Historical reference
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XIII century. Rabbi Menahem Hameiri:
"The rulings do not apply to monotheistic religions such as Christianity and Islam (both 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-language edition of KEROOR):
“Often we had nowhere to get reliable knowledge of Jewish laws. And I cannot express in words how glad I am that you have the opportunity to read a real, professionally made, professionally designed, bound, and published translation of one of the most important books of practical Judaism, the Kitzur Shulchan Aruch. This book can be your guide in Jewish life. I hope that this is only the "first sign", and in the future, our other publications will appear on your bookshelves, just as well prepared and just as much needed for you.
Study them, dear ones, 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 in their application. This book is absolutely necessary for you. You can do as it is written, and be sure that you have fulfilled the will of the Almighty.
5. In all historical times, among other Jewish books, it was repeatedly subjected to persecution by the Law of different countries: mass burning of books, the use of physical punishment against publishers and distributors, the issuance of appropriate prohibitive laws and decrees.
5.1. 1240. Paris. At the request of a Jew Nicolas Donina against the phrases directed against non-Jews in the Talmud, the Roman Catholic Church staged a public trial, as a result of which the Pope ordered that copies of the Talmud be seized. In the next ten years, throughout Europe, the Talmud was burned.
5.2. 1241. Frankfurt. Jewish riots based on the Talmud ended with the defeat of Pope Innocent IV - the burning of the Talmud ceased.
5.3. 1413. Spain. At the request 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 the Jews to appropriate punishments.
5.4. 1509. Germany. At the request of a Jew Johann Pfefferkorn to phrases directed against non-Jews in the Talmud court, where a Christian Jew acted as a defender of Jewish Jews Johann Reuchlin, did not burn the Talmud because it was beneficial to Christianity - the Talmud is full of evidence confirming the truth of the Christian faith.
5.5. 2005 year. Russia. According to two complaints from the Russian public (the first - 500 people, the second - 5,000 people), the Prosecutor General's Office stated that the "Shulchan Aruch" hurt the feelings of non-Jews, but at the same time there was 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 Pinkhas Goldschmidt"Izvestia":
“And nowhere was there any attempt to bring her to justice for its distribution.”
The Jews have a so-called code of laws, but in reality - a code of lawlessness, called "Shulchan Aruch". This name translates approximately as "A laid table with the most selected dishes." The Zionists who composed it apparently set themselves the task of compiling the main "tasty" teachings of Judaism - as if to skim off the very "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 has to say 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 reduced in terms of the most shocking prescriptions. which was called "Kitzur Shulkhan Arukh". However, in Russia they were afraid to publish even this abridged version. Here is what Rabbi Zinovy Kogan, Chairman of the KEROOR Executive Committee, 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 board of the 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 wishes to read the "Kitzur Shulchan Aruch" in perfect fullness is invited to the yeshiva to study this and many other holy books in the original."
What kind of "unprovoked insults" does the "Kitzur Shulchan Aruch" contain?
The “Laws on Idolatry” states that “the figure of two crossed sticks, which is worshiped, is prohibited for use” - that is, Christianity is unambiguously ranked as idolatry and all prescriptions regarding the attitude towards idolaters in Russia mean primarily Orthodox Christians: “it is forbidden to sell them books of the Tanakh [Old Testament], printed with such changes that 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 close his ears”; “it is forbidden to look at an idol” [icon] (p. 389);
The order at the sight of the "idolatrous house" [temple] to pronounce a curse on him: "The house of the proud will be uprooted by G-d", and at the sight of the destroyed "idolatry house" to exclaim: "The G-d of retribution has manifested itself!"; not only that: “some believe that we are talking about the houses of non-Jews living in peace, tranquility and wealth” - which, apparently, is already unbearable for Jews (pp. 389-390; compare below with example 4 from a more complete "Shulchan Arukh");
Permission to ridicule the non-Jewish religion (p. 390);
Prohibition to teach non-Jews a craft (p. 390);
Equating a non-Jew with excrement (pp. 47 and 48; compare below with example 7);
- “a Jew should not help a non-Jew in childbirth” (p. 390; compare below with example 8);
The prohibition to eat "goy food" [prepared by a non-Jew] and to use, without ritual washing, utensils bought or taken from a non-Jew (pp. 98-100); “it is necessary to ensure that a Jew and a non-Jew do not fry or boil, placing their dishes side by side” (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 made a mistake himself, it is allowed to take advantage of his mistake” (p. 406; compare below with examples 19-22);
- “It is forbidden to betray a Jew into the hands of a non-Jew, whether it is a question of the life of a Jew or of his property; and it does not matter whether this is done through any action or words; and it is forbidden to denounce him or indicate the places where his property is hidden. And every traitor is deprived of a share in the world to come” (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 the Jews and spare their money, as he spares his own money and takes care of 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 ... “This book is absolutely necessary for you. You can do as it is written and be sure that you have fulfilled the will of the Almighty,” he assures.
What this “reader” teaches, we can judge by reading the main 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 the 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-Bryman converted to Christianity and published the laws of "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 postulates of the moral code of the Jews:
- “It is forbidden to sell water to Akum when you know that he intends to make water of baptism out of it” “(Khoshen gamishpat 151-1, Khaga).
- “Before sovereigns and priests who have a cross on their dress or wear an image on their chest, as required by the custom of the rulers, one cannot bow or take off their hat, unless this is done in such a way that it cannot be determined [for what it is done]; for example, they drop money on purpose, or you have to get up before they arrive, 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 [Akums] rejoice on their holiday, then rejoice with them in order to avoid hostility, because this is only a pretense ... When you want to send a gift to Akum on the eighth day after Christmas, which they call "New Year", ... then it is necessary to send him a gift as much as possible on the eve of this day ”(Iore de'a 148-12, Haga).
- “Whoever sees ... the object of idolatry, is obliged to say: “Praise to You, Lord our God, King of the universe, for the long-suffering shown to violators of Your will!” “Whoever visits a place where idolatry was eradicated [for example, near a destroyed temple] is obliged to say: “Praise be to Thee, Lord our God, King of the universe, Who eradicated idolatry from this place!” .
- "Everyone who sees the 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 the gap be filled with thorns or human eruptions” (Iore de’a 143-1).
- “If ten [Jews] read the Kaddish or Kedush prayer together, then one of those who does not belong to them can also answer [say "Amen"]. Others consider it necessary that they should not be separated by Kal or Akum” (Orakh-Khayim 55-20).
- “It is forbidden to save them [Akums] when they are close to death. For example, when you see that one of them has fallen into the sea, then do not help him out, even if he wants to pay. According to this, they cannot be treated, even for money, except for the case when you can be afraid of hostility ... And it is also allowed to test medicine on Akum - is it useful? (Jore de'a 158-1).
- “A Jew who marries an Akum woman, or a Jewess who marries an Akum, receives 39 blows according to the law, because it is said: “Do not enter into relationship with them” (Deuteronomy VII, 3)” (Eben ha'etzer 16-1) . “When an Akum or a Jew who became an Akum, according to their religion, married an Akum or a Jewess 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 is only fornication" (Eben ha'etzer 26-1, Chaga).
