اثبات صلب المصلوب و انقلابه على عقبيه : (الجزء الثالث)

[محمد سني 1989]

ثانيا : هرووووبه من الجزئية اليهودية التي تحدثت عنها .

تكلم تلميذ ذو الخمار عن اليهودية مرة اخرى و يمتاز كلامه بنفس المميزة التي تمتاز بها ردوده الا و هي : الهروووووووب الى الامام . فهو لم يرد على كل ما اقتبسته من اليهودية لانه يورطه فهو لا يملك اي اجابة غير الصدمة و الصمت و وضع اي كلام !!!!

نذكر بالرد الذي تهرب منه

اقتباس

و اما الحقيقة الكارثية من التلمود :

فنقرا من نفس الجزء الذي استدل به المصدر الذي اقتبس منه تلميذ الترمزي Megillah 28a :
(( 19 At the time of Rabbi Yehoshua ben Korḥa’s departure from this world, Rabbi Yehuda HaNasi said to him: My teacher, bless me. He said to him: May it be God’s will that you live to reach to half of my days. When Rabbi Yehuda HaNasi heard this, he asked in astonishment: Are you saying that to the entirety of your days I should not reach? Why? Rabbi Yehoshua ben Korḥa said to him: Shall those who come after you just tend cattle? If you live as long as me, your sons will never be able to succeed you in the position of Nasi. As such, they will never achieve greatness in Torah, and it will be as if they just tended cattle throughout their lives. It is therefore better that your life not be so prolonged, so that they have the opportunity to rise to eminence. 20 Avuh bar Ihi and Minyamin bar Ihi both spoke on this topic: One of them said: May a blessing come to me for I never gazed at a wicked gentile. And the other one said: May a blessing come to me for

I never formed a partnership with a wicked gentile, so as not to have any association with a wicked person

. ))

https://www.sefaria.org/Megillah.28a...h=all&lang2=en

يصرح النص بان الامميين خبثاء و ان الحبر يفتخر انه لم ينظر ابدا الى اممي خبيث !!!

و نقرا ايضا مزيدا من روائع التلمود :

في تلمود Berakhot 58a يصف الامميين بالحمير !
((As they considered the sentence, Rabbi Sheila praised God for saving him from danger: “Yours, O Lord, is the greatness, power, glory, triumph, and majesty; for all that is in heaven and on earth is Yours; Yours is the kingdom, O Lord, and You are exalted as head above all” (I Chronicles 29:11). They asked him: What did you say? He told them: This is what I said: Blessed is Merciful One who grants kingdom on earth that is a microcosm of the kingdom in heaven, and granted you dominion and love of justice. They said to him: Indeed, the honor of royalty is so dear to you. They gave him a staff to symbolize his license to sit in judgment and said to him: Judge. 15 As he was leaving, that man said to Rabbi Sheila: Does God perform such miracles for liars?

He replied: Scoundrel! Aren’t gentiles called donkeys? As it is written: “Whose flesh is as the flesh of donkeys” (Ezekiel 23:20). Rabbi Sheila saw that he was going to tell the Persian authorities that he called them donkeys.

He said: This man has the legal status of a pursuer. He seeks to have me killed. And the Torah said: If one comes to kill you, kill him first. He struck him with the staff and killed him. 16))

https://www.sefaria.org/Berakhot.58a...h=all&lang2=en

التلمود يجيز استعمال الاكاذيب امام الامميين لخداعهم !!!

نقرا من التلمود Bava Kamma 113 a :
((Rav Ashi said:

The mishna issues its ruling with regard to a gentile customs collector, whom one may deceive, as it is taught in a baraita

: In the case of a Jew and a gentile who approach the court for judgment in a legal dispute, if you can vindicate the Jew under Jewish law, vindicate him, and say to the gentile: This is our law. If he can be vindicated under gentile law, vindicate him, and say to the gentile: This is your law.

And if it is not possible to vindicate him under either system of law, one approaches the case circuitously, seeking a justification to vindicate the Jew. This is the statement of Rabbi Yishmael

. Rabbi Akiva disagrees and says: One does not approach the case circuitously in order to vindicate the Jew due to the sanctification of God’s name, as God’s name will be desecrated if the Jewish judge employs dishonest means. 22 The Gemara infers from this baraita: And even according to Rabbi Akiva, the reason that the court does not employ trickery in order to vindicate the Jew is only because there is the consideration of the sanctification of God’s name

. Consequently, if there is no consideration of the sanctification of God’s name, the court does approach the case circuitously. Apparently, it is permitted to deceive a gentile.

