<its ok to kill cheat or steal from "goy"
Wrong.
>There are a number of important points in this passage. First, we see that stealing from a gentile is undeniably forbidden. The Talmud emphasizes this by explaining a difficult verse in Leviticus. As we have seen, this passage has been accepted throughout the post-Talmudic literature. Another important point is that annulling a loan from a gentile is permitted. Normally, a loan is witnessed and documented to make it legally effective. When this is not done, a Jew is still obligated to take pity on his lender despite the lack of legal proof. Even though the lender was careless and neglected to properly document his business dealing, a Jew must go beyond the letter of the law and have mercy on his hapless colleague. However, this brotherly act need only extend to this borrower's extended family. A Jew is only obligated to go beyond the letter of common business law for his Jewish brothers and cousins. Those who are not part of his extended family, part of his organic nation, are treated fairly and respectfully but do not receive the special treatment reserved for his family.
http://talmud.faithweb.com/articles/theft.html
Robbing gentiles is absolutely forbidden and is dealt with in a separate section. Here we will demonstrate that in no way does the Talmud permit or encourage killing gentiles. Rather, it strictly forbids killing anyone, Jew or gentile.
http://talmud.faithweb.com/articles/kill.html
>Shmuel said: Their mistakes are permitted. Like when Shmuel bought from a gentile a golden bowl (with the seller thinking it was bronze) for four zuz and accidentally paid him one zuz less.
>The Talmud is not stating that it is permissible to cheat a gentile. We saw above that the Talmud specifically forbids that. What the Talmud is saying is that normal business relations is for each party of a transaction to be responsible for their side of the deal. If Shmuel found a cheap bowl and, after accidentally underpaying, the seller did not count his money, then Shmuel was not obligated to correct the seller. The seller was negligent and Shmuel did not have to correct his mistake. For one's brothers and relatives one must go beyond the standard practice of business relations and correct all mistakes - return lost change, explain all misunderstandings, etc. However, for a business relation with whom there is mutual respect and understanding but nothing more, one conducts business by following convention.
>In case the preceding has been unclear, let me restate it. A Jew is not obligated to correct a gentile's business mistakes. The Jew may not trick the gentile but if the gentile has been careless then the sale is nevertheless valid.
Going back to the prohibition of stealing from a gentile, there is a debate regarding this prohibition. Some scholars contend that this prohibition is biblical, as seems evident from the derivation from biblical verses [see Maimonides, Mishneh Torah, Hilchot Geneivah 1:1, 7:8, Hilchot Gezeilah 1:1; R. Yechezkel Landau, Noda BiYehudah I Y"D 81; R. Yom Tov Algazi, Hilchot Bechorot 2:17; R. Chaim of Volozhin, Responsa Chut Hameshulash, 14, 17; R. Ephraim Navon, Machaneh Ephraim, Hilchot Gezeilah, 3; R. Yair Bachrach, Chavot Yair, 79; R. Tzvi Ashkenazi, Chacham Tzvi, 26]. Others believe that theft from gentiles is biblically permitted but the rabbis, using their own authority, prohibited this act for all Jews [see Rashi, Sanhedrin 57a; R. Nissim of Gerona, Chiddushei HaRan, Sanhedrin 57a]. However that may be, we see that Jewish law clearly forbids stealing from anyone whether Jew or gentile.
http://talmud.faithweb.com/articles/cheat.html
as for the talmud in general.
From my research it is a jewish religious law book. It deals with "legal" technicalities and definitions of sins etc. it has many primitive sections that today seem absurd and dumb.
Also not all subgroups follow talmud. The Karaim for example denounce it completely.
Still, the lies regarding the talmud are plenty, here is a historic summary:
http://blog.nli.org.il/en/against_the_talmud/