- “His [Akuma] 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 don’t say words of consolation to those left after them, but you need to say to him [the owner]: “May God compensate you for your loss,” just like they say to a person when a bull dies or a donkey" (Iore de'a 377-1).
- “It is allowed to cook more for your servant and maid in the same pot in which you cook for yourself; but for another Akum it is forbidden in any case... Further, it is allowed to add food for dogs in the pot in which they boil for themselves” (Orakh-Khayim 512-1 and -8).
- "When someone buys tableware from Akum ... be it new, then he must wash it in a reservoir or in a well containing 40 measures." “A Jew who sold dishes to Akum and bought them back from him must wash them” (Iore de’a 120-1 and -11).
- “When an Akum arranges a dinner at the wedding of his son or his daughter, then a Jew is forbidden to eat there, even when he eats his [kosher] dish, and his own footman stands by him and serves him” (Iore de’a 152-1 ).
- “You can’t listen to a patient 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” (Khoshen ha-mishpat 256-3).
- "It is forbidden [for a Jew] to make a free gift to an Akum with whom he is not familiar." “It is allowed to give Akum, with whom you are familiar, because it comes out as if you are selling it to him [i.e. you will benefit]” (Iore de’a 151-11 and -12, Tosefta to Abod zara 20 a).
- “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”” (Iore de’a 153-3 and Chaga).
- “Whoever sees the lost thing of a Jew must try to return it to its owner” (Khoshen ha-mishpat 259-1). “A thing lost by an Akum is allowed to be kept” (Khoshen ha-mishpat 266-1).
- “In relation to Akum, there is no deception ... Akum, who deceived a Jew, is obliged, according to our laws, to return everything he deceived, so that he does not have an advantage over a Jew” (Khoshen ha-mishpat 227-26).
- “It is allowed to mislead Akum, for example, to deceive him in the calculation or not to pay him, but only under the condition that he does not suspect this, so as not to defile the Name [of the Lord]. Some say that it is forbidden to directly deceive him and that it is only allowed when he himself makes a mistake” (Khoshen ha-mishpat 348-2, Khaga).
- “When a Jew has a “good buyer” in Akum, then ... they allow another Jew to go to the same Akum, ... deceive him and rob him, because Akum’s money is, as it were, ownerless good and everyone who came first will take possession them” (Khoshen ha-mishpat 156-5, Khaga).
- “When someone deals with Akum, and another Jew comes and helps him, deceiving Akum in measure, weight or number, then they divide the profit among themselves, it doesn’t matter whether he intended to help for money or a gift” (Khoshen ha-mishpat 183-7, Haga).
- “A Jew who remains indebted to Akum, when this latter dies and none of the Akum knows about the debt, is not obliged to pay his heirs” (Khoshen ha-mishpat 283-1, Haga).
- “When a Jew has robbed an Akum and he [a Jew] ... is forced to take an oath, and when, due 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 an Akum has a claim on a Jew and there is still a Jew who can testify for Akum against a Jew, and there are no other witnesses, ... it is forbidden for a Jew to testify for him [Akum]; if a Jew gives such testimony, then a curse should be placed on him ”(Khoshen ha-mishpat 28-3).
- "When it is established about someone that he betrayed a Jew or his money to Akum three times, then it is necessary to look for ways and means to kill him from the world." “All the inhabitants of the area are liable to participate in the expenses made in order to kill the traitor from the world, even those who pay their taxes elsewhere” (Khoshen ha-mishpat 388-15 and -16).
“A traitor is allowed to be killed anywhere, even in our time. It is allowed to kill him before he has time to make a denunciation [which can bring loss "either on the body or in money, even if there is not much of it"] ... it's a good thing to kill him, and everyone who kills first gets a merit" ha-mishpat 388-10).
- “A freethinker Jew, that is, one who performs the worship of Akum ... killing all such 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 death to them. For example, when you see that one of them has fallen into a well and there is a ladder in the well, then hasten to pull it out, saying: “Here is my concern - you need to remove my son from the roof, and I will bring it back to you now,” etc. P." (Khoshen ha-mishpat 425-5).
- “Whoever sees the houses of Akum is obliged to say when they are still living in them: “The Lord will destroy the houses of the haughty” (Prov. XV, 25). And if these dwellings are devastated, then: “God of vengeance, Lord God of vengeance, reveal yourself!” (Ps. 94:1)." (Orah-chaim 224-11).
- “As a reward for such faith, the Messiah will come and shed his wrath on the Akum” (Orakh-Khayim 480, Haga). To this we can add the words from the Shefoch prayer, read on the eve of the Jewish Passover: “Pour out Your wrath on the goyim [peoples] 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 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 also find more frank statements: "Kill the best of the goyim"; “all of you, Jews, you are people, and other peoples 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.
ONE HUNDRED LAWS FROM THE TALMUD will allow the reader to open their eyes to the essence of ZIONISM and find its manifestations in our daily life in order to suppress it in every possible way and cleanse our home, our country from this filth.
The Shulchan Aruch was compiled by Joseph Karo, a rabbi in the Palestinian city of Tzafet (Shafet) (b. 1488 d. 1577). , childish tales and fables. Caro reduced it to a hundred laws.
"Shulkhan Arukh" (translated as "Laid table") became a collection of laws, which enjoys extraordinary honor among 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 Aruch” was published based on the book “Jewish Speeches” by Aleksey Shmakov, published by the A.M. Mamontov in Moscow (Leontievsky Lane, Mamontov's House) in 1897. One chapter of the book "The Jewish Mirror" was taken from the book in the light of truth. Scientific research by Dr. Carl Ecker, translated by A.S. Shmakov. In order to save space, Eckert's references to volumes of the Talmud corresponding to one law or another have been omitted.
Judge people! Before you is a carefully concealed CODE OF JIDE LAWS, BY WHICH ZIONISTS ALL OVER THE WORLD LIVE AND ACT TODAY. Here is the true face of hereditary schizophrenics and sexual maniacs, striving for world domination!
Newspaper “Our Fatherland” No. 72, 1997. Foreword from the editors of the “Great Russian Host”.
In the previous edition of "One Hundred Laws from the Talmud", issued 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 such a 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 their media. And later, from 1917, with the help of censorship, GPU machine guns and death camps. Let's compare the pronunciation in some languages of the word kike:
English Jew (ju)
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 Kaballa, Protocols of Soviet Wise Men
Law 1
A Jew is not allowed to sell clothes to an Akum (Christian) that have qiqi (tassels along the edges of clothes worn by a Jew during morning prayer, see Numbers XV, 3 in glasses. so that he temporarily leaves it with him, because when the Akum has such clothes, then one must be afraid that he will not deceive the Jew, saying that he is also a Jew.In this case, if the Jew trusted him and went alone with him - Akum would have killed him.
Act 2
Everything that a Jew according to the rite needs for worship, such as, for example, the brushes mentioned above, etc. only a Jew can make, not Akum, because it must be made by people - Akum should not be considered by Jews as people.
