Code of Jewish Rules. Jewish Laws - Halakha

Historical reference

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XIII century. Rabbi Menachem Hameiri:

“The regulations do not apply to monotheistic religions, such as Christianity and Islam (both are Jewish sects - “A”), and are true only in relation to idolaters (Slavs, Russians - “A”).”

1. Compiled in the 16th century.

3. The “kitsur” version was compiled in the 19th century.

4. From the preface (Russian edition of KEROOR):

“Often we had nowhere to obtain reliable knowledge of Jewish laws. And I cannot tell you how glad I am that you have the opportunity to read a real, professionally produced, professionally designed, bound, and published translation of one of the most important books of practical Judaism, the Kitsur Shulchan Aruch. This book can be your guide to Jewish life. I hope that this is only the “first sign”, and in the future our other publications will appear on your bookshelves, equally well prepared and just as much needed by you.

Study them, my dears, take advantage of this amazing opportunity, and G-d will help you.

It (Book - “A”) contains all the fundamental laws related to everyday life, their explanations, and discusses the typical difficulties that arise when applying them. You absolutely need this book. You can do as it is written in it and be sure that you have fulfilled the will of the Almighty.”

5. In all historical times, among other Jewish books, they were repeatedly persecuted by the Law of different countries: mass burning of books, the application of physical punishment to publishers and distributors, the publication of appropriate prohibiting laws and decrees.

5.1. 1240. Paris. According to the complaint of a Jew Nicolas Donina In response to phrases directed against non-Jews in the Talmud, the Roman Catholic Church held a public trial, as a result of which the Pope ordered the seizure of copies of the Talmud. Over the next ten years, the Talmud was burned throughout Europe.

5.2. 1241. Frankfurt. Jewish riots based on the Talmud, ending with the defeat of Pope Innocent IV - the burning of the Talmud ceased.

5.3. 1413. Spain. According to the complaint of a Jew Yehoshua Halorki In response to phrases directed against non-Jews in the Talmud, a public court in the city of Tortosa, which lasted two years, sentenced Jews to appropriate punishments.

5.4. 1509. Germany. According to the complaint of a Jew Johann Pfefferkorn to phrases directed against non-Jews in the Talmud, a court where a Christian Jew acted as the defender of Jewish Jews Johann Reuchlin, did not burn the Talmud for reasons beneficial to Christianity - the Talmud is full of evidence confirming the truth of the Christian faith.

5.5. 2005 year. Russia. Based on two complaints from the Russian public (the first – 500 people, the second – 5,000 people), the Prosecutor General’s Office stated that “Shulchan Aruch” hurts the feelings of non-Jews, but at the same time there is no reason to conduct a criminal investigation against the Jewish organization that distributed this book.

6. In this regard, the following statements are false:

6.1. Chief Rabbi of Moscow Pinchas Goldschmidt Izvestia:

“And nowhere were there any attempts to bring anyone to justice for its distribution.”

The Jews have a so-called code of laws, but in reality there is a code of lawlessness, called “Shulchan Aruch”. The name translates roughly as “A laid table with the most selected dishes.” The Zionists who composed it apparently set out to compile the main “tasty” teachings of Judaism - as if to skim off the “cream” from it. Thus, on the basis of all editions of the Talmud, a code of laws obligatory for Jews to this day appeared in the 16th century.

Let's see what this Jewish code of conduct says about Christianity in particular. But first, it should be noted that the Jews hid the original of this book from Christians, and its translations into European languages ​​were significantly shortened in part concerning the most shocking instructions. which was called “Kitzur Shulchan Aruch”. However, in Russia they were afraid to publish even this shortened version. This is what Rabbi Zinovy ​​Kogan, Chairman of the Executive Committee of KEROOR, writes in the introduction to the book: “Judaism in Russia is recognized at the highest level as one of the traditional religions. Based on this, the Editorial Council of KEROOR considered it necessary to omit in this translation some halakhic instructions..., the placement of which in a Russian edition would be perceived by the population of Russia who do not adhere to Judaism as an unprovoked insult. The reader who wants to read the Kitsur Shulchan Aruch in its ideal full volume is invited to the yeshiva to study this and many other holy books in the original.”

What kind of “unprovoked insults” does the Kitsur Shulchan Aruch contain?

The “Laws on Idolatry” states that “the figure of two crossed sticks that is worshiped is forbidden to be used” - that is, Christianity is unambiguously classified as idolatry and all regulations regarding the attitude towards idolaters mean in Russia, first of all, Orthodox Christians: “it is forbidden to sell to them books of the TaNaKh [Old Testament], printed with such changes as help them to establish themselves in their beliefs”; “It is forbidden to listen to their music and smell their incense; “if a person hears their music, let him stop his ears”; “it is forbidden to look at an idol” [icon] (p. 389);

The order is to pronounce a curse upon seeing an “idolatrous house” [temple]: “The house of the proud will be uprooted by G‑d,” and at the sight of a destroyed “idolatrous house” to exclaim: “The G‑d of vengeance has appeared!”; Moreover: “some believe that we are talking about the houses of non-Jews living in peace, tranquility and wealth” - which, apparently, in itself is intolerable for Jews (pp. 389-390; compare below with example 4 from the more complete "Shulchan Aruch");

Allowing ridicule of non-Jewish religion (p. 390);

Prohibition of teaching non-Jews a trade (p. 390);

Equating a non-Jew to excrement (pp. 47 and 48; cf. below with example 7);

- “a Jewish woman should not help a non-Jewish woman during childbirth” (p. 390; compare below with example 8);

The prohibition is to eat “goyish food” [prepared by a non-Jew] and to use utensils bought or taken from a non-Jew without ritual ablution (pp. 98-100); “one must ensure that Jews and non-Jews do not fry or cook while placing their dishes next to each other” (p. 121) (compare below with examples 12-14).

- “if a person borrowed from a non-Jew, and he died, he has the right to refuse to pay his son, who does not know for sure whether this Jew borrowed from his father” (p. 405; compare below with example 23);

In monetary settlements, “if a non-Jew himself makes a mistake, it is allowed to take advantage of his mistake” (p. 406; compare below with examples 19-22);

- “It is forbidden to deliver a Jew into the hands of a non-Jew, whether we are talking about the life of a Jew or his property; and it makes no difference whether it is done by any action or by words; and it is forbidden to inform on him or point out the places where his property is hidden. And every traitor is deprived of his share in the future world” (p. 408; compare below with examples 25-26);

- “The commandment requires every person to love everyone who belongs to the Jewish people as his own body... And therefore you need to tell good things about Jews and spare their money, just as he spares his own money and cares about his own honor” (p. 81 )...

Kogan also writes that the Talmud is a monument to the Jewish genius, and this selection of his behavioral morality - “Kitzur Shulchan Aruch” - is an anthology of the Jewish civilization of our time... “You absolutely need this book. You can act as it is written in it and be sure that you have fulfilled the will of the Almighty,” he assures.

We can judge what this “reader” teaches by reading the basic postulates of the Zionist teaching about the norms of behavior of its adherents, from the translation of the Jewish Amsterdam edition, which was made by a forensic expert, Hebraic scholar Dr. K. Ecker for a trial in Germany in 1883. The process was initiated by the Zionists due to the fact that a certain Jew named Justus-Briman converted to Christianity and published the laws of the Shulchan Aruch. Then the court acquitted the publisher, finding the translation consistent with the original source. Dr. Ecker only corrected minor inaccuracies.

We present the main tenets of the Jewish moral code:

- “It is forbidden to sell water to Akum when you know that he intends to make baptismal water from it” “(Hoshen gamishpat 151-1, Haga).

- “Before sovereigns and priests who have a cross on their dress or wear an image on their chest, as required by the custom of rulers, one cannot bow down or take off one’s hat, unless this is done in such a way that it cannot be determined [for what purpose it is being done]; for example, they drop money on purpose, or you have to get up before they come, and in general you should take off your hat and bow before they approach” (Iore de’a 150-3, Haga).

- “When you come to the city and find that they [the Akum] are rejoicing on their holiday, then rejoice with them to avoid hostility, because this is only a pretense... When you want to send the Akum a gift on the eighth day after Christmas, which they is called “New Year”, ... then it is necessary to send him a gift as soon as possible on the eve of this day” (Iore de'a 148-12, Haga).

- “Whoever sees... an object of idolatry is obliged to say: “Praise be to You, Lord our God, King of the universe, for the long-suffering shown to those who violate Your will!” “Whoever visits a place where idolatry has been eradicated [for example, at a destroyed temple] is obliged to say: “Praise be to You, O Lord our God, King of the universe, Who has eradicated idolatry from this place!” (Orach Hayyim 224-1 and -2) .

- “Everyone who sees idols will do a good deed when he burns and destroys them.” “We must try to eradicate idols and call them shameful names” (Iore de’a 146-14 and -15).

- “When someone owns a house that is adjacent to the house of idols, ... let him fill the gap with thorns or human eruptions” (Iore de’a 143-1).

- “If ten [Jews] recite the Kaddish or Kedusha prayer together, then one of those who does not belong to them can answer [say “Amen”]. Others consider it necessary that they should not be separated by feces or Akum” (Orach-Hayim 55-20).

