The unedited full-text of the 1906 Jewish Encyclopedia
An informer, denunciator, or delator; synonyms are “masor” (abstract, “mesirah”), “delator” (), and “malshin” (abstract, “malshinut”), from the last of which are derived the Portuguese “malsim,” and also the Spanish “malsin,” together with the adjective “malsinar” and the abstract nouns “malsindad” and “malsineria.” Nothing was more severely punished by the Jews than talebearing; and no one was held in greater contempt than the informer. On account of the fact that his deeds frequently caused mischief and even entailed death and destruction, the sages of the Talmud compared the “moser” to a serpent.
In Talmudic Times.
The Jews suffered much during the persecutions under Hadrian through informers in their own ranks; especially teachers of the Law were betrayed by the delators.
Moser means specifically a jewish race-traitor, a jew who betrays jews.
Note the attempt to use SUFFERINK! and POISECUTION! to distract from the reality that a moser does not simply betray the jews by siding with non-jews, but informs the non-jews concerning jewish wrong-doing. The jews regard the informing as the real wrong-doing.
A more contemporary source confirms this understanding of the moser concept. Jewish Word | Moser, Moment Magazine:
The Jewish Snitch
Earlier this year, Nechemya Weberman, a member of the Hasidic Satmar community in New York, was sentenced to 103 years in prison for sexually abusing a young girl over the course of three years, beginning when she was 12. The case, needless to say, sparked an uproar within the community. Some were outraged over the 54-year-old Weberman’s behavior, but others were furious for a different reason—that he had been turned over to the police at all. Four men were arrested on charges of witness intimidation, after allegedly offering the girl, who later testified against Weberman, half a million dollars to drop the case and suggesting that she move to Israel. To some, the girl was a moser, a rabbinic term for a Jew who informs on another Jew.
Moser is not a term familiar to many outside close-knit ultra-Orthodox Jewish communities, which often choose to deal with offenses within the fold. This preference has a legal origin as well as a cultural one, stemming from a rabbinic prohibition on mesirah, meaning “delivery” or “handing over” in Hebrew. Rabbinic law mandates that a Jew may not report another Jew’s malfeasance to a secular government, even when the behavior in question violates both secular and Jewish law. Nor can a Jew abet the turning over of another Jew’s financial or physical property to the government.
When recording I voiced my uncertainty whether the girl is a jew. Now I realize that “the girl was a moser” clearly implies she is.
By placing a fellow Jew in mortal danger, a moser takes on the status of a rodef, literally a “pursuer,” or one who is chasing a victim with murderous intentions. An individual or community is permitted to stop a rodef by any means necessary—even if that means killing him before he has the chance to kill his intended victim. What’s more, no formal decree must be issued to declare someone a moser or a rodef, and anyone may take action against the deemed criminal. “If someone is running after somebody else to kill him, I don’t go to a bet din to ask them. I’ve got to stop him right there,” says Steven Resnicoff, professor of law and co-director of the Center for Jewish Law and Judaic Studies at DePaul University and an Orthodox rabbi.
This thinking goes beyond dealing with traitors.
Jewish morality plus jewish identity equals a license for jewish aggression against non-jews. The first half of the equation is the notion that jews are “permitted to stop” whomever or whatever they perceive as a “mortal danger” “by any means necessary-even if that means killing”. The second half is that jews think constantly of themselves in terms of SUFFERINK! and POISECUTION! – past, present and future. Jews perceive themselves in perpetual “mortal danger”, thus justifying their perpetual aggression against others.
Emory’s Broyde explains that the rules against informing don’t pertain to actions that harm the community or endanger others’ safety—in cases of violent criminals, for example, one may inform the secular authorities.
This is telling in light of the example cited. The rabbi harmed at least one member of their community, and perhaps others. Those who fault the girl, calling her a moser, are saying that in their estimation she causes their community more harm than the rabbi.
KOL NIDRE, JewishEncyclopedia.com:
Prayer recited in the synagogue at the beginning of the evening service on the Day of Atonement; the name is taken from the opening words. The “Kol Nidre” has had a very eventful history, both in itself and in its influence on the legal status of the Jews. Introduced into the liturgy despite the opposition of rabbinic authorities, repeatedly attacked in the course of time by many halakists, and in the nineteenth century expunged from the prayer-book by many communities of western Europe, it has often been employed by Christians to support their assertion that the oath of a Jew can not be trusted.
Form of Prayer.
Before sunset on the eve of the Day of Atonement, when the congregation has gathered in the synagogue, the Ark is opened and two rabbis, or two leading men in the community, take from it two Torah-scrolls. Then they take their places, one on each side of the ḥazzan, and the three recite in concert a formula beginning with the words , which runs as follows:
“In the tribunal of heaven and the tribunal of earth, by the permission of God—blessed be He—and by the permission of this holy congregation, we hold it lawful to pray with the transgressors.”
