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1. Imaging the outrage in the USA if some Black guy called this ‘Rabbit’ a ‘Kike’, a ‘Big Nose’, or that classic Monty Python description, a “Dead Sea Pedestrian”.
   I think The American President should demand an Apology, and prove that HE will Stand up for America,(even if his politicians grovel at the feet of ‘Nutjobyahu’), but I wouldn’t hold my breath waiting for it.

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   Comment by Brian Harry, Australia | March 21, 2018 | Reply

2. Not surprised, but if it was reversed, the mainstream Zionist-Talmudist media would be all over this. When their funding comes to an end in the next few generations. Israel will just be a memory. It will be remembered for their atrocities and ethnic cleansing. They will never be able to use the holocaust card again.

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   Comment by John L | March 22, 2018 | Reply

3. WHY JEWS LOVE BLACKS!

   SLAVE MASTERS BRED THOUSANDS OF MULATTO BLACKS
   Louis Epstein, author of Sex Laws and Customs in Judaism:

   “The female slave was a sex tool beneath the level of moral considerations. She was an economic good, useful, in addition to her menial labor, for breeding more slaves. To attain that purpose, the master mated her promiscuously according to his breeding plans. The master himself and his sons and other members of his household took turns with her for the increase of the family wealth, as well as for satisfaction of their extra-marital sex desires. Guests and neighbors too were invited to that luxury.”

   SEYMOUR B. LIEBMAN
   “They came with ships carrying AFRICAN BLACKS TO BE SOLD AS SLAVES. The traffic in slaves was a royal monopoly, and the JEWS were often appointed as AGENTS OF THE CROWN in their sale….[They] were the largest ship chandlers in the entire Caribbean region, where the shipping business WAS MAINLY A JEWISH ENTERPRISE….

   “THE SHIPS WERE NOT ONLY OWNED BY JEWS, BUT WERE MANNED BY JEWISH CREWS AND SAILED UNDER THE COMMAND OF JEWISH CAPTAINS.”

   New World Jewry 1493-1825: Requiem for the Forgotten (KTAV, New York, 1982), pp. 170, 183. [Liebman is an attorney; LL.B., St. Lawrence University, 1929; M.A. (Latin American history), Mexico City College, 1963; Florida chapter American Jewish Historical Society, 1956-58; Friends of Hebrew University, 1958-59; American Historical Society Contributor to scholarly journals on Jewish history.

   RABBI BERTRAM W. KORN
   “It would seem to be realistic to conclude that any Jew who could afford to own slaves and had need for their services would do so….Jews participated in every aspect and process of the exploitation of the defenseless Blacks.”

   “Jews and Negro Slavery in the Old South, 1789-1865,” in Abraham J. Karp, The Jewish Experience in America: Selected Studies from the Publications of the American Jewish Historical Society (Waltham, Massachusetts, 1969), pp. 184, 189. [Dr. Korn is a rabbi, historian; A.B., Cincinnati, 1939; Hebrew Union College-Jewish Institute of Religion, Cincinnati, Ordination M.H.L. 1949; Sr. rabbi, Reform Congregation Keneseth Israel, Elkins Park, Pennsylvania, 1949-; Chaplain, USNR, 1944-; Visiting professor, American Jewish History, Union College-Jewish Institute of Religion, New York, 1962-; Honorary Overseer Gratz College of Pennsylvania; visiting professor, American Jewish History, Dropsie University of Pennsylvania; 1970-; Recipient Merit Award, American Association for State & Local History, 1969.]

   ARNOLD WIZNITZER
   “The West India Company, which monopolized imports of slaves from Africa, sold slaves at public auctions against cash payment. It happened that cash was mostly in the hands of JEWS The buyers who appeared at the auctions were almost always JEWS, and because of this lack of competitors they could buy slaves at low prices. On the other hand, there also was no competition in the selling of the slaves to the plantation owners and other buyers, and most of them purchased on credit payable at the next harvest in sugar. Profits up to 300% of the purchase value were often realized with high interest rates….If it happened that the date of such an auction fell on a Jewish holiday the auction had to be postponed. This occurred on Friday, October 21, 1644.”