- “It is forbidden to save them [akumas] when they are close to death. For example, when you see that one of them has fallen into the sea, do not rescue him, even if he wants to pay. According to this, they cannot be treated, even for money, except in cases where one may fear hostility... And it is also allowed to test medicine on Akuma - is it useful? (Iore de'a 158-1).

- “A Jew who marries an Akum, or a Jewish woman who marries an Akum, receives 39 blows according to the law, because it is said: “Do not enter into kinship with them” (Deuteronomy VII, 3)” (Eben ha'etzer 16-1) . “When an Akum or a Jew who became an Akum, according to his religion, married an Akum or a Jewish woman who became an Akum, and subsequently converted to Jewry, then they do not pay any attention to their marriage... even if he lived with her for many years - this only fornication” (Eben ha'etzer 26-1, Haga).

- “His [Akum’s] seed is considered as the seed of cattle” (Tosefta-addition to the Talmud Ketubot, 3 b).

- “For the sake of [dead] servants and maids... they do not speak words of consolation to those left behind, but one must say to him [the owner]: “May God compensate you for your loss,” in exactly the same way as they say to a man when his bull dies or an ass” (Iore de'a 377-1).

- “It is permissible to cook more for your servant and maid in the same pot in which you cook for yourself; but for another Akum it is prohibited in any case... Further, it is permissible to add food for dogs in the pot in which they cook for themselves” (Orach-Hayim 512-1 and -8).

- “When someone buys tableware from Akum... even if it is new, then he must wash it in a water container or in a well containing 40 measures.” “A Jew who sold dishes to Akum and bought them back from him must wash them” (Yoreh de’a 120-1 and -11).

- “When an Akum arranges a dinner at the wedding of his son or his daughter, the Jew is forbidden to eat there, even when he eats his own [kosher] dish, and his own footman stands with him and serves him” (Yoreh de'a 152-1 ).

- “You cannot listen to a sick person when he orders [in a will, etc.] to give a gift to Akum, because this is the same as if he orders to commit a sin with his money” (Hoshen ha-mishpat 256-3).

- “It is forbidden for [a Jew] to give a free gift to an Akum with whom he is not familiar.” “You are allowed to give Akuma that you are familiar with as a gift, because it comes out as if you are selling it to him [i.e. you will benefit]” (Yoreh de’a 151-11 and -12, Tosefta k Aboda zara 20a).

- “If they go up or down the stairs, then a Jew should never be lower than an Akum... He will ask: “Where are you going?” “then a Jew, when he has to walk one mile, must say “two miles”” (Yoreh de’a 153-3 and Haga).

- “Whoever sees a lost thing of a Jew must try to return it to the owner” (Hoshen ha-mishpat 259-1). “An item lost by Akum is allowed to be kept” (Khoshen ha-mishpat 266-1).

- “There is no deception in relation to Akum... Akum, who has deceived a Jew, is obliged, according to our laws, to return everything that he deceived, so that he does not have an advantage over the Jew” (Hoshen ha-mishpat 227-26).

- “It is allowed to mislead Akum, for example, to deceive him in a calculation or not to pay him, but only under the condition that he does not suspect this, so as not to desecrate the Name [of the Lord]. Some say that it is forbidden to directly deceive him and that it is permissible only when he himself makes a mistake” (Hoshen ha-mishpat 348-2, Haga).

- “When a Jew has a “good buyer” in an Akum, then... they allow another Jew to go to the same Akum,... to deceive him and rob him, because the Akum’s money is like ownerless goods and everyone who came first will take possession them" (Hoshen ha-mishpat 156-5, Haga).

- “When someone is dealing with Akum, and another Jew comes and helps him, deceiving Akum in measure, weight or number, then they divide the profit among themselves, it makes no difference whether he intended to help for money or for nothing” (Khoshen ha-mishpat 183-7, Haga).

- “A Jew who remains in debt to an Akum, when the latter dies and none of the Akums know about the debt, is not obliged to pay it to his heirs” (Hoshen ha-mishpat 283-1, Haga).

- “When a Jew has robbed Akum and he [the Jew]... is forced to take an oath and when, according to the circumstances of the case, there is no desecration of the Name [of God], then he must in his heart declare the oath invalid, because he is forced to take it" (Iore de 'a 329-1, Haga).

- “When Akum has a claim against a Jew and there is also a Jew who can testify for Akum against the Jew, and there are no other witnesses, ... a Jew is forbidden to testify for him [Akum]; If a Jew gives such testimony, then a curse should be placed on him” (Hoshen ha-mishpat 28-3).

- “When it is established about someone that he betrayed a Jew or his money to Akum three times, then we must look for ways and means to drive him out of the world.” “All residents of the area are obliged to participate in the expenses made in order to drive the traitor out of the world, even those who pay their taxes in another place” (Hoshen ha-mishpat 388-15 and -16).

- “It is allowed to kill a traitor anywhere, even in our time. It is permissible to kill him before he has time to make a denunciation [which can bring a loss “either in body or in money, even if it is not much”]... it is a good thing to kill him, and everyone who kills first gains merit” (Khoshen ha-mishpat 388-10).

- “A free-thinking Jew, that is, one who performs the Akum service... killing all such people is a good deed. When there is power to kill them publicly with the sword, then let it be done; if not, then they must be entangled in every possible way in order to cause their death. For example, when you see that one of them has fallen into a well and there is a ladder in the well, then hurry to pull it out, saying: “I have a concern - I need to get my son off the roof, and I will now bring it back to you,” etc. P." (Hoshen ha-mishpat 425-5).

- “Whoever sees the houses of the Akum is obliged to say, when they are still living in them: “The Lord will destroy the houses of the arrogant” (Prov. XV, 25). And if these dwellings are devastated, then: “God of vengeance, Lord God of vengeance, reveal Yourself!” (Ps. 94:1).” (Orach Chayim 224-11).

- “As a reward for such faith, the Messiah will come and shed his wrath on the Akum” (Orach-Hayim 480, Haga). To this we can add the words from the Shefokh prayer, read on the eve of the Jewish Passover: “Pour out Your wrath on the goyim [nations] who do not know You, and on the kingdoms that do not call on Your name... Pursue them, O Lord, with wrath and destroy them from under heaven."

According to experts, in the complete collection of texts of the Talmud and among the interpretations of it by the “wise men of Zion” one can find more frank statements: “kill the best of the goyim”; “all of you Jews, you are people, and other nations are not people”; “Jews are more pleasing to God than angels”; “The Messiah will not accept the tribute of Christians, who must all be destroyed,” etc.

HUNDRED LAWS FROM THE TALMUD will allow the reader to open his eyes slightly to the essence of ZIONISM and find its manifestations in our everyday life in order to suppress it in every possible way and cleanse our home, our country from this filth.

“Shulchan Aruch” was compiled by Joseph Karo, a rabbi in the Palestinian city of Safed (Shafet) (b. 1488 d. 1577). In the Talmud, the laws are set out without any system, moreover, they are scattered among the longest bickering of insidious sophisms, absurd tricks, empty chatter , children's fairy tales and fables. Caro boiled it down to one hundred laws.

“Shulchan Aruch” (translated as “Lay Table”) has become a collection of laws that is held in extreme esteem by the Jews and is a legal code of laws that is valid everywhere (regardless of the country of residence of the Jews), immutable for every Jew.

The text of “Shulchan Arukha” was published based on the book “Jewish Speeches” by Alexei Shmakov, published by the A.M. Printing House Partnership. Mamontov in Moscow (Leontyevsky Lane, Mamontov House) in 1897. One chapter “The Jewish Mirror” in the light of truth was taken from the book. Scientific research by Dr. Karl Ecker, translated by A.S. Shmakova. In order to save space, Eckert's references to volumes of the Talmud corresponding to one or another law are omitted.

Judge, people! Before you is a carefully hidden CODE OF JUDIC LAWS, BY WHICH ZIONISTS AROUND THE WORLD TODAY LIVE AND ACT. This is the true face of hereditary schizophrenics and sexual maniacs striving for world domination!

Newspaper “Our Fatherland” No. 72 1997. Preface from the editors of the “Great Russian Master”.

In the previous edition of “One Hundred Laws from the Talmud,” published by the editors of “Vityaz,” the original name “Jews” was replaced by “Jews.” We believe that the word "Jew" is linguistically incorrect. Firstly, in the Russian Empire, back in the 18th century, neither the peasant nor the worker knew the word “Jew”, but only “Jews” spoke. Secondly, the word “Jew” means a person, of any nationality, who came from Europe. Thirdly, the word “Jew” was imposed by the Jews themselves, first among the intelligentsia in imperial Russia, with the help of the media they owned. And later, from 1917, with the help of censorship, GPU machine guns and death camps. Let's compare the pronunciation of the word Jew in some languages:
English Jew
German Jude (jude)
French Juif (juif)
Yiddish Jid (Jew)
Czech, Slovak Zid (Jew)
Serbo-Croatian Zid (Jew)

It is also known that Russian Jews call each other “Aids” in Yiddish when communicating.