Act 3
The prayer "Kaddish" (it begins with the words: "Inogaddal veyiosokaddash") is allowed to be read only where ten Jews are together, and this should be done 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 comes across with a cross, 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 should still avoid it.
Law 5
And now, when in Jerusalem there is no longer a temple or a sacrifice, the son of Aaron, the high priest, among the scattered Jews should enjoy certain distinctions and honors over the rest of the Jews and always have the right to bless (Jews) on every holiday. But when one of the children of such a family becomes an Akum, then the whole family is defiled, and therefore 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
Simun prayers (a Jew reads it after dinner; at the end of the prayer, the owner of the house is also blessed) cannot be read in the house of Akum, so that Akum would not be blessed.
Law 8
For each sensation of fragrance, a Jew is obliged to read Baracha, a short prayer of thanksgiving, except when the spices or something fragrant has already been in the latrine to eliminate the bad smell, or when the incense was in the hands of a harlot who uses perfume to tempt people to sin, or, finally, when fragrant substances are brought from the temple (Akums), then it is forbidden to pronounce Barakha for fragrance, because it is already defiled by a latrine, a harlot or a temple (Akums).
Law 9
Passing by the devastated temple of Akum, every Jew is obliged to say: "Glory to Thee, Lord, that You uprooted this house of idols from here." Passing by the still untouched temple, he should say: “Glory to Thee, Lord, that You prolong your wrath over the villains.” 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, she who gave birth to you will blush!” When a Jew passes by a Jewish cemetery, he should exclaim: “Glory to Thee, Lord, that You have created them so righteously!” And in front of the Akum cemetery, he should say: “Your mother will be in great shame, etc.” When a Jew sees the well-built Akum houses, 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 illumination, 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 using such light.
Law 11
It is strictly forbidden for a Jew to buy or sell during the Sabbath. 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 is one less Akum and one more Jew in Palestine.
Law 12
Any work in the Sabbath that can be done to save a Jew from death is not only permitted, but even obligatory. When, therefore, during the Sabbath, a house or a heap of stones falls on a Jew, then it is allowed to remove this heap and save the life of the Jew lying under it. Even when several Akum lie with a Jew under this heap, and the Akum, if we had saved the Jew, would have been saved as well (and this is precisely, i.e. saving an Akum from death, even on a weekday, as we will see later (see Law 50), is considered a great sin), after all, in order to save a Jew it is necessary to remove a bunch of stones.
Law 13
A Jewish midwife is not only allowed, but she is obliged to help a Jewish woman in the Sabbath and at the same time do everything that under other conditions would desecrate the Sabbath. On the contrary, it is forbidden to help an Akum (Christian woman) even when it would be possible to do this without defiling the Sabbath, for she must be regarded 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 appeals to God to pour out his anger on the goyim. And if the Jews read the prayer with reverence, then the Lord will undoubtedly 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; each is allowed to produce only what he needs for food. Nevertheless, when he needs to cook for himself, it is allowed to add food to the same pot and more than is necessary for himself, even if the addition 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 Khalgomoed (the holiday of the Jews, which falls in spring and autumn), any trading activity is prohibited, however, it is allowed to usury with Akum, since it is pleasing to the Lord God to extort with Akum at any time.
Law 17
When a plague appears somewhere, as a result of which many people become victims of an epidemic, then the Jews should gather in the synagogue and, having not eaten or drunk all day, pray that Jehovah will take pity on them and deliver them from the plague. When the plague appeared among animals, then it is not necessary to do this, except for the case when it arose among pigs, since their insides are like the insides of people, and also when the plague appeared among Akum, because their body build is like a human .
Law 18
On the holiday of Haman (Purim), all Jews should read the thanksgiving prayer arur Haman. Which says: "May Haman and all Akum be cursed, and may Mordecai and all Jews be blessed."
Law 19
Any bef - din (i.e., the presence under the chairmanship of the chief rabbi) can sentence to death, even in our time, and moreover, whenever he considers it necessary, even if the crime in itself does not deserve the death penalty.
Law 20
When two Jews argue among themselves over money or other things and are forced to turn to the court, then they must go to bef-din and obey his decision. But they are not allowed to apply to the Akum or seek their right before the royal court, where the Akum are judges. Even if their (Akums) law is identical to the law of the rabbis, then even then it is a grave sin and terrible blasphemy. Whoever, nevertheless, violates the stated prescription, seeking the right together with another Jew before the court of Akum, that bef-din is obliged to exclude from the community (i.e. subject to a curse) until he frees his neighbor (Jew) from of your claim.
Law 21
It is not fitting for a Jew to be a witness on behalf of an Akum against another Jew. Therefore, when an Akum collects money from a Jew, and the Jew denies his debt to the Akum, then another Jew who knows that the Akum is right is forbidden to be a witness in his favor. When the Jew violated this prescription and became a witness from Akum against the Jew, then the bef-din (rabbinical presence) should expel him from the community (i.e. anathematize)
Law 22
A witness can only be one who has some humanity and honor; but whoever throws his honor out, for example, the one who goes out naked into the street or the one who (openly) asks for alms from Akum, where it can be done in secret (i.e., settles without publicity, as needed), he is likened to a dog , since he puts his honor in nothing, therefore he is not able to be a witness.
Law 23
Witnesses can be considered only those who are called people. As for the Akum, or the Jew, who became an Akum and who is even worse than a (natural) Akum, they cannot in any way be considered human beings, so their testimonies are devoid of any significance.
Law 24
When a Jew holds an Akum in his claws (in Chaldean there is an expression mafutia, 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, belonging to no one, and the first one who wishes has every right to take possession of it.
Law 25
Citizens (i.e., Jews) of one community have the right to forbid merchants from other areas to come to them and sell goods cheaper, except in the case when goods from other cities are better than local residents. Then the latter cannot forbid it, since the buyers would get a better product. But this can, of course, be allowed only where the buyers are Jews. In the same place, where buyers of Akum, non-residents can be banned there, this is because permission to do good to Akum is considered a sin; after all, among us (Jews) it is recognized as a basic rule that you can throw a piece of meat to a dog, but by no means give it to a nokhri (Christian), so a dog is better than a nokhri (Christian).
Law 26
When a Jew has a clerk in 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 shortchanged 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 manage to capture).
Law 27
When a Jew sends a messenger to the Akum for money and he deceives the Akum by taking more than he should have, then it belongs to the messenger.
Law 28
When a Jew is dealing with an Akum, and another Jew comes and deceives the Akum, it doesn’t matter how: whether he measures, weighs, or shortchanges, then both Jews must share such a profit sent down from Jehovah.
Law 29
When a Jew sends a messenger to Akum to pay his debt, and the latter, already upon arrival, notices that Akum has forgotten about the debt, then the messenger must return this money to the Jew who sent him; and the sent one can no longer be excused that by this (that is, by paying money to a Christian) he wants to honor the Name of God, so that the Akum would say - they say the Jews are still decent people. He could only do something like this with his own money; he has no right to scatter 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 a deceit when he deprives him of a sixth part of his value. Whoever deceived his neighbor must return everything back. It goes without saying that all this takes place only among the Jews. It is allowed for a Jew to deceive an Akum, and he must not return to the Akum how much he deceived him; because in St. Scripture says: Do not deceive your neighbor brother; Akums are not brothers to us, but against, as already mentioned above (Zak. 25), they are worse than dogs.