   Jews in Colonial Brazil (1960), pp. 72-3; [Note: Wiznitzer, Arnold Aharon, educator; Born in Austria, December 20, 1899; Ph.D., University of Vienna, 1920; Doctor of Hebrew Literature, Jewish Theological Seminary of America; Emeritus research professor, University of Judaism, Los Angeles; Contributor to historical journals in the United States and Brazil including the Journal of Jewish Social Studies and the Publications of the American Jewish Historical Society. Former president, Brazilian-Jewish Institute of Historical Research.]

   The American and Foreign Anti-Slavery Society Report of 1853
   “The Jews of the United States have never taken any steps whatever with regard to the slavery question. As citizens, they deem it their policy to have every one choose whichever side he may deem best to promote his own interests and the welfare of his country. They have no organization of an ecclesiastical body to represent their general views; no General Assembly, or its equivalent. The American Jews have two newspapers, but they do not interfere in any discussion which is not material to their religion. It cannot be said that the Jews have formed any denominational opinion on the subject of American slavery….
   ________________________________________

   HERBERT I BLOOM
   “The Christian inhabitants [of Brazil] were envious because the JEWS owned some of the best plantations in the river valley of Pernambuco and were among THE LEADING SLAVE-HOLDERS and SLAVE TRADERS in the colony.”1

   “Slave trade [sic] was one of the most important JEWISH activities here [in Surinam] as elsewhere in the colonies.”2

   1. , “A Study of Brazilian Jewish History 1623-1654, Based Chiefly Upon the Findings of the Late Samuel Oppenheim,” Publications of the American Jewish Historical Society, vol. 33 (1934), p. 63.
   2. The Economic Activities of the Jews of Amsterdam in the Seventeenth and Eighteenth Centuries (Port Washington, New York/London: Kennikat Press, 1937), p. 159.
   [Bloom is a rabbi; B.A., Columbia University, 1923, Ph.D., 1937; M.H.L., Jewish Institute of Religion, 1928, D.D., 1955; rabbi, Temple Albert, Albuquerque, New Mexico, 1928-31. President Kingston Ministerial Association, 1945-46, and 1959-60; B’nai B’rith; Zionist Organization of America; vice-president, National Prison Chaplain Board, since 1962; Social Action Committee of Central Conference of American Rabbis, since 1947; Author: The Jews of Dutch Brazil, 1936; The Economic Activities of the Jews of Amsterdam, 1937.]
   ________________________________________
   RABBI MORRIS RAPHAL
   “[I]t remains a fact which cannot be gainsaid that in his own native home, and generally throughout the world, the unfortunate Negro is indeed the meanest of slaves. Much had been said respecting the inferiority of his intellectual powers, and that no man of his race has ever inscribed his name on the Parthenon of human excellence, either mental or moral.”

   THE DOGMA THAT THE BLACK IS A SLAVE BY NATURE IS RABBINIC IN ORIGIN

   Canaan is identified as a black man and blacks as in inferior people, only in the Gemara, which is to say the latter part of the Talmud, the Midrash and later writings of the rabbis. This invective, this racism, is not anywhere in the bible concerning the black race.

   The rabbinic account of the malediction against Ham stipulates that his son Canaan, and all Canaan’s offspring, are to fated to suffer perpetual slavery and black skin without the chance of their condition being ameliorated. It is this anti-Old Testament, Rabbinic gloss that influenced those fifteenth century Renaissance humanists who had crossed over into the forbidden territory of the Talmud, the Midrash and the Kabbalah as part of a supposedly enlightened act. It is an irony of history that as a result of this supposedly progressive development, the abominable view of blacks as a perpetual race of slaves became entrenched among the western liberal intelligentsia for at least the next three hundred years.

   JEWISH RACISM
   MOSES MAIMONIDES
   The Encyclopedia of the Jewish Religion refers to Moses Maimonides as “THE SYMBOL OF THE PURE AND ORTHODOX FAITH.”
   The book GUIDE TO THE PERPLEXED is considered the greatest work of Jewish religious philosophy, but his view of BLACKS was pure evil:

   “[T]he Negroes found in the remote South, and those who resemble them from among them that are with us in these climes. The status of those is like that of irrational ANIMALS. To my mind THEY DO NOT HAVE THE RANK OF MEN, but have among the beings a rank lower than the rank of man BUT HIGHER THAN THE RANK OF APES. For they have the external shape and lineaments of a man and a faculty of discernment that IS SUPERIOR TO THAT OF APES.”