One Hundred Laws from the Shulchan Aruch

Grigory Klimov
Grigory Petrovich Klimov, author of the books Red Caballa, Protocols of the Soviet Sages

Law 1
A Jew is not allowed to sell to the Akum (Christian) clothes that have tzitsi (tassels on the edges of the clothes worn by a Jew during morning prayer, see Numbers XV, 3In glasses. He should not give such clothes to the Akum, even for the sake of it, or at least for that purpose so that he would temporarily keep it with him, because when the Akum had such clothes, then one must be wary that he would deceive the Jew, saying that he was also a Jew. In this case, if the Jew trusted him and went with him alone. - Akum would have killed him.

Law 2
Everything that a Jew ritually needs for worship, such as the brushes mentioned above, etc. Only a Jew, and not an Akum, can make it, because it must be made by people - Akums should not be considered by Jews as people.

Law 3
The prayer "Kaddish" (it begins with the words: "Inogaddal veyiosokaddash") is allowed to be recited only where ten Jews are together, and this must happen in such a way that not a single unclean thing, such as manure or Akum, did not separate them from each other.

Law 4
When an Akum with a cross comes across, then the Jew is strictly forbidden to bow his head, even if he is praying at that moment. Even if in his prayer he came to a place where he needed to bow his head (there are some places in the prayers of the Jews where he needed to bow his head), he still should avoid it.

Law 5
And now, when in Jerusalem there is no longer either a temple or a sacrifice, the son of Aaron, the high priest, should enjoy among the scattered Jews certain distinctions and honors before the rest of the Jews and always have the right to bless (the Jews) on every holiday. But when one of the children of such a family becomes Akum, then the whole family is desecrated, and therefore is deprived of this sacred right.

Law 6
A Jew who has become an Akum is cursed to such an extent that even when he donates candles or something similar to the synagogue, it is forbidden to accept them.

Law 7
The prayers of Simun (a Jew reads it after dinner; at the end of the prayer the owner of the house is blessed) cannot be read in the Akum’s house, so that the Akum also does not get blessed.

Law 8
For every sensation of fragrance, a Jew is obliged to recite Barakha - a short prayer of thanks, except in those cases when spices or something fragrant have already been in a latrine to eliminate a bad odor, or when the incense was in the hands of a harlot who uses perfume to seduce people into sin, or, finally, when fragrant substances are brought from the temple (Akum), then it is forbidden to say Barakha for the fragrance, because it has already been defiled by a latrine, a harlot or a temple (Akum).

Law 9
Passing by the ruined Akum temple, every Jew is obliged to say: “Glory to Thee, Lord, that Thou hast uprooted this house of idols from here.” Passing by the still untouched temple, he must say: “Glory to You, Lord, that You continue your wrath over the evildoers.” And when he sees 600,000 Jews together, he is obliged to say: “Glory to Thee, All-Wise God!” When he meets a meeting of Akum, then he is obliged to say: “Your mother will be in great shame, the one who gave birth to you will blush!” When a Jew passes by a Jewish cemetery, he should exclaim: “Glory to You, Lord, that You created them so righteously!” And in front of the Akum cemetery he must say: “Your mother will be in great shame, etc.” When a Jew sees the well-built houses of the Akum, he is obliged to exclaim: “The Lord will destroy the houses of the arrogant!” When the ruins of Akum are in front of him, he should say: “The Lord is the God of vengeance!”

Law 10
In the evening, on the eve of the Sabbath, every Jew, seeing the lighting, is obliged to say: “Glory to Thee, Lord, who created the light!”, but where the light comes from the Akum temple, it is forbidden to thank God for the use of such light.

Law 11
During the Sabbath, it is strictly forbidden for a Jew to buy or sell. However, it is allowed to buy a house in Palestine from an Akum, and in this case it is even allowed to write (an act) so that there will be one less Akum and one more Jew in Palestine.

Law 12
Any work during the Sabbath that can be done to save a Jew from death is not only permitted, but even obligatory. When, therefore, on the Sabbath, a house or a pile of stones falls on a Jew, then it is permissible to remove this pile and save the life of the Jew lying under it. Even when several Akum lie with the Jew under this heap, and the Akum, if we saved the Jew, would also be saved (and this is precisely, i.e. saving an Akum from death, even on a weekday, as we will see later (see zak 50), is considered a great sin), nevertheless, in order to save the Jew, a bunch of stones must be removed.

Law 13
The Jewish midwife is not only allowed, but she is obliged to help the Jewish woman at the Sabbath and at the same time do everything that under other conditions would desecrate the Sabbath. On the contrary, helping an Akum (Christian) woman is prohibited even when it could be done without desecrating the Sabbath, for she must be treated as an animal.

Law 14
On the eve of Easter (on the last evening before Easter), every Jew is obliged to read the Shefokh prayer (in which he calls on God to pour out his anger on the goyim. And if the Jews read the prayer with reverence, then God, without a doubt, will hear them and send a mission who will pour out his wrath on the goyim.

Law 15
On holidays, when all work is prohibited, cooking is also prohibited; everyone is allowed to produce only as much as he needs for food. However, when he needs to cook for himself, it is allowed to add more food to the same pot than he needs for himself, even if what is added is intended for dogs, because we are obliged to let dogs live. It is strictly forbidden to add food for Akum, so we are not obliged to let him live.

Law 16
During Halgomoed (the holiday of the Jews, which falls in spring and autumn), all trading activities are prohibited, however, it is allowed to extort money from Akum, since it is pleasant to the Lord God to extort money from Akum at any time.

Law 17
When a plague appears somewhere as a result of which many people become victims of the epidemic, then the Jews should gather in the synagogue and, without eating or drinking all day, pray that Jehovah will take pity on them and deliver them from the plague. When the plague appeared among animals, then this is not necessary, except for the case when it arose among pigs, since their entrails are similar to the entrails of people, and also when the plague appeared among Akum, because their body build is similar to that of a human. .

Law 18
On the holiday of Aman (Purim), all Jews must recite the prayer of thanksgiving, Arur Aman. Which says: “may Haman and all Akum be cursed, and may Mordecai and all the Jews be blessed.”

Law 19
Any bef - din (i.e., presence under the chairmanship of the chief rabbi) can sentence the death penalty, even in our time, and whenever it considers it necessary, even if the crime itself does not deserve the death penalty.

Law 20
When two Jews argue among themselves over money or other things and are forced to go to court, then they must go to bef din and submit to its decision. But they are not allowed to appeal to the Akum or seek their rights before the royal court, where the Akum are judges. Even if their (Akum) law is identical to the law of the rabbis, then even then it is a grave sin and terrible blasphemy. Whoever, however, violates the stated injunction by seeking the right together with another Jew before the Akum court, that bef-din is obliged to exclude from the community (i.e., subject to a curse) until he frees his neighbor (Jew) from your claim.

Law 21
It is not appropriate for a Jew to be a witness on the part of Akum against another Jew. Therefore, when Akum collects money from a Jew, and the Jew denies his debt to Akum, then another Jew, who knows that Akum is right, is forbidden to be a witness in his favor. When a Jew violated this injunction and became a witness on the part of Akum against the Jew, then the bef - din (rabbinical presence) must exclude him from the community (i.e., subject him to anathema)

Law 22
Only one who has some humanity and honor can be a witness; but whoever throws away his honor, for example, the one who goes out naked into the street or the one who (openly) asks for alms from Akum, where this can be done in secret (i.e. it is arranged without publicity, as needed), he is likened to a dog , since he places his honor at nothing, therefore he is not capable of being a witness.

Law 23
Only those who are called people can be considered witnesses. As for Akum, or a Jew who became an Akum and who is even worse than a (natural) Akum, they cannot in any way be considered human, therefore their testimony is devoid of any significance.

Law 24
When a Jew holds Akum in his claws (in Chaldean there is an expression mafutiya, i.e. to rip off, constantly deceive, not let go of his claws), then another Jew is allowed to go to the same Akum and lend him a loan and, in turn, deceive him so that Akum finally loses all his money. The reason is that Akum’s money is good, not belonging to anyone, and the first one who wants it has every right to take possession of it.

Law 25
Citizens (i.e. Jews) of one community have the right to prohibit merchants from other localities from coming to them and selling goods cheaper, except in the case when the goods of non-residents are better than those of local residents. Then the latter cannot prohibit this, since buyers would receive a better product. But this can, of course, be allowed only where the buyers are Jews. Where there are Akum buyers, non-residents can be prohibited, this is because permission to do good to Akum is considered a sin; After all, among us (the Jews) it is recognized as a basic rule that you can throw a piece of meat to a dog, but not give it to a nokhri (Christian), since a dog is better than a nokhri (Christian).

Law 26
When a Jew has a clerk in his business, with whom he made a deal so that everything he finds belongs to the owner, and the clerk deceived the Akum by involving him in the secondary payment of a debt previously repaid by the same Akum, or cheated the Akum, etc. then this profit belongs to the owner, because such profits should be considered as found things (the property of Christians is considered by the Jews to be good, not belonging to anyone, therefore the Jews can take as much as they can seize).

Law 27
When a Jew sends a messenger to the Akum for money and he deceives the Akum by taking more from him than he should have, then it belongs to the messenger.

Law 28
When a Jew is doing business with Akum, and another Jew comes and deceives Akum, it doesn’t matter how: he measures, weighs, or calculates, then both Jews must share such a profit sent down from Jehovah.