Law 32
When a Jew has rented a house from another Jew, then it is allowed for a third Jew to come and give more than the first tenant, and rent a house for himself. When the owner of Akum, then let him be cursed (an expression in the Chaldean “memuda”, i.e. he cannot go to the synagogue until the rabbi releases him from the shackles of the curse) the one through whose fault 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 for the case when he ordered something sinful to be done. According to this, if the 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 objects, is obliged to return them to their owner. It goes without saying that this applies only 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 - "Kids 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, exhausted from the weight of the load, the animals harnessed to it have fallen, then he is obliged to come to the aid of the driver or driver and, depending on the need, help to remove or load , - for every Jew should provide similar assistance to both his brother and the animal. He is obliged to this even when only the load belongs to the Jew, and the animal belongs to the Akum, or vice versa, when the animal belongs to the Jew, and the load belongs to the Akum and the driver Akum himself. But when the animal belongs to Akum and the same load is his property, then there is no longer any talk of compassion or mercy, both in relation to the owner of the load and in relation to animals, and in this case, not a single Jew is obliged to assist the owner of the load, nor animals.
Law 36
When a Jew owes money to an Akum and this Akum dies, it is forbidden for the Jew to return the money to his heirs, of course, on the condition 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 Akum would not say "Jews are deceivers."
Law 37
It is forbidden for a Jew to steal anything from another Jew or from a goy, but to deceive a goy, for example, by "fooling" him in the calculation, or not to pay his debts is allowed, but you must be careful so that what you have done is not revealed by this the name of the Lord is not 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 he 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 he bought is his property, then it will not be returned to him. If he complains to them (Akums) to the court and receives his thing by judicial procedure, then the seller is not obliged to return the money to the buyer to the buyer (for the one who bought from the thief did not make a mistake, since what was bought was good, stolen from Akum).
Law 39
When a Jew is a monopoly farmer (who has bought a monopoly on a whole city or even a larger district from the state, for a certain amount), then another Jew cannot be harmed (for example, through feeding or smuggling); but when the farmer is Akum, then this is allowed, for it is the same as not paying one's debts, and these latter, as we have already seen above (see Law 37), are allowed.
Law 40
When a Jew holds the position of a mukhas (that is, a state tax collector or a customs officer), in other words, when he has not bought the right (to collect taxes for himself), but collects them for the state, then he is forbidden to use violence against another Jew. Why? Because the king (for whom he collects) is a goy, non-payment of taxes is the same as non-payment of the debts of a goy, and this is exactly what is allowed, as we have already seen (law 37), therefore, one Jew should not force 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 enforceable; here, however, we are talking only about such 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 (that is, taxes on land and taxes on buildings); as for the rest of the tax and excise laws, they do not need to be executed. It is impossible not to pay land taxes and 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 it is forbidden to rob Jews. It is allowed to play cubes with Akum.
Law 43
When a Jew gave something to Akum and took more than it costs, 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 thing was given to Akum.
In the same way: when a Jew lent money to Akum for high interest, and another Jew comes to Akum and offers him money for lower interest, then the second Jew is a rush (i.e., an atheist) and must compensate the first Jew for all the surplus that he has accumulated would have been from Akum, if this latter had not taken money from the second Jew.
Law 44
When, according to the law, taxes in kind (wine, straw, etc.) are required to be carried out to the king, and some Jew evaded this, and meanwhile another Jew denounces him, as a result of which he will be forced to pay a duty, then the Jew scammer is obliged to natural products (and, of course, other losses) to compensate 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 bodily (for example, by prison) or property, be it a little money. At first they say to him: "Do not inform." But when he resists and repeats: “But I will nevertheless inform,” then it is not only permissible, but a good deed to kill him, and he will be blessed who, before others, inflicts a mortal blow on him. And when there is no time to warn him, then it is permissible to kill him without warning.
Law 46
When someone denounced an Akuma about a Jew three times, then, even if he promised to improve and not to denounce in the future, one should still find ways and means to get him out of the world. Expenses spent on its removal must be paid by those Jews who live in this city (the scene of the incident).
Law 47
When a Jew's ox gores an Akum's ox, then the Jew should not reward the 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, the Akum's ox gored the Jew's ox, then the Akum is obliged to compensate the Jew for the losses, because he is an 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 of this, the neighbor could suffer, because 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, each Jew could freely keep small livestock. On the contrary, when in our time, when the fields no longer belong to the Jews, they are allowed to keep small cattle 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 is valid only where only Jews live. On the contrary, where the Akum 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 Sanhendrion, i.e., judges of the supreme council), as it was before. The rabbinic court can only sentence to death according to law 19. Regardless of this, except for the permission to kill the muzer (Zak. 45), killing, and without the verdict of the rabbinical presence, is a good deed in the following cases:
a) Here, first of all, a case is indicated, which, in view of the requirements of decency, we cannot give.
b) A Jew does a good deed when he kills an apikores. A freethinker, unbeliever, mocker, etc. is recognized as apecores. who denies the teachings of Israel and boasts of his unbelief, as well as the one who became an Akum. When a Jew can commit such a murder in public, let him commit it! But when, for fear of the state authorities, this cannot be done, then he must think of means to secretly drive the apikores from the world. Therefore, although the Jew does not become directly obliged to kill the Akum, with whom he lives in peace, nevertheless, he is by no means allowed to save the Akum from death.
Ending to be
For compelling practical reasons, it has long been recognized that it is necessary to attend to the selection and compilation of a guide to everything essential that is contained in the endless, voluminous and, for the majority, inaccessible Talmudic literature.
1. Meanwhile, even after the end of the Gemara, a new interpretation of its own text was begun. From here came the so-called “Tosefof”, 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 such a manual, which 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. abstract of the Talmud under the title "Gilhof", i.e. "Laws". This "little Talmud" was much more convenient to study; however, being deprived of the system, he could not hold out for long.
2. The first systematic presentation of Jewish law was made by the great scholar and philosopher Rabbi Moshe bar Maimon (nicknamed by the Jews by the initial letters of his name and surname “Rambam”, by the Christians by Maimonides). Covering 4 volumes under the title “Mishne-Toire”, i.e. “Repetition of the law”, or also “Gayad ha-khazaka”, 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 he was suspected of heresy by many rabbis. However, his book gained little by little more 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 find application. On the other hand, his exposition is somewhat dry and generally scarce, so that it could not fully satisfy the new needs, because more and more disputes and questions tirelessly arose in the Talmudic environment. Therefore, in 1321. Jacob ben Asher in Toledo compiled Arba "a Turim", i.e. "Four Rows". Having eliminated all obsolete laws and completely avoiding philosophical sophistication, he carried out the work in a strictly rabbinical spirit.
