Dedicated to the memory of Metropolitan of Saint-Petersburg and Ladoga John (Snychev; 20.10/2.11.1995) who blessed this work

Metropolitan of St. Petersburg and Ladoga, John (Snychev)

Святой Иоанн Кронштадтский (Снычев)

Detailed Contents

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Introduction

Самая страшная трагедия в истории любого народа — это когда он становится заложником богоборческой, античеловеческой системы взглядов, превращается в тупое орудие претворения их в жизнь. В каждом народе есть люди хорошие и плохие, добрые и злые, искренние и равнодушные. Однако богоборческая, античеловеческая система превращает всех их в единую организацию, точнее, организованное стадо, ведомое преступными вождями, а на весь народ ложится их вина.

Сотни поколений иудеев стали рабами этого богоборческого, расистского закона, определившего главные направления их национальной жизни. Идеи закона воплотились во многих документах иудаизма — от Талмуда до установлении современного государства Израиль, получив самое яркое и характерное выражение в Протоколах сионских мудрецов.

Возникший во второй половине XIX века, этот документ вобрал в себя опыт иудеев-талмудистов в борьбе за мировое господство "избранного" народа.

Являясь компиляцией предшествовавших им тайных иудейских документов, Сионские протоколы в форме одновременно политического памфлета и катехизиса излагали политическую программу поведения иудеев среди враждебных им христианских пародов (гоев).

В этом смысле они близки подобным программным документам XIX — начала XX века, вроде "Коммунистического манифеста" К. Маркса, катехизисов масонских орденов, "Азбуки коммунизма" Н. Бухарина.

Это не сухое руководство к действию, а поданный с публицистическим блеском и пафосом призыв к борьбе, ответ на вопрос, что и как делать.

Сионские протоколы часто и бездоказательно объявлялись фальшивкой. Многих, даже добросовестных исследователей смущало то, что их документальное название — "Протоколы" — явно не отвечало публицистическому содержанию.

В том-то и дело, что Сионские протоколы никогда не были стенограммой какого-то конгресса или совещания, а являются обобщающим произведением иудейско-талмудической мысли. В сводном виде в них вошло все то, что волновало иудеев-талмудистов: их отношение к христианским народам, желание возвыситься над ними и унизить их во имя своей расовой доктрины.

Сегодня, в конце XX века, когда многое из того, о чем говорилось в Сионских протоколах, воплотилось в жизнь, практически невозможно оспаривать их правоту.

Сионские протоколы, — пожалуй, единственный исторический документ, который с неоспоримой точностью раскрывает смысл происходящего в XX веке.

За столетие Сионские протоколы были изданы сотни раз почти на всех языках мира. По объему массовых тиражей они уступают только Библии и сочинениям В.И. Ленина, став одной из самых читаемых книг XX века.

Для русского православного человека появление Сионских протоколов в России освящено именем Святого праведника Иоанна Кронштадтского. Великий Святой благословил издание книги с приложенными к ней Сионскими протоколами, решительно сказав ее автору:

"Печатай, книгу будут читать и покупать". [*1] 

С правдивым словом о зловещих планах идеологов Сионских протоколов в тяжелые для России дни 1905 года выступил русский Святой Владимир (Богоявленский), тогда митрополит Московский и Коломенский. В составленной им при участии епископа Никона (Рождественского) проповеди "Что нам делать в эти тревожные дни?" Святой раскрывал иудейские корни охватившей нашу Родину смуты.

Проповедь была зачитана 16 октября во всех храмах Москвы и Московской губернии. Сам Святой Владимир произнес эту проповедь в Успенском соборе Московского Кремля накануне 17 октября, когда Русской Церковью было установлено служение благодарственных молебнов в честь чудесного избавления от смерти Царя Александра III и его семьи во время крушения царского поезда возле станции Борки и накануне Манифеста о "даровании свобод".

Проповедь Святого, опубликованная во многих изданиях, произвела огромное впечатление на русских людей, раскрыв многим из них глаза на суть происходящего в России. Более того, молитвенные призывы Святого митрополита защищать Царя и Святую Русь от преступных заговорщиков разбудили широкие патриотические чувства, подняв на борьбу против врагов Отечества миллионы русских людей.

За короткий период — конец 1905 — первая половина 1906 года — поднявшийся русский народ уничтожил несколько тысяч самых активных революционеров-заговорщиков, политических бандитов и террористов, заставив остальных из них бежать за границу.

История Сионских протоколов интереснее самого захватывающего детектива, ибо воплотила в себе все перипетии тайной деятельности иудейских и масонских организаций.

Следуя по извилистым тропам иудейско-масонской конспирации, постоянно сталкиваешься с фактами чудовищных преступлений, жестокости, кровожадности. Убийство из-за угла, подлость, роспуск ложных слухов, шантаж, запугивание, вымогательство, подкуп — вот только некоторые методы, которые использовали иудеи-талмудисты, чтобы обмануть и поработить не только еврейский народ, но и все человечество.

Работая над этой книгой, мне удалось найти множество ранее не публиковавшихся документов и материалов по истории Сионских протоколов, хранившихся в архивах России и США.

Akum and other words used by the rabbis to call all non-Jews

The words "Akum", "the other", "nohri", "omen-Eleele" and "kuchi" are used by the rabbis to call all non-Jews.

Akum - abbreviation formed from initial letters of the Chaldean words "aobde kohabim umasulof" which means "fans (of worship) of stars and planets."

"Goy - Jewish term for people - in the Bible it is rarely used for Israel, such as Ex. 19, 6; it is more often applied to the other creeds, for example, Deut. 28, 36, 49-50; also used to mean "pagan", such as Ps. 2 1. In the later Talmudic terminology Goy no longer applies to the entire pagan people, but to individuals.

Nohri - stranger, not a fellow, foreigner, in contrast to Israelite, a pagan, such as Isa. 2, 6 (feminine - nohrif).

Obed Eleele - idolaters.

Kuti, Kutis - the people displaced by the Assyrian king Shalmaneser to the kingdom of Israel, and through mixing with the Israelis form the tribe of Samaritans (see: Sam. 17, 24, 30); feminine - Kutit (see: Talmud Chullin 6a).

For the rabbis, there is no difference between these words. In different books, in the texts of the same laws they are completely interchangeable. On the other hand, all the laws mentioned in the above named collections came from the Talmud, and even if they differ from each other, then only to the extent of terms used for expressing the notion of "non-Jews".

Laws of the Talmud classify Christians as idol worshippers

Laws of the Talmud view Christians as idol worshippers. Here are a few examples to prove it.

In The Talmud Abodah Zarah (7b) The Resurrection of Christ is ranked among the "idolatrous feasts"; at the same Talmud (27b) tells how a disciple of Jesus named James, wanted in His name to heal the son of Rabbi Ishmael's sister, bitten by a snake, but Rabbi Ishmael did not allow this, because you can not be treated by a heretic. One page before (26b) states: "Who is a heretic?" He who indulges in idolatry."

Talmud Sabbath (116) says:

In Maimonides Abodah Zarah 1, 3, it reads as follows:

In Shaalof Utshubof Hafam Zofer, section Iore Dea CXXXI, we read:

"The cross belongs to idolatry"

In "Hagahof Ascher Abodah Zarah" III, 5 it states bluntly: "The cross belongs to idolatry."

Rabbenu Ascher writes in Abodah Zarah IV, 1:

Interview with Rabbi Abe Finkelstein about Jewish control of the world

This could be the most mind shattering thing you have ever heard of. If this won't blow your mind, nothing will, or you don't have anything to blow, just as ZioNazis openly state it about "goyim" - non-"Jews".

An audio recording of an interview with Chabad Lubavich Rabbi Finkelstein outlining the doctrine of ZioNazis and their "father", Lucifer.

