The opinions of a few of the noted and authoritative scholars are here cited to show the favorable change which the attitude of the Jews toward the non-Jews underwent in post-Talmudic times.

R. Sherira Gaon, president of the college in Pumbedita in the tenth century, permitted Jews to bring suit in a non-Jew court on the defendant's refusal to have the case adjudicated by a Jewish tribunal. "Even if the Jew be the robber and the non-Jew the one robbed, it is the duty of those who know it to so testify before the justice" <ref>quoted in ''Be'er ha-Golah'' to Shulchan 'Aruk, Choshen Mishpat.; see also ib. 426, 5</ref>.

Maimonides (twelfth century), in his code written in Egypt, says: "It is forbidden to defraud or deceive any person in business. Jew and non-Jew are to be treated alike. If the vendor knows that his merchandise is defective, he must so inform the purchaser. It is wrong to deceive any person in words, even without causing him a pecuniary loss <ref>''Yad,'' Mekirah, xviii. 1</ref>. In his Mishnaic commentary Maimonides remarks: "What some people imagine, that it is permissible to cheat a non-Jew, is an error, and based on ignorance. The Almighty—praised be His Name!—instructed us that in redeeming a Hebrew servant from the services of a non-Jew owner 'he shall reckon with him that bought him'" <ref>Lev. xxvi. 50</ref>, meaning to be careful in his calculation not to cheat the non-Jew. This was in Palestine, where the Jews had the upper hand over the non-Jews. How much more should the law be observed at the present time, when they have no sovereignty over the non-Jews. Moreover, neglect of the precept would cause the desecration of His Name, which is a great sin. Deception, duplicity, cheating, and circumvention toward a non-Jew are despicable to the Almighty, as "all that do unrighteously are an abomination unto the Lord thy G-d" <ref>Deut. xxv. 16; commentary to Kelim xii. 7</ref>.

Moses of Coucy (thirteenth century) writes: "I have been preaching before those exiled to Spain and to other non-Jew countries, that, just because our exile is so prolonged, it behooves Israel to separate from worldly vanities and to cleave to the seal of the Holy One, which is Truth, and not to lie, either to Jew or non-Jew, nor to deceive them in the least thing; to consecrate themselves above others, as 'the remnant of Israel shall not do iniquity nor speak lies.' . . . Behold, the visitation of the Flood for the violence done to the wicked non-Jews!" <ref>"Semag," § 74</ref>.