Thus, three independent manuals to the Talmud appeared. Regardless of this, Alfasi, Maimon and Asher, each in their own way deducing practical results from the Talmudic nebulae, turned out to be of different opinion in many respects. Hence, a lot of disagreement arose among the Jewish communities. In view of this state of affairs, the need was everywhere expressed for a better collection, one that would contain everything that was recognized as true from existing books, everything obsolete would be eliminated, and the necessary laws would be stated in short and clear paragraphs. In a word, one way or another, the main task still had to be fully resolved - to draw up a valid code of laws. And then, finally, there was
"Shulchan Aruch"
This book has satisfied everything that can be demanded of this legal code. Throwing aside obsolete prescriptions, she brought the laws in force in a visual 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 Tzafet or Shafet (b. 1488, d. 1577), who even earlier wrote comments on the “Arba" a Turim by Jacob ben Asher. Behind his Shulchan Aruch , representing the quintessence of "Arba" a turima, Karo has worked for more than 20 years. The first edition was published in Venice in 1565. Like Arba "a turim, Shulchan-arukh, i.e. "Laid table" (cf. Ps. XXII, 5), is divided into four sections:
I. Orakh-khayim- "The Way of Life". (Compare Ps. xv. 11).
This section contains the legal regulations regarding both the ordinary, domestic, and synagogue life of the Jews throughout the year. It is divided into 27 chapters with 697 paragraphs, each of which has several parts:
I. Getting up, dressing, washing, satisfying needs (§1-7); 2. Fringe of prayer amices ($8-24); 3. Prayer straps ($25-45); 4. Blessings ($46-88); 5. Prayers ($89-127); 6. Priestly blessing ($128-134); 7. Torah reading (§135-149); 8. Synagogue (§150-156); 9. Food (§158-201); 10. Blessings for pleasures ($202-231); 11. Evening Prayer ($232-241); 12. Sabbat ($242-356); 13. How and what can be worn in the Sabbath? (§366-395); 14. About the prohibition to go far in the Sabbath (§396-407); 15. Means to travel far to the Sabbat ($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 Month 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 "The teacher of knowledge" (see Isaiah XXVIII, 9). In 35 chapters with 403 paragraphs it deals with the laws of food and purification and many other religious regulations up to and including the laws of mourning.
1. Cutting (§1-28); 2. Flawed animals (§29-61); 3. Meat from live animals (§62); 4. Meat held by 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. Confusions (§100-111); 12. The food of non-Jews ($112-122); 13. Wine from non-Jews (§123-138); 14. Idolatry ($139-158); 15. Covetousness (§159-177); 16. Magic (§178-182); 17. Women's 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. On writing on pillars ($285-291); 28. Bird nests (§292-294); 29. Mixture of distances ($295-304); 30. Redemption of the championship (§305); 31. Primacy in animals ($306-321); 32. Gifts to clerics ($322-333); 33. Renunciation and anathema (§334); 34. About visiting the sick (§335-339); 35. Treatment of the dead ($340-403).
III. Eben ha "etser, those. “The Stone of Help” (see 1 King Kings VII, 12) interprets in 5 chapters with 178 paragraphs on marriage laws.
1. Breeding prescription (§1-6); 2. Which women cannot be married (§7-25); 3. Marriage (§26-118); 4. Divorce (§119-155); 5. Marriage of the Levites ($156-178).
IV. Hoshen-ha-mishpat, those. “The breastplate of judgment” (see Exodus XXVIII, 15, 30). Contains in 29 chapters with 427 paragraphs all civil and criminal law.
1. Judges (§1-27); 2. Witnesses (§28-38); 3. On the loan of money (§39-96); 4. On debt collection (§97-106); 5. Debt collection from orphans (§107-120); 6. Collection through messengers or agents (§121-128); 7. Suretyship (§129-132); 8. Ownership of movables (§133-139); 9. Property ownership (§140-152); 10. Of causing damage to neighbors (§153-156); 11. Common ownership (§157-175); 12. Fellowship (§176-181); 13. Sent, brokers ($182-188); 14. Purchase and sale (§189-226); 15. Deception (§227-240); 16. Gift (§241-249); 17. Gift of the sick (§250-258); 18. Lost and found things (§259-271); 19. Unloading and loading fallen animals (§272); 20. Good that belongs to no one ($273-275); 21. Inheritance (§276-290); 22. Storage of things (§291-330); 23. Workers (§331-339); 24. Personal loan (§340-347); 25. Theft (§348-358); 26. Robbery (§359-377); 27. On Damages (§378-388); 28. Causing loss (§389-419); 29. On blows ($420-427).
In relation to the plan and purpose of this book, it is highly instructive
"PREFACE":
“I praise Jehovah with my mouth and among many I want to praise him, and I will glorify him with my song. Why should I stand before the Lord, bow down before the Lord of Heaven, Who, in His great mercy and indescribable 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. Great is my work, 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, the shields of giants are hung everywhere, these “famous people from ancient times” (compare Genesis VI, 4). I considered it necessary to collect the brilliant lilies of the 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 not cause difficulty in the mouth of every Jew - so that the rabbi, when asked about any law , did not stutter, but freely uttered the wise: “You are my sister!” In other words, just as it is obvious to anyone that one cannot marry one's own sister, so every practical law about which a question is asked should be clear to him, since his mouth freely reads this book, like a pillar erected for a weapon, to which 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, 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 should tirelessly learn from the same book and memorize it by heart, so that from their earliest youth they well comprehend practical laws and not forget about them in old age. And the intelligent will shine like the lights in the firmament of heaven, when, resting from their deeds 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 Laid Table" because whoever studies it finds in it all sorts of excellently prepared and most 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 wise men, and famous and modest 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 stand along with those who turn many to justice. Lord of Heaven, make me worthy to begin and complete my work so that it is respectable, tested and trustworthy, useful and healing! I begin my task. Be my helper, Lord! Amen!"
Since, over time, in some minor respects, differences formed between the customs of Eastern and Western Jews, Moses Isserles, a rabbi in Krakow, was born. 1540, mind. 1573), who, in turn, wrote a commentary on Arba "a Turim" under the title "Darkhe Moshe", wrote additions and corrections to all four parts of the Shulkhan. Among Western Jews, they enjoy the same fame as the text of Karo himself.
In modern editions, these additions are denoted by the word “Khaga”, i.e. “Note” (or brackets), and are printed in small print.