According to Finkelstein, you are nothing but a cattle to be slaughtered and sacrificed to their "god", Lucifer, and milked by "god chosen people" for all you have as long as you last.

This is an outline of what they call the "NWO" nowadays - a ZioNazi Luciferian doctrine of world domination and world takeover. The authority with which rabbi Finkelstein speaks is quite something indeed. He speaks as though he knows it all in and out, down to the last dot and comma.

Basically, it outlines their entire doctrine of evil most profound, world domination, parasitism unlimited, wars and revolutions, puppet governments and how they are controlled, ritual sacrifice of hundreds of thousand of children each year and the rest of it. This is pretty much their entire doctrine. Nothing much to be added to it. And it is pronounced clearly by someone of ultimate authority, pretty much clear on its face value.

Finkelstein is quite casual in this interview and tells it all bluntly, in a semi-humorous manner how "goyim" (non-Jews) are being exploited and destroy each other during all the wars and revolutions staged and managed by "god chosen people".

"Rabbi Finkelstein amazingly gives honest answers about world Jewry's control of banking, media and governments, their creation of communism, their founding of the Jesuits, their holocaust hoax, their human sacrifice rituals and many more jaw-dropping subjects. I find the only things more shocking than Rabbi Finkelstein's blunt admissions are his complete callous disregard and playful disdain for us lowly "goyim." What do you guys think of this?"

https://antimatrix.org/Convert/Books/Rabbi_Abe_Finkelstein_Interview/Rabbi_Abe_Finkelstein_Interview.html - Transcript

Or: Rabbi Abe Finkelstein interview (Audio recording)

https://antimatrix.org/Convert/Books/Audio/Rabbi_Abe_Finkelstein_Interview/Rabbi_Abe_Finkelstein_Interview.mp3

Chapter 2 - 100 laws Shulchan Aruch: the fundamentals of ZioNazism and Fascism

The most evil document of the entire history of the world. Hatred of the human race. Jews - the "higher beings". Goyim are animals. "Right" to rule the world. Enemies of the Judeans will be destroyed.

"Probably the most evil document of the entire history of the world"

Let us proceed directly to analysis of perhaps the most evil document in the entire history of the world, the basic laws of the Talmud, as collected in the Shulchan Aruch.

These anti-human laws have caused many tragedies for the Jewish people because, in essence, they turned a part of them into an informal criminal organization, opposing on the basis of racial considerations the rest of humanity.

The racial, man-hating nature of the laws of Judaism can be compared only with some racist documents of Nazi Germany.

Two versions of translation of the Shulchan Aruch

For completeness and accuracy of the picture and the subsequent analysis of these laws, we shall present them in two translations (from Hebrew) - the generalized (and sometimes just rephrasing) by Briman (Justus), and literal by Dr. K. Ecker [*1], which corrects some inaccuracies of the translation by Briman. In general, both these versions are complementary and give an idea about the Judaic-Talmudic ideology.

Act 1:
Jew is not allowed to sell clothing that is Tzitzit to Akum (Christian)

"It is forbidden to sell Akum top dress with the (ritual), tassels; he can stick on the way to a Jew and kill him; even giving the top dress with tassels to Akum as a mortgage or a deposit is forbidden, except for the case when it is given for a short time, so there is no fear of that."

Act 2:
Akum are not to be considered by Jews as people

"Brushes made by Akum, are no good, because it is written:

"Speak unto the children of Israel" (Num. 15, 38), ie except for Akum."

Yebamoth 61a.

"Graves of Akum are not profaned when one bends over them, because it is written:

"But you are my sheep, the sheep of my pasture, you are the people";

you are called men, Akum are not named as such."

Act 3:
Kaddish prayer is permitted to be read only there where ten Jews have gathered together ... in such a way so that no unclean thing, such as manure or Akum, would separate them from each other

"If ten (Jews) are in the same place (together) and read the Kaddish, or prayer Kedusha, then even the one, who does not belong to them, may respond (say "Amen"). Some consider it necessary that (they) were not separated by the feces or Akum.

Law 4:
When one meets the Akum with a cross, then a Jew is strictly prohibited to bow his head

"When someone (it goes without saying, of the Jews) prays and an Akum walks in his direction with a cross in his hands, and he (the Jew) came to the place (in prayer), where one must bend, then he should not bend, even though his thoughts were (exclusively) directed to God. "

Law 5:
When some child becomes Akum, then the whole family is defiled

"Some people say that when he (Cohen) has a daughter who went to Akum or committed adultery, then no one is obliged to respect him, because she was defiled him."

Law 6:
Jew, who became an Akum, is cursed

"If someone who became an Akum, gives some wax or candles as a present to the synagogue, it is forbidden to light them."

Law 7:
Prayer Simun is forbidden to be read in a house of Akum

"Usually, the common table prayer [*5] is not read in the house of Akum. And I think that the reason for this lies in the fact that it is impossible to have an approved dinner [*6] in the house of Akum for fear of Akum. Hence, it appears that the dinner, even though it has happened, has not been approved. A further reason lies in the fact that it is possible to fear a retribution, if you change the text of gratitude prayer and do not say: 'Merciful God bless the master of this house!'"

Law 8:
Over the incense of idolatry it is forbidden to read the prayer of gratitude

Law 9:
Passing by the ruined temple of Akum, every Jew must say: "Glory to Thee, O Lord, for thou root out of here this house of idols

Orach Chayim-224, 1.

"Anyone who sees the statue of Mercury, or other object of idolatry, (he) should say:" Praise be to Thee, O Lord our God, King of the universe, for patience, thou hast exerted to violators of Thy will".

Ibid, 224, 2.

"Anyone who sees the place that was eradicated, (he) must say, if in the country of Israel:

"Praise be to Thee, O Lord our God, King of the universe, who eradicated idolatry of our country."

When it occurs in a foreign country, he should say:

"... who rooted out idolatry of this place!"

And he says in both cases (below):

"As you eradicated it from this place, so eradicate it everywhere, and turn the hearts of the idolaters to serving you!"

Ibid, 224, 5.

"Who sees 600,000 [*1] Israelis together, should say:

"Praise be to Thee, O Lord our God, King of the universe in charge of the sacred secrets."

But if it is idolatrous, then he should say:

"The more shame to your mother, who shall blush for giving birth to you [*2]; She will be the least of the nations — a wilderness, a dry land, a desert." (Jer. 50, 12).

Ibid, 224, 12.

"Anyone who sees the graves of Israelis must say:

"Praise be to Thee ... Who justly created you" [*3], etc., and over the graves of Akum, he should say:"

The more shame to your mother ..."

Ibid, 224, 11.

"Anyone who sees the house Akum [*4], and someone lives there, has to say:

"The house of arrogant shall be destroyed by the Lord" (Prov. 15, 25).

And if these homes have been devastated, then: "God of vengeance, Lord, God of vengeance, shine forth!" (Ps. 93, 1).

Law 10:
It is forbidden to read a prayer of gratitude over the lights of idolatry

Orach Chayim 298:5.

"You can not read the prayer of gratitude over the lights of idolatry."

Law 11:
In the land of Israel it is allowed to buy a house from Akum even on the Sabbath

Orach Chayim, 306, 11.

"In the land of Israel is allowed to buy a house from Akum even during the Sabbath, and sign an act and submit it to the government offices [*3], namely (Hagah) in their, ie akum's government offices, and (sign) in their language, because it (ie, generally signing any acts during Sabbath) is prohibited only by the rabbis [*4]; but those things that help the land of Israel to be more populated, they did not prohibit."

Law 12:
When saving lives it is not necessary to pay attention to (the fact of who is in) majority

Orach Chayim, 329, 2.

"If saving lives is not necessary to pay attention to (the fact who is in) majority."

