[Marxism] The Complete Guide to Killing Non-Jews

Shane Mage shmage at pipeline.com
Mon Nov 9 15:16:04 MST 2009

On Nov 9, 2009, at 4:03 PM, Louis Proyect wrote:

> (Posted to Doug's list by Brian Atinsky, an Israeli.)
> Roi Sharon / The Complete Guide to Killing Non-Jews
> /*Ma’ariv, 9.11.2009, p. 2 */
> For the Hebrew original:
> http://www.nrg.co.il/online/1/ART1/964/186.html //
> When is it permissible to kill non-Jews? The book Torat ha-Melekh
> [The King’s Teaching—INT], which was just published, was written
> by Rabbi Yitzhak Shapira, the dean of the Od Yosef Hai yeshiva in
> the community of Yitzhar near Nablus, together with another rabbi
> from the yeshiva, Yossi Elitzur. The book contains no fewer than
> 230 pages on the laws concerning the killing of non-Jews, a kind
> of guide for anyone who ponders the question of if and when it is
> permissible to take the life of a non-Jew.
> Although the book is not being distributed by the leading book
> companies, it has already received warm recommendations from
> right-wing elements, including recommendations from important
> rabbis such as Yitzhak Ginsburg, Dov Lior and Yaakov Yosef, that
> were printed at the beginning of the book. The book is being
> distributed via the Internet and through the yeshiva, and at this
> stage the introductory price is NIS 30 per copy. At the memorial
> ceremony that was held over the weekend in Jerusalem for Rabbi
> Meir Kahane, who was killed nineteen years ago, copies of the book
> were sold.
> Throughout the book, the authors deal with in-depth theoretical
> questions in Jewish religious law regarding the killing of
> non-Jews. The words “Arabs” and “Palestinians” are not mentioned
> even indirectly, and the authors are careful to avoid making
> explicit statements in favor of an individual taking the law into
> his own hands. The book includes hundreds of sources from the
> Bible and religious law. The book includes quotes from Rabbi
> Abraham Isaac Kook, one of the fathers of religious Zionism, and
> from Rabbi Shaul Yisraeli, one of the deans of the Mercaz Harav
> Yeshiva, the stronghold of national-religious Zionism that is
> located in Jerusalem.
> The book opens with a prohibition against killing non-Jews and
> justifies it, among other things, on the grounds of preventing
> hostility and any desecration of God’s name. But very quickly, the
> authors move from prohibition to permission, to the various
> dispensations for harming non-Jews, with the central reason being
> their obligation to uphold the seven Noahide laws, which every
> human being on earth must follow. Among these commandments are
> prohibitions on theft, bloodshed and idolatry. [The seven Noahide
> laws prohibit idolatry, murder, theft, illicit sexual relations,
> blasphemy and eating the flesh of a live animal, and require
> societies to institute just laws and law courts—INT]
> “When we approach a non-Jew who has violated the seven Noahide
> laws and kill him out of concern for upholding these seven laws,
> no prohibition has been violated,” states the book, which
> emphasizes that killing is forbidden unless it is done in
> obedience to a court ruling. But later on, the authors limit the
> prohibition, noting that it applies only to a “proper system that
> deals with non-Jews who violate the seven Noahide commandments.”
> The book includes another conclusion that explains when a non-Jew
> may be killed even if he is not an enemy of the Jews. “In any
> situation in which a non-Jew’s presence endangers Jewish lives,
> the non-Jew may be killed even if he is a righteous Gentile and
> not at all guilty for the situation that has been created,” the
> authors state. “When a non-Jew assists a murderer of Jews and
> causes the death of one, he may be killed, and in any case where a
> non-Jew’s presence causes danger to Jews, the non-Jew may be
> killed.” One of the dispensations for killing non-Jews, according
> to religious law, applies in a case of din rodef [the law of the
> “pursuer,” according to which one who is pursuing another with
> murderous intent may be killed extrajudicially] even when the
> pursuer is a civilian. “The dispensation applies even when the
> pursuer is not threatening to kill directly, but only indirectly,”
> the book states. “Even a civilian who assists combat fighters is
> considered a pursuer and may be killed. Anyone who assists the
> army of the wicked in any way is strengthening murderers and is
> considered a pursuer. A civilian who encourages the war gives the