Law 29
When a Jew sends a messenger to the Akum to pay him a debt, and the latter, upon arrival, notices that the Akum has forgotten about the debt, then the messenger must return this money to the Jew who sent him; and the messenger can no longer pretend that by this (i.e., by paying money to a Christian) he wants to honor the Name of God, so that the Akum will say that the Jews are, after all, decent people. He could only do something like this with his own money; He has no right to throw away other people's money.

Law 30
When a Jew sold something to another Jew, movables or real estate, and it turns out that the seller stole these things, as a result of which the owner took them back, then the seller is obliged to return the money received to the buyer, since he should not have stolen. If he stole these things from Akum and Akum takes them back, then the seller is not obliged to return the money to the buyer.

Law 31
It is strictly forbidden for a Jew to deceive his neighbor, and it is already considered deception when he deprives him of a sixth of his value. Whoever deceived his neighbor must return everything back. It goes without saying that all this takes place only among the Jews. A Jew is allowed to deceive Akum, and he must not return to Akum how much he deceived him; because in St. Scripture says: Do not deceive your neighbor; Akums are not our brothers, but on the contrary, as already mentioned above (Zak. 25), they are worse than dogs.

Law 32
When a Jew has rented a house from another Jew, then the third Jew is allowed to come and give more than the first renter, and rent the house for himself. When the owner is Akum, then let him be cursed (the Chaldean expression is “memuda”, i.e. he cannot go to the synagogue until the rabbi frees him from the shackles of the curse) the one through whose fault the Akum receives more profit.

Law 33
It is considered an obligation (for a Jew) to fulfill everything that the patient wrote in his will, except in the case where he ordered something sinful to be done. According to this, if a patient in his will gives something to Akum, then this should not be fulfilled, because, as we will see later, it is considered a great sin to give something to Akum.

Law 34
A Jew who finds something, be it animate or inanimate, is obliged to return it to the owner. It goes without saying that this only applies to a Jew who has lost something. When the find belongs to the Akum, then the Jew is not only not obliged to return it, but on the contrary, it is considered a grave sin to return anything to the Akum, unless this is done only for the purpose of making the Akum say “Jews are decent people.”

Law 35
When a Jew comes across a loaded animal that has fallen under the weight of a burden, or a loaded cart, in front of which the animals harnessed to it have fallen, exhausted from the weight of the load, then he is obliged to come to the aid of the driver or driver and, depending on the need, help remove or load , - for every Jew must provide similar help both to his fellow man and to the animal. He is obliged to do this even when only the load belongs to the Jew, and the animal belongs to Akum, or vice versa, when the animal belongs to the Jew, and the load belongs to Akum, and the cab driver himself is Akum. But when the animal belongs to Akum and the baggage also constitutes his property, then there is no longer any talk of compassion or mercy, both in relation to the owner of the baggage and in relation to the animals, and in this case not a single Jew is obliged to provide assistance to the owner of the cargo, nor to animals.

Law 36
When a Jew owes money to an Akum and this Akum has died, then it is forbidden for the Jew to return the money to his heirs, of course, provided that no other Akum knows that the Jew owes money to the deceased Akum. But when (at least) one Akum knows about this, then the Jew is obliged to pay the money to the heir, so that the Akums do not say “the Jews are deceivers.”

Law 37
A Jew is prohibited from stealing anything from another Jew or from a goyim, but deceiving a goyim, for example, by “fooling” him in a settlement, or not paying his debts, is allowed, but one must be careful so that what he has done is not revealed by this the name of the Lord has not been defiled.

Law 38
When a Jew buys from a thief and sells what he bought to another Jew, and a third Jew comes and claims that what was bought is his property and takes it for himself, then the seller is obliged to return the money to the buyer. But if Akum comes to the buyer and says that what was purchased is his property, then it will not be returned to him. If he complains to their (Akum’s) court and receives his item through judicial procedure, then the seller is not obliged to return the buyer’s money to the buyer (for the one who bought from the thief did not make a mistake, since what was purchased was goods stolen from the Akum).

Law 39
When a Jew is a monopoly tax farmer (who bought from the state a monopoly on an entire city or an even larger district for a certain amount), then another Jew cannot be harmed (for example, through feeding or smuggling); but when the tax farmer is Akum, then this is permitted, for this is the same as not paying one’s debts, and these latter, as we have already seen above (see Law 37), are permitted.

Law 40
When a Jew holds the position of muhas (i.e., state tax collector or customs officer), in other words, when he did not buy the right (to collect taxes for himself), but collects them for the state, then he is prohibited from using violence against another Jew. Why? Because the king (for whom he collects) is a goy, and non-payment of taxes is the same as non-payment of debts to a goy, and this is precisely permissible, as we have already seen (Law 37), therefore, one Jew should not force him to do this another Jew. But when the said official (Jew) is afraid that the king will find out about this, then he can use violence against another Jew.

Law 41
State laws must be enforced; here, however, we are talking only about those laws from which the state receives income. But even among the laws on taxes, not all are subject to execution, but only those that relate to land (i.e. taxes on land and taxes on buildings); As for the rest of the tax and excise laws, there is no need to comply with them. It is impossible not to pay land taxes on buildings, because the land belongs to the sovereign, and he can declare that he allows us to live on his land only if we pay real estate taxes.

Law 42
It is forbidden to play cubes with a Jew, i.e. to deceive him when playing cards or dice or other games that allow cheating, because all this is robbery, and robbing Jews is prohibited. You are allowed to play cubes with Akum.

Law 43
When a Jew gave something to Akum and took more than it was worth, another Jew comes to Akum and tells him that the purchase is not worth it, as a result of which Akum gives the purchase back, then the second Jew must pay the first (seller) the difference between the cost and the price for which the item was given to Akum.
In the same way: when a Jew lent Akum money for high interest, and another Jew comes to Akum and offers him money for lower interest, then the second Jew is a rasha (i.e., an atheist) and must compensate the first Jew for all the surplus that he has acquired would have been from Akum, if the latter had not taken money from the second Jew.

Law 44
When the law requires the king to pay taxes in kind (wine, straw, etc.), and some Jew evaded this, and meanwhile another Jew denounces him, as a result of which he will be forced to pay the duty, then the Jew who informs him is obliged to pay all the money earned by such In this way, natural products (and of course other losses) will be compensated for the first Jew.

Law 45
Even in our time it is allowed to kill a muser, i.e. a person who boasts that he intends to denounce someone, as a result of which the accused can be punished corporally (for example, prison) or property, be it a little money. First they tell him: “Don’t inform.” But when he resists and repeats: “But I will still inform you,” then it is not only permissible, but also a good deed to kill him, and he will be blessed whoever deals him a mortal blow before others. And when there is no time to warn him, then it is permissible to kill him without warning.

Law 46
When someone denounced a Jew to Akuma three times, then, even if he promised to correct himself and not denounce him in the future, ways and means should still be sought to drive him out of the world. The expenses incurred for its removal are required to be paid by those Jews who live in the given city (location of the incident).

Law 47
When a Jew’s ox gores Akum’s ox, then the Jew should not compensate Akum for the loss, therefore the Bible says (Exodus 20!, 35): “If someone’s ox gores his neighbor’s ox, etc.”, Akum is not my neighbor ( in the sense of neighbor). But when, on the contrary, Akum’s ox gored a Jew’s ox, then Akum is obliged to compensate the Jew for losses, because he is Akum.

Law 48
When the fields in Palestine belonged to the Jews, at that time it was forbidden to keep small cattle, because, as a result, a neighbor could suffer, for such cattle usually look for food in other people's fields. However, in Syria, as elsewhere, where the fields did not belong to the Jews, every Jew could freely keep small livestock. On the contrary, in our time, when the fields no longer belong to the Jews, they are allowed to keep small livestock here too.

Law 49
It is forbidden for a Jew to keep an evil dog that bites people unless this dog is tied to a chain, but this only applies where only Jews live. On the contrary, where Akums live, a Jew is allowed to keep such an evil dog not on a chain.

Law 50
Since the Sanhendrin and the temple (in Jerusalem) no longer exist, death sentences cannot be pronounced (by the Sanhendrin, i.e., by the judges of the supreme council), as was the case before. A rabbinical court can impose the death penalty only in accordance with Law 19. Regardless of this, in addition to the permission to kill a muzer (Law 45), murder, even without a sentence from a rabbinical presence, is a good deed in the following cases:
a) Here, first of all, a case is indicated which, due to the requirements of decency, we cannot cite.
b) The Jew does a good deed when he kills the Apikores. An apekores is a freethinker, an unbeliever, a scoffer, etc. who denies the teachings of Israel and boasts of his unbelief, just like the one who became Akum. When a Jew can commit such a murder in public, let him commit it! But when, due to fear of the government authorities, this cannot be done, then he must think of means to secretly drive the apicores out of the world. Therefore, although the Jew does not have a direct obligation to kill the Akum with whom he lives in peace, he is by no means allowed to save the Akum from death.

The ending follows

Due to compelling practical considerations, the need to attend to the selection and compilation of guidance for everything essential that is contained in the endless, voluminous and for most inaccessible Talmudic literature has long been recognized.