Law 13:
It is forbidden to assist an Akum woman while she is giving birth during sabbath because she is to be considered an animal

Orach Chayim, 330, 2.

"It is forbidden to provide care to akum woman while she is giving birth on Sabbath, even with something that does not violate the sanctity of the Sabbath."

Law 14:
On the eve of Passover, every Jew must read the Shefoh prayer (in which they appeal to God to pour out his wrath on the gentiles)

Orach Chayim-480, Hagah.

"Some people say that while reading (the prayer), 'Pour out thy wrath, etc.' it is necessary to add 'Not unto us, O Lord' [*5] and to open the doors so as not to forget that this is the vigil night.' [*6] As a reward for such faith the Messiah will come and shed his wrath at Akum."

Shefoh text of the prayer reads:

Law 15:
During the holidays one can not cook for Akum and dogs

"It is forbidden to cook and bake (specifically) for dogs, but it is allowed to take some food and give it to them."

Furthermore, it is permitted in the same pot, which is used to cook for oneself, to add some food for dogs, even if one has something else to give to the dogs if one had the desire."

Talmud Betz 21b.

"Why do you consider it necessary to count the dogs with "you" (ie those for which you can cook), and exclude the Akum? I consider dogs because you have to feed them, and I exclude Akum because you are not required to feed them."

Law 16:
During Holgamoeda any trading activities are strictly forbidden, but loaning to Akum is allowed

"Money lending for interest is allowed only (to Akum) that usually takes loans from him (Jew), because it is something, from which he would otherwise not profit.

To the other (Akum), whom he usually does not lend to, it is also allowed, but under the condition that he (a Jew) took interest only for the first week and spent it for bringing his pleasure during a holiday."

Law 17:
If there is a plague among pigs or Akum, but not among the Jews, then we must accept it

"When there is a plague among pigs, then we must accept it, because their (pigs) insides are like the insides of a man, and moreover we must accept it, when the plague appears among the Akum, but not among the Jews."

Law 18:
During the celebration of Aman one should pray: "Cursed be Haman and all of Akum and Blessed be Mordecai and all the Jews"

"You have to say:" Accursed be Haman, blessed be Mordecai, let him be accursed Zeresh [*4], blessed be Esther, let them be cursed all the Akum, but shall be blessed all the Jews! "

Law 19:
Any Beth Din could sentence to death even if the crime did not deserve the death penalty

"Any bet din [*3], even if they (judges) were appointed not in Palestine, when he sees that the people have become bad tempered (Hagah), and the moment requires it, has the power to sentence to death, to a fine or to any other punishment, even in the case where there is no clear evidence (Hagah).

They (ie bet din judges) have the power to do as they please, in order to put an end to distemper of the people."

Law 20:
Anyone who expresses an intention to resolve their case with them (Akum judges) is a villain

"It is prohibited to litigate before the Akum judges and in their courts, even in a case where their decision corresponds to the Jewish law; it is prohibited even in case when both parties agree to litigate before them (Akum).

And anyone who expresses an intention to litigate their case in front of them (Akum judges), is a villain and is treated exactly as if he were reviled and defamed, or raised a hand against the Torah of Moses, our teacher, peace be upon him!"(Hagah)

"And Beth Din has the power (in his hand) to curse and put anathema on him until he took the Akum's hands off his neighbor."

Law 21:
It is not proper for a Jew to be a witness for the Akum against another Jew

Choshen ha-Mishpat 28, 3.

"When some Akum has a claim against a Jew and there is (another) Jew who can testify for Akum vs. Jew, and, besides him, no witnesses exist, and Akum invites a Jew to give a testimony for him, then, if it occurs in a place where by the Akum's law, the money can be awarded on the basis of a testimony of a single witness the (cited) Jew is forbidden to testify for him (Akum); but if a Jew is nonetheless willing to testify, then he must be cursed."

Law 22:
The one who (openly) begs from Akum can not (testify as) witnesses, but the one who is suspected of adultery is [nevertheless] eligible as a witness, and the one who steals in Nisan, and in Tishri is not regarded as a thief

Choshen ha-Mishpat 34, 18.

"According to the rabbis, the despicable are not able to testify as witnesses. Such, for example, are those who eat in public on the street in front of all, or those who walk down the street naked, doing some dirty work, and so are similar people who do not feel ashamed of anything.

All of them are treated as dogs, and it does not cost them anything to give a false testimony.

To this category belong all those who publicly accept charity from Akum, though they have the ability to feed themselves in secret; they become contemptible and do not pay any attention to it. All of these can not (testify as) witnesses, in the opinion of the rabbis.

Law 23:
A Goy and a slave are not able to testify because they are not people

Choshen ha-Mishpat 34, 19.

"Goy and slave are unable to testify."

Law 24:
Money of Akum is ownerless (owned by nobody) property, and everyone who came first, seizes it

Choshen ha-Mishpat, 156, 5, Hagah.

"When a Jew has an Akum as a 'good customer', ie (in an) areas where it is believed that others are prohibited to compete or to conduct any business with the Akum, but there are (other) areas, where they do not think so, and some allow some other Jew to go to the same Akum to lend him money or to do business with him, to deceive him and take away (his money), because the Akum's money is like the ownerless (nobody owns) goods, and anyone who came first, can seize it. Some also prohibit it (ie a Jew to make the competition to another Jew)."

Law 25:
Citizens (ie the Jews) of the same community have the right to prohibit the merchants from other places to come to them and sell some goods more cheaply

"Some say the law, under which the citizens of one city may prohibit the citizens of another city (to come to them with the goods), is effective only where the buyers do not suffer losses, namely, when they (nonresidents) sell, like the rest of the traders in the city, and when their product is not better than from the latter.

But when they sell cheaper, or when their product is better, so that customers profit from them (nonresidents), then the merchants of the city can not prohibit it, but only on condition that the buyers were Jews;

If, however, the Akum would have benefited from it, then it is not allowed (ie, the locals, of course, may prohibit it to nonresidents)."

Law 26:
Benefit from the fraud against Christian belongs to the Jewish owner

"When someone made an agreement with someone that he traded his money and that everything found by the latter belonged to him (the owner), and he (the clerk) receives from the Akum the debt already paid, then it belongs to the category of "found items", for each paid bill is nothing more like a piece of paper.

Thus, who returned such money to Akum, is not obliged to reward their master for it, and such is even explicitly permitted (ie to return his money to non-Jew)."

Law 27:
When a Jew sends a clerk to Akum for the money and he deceives Akum and takes more, then it belongs to the clerk

"When someone sends a clerk to get the money from Akum and (Akum) makes a mistake and gives him more than he should, then everything (all the extra money) belongs to clerk, but only if the clerk knew about the error before he passed the money, mistakenly received, to his owner;

But when he did not know about it and (already) passed it to the one who sent him, then all of it belongs to the latter."

Law 28:
When a Jew is conducting business with Akum and another Jew comes and deceives Akum, no matter how, then both Jew should share in such profits

"When someone does some business with Akum and comes another Jew and helps him to deceive Akum in measure, weight or count, then they share the profit among themselves, regardless of whether the help was provided for a fee or not."

Law 29:
When Jew sends a clerk to Akum to pay the debt, and Akum forgot about the debt, then the money should be returned to the Jew, who sent him

"Reuben had sent Shimon to buy him a dress on credit, but when the payment become due, he gave him money to pay; meanwhile it was found that the seller had forgotten about it, then he (Shimon) should give Reuben his money and has no right to say:

"I want to keep the money for now until, maybe a little later, Akum remembers about it"; it is also forbidden to say:

"I want to sanctify the name of the Lord and return the money to Akum".