23 The Gemara challenges this assertion: But is robbery from a gentile permitted? Isn’t it taught in a baraita: Rabbi Shimon said that Rabbi Akiva taught this matter when he came from Zephirin: From where is it derived that it is prohibited to rob a gentile? It is from the fact that the verse states with regard to a Jew who has been sold as a slave to a gentile: “After he is sold he may be redeemed” (Leviticus 25:48),))

https://www.sefaria.org/Bava_Kamma.113a.21-23?lang=en

و نقرا كيفية احتقار الامميين حيث يجيز التلمود اخذ اليهودي لمتاع ضائع اذا عثر عليها في مدينة يغلب عليها الامميون !!!
نقرا من Bava Metzia 24a
((It is Rabbi Shimon ben Elazar. Resolve from this mishna that when Rabbi Shimon ben Elazar says

that the item belongs to the finder, it is referring specifically to a place where there is a majority of gentiles,

but in a place where there is a majority of Jews, no, it does not belong to the finder. 15))

https://www.sefaria.org/Bava_Metzia.24a.14-15?lang=en

و اختصار للوقت ساقتبس الان من كتاب فضح التلمود تعاليم الحاخامين السرية للاب اي بي برايتاس بعض الاقتباسات ليرى تلميذ الترمزي القيمة الحقيقية للمسيحي في التلمود و كيف ينظر كتاب العهد القديم للمسيحيين !! و قبل ان اقوم بالاقتباس احذر اي مسيحي مسبقا بان الصدمة ستكون قوية !!!

اما المضحك فالمصد الذي يقتبس منه هو مصدر نصراني - كتاب 155 سؤال و جواب من كتب التقليد اليهودي القديم - ينقل كلاما من التلمود!!!!! و الاشكل من هذا كله اننا لما رجعنا الي التلمود وجدنا الكلام مبتورا !!!

فاما الكلام الذي نسبه المؤلف الى التلمود من تحريم ممارسة الخداع على الامميين فالحق ان نصه الكامل يشكك في هذا التعليم الصادر من الراباي شمويل اذ يقول ان ليس فيه تصريحا بان الراباي غضب من الخداع !!!!
نقرا من تلمود Chullin 94 a :
((The gentile will therefore be more appreciative of the gift than he would be if he realized that the sciatic nerve had not been removed. This is as Shmuel said: It is prohibited to deceive people, and even to deceive a gentile. 6 And the Gemara points out that this ruling of Shmuel was not stated explicitly; rather, it was stated by inference, i.e., it was inferred based upon the following incident: Shmuel was once crossing a river in a ferry [mavra]. He said to his attendant: Compensate the ferryman with an appropriate gift. The attendant compensated him, but Shmuel became angry with his attendant. 7 The Gemara asks: What is the reason that Shmuel became angry? Abaye said: The compensation that the attendant gave the ferryman was a chicken that was a tereifa, and he gave it to him as though it were a slaughtered, kosher chicken. Rava said: Shmuel told him to give the ferryman wine for drinking in an anpaka, i.e., a utensil that holds a quarter-log and which was generally used for undiluted wine, but he gave him diluted wine for drinking. According to both Abaye and Rava, Shmuel was upset that his attendant deceived the gentile ferryman. 8 The Gemara asks: And if Shmuel’s opinion was derived by inference, what of it? The story clearly demonstrates that according to Shmuel it is prohibited to deceive a gentile. The Gemara answers that it cannot be ascertained with certainty that this is the reason Shmuel became angry. According to the one who said it was a chicken that was a tereifa that was given as compensation, perhaps Shmuel became angry and said to his attendant: Why did you retain in your possession an animal that is forbidden for consumption? This could have led to a Jew accidentally eating it. 9 Similarly, according to the one who said that Shmuel told him to give the ferryman wine to drink in an anpaka, since anpaka indicates undiluted wine and the attendant gave the ferryman diluted wine, perhaps Shmuel became angry simply because his attendant disobeyed his instruction. ))
https://www.sefaria.org/Chullin.94a....h=all&lang2=en