Foreword Rabbi Moses Isserles says:
“After the author of “Beth Joseph” and “Shulchan Aruch”, the sage who stood above the prophet, having skinned all his cattle, prepared a luxurious table for everyone, but left no place for anyone to do something more than that, already completely by himself - except for research on the sayings of later teachers or research on the shades of customs that have acquired the right of citizenship in this country (Poland), then, daring to appear after him, I can only spread my tablecloth on him, already ready, on the table solely to offer people only some of the most valuable fruits and sweets they especially love. It should also be noted that Joseph Karo did not prepare the table laid by him before the Lord for people living in this country, because here many customs are not the same as he describes them. Our rabbis of blessed memory have long taught: “Do not live by general rules and do not be guided even by those where exceptions are indicated above the rules”. How much less intelligible are the general prescriptions which the aforementioned Gaon* wrote personally on his own behalf or blindly obeying Alfazi and Rambam, despite the fact that many of the later teachers rebel against them. In his writings we find many things that do not at all agree with the sources of the sages, whose water we drink. By saying this, we mean the legal codes that are common among the inhabitants of Germany. Since ancient times, these codes have served as companions for all of us, and our ancestors also made their decisions according to them. These are: Or Tzaru "a, Mordechai, Asheri, Zefer Mitzvof Gadol, Zefer Mitzvof Cato and Hagahof Maimon. All of them are based on the text of Tozef and the sayings of the great rabbis of France, whose direct descendants we are. I interpreted 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 Arukh are set forth in such a sense that they come from Moses himself, as this latter heard them from the mouth of Jehovah, it is difficult not to be afraid that the disciples who come after him did not drink his speeches, no longer distinguishing anything, and, thanks to this, all the customs of entire countries would not be destroyed. Meanwhile, our rabbis taught repeatedly that in many respects there is a difference between Eastern and Western (Jews ), and that if this was the case with distant ancestors, then among the latest generations this difference should be even more palpable. Therefore, I considered it good wherever I disagree with the words of Caro, to add in the margins the opinions of later (scientists) in order to reverse Draw students' attention to the fact that his opinions are controversial. Regardless of this, whenever I knew that the custom was not as described by Caro, I made accurate inquiries and, having found out the truth, stated it on 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 with the presentation of the Gaon himself, since his thoughts are already in his great work “Beth Joseph”, nevertheless I went along his own way, writing things down simply (without giving reasons), because in most cases my own point of view can be found in his own book (Beth Joseph). Let the reader choose. If he does not find (my opinion) in the book “Beth Joseph”, then let him look in such sayings of later teachers that I indicate, which are common in our countries - one here, the other there. In any case, he will find what he is looking for, for I personally added very little, and even that is always accompanied by the mark “I think so”, in order to show that these are my personal words. I trust God that my detailed instructions will also be distributed among all Israel, for in them you can find various reasons, proofs, considerations and explanations for each subject, as far as it was possible to give them. Everyone who is able to reason independently, sort out among these or other arguments yourself, and do not rely on others. But he who is unable to achieve this, do not deviate from the prevailing custom, as the aforementioned Gaon teaches in the preface to his great creation.
So, I thank the Lord for the help rendered to me, and praise His Name for the fact that He honored me with great mercy. I ask Him not to leave or reject me in the future, now 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 keeps the simple in heart." May He show me the path that I need to follow, for to Him alone I raise my soul. May the mercy of the Lord our God descend on us and on the work of our hands, may He bless him! Who reigns in the invisible, may He protect and grant us to be worthy of what the chanter prays for: “You have prepared a table before me in the sight of my enemies and anointed my head with oil, my cup is full. 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 Karo 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 recognized everywhere as the authentic code of Israel's laws.
That the Shulchan-aruch enjoyed great respect from its very appearance is proved by the numerous comments on it. The first in turn belong to the students of Isserles: 1. Zefer me "irof" enayim(abbreviated “Sma”) - an explanation for “Khoshen ha-mishpat”; And 2. Helkof mechokek- Explanation to "Eben ha-etzer". They were followed by: 3. Ture tsahab- to all 4 parts (for more details on “Orah Chayim” and “Jore de" a ”); 4. Ziffe cogen(abbreviated “Shah”) to Iora de "a and Hoshen ha-mishnat; 5. Magen Abraham- Explanation to “Orah Hayim”; And 6. Beth Samuel- to “Eben ha-etzer”. Then, up to our time, countless other interpretations of the Shulchan Aruch appeared.
In the preface to a commentary written by the Gaon, Rabbi Hirsch Eisenstadt in 5617. (1857) to Eber Haetzer says:
“By unspeakable mercy, the Lord looked down from his holy dwelling, from heaven, on his people. He saw that in later generations, only a very few are worthy with knowledge and understanding to draw living water from the highest source. And He honored him with his mercy, and “the Lord was with Joseph” *, and covered him with an abundance of wisdom and prudence, and poured out a spirit on him from above, so that he would teach the people along the shortest path, foresee everything and take care of everything; that he may light up their eyes and prepare a table for them, that it may be good for themselves and for their sons forever. And then comes Moses, the gaon, our teacher - Moses Isserles; this, as well as those others (i.e. Karo), the Lord is equally praised. He spread out the tablecloth and consecrated the “laid table”. Its blessed source is a stream sparkling from his great book "Darkhe Moshe"; and he wrote true remarks, enlightened and tested, to all the "four parts." His name spread throughout all the lands, and all Jews go 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 with 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: the 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; but the blind will perish without help in the dark. (Megillah, 24b).]
But the Shulchan Aruch not only enjoys extraordinary honor, but is also the current code of Jewish laws.
1. The code of laws is such a book, according to which legal issues are resolved. Questions of this kind, proposed by the rabbis for resolution in specific cases, were published along with answers for many centuries in the so-called “Shaalof utshubov” (Jews pronounce “Shaales Utsheves”), i.e. "Questions and answers". There are already 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, the Shulchan-aruch serves as a universally recognized code - there can be no doubt about it.
2. The Shulchan Aruch is the only collection of laws for our Jews, since they consider it legal and perform only those rituals that are prescribed in the Shulchan Aruch. For example, a Jewish groom puts on his bride a wedding ring on his index finger with the words: “Look, you will be married to me with this ring according to the law of Moses and Israel.” Meanwhile, this rite is prescribed not by the Bible, but exclusively by the Shulkhan Arukh (Eben Haetzer XXVII, 1, Chaga).
3. The Shulchan Aruch operates everywhere. This goes without saying from what has been said. In addition, Shulkhan himself could cite any number of direct instructions as evidence.
In Shaalof utshubof Chafam 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 Iore 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 Jore de "a LVII, 18 Haga, are valid only in Poland. To this the author even adds: "I cannot believe that such speeches come from the lips of some teacher who has a decisive vote in Israel." At the end of an unmentioned question: “This law does not exist among us, but is valid only in the countries of Isserles”; here the author once again remarks: “After reading this, I shuddered and thought: could such words have come out of the mouth of an old teacher”?
Question 61 says: “Who, after the opinion of Issreles, dares to resolve something more pleasant”?
A whole book could be filled with such sayings.
4. Recognized by all as the true and only code of laws, the Shulchan Aruch as such remains in force to this day.
This is already clear from what has been said above. It would not be difficult to add many other proofs. And since the matter has been fully clarified, we will refer only to one, but completely intelligible evidence.
The book Leb ha "ibri (part 2 pesak bef-din) published in Lemberg in 1873 contains the final definition of the “most holy” meeting of rabbis held in Hungary in the autumn of 1866. This document, signed by 94 rabbis, says: “All this is forbidden on on the basis of the Shulchan Aruch and Commentaries.”
However, it is possible to consider the issue from a non-rabbinic point of view and, nevertheless, to 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 is accepted by the Israeli communities as a legal basis and measure of their religious practice”.
