Christopher Jon Bjerknes
The genocidal Jewish God blessed the Jewish desire to murder their fellow human beings and steal their land and possessions. The Jewish Torah in the Old Testament in Exodus 34:11-17 states:
"11 Observe thou that which I command thee this day: behold, I drive out before thee the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite.
12 Take heed to thyself, lest thou make a covenant with the inhabitants of the land whither thou goest, lest it be for a snare in the midst of thee:
13 But ye shall destroy their altars, break their images, and cut down their groves:
14 For thou shalt worship no other god: for the LORD, whose name is Jealous, is a jealous God:
15 Lest thou make a covenant with the inhabitants of the land, and they go a whoring after their gods, and do sacrifice unto their gods, and one call thee, and thou eat of his sacrifice;
16 And thou take of their daughters unto thy sons, and their daughters go a whoring after their gods, and make thy sons go a whoring after their gods.
17 Thou shalt make thee no molten gods."
The genocidal Jewish God serves as a mythological justification to the Jews to exterminate their neighbors, the native inhabitants of the land of Palestine. The Jewish Torah in the Old Testament book Numbers 33:51-56 states:
"51 Speak unto the children of Israel, and say unto them, When ye are passed over Jordan into the land of Canaan;
52 Then ye shall drive out all the inhabitants of the land from before you, and destroy all their pictures, and destroy all their molten images, and quite pluck down all their high places:
53 And ye shall dispossess the inhabitants of the land, and dwell therein: for I have given you the land to possess it.
54 And ye shall divide the land by lot for an inheritance among your families: and to the more ye shall give the more inheritance, and to the fewer ye shall give the less inheritance: every man's inheritance shall be in the place where his lot falleth; according to the tribes of your fathers ye shall inherit.
55 But if ye will not drive out the inhabitants of the land from before you; then it shall come to pass, that those which ye let remain of them shall be pricks in your eyes, and thorns in your sides, and shall vex you in the land wherein ye dwell.
56 Moreover it shall come to pass, that I shall do unto you, as I thought to do unto them."
The Jewish Torah in the Old Testament book of Deuteronomy 7:1-6 commands the Jews to genocide the native inhabitants of Palestine:
"1 When the LORD thy God shall bring thee into the land whither thou goest to possess it, and hath cast out many nations before thee, the Hittites, and the Girgashites, and the Amorites, and the Canaanites, and the Perizzites, and the Hivites, and the Jebusites, seven nations greater and mightier than thou;
2 And when the LORD thy God shall deliver them before thee; thou shalt smite them, and utterly destroy them; thou shalt make no covenant with them, nor shew mercy unto them:
3 Neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son.
4 For they will turn away thy son from following me, that they may serve other gods: so will the anger of the LORD be kindled against you, and destroy thee suddenly.
5 But thus shall ye deal with them; ye shall destroy their altars, and break down their images, and cut down their groves, and burn their graven images with fire.
6 For thou art an holy people unto the LORD thy God: the LORD thy God hath chosen thee to be a special people unto himself, above all people that are upon the face of the earth."
The Jewish Talmud tractate Sanhedrin folio 20b instructs the Jews to genocide the native inhabitants of Palestine, who are there called "Amalekites". The mythological genocidal Jewish God commands the Jews to exterminate the "Amalekites" and became furious when the Jews left one Amalekite alive to offer as a human sacrifice to the bloodthirsty Jewish God. This genocidal doctrine and conspiracy to exterminate an entire race of People is found throughout the Torah and the remainder of the Jewish Old Testament (Genesis 14:7; 36:12, 16. Exodus 17:8-11, 13-14, 16. Numbers 13:29; 14:25, 43, 45; 24:20. Deuteronomy 25:17-19. See also: Judges 3:13; 5:14; 6:3, 33; 7:12; 10:12; 12:15. I Samuel 14:48;15:2-8, 15, 18, 20, 32; 27:8; 28:18; 30:1, 13, 18. II Samuel 1:1, 8, 13; 8:12. I Chronicles 1:36; 4:43; 18:11. Psalm 83:7). The Jewish Talmud tractate Sanhedrin folio 20b states:
"It has been taught: R. Jose said: Three commandments were given to Israel when they entered the land; [i] to appoint a king; [ii] to cut off the seed of Amalek; [iii] and to build themselves the chosen house [i.e. the Temple] and I do not know which of them has priority. But, when it is said: The hand upon the throne of the Lord, the Lord will have war with Amalek from generation to generation, we must infer that they had first to set up a king, for 'throne' implies a king, as it is written, Then Solomon sat on the throne of the Lord as king. Yet I still do not know which [of the other two] comes first, the building of the chosen Temple or the cutting off of the seed of Amalek. Hence, when it is written, And when He giveth you rest from all your enemies round about etc., and then [Scripture proceeds], Then it shall come to pass that the place which the Lord your God shall choose, it is to be inferred that the extermination of Amalek is first. And so it is written of David, And it came to pass when the king dwelt in his house, and the Lord had given him rest from his enemies round about, and the passage continues; that the king said unto Nathan the Prophet: See now, I dwell in a house of cedars etc."--I. Epstein, Editor, "Sanhedrin 20b", The Babylonian Talmud, Volume 27, The Soncino Press, London, (1935), pp. 107-111, at 109.
