“America’s Rabbi:” Dylann Roof Deserves to Die Like All Racists

Rabbi Shmuley Boteach

Muh rabbi, Shumuley Boteach, self-proclaimed as America’s rabbi, preaches death to racists.

He’s also given us permission to hate, although that’s not his intention. But he certainly preaches that it’s right to hate in his statements about Dylann Roof.

So, with Rabbi Boteach’s permission, let’s hate Zionists, ZOG, blacks, wetbacks, dotheads, sand niggers, and every other vile creature that wishes us to die off.

Feel the hate. Revel in it. Muh rabbi says it’s a good thing.

Times of Israel

Dylann Roof was condemned to death by a Federal jury. It is a just sentence befitting a monster who murdered nine African-Americans in the middle of Bible study at a South Carolina church.

We should feel no guilt for his sentence and have no reservations about carrying out. He deserves to die.

What Roof deserves is our contempt, our vitriol, our hatred.

I declare unreservedly that I hate him and everything he stands for. Why are we so reluctant to declare our hatred for odious, racist murderers? Where is the visceral abhorrence and detestation for monsters?

It wasn’t always thus.

Abraham Lincoln had no hesitation declaring his hatred for the abomination of slavery. In 1854, in Peoria he said, “I cannot but hate slavery. I hate it because of the monstrous injustice of slavery itself.” Churchill said openly that “I hate no man but Hitler.” And because he hated the beast, he inspired a nation to fight him. The French, who did not hate Hitler, collaborated with him and sent Jews to the gas chambers instead.

It seems that hatred has gone out of vogue.

Let my Christian brothers speak of loving one’s enemies. I will confess my admiration for my loving African-American brothers and sisters — many of them family members of Roof’s victims — who came together in South Carolina to forgive the killer after his murderous rampage.

But for all their moral greatness, they are still wrong. We have an obligation to hate evil and never forgive it lest it be permitted to spread. We must fight it instead.

Let my Catholic friends tell me to turn the other cheek. When it comes to racist mass murderers like Roof, I cannot but reject both New Testament teachings and instead embrace Solomon’s proclamation in Proverbs: “The fear of the Lord is to hate evil.” I will welcome what King David said regarding the wicked: “I have hated them with a deep loathing. They are as enemies to me.”

The kind of man who could storm into a church and pump worshippers with bullets is not a man at all. He is a beast, pure and simple. He may once have been created in the image of God. But he has since erased every last vestige of God’s image from his countenance. He is no longer our human brother. He is a bloodthirsty animal.

Loving the victim of a crime generates compassion for suffering. But hating the perpetrators generates action to stop the orgy of murder. While innocence should evoke compassion, evil should evoke only contempt and the determination that it be eradicated.

OY VEY! THE RABBI SAYS HATING THIS BOY AND WISHING HIM DEAD IS A GOOD THING.

If you’re a regular reader you know that I preach righteous hate here. It’s good to see the Rabbi agree with me.