Law 30:
When a Jew sold to another Jew the things he stole, and the owner took them back, then the seller is obliged to return the money to the buyer

"But when Akum took away the item from the buyer, whether it be by royal decree or by a decision of their judges, then the seller is not obliged to return the money paid.

Even if Akum claims that the seller had stolen or robbed him, and would refer to the evidence from other Akum witnesses, then no obligations arises for the seller, because it is a coercion, and the seller is not obliged to compensate for that, which was taken away by force."

Law 31:
It is strictly forbidden for a Jew to cheat his fellow Jew, but towards Akum there is no such a thing as deception

"It is forbidden to cheat your neighbor as when buying and when selling, and everyone who cheated, whether buyer or seller, has violated the prohibition."

Ibid 227, 2.

"What size should be the amount of cheating to create an obligation to return? One-sixth the cost. For example, if someone is selling something worth 6 for 5, or worth 7 for 6, or worth 5 for 6, or worth 6 for 7 - is a fraud.

Although the purchase is valid, but the cheat is liable to pay the money in the amount of cheating, and to return all of it to the deceived."

Ibid 227, 26.

"But in relation to Akum no cheating (in the over-enrichment) exists, because it says: "He should not deceive one of his brothers!" [*1]

Nevertheless, Akum, who deceived a Jew is obliged according to our (Jewish) law to return the entire amount of cheating, so that he did not have any advantage over Jew." [*2]

Law 32:
Under threat of damnation from Rabbi Gershon it is prohibited to make a competition while renting property from Akum

Choshen ha-Mishpat 237, 1, Hagah.

"And there is someone, who writes that under the pain of damnation from Rabbi Gershon it is prohibited from competing in the renting a house from Akum."

Law 33:
It is forbidden to listen to a sick one when he wishes to give a gift to Akum

Choshen ha-Mishpat 256, 3.

"You can not listen to the patient when he orders to give a gift to Akum, because it is the same as if he orders to commit a sin with his money."

Law 34:
The thing lost by Akum, is allowed to be kept (without giving it back)

Choshen ha-Mishpat 259, 1.

"Anyone who sees a lost thing of a Jew, (he) must try to return it to its owner because it is written: "You have to return it back".

Ibid 266, 1.

"The thing that was lost by Akum, is allowed to be kept (without returning) because it is said: "Lost by your brother", hence he, who returns it, commits a great sin.

But if he returns it to sanctify the Name (of God) so that the Jews are praised and thought to be honest people, then it is commendable."

Law 35:
When an animal belongs to a Jew, and a load to Akum, you have to unload and load, because a Jew is in a difficulty. But when the animal and the load is owned by Akum, then you are not obliged to do so

Choshen ha-Mishpat 272, 1.

"He who meets his fellow on the road and his (fellow's) animal, which fell under its load, whether it is proportionate or excessive weight, he is obliged to release an animal of burden, because it is written: 'You must help him'."

Ibid 272, 8.

"But when an animal belongs Akum, and a luggage to the Jew, then, if Akum himself is a drover of the animal, it does not commit to anything. But when (he) is not (himself a herdsman), then there is a duty to unload and reload because in that case we have a Jew in a quandary."

Ibid 272, 9.

"And in exactly the same way, when the animal belongs to a Jew, and the load to Akum, you have to unload and load, because a Jew is in a quandary. But when the animal, and the load is owned by Akum, then you are not obliged to do this unless it is done to avoid hatred."

Law 36:
Jew, who owes something to Akum and Akum dies, and none of the Akum know about debt, is not obliged to pay the inheritance to Akum's heirs

Choshen ha-Mishpat 283, 1, Hagah.

"A Jew who owes something to Akum, when this latter one has died, and none of the Akum know of that debt, is not obliged to pay his heirs."

Law 37:
A Jew is forbidden to steal something either from another Jew or from a goy, but to cheat the goy, or not pay him ones debt is permitted, but with caution

Choshen ha-Mishpat 348, 2.

"Anyone who steals, even though the price of what was stolen a was penny, breaks the commandment: "Thou shalt not steal" and must give it back, all the same, whether it is money of a Jew or a goy, important or insignificant person" (Hagah).

"To mislead Akum, such as to deceive him by calculation or not to pay him the debt is permitted, but only under the condition that he did not know this, so as not to desecrate the name of (the Lord).

Some say it is illegal to directly deceive him, but it is allowed only (to be used) when he is mistaken."

Law 38:
When a Jew buys something from a thief and sells it to another Jew, and Akum comes and declares it stolen from him and takes it away (stolen) from the buyer, then, if the thief is known as such, the first Jew is obliged to return the money to the second one

Choshen ha-Mishpat 356, 10, Hagah.

"When a Jew buys something from the thief, and sells it to another Jew, and Akum comes and declares it stolen from him, and takes away (stolen) from the second buyer according to their (Akum) laws, then, if the thief is known as such, the first Jew must return the second one his money;

but if the thief is not known as such, (the first Jew) is not obliged to return the second one the money, because he has the right to say: "But it could be that Akum lies".

Law 39:
If a Jew has bought the rights to collect the customs duty from the King, then those engaged in smuggling are considered robbers of the Jew

Choshen ha-Mishpat 369, 6.

"And also if a Jew has bought the rights to collect the customs fee from the King, then those engaged in smuggling are considered to be robbers of the Jew. [*3]

But when the customs fee leasehold was bought by Akum, then it is allowed (to smuggle), because it is the same as not paying ones debts, and is permissible in a place where there is no (fear of) desecration of the Name (of God )."

Law 40:
Where the officer is a Jew, and he collects for the king, though it is forbidden to engage in smuggling, when someone imports the illicit goods, then the collector should not force him (the smuggler) to pay (the customs fees)

Choshen ha-Mishpat 369, 6, Hagah.

"There are those who say that even where an official is a Jew, but if he did not buy out the rights (to collect the customs duty) for himself, and collects for the king, though it is forbidden to engage in smuggling on the basis of local laws, yet when someone imports the banned items, then the collector shall not force him (the smuggler) to pay (custom fees), because this is the same as if he does not pay his debts, which is allowed.

But when it is done out of fear of the king, then he (the collector), of course, can force (the smuggler) to pay."

Law 41:
State laws need to be complied with, but only those that cause the State to receive a revenue

Choshen ha-Mishpat 369, 11, Hagah.

"When in the area, where laws are judged by Akum, anyone married and his wife died, even then her father or her other heirs are not entitled to claim:

"Anyone who has a wife, has agreed with the laws and regulations (of that country), and we decide the case under the laws of Akum, so that the husband is not the wife's heir, etc."

Here, the state law has no application because, as we say, this is the law only when the Emperor receives the income or when it comes to civic amenities, but you can not judge (private business) under the laws of Akum, because otherwise all the laws of the Jews would have become superfluous."

Ibid 369, 8, Hagah.

"There are those who say: "State law is the law"; but we argue that this is true only in respect to land taxes, because the emperor allows us to live in that state only if we comply with this condition.

But this rule does not apply to any other business or affairs.

But others disagree, and tell us that we in all cases say:

"State law is the law".

Law 42:
It is forbidden to play the games of cubes with a Jew, ie to deceive him in the game of cards or dice or other games that allow cheating, because all this is robbery, robbing the Jews is forbidden. But with Akum it is allowed.

Choshen ha-Mishpat 370, 1.

"There are things that are forbidden by the rabbis, because (they fit the classification) of "robbery", and anyone, who acts in violation, (he), according to rabbinical decision, is a robber: (for example) those that allowed the pigeons, and those who play the game of cubes."

Ibid 370, 3.

"There is also someone who said that the game of cubes with the Akum is not a robbery, but is still a sin, because (doing it) one is involved with trivial things."

