Anyone who does not like Jews should be removed / Foreword, Eessõna, taustamaterial. Backround information.

And here is Why:
Siin on miks:

On Background, about the winning race of Machines and Lifeless Stones beings (Greek-Roman penis  sucking philosophy upholders, the tie promoters and opponents of Matriarchy ) !
https://www.youtube.com/watch?v=LGtVB4cM-HI

If We accept these lies they say about Hebrews, what else these dark beings can say about Estonians?
I personally help to cleanup ANY Estonian seed who is infected by so dark forces, that after Soviet Union, they STILL have not got what is going on.

Oleks nende sõnade uskujatel, nende levitajatel OSAKENEGI aju ja südant, siis nad oleks vaevunud natukene kasvõi GOOGLEDAMA ja leidnud kiiresti, et :

"These misquotes and fabrications come straight from the Knights of the Ku Klux Klan web site. Some cannot be explained simply because the quotes do not exist in the Talmud. Some references are to a book that does not exist in Talmud or any Jewish literature. Others are taken seriously out of context, or add words or thoughts that are not in the original."
http://www.minuteswithmessiah.com/question/kkk.html

Ja et:
" many of these criticisms, particularly those in antisemitic sources, are based on quotations that are taken out of context, and thus misrepresent the meaning of the Talmud's text. Sometimes the misrepresentation is deliberate, and other times simply due to an inability to grasp the subtle and sometimes confusing narratives in the Talmud. Some quotations provided by critics deliberately omit passages in order to generate quotes that appear to be offensive or insulting.^{[79][80] "}

• ADL report, p. 1-2

For examples of some selective quoting and omissions, see:Responses to criticisms by Gil Student:Responses to criticisms by Michael Gruda

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The Vilna edition of the Talmud was subject to Russian government censorship, or self-censorship to meet government expectations, though this was less severe than some previous attempts: the title "Talmud" was retained and the tractate Avodah Zarah was included. Most modern editions are either copies of or closely based on the Vilna edition, and therefore still omit most of the disputed passages. Although they were not available for many generations,
the removed sections of the Talmud, Rashi, Tosafot and Maharsha were preserved through rare printings of lists of errata, known as Chesronos Hashas ("Omissions of the Talmud").^[98] Many of these censored portions were recovered ironically enough from uncensored manuscripts in the Vatican Library. Some modern editions of the Talmud contain some or all of this material, either at the back of the book, in the margin, or in its original location in the text.<sup>[99]

---</sup>

 Criticism of the Talmud is widespread, in great part through the internet.^[105] The Anti-Defamation League's report on this topic states that antisemitic critics of the Talmud frequently use erroneous translations or selective quotations in order to distort the meaning of the Talmud's text, and sometimes fabricate passages.

^______


"The Talmud in Anti-Semitic Polemics" (PDF) (Press release). Anti-Defamation League. February 2003. Retrieved September 16, 2010. By selectively citing various passages from the Talmud and Midrash, polemicists have sought to demonstrate that Judaism espouses hatred for non-Jews (and specifically for Christians), and promotes obscenity, sexual perversion, and other immoral behavior. To make these passages serve their purposes, these polemicists frequently mistranslate them or cite them out of context (wholesale fabrication of passages is not unknown).…In distorting the normative meanings of rabbinic texts, anti-Talmud writers frequently remove passages from their textual and historical contexts. Even when they present their citations accurately, they judge the passages based on contemporary moral standards, ignoring the fact that the majority of these passages were composed close to two thousand years ago by people living in cultures radically different from our own. They are thus able to ignore Judaism's long history of social progress and paint it instead as a primitive and parochial religion. Those who attack the Talmud frequently cite ancient rabbinic sources without noting subsequent developments in Jewish thought, and without making a good-faith effort to consult with contemporary Jewish authorities who can explain the role of these sources in normative Jewish thought and practice.