8 thoughts on ““America’s Rabbi:” Dylann Roof Deserves to Die Like All Racists

  1. JUDAISM IS THE THEOLOGY OF RACISM:
    GENTILES IN HALACHA
    Foreword — Daat Emet
    In this article R’ Bar-Chayim discusses the attitude towards “Gentiles” in the Torah and in the Halacha and comes to an unambiguous conclusion:
    “The Torah of Israel makes a clear distinction between a Jew, who is defined as ‘man,’ and a Gentile.”
    That is to say, any notion of equality between human beings is irrelevant to the Halacha. R’ Bar-Chayim’s work is comprehensive, written with intellectual honesty, and deals with almost all the aspects of Halachic treatment of non-Jews. It also refutes the statements of those rabbis who speak out of wishful thinking and, influenced by concepts of modern society, claim that Judaism does not discriminate against people on religious grounds. R’ Bar-Chayim shows that all these people base their constructs NOT on the Torah but solely on the inclinations of their own hearts. He also shows that there are even rabbis who intentionally distort the Halachic attitude to Gentiles, misleading both themselves and the general public.
    For the English readers’ convenience we will briefly mention the topics dealt with in R’ Bar-Chayim’s article:
    Laws in regard to murder, which clearly state that there is Halachic difference between murder of a Jew and of a Gentile (the latter is considered a far less severe crime).
    A ban on desecrating the Sabbath to save the life of a Gentile.
    A Jew’s exemption from liability if his property (e. g. ox) causes damage to a Gentile’s property. But if a Gentile’s property causes damage to a Jew’s property, the Gentile is liable.
    The question of whether robbery of a Gentile is forbidden by the Torah’s law or only by a Rabbinic decree.
    A ban on returning a lost item to a Gentile if the reason for returning it is one’s sympathy towards the Gentile and compassion for him.
    The sum which a Gentile overpays in a business transaction due to his own error is forfeit; whether a Jew is permitted to intentionally deceive a Gentile is also discussed.
    One who kidnaps a Jew is liable to death, but one who kidnaps a Gentile is exempt.
    A Jew who hurts or injures a Gentile is not liable for compensation of damage, but a Gentile who hurts a Jew is liable to death.
    One who overcharges a Gentile ought not return him the sum that the Gentile overpaid.
    A Gentile — or even a convert to Judaism — may not be appointed king or public official of any sort (e. g. a cabinet minister).
    One who defames a female proselyte (claiming that she was not virgin at the time of her marriage) is liable to neither lashes nor fine.
    The prohibition to hate applies only to Jews; one may hate a Gentile.
    One may take revenge against or bear a grudge towards Gentiles; likewise, the commandment “love your neighbour” applies only to Jews, not to Gentiles.
    One who sees Gentile graveyards should curse: “Your mother shall be greatly ashamed…”
    Gentiles are likened to animals.
    If an ox damaged a Gentile maidservant, it should be considered as though the ox damaged a she-ass.
    The dead body of a Gentile does not bear ritual impurity, nor does a Gentile who touches the dead body of a Jew become impure — he is considered like an animal who touched a dead body.
    One is forbidden to pour anointing oil on a Jew, but there is no ban on pouring that oil on a Gentile because Gentiles are likened to animals.
    An animal slaughtered by a Gentile is forbidden, even if the ritual slaughter performed was technically correct, because Gentiles are deemed like animals. (Daat Emet does not agree that this is the Halachic reason for invalidating a Gentile’s ritual slaughter — but this is not the place to delve into the subject).
    Their members (genitals) are like those of asses” — Gentiles are likened to animals.
    Between the Jews and the Gentiles — In the Aggadah, the Kabbalah, and in Jewish Thought
    R’ Bar-Chayim’s arguments and conclusions are clear, Halachically accurate, and supported by almost all the existent major Halachic works. It would be superfluous to say that R’ Bar-Chayim fully embraces this racist Halachic outlook as the word of the Living G-d, as he himself pointed out in the “Conclusion” of his article:
    “It is clear to every Jew who accepts the Torah as G-d’s word from Sinai, obligatory and valid for all generations, that it is impossible to introduce ‘compromises’ or ‘renovations’ into it.”
    On the other hand, we want to make it clear that Daat Emet — as well as any reasonable people who do not embrace Halachic laws as the word of the Living G-d — are repulsed by such evil, racist discrimination.
    In the Hebrew text we have abridged the second part of R’ Bar-Chayim’s article,
    “Between Jews and Gentiles — In the Aggadah, the Kabbalah, and in Jewish Thought,” because, in our view, the Halacha is the law which obligates every religious Jew while concepts of the Aggadah, the Kabbalah, and Jewish thought are not binding on anyone, as our rabbis have already written:
    “And so the Aggadic constructs of the disciples of disciples, such as Rav Tanchuma and Rabbi Oshaya and their like — most are incorrect, and therefore we do not rely on the words of Aggadah” (Sefer HaEshkol, Laws of a Torah Scroll, p. 60a); we have expanded on this issue in the portion of Vayeshev.

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