OK, I found this......
Is this true, or made up???
The Talmud divides all of humanity into two parts: Jews and non-Jews, also known as the goyim.
"He who is not circumcised is a foreigner", and a foreigner and a heathen are one and the same.
Christians, as we shall see, are an object of especial hatred on the part of Jews. Only Jews were created by God -- all other peoples are creatures of
"A Jew is more pleasing to God than the angels." He who offends a Jew offends God's majesty, so any goy who hits a Jew must die.
As man towers above the beasts, so does the Jew tower above the rest of Mankind. "These last are in fact the spawn of beasts, so that if it weren't
for the Jews there would be none of God's blessings, no sunshine, no rain, no people."
All of the rabbis agree with one another that a non-Jew is purely animal in nature. Rabbi Moses ben Nachman, Rabbi Rashi, Rabbi Abravanel, Rabbi
Jalqiu and others have compared the goyim to dogs, donkeys, and even pigs.
"Only the Jews are worthy of eternal life; all the rest are like donkeys", says Rabbi Abravanel. "You Jews are are completely different people;
indeed other people are not people at all, because their souls originate from unclean spirits, while the souls of Jews originate from God", preaches
Rabbi Jalqiu employs similar reasoning: "Only Jews have the right to call themselves people; as for the goyim, who arose from an unclean spirit,
they can only be called swine."
It is on this principal difference between the Jew, who alone possesses human worth, and the non-Jew that Talmudic morality is based.
The first interpreters of the Talmud, the Pharisees, were unable to destroy the commandments determining the relation of a man to his neighbor given
by Moses to his people, so they interpreted the commandments in such a manner that the word "neighbor" could refer only to a Jew. Thus the Talmud
instructs that the commandment to "love one's neighbor" is applicable only to a Jew. Its application to a non-Jew, whose life is valued the same as
a dog's, is not only non-obligatory, but forbidden: "Toward asses and dogs God has more mercy than He does toward the goyim."
One could cite a whole list of Talmudic injunctions determining the relation of a Jew to the life and property of a non-Jew, injunctions which are
really just elaborations of that fundamental difference which the Talmud ascribes between Jews and non-Jews. Regarding the fruits of the Earth, for
example, Holy Scripture asserts that they are given to Man.
"Yes," agrees, the Talmud, "however only Jews are men." A non-Jew has no right of ownership over these blessings because he's only an animal, and
like an animal one may, with a clear conscience, kill him or rob him of his dwelling or property.
"The property of a non-Jew is the same as a lost thing. Its rightful owner is the Jew, who is obligated to lay claim to it."
"This is perfectly fair", says Rabbi Albo, "because God has given the Jews power over the property and lives of all peoples." Therefore, if a goy
steals only the most insignificant thing from a Jew he may be punished with death, but a Jew may take as much as he pleases of a goy's property,
because where it is written: "You must not do evil to your neighbor", it does not say that "You must not do evil to a goy." This is why a Jew who
steals from a Jew is a thief, but if he steals from a goy it's considered that he took only that which belongs to him.
The Talmud also gives advice as to which means may be employed by a Jew to achieve his chief goal: complete material subjugation of the goyim.
The main instrument to that purpose is cheating and usury. "God", says the Talmud, "orders us to lend money to the goyim only with interest, so
that we might harm them under the guise of helping them. But we are forbidden from doing the same to Jews."
The same principles are prescribed by the Talmud regarding trade: "It's permissible", says the Talmud, "to lend with interest to a goy, or to
cheat him when selling him something, but if you buy from or sell to your fellow Jew, you must never deceive him."
Having read this, it is now clear what Rabbi Brenz had in mind when he wrote: "If some Jews have cheated Christians for an entire week while
travelling, let them gather together on the Sabbath and give thanks to God, saying: 'One must kill the best of the Christians and tear out their
hearts'" (Judenfalg, 21).
A Jew must use the law, according to the Talmud, in order to gain the maximum advantage for his people. Here the Talmud is very clear: "If a Jew goes
to court against a non-Jew, you must do everything for our brother to win the case, saying to the foreigner: 'Our law desires thus.'
If the laws of a country are advantageous to Jews, you must do everything for our brother to win the case, saying to the foreigner: 'Thus demands
our law'. If neither one nor the other is possible, then you must confuse the foreigner with various intrigues so that the Jew may win the case."
Rabbi Akiba, the author of the preceding advice, adds that in all cases one must act carefully, so as to prevent suspicion from falling on the Jews.
The same distinction between Jew-man and goy-animal which gives the Jew right to the goy's property also gives him the power of life or death over
the goy. Rabbi Maimonides explains: "It is said 'Thou shall not kill', but that means don't kill a Jew, a son of Israel.
