Because Talmud completely distorted both Old Testament and Commandments of God.
As has already been said, for Talmudic Jews (and they are the vast majority), the basic teaching is the Talmud, which is above the Torah and the Tanakh (Old Testament), just as the rabbi is above the Talmud and God.
What is the god of the Jews in the Talmud?
According to the Jewish medieval Kabbalist mystics, God is an old man who has one billion seven thousand curls, is half a billion miles tall, his fingers are a hundred thousand miles long, and his hands are at least two hundred forty-two thousand miles long (Hebrew native speaker figures).
The rabbis (who intervene in all areas of life for Jews and non-Jews alike) and who live solely by the Talmud know exactly what God is doing every hour.
In the Jewish Talmud (Abodah Zarah, folio 3, b.; what is avodah zarah) one of the rabbis tells us: the day [in heaven as well as on earth] has twelve hours. In the first three hours the Hebrew god sits and deals with the laws, that is, he studies the laws. (The Hebrew god, having made the laws, because of his old age and decrepitude, does not rely on his memory and reads them over and over again every day.) For the next three hours he judges the universe by these laws. When he notices that the world deserves to perish, then he rises from the throne of judgment and sits on the throne of mercy. (What would the old man do if the world were to perish?) In the third three hours he sits on the throne and plays with the whole world, from the unicorn's horn to the worm's testicle. (Whatever a child needs, as long as he doesn't cry!). In the fourth three hours he sits on his throne and plays with Leviathan, the king of all fish. Leviathan is the mighty animal [fish] on which "the world rests. But this Leviathan (Baba Bathra, a et b) is a terrible monster, for, according to the Talmud, he can swallow a fish 300 kilometers long without endangering his throat. Therefore, out of fear that the progeny of this giant wouldn't overflow the world and ruin it, the god weaned Leviathan and killed his female; he salted her meat, and this corned beef is eaten by a select few in paradise. So this is the animal that God has fun with every day for three hours. This is how the Hebrew god spends his day.
What then does the Hebrew god do when night comes? Rabbi Menachem (Ad Peat, folio 97, 3; cf. Targum, ad cant V, 10.) assures us that he first studies the Talmud with the angels, but these latter are not the only ones with whom Jehovah discusses this sacred {for homo satanicus} book, for Asmodeus, king of evil spirits, then ascends to heaven to partake of the conversation (Gittin, folio 68, a.). The Hebrew God then dances with Eve, helps her dress and brushes her hair (Traite Berachoth, folio 61, a.). But this distribution of time has undergone some change; since the destruction of the temple in Jerusalem (Baba Bathra, folio 74, a. et b.) God no longer plays with Leviathan and no longer frolics with Eve, for he is sad, having sinned grievously. This sin weighs so heavily on his conscience that, according to the Talmud, (Traite Berachoth, folio 3, a.) he sits for three quarters of the night and roars like a lion, exclaiming: "Woe is me, I have allowed my house to be destroyed, my temple to be burned, and my children to be taken captive." In vain, to console him, they sing hymns of praise; he only shakes his head and repeats: "Happy is the king, whose praises are sung in his house, and what punishment does the father deserve, who has allowed his children to live in poverty? This grief has driven him to such exhaustion that he has become quite small; formerly, he filled the whole world, but now he occupies no more than four cubits of land.
He weeps and his tears fall from heaven with such a roar that the noise is heard far away, and causes an earthquake (Traite Berachoth, folio 59, a et traite Chag. 5, f.). When despair thus causes God to roar with grief, he imitates the voice of the lion of Elai, who, according to the Talmud, had a very remarkable throat. Once the Roman emperor wished to see this lion, they sent for him, and when he was 400 miles away from the emperor, he roared with such force that all pregnant women threw out and all the walls of Rome collapsed; when he came 300 miles closer, he roared again so loudly that people lost their teeth, and the emperor, falling from his throne, begged that the lion be taken away (Traite Chullin, folio 59, b.).
It is quite understandable that God, portrayed in such a form, is not very impressive to people, which is why the Talmud describes him as being showered with reproaches. Even the moon rebukes him for making it smaller than the sun, and God humbly admits to his blunder. God is also frivolous and makes rash oaths. In order to get rid of them, there is a mighty angel, called Mi, who is constantly between heaven and earth, bringing him deliverance from frivolous commitments (Traite Chullin, folio 60, b, et traite Chullin, folio 9, a.). But it happens, however, that this angel does not appear to be at his post, and then God is put in great difficulty; so, once, a wise man of Israel heard him exclaiming: "Woe is me! Who will deliver me from my oath?" The sage ran to tell this to his fellow rabbis, who called him an ass, for not delivering God himself from his oath, to which every rabbi is entitled (Traite Baba Bathra, folio 74, a.).
To complete the moral image of God as he is portrayed in the Talmud, let us add that the Talmud generously attributes to him responsibility for all the sins committed on earth: "It was he," say the rabbinic writers, "who gave men a debauched nature"; consequently, he cannot reproach them for falling into sin, since he himself intended them to it (Traite Aboda Zara, folio 4, b.). Therefore David, having committed adultery, and the children of Eli, who engaged in licentiousness, did not really sin; God alone was responsible for their transgressions (Traite Sab., folio 55, b et 56, a.).
