Inside Torat Hamelech, the Jewish extremist terror tract endorsed by state-employed rabbis

Religious ultra-Zionists attempt to storm the Supreme Court after the arrest of Dov Lior, a state-employed rabbi from Kiryat Arba who endorsed Torat Hamelech

Religious ultra-Zionists attempt to storm the Supreme Court after the arrest of Dov Lior, a state-employed rabbi from Kiryat Arba who endorsed Torat Hamelech

Last year, I reported on a convention of top Israeli rabbis who gathered to defend the publication of Torat Hamelech, a book that relied on rabbinical sources to justify the killing of gentiles, including infants “if it is clear that they will grow up to harm us.” The most prominent rabbinical endorsers, Kiryat Arba’s chief rabbi Dov Lior and Yaakov Yosef, had dismissed police summons at the time, insisting that man’s law could not touch the halakha. A year later, in late June, the Israeli police finally arrested Lior for his role in endorsing and promoting the book.

Riots broke out almost immediately in the wake of the arrest, with mobs of religious Zionists burning tires and attempting to storm the Israeli Supreme Court compound. Fearing more riots and with sales of Torat Hamelech surging, the police handled Rabbi Yosef with kid gloves, requesting he come in for questioning but not arresting him. In the end, the state neglected to remove Lior, Yosef, or any other state-employed rabbi from his position for endorsing Torat Hamelech.

Why is Torat Hamelech so explosive? Yuval Dror, an Israeli journalist and academic, excerpted some of the book’s most incendiary passages. What appeared was Jewish exclusivism in its most extreme form, with non-Jews deemed permissible to kill, or Rodef, for the most inconsequential of wartime acts, including providing moral support to gentile armies. The book is a virtual manual for Jewish extremist terror designed to justify the mass slaughter of civilians. And in that respect, it is not entirely different from the Israeli military’s Dahiya Doctrine, or Asa Kasher and Amos Yadlin’s concept of “asymmetrical warfare.” The key difference seems to be the crude, almost childlike logic the book’s author, Rabbi Yitzhak Shapira, marshals to justify the killing of non-Jewish civilians.

Here are passages from Torat Hamelech, as excerpted by Dror and translated by Dena Bugel-Shunra:

II. Thou Shalt Not Commit Murder

Maimonides wrote in the Halachas of Murder, Chapter A, Halacha A:

He who kills one soul of Israel violates a prohibition, as it is said “thou shalt not commit murder, and if he committed murder maliciously, in front of witnesses, his death shall be by the sword…

It is therefore made explicit that the “thou shalt not commit murder” prohibition refers only to a Jew who kills a Jew, and not to a Jew who kills a gentile, even if that gentile is one of the righteous among the nations… we have derived that from the verse “thou shalt not commit murder”, one cannot learn that there is a prohibition on killing a gentile.

(Page 17-18)

VIII. Conclusion

I. A gentile must not kill his friend, and if he has killed, he must die.

II. The prohibition “thou shalt not commit murder” refers to a Jew who kills another Jew.

III. A Jew who kills a gentile is not required to die.

IV. The prohibition on a Jew killing a gentile derives from the fact that a gentile is not allowed to kill a gentile.

(Page 27)

I. A gentile is killed for one death, and with one judge

A gentile who violates one of the seven rules [of Noah] must be killed, and he is killed based on the word of one witness and with one judge and with no warning.

II. A witness becomes a judge

For the Sons of Noah [gentiles] the witness can himself be a judge. This mean: if one person saw the other committing a crime – he can judge him and kill him for this, as he is the witness and he is the judge… Moses [moshe rabbenu] saw the Egyptian hitting a man of Israel, and killed him for that. So there Moses is the witness and is the judge, and this does not delay the carrying out of the law upon the Egyptian.

(Pp. 49-50)

What transpires from these matters is that when you judge a gentile for crimes that he has committed – you must also consider the question of whether he has repented, and if he has – he must not be killed… moreover: it is better that the gentile repent than that we kill him. If we come upon a gentile who does not abide by the Seven Laws [of Noah], and the importance of abiding by them can be explain to him, so he will repent – we would prefer to choose that path, and not judge an kill him.