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One such example concerns the line "If a Jew be called upon to explain any part of the rabbinic books, he ought to give only a false explanation. Who ever will violate this order shall be put to death." alleged to be a quote from a book titled Libbre David (alternatively Livore David). No such book exists in the Talmud or elsewhere.^[107] The title is assumed to be a corruption of Dibre David, a work published in 1671.^[108]
Reference to the quote is found in an early Holocaust Denial book, The Six Million Reconsidered by William Grimstad.^[109]
Gil Student, an internet author, states that many attacks on the Talmud are merely recycling discredited material that originated in the 13th-century disputations, particularly from Raymond Marti and Nicholas Donin, and that the criticisms are based on quotations taken out of context, and are sometimes entirely fabricated.^[110]

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Student, Gil (2000). "The Real Truth About The Talmud". Retrieved September 16, 2010. Anti-Talmud accusations have a long history dating back to the 13th century when the associates of the Inquisition attempted to defame Jews and their religion [see Yitzchak Baer, A History of Jews in Christian Spain, vol. I pp. 150-185]. The early material compiled by hateful preachers like Raymond Martini and Nicholas Donin remain the basis of all subsequent accusations against the Talmud. Some are true, most are false and based on quotations taken out of context, and some are total fabrications [see Baer, ch. 4 f. 54, 82 that it has been proven that Raymond Martini forged quotations]. On the Internet today we can find many of these old accusations being rehashed…

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Webistes usad / Lehed mida kasutada:
Soncino translation: http://dtorah.com/otzar/shas_soncino.php?ms=Shabbath&df=28b
Gemara translation http://www.themercava.com/app/
Good eng. tran: http://www.sefaria.org/Berakhot.2a?lang=he-en&layout=heLeft&sidebarLang=all
 Hebrew/Aramaic: http://www.mechon-mamre.org/b/l/l0.htm
 Hebrew/Aramaic: http://www.e-daf.com/
http://halakhah.com/indexrst.html PDFs



https://www.jewishvirtuallibrary.org/jsource/Talmud/talmudtoc.html
http://www.nommeraadio.ee/meedia/pdf/RRS/Babylonian%20Talmud.pdf (Volumes 1 to 10)


Enne aga veel:
Et üldse aru saaksime, MIDA me kommenteerime. Muidu see umbes sama arulage tegevus, kui kommneteerida Marthin Luciferi (Luther), Lutheri kiriku pead, ja arvata, et sellel midagi positiivset tegemist Kristlusega on.
Või sama hea kui HOMO Kuningas James, Ehk siis kõige vigadema rohkema piibli vastase homo kuningas King Jamesi versiooni piiblist kasutada kui "Mis piibel ütleb"

Oluliseim on mis on õigeim, mitte mis tundub olema ajutiselt suurim, matemaatiliselt.





The Babylomian Talmud (Talmud Bavli) consists of documents compiled over the period of Late Antiquity (3rd to 5th centuries).

During this time the most important of the Jewish centres in Mesopotamia, a region called "Babylonia" in Jewish sources and later known as Iraq, were Nehardea, Nisibis (modern Nusaybin), Mahoza (al-Mada'in, just to the south of what is now Baghdad), Pumbedita (near present-day al Anbar Governorate) //( largest governorate in Iraq. Encompassing much of the country's western territory, it shares borders with Syria, Jordan, and Saudi Arabia)//,
and the Sura Academy, probably located about 60 km south of Baghdad

The Babylonian Talmud comprises the Mishnah and the Babylonian Gemara, the latter representing the culmination of more than 300 years of analysis of the Mishnah in the Talmudic Academies in Babylonia. The foundations of this process of analysis were laid by Abba Arika, a disciple of Judah the Prince. Tradition ascribes the compilation of the Babylonian Talmud in its present form to two Babylonian sages, Rav Ashi and Ravina II.

Rav Ashi was president of the Sura Academy from 375-427. The work begun by Rav Ashi was completed by Ravina, who is traditionally regarded as the final Amoraic expounder. Accordingly, traditionalists argue that Ravina’s death in 499 is the latest possible date for the completion of the redaction of the Talmud. However, even on the most traditional view a few passages are regarded as the work of a group of rabbis who edited the Talmud after the end of the Amoraic period, known as the Savoraim or Rabbanan Savora'e (meaning "reasoners" or "considerers").





