First, the fact there are these dialogues at all of Jewish rabbis trying to justify ways to deceive and steal from non-Jews is an indictment in and of itself.

Secondly please state where it declares the majority view is that you cannot cheat or deceive a non-Jew in that 113 section. The progression I saw was first one rabbi stated you could, another said it would be a problem with sanctification of God's name, then a further opinion saying the loophole is dividing cases up into categories of those which do or do not harm God's name, and finally concluding this exception applies to non-Jews who aren't Noahide followers essentially, and then the counterpoint you mentioned. They can be cheated if they aren't submissive to Jews in other words, according to certain respected teachers. This is consistent with the general arc of Judaism seeing themselves as the rightful masters of Gentiles.

Even if we can find a statement that this is not majority opinion, which I saw no explicit reference to, this is written in their catalog of respected rabbinical teachings to be pulled from by modern Jews to justify what they wish.

In what kind of religion would a respected authority even posit this argument?

The Gemara cites another statement related to stealing from a gentile. Rav Beivai bar Giddel says that Rabbi Shimon Ḥasida says: It is prohibited to rob a gentile, but it is permitted to retain his lost item, i.e., one is not required to return it to him.

There should not be a book of rabbis discussing this, as if it were some contentious issue. The answer should be "return the item, the end". This book shows there are rabbis teaching this stuff. And they often just leave a wide loophole related to interpretation over if something desecrates God's name or not.

In a case where there is a concern that retention of an article lost by a gentile will result in the desecration of God’s name, it is prohibited even to retain a gentile’s lost item.

So as long as you (or your rabbi) justify that in this instance it doesn't desecrate God's name, then steal from the Gentile. They can cite rabbinical opinion from the Talmud to back it up

First, the fact there are these dialogues at all of Jewish rabbis trying to justify ways to deceive and steal from non-Jews is an indictment in and of itself.

Secondly please state where it declares the majority view is that you can not cheat or deceive a non-Jew in that 113 section. The progression I saw was first one rabbi stated you could, another said it would be a problem with sanctification of God's name, then a further opinion saying the loophole is dividing cases up into categories of those which do or do not harm God's name, and finally concluding this exception applies to non-Jews who aren't Noahide followers essentially. They can be cheated if they aren't submissive to Jews in other words. This is consistent with the general arc of Judaism seeing themselves as the rightful masters of Gentiles.

Even if we can find a statement that this is not majority opinion, which I saw no explicit reference to, this is written in their catalog of respected rabbinical teachings to be pulled from by modern Jews to justify what they wish.

In what kind of religion would a respected authority even posit this argument?

The Gemara cites another statement related to stealing from a gentile. Rav Beivai bar Giddel says that Rabbi Shimon Ḥasida says: It is prohibited to rob a gentile, but it is permitted to retain his lost item, i.e., one is not required to return it to him.

There should not be a book of rabbis discussing this, as if it were some contentious issue. The answer should be "return the item, the end". This book shows there are rabbis teaching this stuff. And they often just leave a wide loophole related to interpretation over if something desecrates God's name or not.

In a case where there is a concern that retention of an article lost by a gentile will result in the desecration of God’s name, it is prohibited even to retain a gentile’s lost item.

So as long as you (or your rabbi) justify that in this instance it doesn't desecrate God's name, then steal from the Gentile. They can cite rabbinical opinion from the Talmud to back it up

First, the fact there are these dialogues at all of Jewish rabbis trying to justify ways to deceive and steal from non-Jews is an indictment in and of itself.

Secondly please state where it declares the majority view is that you can not cheat or deceive a non-Jew in that 113 section. The progression I saw was first one rabbi stated you could, another said it would be a problem with sanctification of God's name, then a further opinion saying the loophole is dividing cases up into categories of those which do or do not harm God's name, and finally concluding this exception applies to non-Jews who aren't Noahide followers essentially. They can be cheated if they aren't submissive to Jews in other words. This is consistent with the general arc of Judaism seeing themselves as the rightful masters of Gentiles.

Even if we can find a statement that this is not majority opinion, which I saw no explicit reference to, this is written in their catalog of respected rabbinical teachings to be pulled from by modern Jews to justify what they wish.

In what kind of religion would a respected authority even posit this argument?

The Gemara cites another statement related to stealing from a gentile. Rav Beivai bar Giddel says that Rabbi Shimon Ḥasida says: It is prohibited to rob a gentile, but it is permitted to retain his lost item, i.e., one is not required to return it to him.

