Interresting Talmud quotes

All you Christian evangelist sheeps should have a look at this, if you can read. Here are an excerpt from the holy Jewish book, the Talmud and what it says about you:

The decisions of the Talmud are words of the living God. Jehovah himself asks the opinions of earthly rabbis when there are difficult affairs in heaven.
Rabbi Menachen, Comments for the Fifth Book

Jehovah himself in heaven studies the Talmud, standing: he has such respect for that book.
Tractate Mechilla/Me'ilah

To communicate anything to a Goy about our religious relations would be equal to the killing of
all Jews, for if the Goyim knew what we teach about them, they would kill us openly.
Libbre David 37

A Jew should and must make a false oath when the Goyim asks if our books contain anything
against them.
Szaaloth-Utszabot, The Book of Jore Dia 17

When the Messiah comes every Jew will have 2800 slaves.
Simeon Haddarsen, fol. 56-D

On the house of the Goy [Goy means unclean, and is the disparaging term for a non-Jew] one
looks as on the fold of cattle.
Tosefta, Tractate Erubin VIII

When a Jew has a Gentile in his clutches, another Jew may go to the same Gentile, lend him
money and in turn deceive him, so that the Gentile shall be ruined. For the property of a Gentile,
according to our law, belongs to no one, and the first Jew that passes has full right to seize it.
Schulchan Aruch, Choszen Hamiszpat 156

If it can be proven that someone has given the money of Israelites to the Goyim, a way must be
found after prudent consideration to wipe him off the face of the earth.
Choschen Hamm 388, 15

The estates of the Goys are like wilderness, who first settles in them has a right to them.
Baba Bathra, 14?b

Happy will be the lost of Israel, whom the Holy One, blessed be He, has chosen from amongst
the Goyim, of whom the Scriptures say: "Their work is but vanity, it is an illusion at which we
must laugh; they will all perish when God visits them in His wrath." At the moment when the
Holy One, blessed be He, will exterminate all the Goyim of the world, Israel alone will subsist,
even as it is written: "The Lord alone will appear great on that day! . . .
Zohar, Vayshlah 177b

That the Jewish nation is the only nation selected by God, while all the remaining ones are
contemptible and hateful.
That all property of other nations belongs to the Jewish nation, which consequently is entitled to
seize upon it without any scruples. An orthodox Jew is not bound to observe principles of
morality towards people of other tribes. He may act contrary to morality, if profitable to himself
or to Jews in general.
A Jew may rob a Goy, he may cheat him over a bill, which should not be perceived by him,
otherwise the name of God would become dishonoured.
Schulchan Aruch, Choszen Hamiszpat, 348

R. Hanina said: If a heathen smites a Jew, he is worthy of death; for it is written, And he looked
this way and that way, and when he saw that there was no man, he slew the Egyptian. [Ex. 2:12]
R. Hanina also said: He who smites an Israelite on the jaw, is as though he had thus assaulted
the Divine Presence; for it is written, one who smiteth man [i.e. an Israelite] attacketh the Holy
Sanhedrin 58b
[In other words, if a non-Jew kills a Jew, the non-Jew can be killed. Punching an Israelite is
akin to assaulting God. (But killing a non-Jew is NOT like assaulting God.]

If a goy killed a goy or a Jew he is responsible, but if a Jew killed a goy he is not responsible.
Tosefta, Aboda Zara, VIII, 5

Has it not been taught: "With respect to robbery — if one stole or robbed or [seized] a beautiful
woman, or [committed] similar offences, if [these were perpetrated] by one Cuthean ["Cuthean"
or "Samaritan" = goy/gentile/heathen/non-Jew] against another, [the theft, etc.] must not be
kept, and likewise [the theft] of an Israelite by a Cuthean, but that of a Cuthean by an Israelite
may be retained?" But if robbery is a capital offence, should not the Tanna have taught: He
incurs a penalty? — Because the second clause wishes to state, "but that of a Cuthean by an
Israelite may be retained," therefore the former clause reads, "[theft of an Israelite by a Cuthean]
must not be kept." But where a penalty is incurred, it is explicitly stated, for the commencing
clause teaches: "For murder, whether of a Cuthean by a Cuthean, or of an Israelite by a Cuthean,
punishment is incurred; but of a Cuthean by an Israelite, there is no death penalty?"
Sanhedrin 57a
[Translation: A Jew may rob a Goy, but a Goy may not rob a Jew. If a Goy murders another
Goy or a Jew, he should be killed, but a Jew will not be incur the death penalty for killing a non-