Law 43:
When Reuben sold anything to Akum, and comes Shimon and tells Akum that the thing he bought should not be so expensive, then he is guilty and has to compensate (Reuben)

"There is someone who writes that when Reuben sold anything to Akum, and comes Shimon to Akum and says that the thing should not be so expensive, then he is guilty and must compensate (Reuben)"

"When Reuben has lent some money to Akum on bail and comes Shimon to Akum and says that he wants to lend at a more moderate interest, and he (Akum) gives Reuben his money back, then he (Shimon) is free (to do it) as it is (only) a loss (loss of profits). Nevertheless, he is considered to be godless."

Law 44:
When the law requires payment of taxes to the king, and some Jew evades this duty, and yet another Jew informs the authorities about it, then Jewish informer is obliged to compensate all the losses to the first Jew

"When the emperor has ordered to deliver him the wine or straw, or things like that and goes some snitch and say:

'Such-and-such have stocks of wine or a straw in such a place', and they go there and take (this stock), then he (the informer) is obliged to compensate."

Law 45:
It is allowed to kill a traitor at any place, even in our time. It is permissible to kill him before he can snitch.

"It is allowed to kill a traitor at any place, even in our time. It is permissible to kill him before he can snitch, as he himself had condemned himself to death as soon as he said:

"I will snitch on such and such (so that) he (would suffer a loss) either to his body, or in money, even though the amount was not that much".

We must warn him and say: 'do not tell!' But if he is stubborn and says: 'No, I am still going to tell', then killing him is a good deed, and anyone who kills him first, gets a credit for it" (Hagah).

"And if you do not have time to warn him, then (of course) a warning is not even necessary.

There are those who say that a traitor should be killed only when there is no way to prevent it through some of his (body) organs.

However, when it is possible to prevent it through some of his (body) organs, for example, cutting out his tongue and gouge out his eyes, then it is forbidden to kill him, because such a traitor is not more harmful than the other pursuers."

Law 46:
When someone snitched on a Jew to Akum thrice, then it is necessary find ways and means to get rid off him

"The expenditures made in order to get rid of a traitor, are to be paid by all the people of (this) area, even those who pay their taxes elsewhere."

Law 47:
When the ox of a Jew injures an ox of Akum, then a Jew is not obliged to compensate Akum for his loss. But, when the ox of Akum injures the ox of a Jew, then Akum is obliged to compensate the Jew for the loss because he is Akum

"When the bull a Jew injures the bull of Akum, then he (the Jew-owner) is free;

but when the ox of Akum injures the ox of a Jew, regardless of whether he (the ox of Akum) was in the habit of goring or not, then he (the owner) must compensate for the injury."

Law 48:
One should not keep the small livestock in Palestine, because it has a habit of grazing on others' fields causing damage

"One should not keep small livestock in Palestine, because it has a habit of grazing on others' fields and causing damage.

In Syria, and in the deserts of Palestine it is allowed to keep (small livestock). And now, when Jews no longer own the fields in Palestine, it seems it is allowed (there also)."

Law 49:
It is forbidden for a Jew to keep the vicious dog that bites people, without the dog being tied on a chain, but it is applicable only where the Jews are the only residents

Choshen ha-Mishpat 409, 3.

"It is forbidden to keep a vicious dog, unless it is tied on an iron chain. But in a city that is close to the border, it is permissible; the dog is tied during the day and is released at night" (Hagah).

"Some people say that now, when we live among Akum, it is permitted, in any case, go and look to see what other people usually do. However, if the dog is so vicious that it is possible to fear of harm to people, this, it seems, is prohibited, except for such cases when dog is tied with an iron chain. "

Law 50:
Jewish free-thinker, as well as those who reject the Torah and the prophets of Israel, to kill all such is a good deed. It is not allowed to a Jew to save Akum from death

Law 51:
An animal killed by Akum, or a Jew who became an Akum, must be regarded by Jews as carrion

"An animal killed by nohri (non-Jew) is regarded by Jews as a carrion, even if he (nohri) is a youngster or not an idolator, and even if others (Jews) watched him ."

Law 52:
A Jew is forbidden to cut the animal, which is not yet 8 days old. One can not rely on Akum in regard to animals which were bought from him, and (which) he claimed to be 8 days old

"We can not trust Akum in regard to young sheep, being bought from him, and (of which) he said that they are 8 days old."

Law 53:
It is not allowed for nohrif (Christian) to breast feed the child, when you can have a Jewess, because the milk of nohrif closes the heart and creates an evil nature in it

"It is not allowed for nohrif to breast feed the child when you can have a Jewess, because milk of nohrif closes the heart [*4] and creates an evil nature in it. Therefore the midwife, even if she is a Jewess, should not eat any forbidden foods and the child himself (should not do it), because it would all hurt him later."

Law 54:
Rabbis have forbidden to eat bread baked by Akum, or anything cooked by Akum, or drink his liquor, as it may lead to socially friendly relations

Ibid 113, 4.

"There is also a (teacher of the Talmud), who permits to eat the food already prepared by our (non-Jewish) maid;

but there is someone who prohibits it, even when it is already cooked (Hagah). "However, if it is already cooked, then you can rely on those who allow it, and usually even directly permit (non-Jewish) maids to cook in a Jewish home, since there is no possibility that someone from the (Jewish) family would bump into them by the fireplace."

Ibid 114, 1.

"All the alcohol beverages of Akum are banned, so as not to woo them (Akum);

but (to consume them) is prohibited only in the very place where they are sold;

but when it is allowed to take the beverages with you, bring them home and drink there, then it is not prohibited."

Law 55:
It is always a good deed to snatch something from Akum

"Even when it is allowed to use (such a) thing which is prohibited (to be eaten) by law, then (even in that case) it is forbidden to sell it, since this thing is designed for food" (Hagah).

"And it is also permitted to take the unclean things of Akum in the payment of a debt, because it is the same as if you are saving something out of their hands."

Law 56:
When a Jew has bought some dishes from Akum, then he should wash it clean because Akum is (in the Jewish sense) impure

Iore Dea 120, 1.

"When someone buys some tableware from Akum made of metal or glass, or dishes plated on the inside, whether it is new, then he should wash it in (large) water reservoir or a well, containing 40 measures."

Ibid 120, 11.

"A Jew who sold some dishes to Akum and then bought it back from him must wash it."

Sabbath, 145 b.

"Why are Akum dirty? Because they eat meat from animals forbidden to be eaten by Jews."

Law 57:
Jew is forbidden to drink wine from a bottle or glass, which was touched by Akum, because of such a touch by Akum wine is defiled

"It is forbidden to benefit from the wine, about which is not known whether it comes from the people who worship idols or not. The same is valid in respect to them touching our wine" (Hagah).

"We need to fear that the wine was intended for sacrifice to the idol. But nowadays, when people usually do not pour wine in sacrifice to idols, some say that when Goy touches our wine, (then) is not prohibited to take advantage of (this), but only (forbidden) to drink (it)."

Law 58:
A Jew is forbidden to derive any pleasures or benefits that he might enjoy from the temples of Akum

"Any benefit from use of idols is forbidden, and, moreover, both from themselves and so from things that belong to worship, as well as their decorations and offerings, whether they (the objects) are made by Akum or a Jew."

Ibid 139, 11.

"The clothes worn by priests, when they go into the house of idols, is their own dress and not decorations of idols, and so its destruction is not required;

another (teacher of Talmud), however, thinks the destruction is necessary in that case also (Hagah).

But the dress they put on for idolation itself is considered to be a decoration (of idols) and requires the destruction."

Ibid 139, 15, Hagah.

"Some say that it is forbidden to sell them, ie, (books) to Akum if they are the books used for singing during idolatry;

while others say it is illegal to sell (these books) only to the priests and not the rest of the Akum. But the one who is strict (ie, does not sell these books even to the other Akum), he shall be blessed.

