just like– It’s kind of he said, she said. I don’t know. I don’t take David Duke’s reading of these in good faith, and I don’t think we can.

Mike: This is a weird passage. There’s something about “Through betrothal alone a woman is not entitled to eat.” This is so strange.

Ben: I mean I would lie if I said that I understood the majority of Talmudic literature.

Mike: Right.

Ben: You know, people can spend seven years reading this entire work all the way through. The law of tamurah.

Mike: Yeah, and, I mean, even– David Duke doesn’t even necessarily quote these passages. He just references them. And I guess, like you said, he probably pulls them from other sources without reading them.

Ben: Yeah, I– With this, I can’t even tell, like, what he’s arguing. Like, what is the– What issue is he taking here?

Mike: Yeah, I would suggest that our listeners read this passage and try to figure out what the fuck David Duke has a problem with.

Ben: Yeah exactly. Yeah [sarcastically] read David Duke’s book. You’ll have fun.

Mike: Yeah, no don’t read David Duke’s book, but you can read the Talmud, that’s pretty good.

Ben: Spend seven years reading the whole thing. You can do it, a daf a day.

Mike: Alright, do you have any notes on Yebamoth 60b?

Ben: So this is where the Gemara cites another ruling related to who is considered a virgin. And it’s not condoning sex with a three-year-old. It says that in the event of that happening, she remains a virgin because her hymen grows back. Like if it’s through a sex act with an adult man or if her hymen is ruptured by wood. You know, she’s still considered a virgin because it grows back. I don’t know if that’s medically true.

Mike: Yeah, I was–

Ben: Sounds like bullshit, but the issue here is virginity as it relates to being able to determine paternity in the long run.

Mike: Okay, alright, so Judaism has changed a lot since these texts were written. So what can we say about the ethos of Judaism now as it relates to these texts?

Ben: Right, obviously most Jews aren’t concerned with the majority of the issues we’ve addressed here today. You know, they don’t spend a lot of time thinking about beastiality, thank goodness. But I think if there is a single Jewish ethos, it’s an affirmation of being the people of Israel, literally meaning “to wrestle with God,” Yis-ra-el. Engagement in argument over Torah are so central to our people’s identity that even secular atheist Jews still contend with these issues. So as many different types of Jews as there are and how many different ways they approach the text, there still profoundly, proudly participating in a longstanding tradition that’s engaging with and arguing with the tradition. I think that’s the modern Jewish ethos, and it’s much the same as the ancient but adapted to the current context: How do we live a good life?

Mike: Word, well Ben Siegel, thank you so much for coming on The Nazi Lies Podcast and taking the time to do the tedious work of debunking David fucking Duke. [both laugh] You can catch Ben on Twitter and Facebook at Anarcho-Judaism.

Ben: Mike it has been an absolute pleasure. Thank you for having me.

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