Kill the Goyim by any means possible.
Choshen Ha'mishpat 425:50

Everyone who sheds the blood of the impious [non-Jews] is as acceptable to God as he who
offers a sacrifice to God.
Yalkut 245c

Extermination of the Christians is a necessary sacrifice.
Zohar, Shemoth

Tob shebbe goyyim harog - Even the best of the Goyim (Gentiles) should be killed.
Soferim 15, Rule 10
[NB: Hoffman says, "This passage is not from the Soncino edition but is from the original
Hebrew of the Babylonian Talmud as quoted by the 1907 Jewish Encyclopedia, published by
Funk and Wagnalls and compiled by Isidore Singer, under the entry, 'Gentile,' (p. 617)."
Another source says this passage is at Avodah Zara 26b. We have not been able to verify any of
these references. It does not seem to be at Avodah Zara 26b of the Soncino edition.]
What is [the meaning of] Mount Sinai? The mountain whereon there descended hostility [sin'ah
] toward idolaters [non-Jews].
Shabbath 89a

The same has been taught as follows: If the ox of an Israelite gores an ox of a Canaanite [non-
Jew] there is no liability, but if an ox of a Canaanite gores an ox of an Israelite . . . the payment
is to be in full, as it is said: He stood and measured the earth, he beheld and drove asunder the
nations [Gentiles], and again, He shined forth from Mount Paran. . . implying that from Paran he
exposed their money to Israel.
Baba Kama 38a
[Trans: The property of the Israelite is more valuable than that of the Gentile. Mount Paran
refers to Deut. 33:2, where God offered the law to the nations (Gentiles), who rejected it. The
money of the Gentiles is available to the Israelites.]

Why then should we not leave female animals alone with female heathens? — Said Mar 'Ukba
b. Hama: Because heathens frequent their neighbours' wives, and should one by chance not find
her in, and find the cattle there, he might use it immorally. You may also say that even if he
should find her in he might use the animal, as a Master has said: Heathens prefer the cattle of
Israelites to their own wives, for R. Johanan said: When the serpent came unto Eve he infused
filthy lust into her.
Avodah Zarah 22a-b

All Israelites will have a part in the future world . . . The Goyim, at the end of the world will be
handed over to the angel Duma and sent down to hell.
Zohar, Shemoth, Toldoth Noah, Lekh-Lekha
Jehovah created the non-Jew in human form so that the Jew would not have to be served by
beasts. The non-Jew is consequently an animal in human form, and condemned to serve the Jew
day and night.
Midrasch Talpioth, p. 225-L

Everything a Jew needs for his church ritual no goy is permitted to manufacture, but only a Jew,
because this must be manufactured by human beings and the Jew is not permitted to consider the
goyim as human beings.
Schulchan Oruch, Orach Chaiw 14, 20, 32, 33, 39. TaIDud Jebamoth 61

A Jew may do to a non-Jewess what he can do. He may treat her as he treats a piece of meat.
Hadarine, 20, B; Schulchan Aruch, Choszen Hamiszpat 348

A Jew may violate but not marry a non-Jewish girl.
Gad. Shas. 2:2

A boy-goy after nine years and one day old, and a girl after three years and one day old, are
considered filthy.
Pereferkowicz, Talmud t.v., p. 11

Raba stated: With reference to the Rabbinical statement that [legally] an Egyptian [Gentile] has
no father, it must not be imagined that this is due to [the Egyptians'] excessive indulgence in
carnal gratification, owing to which it is not known [who the father was], but that if this were
known it is to be taken into consideration; but [the fact is] that even if this is known it is not
taken into consideration. . . . Thus it may be inferred that the All Merciful declared their children
to be legally fatherless, for [so indeed it is also] written, Whose flesh is as the flesh of asses, and
whose issue is like the issue of horses.
Yevamoth 98a
[Trans.: A non-Jew is "legally fatherless," regardless of whether or not the father is known.
Gentile children are essentially asses and horses, i.e., animals.