The Jewish Cabalistic book the Zohar, Volume I, 25a-25b, states that peoples other than the Jews will be exterminated when the Jews form a state in Palestine,
"But as 'tohu and bohu' gave place to light, so when God reveals Himself they will be wiped off the earth. But withal redemption will not be complete until Amalek will be exterminated, for against Amalek the oath was taken that 'the Lord will have war against Amalek from generation to generation' (Ex. xvii, 16)."--H. Sperling and M. Simon, The Zohar, Volume 1, The Soncino Press, New York, (1933), p. 100.
The Jewish Zohar, Volume I, 28b-29a, states:
"At that time the mixed multitude shall pass away from the world [***] The mixed multitude are the impurity which the serpent injected into Eve. From this impurity came forth Cain, who killed Abel. [***] for they are the seed of Amalek, of whom it is said, 'thou shalt blot out the memory of Amalek' [***] Various impurities are mingled in the composition of Israel, like animals among men. One kind is from the side of the serpent; another from the side of the Gentiles, who are compared to the beasts of the field; another from the mazikin (goblins), for the souls [29a] of the wicked are literally the mazikin (goblins) of the world; and there is an impurity from the side of the demons and evil spirits; and there is none so cursed among them as Amalek, who is the evil serpent, the 'strange god'. He is the cause of all unchastity and murder, and his twin-soul is the poison of idolatry, the two together being called Samael (lit. poison-god). There is more than one Samael, and they are not all equal, but this side of the serpent is accursed above all of them."--H. Sperling and M. Simon, The Zohar, Volume 1, The Soncino Press, New York, (1933), pp. 108-110.
Rabbi Shlomo Yitzhaki's (Rashi's) Commentary on the Pentateuch, Exodus 17:14-16, states:
"14. Write this (for) a memorial that Amalek came to battle against Israel prior to all the (other) nations. And rehearse (it) in the ears of Joshua who will bring into the land, that he should command Israel to recompense him (Amalek) for his deed. Here it was hinted to Moses that Joshua would bring in Israel to the land. For I will utterly blot out Therefore I admonish you thus, for I desire to blot them out. 15. And he called the name of it (I. e.,) of the altar. Adonai-nissi (lit., the Lord is my banner (or miracle). The Holy One Blessed Be He wrought for us here a 'miracle'. It is not that the altar was called 'Lord' but (that) he who mentioned the name of the altar would recall the miracle which the Omnipresent wrought: 'The Lord He is our miracle.' 16. And he said (I. e.,) Moses, The hand upon the throne of the Lord The hand of the Holy One Blessed Be He was raised to swear by His throne that there would be for Him war and hatred against Amalek forever. And why is (it written) (throne) and not stated [***]? Is then the (Divine) Name also divided in half (i. e.: [***] instead of the full name)? The Holy One Blessed Be He swore that His name will not be whole (i. e., [***] instead of the full name) nor His throne whole (i. e. [***]) instead of [***] until there will be blotted out the name of Amalek utterly. And when his (Amalek's) name will be blotted out (then) will the (Divine) Name be whole, and it is stated (Ps. 9.7): 'O thou enemy, the waste places are come to an end forever' this refers to Amalek, regarding whom it is written Amos 1.11): 'And his anger he kept forever,' 'And the cities which thou didst uproot Their very memorial is perished' (Ps., ibid. 7). What does (Scripture) state after this? 'But the Lord is enthroned forever' (verse 8)—behold the (Divine) Name is whole (expressed in full); 'He hath established His throne for judgment' (ibid.)—behold his throne is whole [***]."--A. Ben Isaiah, et al., The Pentateuch and Rashi's Commentary: A Linear Translation into English, S. S. & R. Publishing Company, Brooklyn, New York, (1949), pp. 187-188.
Jewish historian Louis Ginzberg stated in his The Legend of the Jews:
"Although Amalek had now received the merited punishment from the hands of Joshua, still his enterprise against Israel had not been entirely unavailing. The miraculous exodus of Israel out of Egypt, and especially the cleaving of the sea, had created such alarm among the heathens, that none among them had dared to approach Israel. But this fear vanished as soon as Amalek attempted to compete in battle with Israel. Although he was terribly beaten, still the fear of the inaccessibility of Israel was gone. It was with Amalek as with that foolhardy wight who plunged into a scalding-hot tub. He scalded himself terribly, yet the tub became a little cooled through his plunge into it. Hence God was not content with the punishment Amalek received in the time of Moses, but swore by His throne and by His right hand that He would never forget Amalek's misdeeds, that in this world as well as in the time of the Messiah He would visit punishment upon him, and would completely exterminate him in the future world. So long as the seed of Amalek exists, the face of God is, as it were, covered, and will only then come to view, when the seed of Amalek shall have been entirely exterminated.
