Let me ask you a question. You have mentioned you are an orthodox Jew. There are things in your religion I see as racist as expressed by members of your religion.

All of the following things are taken from Jewish sources. How much of this stuff do you agree with? And do you condemn Jews who hold these views?

According to orthodox Jews, as I understand it, Jews have a soul Gentiles do not have. This is the G-dly soul, the Nefesh Elokis. Gentiles have the same souls that all living creatures including Jews have, but not the G-dly soul.

An orthodox Jew is thus being totally honest when he tells a Gentile that Jews and Gentiles have the same soul. It's the soul of the dog or the cat they share in common. But the Jew has the extra soul which distinguishes him from the dog, the cat or the Gentile.

That may be why Israel is so stuck on Jewish bloodlines to determine who is and who is not a Jew. It doesn't seem to matter whether you practice the religion. You are born with the G-dly Nefesh Elokis soul if you are a Jew. This is not something you can shed. No matter how righteous a Gentile is, he can never get the G-dly soul, and no matter how foul a Jew is, he can never lose his G-dly soul.

The reason the killer Sheinbein was not delivered to U.S. authorities for trial seems to be because Gentiles, according to the Talmud, are not fit to judge Jews.

Gentiles or heathen, according to the Talmud, are also incapable of charity in the same way we regard dogs as being incapable of charity. Gentiles act on this lower animal self-interest level. For Jews it's always charity, for Gentiles it's always a sin offering.

Jews often tell us being the Chosen gives them more responsibilities. Of course it does. Humans have more responsibilities than dogs. Ah, but don't we love our dogs? And shouldn't dogs be grateful to their masters?

Everything below is taken from Jewish sources. The links are given. I particularly like the carpenter analogy, in which G-d is compared to a carpenter. Jews are the carpenter's children. Gentiles are the chairs and furniture the carpenter makes. Then comes the unbelievable statement asking who is to say which is more important, the children or the furniture. This is obviously so the Rabbi can tell his Gentile friends we all have our place in G-d's kingdom, and G-d does not regard the Jew superior to the Gentile. Right, and the carpenter gives the chair he made the same value as his children.

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Do Gentiles Have Souls? -- The Rabbis Say Yes, But. . .

Ask Moses

Do Gentiles Have Souls

Question

Richie19: Do gentiles have souls?

Rabbi Jacobson: Sure--everything does.

Richie19: So what happens when they die? Where does the soul go?

Rabbi Jacobson: 1.) They are judged; 2.) Wherever G-d decides.

Richie19: So what is the difference between them and us?

Rabbi Jacobson: There is a different soul in every created being.

Richie19: So do Jews have an extra soul or just a different kind?

Rabbi Jacobson: Additional, according to Kabbalah.

Richie19: what is the name of this extra soul?

Rabbi Jacobson: The Nefesh Elokis.

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Kabbalistic Philosophy From the book "Demystifying the Mystical, 1996

Chassidus explains that there are three souls: (1) Nefesh ha’bihamis, the animal soul, also called Nefesh ha’chiunis, the vital soul or natural soul; (2) Nefesh ha’sichlis, the human rational soul; and (3) Nefesh ha’elokis, the G-dly soul. The third aspect of the soul is unique to Jews; Gentiles have both an animal soul and a human rational soul.

The part of the Jew that wants to be G-dly and Jewish, the Nefesh ha’elokis, is pre set and "forced" to act in a Jewish way.

The Nefesh elokis or G-dly soul is the true Jewish essence, the Pintele Yid, and it is directly connected to G-d, a part of G-d. Since it is G-dly, it is not limited, it transcends the ordinary material world. From the perspective of the rational and animal soul, indulgence in worldly pleasures could be justified. But the divine soul tells us there is something beyond, a true G-dly spirituality. It says, if something in this world does not manifest G-d, it is not for you, a Jew, because it is contrary to your real essence.

To understand this in a deeper way we need to ask ourselves several questions. What is the significance of the Nefesh elokis being a "Chelek eloka mimal mamesh", an actual part of G-d? Also, do righteous gentiles posses a Nefesh elokis? If not, why not? Just because they aren’t born to a Jewish mother or have had a proper Jewish conversion, shouldn’t exclude them from attaining the same union as Jews have. Also, what is the highest spiritual level a gentile can reach?

Chassidus explains that the Nefesh elokis is actually part and parcel of G-d. It manifests itself by the very fact that a Jew cannot and will not be able to forsake his or her Jewishness. Regardless of circumstances, every Jew posses a G-dly soul, even though temporarily the Jew might drift into strange non G-dly pastures.

Based on this ideology, we will be able to understand the spirituality of a gentile. A gentile is not a Jew. The very fact that a gentile is born to a non Jewish mother establishes this fact. This in no way denotes a inferiority rather a different role in fulfilling his mission in life. Therefore even a very righteous gentile doesn’t have a Jewish soul known as a G-dly soul, a Neshomo.