1. Meanwhile, even after finishing the Gemara, they began a new interpretation of its own text. This is where the so-called “Tozephof” came from, i.e. “Additions” (the most important of them are placed in the appendix to the complete editions of the Talmud). But the more material accumulated, the more felt the need for a manual that would contain all the laws in proper order. And so, in order to facilitate the study of the Talmud, as well as in order to extract some practical results from evasive and extensive reasoning, Rabbi Isaac, the son of Jacob Alfazi, compiled in 1032. summary of the Talmud under the title “Gilhof”, i.e. "Laws". This “little Talmud” was much more convenient for study; however, being deprived of the system, he could not hold out for long.

2. The first systematic exposition of Jewish law was made by the great scientist and philosopher Rabbi Moshe bar Maimon (nicknamed by Jews after the initial letters of his first and last name “Rambam”, and by Christians - Maimonides). Covering 4 volumes under the title “Mishne-Toire”, i.e. “Repetition of the Law”, or also “Gayad Ha-Chazaka”, i.e. “Strong Hand”, this work appeared in 1169. according to R.H. Here, at least for the most important laws, Maimonides tried to find philosophical justifications, for which many rabbis were suspected of heresy. However, his book gradually gained greater fame.

3. The book of Maimonides contains all the laws of the Talmud, which means many things that since the destruction of the temple could no longer be applied. On the other hand, his presentation is partly dry and generally scanty, so that it could not fully satisfy the new needs, for more and more new disputes and questions constantly arose in the Talmudic environment. Therefore, in 1321 Jacob ben Asher in Toledo compiled “Arba"a Turim”, i.e. “Four Rows”. Having eliminated all laws that had fallen out of use, and completely avoiding philosophical speculation, he carried out the matter in a strictly rabbinical spirit.

Thus, three independent manuals to the Talmud appeared. Regardless of this, Alfazi, Maimon and Asher, each in his own way deducing practical results from the Talmudic nebulae, turned out to have different opinions in many respects. This gave rise to a lot of disagreement among the Jewish communities. In view of this state of affairs, the need was everywhere expressed for a better collection, one in which everything recognized as correct from existing books would be found, everything outdated would be eliminated, and the necessary laws would be set out in short and clear paragraphs. In a word, one way or another, the main task still had to be completely resolved - to draw up a valid code of laws. And finally it appeared

“Shulchan Aruch”

This book has satisfied everything that can be required from a real legal code. Discarding outdated regulations, she presented the current laws in a clear presentation, in definite and clear expressions and in brief formulas.

1. The Shulchan Aruch was compiled by Joseph Karo, a rabbi from the Palestinian city of Tsafet or Shafet (b. 1488, d. 1577), who even earlier wrote comments on the “Arba" a turim” of Jacob ben Asher. Behind his Shulchan Aruch , representing the quintessence of “Arba Turim”, Karo worked for more than 20 years. The first edition was published in Venice in 1565. Like Arba "a turim, Shulchan-aruch, i.e. “The laid table” (cf. Ps. XXII, 5), is divided into four sections:

I. Orach Chayim- “The Way of Life.” (Cf. Ps. xv. 11).

This department contains legal regulations regarding both the everyday, home and synagogue life of Jews throughout the year. It is divided into 27 chapters with 697 paragraphs, each of which has several parts:

I. Getting up, dressing, washing, meeting needs (§1-7); 2. Fringe of prayer amices (§8-24); 3. Prayer belts (§25-45); 4. Blessings (§46-88); 5. Prayers (§89-127); 6. Priestly blessing (§128-134); 7. Reading the Torah (§135-149); 8. Synagogue (§150-156); 9. Food (§158-201); 10. Blessings upon pleasures (§202-231); 11. Evening prayer (§232-241); 12. Sabbat (§242-356); 13. How and what can you wear to the Sabbath? (§366-395); 14. About the prohibition to go far on the Sabbath (§396-407); 15. Means that allow you to travel far on the Sabbath (§408-416); 16. New Moon (§417-428); 17. Easter (§429-494); 18. Solemn days (§495-529); 19. Semi-holidays (§530-548); 20. Fasting on the 9th day of monastery Ab (§549-561); 21. Other fast days (§562-580); 22. New Year (§581-602); 23. Feasts of Purification (§603-624); 24. Feast of Tabernacles (§625-644); 25. Solemn bunch on the Feast of Tabernacles (§645-669); 26. Feast of Consecration (§640-685); 27. Purim (§686-697).

II. Iore de"a, those. “He teaches knowledge” or “Teacher of knowledge” (see Isaiah XXVIII, 9). In 35 chapters with 403 paragraphs, the laws of food and purification and many other religious regulations are treated, up to and including the laws of mourning.

1. Cutting (§1-28); 2. Animals with disabilities (§29-61); 3. Meat from live animals (§62); 4. Meat that belonged to a non-Jew (§63); 5. Fat (§64); 6. Blood (§65-68); 7. Salting meat (§69-78); 8. Clean and unclean animals (§79-85); 9. Eggs (§86); 10. Meat and milk (§87-99); 11. Mixtures (§100-111); 12. Food of the Gentiles (§112-122); 13. Wine from the Gentiles (§123-138); 14. Idolatry (§139-158); 15. Extortion (§159-177); 16. Magic (§178-182); 17. Female uncleanness (§183-202); 18. Vows (§203-235); 19. Oaths (§236-239); 20. Respect for parents (§240-241); 21. Respect for Rabbis (§242-246); 22. Almsgiving (§247-259); 23. Circumcision (§260-266); 24. Slaves (§267); 25. Proselytes (§268-269); 26. On the writing of the Torah (§270-284); 27. About writing on pillars (§285-291); 28. Birds' Nests (§292-294); 29. Mixing of plants (§295-304); 30. Redemption of championship (§305); 31. Primacy in animals (§306-321); 32. Gifts to clergy (§322-333); 33. Rejection and anathema (§334); 34. On visiting the sick (§335-339); 35. Treatment of the dead (§340-403).

III. Eben ha'etzer, those. “The Stone of Help” (see 1 Book of Kings VII, 12) treats marriage laws in 5 chapters with 178 paragraphs.

1. Prescription for reproduction (§1-6); 2. Which women should you not marry (§7-25); 3. Consummation of marriage (§26-118); 4. Divorce (§119-155); 5. Marriage of the Levites (§156-178).

IV. Khoshen-ha-mishpat, those. “The breastplate of judgment” (see Exodus XXVIII, 15, 30). Contains all civil and criminal law in 29 chapters with 427 paragraphs.

1. Judges (§1-27); 2. Witnesses (§28-38); 3. On lending money (§39-96); 4. On debt collection (§97-106); 5. Debt collection from orphans (§107-120); 6. Collection through messengers or authorized persons (§121-128); 7. Surety (§129-132); 8. Ownership of movables (§133-139); 9. Ownership of real estate (§140-152); 10. On causing damage to neighbors (§153-156); 11. Common ownership (§157-175); 12. Partnership (§176-181); 13. Sent, broker (§182-188); 14. Purchase and sale (§189-226); 15. Deception (§227-240); 16. Donation (§241-249); 17. Gift of the sick (§250-258); 18. Lost and Found (§259-271); 19. Unloading and loading fallen animals (§272); 20. Good that does not belong to anyone (§273-275); 21. Inheritance (§276-290); 22. Storing things (§291-330); 23. Workers (§331-339); 24. Loan of movables (§340-347); 25. Theft (§348-358); 26. Robbery (§359-377); 27. On damages (§378-388); 28. Causing loss (§389-419); 29. About blows (§420-427).

In relation to the plan and purpose of this book, it is very instructive

“PREFACE”:

“I praise Jehovah with my lips and among many I want to glorify Him, and I will glorify Him with my song. With what should I stand before the Lord, bow before the Lord of Heaven, Who, in His great mercy and ineffable mercy from heaven - His holy throne, poured out His bright light on me, such an insignificant person, and vouchsafed me to compose this book containing such excellent words. My great work is written about the “Four Rows” and called “the house of Joseph” - “Beth Joseph”. I have collected all the laws that are in the collections of old and new with the exact designation of the places where they can be found: in the Babylonian and Jerusalem Talmuds, in Tozeff, in Zifra and Zifra, in Melilta, in commentaries and collections of laws, as well as in “ questions and answers” ​​old and new. Here every single law is clearly stated, every subject is discussed in a special way, and every palace is inhabited in its own way. Moreover, shields of giants, these “famous people from ancient times” are hung everywhere (compare Genesis VI, 4). I considered it necessary to collect the brilliant lilies of words of this book in a concise form and in a bright style, choosing only the best and most beautiful, so that the law of the Lord would be complete and would not cause difficulty in the mouth of every Jew - so that a rabbi, when asked about any law, , did not stammer, but freely uttered the wise: “You are my sister!” In other words, just as it is obvious to everyone that one cannot marry one’s own sister, so every practical law about which a question is put to him must be clear to him, since his lips freely read this book, like a pillar erected for weapons, to which they are directed everyone's eyes. On the other hand, I found it necessary to divide the book into 30 parts, so that each day had its own part of the study, and thus in each month one could repeat one’s Talmud, therefore, one could belong to those people about whom it is said: “Blessed is the man who comes here with his Talmud in his hands”(talm tr. Mo'ed Katan 28a, Ke-tubof 77b, Baba Bafra 10b).

