Christian defacing of statues; its origin in the Oral Torah.

[22 May, 2020] Some very important revelations from the Hebrew Mishnah (see Avodah Zarah tractate which prescribes laws regarding dealing with gentiles) that reveals further evidence for Christianity being an instrument for the subversion of Europe toward ulterior ends.

As you likely know, Christians in Europe defaced many statues of gods, heroes, and deified genii by chipping primarily at their nose, but also at their feet, fingers, limbs, and so on, signifying a ‘purification’ of the ‘demons’ that allegedly inhabited the statue.

What you may likely not know is that this ritual of purifying statues doesn’t originate among the Christians, but was part of the Judaic Oral Torah that has been recorded in the Mishnah. And it is not simply vaguely similar, it is explicitly the exact same ritual for “nullifying an idol”.

As seen in the attached images, there is no difference between the Christian method of defacing statues and the Judean ritual of statue nullification. Further incriminating is its explanation that Israelites are incapable of ‘nullifying’ the idols of gentiles and that it was incumbent upon the gentiles themselves to nullify their idols before the Israelite could make use of it.

Earlier within the Mishnah Avodah Zarah tractate, it establishes the sinfulness of engaging with gentiles in any kind of activity where the Israelite knows, comes to know, or can conceive of the possibility that the gentile had engaged in any sort of idolatry while conducting their work. This meant that before Europe abandoned the gods and began worshipping Yahweh, Israeli capacity to conduct business and intermingle with Europe was greatly restricted by their laws.

It meant that no properly observant Judean could hold public office, engage in community events, participate in any kind of trade or commerce that they knew would result in the benefit of the gentile religion, enter any place or walk on any road that was in dedication to a deity or in use for festivals, and so on. This principle is known theologically as “lifnei iver”.

O what wondrous benefit it was for the Judean that the Europeans would convert and conduct across the whole empire the same Judean ritual of nullification by defacing and removing their ‘idols’ from all the places they presided!

What great convenience came to them when now, the gentiles having totally abandoned and desecrated their gods and their sacred places, the Judean was at last in a Europe where he could move freely and engage with the gentiles, hold public office, and involve himself in the affairs of the gentiles!

Let me remind you that according to the Mishnah, it was essential that before any Judean could make use of or participate in anything that may even be distantly connected to gentile religion, the gentile himself had to be the one to spoil its sanctity. It was not enough for an Israeli to do it, it had to be the gentile himself.

It is clear that the Judeans instructed with specification to the Christians the proper method of nullification that would follow their Oral Torah so that it would be religiously valid for the Judean and enable them to participate in and profit from European society more freely without being bound by the law to abstain.

And lastly, it is impossible for any Christian to deny the direct influence Rabbinic Judaism had here when the only way any gentile Christian would have known to follow the specifics of the Oral Torah’s nullification to ensure its validity under Judaism would be if Judeans told them the details of what was at the time strictly a Judean oral tradition. Hence those who led the anger of the Christians at the time had to be no less than educated rabbinical Judeans who were well-versed in Judaic oral law.

I will finish with the following quotes regarding how Judaism theologically views Christianity as an integral and complementary part of their “mission” to destroy idolatry and bring the world to worship Yahweh:

“While Christian worship is not a viable religious choice for Jews, as Jewish theologians we rejoice that, through Christianity, hundreds of millions of people have entered into relationship with the God of Israel.”

As did Maimonides and Yehudah Halevi, we acknowledge that the emergence of Christianity in human history is neither an accident nor an error, but the willed divine outcome and gift to the nations. In separating Judaism and Christianity, G-d willed a separation between partners with significant theological differences, not a separation between enemies.

“Rabbi Jacob Emden wrote that “Jesus brought a double goodness to the world. On the one hand he strengthened the Torah of Moses majestically… and not one of our Sages spoke out more emphatically concerning the immutability of the Torah. On the other hand he removed idols from the nations and obligated them in the seven commandments of Noah so that they would not behave like animals of the field, and instilled them firmly with moral traits…..Christians are congregations that work for the sake of heaven who are destined to endure, whose intent is for the sake of heaven and whose reward will not denied.”

The tosafists assert that although a Christian pronouncing the name of Jesus in an oath would be taking the name of “another god,” it is nonetheless the case that when Christians say the word “God,” they have in mind the Creator of heaven and earth. Some later authorities took the continuation of that Tosafot to mean that this special type of avodah zarah is forbidden to Jews but permissible to gentiles, so that a non-Jew who engages in Christian worship commits no sin.

… In the final analysis, then, virtually all Jews understood that Christian worship is distinct from pagan idolatry because of its belief in the Creator of heaven and earth who took the Jews out of Egyptian bondage, revealed the Torah at Sinai and continues to exercise his providence over the entire cosmos. Some asserted that the association (shittuf) of Jesus with this God is permissble for non-Jews. Virtually none regarded such association as anything other than avodah zarah (idolatrous worship) if the worshipper was a Jew.