   “Those who are incapable of attaining to supreme religious values include the BLACK coloured people and those who resemble them in their climates. Their nature is like the MUTE ANIMALS. Their level among existing things is below that of a man and above that of a monkey.”

   (Maimonides, Guide To The Perplexed, Translation from the Hebrew Version)

   Here is what Schorsch writes in his book, JEWS and BLACKS in the EARLY MODERN WORLD:

   “Few Jewish thinkers understood Ham’s curse to initiate his or her progeny’s blackness.”

   That is an out and out prevarication. The classic rabbinic texts hold that the punishment visited upon Ham was the transformation of his son Canaan, and all Canaan’s progeny, into BLACKS.
   Rabbi Hiyya said,

   “Ham and the dog copulated on the ark. Therefore Ham came forth dark skinned.”

   Jonathan Schorsch is Professor at Columbia University and is the author of the book “Jews and Blacks in the Early Modern World.”

   The most notorious anti-black racist in Judaism happens to be Judaism’s most influential and revered sage, Moses Maimonides, who taught in his book “Guide of the Perplexed,” that blacks are subhuman.

   Schorsch has written 546 pages on the relationship of JEWS AND BLACKS. One would think he would be able to explicate Maimonides’ teaching about BLACK PEOPLE at length since it forms the heart of Judaism’s attitude towards Blacks. Since Maimonides is indefensible, Schorsch dares not. Hence, like any propagandist, the Columbia University Professor buries the inconvenient Maimonides in his footnotes where we find the offending statement quoted in small type with no comment or exegesis of any kind — as if it were the doctrine of some long ago forgotten village rabbi instead of the major Halakic authority in Judaism.

   Neither can he bring himself to quote the Talmudic and Midrashic accounts of the CURSE OF HAM which form the canonical Judaic understanding of BLACK PEOPLE. By shying away from a confrontation with these texts, he does little to dispel the critique of Tony Martin and others. Professor Tony Martin quotes these anti-black rabbinic teachings you are about to see. How can Schorsch claim to debunk the Martin’s of the world when he can’t even bring himself to confront the problem’s sacred Judaic texts?

   The Talmud’s creators, first of all, were lawyers. Let’s observe lawyer Schorsch in action. In his book on page 139 he says:

   “Seeing a Jewish curse of Ham behind every English notion of Black accursedness will not do. If one looks carefully, the explicit citation of Jewish authors remains extremely rare in early modern writings. Some of course did indeed cite Jewish authorities. Overall, the curse of Ham seems to comprise a case of intra-Christian discursive influence. The Jewish having the Bible being claimed as a Christian text already long before the mediaeval period, early modern Christian authorities continued to make use of it as a component of the Christian canon.”

   Well, nice try Professor. The fact is the Israelite Bible was misappropriated by the Rabbis, not the Christians. Furthermore, Schorsch misleads readers into thinking that it is the biblical teaching about Blacks that is the pivot of anti-Black racism in the West when he knows very well that the anti-Black rabbinic dogma is diametrically opposed to the Old Testament. Therefore, citing the Old Testament in a racial context as the curse of Ham’s “intra-Christian discursive influence” is nothing more than a lawyer’s trick with a fifty dollar phrase.

   The mendacious chutzpah represented here is truly audacious. Such a gambit can only be sustained before an audience that is almost totally ignorant of the relevant foundational rabbinic texts.

   The curse of Ham, as taught by the Rabbis, is what Avraham Melamed rightly terms, “the locus classicus” of Judaism’s historic antipathy toward Black people and the exegetical source of its racist teaching from the Amorim of Babylonia to Moses Maimonides.

   THE AFRICAN HOLOCAUST

   Jews played a significant role in the African holocaust. Much is recorded in history about the Jewish Holocaust by German Nazis, but very little is said about the major part JEWS played in the African Holocaust.

   The first major role and one of the most significant, was played by Rabbi Moshe ben Maimon, Talmudist, Halachist, physician, philosopher and communal leader, known in the Jewish world by the acronym “Rambam” and to the world at large as “Maimonides,”. He is one of the most important figures in the history of Torah scholarship and has a direct descendant of Moses through his father Maimon, that on his gravestone are inscribed the words, “From Moses to Moses, none arose as Moses.”