And little schoolchildren must tirelessly study from this same book and memorize it by heart, so that from their earliest youth they well comprehend practical laws and do not forget about them in old age. And the wise will shine like the lights in the firmament of heaven when, resting from their affairs and labors, they begin to refresh their souls by studying this book, for this is the purest pleasure and a precisely defined law, against which it is unthinkable to argue.

I gave the book the title “The Set Table” because those who study it find in it all kinds of perfectly prepared and selected dishes.

I trust in the mercy of the Almighty that, thanks to this book, the whole earth will be filled with the knowledge of the glory of the Lord: both small and great, and disciples and sages, and famous and humble people.

So, I stretch out my hands to the Lord, so that for the sake of the greatness of His Name He deigns to help me become along with those who turn many to justice. Heavenly Lord, make me worthy to begin and complete my work, so that it will be respectable, tested and trustworthy, useful and healing! I begin my task. Be my helper, Lord! Amen!"

Since, over time, differences arose in some minor relations between the customs of Eastern and Western Jews, Moses Isserles, rabbi in Krakow, was born. 1540, d. 1573), who in turn composed a commentary on Arba "a Turim" under the title "Darkhe Moshe", wrote additions and corrections to all four parts of the Shulchan. Among Western Jews they enjoy the same fame as the text of Karo himself.

In modern editions, these additions are designated by the word “Haga”, i.e. “Note” (or parentheses), and are printed in small font.

Preface Rabbi Moses Isserles says:

“After the author of “Beth Joseph” and “Shulchan Arukh,” the sage who stood above the prophet, skinned all his livestock, prepared a luxurious table for everyone, but left no room for anyone to do anything more than that, already completely by himself, - perhaps with the exception of research about the sayings of later teachers or research about the shades of customs that received the right of citizenship in this country (Poland), - then, daring to appear after him, I can only spread my tablecloth on his, already ready, on the table, solely in order to present people with only some of the most valuable fruits and their especially favorite sweets. It should also be noted that Joseph Karo did not prepare the table he set before the Lord for the people living in this country, for many of the customs here are not as he describes them. Our rabbis of blessed memory taught long ago: “Do not live by general rules and do not be guided even by those where exceptions are indicated beyond the rules”. How much less intelligible are the general injunctions that the above-mentioned Gaon* composed personally on his own or in blind obedience to Alfazi and Rambam, despite the fact that many of the later teachers rebelled against them. In his works we find many things that are not at all consistent with the sources of the sages, whose water we drink. When we say this, we are referring to the legal codes common among the inhabitants of Germany. Since ancient times, these codes have served as companions for all of us, and our ancestors made their decisions according to them. These are: Or Tzaru"a, Mordechai, Asheri, Zepher Mitzvof Gadol, Zepher Mitzvof Katon and Hagakhof Maimon. All of them are based on the text of Tozeph and the sayings of the great rabbis of France, whose direct descendants we are. I discussed this in more detail in the preface to my book , where he argued with Gaon Karo about dubious points. Taking into account that his words in the Shulchan Aruch are stated in such a sense as if they came from Moses himself, as the latter heard them from the lips of Jehovah, it is difficult not to fear that the disciples who would come after him did not drink his speeches, no longer distinguishing anything, and, thanks to this, all the customs of entire countries would not have been destroyed. Meanwhile, our rabbis taught more than once that in many respects there is a difference between Eastern and Western (Jews). ), and that if this was the case among distant ancestors, then among the latest generations this difference should be even more tangible. Therefore, I considered it good, wherever I disagree with Caro’s words, to add in the margins the opinions of later (scientists) in order to draw the attention of students to it. that his opinions are controversial. Regardless of this, whenever I knew that a custom was not as Caro described it, I made precise inquiries and, having found out the truth, set it out at the side of his text...

[Great teacher, sage. In this case - Joseph Karo.]

Although my words are closed and sealed (i.e. without debate and motives) and cannot be compared in any way with the presentation of the Gaon himself, since his thoughts are already found in his great work “Beth Joseph”, nevertheless I followed his own way, writing things down simply (without indicating reasons), because my own point of view in most cases can be found in his own book (Beth Joseph). Then let the reader choose. If he does not find (my opinion) in the book “Beth Joseph,” then let him look in the sayings I indicated for later teachers who are widespread in our countries - one here, another there. In any case, he will find what he is looking for, because I personally added only very little, and even then it is always accompanied by the note “I think so” in order to show that these are my personal words. I trust in God that my detailed instructions will be distributed among all of Israel, for in them one can find various reasons, evidence, considerations and explanations on each subject, since it was possible to give them. Everyone who is able to reason independently, understand among certain arguments himself, and do not rely on others. Those who are unable to achieve this, do not deviate from the prevailing custom, as the mentioned Gaon teaches in the preface to his great creation.

So, I thank the Lord for the help given to me, and I praise His Name for the fact that He has honored me with great mercy. I ask Him not to leave or reject me in the future, from now on and forever. May He be with my lips when my speech flows, and may He deliver me from errors, according to the Scripture: “The Lord preserves the simple in heart.” May He show me the path that I must follow, for to Him alone I lift up my soul. May the mercy of our Lord God descend upon us and upon the work of our hands, may He bless it! Who reigns in the invisible, may He protect us and make us worthy to be worthy of what the hymnist prays for: “You have prepared a table before me in the sight of my enemies and anointed my head with oil, my cup is overflowing. Happiness and mercy accompany me throughout my life, and I will live forever in the temple of God! Amen".

While the original Shulchan Aruch of Rabbi Joseph Caro acquired full citizenship in the East, the supplemented Shulchan Aruch of Moses Isserles was accepted in the West as the true code of Jewish law and was accepted everywhere as the authentic code of the laws of Israel.

That the Shulchan Aruch already enjoyed great honor from its very appearance is proven by the numerous commentaries on it. The first in turn belong to Isserles' students: 1. Zefer me"irof"enayim(abbreviated “Sma”) - explanation to “Hoshen ha-mishpat”; And 2. Helkof mehokek- explanation for “Eben ha-etzer”. Following them came: 3. Ture Tsahab- to all 4 parts (more details to “Orach Chayim” and to “Yorah de"a”); 4. Siffe Cohen(abbreviated “Shah”) to Yorah de"a and Choshen ha-misnat; 5. Magen Abraham- explanation to “Orach Hayim”; And 6. Beth Samuel- to “Eben ha-etzer”. Then, right up to our time, countless other interpretations of the Shulchan Aruch appeared.

In the preface to the commentary written by the Gaon, Rabbi Hirsch Eisenstadt in 5617. (1857) to Eber ha-etzer, it says:

“Out of ineffable mercy the Lord looked down from his holy habitation, from heaven, upon his people. He saw that in later generations only very few were worthy to draw living water from the highest source with knowledge and understanding. And He deigned His mercy, and “the Lord was with Joseph” *, and covered him with an abundance of wisdom and prudence, and poured out the spirit on him from above, so that he would teach the people along the shortest path, provide for everything and take care of everything; so that he may lighten their eyes and prepare a table for them, so that it will be good for them and their sons forever. And then Moses approaches, the Gaon, our teacher - Moses Isserles; with this, as with those others (i.e. Karo), the Lord is equally praised. He spread the tablecloth and blessed the “set table.” His blessed source is the stream sparkling from his great book “Darkhe Moshe”; and he wrote correct remarks, enlightened and tested, to all the “four parts.” His name has spread throughout all lands, and all Jews walk under the hand of Rabbi Moses Isserles. The face of Moses is equal to the face of the sun.”

[those. with Joseph Karo, of course.]

... “The clean table that stands before the Lord is strengthened and prepared before us on the pillars of those great lamps that illuminate the path of life and wisdom for us, and without which we, like blind men, would grope in darkness, * - our teachers, blessed memory, Rabbi Joseph Karo and Rabbi Moses Isserles."

[Note: See Deuteronomy. XXVIII, 29. The Talmud explains this expression in this way: a blind man does not see, but when he walks in broad daylight or at night with a candle, people see him and save him if he is close to the abyss; the blind man will die in the darkness without help. (Megillah 24b).]

But the Shulchan Aruch not only enjoys extreme honor, but is also a valid set of Jewish laws.

1. A code of laws is a book by which legal issues are resolved. Questions of this kind, proposed by rabbis for resolution for specific cases, were published along with answers for many centuries in the so-called “Shaalof Utshubov” (Jews pronounce it “Shaales Utsheves”), i.e. "Questions and answers". There are now not hundreds, but thousands of such casuistic solutions. With the advent of the Shulchan Aruch, all such decisions are invariably based on it. Therefore, there is no doubt that the Shulchan Aruch serves as a generally recognized code.

2. The Shulchan Aruch is the only collection of laws for our Jews, since they consider as legal and perform only those rituals that are prescribed in the Shulchan Aruch. For example, a Jewish groom puts a wedding ring on his bride’s index finger with the words: “Look, with this ring you will be married to me according to the law of Moses and Israel.” Meanwhile, this ritual is not prescribed by the Bible, but exclusively by the Shulchan Aruch (Eben ha-etzer XXVII, 1, Haga).