Louis Jacobs, argue that the main body of the Gemara is not simple reportage of conversations, as it purports to be, but a highly elaborate structure contrived by the Savoraim, who must therefore be regarded as the real authors. On this view the text did not reach its final form until around 700




There are significant differences between the two Talmud compilations. The language of the Jerusalem Talmud is a western Aramaic dialect, which differs from the form of Aramaic in the Babylonian Talmud. The Talmud Yerushalmi is often fragmentary and difficult to read, even for experienced Talmudists. The redaction of the Talmud Bavli, on the other hand, is more careful and precise. The law as laid down in the two compilations is basically similar, except in emphasis and in minor details. The Jerusalem Talmud has not received much attention from commentators, and such traditional commentaries as exist are mostly concerned with comparing its teachings to those of the

Talmud Bavli.
Neither the Jerusalem nor the Babylonian Talmud covers the entire Mishnah:
for example, a Babylonian Gemara exists only for 37 out of the 63 tractates of the Mishnah. In particular:
The Jerusalem Talmud covers all the tractates of Zeraim, while the Babylonian Talmud covers only tractate Berachot.

The Jerusalem Talmud does not cover the Mishnaic order of Kodashim, which deals with sacrificial rites and laws pertaining to the Temple, while the Babylonian Talmud does cover it

In both Talmuds, only one tractate of Tohorot (ritual purity laws) is examined, that of the menstrual laws, Niddah.

The Babylonian Talmud records the opinions of the rabbis of the Ma'arava (the West, meaning Israel/Palestine) as well as of those of Babylonia, while the Jerusalem Talmud only seldom cites the Babylonian rabbis. The Babylonian version also contains the opinions of more generations because of its later date of completion. For both these reasons it is regarded as a more comprehensive collection of the opinions available. On the other hand, because of the centuries of redaction between the composition of the Jerusalem and the Babylonian Talmud, the opinions of early amoraim might be closer to their original form in the Jerusalem Talmud.


Jewish communities during the Gaonic era formally accepted the Babylonian Talmud as binding upon themselves, and modern Jewish practice follows the Babylonian Talmud's conclusions on all areas in which the two Talmuds conflict.




Of the two main components of the Babylonian Talmud, the Mishnah is written in Mishnaic Hebrew. Within the Gemara, the quotations from the Mishnah and the Baraitas and verses of Tanakh quoted and embedded in the Gemara are in Hebrew. The rest of the Gemara, including the discussions of the Amoraim and the overall framework, is in a characteristic dialect of Jewish Babylonian Aramaic.^[14] There are occasional quotations from older works in other dialects of Aramaic, such as Megillat Taanit. Overall, Hebrew constitutes somewhat less than half of the text of the Talmud.
This difference in language is due to the long time period elapsing between the two compilations. During the period of the Tannaim (rabbis cited in the Mishnah), the spoken vernacular of Jews in Judaea was a late form of Hebrew known as Rabbinic or Mishnaic Hebrew, whereas during the period of the Amoraim (rabbis cited in the Gemara), which began around 200 CE, the spoken vernacular was Aramaic. Hebrew continued to be used for the writing of religious texts, poetry, and so forth


// Esimene samm on sorteerida välja, kõige tõenäosemalt, kõige maisem, sügavaim ja austatuim tarkade poolt, millele lisaks võta kõige teistsugusem millel tundub ka olema suur väärtus lisamateriali ja selgituse osas, ja siis node kahega paralleelselt, on lootus hakata natukene asju vaatama ja võrdlema.
Kui nad liiga sarnased on siis pole ka kasu nii suur.

Kui inimesed kes kirjutasid või  kokku panid selle asja, on lipsudega Ülikooli professoridja akadeemikud, seotud kahtlaste vaadete või organisatsioonidega  siis ilmselgelt nende tööd tuleks hoopis muu nurga alt vaadata ja eriti oluliselt uurida neid osi mida nad oma töödes teistmoodi on kirja pannud, miks need viamudjust neid osi muutsid SELLISELT tuleb küsida?
Kuidas SEE keele kasutus ajus ja ajas asju ning emotsioone teistmoodi liigutab? KAs see on lõplik vale suund, kohalik keele versioon, või vahe vale lüli, et järgmine osa siia otsa saaks kergemini veelgi metsast eemale suunata? Kes on need kes on seotud, kas vanad tõsised Matriarhaatlikud habemikud või uue aja professorid viisnurga ja lipsuga?