(page 70)

It is explained in Yerushalmi [codex] that when a [child of] Israel [a Jew] is in danger of his life, as people tell him ‘kill this particular gentile or you will be killed’ – is permitted to kill the gentile to save himself… and the [interpreters of the law] Rashi and Maimonides say that the law of requiring to die rather than commit the crime is only valid in case of a Jew against another Jew, not in the case of a Jew against a stranger living among them… It is clear from these statements that when the choice is between losing the life of a stranger living among them and losing the life of a child of Israel [a Jew] – the simple decision is to permit [the killing].

(Pp. 157-158)

When the question is of a life of a gentile weighed against the life of a child of Israel [Jew], the initial proposal returns, which is that a Jew can violate  law in order to save himself, as what is at stake is the soul [life] of a Jew – which supersedes the entire Torah [code of law] – in contrast with the life of a stranger living among us, which does not permit any Torah prohibition to be superseded.

(page 162)

To save the life of a gentile, one does not violate the Sabbath rules, and it is clear from this that his life is not like the value of the life of a child of Israel, so it may be used for the purpose of saving the life of a child of Israel.

(page 167)

An enemy soldier in the corps of intelligence, logistics, and so forth aids the army that fights against us. A soldier in the enemy’s medical corps is also considered a “rodef” [villain who is actively chasing a Jew], as without the medical corps the army will be weaker., and the medical corps also encourages and strengthens the fighters, and helps them kill us.

A civilian who supports fighters is also consider Rodef, and may be killed… anyone who helps the army of the evil people in any way, strengthens the murderers and is considered to be Rodef.

(page 184)

III. Support and encouragement

A civilian who encourages the war – gives the king and the soldiers the strength to continue with it. Therefore, every citizen in the kingdom that is against us, who encourages the warriors or expresses satisfaction about their actions, is considered Rodef and his killing is permissible. Also considered Rodef is any person who weakens our kingdom by speech and so forth.

(p. 185)

We are permitted to save ourselves from the Rodef people. It is not important who we start with, as long as we kill the Rodef people, and save ourselves from the danger they pose. And see for yourself: if you say that the fact that there are many of them brings up the question of whom to start with, and that that question is supposed to delay us from saving for ourselves – why it stands to reason: the existence of any one of them postpones the salivation, and this is the reason to treat each and every one as a complete Rodef, and to kill him, so he will not cause this ‘life-threatening’ question…

Whoever is in a situation where it is clear that he will chase and danger us in the future – it is not necessary to give it fine consideration as to whether at this moment, exactly, he is actively helping the chasing [harassment?] of us.

(Pp. 186-187)

X. People who were forced to partner with the enemy

We have dealt, so far, with gentiles whose evil means that there is a reason to kill them. We will now turn to discuss those who are not interested in war and object to it with all force…

We will start with a soldier, who is party to fighting against us, but is doing so only because he has been forced by threats to take part in the war.

If he was threatened with loss of money and such things – he is completely evil. There is no permission to take part in chasing and killing due to fear of loss of money, and if he does so -he is a Rodef in every definition thereof.

And if he was threatened that if he would not participate in the war, he would be killed – according to the MAHARAL [rabbi]… just as he is permitted to kill others – so, too, can others (even gentiles)kill him, so we will not die. And for this reason, according to the MAHARAL, it is simply evident that such a soldier may be killed.

And according to the Parashat Drachim [rabbi? Or possibly book of law?] – he must not participate in the murdering even if he must give his life due to this. And if he does so [participates] – he is evil and may be killed, like any other Rodef.

We will remind, again, that this discusses all types of participation in the war: a fighter, a support soldier, civilian assistance, or various types of encouragement and support.

(P. 196)

XVI. Infants

When discussing the killing of babies and children – why on the one hand, we see them as complete innocents, as they have no knowledge, and therefore are not to be sentenced for having violated the Seven Laws, and they are not to be ascribed evil intent. But on the other side, there is great fear of their actions when they grow up… in any event, we learn that there is an opinion that it is right to hurt infants if it is clear that they will grow up to harm us, and in such a situation the damage will be directed specifically at them.

(Pp. 205-200)

IV. Killing the enemy like killing our own men

If the king is permitted to kill his own men for the purpose of war – that same opinion also holds with regard to people who belong to the evil kingdom. In a war of righteous people against evil people, we assume that the evil will eventually hurt us all, if we let it raise its head, and the people of the evil kingdom will also suffer from it.

We are, in fact, arguing to any person from the evil kingdom: if you belong to the evil king – you are liable to be killed for helping murderers; and if you do not help him – you should help us, and it is permissible to kill you as we kill our own people (as we are all in trouble together, and in such a situation it is permissible to kill the few in order to save the many.)