Also, the best way to stop insanity would be a quick conversion to Christianity
As has already been said, for Talmudic Jews (and they are the vast majority), the basic teaching is the Talmud, which is above the Torah and the Tanakh (Old Testament), just as the rabbi is above the Talmud and God.
What is the god of the Jews in the Talmud?
According to the Jewish medieval Kabbalist mystics, God is an old man who has one billion seven thousand curls, is half a billion miles tall, his fingers are a hundred thousand miles long, and his hands are at least two hundred forty-two thousand miles long (Hebrew native speaker figures).
The rabbis (who intervene in all areas of life for Jews and non-Jews alike) and who live solely by the Talmud know exactly what God is doing every hour.
In the Jewish Talmud (Abodah Zarah, folio 3, b.; what is avodah zarah) one of the rabbis tells us: the day [in heaven as well as on earth] has twelve hours. In the first three hours the Hebrew god sits and deals with the laws, that is, he studies the laws. (The Hebrew god, having made the laws, because of his old age and decrepitude, does not rely on his memory and reads them over and over again every day.) For the next three hours he judges the universe by these laws. When he notices that the world deserves to perish, then he rises from the throne of judgment and sits on the throne of mercy. (What would the old man do if the world were to perish?) In the third three hours he sits on the throne and plays with the whole world, from the unicorn's horn to the worm's testicle. (Whatever a child needs, as long as he doesn't cry!). In the fourth three hours he sits on his throne and plays with Leviathan, the king of all fish. Leviathan is the mighty animal [fish] on which "the world rests. But this Leviathan (Baba Bathra, a et b) is a terrible monster, for, according to the Talmud, he can swallow a fish 300 kilometers long without endangering his throat. Therefore, out of fear that the progeny of this giant wouldn't overflow the world and ruin it, the god weaned Leviathan and killed his female; he salted her meat, and this corned beef is eaten by a select few in paradise. So this is the animal that God has fun with every day for three hours. This is how the Hebrew god spends his day.
What then does the Hebrew god do when night comes? Rabbi Menachem (Ad Peat, folio 97, 3; cf. Targum, ad cant V, 10.) assures us that he first studies the Talmud with the angels, but these latter are not the only ones with whom Jehovah discusses this sacred {for homo satanicus} book, for Asmodeus, king of evil spirits, then ascends to heaven to partake of the conversation (Gittin, folio 68, a.). The Hebrew God then dances with Eve, helps her dress and brushes her hair (Traite Berachoth, folio 61, a.). But this distribution of time has undergone some change; since the destruction of the temple in Jerusalem (Baba Bathra, folio 74, a. et b.) God no longer plays with Leviathan and no longer frolics with Eve, for he is sad, having sinned grievously. This sin weighs so heavily on his conscience that, according to the Talmud, (Traite Berachoth, folio 3, a.) he sits for three quarters of the night and roars like a lion, exclaiming: "Woe is me, I have allowed my house to be destroyed, my temple to be burned, and my children to be taken captive." In vain, to console him, they sing hymns of praise; he only shakes his head and repeats: "Happy is the king, whose praises are sung in his house, and what punishment does the father deserve, who has allowed his children to live in poverty? This grief has driven him to such exhaustion that he has become quite small; formerly, he filled the whole world, but now he occupies no more than four cubits of land.
He weeps and his tears fall from heaven with such a roar that the noise is heard far away, and causes an earthquake (Traite Berachoth, folio 59, a et traite Chag. 5, f.). When despair thus causes God to roar with grief, he imitates the voice of the lion of Elai, who, according to the Talmud, had a very remarkable throat. Once the Roman emperor wished to see this lion, they sent for him, and when he was 400 miles away from the emperor, he roared with such force that all pregnant women threw out and all the walls of Rome collapsed; when he came 300 miles closer, he roared again so loudly that people lost their teeth, and the emperor, falling from his throne, begged that the lion be taken away (Traite Chullin, folio 59, b.).
It is quite understandable that God, portrayed in such a form, is not very impressive to people, which is why the Talmud describes him as being showered with reproaches. Even the moon rebukes him for making it smaller than the sun, and God humbly admits to his blunder. God is also frivolous and makes rash oaths. In order to get rid of them, there is a mighty angel, called Mi, who is constantly between heaven and earth, bringing him deliverance from frivolous commitments (Traite Chullin, folio 60, b, et traite Chullin, folio 9, a.). But it happens, however, that this angel does not appear to be at his post, and then God is put in great difficulty; so, once, a wise man of Israel heard him exclaiming: "Woe is me! Who will deliver me from my oath?" The sage ran to tell this to his fellow rabbis, who called him an ass, for not delivering God himself from his oath, to which every rabbi is entitled (Traite Baba Bathra, folio 74, a.).
To complete the moral image of God as he is portrayed in the Talmud, let us add that the Talmud generously attributes to him responsibility for all the sins committed on earth: "It was he," say the rabbinic writers, "who gave men a debauched nature"; consequently, he cannot reproach them for falling into sin, since he himself intended them to it (Traite Aboda Zara, folio 4, b.). Therefore David, having committed adultery, and the children of Eli, who engaged in licentiousness, did not really sin; God alone was responsible for their transgressions (Traite Sab., folio 55, b et 56, a.).
Also, the best way to stop insanity would be a quick conversion to Christianity