It further states: “It cannot be disputed, however, that a thorough revision of the Shulchan Aruch, from the point of view of the latest science, is an urgent requirement of the time, since much no longer corresponds to the current views,” and this only shows that Rabbi Dr. Ramer belongs to to Jewish reformers. An Orthodox Jew will not allow any violation of the Shulchan Aruch in a single letter.
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 rapped conciseness, it is explained how a noble fruit was formed from the abundant sowing - the Talmud - Shulchan-arukh, i.e. correctly, in strict paragraphs, the theological code of laws set forth” (so it literally appears on p. 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 questions of life, and, given the irreconcilability of contradictions, to give decisions on the majority of authorities, Iosif Karo published his work “Shulkhan Arukh ". After its appearance, this work was recognized by all the rabbis as the only convenient code of laws, and, thanks to the invention of printing, through multiple editions, it became universally distributed.
Ever since the Shulchan Aruch took root and was regarded 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, just as the Catholic "Holy Fathers" are studied only by clerics, it serves as the subject of research only for rabbis and Jewish theologians, solely for the sake of knowing the sources.
The secular Jew of our time knows the Talmud, perhaps by name, since he is not even able to read it. The Shulchan Aruch has been compiling the only theological book of laws for the Jews for three centuries now and is our catechism.
In view of the foregoing, it is necessary to conclude that the name "Jewish Talmudist", strictly speaking, now has no meaning, because it has almost not existed for three hundred years now. The Jews of today, at least in the vast majority, are only Shulchan Aruchists.”
III. The inhuman Jewish laws against "idolaters" are directed against Christians as well.
We well understand that some rabbi managed to laugh a lot in his soul while we were working on the proofs that the Shulchan Aruch is an authentic code of Jewish laws. However, we were forced to do this to convince Christians who know almost nothing about our rabbinic Jewry. But even then we have to prove again that “there is a sun,” in other words, to certify once again what is clear in itself, like the sun, but meanwhile the crafty Jews pass it off as a lie, and which, however, we intend to establish with complete clarity.
A. The words GOY, NOCHRI, AKUM, OBED-ELILIM, and KUTHI in the rabbinical language denote every non-Jew.*
[In addition to the five just mentioned, there are more than 50 equally contemptuous and vile names in the Talmud for non-Jews in general, and for Christians in particular. These are, for example: Pozerim, Mamzerim, Koferim, Obede Gattalui, Kelapim, Khazirim, Peritz Hahayof, Arelim, Malchuf, Edom be Amalek, Ibberim, Obede Aboda Zara, Hamorim, and others. It would be outrageous to translate these terrible words into Russian . Without defiling ourselves with such a translation, we recommend that the inquisitive reader himself make inquiries at least in the excellent work of Konstantin the knight de Holev Pawlikowski "Der Talmud in der Theorie und in der Praxis". (Pages 152-162). Regensburg. 1881.]
I. Basics of the meaning of these expressions:
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 word usage, “goy” began to mean not a whole pagan people, but a separate individual. The female gender of a goy.
2) Nohri - “stranger”, “foreigner”, “foreigner”, also, in contrast to Israel, “pagan”. For example, Isaiah II, 6 (feminine - nokhrif).
3) Akum - an abbreviation made up of the initial letters of the following Chaldean words: “Aobde Kohabim Umasulof”, which means “worshippers (worship) of stars and planets”.
4) Lunch Elilim - "idolaters".
5) Kushi; own “Kutians” - a people resettled by the Assyrian king Shalmanassar to the kingdom of Israel and through mixing with the Israelites who remained there formed the Samaritan tribe (Compare IV Book of Kings XVII, 24, 30); feminine - kutit (cf. Talmud Khullin, 6a).
II. According to the rabbinical usage of the language, there is no difference between all these expressions. This is already 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 passed into various collections, partly already named above, precisely from the Talmud, and they are everywhere stated verbatim and if they differ from each other in any way, then only in terms for expressing the concept of “non-Jew”. As proof of this, we take from the first 50 laws of the “Jewish Mirror” (ie, from Shul-khan-aruch) those that serve as an illustration of our assertion.
1. Orakh-khaim XX, 2: AKUM; Commentary Ateref tsekenim: GOY; Maimon* Gilhof tzitzif I, 7: KUTI; 2. Orakh-Khaim XIV, 1: AKUM; Gil-hof tzitzif I, 12: GOY; Orakh-khaim XXXII, 9: AKUM; Maimon Gilhof tefillin I, 11: KUTI; Orakh-Khaim XXXIX, 1: AKUM; Talmud Gittin 45b: NOCHRI. 3. Orakh-khaim LV, 20: AKUM; Commentary by Magen Abraham, approx. 15: ELILIM LUNCH. 5. Orach-chayim CXXVIII, 41 Haga: AKUM; Commentary by Magen Abraham, approx. 62: OBDAF ABODAF ELILIM. 6. Orakh-khaim CLIV, 11, Khaga: AKUM; Iore de "a CCLIV, 2: GOY. 8. Orach Chaim CCXVII, 5: ABODAF ELILIM; Talmud Berakhov 516: ABODAF KOHABIM; Maimon Gilhof Berachof IX, 8: AKUM; IX, 9: GOY. 9. Orach Chaim CCXXIV, 2: ABODAF ELILIM; Talmud Berachof 54a: AKUM. 10. Orah-chayim CCXLLVIII, 5: ABODAF ELILIM; Maimon Gilkhov Sabbaf XXIX, 25: ABODA ZARA. 11. Orakh-khaim CCCVI, 11: AKUM; Commentary Ateref tsekenim: GOY; Talmud Gittin 8b, and Baba kamma 80b: NOHRI. 12. Orakh-khaim CCCXXIX, 2: AKUM; Commentary of the Maggid Mishnah and Kezef Mishnah on Maimon Gilhof Sabbaf II. 23: GOY; Commentary Beer Geteb (to the Shulchan Aruch) approx. 5: OBDE GILLULIM. 13. Orakh-Khayim SSSXXX, 2: AKUM, Vilensk. edition: KUTIF, Shtetin edition: OBDAF GILLULIM; Maimon Gilhof Abodzarah IX, 16: NOCHRITH; Comment Kezef Mishna: NOCHRIF, AKUM, GOYA. 14. In Shefoh's text itself: GOYIM; Orah-khayim CDLXXX, Haga: AKUM. 15. Orakh-khayim DXII, 3. Khaga: AKUM; Maimon Gilhof yom tob I, 13: DINNER GILLULIM. 18. In the very formula of the curse: GOYIM; Orach-chaim DCXC, 16: OBDE ELILIM. 20. Hoshen traffic cop XXVI, 1: AKUM; Talmud-Gittin 88b: NOCHRIM. 21. Khoshen Hamishpat XXVIII, 3: AKUM; Maimon Gilhof Talmud Torah VI, 14: GOYIM. 22. Khoshen Hamishpat XXXIV, 18: AKUM; Talmud Sanhedrin 266,... i.e. “another thing” is an allegorical expression, usually replacing the word “pig”; here, however, one should not mean a pig, but an akuma (see Tosefof and Rashi's interpretation of this place). 23. Khoshen Gamishpat XXXIV, 19: GOY; Talmud Baba kamma 15a: AKUM. 34. Hoshen Hamishpat CCLXVI, 1: AKUM; Talmud Baba Metzia 31a: NOHRI, 35. Khoshchen Hamishpat CCLXXII, 8 and 9: AKUM; Talmud Baba Metzia 326: NOKHRI. 36. Khoshen hamishpat CCLXXXIII, 1. Khaga: AKUM; Talmud Kiddushin 17b: NOCHRI. 37. Hoshen hamishpat CCCXLII, 2. Khaga: GOY; Talmud Baba kamma CXIII: AKUM. 47. Hoshen Hamishpat CDIX, 1: AKUM; Talmud Baba kamma 79b: ENO YEHUDI (non-Jew).