> king and his soldiers the strength to continue. Therefore, any
> citizen of the state that opposes us who encourages the combat
> soldiers or expresses satisfaction over their actions is
> considered a pursuer and may be killed. Also, anyone who weakens
> our own state by word or similar action is considered a pursuer.”
> Rabbis Shapira and Elitzur determine that children may also be
> harmed because they are “hindrances.” The rabbis write as follows:
> “Hindrances—babies are found many times in this situation. They
> block the way to rescue by their presence and do so completely by
> force. Nevertheless, they may be killed because their presence
> aids murder. There is justification for killing babies if it is
> clear that they will grow up to harm us, and in such a situation
> they may be harmed deliberately, and not only during combat with
> adults.”
> In addition, the children of the leader may be harmed in order to
> apply pressure to him. If attacking the children of a wicked ruler
> will influence him not to behave wickedly, they may be harmed. “It
> is better to kill the pursuers than to kill others,” the authors
> state.
> In a chapter entitled “Deliberate harm to innocents,” the book
> explains that war is directly mainly against the pursuers, but
> those who belong to the enemy nation are also considered the enemy
> because they are assisting murderers.
> Retaliation also has a place and purpose in this book by Rabbis
> Shapira and Elitzur. “In order to defeat the enemy, we must behave
> toward them in a spirit of retaliation and measure for measure,”
> they state. “Retaliation is absolutely necessary in order to
> render such wickedness not worthwhile. Therefore, sometimes we do
> cruel deeds in order to create the proper balance of terror.”
> In one of the footnotes, the two rabbis write in such a way that
> appears to permit individuals to act on their own, outside of any
> decision by the government or the army.
> “A decision by the nation is not necessary to permit shedding the
> blood of the evil kingdom,” the rabbis write. “Even individuals
> from the nation being attacked may harm them.”
> Unlike books of religious law that are published by yeshivas, this
> time the rabbis added a chapter containing the book’s conclusions.
> Each of the six chapters is summarized into main points of several
> lines, which state, among other things: “In religious law, we have
> found that non-Jews are generally suspected of shedding Jewish
> blood, and in war, this suspicion becomes a great deal stronger.
> One must consider killing even babies, who have not violated the
> seven Noahide laws, because of the future danger that will be
> caused if they are allowed to grow up to be as wicked as their
> parents.”
> Even though the authors are careful, as stated, to use the term
> “non-Jews,” there are certainly those who could interpret the
> nationality of the “non-Jews” who are liable to endanger the
> Jewish people. This is strengthened by the leaflet “The Jewish
> Voice,” which is published on the Internet from Yitzhar, which
> comments on the book: “It is superfluous to note that nowhere in
> the book is it written that the statements are directly only to
> the ancient non-Jews.” The leaflet’s editors did not omit a
> stinging remark directed at the GSS, who will certainly take the
> trouble to get themselves a copy. “The editors suggest to the GSS
> that they award the prize for Israel’s security to the authors,”
> the leaflet states, “who gave the detectives the option of reading
> the summarized conclusions without any need for in-depth study of
> the entire book.”
> One student of the Od Yosef Hai yeshiva in Yitzhar explained, from
> his point of view, where Rabbis Shapira and Elitzur got the
> courage to speak so freely on a subject such as the killing of
> non-Jews. “The rabbis aren’t afraid of prosecution because in that
> case, Maimonides [Rabbi Moses ben Maimon, 1135–1204] and
> Nahmanides [Rabbi Moses ben Nahman, 1194–1270] would have to stand
> trial too, and anyway, this is research on religious law,” the
> yeshiva student said. “In a Jewish state, nobody sits in jail for
> studying Torah.”
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Shane Mage
Shane Mage

> This cosmos did none of gods or men make, but it
> always was and is and shall be: an everlasting fire,
> kindling in measures and going out in measures."
> Herakleitos of Ephesos

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