   The most notorious anti-Black racist in Judaism happens to be Judaism’s most influential and revered sage, Moses Maimonides, who taught in his book “Guide of the Perplexed,” that BLACKS WERE SUBHUMAN.

   Maimonides, in the twelfth-century, a Rabbi who is considered one of the greatest thinkers in medieval European thought, was one of THE MAIN ARCHITECTS OF RACISM, when through his mythological “curse of Ham” stated that Black people were “biologically inferior” and that Black Africans were “lower than the ranks of man but higher than the ranks of apes.”

   Maimonides’ Jewish tale signalled and marshalled the very beginnings of racism and white supremacy, creating much mischief and causing the shedding of much blood. It is shown to be the root justification of the slave trade and the displacement and murder of the American Indians; used also to attack the Civil Rights Movement, undermining abolitionism, to buttress the pro-slavery Confederacy, and an instrument of Jim Crow control.

   Rabbi Maimonides was considered “the symbol of the pure and orthodox faith,” and his writings are considered “the greatest work of Jewish religious philosophy.” His works later wielded great influence on the scholastic philosophers of the Middle Ages, and was extensively quoted by many of them, notably Albertus Magnus, Thomas Aquinas, Duns Scotus and Roger Bacon.

   Maimonides, who occupied a most prominent place in the annals of general theological philosophy created racism although he is considered a holy man. The Hamitic Myth is derived from the JEWISH Biblical story of Noah, taken alone as presented in Genesis 9:21-27, the characters are without a racial or geographical identity. It is the later interpretation of this race/religion/nation-neutral parable which assigned the curse specifically to the Black race such that by 1460 the institution of slavery would be universally believed to be the lot of the Africans.

   Former Trinidad-born professor of Africana Studies at Wellesley College, USA Dr. Tony Martin highlighted,

   “The curse of Ham, as taught by the Rabbis, is what Avraham Melamed rightly terms, “the locus classicus” of Judaism’s historic antipathy toward black people and the exegetical source of its racist teaching from the Amorism of Babylonia to Moses Maimonides.

   The dogma that the black is a slave by nature is rabbinic in origin. Canaan is identified as a black man and blacks as inferior people, only in the Gemara, which is to say the latter part of the Talmud, the Midrash and later writings of the rabbis. This invective, and racism, is not anywhere in the bible concerning the black race. The rabbinic account of the malediction against Ham stipulates that his son Canaan, and all Canaan’s offspring, are fated to suffer perpetual slavery and black skin without the chance of their condition being ameliorated.

   It is an irony of history that as a result of this supposedly progressive development, the abominable view of blacks as a perpetual race of slaves became entrenched among the western liberal intelligentsia for at least the next three hundred years”.

   Beyond the Orthodox Judiasm of Maimonides there was also the similar racist approach taken by reform Judiasm.
   Reform Judaism was founded in America by Isaac Mayer Wise. Wise was a rabid, recalcitrant, racist rabbi who referred to Jesus as a “near lunatic,” and, like his predecessor Maimonides, considered Black people as subhuman. Rabbi Wise openly boasted that White Jews gave Christians a God and a religion.

   Rabbi Wise’s students were some of the most notable Jewish clerics in American history. Among them were Max Heller, Morris Newfield, Isidore Lewinski, Max Raisin, David Marx and Moses Jacobson, all of whom served in the south.

   KOSHER REBELS

   A troubling alliance developed between racist rabbis and members of the Confederacy. This alliance led to a symbiotic relationship between and among members of the southern slavocracy and the Jewish religious leadership. Rabbi James Gutheim, the New Orleans Rabbi and ideological student of Rabbi Wise, in 1862 encouraged Southern Jews to support the Confederacy, and prayed to God to bless the Confederate slaveholders. When desegregation of the New Orleans school system was proposed, Rabbi Gutheim came up with an alternative: he founded a Hebrew school in protest.
   Among the Jews and southern slave owners, it was an open secret that rabbis owned and rented slaves. Rabbi Morris Raphall of New York, the nation’s highest paid clergyman, defended slavery and like others of his coreligionists claimed that God had sanctioned it.

   Rabbi and historian Dr. Bertram W. Korn, an acknowledged expert on nineteenth-century American Jewry, was not shy in stating that:

   “Jews participated in every aspect and process of the exploitation of the defenseless Blacks.”