3. The Shulchan Aruch operates everywhere. This goes without saying from all of the above. In addition, as proof one could cite any number of direct instructions from Shulkhan himself.

In Shaalof utshubof Chapham Sofer (author - Rabbi Moses Schreiber, rabbi in Pressburg, father of the recently deceased parliamentary deputy in Vienna, Rabbi Simon Schreiber, rabbi in Krakow), in part Yore de "a we read a negative answer 59 regarding the intention of one rabbi to hold such an idea that the words of Rma (Rabbi Moses Isserles) in Yor de "a LVII, 18 Haga, are valid only in Poland. To this the author even adds: “I cannot believe that such speeches would come from the lips of any teacher who has a decisive voice in Israel.” At the end of the unmentioned question: “This law does not exist here, but is valid only in the countries of Isserles”; here the author once again notes: “After reading this, I shuddered and thought: could such words really come out of the mouth of an old teacher?”

Question 61 says: “Who, after the opinion of Issreles, dares to allow something more pleasant”?

An entire book could be filled with similar sayings.

4. Recognized by all as the real and only set of laws, the Shulchan Aruch as such remains in force to this day.

This is already clear from everything said above. It would not be difficult to add many other proofs. And since the matter is completely clarified, we will refer to only one, but absolutely intelligible, evidence.

The book Leb ha'ibri (part 2 of Pesak Beth Din), published in Lemberg in 1873, contains the final definition of the “holiest” meeting of rabbis held in Hungary in the fall of 1866. This document, signed by 94 rabbis, states: “All this is prohibited in the basis of the Shulchan Aruch and commentaries.”

However, one can consider the issue from a non-rabbinic point of view and, nevertheless, establish that our Jews are by no means trying to reject the power of the laws of the Shulchan Aruch.

Dr. Ramer, a rabbi in Magdeburg, writes in Pierer's encyclopedic dictionary, volume XVI (1879), article “Shulchan Aruch”, the following: “The Shulchan Aruch has been accepted by Israeli communities as the legal basis and measure of their religious practice.”.

It goes on to say: “It cannot be disputed, however, that a thorough revision of the Shulchan Aruch, from the point of view of modern science, is an urgent requirement of the time, since much no longer corresponds to current views,” and this only shows that Rabbi Dr. Ramer belongs to to Jewish reformers. An Orthodox Jew will not allow a single letter of violation of the Shulchan Aruch.

Let's listen to any of these Orthodox Jews.

Heinrich Ellenberg in his “Historical Guide” (Budapest, 1883) defines the concept of the Shulchan Aruch clearly and distinctly: “In this book we find an addition. Here, with precise conciseness, it is explained how from the abundant sowing - the Talmud - a noble fruit was formed - Shulchan Aruch, i.e. correctly, the theological code of laws is set out in strict paragraphs” (as it literally appears on page 43). In the same manual (p. 47) we read the following: “In order to create a balanced code of laws, capable, if possible, of answering all the questions of life, and in the case of irreconcilable contradictions, giving decisions according to the majority of authorities, Joseph Karo published his work “Shulchan Aruch " After its appearance, this work was recognized by all rabbis as the only easily acceptable set of laws and, thanks to the invention of printing, it became universally distributed through multiple editions.

Since the Shulchan Aruch took root and was appreciated by Jews in all countries as the only legislative guide, the Talmud has lost its original meaning and has been archived in many places.

Here he, just as the Catholic “Holy Fathers” are studied only by clergy, serves as a subject of research only for rabbis and Jewish theologians, solely for the sake of knowledge of the sources.

The secular Jew of our time knows the Talmud, only by name, since he is not even able to read it. For three centuries now, the Shulchan Aruch has been compiling the only theological book of laws for Jews and is our catechism.

In view of all of the above, it is necessary to conclude that the name “Jewish Talmudist,” strictly speaking, has no meaning now, since such a thing has hardly existed for three hundred years. Today’s Jews, at least in the vast majority, are only shulchan-aruchists.”

III. The inhumane Jewish laws against “idolaters” are also directed against Christians.

We understand well that another rabbi managed to laugh a lot in his soul while we were working on proving that the Shulchan Aruch is an authentic set of Jewish laws. However, we were forced to do this to convince Christians who knew almost nothing about our rabbinic Jewry. But then we have to prove again that “the sun exists,” in other words, to certify once again that which in itself, like the sun, is clear, and yet is presented as a lie by the crafty Jews, and which, however, we intend to establish with complete clarity. A.

The words GOY, NOCHRI, AKUM, OBED-ELILIM and KUTI in the rabbinic language designate every non-Jew.*

I.[In addition to the five just mentioned, the Talmud contains more than 50 equally contemptuous and vile names for non-Jews in general, and for Christians in particular. These are, for example: Potzerim, Mamzerim, Koferim, Obede gattalui, Ke-lafim, Hazirim, Peritz hahayof, Arelim, Malkhuf, Edom be Amalek, Ibberim, Obede aboda zara, Hamorim, etc. It would be outrageous to translate these terrible words into Russian . Without desecrating ourselves with such a translation, we recommend that the inquisitive reader make his own inquiries, at least in the excellent work of Constantine Knight de Holew Pawlikowski “Der Talmud in der Theorie und in der Praxis”. (Pages 152-162). Regensburg. 1881.]

1) Goy - in Hebrew “people”; in the Bible it is rarely used in relation to Israel, for example, Exodus XIX, 6, - XXVIII, 36, 49, 50. In conclusion, the goy is used precisely as a “pagan people”, for example, Ps. I. 1. In later Talmudic usage, “goy” began to mean not an entire pagan people, but an individual. Feminine goyim.

2) Nokhri - “stranger”, “foreign”, “foreigner”, also, in contrast to Israel, “pagan”. For example, Isaiah II, 6 (feminine - nokhrif).

3) Akum is an abbreviation made up of the initial letters of the following Chaldean words: “Aobde Kohabim Umasulof”, which means “worshippers of the stars and planets.”

4) Obed Elilim - “idol worshipers.”

5) Kushi; own “Gutians” - a people resettled by the Assyrian king Shalmaneser to the kingdom of Israel and, through mixing with the Israelis who remained there, formed the tribe of the Samaritans (Cf. IV Book of Kings XVII, 24, 30); feminine - kutit (cf. Talmud Khullin, 6a).

II. According to rabbinic usage of language, there is no difference between all these expressions. This is obvious from the fact that in different Talmudic books, in the text of the same laws, the mentioned expressions replace each other. On the other hand, all legalizations were transferred to various collections, partly already mentioned above, from the Talmud, and they are everywhere presented verbatim and if they differ from each other in any way, then perhaps in terms to express the concept of a “non-Jew.” To prove this, we take from the first 50 laws of the “Jewish Mirror” (i.e., therefore, from the Shul Khan Aruch) those that serve to illustrate our statement.

1. Orach Chayim XX, 2: AKUM; Commentary Ateref Tsekenim: GOY; Maimon* Gilhof tzitzif I, 7: KUTI; 2. Orach Chayim XIV, 1: AKUM; Gil-hof tzitzif I, 12: GOY; Orach Chayim XXXII, 9: AKUM; Maimon Gilhof tefillin I, 11: KUTI; Orach Chayim XXXIX, 1: AKUM; Talmud Gittin 45b: NOKHRI. 3. Orach Chayim LV, 20: AKUM; Commentary by Magen Abraham, approx. 15: ELILIM DINNER. 5. Orach Chayim CXXVIII, 41 Haga: AKUM; Commentary by Magen Abraham, approx. 62: OBDAF ABODAF ELILIM. 6. Orach Chayim CLIV, 11, Haga: AKUM; Iore de"a CCLIV, 2: GOY. 8. Orach Chayim CCXVII, 5: ABODAF ELILIM; Talmud Berakhov 516: ABODAF KOHABIM; Maimon Gilhof Berahof IX, 8: AKUM; IX, 9: GOY. 9. Orach Chayim CCXXIV, 2: ABODAF ELILIM; Talmud Berachof 54a: AKUM. 10. Orach Chayim CCLXLVIII, 5: ABODAF ELILIM; Maimon Gilkhov Sabbaf XXIX, 25: ABODA ZARA. 11. Orach Chayim CCCVI, 11: AKUM; Commentary Ateref Tsekenim: GOY; Talmud Gittin 8b, and Baba Kamma 80b: NOKHRI. 12. Orach Chayim CCCXXIX, 2: AKUM; Commentary of the Maggid Mishnah and Kezef Mishnah on Maimon Gilhof Sabbaf II. 23: GOY; Commentary by Beer Geteb (to the Shulchan Aruch) approx. 5: OBDE GILLULIM. 13. Orach-hayim SSSXXXX, 2: AKUM, Vilensk. edition: KUTIF, State edition: OBDAF GILLULIM; Maimon Gilhof Aboda zara IX, 16: NOHRIF; Commentary by Kezef Mishnah: NOHRIF, AKUM, GOYAH. 14. In the text of Shefokha itself: GOYIM; Orach Chayim CDLXXX, Haga: AKUM. 15. Orach Chayim DXII, 3. Haga: AKUM; Maimon Gilhof iom tob I, 13: DINNER GILLULIM. 18. In the very formula of the curse: GOYIM; Orach Chayim DCXC, 16: OBDE ELILIM. 20. Khoshen Gaishnat XXVI, 1: AKUM; Talmud-Gittin 88b: NOHRIM. 21. Khoshen gamishpat XXVIII, 3: AKUM; Maimon Gilkhof Talmud Torah VI, 14: GOYIM. 22. Khoshen gamishpat XXXIV, 18: AKUM; Talmud Sanhedrin 266,... i.e. “another thing” is a figurative expression that usually replaces the word “pig”; here, however, we should not mean a pig, but an Akuma (see Tozephof and Rashi’s interpretation of this place). 23. Khoshen Hamishpat XXXIV, 19: GOY; Talmud Baba Kamma 15a: AKUM. 34. Khoshen gamishpat CCLXVI, 1: AKUM; Talmud Baba Metzia 31a: NOKHRI, 35. Hoschen gamishpat CCLXXII, 8 and 9: AKUM; Talmud Baba Metzia 326: NOKHRI. 36. Khoshen gamishpat CCLXXXIII, 1. Haga: AKUM; Talmud Kiddushin 17b: NOKHRI. 37. Khoshen gamishpat CCCXLII, 2. Haga: GOY; Talmud Baba Kamma CXIII: AKUM. 47. Khoshen gamishpat CDIX, 1: AKUM; Talmud Baba Kamma 79b: ENO YEGUDI (non-Jew).