This theory also permits intentional hurting of babies and of innocent people, if this is necessary for the war against the evil people. For example: If hurting the children of an evil king will put great pressure on him that would prevent him from acting in an evil manner – they can be hurt (even without the theory that it is evident that they will be evil when they grow up.)

(P. 215)

VII. Revenge

One of the needs which exists, in the hurting of [Evil people?] is the revenge. In order to beat [win the war against] the evil people, we must act with them in a manner of revenge, as tit versus tat…

In other words, revenge is a necessary need in order to turn the evil-doing into something that does not pay off, and make righteousness grow stronger; and as great as the evil is – so is the greatness of the action needed against it.

(Pp. 216-217)

Sometimes, one does evil deeds that are meant to create a correct balance of fear, and a situation in which evil actions do not pay off… and in accordance with this calculus, the infants are not killed for their evil, but due to the fact that there is a general need of everyone to take revenge on the evil people, and the infants are the ones whose killing will satisfy this need; and they can also be viewed as the ones who are set aside from among a faction, as reality has chosen them to be the ones whose killing will save all of them [the others from that faction?] and prevent evildoing later on. (And it does indeed turn out that to this consideration, the consideration that we brought forth at the end of the prior chapter also definitely is added – which is, that they are in any event suspected of being evil when they grow up.)

4 thoughts on “Inside Torat Hamelech, the Jewish extremist terror tract endorsed by state-employed rabbis

  1. chayma100

    Superb piece Max, the best i’ve seen on this subject. Thanks for the translation, Shunra, wonderful work. You two make a deadly duo
    Possibly the most lethal weapon facing these wannabee mass murderers!

    I heard that Rabbi Lior signed his name to the book, or wrote a preface, not sure which. Some deny that he lent support, but if he wrote a preface, that means he endorsed it.

    The book is a virtual manual for Jewish extremist terror designed to justify the mass slaughter of civilians. And in that respect, it

    Yes, and whilst it’s perhaps to be expected that these zealots would want to kill non Jews, (Baruch Goldstein and his ilk come to mind) what is less known is that it legitimises killing of Jewish civilians too, if they are seen as enablers or helpers. There is already one solid case of this “Rodef” law being put into practice, that of Yygal Amir’s murder of President Rabin for signing Oslo

    Yygl Amir, had tried to get a Rabbi’s sanction for his assasination of Rabin as a “Rodef”, using this religious law, but none were willing to give it to him. It’s debateable whether that was because they feared arrest, or because they disagreed with him. Therefore, Amir decided that when God gave him the sign he would kill Rabin, and he attempted twice before succeeding on his third attepmt. According to these interpretations, cedeing Israeli territory wuld classify the “traitor President” as a “din rodef” thus a legit target for assasination under this law, (“law of the pursuer”). Anyone classified as such has to be killed. It’s not murder then. Yygal Amir thought he was carrying out God’s will.

    Since there is a clear precedent, it can be safely assumed that if Netanyahu, (or whomever succeeds him as President) signs a peace deal or decides to cede territory he will be declared a “Rodef”.

    This whole incident, about Torat HaMalech, the arrests, acquittal and the reluctance of the state to do anything, raises some troubling questions that need addressing:

    1. How many people in Israel actually support Torat Hamelech? Have there been any polls or reliable data? The Jewish Taliban is actually on the increase in Israel

    2. How many Israeli’s would agree with the “Rodef” law being put into practice should a final peace deal be signed which included ceding territory?

    3. Has Israel’s Chief Rabbi or other prominent Rabbi said anything about Torat Hamelech either endorsing it or otherwise?

    4. Is Torat Hamelech actually taught to Yeshiva students anywhere in Israel if not in Kiryat Arba?

    Does anyone have any answers preferabely with reliable data? If so, please elaborate…

  2. chayma100

    Here is an Israeli website that takes a criticial look at the likes of Rabbi Lior’s theological interpretations of Othodox Judaism. It’s run by Rabbi’s who are atheists, and ones doesn’t have to agree with all their conclusions or outlook, nevertheless, the text they source is worth looking at as they quote from sources used by these extremists.