Some also prohibit even selling of parchment and ink used to write their religious books.

And yet another says that it is forbidden to give a loan (money) to build the temples for Akum, or for decoration thereof, or for expenses on their maids. It is even more forbidden to sell to them (temples) the items used in their service, such as frying pans;

who does not do this, he will be happy.

One should not bind the books of Akum, except of books by Judges and writers, but when there exists the danger of hostility, then we have to avoid it (at least) as much as possible."

Ibid 151, 1.

"Things that are used for idolatry in certain area, may not be sold to local idolaters" (Hagah).

"It is forbidden to sell water to Akum, when you know he intends to use it for baptism."

Ibid (Hagah).

"But only to the priest, or (another) Akum, who is likely to give the incense in the idolization sacrifice (you should not sell it);

as to any other Akum, it is allowed to sell it. Prohibition to sell them things pertaining to their idolatry is only applicable when they have no other things of that sort, or when they can not buy them anywhere else;

but when they can buy them elsewhere, then it is allowed to sell them any of it. "

Iore Dea 140.

"The idols of the worship, as well as objects of sacrifice to them, no matter how insignificant they were, is prohibited;

so that when some of them are mixed with thousands of other objects (of the same kind), then all (of these items) are prohibited.

Ibid 142, 1.

"According to what is forbidden to derive some benefits from the idols, it includes all the pleasures they bring;

even when they are burned, it is forbidden to use their charcoal or ashes;

but (to enjoy) their flame is permitted."

Law 59:
All the images in the villages are prohibited because they are, without doubt, made for idols

Iore Dea 141, 1.

"All the images in the villages are prohibited because they are, without doubt, made for idols;

but those that are found in large cities, are permissible because they were probably created only for decoration;

excluded, however, is the case when they are located by the gates of the city, and when in the hands of the images we see the stick, bird, balloon, sword, a crown or a ring (Hagah).

"The image of the cross, before which they fall down, we must consider to be the idol, and it is forbidden without a destrution (ie destrution is not required), but the cross that is hung on the neck, or as a souvenir, is not called an idol, and allowed".

Law 60:
A Jew is strictly forbidden to derive any pleasure or benefit from the temple of Akum, such as having a walk in its shadow during summer, listen to organ music, or to look at one of its beautiful paintings in order to enjoy it

"It is forbidden to listen to musical instruments of idolatry, or to look at their decorations;

when you find some pleasure in seeing them (Hagah), but when you do not want it, then it is permitted."

Law 61:
It is strictly forbidden for a Jew to build a house next to the Akum temple

Iore Dea 143, 1.

"When someone owns a house, which is leaning against the house of idols, and his house is falling apart, then it is forbidden to build it again.

What should he do? Let him move it away a little and build a house again, and let him fill the gap with thorn bushes or human excrement, not to yield to the house of idols more space."

Law 62:
Jew is not allowed to have fun or profit from the church-owned property of Akum when the income goes to the liturgical purposes

"When a garden or a swimming pool belongs to the idols and the income from it goes to the priests, then it is allowed to use them free of charge;

but to extract from the same some benefit for a fee is prohibited "(Hagah).

"Some say it's not forbidden to derive any benefit from them, when the income belongs to the priests, except when they (the garden or swimming pool) are in the yard of the house of idols.

When they are not located in front of this very house, then, even if income went to the priests it is allowed to use them, as long as the income does not belong to the very temple of idols.

And on this, as a milder interpretation of the Act (Law), we can settle down."

Law 63:
Strictly forbidden for a Jew to participate in donation collection for the temple of Akum

"It is forbidden to give anything to collectors, collecting donations for the idols (Hagah).

"However, it is prohibited only when the revenue is used directly on the needs of the temple, but when it goes (first) to the treasury, and that is from where the funds were dispersed for the purchases on the temple needs, then it is allowed."

Law 64:
It is a good deed to be done to Akum temples, as well as all their belongings or made for them, by every Jew, as much as possible, is to try to destroy and burn them, and to scatter the ashes in all winds, or throw them into the water

"It is a good deed for everyone who sees the idols to burn and destroy them.

But how? Burn it down and then and rub them to ashes, and (ash) he may scatter in the wind or throw into the sea" (Hagah).

"The same applies to the utensils and so to everything that has been made for them because it says: "Destroy all the places ...".

Iore Dea 146.15.

"You must try to eradicate the idols and to call them insulting names."

Law 65:
A Jew who vows anything in the name of the temple (church) of Akum should be given 39 hits with the stick, and furthermore it is forbidden to even use the name of such a temple; with respect thereto, only the embarrassing nicknames must be used

Law 66:
A Jew is forbidden to lend money to Akum, or to even conduct any business with him for three days before one of his (Akum) holidays, because Akum could use it to please himself during holidays. However, for excessively high interest rates loaning to Akum is allowed

Iore Dea 148, 1.

"For three days before the holiday it is forbidden to buy or sell to the idolaters any things that do not perish;

nevertheless, it is allowed to sell them things that that can not be saved until the holiday, such as vegetables or anything cooked.

It is also forbidden to lend them something or take the loans from them (as well as) to give them money without interest or take such that are mutually enriching, and, finally, to pay them or to take any payments from them if you have a receipt or a bail in your hands.

However, one is permitted to pay on a verbal agreement, because it (is the same as) as saving something from their (Akum) hands.

But nowadays, when their hands are strong, (you can allow) them to (pay) even the debts acknowledged in writing, because it looks like something rescued from their hands.

But when a loan is interest bearing, particularly on bail, then it is directly allowed, because (without doubt), it must be regarded as something to flee their hands."

Law 67:
A Jew is forbidden to give any gifts to Akum on one of his (Akum) holidays, as it is allowed only when he knows that Akum is unbeliever. Similarly, a Jew is forbidden to accept gifts from Akum on his holiday

"The day on which Akum are going to elect a king, and perform a sacrifice, and praise their God, is considered (only) their holiday and is equivalent to any other holidays of Akum."

"It is also wrong to send a gift to a Goi on their feast days unless it is certain that he does not believe in the worship of Christian idols, and does not serve them."

Maimonides has the same in Hilkhoth Akum (IX, 2)

Law 68:
It is forbidden to a Jew to go to Akum's house during the Akum holiday so as not to be obliged to shake hands with him

"It is forbidden to go into the house of Akum during his holiday and bow down to him;

but when he walks in your direction outside the home, then it is allowed, but only in a low voice and with a heavy head."

Law 69:
Always forbidden to respond to a bow of Akum, so it is advised to bow first, so that the Akum would not (bow) first, and thus force one to respond to his bow

"A Jew is unconditionally forbidden to respond to a bow of an Akum, so it is advised to bow first, so that the Akum would not (bow) first, and thus force one to respond to his bow."

Law 70:
It is considered a holy good deed, when a Jew stays away from the temple of Akum, at by least 4 cubits. Very strictly prohibited for a Jew to bow his head in front of mentioned temple, when, for example, a splinter has gotten into his leg or when he drops his money down

"When the water flows out from the very face of an idol, then do not apply your mouth to his mouth, because it look as if you kiss the idol."

Law 71:
A Jew is forbidden to take off his hat before the kings or priests, who have a cross on their dress or a cross worn on the chest, so it does not look like he makes a bow before the cross

"Before the sovereigns, or priests, which have a cross on their dress, or an image worn on the chest, as required by the custom of the rulers, it is not allowed to bow or take off a hat, unless it is done in such a way that it can not be determined (for which purpose one bends down);

for example, deliberately dropping money (and then picking it up), or one can stand up before they come; in general, one needs to remove his hat and bow down before their approach."