[From Maimon “Yad Hezak”, according to the latest Berlin edition.]

III. All these expressions mean the same thing as “non-Jew.”

1. That the word Goy means precisely any non-Jew, no Jew has ever denied this. And as we just proved, goy is identical with Akum and Nokhri.

2. In the provisions of the law, “Jew” is always opposed to goyim and Akum. It always says: Do this with a Jew, and do this with an Akum; only a Jew is allowed to fabricate this, but a goy is not and so on.

3. In the newest editions of the Shulchan Aruch, for example, in Vilna, in many places instead of the word “Akum” there is one abbreviation meaning “non-Jew”.

Everything that has been said is so clear that there is no need to dwell any longer.

IN. But rabbinism also issued such inhumane laws that are directed exclusively against Christians. This is quite obvious from everything stated above, for no one will doubt that Christians belong to the non-Jews. However, for greater accuracy, we will prove this too.

I. Talmudic-rabbinic Judaism views Christians as true idolaters:

a) From all the previous, of course, it cannot be concluded that Jews want to treat Christians more humanely than actual idolaters. Their forefathers, in their terrible blindness, crucified the Divine Founder of our religion on the cross, and the extravagant imagination of the rabbis still invents the most incredible punishments for Him in the next world. How could His disciples enjoy greater honor than the Teachers? After all, in Christianity, Judaism had to recognize and indeed saw an incomparably more dangerous enemy than the clumsy idolatry of the pagans. And suddenly Jewish laws would allow such inconsistency as to treat Christians better than other non-Jews?!..

b) That Jews classify Christians as idolaters, they expressed this clearly and intelligibly in their writings. Let's take a look at just a few places:

1) In the Talmud Abod Zara (76), Christian Sunday is ranked among the “holidays of idolaters.”

2) The same Talmudic treatise (276) tells how a disciple of Jesus, named Jacob, wanted in His Name to heal the son of Rabbi Ishmael’s sister, who had been bitten by a snake, but Rabbi Ishmael did not allow this, because it is impossible to be treated by a heretic. One sheet earlier (26b) says: “Who is the heretic? One who indulges in idolatry".

3) Talmud Sabbat 116a says: “Rabbi Meir calls the books of heretics Avon gillayon, i.e. “Trouble on blank paper” because they themselves call them “Gospel”.

4) Maimonides Abod Zara I, 3. says: “Know that the Nazarenes, wandering in the footsteps of Jesus, although their dogmas are different, are nevertheless all idolaters, and that they must be dealt with as should be done with idolaters... This is what the Talmud teaches.”.

5) In Shaalof Utshubof Chavam Zofer, department Yore de"i CXXXI, we read: “There is no doubt that his (the modern goyim’s) worship is real idolatry”. The Rambam says the same thing in “Gilkhof Maachalof az"urof” XI, 4. This is not in our editions, but it is in the Amsterdam and Venetian editions.

6) In Hagakhof Asher Aboda zara III, 5. it is said directly: “The cross belongs to idolatry”.

7) Rabbenu Asher writes to Aboda Zara IV, 1. “The silver cup which the Christian priest holds in his hands, and the censer with which he fumigates, belong to idolatry.”.

There is no doubt that in the Shulchan Aruch, called Akum, Christians are included, of course.

At the trial regarding the “Jewish Mirror” we made the following comparison:

“Suppose that here in Munster a capable Jew was found, sat down and wrote a new code of laws. And there would be only two rows of legalizations: one - how Jews should treat Jews, and others - how they should act - let the author call them whatever he pleases, it would still mean the same as with “non-Jews” " Relations with non-Jews, let’s say, would turn out to be rude and inhumane, and the author would be required to explain how he dares to treat Christians this way?.. “Here under the name of non-Jew,” our learned Jew would suddenly answer, “we are not talking about you , Christians in Munster; these laws apply to the Hottentots”! Wouldn't such an answer be an obvious mockery? It is equally ridiculous to assert that in the 16th century a set of laws appeared in Krakow, which was supposed to regulate the attitude of Jews only towards “idolaters of the stars and planets,” but it did not seem to have Christians in mind at all.”

With all of the above, we would have already resolved the issue completely and irrevocably. However, it is not difficult for us to go even deeper. Even from the text of the Shulchan Aruch itself it can be irrefutably proven that Christians are called “Akum”:

1. Law 4 of the Jewish Mirror states: “When someone (a Jew) is praying and an Akum with a cross in his hands comes towards him and he (a Jew) has reached the place (in prayer) where they usually worship, then he should not bow, even if his thoughts were directed to God".

2. According to Law 71, it is forbidden to bow or take off your hat in front of kings and priests if they have a cross on their chest.

From these three laws it is obvious that, according to the Jews, the veneration of the cross is idolatry, and that Christians who worship the cross are “akums”.

4. According to Law 58, a Jew does not dare give Akum water if he knows that they want to perform baptism with it. Therefore, the baptized are akumas.

5. Iore de "a CXLVIII, Haga (cf. Zak. 94) says: “And the same thing - if a Jew in our time sends a gift to Akum on the eighth day after “Nital”, which day they call “New Year”, Nital , obviously, is identical with the Latin Natale, i.e. with the Nativity of our Savior. However, the entire paragraph CXLVIII deals specifically with idolatrous holidays. It seems that it is impossible to say more precisely and frankly that the Nativity of Christ is a pagan holiday, and Christians are Akum.

6. In the commentary... to Jorah de’a CXXXIX, 15 (cf. 58), note 11, it reads: “Rabbenu Yeruham teaches that it is also forbidden to sell them the “Twenty-Four Books” written in Greek or another of their languages, because the translator of them translated them incorrectly in order to mislead them (the Akum) and strengthen them in their faith.”. “Twenty-four books” is an unusual name for the Old Testament; and from the Bible no other Akum, except a Christian, can be strengthened in his faith.

7. In the additions to the Shulchan Arukh of Moses Peserles, written, therefore, in the 16th century in Krakow, the author says directly that he lives among the Akum. This is exactly what it says in Choshen Ha-Mishpat CDIX, 3 Haga “Now that we live among Akums”(cf. law 49). In Jorah de "a CXLVIII, 12 Haga we read: “We live among them (Akum) and have to do business with them all year long”.

8. Every Christian knows that a Jew does not eat from an animal that a Christian has killed; and yet in the Shulchan Aruch (Yor de "a II, 1 of the “Jewish Mirror”, order 51) it is only said that it is not allowed to eat from an animal killed by nokhri (in the Talmud Khullin 13a, it is written - Akum).

9. A Jew cannot take interest from a Jew (Iore de"a CLX), but only from Akum (Iore de"a CLIX). And that Jews take interest from Christians seems to require no proof.

10. As many Christians are “shabbesgoi”, so many Christian girls are “shabbesshiskel” (Sabbath abomination), and yet it is said in the Shulchan Aruch, Orach Chayim CCXLIV: “On the Sabbath you are allowed to do your work through Akum”. Commentary on this paragraph of the Shulchan Aruch... note. 8 notes: “Here, in our city, it is usually allowed to hire an Akum for a certain sum to remove manure from the street, and it is not forbidden for the Akum to perform this work on the Sabbath.”. The author of this commentary (d. 1775) was a rabbi in Kalisz (Russian Poland). Did Polish Jews really order “star worshipers” (akums) from Babylon to sweep the streets 100 years ago!?..

Translator's note. Having thus introduced the reader to the Shulchan Aruch as the code of laws currently in force among Jews, Professor Ecker proceeds to criticize Justusov’s 100 laws “Judenspiegel”a.

CRITICISM
HUNDRED LAWS, ACCORDING TO SHULCHAN ARUCH,

BROUGHT BY JUSTUS
in "Judenspiegel"

May we have the right scales
and the correct efi and the correct baht.

Ezekiel XLV.10.