    Of course not all Orthodox Jews follow these dicates, and when reading, it should be remembered that these daat Emet Rabbis are anti Orthodox but this is precisely why they are anti Orthodox. It gives an insight into how some these Jewish extremists like Rabbi Lior, form their opinions and justify attacks on civilians in Israel, and attacking the religion of their followers, since attacking false prophets is encouraged. Hence their support of hate, is a mitzvah, it probably explains the role of the Pamela Gellers, in the the Islamophobic industry. Residents who are non Jews are classed either as resident aliens or resident converts and are not spared from being legit targets of death in Israel. The fate of secular Jews doesn’t appear to be any better, as Yygal Amir proved in murdering President Rabin using the “Rodef” law discussed in the article above.

    The website is Daat Emet, and the President of the Editorial Board and Founder: Rabbi Moshe Segal OBM

    If any readers can shed light, it would be interesting to debate… we have any Rabbi’s here? I wish there was a separate discussion forum here at your website Max, many of your articles lead to interesting spin off subjects that need to be delved into deeply. Perhaps you could add one? 🙂

    The Distinction between Jews and Gentiles in Torah
    Rabbi David Bar Chaim
    Yeshivat Mercaz HaRav
    1. Between Jews and Gentiles – In Halacha

    A. Killing a Gentile

    It is written in the Torah (Leviticus 24:17): “He who kills any man shall surely be put to death,” and it is also stated in the portion of Mishpatim (Exodus 21:14):


    We learn from the Mechilta that a Jew who killed a Gentile with intent is not put to death by the Beit Din, as he would be had he killed a Jew. The halacha is the same concerning a ger toshav,


    In contrast, a ger toshav (and all the more so a Gentile) who killed a Jew, even unintentionally, is put to death, as we learned in chapter 2 of Tractate Makkot, mishnah 3, and in the Gemara there (9a), and as Maimonides wrote in chapter 5 of The Laws of a Murderer and Protecting Life, halacha 4: “A ger toshav who killed a Jew without intent — even though he did it unintentionally, he is put to death.”


    The Secular Jew’s Place in Halacha
    In this essay we will see how the Jewish Halacha and laws forbid the secular person any access to Jewish culture, communal or ceremonial involvement. We wonder why the public which values democracy and critical thought has abandoned the wealth of Jewish culture to the Rabbinic-Charedi public which jealously guards its hide-bound rituals as unchangeable, which lives off the secular public and yet ridicules it, which sees this public as inferior and discriminates against it every chance it gets, on all Halachic issues.

    Morality in Halacha
    Therefore it is first appropriate to clarify the commandment Love your fellow as yourself and from that you will learn all the subsections of deeds of kindness.
    Know that what is written in Deuteronomy 10:19,
    “And love the stranger because you were strangers in the land of Egypt,”
    applies only to the a convert (and not a ger toshav who has not converted) as Maimonides wrote in Sefer HaMitzvot, positive commandment 207: “And the 207th commandment is that we are commanded to love the stranger, as the exalted One said (Deuteronomy 10:19), ‘And love the stranger.’ Even though such a one is included in what He said of the people of Israel, ‘Love your fellow as yourself’ — as this is a righteous convert — since he entered the covenant of the Torah, G-d added more love to him and dedicated a specific commandment about him.”

    So you see that the supreme value of one who observes Torah and the commandments is the worship of G-d. Whoever is not in this category (non-Jews, apostates, secular Jews who do not fulfill commandments, etc.) is not included in the commandment “love your fellow”! It is not for naught that the Torah ended the verse “Love your fellow as yourself” with the phrase “I am G-d.”

  3. Chayma

    More from Daat Emet, the Israeli watch dog whose Rabbi’s monitor Jewish Orthodox Fundamentalism

    The rabbi’s words about the law of rodef
    Answer: Publication date: 11-07-2004
    Title: The rabbi’s words about the law of rodef
    Content: Dear Yigal,
    According to Judaism, when the Jews hold power and they have religious authority, it is forbidden to allow gentiles in the Land of Israel unless they have accepted upon themselves the seven Noachide commandments. Thus did Maimonides write: “None of these matters [which are practiced to keep the peace with gentiles] is applicable except when the Jews are in exile amongst the idolaters [he meant the gentiles, even if they do not worship the stars and the zodiac] or when the idolaters have sway over the Jews, but when the Jews hold power over them it is forbidden for us to allow idolaters in our midst, even temporarily or in passing from place to place for business. They shall not pass through our land until they have accepted upon themselves the seven Noachide commandments” (Idolatry 10:6).


    Daat Emet

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