Thereupon the cantor chants the Aramaic prayer beginning with the words “Kol Nidre,” with its marvelously plaintive and touching melody, and, gradually increasing in volume from pianissimo to fortissimo, repeats three times the following words:
“All vows , obligations, oaths, and anathemas, whether called ‘ḳonam,’ ‘ḳonas,’ or by any other name, which we may vow, or swear, or pledge, or whereby we may be bound, from this Day of Atonement until the next (whose happy coming we await), we do repent. May they be deemed absolved, forgiven, annulled, and void, and made of no effect; they shall not bind us nor have power over us. The vows shall not be reckoned vows; the obligations shall not be obligatory; nor the oaths be oaths.”
The Kol Nidre amounts to a preemptive oath to forsake all subsequent oaths. Thus the oath of any jew who engages in this ritual cannot be trusted. Naturally the jews regard those who object as more at fault than themselves.
Jewish feast celebrated annually on the l4th, and in Shushan, Persia, also on the 15th, of Adar, in commemoration of the deliverance of the Persian Jews from the plot of Haman to exterminate them, as recorded in the Book of Esther.
Nevertheless Purim has been held in high esteem at all times and in all countries, some even maintaining that when all the prophetical and hagiographical works shall be forgotten the Book of Esther will still be remembered, and, accordingly, the Feast of Purim will continue to be observed (Yer. Meg. i. 5a; Maimonides, “Yad,” Megillah, iii. 18; comp. Schudt, “Jüdische Merkwürdigkeiten,” ii. 311). It is also claimed that Purim is as great as the day on which the Torah was given on Sinai (“Mordekai” on B. M. ix., end; comp. Lampronti, “Paḥad Yiẓḥaḳ,” s.v. “Purim”). In Italy the Jews, it seems, have even used the word “Purim” as a family name, which also proves the high esteem that the festival enjoys among them (Vogelstein and Rieger, “Gesch. der Juden in Rom,” ii. 420; but comp. Steinschneider in “Monatsschrift,” 1903, p. 175).
The Book of Esther does not prescribe any religious service for Purim; it enjoins only the annual celebration of the feast among the Jews on the 14th and 15th of Adar, commanding that they should “make them days of feasting and joy, and of sending portions one to another, and gifts to the poor.” It seems, therefore, that the observance of Purim was at first merely of a convivial and social nature. Gradually it assumed religious features.
Significance: Remembers the defeat of a plot to exterminate the Jews
Observances: Public reading of the book of Esther while “blotting out” the villain’s name
The Book of Esther
The story of Purim is told in the Biblical book of Esther. The heroes of the story are Esther, a beautiful young Jewish woman living in Persia, and her cousin Mordecai, who raised her as if she were his daughter. Esther was taken to the house of Ahasuerus, King of Persia, to become part of his harem. King Ahasuerus loved Esther more than his other women and made Esther queen, but the king did not know that Esther was a Jew, because Mordecai told her not to reveal her identity.
The villain of the story is Haman, an arrogant, egotistical advisor to the king. Haman hated Mordecai because Mordecai refused to bow down to Haman, so Haman plotted to destroy the Jewish people. In a speech that is all too familiar to Jews, Haman told the king, “There is a certain people scattered abroad and dispersed among the peoples in all the provinces of your realm. Their laws are different from those of every other people’s, and they do not observe the king’s laws; therefore it is not befitting the king to tolerate them.” Esther 3:8. The king gave the fate of the Jewish people to Haman, to do as he pleased to them. Haman planned to exterminate all of the Jews.
Mordecai persuaded Esther to speak to the king on behalf of the Jewish people. This was a dangerous thing for Esther to do, because anyone who came into the king’s presence without being summoned could be put to death, and she had not been summoned. Esther fasted for three days to prepare herself, then went into the king. He welcomed her. Later, she told him of Haman’s plot against her people. The Jewish people were saved, and Haman and his ten sons were hanged on the gallows that had been prepared for Mordecai.
The book of Esther is unusual in that it is the only book of the Bible that does not contain the name of G-d. In fact, it includes virtually no reference to G-d. Mordecai makes a vague reference to the fact that the Jews will be saved by someone else, if not by Esther, but that is the closest the book comes to mentioning G-d. Thus, one important message that can be gained from the story is that G-d often works in ways that are not apparent, in ways that appear to be chance, coincidence or ordinary good luck.
In a nutshell Purim is the celebration of the triumph of jews over their enemies. Specifically, it is a victory achieved by means of deception, seduction and exploitation of others – whereby a single wiley crypto-jewess manipulates one group of goyim into warring on another group of goyim in the service of jewish interests. The moral of the story and righteousness of it all rests upon the jewish license noted above: proactively exterminating “mortal dangers” “by any means necessary”.
These three things have little or nothing to do with God, or serving God, unless God is understood as the people who are being served, the jews themselves.
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