   Wise, Maimonides, Raphall and other Jewish rabbis used the Talmud to justify their concept of racial superiority over Black people. In the southern Jewish ethos Blacks were scapegoated and demonized so that Jews could develop without the impediment of racism. The rabbis played a crucial and strategic role of supplying “spiritual air cover” for racist Jewish and Gentile slave owners to justify their dehumanization of Black people in the institution of American slavery.

   History shows that Rabbis have benefited financially from the enormous profits gained from African enslavement. It was the Rabbis who invented the Curse of Ham Myth, which enabled and facilitated the enslavement of the Black man. Therefore, this conspiratorial relationship between the rabbis and their slave-dealing co-religionists benefited the entire Jewish nation in America and throughout the world. A part of this conspiratorial relationship included the deafening silence of those Jews who knew what was happening to the Black man was wrong but remained silent, especially since the question of what accounts for the entire absence of Jews from the abolition movement is yet to be answered.

   They were said to have participated in the Civil Rights Movement whenever their self-interests coincided with Black interests. More important, however, is Jewish control of the Civil Rights Movement through their control of the civil rights organizations.
   Jews used their wealth, power, and influence as board members, board directors and presidents of Black organizations to steer these organizations in the direction they desired, not in the direction Black people wanted.

   With the documented historical past of hundreds of years of discrimination against Black Americans and African people, there is great reluctance to openly discuss these issues.

   BLACK SLAVERY

   RABBI MARC LEE RAPHAEL
   “Jews also took an active part in the Dutch colonial slave trade; indeed, the bylaws of the Recife and Mauricia congregations (1648) included an imposta (Jewish tax) of five soldos for each Negro slave a Brazilian Jew purchased from the West Indies Company. Slave auctions were postponed if they fell on a Jewish holiday. In Curacao in the seventeenth century, as well as in the British colonies of Barbados and Jamaica in the eighteenth century, Jewish merchants played a major role in the slave trade. In fact, in all the American colonies, whether French (Martinique), British, or Dutch, Jewish merchants frequently dominated.

   “This was no less true on the North American mainland, where during the eighteenth century Jews participated in the ‘triangular trade’ that brought slaves from Africa to the West Indies and there exchanged them for molasses, which in turn was taken to New England and converted into rum for sale in Africa. Isaac Da Costa of Charleston in the 1750’s, David Franks of Philadelphia in the 1760’s, and Aaron Lopez of Newport in the late 1760’s and early 1770’s dominated Jewish slave trading on the American continent.”

   IRA ROSENWAIKE
   “In Charleston, Richmond and Savannah the large majority (over three-fourths) of the Jewish households contained one or more slaves; in Baltimore, only one out of three households were slaveholding; in New York, one out of eighteen….Among the slaveholding households the median number of slaves owned ranged from five in Savannah to one in New York.”

   “The Jewish Population in 1820,” in Abraham J. Karp, ed., The Jewish Experience in America: Selected Studies from the Publications of the American Jewish Historical Society (Waltham, Massachusetts, 1969, 3 volumes), volume 2, pp. 2, 17, 19.

   CECIL ROTH
   “The Jews of the Joden Savanne [Surinam] were also foremost in the suppression of the successive negro revolts, from 1690 to 1722: these as a matter of fact were largely directed against them, as being the greatest slave-holders of the region.” History of the Marranos (Philadelphia: Jewish Publication Society of America, 1932), p. 292.

   JACOB RADER MARCUS
   “All through the eighteenth century, into the early nineteenth, Jews in the North were to own black servants; in the South, the few plantations owned by Jews were tilled with slave labor. In 1820, over 75 percent of all Jewish families in Charleston, Richmond, and Savannah owned slaves, employed as domestic servants; almost 40 percent of all Jewish householders in the United States owned one slave or more. There were no protests against slavery as such by Jews in the South, where they were always outnumbered at least 100 to 1….But very few Jews anywhere in the United States protested against chattel slavery on moral grounds.” United States Jewry, 1776-1985 (Detroit: Wayne State University Press, 1989), p. 586.