[The daughters of the heathens] should be considered as in the state of niddah [filth] from their
cradle . . .
Avodah Zarah 36b

They decreed in connection with a heathen child that it should cause defilement by seminal
emission so that an Israelite child should not become accustomed to commit pederasty with him.
. . . It is therefore to be concluded that a heathen girl [communicates defilement] from the age of
three years and one day, for inasmuch as she is then capable of the sexual act she likewise
defiles by a flux. This is obvious!
Avodah Zarah 36b-37a

R. Joseph said: Come and hear! A maiden aged three years and a day may be acquired in
marriage by coition [intercourse], and if her deceased husband's brother cohabits with her, she
becomes his. The penalty of adultery may be incurred through her; [if a niddah] she defiles him
who has connection with her, so that he in turn defiles that upon which he lies, as a garment
which has lain upon [a person afflicted with gonorrhoea].
Sanhedrin 55b

Rab said: Pederasty with a child below nine years of age is not deemed as pederasty with a child
above that. Samuel said: Pederasty with a child below three years is not treated as with a child
above that.24 (24) I.e., Rab makes nine years the minimum; but if one committed sodomy with a child of lesser
age, no guilt is incurred. Samuel makes three the minimum.
Sanhedrin 54b

Raba said. It means this: When a grown-up man has intercourse with a little girl it is nothing, for
when the girl is less than this [three years old], it is as if one puts the finger into the eye; but
when a small boy has intercourse with a grown-up woman he makes her as ‘a girl who is injured
by a piece of wood.’ . . .
Kethuboth 11b
[This debate concerns whether or not someone is a virgin. Virginity is prized above all, such
that it is believed that a girl under the age of three will regain her virginity, even if a man has
had intercourse with her. (Fn. 7 says, in regard to putting "the finger into the eye": "I.e., tears
come to the eye again and again, so does virginity come back to the little girl under three
years.") Since virginity is prized above all, one could assume that this conclusion has allowed
grown men to have sex with little girls with immunity. A grown-up woman is not deflowered by
having sex with a small boy, however, since he is only like a "piece of wood."]
It was taught: R. Judah used to say, A man is bound to say the following three blessings daily:
"[Blessed art thou . . .] who hast not made me a heathen," ". . . . who hast not made me a
woman"; and " . . . who hast not made me a brutish man." R. Aha b. Jacob once overhead his
son saying "[Blessed art thou . . .] who hast not made me a brutish man," whereupon he said to
him, "And this too!" Said the other, "Then what blessing should I say instead?" [He replied,] . . .
who hast not made me a slave." And is not that the same as a woman? - a slave is more
Menachoth 43b-44a

[A "prayer" or "benediction" to be said by a Jewish man every day: "Thank God for not making
me a Gentile, a woman or a slave."]
Do not save Goyim in danger of death.
Show no mercy to the Goyim.
Hilkkoth Akum X1

A Jew is forbidden to drink from a glass of wine which a Gentile has touched, because the touch
has made the wine unclean.
Schulchan Aruch, Johre Deah, 122

And he who desires that none of his vows made during the year shall be valid, let him stand at
the beginning of the year and declare, ‘Every vow which I may make in the future shall be null.1
Nedarim 23b
[Essentially the "Kol Nidre" prayer said every year at Yom Kippur. Fn. 1 says: "This may have
provided a support for the custom of reciting Kol Nidre (a formula for dispensation of vows)
prior to the Evening Service of the Day of Atonement (Ran.). The context makes it perfectly
obvious that only vows, where the maker abjures benefit from aught, or imposes an interdict of
his own property upon his neighbour, are referred to. Though the beginning of the year (New
Year) is mentioned here, the Day of Atonement was probably chosen on account of its great
solemnity. But Kol Nidre as part of the ritual is later than the Talmud, and, as seen from the
following statement about R. Huna h. Hinena, the law of revocation in advance was not made