There should not be a book of rabbis discussing this, as if it were some contentious issue. The answer should be "return the item, the end". This book shows there are rabbis teaching this stuff.

First, the fact there are these dialogues at all of Jewish rabbis trying to justify ways to deceive and steal from non-Jews is an indictment in and of itself.

Secondly please state where it declares the majority view is that you can not cheat or deceive a non-Jew in that 113 section. The progression I saw was first one rabbi stated you could, another said it would be a problem with sanctification of God's name, then a further opinion saying the loophole is dividing cases up into categories of those which do or do not harm God's name, and finally concluding this exception applies to non-Jews who aren't Noahide followers essentially. They can be cheated if they aren't submissive to Jews in other words. This is consistent with the general arc of Judaism seeing themselves as the rightful masters of Gentiles.

Even if we can find a statement that this is not majority opinion, which I saw no explicit reference to, this is written in their catalog of respected rabbinical teachings to be pulled from by modern Jews to justify what they wish.

In what kind of religion would a respected authority even posit this argument?

The Gemara cites another statement related to stealing from a gentile. Rav Beivai bar Giddel says that Rabbi Shimon Ḥasida says: It is prohibited to rob a gentile, but it is permitted to retain his lost item, i.e., one is not required to return it to him.

There should not be a book of rabbis discussing this, as if it were some contentious issue. It's "return the item, the end". This book shows there are rabbis teaching this stuff.

First, the fact there are these dialogues at all of Jewish rabbis trying to justify ways to deceive and steal from non-Jews is an indictment in and of itself.

Secondly please state where it declares the majority view is that you can not cheat or deceive a non-Jew in that 113 section. The progression I saw was first one rabbi stated you could, another said it would be a problem with sanctification of God's name, then a further opinion saying the loophole is dividing cases up into categories of those which do or do not harm God's name, and finally concluding this exception applies to non-Jews who aren't Noahide followers essentially. They can be cheated if they aren't submissive to Jews in other words. This is consistent with the general arc of Judaism seeing themselves as the rightful masters of Gentiles.

Even if we can find a statement that this is not majority opinion, which I saw no explicit reference to, this is written in their catalog of respected rabbinical teachings to be pulled from by modern Jews to justify what they wish.

First, the fact there are these dialogues at all of Jewish rabbis trying to justify ways to deceive and steal from non-Jews is an indictment in and of itself.

Secondly please state where it declares the majority view is that you can not cheat or deceive a non-Jew in that section. The progression I saw was first one rabbi stated you could, another said it would be a problem with sanctification of God's name, then a further opinion saying the loophole is dividing cases up into categories of those which do or do not harm God's name, and finally concluding this exception applies to non-Jews who aren't good Noahide shabbos goy essentially. They can be cheated.

Even if we can find a statement that this is not majority opinion, which I saw no explicit reference to, this is written in their catalog of respected rabbinical teachings to be pulled from by modern Jews to justify what they wish.

First, the fact there are these dialogues at all of Jewish rabbis trying to justify ways to deceive and steal from non-Jews is an indictment in and of itself.

Secondly please state where it declares the majority view is that you can not cheat or deceive a non-Jew. The progression I saw was first one rabbi stated you could, another said it would be a problem with sanctification of God's name, then a further opinion saying the loophole is dividing cases up into categories of those which do or do not harm God's name, and finally concluding this exception applies to non-Jews who aren't good Noahide shabbos goy essentially. They can be cheated.

Even if we can find a statement that this is not majority opinion, which I saw no explicit reference to, this is written in their catalog of respected rabbinical teachings to be pulled from by modern Jews to justify what they wish.

First, the fact there are these dialogues at all of Jewish rabbis trying to justify ways to deceive and steal from non-Jews is an indictment in and of itself.

Secondly please state where it declares the majority view is that you can not cheat a non-Jew. The progression I saw was first one rabbi stated you could, another said it would be a problem with sanctification of God's name, then a further opinion saying the loophole is dividing cases up into categories of those which do or do not harm God's name, and finally concluding this exception applies to non-Jews who aren't good Noahide shabbos goy essentially. They can be cheated.

Even if we can find a statement that this is not majority opinion, which I saw no explicit reference to, this is written in their catalog of respected rabbinical teachings to be pulled from by modern Jews to justify what they wish.