اما المصدر الاخر الذي استشهد به و هو في الحقيقة Pirkei Avot فهذا المصدر يؤكد تفوق بني اسرائيل على الجميع و انهم مميزون عن البقية
نقرا في الفصل الثالث:
((He used to say:Beloved is man for he was created in the image [of God]. Especially beloved is he for it was made known to him that he had been created in the image [of God], as it is said: “for in the image of God He made man” (Genesis 9:6). Beloved are Israel in that they were called children to the All-Present. Especially beloved are they for it was made known to them that they are called children of the All-Present, as it is said: “your are children to the Lord your God” (Deuteronomy 14:1). Beloved are Israel in that a precious vessel was given to them. Especially beloved are they for it was made known to them that the desirable instrument, with which the world had been created, was given to them, as it is said: “for I give you good instruction; forsake not my teaching” (Proverbs 4:2). ))

و اما ما اقتبسه اصحاب الكتاب فنقرا من الفصل الاول العدد الثاني عشر :
((Hillel and Shammai received [the oral tradition] from them. Hillel used to say: be of the disciples of Aaron, loving peace and pursuing peace, loving mankind and drawing them close to the Torah. ))

فهل هذا التعليم يشمل الامميين على غير ملة اليهود ؟؟؟ لا طبعا اذ نقرا من نفس الفصل العدد السابع :
((Nittai the Arbelite used to say: keep a distance from an evil neighbor, do not become attached to the wicked, and do not abandon faith in [divine] retribution.))
https://www.sefaria.org/Pirkei_Avot.1.7?lang=en

ثم يستشهد بسفر اللاويين 19 العدد 17 ليحاول ان يوهم القراء ان العدد يشمل جميع الناس و في الحقيقة هذه وقاحة و جراة على الكذب ما بعدها جراة اذ ان السياق خاص بشعب بني اسرائيل فقط .
نقرا من سفر اللاويين 19 :
(( 1 وَكَلَّمَ الرَّبُّ مُوسَى قَائِلاً:2 «كَلِّمْ كُلَّ جَمَاعَةِ بَنِي إِسْرَائِيلَ وَقُلْ لَهُمْ: تَكُونُونَ قِدِّيسِينَ لأَنِّي قُدُّوسٌ الرَّبُّ إِلهُكُمْ......16 لاَ تَسْعَ فِي الْوِشَايَةِ بَيْنَ شَعْبِكَ. لاَ تَقِفْ عَلَى دَمِ قَرِيبِكَ. أَنَا الرَّبُّ.
17 لاَ تُبْغِضْ أَخَاكَ فِي قَلْبِكَ. إِنْذَارًا تُنْذِرُ صَاحِبَكَ، وَلاَ تَحْمِلْ لأَجْلِهِ خَطِيَّةً.
18 لاَ تَنْتَقِمْ وَلاَ تَحْقِدْ عَلَى أَبْنَاءِ شَعْبِكَ، بَلْ تُحِبُّ قَرِيبَكَ كَنَفْسِكَ. أَنَا الرَّبُّ.
19 فَرَائِضِي تَحْفَظُونَ. لاَ تُنَزِّ بَهَائِمَكَ جِنْسَيْنِ، وَحَقْلَكَ لاَ تَزْرَعْ صِنْفَيْنِ، وَلاَ يَكُنْ عَلَيْكَ ثَوْبٌ مُصَنَّفٌ مِنْ صِنْفَيْنِ.))



لا الوم المنصر على عدم معرفته لهذه المعلومات فهو يجهل الابجديات في الاسلام بل حتى في المسيحية اذ كما تشاهدون في كل موضوع نحتاج ان نعلمه الابجديات في دينه فهل مثله سيعلم الامور و التفاصيل الخاصة بالتلمود و كتب التراث اليهودية ؟؟؟؟ هيهات هيهات و لذلك فقدرته محصورة على نقل الاكاذيب التي يصدرها المنصرون و من ثم بلعها و تصديرها للقطيع !!!! و لذلك امثال هذا المنصر يردد مقولة " فتشو الكتب" و هو ابعد الناس عنها

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