RABBINISM Unwitting Disciples of Zoroaster: The Influence of Zoroastrianism on Rabbanism in the Talmud and Midrash. In short, modern Yiddish Jews who control banking, business, Israel, NYC, and most of the secular world and are behind most, if not all, of the evil that is spread over the earth. Bloodline of lucifer, nephilim. The damned From 226 to 379, the Persian kings gathered and systematized the works of Zoroaster. The result was twenty-one great volumes – against the twenty-one words of the most holy Persian prayer, the Ahuravarrya. Known as Nusk, it is the Talmud of the Zoroastrians (speaking anachronistically). Due to the hostilities between the Persians and the Arabs in the latter half of the eighth century, the books of the Nusk were singled out for destruction. What now remains to the remnants of Zoroastrianism are five volumes: (1) Yasna – the book of sacrifices, which contains seventy-two chapters among them the Gatha passages (the oldest and most hallowed writings of the Zend-Avesta) (2) Vendidad – twenty-two chapters on the laws regulating evil spirits. (3) Yasht -an elaborate, detailed account of the Persian deities. (4) The Vispered – twenty-four chapters (a supplement to Yasna). (5) Khorda – an abridged edition of the laws in the Zend-Avesta. The Talmud was greatly influenced by Persian culture. It derives, in fact, much of its content directly from the Zend-Avesta, as will be detailed in brief below. One finds in the Talmud not only Persian superstition and legend, but many legal decisions handed down in accordance with Persian code. Not to mention the customs and usages of Persian life. Even the forms and expressions of the literary Pahlavi entered into the Talmud in no small way. The Persian influence on the Talmud is so great that, at times, it is difficult to separate what is Jewish from what is Persian in it. DEMONS Let’s start with a look at Ahriman. Ahriman’s myriads of helpers are referred to as divs, what we now call devils. Vendidad I, 21 notes that these divs are more numerous than the dust of the earth (as does Talmud Masekhet Berakhot 6, Midrash Tehillim 17, Tanhuma, etc.,). The following passages from the Talmud and Midrash regarding demons (divs) were derived or directly copied from Vendidad II: Masekhet Sanhedrin 25 notes that devs are particularly active in graveyards. Masekhet Gitin 68 and Midrash Qohelet state that divs are male and female. Masekhet Berakhot 61 and Masekhet Hulin 105 state that demons can assume the shape of human beings, or flys. Masekhet Hagigah 16 contends that demons, like human beings, can reproduce. Masekhet Gitin 68 calls Ashemdai (Aesmadiv in Persian) the greatest of the divs. One of the fundamental teachings of Persian religious conduct is the avoidance of unclean hands (Masekhet Shabbat 109). It was believed that Sabetkh, a div, rests upon such hands: The Qissur Shulhan Arukh 2.1 quoting Yosef Caro’s Beit Yosef states, “when a man is asleep, the holy soul departs from his body, and an unclean spirit descends upon him. When rising from sleep, the unclean spirit departs from his body except for his fingers, and does not depart until one spills water upon them three times alternately. One is not allowed to walk four cubits (six feet) without having one’s hands washed, except in cases of extreme necessity.” Masekhet Megillah 3 states that during the period of night, no one must offer or receive the hand of another (for fear of an evil spirit). Masekhet Shevu‘ot 15 and Masekhet Berakhot 4 contain the Persian prayer to repel the unseen forces of evil. The driving off of evil spirits by adjuration was an integral part of the Persian religion. Whole systems of conjuration were devised by them; and many were the invocations with which some of them commanded the devils. All of these spells and “prayers” can be found in the Talmud. A few examples will serve to illustrate: Vendidad II, 223 and Masekhet Qiddushin 81 state that the chief thing to utter when exorcising a demon was, “I expel you from me.” If one has been bitten by a mad dog, a spell must be intoned in order to eject the hurtful spirit. [This very incantation, from Vendidad I.30, as well as the spell to ward against forgetfulness and the spell to insure that the sheep of the slaughterhouse may be fat have been written in the Talmud] The Persian beliefs in cameos, amulets, and talismans were also absorbed into the Talmud, along with the reading of sacred writings to restore health. In general, Zoroastrian influence is directly responsible for the presence of demons and devils in the Midrash and Talmud. OTHER ELEMENTS To attempt to detail every point where the Talmud draws upon the Zend-Avesta would take a book. The following section will detail some of the more prominent concepts: The matter of benedictions, or the saying of grace over something that is eaten is of Persian origin (Vendidad II.112) The entire marriage ritual, with its special blessings, ceremony and rites is fully delimitated in the Zend-Avesta (II.157, 158, III.228) Vendidad II.130 and Midrash Tehillim both contend that the righteous who dwell in Paradise are as luminous as the stars. Vendidad 18, 166 and Masekhet Sanhedrin 17 state that the art of magic does not come from the Evil Power, and all wise men (in the case of the Talmud the men of the Sanhedrin can practice it). Both the Zend-Avesta (according to the Persians) and Torah (according to the Talmud) are able to repel demonic influences, merely by their recitation (c.f., Seder Eliyhau, Zuta 82, Masekhet Megillah 31, and Masekhet Ta‘anit 27). The passage in the Zend-Avesta where Ahura Mazda speaks to Zoroaster of the life of virtue that follows death has been copied directly into the Talmud (Masekhet Avot 86). The disciples of Zoroaster are assured of a heavenly existence, so the Talmud says of the nation of Israel (Masekhet ‘Eruvin 10). God is with him who studies and mediates in the night (Vendidad 18, Masekhet ‘Avodah Zarah 3, Masekhet Berakhot 30). The Persians believed that life is but a passing, unimportant state of existence, only after death does one truly begin to live, so Midrash Qohelet Rabba. Zoroastrians were loath to convert others to their faith, so too is found in the Talmud a discouragement to prosetylization (Masekhet Qiddushin 70). Though the Zend-Avesta was unknown before the coming of Zoroaster, the righteous who had lived before him were aware of it, and followed the precepts it contained. The Talmud, in this vein, contends that the Patriarchs perfectly observed the Torah even though it had not yet been given (Masekhet Yoma 28). Truly, all of the enjoinments concerning demons and spirits detailed in the Vendidad may be found in the Talmud. It is as if the authors of the Talmud sat down and copied the Vendidad into the Talmud. Many of the laws of Yasna: sacrificial arrangement, rendering of divine service, and regulations of cleanliness form the major portion of Talmudic law in these matters. The list goes on and on, to the extent that one begins to wonder if Rabbanites are unwitting disciples of Zoroaster.