Law 72:
It is forbidden to Jews in the neighborhood or on the street where they live, to rent or sell houses to three Akum, to prevent that street from becoming Christian

"But where it is allowed to rent, it is also allowed to rent as a warehouse, but not for residence, because he (Akum) always keeps the idols in his house (Hagah).

Nevertheless, nowadays it is the custom to rent to Akum even as a residence, because they no longer tend to bring the idols into their homes."

Law 73:
It is considered a great sin to give something to Akum as a present. Prohibited (to a Jew) to give a gift to Akum, whom he does not know

"It is permissible to give charity to the poor, to visit their (Akum) sick, to bury their dead, mourn over their dead and to comfort those wearing the mourning signs for him for the sake of peace and harmony."

"It is allowed to give to an Akum, with whom you are acquainted, because it (appears) as if (you are) selling it to him." [*4]

Law 74:
Jew is forbidden to praise Akum in his absence, such as saying: "What a handsome man," but still a thousand times more strictly forbidden to praise his virtues

Iore Dea 151, 14.

"He, who looks at the beautiful trees or the beautiful creatures, whether it is even an Akum or animal, has to say:

"Praise be to Thee, O Lord our God, King of the universe that You have something like this in Your world".

Law 75:
A Jew is forbidden to take part in a wedding feast of Akum, even if there is an opportunity to bring with him his own food and his own waiter

"When some Akum, celebrating a wedding, sends some poultry or fish to a Jew at his home, then it is allowed to (eat it)" (Hagah).

"And it is also permitted (to eat) when he (Akum) sends him some beef from a cattle, killed according to the (Jewish) law, to his house."

Law 76:
A Jew is forbidden to send his child to a Christian school or to take him to a Christian craftsman to learn some skill, because Akum (Christians) would tempt him to do evil

"When a Jew meets an Akum with a sword on his way, then let him walk by on your right side (Hagah);"

but when Akum has a stick in his hand, then let him pass on the left side.

If they go up or down the stairs, a Jew should never be lower and Akum higher (Hagah);

and he (the Jew) must always keep him (Akum) slightly to the right and should never bend down in front of him.

and if he asks: "Where are you going?", the the Jew, if he goes a mile, should say: 'Two miles'".

Law 77:
A Jewish midwife is forbidden to breast feed a baby of an Akum, even if she is paid, because she would help to raise an Akum

"A Jewess should not breastfeed a baby of an Akum, even for a fee. Only when she has a surplus of milk and it is causing her pain, then it is allowed to feed the baby.

It is forbidden to teach an Akum any kind of trade."

Law 78:
It is forbidden to a Jew to be treated for free by the doctor or a pharmacist of Akum, because, we must assume that in this case the doctor or pharmacist would have poisoned him

"A wound or illness, even as dangerous that in order to take care of it would cause profaning the sabbath, should not be allowed to be treated by an Akum whose experience has not been universally recognized, because we are to be afraid of bloodshed.

Even when it is not known whether (the patient) would remain alive or die, still one should not be treated by him;

but when it is certain the patient is going to die, then you can allow him (Akum) to treat the patient, because an (extra) hour of life is not worth the bother.

But when he (Akum) only reports that some medicine is helpful or not, then you can rely on him, but not to purchase it from him directly." (Hagah).

"And some say that all this is prohibited only when Akum does it for free, but when he takes a fee for it, then it is permitted, because he fears for the damage to his income."

Law 79:
It is permitted to a Jew with a life-threatening illnesses to use the unclean when he thinks he can expect to be healed by it

"Where life is in danger, one can be treated with forbidden things, even in such a way as they are usually used, but when there is no danger to life, then it is forbidden to use these things in such a way as they are usually used;

but it is allowed to use them in an unusual way" [*3] (Hagah).

"It is allowed to burn an unclean animal or any other prohibited thing and to eat it in order to get to healed, even to such a patient who is in no risk, except of the wood of idolatry. [*1]

Law 80:
Strictly forbidden to a Jew to let an Akum cut his hair

"It is forbidden to get a haircut at Akum, except when there are people (Jews) present" (Hagah).

"But some make (law) stricter, so that even if there are few people present, it is only permitted to shave with a blade [*3] at Akum only when you look in the mirror."

Law 81:
It is not a direct duty for a Jew to kill an Akum with whom he lives in peace; but it is strictly prohibited to save an Akum from death. Furthermore, a Jew is forbidden to treat an Akum even if he is paid

"The departed ones, who have fallen to Akum and who are profaned by idolatry along with the Akum, as are the Akum themselves, are equated to those who drop out for the evil (to Israel), and those are thrown in, not pulled out."

Law 82:
It is strictly forbidden to a Jew to lend money to another Jew at high interest rates, and, conversely, it is allowed to lend money to Akum or a Jew who became Akum at excessively high interest rates

"It is allowed to lend for interest to the Apostate, but it is prohibited to take a loan from him."

Law 83:
It is forbidden to a Jew to assimilate among Akum, on the contrary, he must make every effort to ensure that he is different from them. And, least of all, is allowed to him to wear such clothes that contain anything specifically Christian

"We should not live by customs of Akum (Hagah) and should not become like them;

you can not wear the same kind of dress they wear, or to have the same hair style as theirs; it is prohibited to build the buildings that look like temples of Akum (Hagah).

"Nevertheless, when they have something that is useful for specific purpose, such as when they have an experienced physician wearing a specific kind of a dress, then (the Jewish doctors) are allowed to wear a similar dress."

Law 84:
The Jews have a law according to which at a certain time they need to perform a purification through bathing in water. When, having made such cleaning, they come across something unclean, excitatory, disgusting, or Akum, then they should perform the cleansing all over again.

"Women need to worry about that when you exit the bath, and before you meet your friend, not to come across some unclean thing or Akum at first.

If something like this happens, then God-fearing woman should be cleansed once again."

Law 85:
When a Jew has stolen something from Akum, but in the court rejects it, and he is asked to take an oath, then other Jews, who are aware of the theft, are required to mediate and do all they can to bring the matter to an amicable agreement between the Jew and the Akum. He is allowed to swear falsely, but at heart to deny this perjury, thinking to himself that he could not do otherwise

Iore Dea 329, 1, Hagah.

"When a Jew has robbed an Akum and he (Jew) is lead to an oath in the presence of other Jews, and they know that he intends to take a false oath, then they should force him to make peace with Akum and not to swear falsely, even if he is forced to swear, because his oath will defile the name (the Lord).

But when he is forced to take (an oath), and when the circumstances of the case indicate that there is no possibility of desecration of the Name (of God), then he has in his heart to declare an oath invalid, because he was forced to do it, as already mentioned above, in section 232".

Commentary.

"Look at (N14 separate ruling in Hagah):

when facing the death penalty, then it is called the oath of necessity, and they do not make any distinction of whether this is a desecration of the Name (of God) or not, but in case of fines one (can) only take a false oath, when there is no danger of profaning the name (of God )."

Law 86:
A Jew is forbidden to give a donation or to lend something to someone who rejects even a single law of Torah, let alone to such a Jew who became an Akum

Iore Dea 251, 1.

"When someone violates even a single law of the Torah with the intent and does not repent of it, then you are not obliged to feed him or to lend to him (Hagah), but to give donations to the poor nohrim is allowed just as to the poor Jews - for the sake of peace and quiet."

Iore Dea 251, 2.

"Whoever violates the law with intent, even if only one law, for example, he who eats the meat an animal that died where it is possible to get some kosher meat, it is forbidden to buy him out when he was taken prisoner."

Law 87:
A Jew is strictly forbidden from accepting a charity from an Akum

Iore Dea 254, 1.

"It is forbidden to a Jew openly accept charity from an Akum.

Iore Dea 254, 2.

"When a gentile king or prince sends money to the Jews, then they are not sent back for the sake of peace with the king, but secretly distributed to the poor Akum, but in such a way that the king would not learn about it" (Hagah).