[From Maimon's "Yad khezak", according to the latest Berlin edition.]
III. All of these expressions mean the same thing as "Gentile."
1. That the word Goy means just any non-Jew, this has never been denied by any Jew. And as we have just proved, goy is identical with Akum and Nohri.
2. In the prescriptions of the law, "Jew" is always opposed to goy and Akum. It always says: do so with a Jew, so 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 Shulkhan-aruch, for example, in Vilna, in many places, instead of the word “Akum”, there is one abbreviation meaning “non-Jew”.
Everything said is so clear that there is no need to dwell any longer.
IN. But rabbinicism also issued such inhuman laws that are directed exclusively against Christians. This is already quite obvious from all of the above, because no one will doubt that Christians belong to non-Jews. However, for greater accuracy, we will prove this as well.
I. Talmudic-Rabbinic Judaism regards Christians as true idolaters:
a) From all the foregoing, of course, it cannot be concluded that the Jews wished 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 for Him the most incredible punishments in the next world. How, then, could His disciples be held in greater honor than the Teachers? Indeed, in Christianity, Judaism had to recognize and indeed saw an incomparably more dangerous adversary than the clumsy idolatry of the pagans. And suddenly Jewish laws would allow such inconsistency to interpret Christians better than other non-Jews?! ..
b) That the Jews classify Christians as idolaters, they have stated 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 James, wanted in His Name to heal the son of the sister of Rabbi Ishmael, who was bitten by a snake, but Rabbi Ishmael did not allow this, because one cannot be treated by a heretic. One sheet before (26b) it says: “Who is a heretic? One who indulges in idolatry".
3) Talmud Sabbat 116a says: “Rabbi Meir calls the books of the heretics Avon Gillayon, i.e. “Trouble on empty 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 nonetheless all idolaters, and that they must be dealt with as befits idolaters... This is what the Talmud teaches”.
5) In Shaalof Utshubof Havam Zofer, department of Iore de "and CXXXI, we read: “There is no doubt that his (modern goy’s) worship is real idolatry”. Rambam says the same thing in Gilhof Maakhalof az "urof" XI, 4. This is not in our editions, but it is in the Amsterdam and Venetian editions.
6) In Hagahof Asher Abodzara III, 5. it is said directly: “The Cross Belongs to Idolatry”.
7) Rabbenu Asher writes to Abodzar IV,1. “The silver bowl that the Christian priest holds in his hands and the censer with which he fumigates belong to idolatry”.
That specifically in the Shulkhan-arukh called Akum, of course, and Christians, this is not subject to any doubt.
At the trial of 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 here there would be only two rows of legalizations: one - how Jews are guilty to treat Jews, and others - how they should act - let the author call them whatever he likes, anyway it would mean the same as with “non-Jews ". Relations with non-Jews, for example, would turn out to be rude and inhuman, and an explanation would be required from the author, how dare he treat Christians like that? , Christians in Münster; these laws apply to the Hottentots!” Wouldn't such a response be an obvious mockery? It is equally ridiculous to assert that in the 16th century a code of laws appeared in Krakow, which was supposed to regulate the attitude of Jews only towards “idolaters of the stars and planets”, while he did not seem to mean Christians at all.
With all of the above, we would already have resolved the issue completely and irrevocably. However, it is not difficult for us to go even deeper. Even from the text of the Shulkhan-arukh itself, one can irrefutably prove that Christians are called “Akum”:
1. Law 4 of the Jewish Mirror reads: “When one (of the Jews) prays and an Akum comes towards him with a cross in his hands, and he (a Jew) reaches the place (in prayer) where they usually worship, he should not bow, even if his thoughts were turned 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 worshiping the cross are “Akum”.
4. According to law 58, a Jew does not dare to give water to an Akum if he knows that they want to perform baptism with it. Therefore, the baptized are Akum.
5. Iore de "a CXLVIII, Haga (cf. Law 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. The entire paragraph CXLVIII treats specifically of idolatrous holidays. More precisely and frankly, it seems, one cannot say that the Nativity of Christ is a pagan holiday, and Christians are Akum.
6. In the commentary ... to Jore de'a CXXXIX, 15 (cf. law. 58), note 11, it says: “Rabban Ierucham teaches that it is also forbidden to sell them “Twenty-Four Books” written in Greek or another of their languages, because the translator translated them incorrectly in order to mislead them (Akums) and strengthen them in their faith”. "Twenty-Four Books" is an unusual title for the Old Testament; and from the Bible, no other Akum, except for a Christian, can be strengthened in his faith.
7. In additions to the Shulkhan-arukh by Moses Peserles, written, therefore, in the 16th century in Krakow, the author says paryamoly that he lives among the Akum. This is exactly what is said in the hoshen ha-mishpat CDIX, 3 Haga “Now, when we live among the Akum”(cf. law 49). In Jore de "a CXLVIII, 12 Haga we read: “We live among them (Akums) and have to do business with them all year round”.
8. Every Christian knows that a Jew does not eat from an animal killed by a Christian; and yet in the Shulkhan-aruch (Jore de "a II, 1 of the "Jewish Mirror", Zach. 51) it is only said that it is not allowed to eat from an animal killed by a 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 an Akum (Iore de" a CLIX). And that Jews take interest from Christians - this, it seems, does not require proof.
10. How many Christians are “shabbesgoy”, so many of the Christian girls are “shabbesshiskel” (sabbath abomination), and yet it is said in the Shulchan-aruch, Orah-chayim CCXLIV: “On the Sabbat, it is allowed to do your work through Akuma”. Commentary on this paragraph of the Shulchan-arukh ... note. 8 remarks: “Here, in our city, it is usually allowed to hire an Akum for a certain amount to remove manure from the street, and it is not forbidden for the Akum to do this work during the Sabbath”. The author of this commentary (d. 1775) was a rabbi in Kalisz (Russian Poland). Is it possible that 100 years ago, Polish Jews ordered “star-worshippers” (Akums) from Babylon to sweep the streets!?..
Translator's note. Having thus acquainted the reader with the Shulchan Aruch as the code of laws currently in force among the Jews, Professor Ecker proceeds to criticize Yustusov's 100 laws "Judenspiegel" a.
CRITICISM
ONE HUNDRED LAWS, ACCORDING TO SHULKHAN-ARUKH,
BROUGHT BY JUSTUS
in Judenspiegel
May we have the right scales
and the correct efi and the correct baht.
Ezekiel XLV.10.