   Marcus describes the mockery of the Indian by Hyam Myer’s “Wild West Show” in his book, The Colonial American Jew:

   “[Myer sought] formal permission to exhibit some Mohawks in Europe. Myers sailed with the Indians before the proper certificate was forthcoming from the Indian Commissioner, and had already begun to parade them in Holland and in the taverns of London when the Lords of Trade urged Lieutenant-Governor Cadwallader Colden in New York to have Johnson put an end to the undertaking. From all indications Myers made no money on his grand European tour, for he ended up owing the Indians money – or refusing to pay them. Then, as now, there was “no business like show business!”

   Isaac Mayer Wise, the leader of the American Reform Jews, wrote of the California Indians:

   “…though not total savages, [they] are very primitive and ignorant….[They do] nothing besides loafing and begging….They catch trout in the river, and then sell them to buy ammunition, shoot rabbits, birds, eat various roots and wild plants, also snakes, frogs, dogs, cats, and rats, and say, ‘Me work no.’ In conversation with several of them I found that they have no particular home and are heathens.”

   JULIUS KAHN, SAN FRANCISCO JEW
   In turn-of-the-century San Francisco the 12-term Congressman Julius Kahn was a Jew who was affiliated with Temple Emanu El.

   “The oath to the Japanese,” he said, “would be but a hollow mockery, an empty formality signifying nothing. We do not want that kind of citizenship, and we do not intend to have it, if we can prevent it.”

   He spoke vehemently against Japanese immigration and naturalization even as Jews pushed mightily for Eastern European immigration. The early 1900 saw passage of the Chinese Exclusion Acts which were enthusiastically supported by Kahn and his constituents. He was such an advocate that the Acts were called the Kahn Exclusion Acts.

   JEWS IN THE SOUTH
   W.E.B. DuBois, future NAACP leader
   “The Jew is the heir of the slave-baron in Dougherty [Georgia]; and as we ride westward, by wide stretching cornfields and stubby orchards of peach and pear, we see on all sides within the circle of dark forest a Land of Canaan. Here and there are tales of projects for money-getting, born in the swift days of Reconstruction-‘improvement’ companies, wine companies, mills and factories; nearly all failed, and the JEW fell heir.”

   The Souls of Black Folk (1903) note: When DuBois tried to republish the book in 1953, he succumbed to pressure to replace the word “Jew” with “foreigner.”
   ________________________________________
   Philadelphia Jewish weekly The Jewish Record of January 23, 1863:

   “We know not how to speak in the same breath of the Negro and the Israelite. The very names have startlingly opposite sounds; one representing all that is debased and inferior in the hopeless barbarity and heathenism of six thousand years the other, the days when Jehovah conferred on our fathers the glorious equality which led the Eternal to converse with them, and allow them to enjoy the communion of angels. Thus the abandoned fanatics insult the choice of God himself, in endeavoring to reverse THE INFERIORITY WHICH HE STAMPED ON THE AFRICAN, to make him the compeer (equal), even in bondage, of His chosen people.

   “There is no parallel between such races. Humanity from pole to pole would scout such a comparison. The Hebrew was originally free and the charter of his liberty was inspired by his Creator.

   The Negro was never free and his bondage in Africa was simply duplicated in a milder form when he was imported here….The judicious in all the earth agree that to proclaim the African equal to the surrounding races, would be a farce which would lead the civilized conservatism of the world to denounce the outrage.”

   MAJOR MORDECAI MANUEL NOAH (1785-1851)
   He was considered the most distinguished Jewish layman in his time. He was such a prolific proponent of slavery, that the first Black American periodical, The Freedom’s Journal, was launched in response to Noah’s racist propaganda. He actually defended slavery by calling it liberty:

   “There is liberty under the name of slavery. A field negro has his cottage, his wife, and children, his easy task, his little patch of corn and potatoes, his garden and fruit, which are his revenue and property. The house servant has handsome clothing, his luxurious meals, his admitted privacy, a kind master, and an indulgent and frequently fond mistress.”

   He argued that “the bonds of society must be kept as they now are” and that:

   “To emancipate the slaves would be to jeopardize the safety of the whole country.”

   The Freedom’s Journal called Noah the Black man’s “bitterest enemy” and William Lloyd Garrison, the leading White abolitionist, called him the “lineal descendant of the monsters who nailed Jesus to the cross.”

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   Comment by Buddy Silver | March 22, 2018 | Reply

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