The goy is a heretic and no son of Israel." So we see that a goy may be killed with a clear conscience, but it's better to do so only when there is
no danger of being caught: "One must kill the most respected from among the idolaters", and "If you pull a goy out of a pit into which he has
fallen, you've rendered service to idolatry." Maimonides says "It is forbidden to show mercy towards an idolater. If he is drowning in a river you
must not try to save him."
And thus teach other commentators of the Talmud, especially Abravanel, who commands one to hate, disdain and destroy anyone not belonging to or
excommunicated from a synagogue.
"If a heretic falls into a pit", says he, "Don't pull him out. If there's a ladder in the pit, remove it. If there's a stone near the pit, throw
it in." Finally, there's a law in the Talmud which in its cruelty approaches the cruelty of ancient worshippers of Moloch and which explains to a
large degree those ritual crimes which have accompanied the history of the Jewish people: "He who spills the blood of a goy brings an offering to
God." (Jalkit Simeoni, ad Pentat. Fol. 245 col. 3. Midderach Bamidebar rabba, p. 21).
To kill a goy is so meritorious that even if the killer makes a mistake and kills a Jew by accident he is not held to be guilty, since he deserves
credit for his mere desire to kill the goy. "He who, intending to kill an animal, accidentally kills a person or he who, intending to kill a goy,
accidentally kills a Jew must not be subjected to punishment", (Sanhedrin Tractate, fol. 786); "but a goy who kills a Jew intentionally is as guilty
as if he had destroyed the whole world" (ibid, fol. 37 a).
"A goy who kills another goy should be considered innocent for by doing so he becomes a proselyte of Jewry. But if he kills a Jew then he must die,
even if he is circumcised" (ibid, fol. 71 b).
Just as the goy's property is considered completely at the Jew's disposal, so it is with the goy's family, his wife and children: Moses said
'Don't covet thy neighbor's wife', but this applies only to the wife of a Jew. The most famous Talmudic commentators, Rashi, Bahai, Levi and
Zherson are agreed among themselves that there is no adultery where there is no marriage, and since the goy is only an animal he can not exist in
marriage in the real, divinely established sense.
On this basis Maimonides teaches: "Adultery with the wife of a non-Jew is permissible." Indeed, the Talmud contains many tales in which the most
famous of rabbis, for example Eleazar, Nahman, Akiba, Meir, Tarfon and others figure in the role of adulterers.
In relations with women the most monstrous sadism is allowed: a husband may do whatever he likes with his wife, treat her as a piece of meat, boil
her or fry her as his whim dictates. In one Talmudic tale a woman complains to a rabbi about her husband's sodomite practices. "My daughter", says
the rabbi, "I can't help you in the least, for the Law has offered you as a sacrifice to your husband." It's noteworthy that this teaching exists
not only in old versions of the Talmud, but in the Warsaw Talmud of 1864 as well.
Further the Talmud states that all Christians are idolaters and must be treated as such. Indeed Christians are more guilty than simple pagan idolaters
in that they worship as God an impious "Jew-renegade", whose very memory must be annihilated. This is why Rabbi Rashi angrily exclaims: "One must
slit the throats of (egorger) the best among Christians" (Exodus Commentaries, Amsterdam edition). His opinion is fully shared by Rabbi Maimonides,
that "lion of the synagogue", when he says: "It is enjoined to kill, do away with and throw into the pit traitors from among the Jewish people and
heretics such as Jesus of Nazareth and His followers" (Jad. Char., hilch. Adora Zara, Perek 10).
In the Aboda Cara tractate it is written that any Jew has the right to rush at a Christian and kill him by force of arms. But in those cases where
Jews have attained political power, taking over all governmental functions, it is commanded to look for some pretext to put Christians to death. For
the attainment of that end Jews are allowed to break oaths. The following Talmudic tale illustrates this: Rabbi Johanan enjoyed the confidence of a
woman, who entrusted him with a secret under oath that he not tell anyone.
"I will not betray your secret even to the God of Israel", answered the rabbi. But he added, to himself: "I'll not betray the secret to the God
of Israel, but to the people of Israel I'll betray it." And the Talmud praises highly the rabbi's inventiveness. Rabbi Akiba recommends that all
Jews, when giving oaths to Gentiles, say to themselves: "This oath has no significance." In this manner Jews may break any oath with a clear
We have cited a whole host of evidence from the Talmud showing the bitterness and hatred toward non-Jews with which Jews are filled. We'll not
evaluate that evidence or draw one or another conclusion from it. Let the reader do that for himself on the basis of the above-cited lines of Talmudic
Bishop Alexey (Dorodnitsyn)
Now that was not the least very nice....