God had at first left the war against Amalek in the hands of His people, therefore He bade Joshua, the future leader of the people, never to forget the war against Amalek; and if Moses had listened intently, he would have perceived from this command of God that Joshua was destined to lead the people into the promised land. But later, when Amalek took part in the destruction of Jerusalem, God Himself took up the war against Amalek, saying, 'By My throne I vow not to leave a single descendant of Amalek under the heavens, yea, no one shall even be able to say that this sheep or that wether belonged to an Amalekite.'
God bade Moses impress upon the Jews to repulse no heathen should he desire conversion, but never to accept an Amalekite as a proselyte. It was in consideration of this word of God that David slew the Amalekite, who announced to him the death of Saul and Jonathan; for he saw in him only a heathen, although he appeared in the guise of a Jew.
Part of the blame for the destruction of Amalek falls upon his father, Eliphaz. He used to say to Amalek: 'My son, dost thou indeed know who will possess this world and the future world?' Amalek paid no attention to this allusion to the future fortune of Israel, and his father urged it no more strongly upon him, although it would have been his duty to instruct his son clearly and fully. He should have said to him: 'My son, Israel will possess this world as well as the future world; dig wells then for their use and build roads for them, so that thou mayest be judged worthy to share in the future world.' But as Amalek had not been sufficiently instructed by his father, in his wantonness he undertook to destroy the whole world. God, who tries the reins and the heart, said to him: 'O thou fool, I created thee after all the seventy nations, but for thy sins thou shalt be the first to descend into hell.'
To glorify the victory over Amalek, Moses built an altar, which God called 'My Miracle,' for the miracle God wrought against Amalek in the war of Israel was, as it were, a miracle for God. For so long as the Israelites dwell in sorrow, God feels with them, and a joy for Israel is a joy for God, hence, too, the miraculous victory over Israel's foe was a victory for God."--L. Ginzberg, The Legend of the Jews, Volume 3, The Jewish Publication Society of America, Philadelphia, (1911/1954), pp. 61-63.
The Judaic religious doctrine of the genocide of the seed of Amalek is alive today. Yehoshafat Harkabi wrote in his book Israel's Fateful Hour:
"Some nationalistic religious extremists frequently identify the Arabs with Amalek, whom the Jews are commanded to annihilate totally (Deuteronomy 25:17-19). As children, we were taught that this was a relic of a bygone and primitive era, a commandment that had lapsed because Sennacherib the Assyrian king had mixed up all the nations so it was no longer possible to know who comes of the seed of Amalek. Yet some rabbis insist on injecting a contemporary significance into the commandment to blot out Amalek."--Y. Harkabi, Israel's Fateful Hour, Harper & Row, New York, (1988), p. 149.
Israel Shahak wrote in his book Jewish History, Jewish Religion: The Weight of Three Thousand Years:
"In addition to laws such as those mentioned so far, which are directed at all Gentiles in the Land of Israel, an even greater evil influence arises from special laws against the ancient Canaanites and other nations who lived in Palestine before its conquest by Joshua, as well as against the Amalekites. All those nations must be utterly exterminated, and the Talmud and talmudic literature reiterate the genocidal biblical exhortations with even greater vehemence. Influential rabbis, who have a considerable following among Israeli army officers, identify the Palestinians (or even all Arabs) with those ancient nations, so that commands like 'thou shalt save alive nothing that breatheth'56 acquire a topical meaning. In fact, it is not uncommon for reserve soldiers called up to do a tour of duty in the Gaza Strip to be given an 'educational lecture' in which they are told that the Palestinians of Gaza are 'like the Amalekites'. Biblical verses exhorting to genocide of the Midianite57 were solemnly quoted by an important Israeli rabbi in justification of the Qibbiya massacre,58 and this pronouncement has gained wide circulation in the Israeli army. There are many similar examples of bloodthirsty rabbinical pronouncements against the Palestinians, based on these laws."--I. Shahak, Jewish History, Jewish Religion: The Weight of Three Thousand Years, Pluto Press, London, (1994/2002), pp. 91-92.
The Jewish People's own words provide irrefutable proof that the Jewish People are, and have been throughout their entire history, engaged in a criminal conspiracy to genocide the People of Palestine. The Jews must be arrested and prosecuted for this crime, and then either imprisoned, or executed.