Tuleb meeles pidada mis moodi Juudi hinge lahti muukimiseks USAs kommunistid palju juudi ülikoole ja raamatukogusi avasid, et siis uue sajandi lapsi, 50 aastat hiljem sinna loksu tõmmata, kes pole vaevunud vanematega uurima phemendatud ühiskonnas kes milleks mis asutuse tegi. NIng siis juba juute siseselt saab ka muuta lisaks uuringule ja neid omakorda kasutada juutluse lahtimuukimiseks, sega abieludeks, projektideks ja alandamiseks neid halbade ajsadega sidudes valikuliselt kui vaja, need aga tavapärased lihtsamad plaanid, koos Heebria keele muutmise plaanidega, et algne side ja tunnetus Jumalaga kaoks, selle asemel, et süveneks, nagu peaks.


Kasutan jällegi endiselt avaliku informatsiooni, mille leidmisega 4-5 klassi laps peaks ka hakkama saama, seega ei saa olla ühtegi vabandust inimesel, kellel 12 klassi elus läbi tehtud ja endiselt nii valesti käitub, et ei suuda kriitiliselt ette mõelda ja aru saada.

Eriti suur süü kõikidel ,eks uba usuvad või kokku puutunud vaimumaailmaga,sest nemad peaksid aru saama pettuste ja valede sügavusest. Ning ku inad esimese selgelt pahade viamudega setud kommunide kaudu ja kommunistide kaudu promotud hüüdlauseid jagavad, siis olenemata nende avalikust profiiilist, on nede tegelik arengu ja tarkuse tase nii madal, olulise osas, et nad kaovad kui niidetud kuiv muru, ilma, et nende olulisust keegi märkaks ja mäletaks. Sest nad ise teadlikult tegid valiku hävinevate pahada Naiste vastaste jõudude kasuks tööle hakata, ...ja eriti alatud veel ise näitavad nagu nad oleks Naise poolel... kuidas sab olla keegi naise poolel, kui tal piibli armastusest on puudu? Ainult see saab armastada maailma, Naist (kes esindab ka Tarkust) ja Loojat õigesti, kes toetab Usuteed.
Siin ei ole ühtegi muud võimalust, nii on.

Bomberg Talmud 1523

The first complete edition of the Babylonian Talmud was printed in Venice by Daniel Bomberg 1520–23. In addition to the Mishnah and Gemara, Bomberg's edition contained the commentaries of Rashi and Tosafot. Almost all printings since Bomberg have followed the same pagination. Bomberg's edition was considered relatively free of censorship

Benveniste Talmud 1645

Following Ambrosius Frobenius's publication of most of the Talmud in installments in Basel, Immanuel Benveniste published the whole Talmud in installments in Amsterdam 1644–1648,^[17] Though according to Raphael Rabbinovicz the Benveniste Talmud may have been based on the Lublin Talmud and included many of the censors' errors. 

Vilna Talmud, 1835

The edition of the Talmud published by the Szapira brothers in Slavuta in 1795 is particularly prized by many rebbes of Hasidic Judaism. In 1835, after an acrimonious dispute with the Szapira family, a new edition of the Talmud was printed by Menachem Romm of Vilna. Known as the Vilna Edition Shas, this edition (and later ones printed by his widow and sons, the Romm publishing house) has been used in the production of more recent editions of Talmud Bavli.
A page number in the Talmud refers to a double-sided page, known as a daf; each daf has two amudim labeled א and ב, sides A and B (Recto and Verso). The referencing by daf is relatively recent and dates from the early Talmud printings of the 17th century. Earlier rabbinic literature generally only refers to the tractate or chapters within a tractate. Nowadays, reference is made in format [Tractate daf a/b] (e.g. Berachot 23b). In the Vilna edition of the Talmud there are 5,894 folio pages

Goldschmidt Talmud 1897–1909, and German translation

Lazarus Goldschmidt published an edition from the "uncensored text" of the Babylonian Talmud with a German translation in 9 vols. (commenced Leipzig, 1897–1909, edition completed, following emigration to England in 1933, by 1936)

The text of the Vilna editions is considered by scholars not to be uniformly reliable, and there have been a number of attempts to collate textual variants.