A righteous gentile’s soul comes from klipat Noga. This means that he possesses a level of spirituality that expresses some form of G-d. This is the basic idea that G-d is good, and that his desire of human kind is to make the world a better place, a place in which all of society has the proper tools including modern technology, to accomplish this task. When a gentile assists in this mission, he attains and expresses his soul and is called a righteous gentile. The reward being, as Maimondies says, he will receive a portion in the world to come. However a gentile doesn’t have a Nefesh elokis and doesn’t have the same responsibilities as a Jew does. Therefore a gentile isn’t able to connect to that level of G-d which we call essence. An example of this would be, a father has a child and that same father is a carpenter. Is there a difference between his child and his chairs and tables that he makes? Sure, however does he see this difference as a better and worse situation or is it simply that they are two entirely different roles that the father has, both just as important and equal to him. However there is a very real difference, and it doesn’t make one good and one bad. The same is true for a Jew and a gentile.

In the same vein, we can explain the difference between the soul of a Jew and the soul of a gentile. A gentile is limited to his or her mission. That’s the way G-d created him or her. Therefore the level of spirituality for a gentile is limited to perfecting himself and the world around him. Yet a gentile cannot transform himself to become limitless, he is a creation of G-d just as all other creations. Therefore there is a defined application to his ability. This is called in Chassidus, Givul, limited. However a Jew is not a creation of G-d, rather a "part" of G-d, therefore a Jew is able to go beyond the worldly defined experiences. The reason is, a Jew is not a creation of G-d rather a Jew is G-dliness as he expresses himself in creation through a Neshomo. This concept is called in Chassidus, elokus shenase nivre.

Rabbi Chaim Dalfin

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From the Soncino Edition Babylonian Talmud on CD: Baba Bathra 10b

Rabban Johanan b. Zakkai said to his disciples: My sons, what is the meaning of the verse, Righteousness exalteth a nation, but the kindness of the peoples is sin? R. Eliezer answered and said: ‘Righteousness exalteth a nation:’ this refers to Israel of whom it is written, Who is like thy people Israel one nation in the earth? But ‘the kindness of the peoples is sin’: all the charity and kindness done by the heathen is counted to them as sin, because they only do it to magnify themselves, as it says, That they may offer sacrifices of sweet savour unto the God of heaven, and pray for the life of the king and of his sons. But is not an act of this kind charity in the full sense of the word, seeing that it has been taught: ‘If a man says, - I give this sela for charity in order that my sons may live and that I may be found worthy of the future world, he may all the same be a righteous man in the full sense of the word’? - There is no contradiction; in the one case we speak of an Israelite, in the other of a heathen.14

R.Joshuah answered and said: ‘Righteousness exalteth a nation,: this refers to Israel of whom it is written, Who is like thy people Israel, one nation on the earth? ‘The kindness of peoples is sin’: all the charity and kindness that the heathen do is counted sin to them, because they only do it in order that their dominion may be prolonged, as it says, Wherefore O king, let my counsel be acceptable to thee, and break off thy sins by righteousness, and thy iniquities by showing mercy to the poor, if there may be a lengthening of thy tranquility. Rabban Gamaliel answered saying: ‘Righteousness exalteth a nation’: this refers to Israel of whom it is written, Who is like thy people Israel etc. ‘And the kindness of the peoples is sin:’ all the charity and kindness that the heathen do is counted as sin to them, because they only do it to display haughtiness, and whoever displays haughtiness is cast into Gehinnom, as it says, The proud and haughty man, scorner is his name, he worketh in the wrath [‘ebrah] of pride, and ‘wrath’ connotes Gehinnom, as it is written, A day of wrath is that day. Said Rabban Gamaliel: We have still to hear the opinion of the Modiite. R. Eliezer the Modiite says: ‘Righteousness exalteth a nation’: this refers to Israel of whom it is written, Who is like thy people Israel,

one nation in the earth. ‘The kindness of the peoples is sin’: all the charity and kindness of the heathen is counted to them as sin, since they do it only to reproach us, as it says, The Lord hath brought it and done according as he spake, because ye have sinned against the Lord and have not obeyed his voice, therefore this thing is come upon you. R. Nehuniah b. ha-Kanah answered saying: ‘Righteousness exalteth a nation, and there is kindness for Israel and a sin-offering for the peoples.’ Said R. Johanan b. Zakkai to his disciples: ‘The answer of R. Nehuniah b. ha-Kanah is superior to my answer and to yours, because he assigns charity and kindness to Israel and sin to the heathen.’ This seems to show that he also gave an answer; what was it? - As it has been taught: R. Johanan b. Zakkai said to them: Just as the sin-offering makes atonement for Israel, so charity makes atonement for the heathen.

(14) Because the Israelite, whatever he may say, really gives the charity for its own sake.(Interesting footnote. The Israelite always gives charity for its own sake, no matter what he may say, and the heathen is incapable of charity.)