"And all this is valid only when they (Akum) give money in charity;

but when they give something to the synagogue, then it is allowed to take it from them, but not from a Jew who became an Akum."

Law 88:
Marriages among Akum have no binding force, ie their cohabitation is equivalent to mating horses. Therefore, their children do not relate to their parents in any human way, like relatives, and when parents and children became Jews, for example, a son can marry his own mother

"By law, a proselyte may marry his own mother or a sister of his mother, who became Jewish;

but the rabbis have forbidden it, so that they (proselytes) would not say:

"Our old religion was more strict than the present one".

Law 89:
Jews have a law: during harvest leave some of it on the edges of the fields. But we no longer do it, because (now) the majority are Akum, and if (some harvest) was left, then the Akum would come and harvest it for themselves

Iore Dea 332, Hagah.

"But now it is not done any longer (do not leave some spikes on the fringes of the fields), because (now) the majority are Akum, and if (the spikes) were left, then would come the Akum and have them removed."

Law 90:
In 24 cases, the Beth Din is obliged to expose a Jew to anathema ... For example, when someone sold their land to Akum, then you have to exclude him until he takes the responsibility for any potential violence that the Akum may cause to his Jewish neighbor

Iore Dea 334, 48.

"In 24 cases, the Beth Din is obliged to expose a Jew to anathema ... for example, when someone sold their land to Akum, then you have to exclude him (from the community) until he takes the responsibility for any violence that the Akum may cause to his Jewish neighbor."

Law 91:
No need to be sad about Akum and slaves, and no need to conduct a send off for them when they die

"One does not feel sad about the Akum and the slaves and does not pay his last respects to them."

Law 92:
The clergy should be cautious and not go visit the graves of Akum, although the (rabbis) (in this regard) are not so strict. Akum should not be regarded as humans, but as animals

Iore Dea 372, 2.

"The clergy should be cautious and not to go to the graves of Akum (Hagah), although the (rabbis) (in this regard) are not as strict."

Law 93:
When a Jew has some Akum as his servants, and one of them dies in his home, then another Jew is forbidden to console him for the deaths as though it were the death of a human

"For the sake of (those who died), servants and maids one does not speak the words of consolation to those who were left after them (their masters), but one must say to him (the owner):

"God shall compensate you for your loss", in exactly the same way as they say when ones ox or an ass dies."

Law 94:
A Jew is strictly forbidden to give gifts to Akum during his New Year's celebrations, because the Akum see it as a happy omen for the New Year and enjoy it

Iore Dea 148, 5.

"It is forbidden to send a gift to Akum on their holiday, except when you know that he (Akum) does not believe in idols and does not serve them."

Iore Dea 148, 12, Hagah.

"So when you come into town and find that they (Akum) rejoice on their holiday, then rejoice with them as to avoid animosity, because that is the same as a sham.

But who cares about saving his soul, he does not try to be happy with them. and, if possible, does it without attracting the enmity.

Also, in our time, when you wish to send a gift to an Akum on the eighth day after Christmas, which they call the New Year, then, since they see a good omen when they receive gifts on this holiday, you must send him a gift before that day as far as possible;

if not possible, then you can send it on the feast day." [*2]

Law 95:
At the cemetery, do not behave indecently. It is prohibited to let the cattle graze on the graves, or dig the drainage canals, or make the walkways, or mow the grass on the graves, or relieve oneself or allow the Akums in there

Iore Dea 368, 1.

"One does not behave indecently at the cemetery. It is prohibited to let the cattle graze on the graves, or to dig the drainage canals, or to make the walkways, or to mow the grass on the graves.

And when someone mowed it or it is necessary to mow it in order to dig the graves, then it has to be is burned in the same place" (Hagah).

"Notwithstanding that one may sell the items in order to save the cemetery from the hands of Akum, because it is an honor to the dead."

Law 96:
When Akuma (Christian) marries an akum female (Christian), or when the Jew, who converted to Christianity, marries a Jewess, who also became a Christian, then their marriages have no legal force

"When an Akum or a Jew, who became an Akum has married according to his religion to akum female or a Jewish woman who became an akum, and subsequently switched to become a Jew, then there is no need to pay any attention to their (former) marriage and it is allowed to her (his wife) to leave him without divorce, even if he had lived with her for many years, because it was just fornication."

Law 97:
It is strictly forbidden for a Jew to beat his fellow Jew, even if he is a sinner. However, only a Jew should be considered as a neighbor or fellow, but beating an Akum is not a sin of any kind

"When someone hits his neighbor, then, even if he paid him five things, [*1] he is not forgiven until he asks for forgiveness and is forgiven."

Law 98:
When a Jew has married an Akumess, then he should be given 39 strokes and the marriage is considered to be null and void, and Beth Din is required in addition to subject him to anathema. Because the Akum should be regarded not as people but as horses

Eben ha-Ezer, 16, 1.

"A Jew who married an akum female, or Jewess, who married an Akum, gets 39 strokes according to the law, because it is said: 'not to join with them in family relationships'."

Eben ha-Ezer, 44, 8.

"When a Jew marries an Akum female or a slave, then (the marriage) is not considered legal, because they are not capable (of marriage), and it (marriage) is not considered legitimate if an Akum or a slave married to a Jewess."

Talmud Kiddushin, 68a.

"How do we know? Rab Guna says: Scripture says:

'Stay here with the donkeys', ie with the people, that are equal to the donkey. Hence we see that they are not able to marry."

Yebamoth Talmud, 98a.

"Torah has made his children free [*4] from him [*5] , because it is said: "Those who are in flesh, their flesh is of an ass and their lust is of a horse".

Tozefot the Talmud Ketubot, 36.

"His (Akum) semen is regarded as the seed of cattle."

Law 99:
For high interest rate it is permissible to lend to such an Akum who usually borrows money from the grieving one because it is something he could lose an opportunity to gain from

Iore Dea 380, 3.

"Along with the fact that he (the mourning for the dead) is forbidden to do some work, it is also forbidden to him to trade or go to the items of trade from one city to another."

Iore Dea 380, 5.

"It is forbidden to perform ones work via others (Hagah), even through the Akum, except when there is something which he (grieving one) would lose, because it is permitted to do via others (that), which you can lose" (Hagah).

"And some say that when he can not do it through others, and this is something (that) he could lose, (then) it is allowed to the grieving one to do it himself."

Iore Dea 380, 7.

"For interest, through others it is permissible to lend to such an Akum that he (grieving) usually lends to, because it is such a thing that he could lose."

Law 100:
If one had children while being an Akum, and (then) he became a Jew, then he has fulfilled the commandment

Eben ha-Ezer, 1,1.

"Every Jew is obliged to marry for the continuation and reproduction (of human race)."

Eben ha-Ezer, 1, 3, Hagah.

"When a Jew, because his heart is tied to her either because of the money has not yet fulfilled the law of reproduction, and (but) is going to marry a woman who can not have children, for example when she is barren, too old or too young, then it should not be allowed according to the law, but for many generations no one particularly pays any attention to such marriages."

Eben ha-Ezer, 1,6, Hagah.

"Even if his son is illegitimate, or deaf and dumb, insane or small (dwarf), he still (Jewish father) has fulfilled the commandment."

Eben ha-Ezer, 1,7.

"If he had children while being an Akum, and (then) he and they became Jews, then he fulfilled the commandment."

* * *

So, we got acquainted with the most monstrous document in the history of mankind. It is unlikely that extensive comment to this Talmudic creation is required. Its articles speak for themselves. In essence, this is not a religious book, but the fascist instructions of hostility to all non-Jews, especially Christians.

In general, I have cited the laws of the Talmud, codified in the collection of the Shulchan Aruch, which can be summarized as follows:

 

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