1. In the early 20th century Nathan Rabinowitz published a series of volumes called Dikduke Soferim showing textual variants from early manuscripts and printings.
2. In 1960 work started on a new edition under the name of Gemara Shelemah (complete Gemara) under the editorship of Menachem Mendel Kasher: only the volume on the first part of tractate Pesachim appeared before the project was interrupted by his death. This edition contained a comprehensive set of textual variants and a few selected commentaries.
3. Some thirteen volumes have been published by the Institute for the Complete Israeli Talmud (a division of Yad Harav Herzog), on lines similar to Rabinowitz, containing the text and a comprehensive set of textual variants (from manuscripts, early prints and citations in secondary literature) but no commentaries.^[20]

There have been critical editions of particular tractates (e.g. Henry Malter's edition of Ta'anit), but there is no modern critical edition of the whole Talmud. Modern editions such as those of the Oz ve-Hadar Institute correct misprints and restore passages that in earlier editions were modified or excised by censorship but do not attempt a comprehensive account of textual variants. One edition, by Rabbi Yosef Amar,^[21] represents the Yemenite tradition, and takes the form of a photostatic reproduction of a Vilna-based print to which Yemenite vocalization and textual variants have been added by hand, together with printed introductory material. Collations of the Yemenite manuscripts of some tractates have been published by Columbia University

• The Schottenstein Talmud, published by ArtScroll: the first volume was published in 1990, and the series was completed in 2004. Each page is printed in the traditional Vilna format, and accompanied by an expanded paraphrase in English, in which the translation of the text is shown in bold and explanations are interspersed in normal type.
• The Metivta edition, published by the Oz ve-Hadar Institute. This contains the full text in the same format as the Vilna-based editions, with a full explanation in modern Hebrew on facing pages as well as an improved version of the traditional commentaries.^[25]
• A previous project of the same kind, called Talmud El Am, "Talmud to the people", was published in Israel in the 1960s-80s. The Talmud El Am contains Hebrew text, English translation and commentary by Rabbi Dr A. Ehrman, with short 'realia', marginal notes, often illustrated, written by experts in the field for the whole of Tractate Berakhot, 2 chapters of Bava Mezia and the halachic section of Qiddushin, chapter 1.

_____________________________________

Sacret textide eesosas, Robbindsoni tõlke osas

" Talmud makes interesting reading because it is infused with vigorous intellectual debate, humor and deep wisdom. As the saying goes, 'you don't have to be Jewish' to appreciate this text. If you put in the hard work required to read the Talmud, your mind will get a world-class workout. The process of studying the Talmud has been compared with the practice of Zen Buddhist Koan meditation, and for good reason. "
Rodkinsons' ten-book edition, the only extensive one currently in the public domain, contains complete translations of the 'Festivals' and 'Jurisprudence' sections of the Talmud. Rodkinson only finished about a third of the Talmud.
All of these viewpoints are abundantly represented on the Internet.
Some quote material out of context, or ascribe hostile intent to innocent passages.

Bibliographic note on Rodkinsons' Talmud
Rodkinson's translation went through at least two editions. The sacred-texts version was prepared from the second edition. All of these were from the 1918 printing, with the exception of book 1, which was scanned from a 1903 printing. The numbering of the volumes changed radically between the first and second edition; to add to the confusion the second edition was bound into a ten book set, two volumes per book. This numbering is consistent, for instance, the second edition book 1 contains volumes 1 and 2; book 5 contains volumes 9 and 10, and so on. However, the volume sequence of the first edition was completely shuffled in the second edition; for instance, volumes 9 and 10 of the second edition (in book 5) correspond to volumes 1 and 2 of the first edition. This confusion will be evident if you shop the used book market for individual books



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https://en.wikipedia.org/wiki/Tanakh

The Tanakh (/tɑːˈnɑːx/;^[1] Hebrew: תַּנַ"ךְ‎, pronounced [taˈnaχ] or [təˈnax]; also Tenakh, Tenak, Tanach) or Mikra or Hebrew Bible is the canonical collection of Jewish texts, which is also a textual source for the Christian Old Testament. These texts are composed mainly in Biblical Hebrew, with some passages in Biblical Aramaic (in the books of Daniel, Ezra and a few others). The traditional Hebrew text is known as the Masoretic Text.
Tanakh is an acronym of the first Hebrew letter of each of the Masoretic Text's three traditional subdivisions: Torah ("Teaching", also known as the Five Books of Moses), Nevi'im ("Prophets") and Ketuvim ("Writings")—hence TaNaKh. The name "Mikra" (מקרא), meaning "that which is read", is another Hebrew word for the Tanakh. The books of the Tanakh were passed on by each generation, and according to rabbinic tradition were accompanied by an oral tradition, called the Oral Torah.