За сегодняшний день Пламенный вновь дважды нарушил установленный для него регламент поведения и, таким образом, превысил отпущенный ему лимит в три нарушения. В соответствии с правилами, нам теперь следует поставить вопрос о закрытии Инфернальному Пламенному доступа на форум. Закон есть закон.
Тем не менее, мы предоставляем перманентному революционеру и злобному христоненавистнику шанс искупить свою вину. Он убедится в том, что «гойский суд – самый гуманный суд в мире».
Пейсатый тролль все еще может заслужить право остаться на форуме, пересмотрев свое поведение и выполнив для читателей «Пешки» перевод главы из замечательной книги Майкла Хоффмана «Judaism Discovered», посвященной разоблачению его любимой «Торы де Бриа» (талмуда) и раввинских расистских установок.
Глава так и называется: «Раввинские тексты – самый опасный источник анти-негритянского расизма на Западе».
Пламенный и сам не так давно обещал нам поучаствовать в переводе книги М. Хоффмана. Проверим, придает ли он хоть какое-нибудь значение собственным словам и обещаниям. Во избежание недоразумений, предупреждаю Пламенного – переводить надо не на иврит, а на русский язык. Перевод должен быть качественным, и выполнить его следует в 24 часа.
На мой взгляд, приведенные Хоффманом факты представляют значительный интерес. Я сопроводил текст американского историка иллюстрациями.
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JUDAISM DISCOVERED 505 MICHAEL HOFFMAN
The Rabbinic Texts: The Most Virulent Source of Anti-Black
Racism in the West
The process of dissimulation through the substitution of code words
(Kush for Negro and Kush for goy in the Soncino edition of the Talmud) is a
feature of numerous texts of the religion of Judaism. The most virulent
source of anti-Black racism in the West, often mistakenly attributed to the
Bible, centers on the story of Ham and Noah's cursing of Canaan. Let us
make clear a fact which others have concealed: the Biblical curse of
enslavement in Genesis ch. 9 has no specific racial identification and contains
no anti-Black bigotry.
Иван Ксенофонтов (1817-1875), «Ной проклинает Хама»
Judaic scholar Harold Brackman in his 1977 Ph.D. dissertation
indicated that the source of the racial taint attached to Ham and his son
Canaan and their descendants, is the Talmud, not the Bible:
"The opening centuries of the Christian era constituted an interregnum in the native African record of historical achievement separating Cush's era of ancient prominence from the medieval accomplishments of the great Negro states of the Sudan. These same centuries formed the seedbed of rabbinic Judaism.
And this fateful coincidence goes far toward explaining why they also formed such fertile soil for the growth of Jewish lore demeaning the Negro. The most famous of these anti-Negro legends cluster about Ham and Noah's cursing of Canaan... There is no denying that the Babylonian Talmud was the first source to read a Negrophobic content into the episode by stressing Canaan's fraternal connections with Cush... The Talmudic glosses of the episode added the stigma of blackness to the fate of enslavement that Noah predicted for Ham's progeny."
Brackman cited what he called an "important" Talmudic "version of the myth":
"Ham is told by his outraged father that because you have abused me in the darkness of the night, your children shall be born black and ugly; because you have twisted your head to cause me embarrassment, they shall have kinky hair and red eyes; because your lips jested at my expense theirs shall swell; and because you neglected my nakedness, they shall go naked."602
602 Harold Brackman, "The Ebb and Flow of Conflict: A History of Black-Jewish Relations Through 1900" (1977 Ph.D. dissertation), pp. 79-81.
Christians who pay the Talmud no heed will not espouse its identification of the African race with Bible-sanctioned enslavement. But
JUDAISM DISCOVERED 506 MICHAEL HOFFMAN
Christians who over the centuries have conceded some authority to the "Talmudic glosses" which "added the stigma of blackness" to the account in Genesis 9, will — as in so many other instances where the Talmud is heeded—fall into a pit of bigotry and falsehood having no Scriptural basis.
Brackman quotes the Talmud's version of Genesis 9:
"Ham is told by his outraged father that, because you have abused me in the darkness of the
night, your children shall be born black and ugly; because you have twisted your head to cause me embarrassment, they shall have kinky hair and red eyes; because your lips jested at my expense, theirs shall swell." 603
603 Ibid., p. 81. After his statements were cited by a prominent black leader, Brackman denied that his dissertation argued that the Talmud espoused anti-Black racism. However, Judaic scholar Lenni Brenner refuted the denial by quoting Brackman's own descriptions of the anti-Black passages in the Talmud, in a letter which was published in the N.Y. Times (Feb. 28, 1994, p. 16).
One of the thorniest problems for the rabbinic and Zionist powers is to recover the lost glory of their once untarnished reputation as the planet's primary champions of "Black Civil Rights," something that has become increasingly difficult to maintain, given the unabashed racism and tribalism of the Israeli apartheid regime and its mass murder, extrusion, and discrimination against Palestinians of color. Nonetheless, Jonathan Schorsch, "Professor of Jewish Studies" at New York's Columbia University, sets out on this daunting task in his book, Jews and Blacks in the Early Modern World.
A supposed "progressive Jew," he writes for the liberal-Zionist Tikkun magazine and his thesis about Judaics and Black people was chosen for publication by one of the premiere academic publishers, Cambridge University Press. At $85 a copy, this book is clearly not intended for the herd, but rather for those who steer the herd into correct-think: the religion writers and columnists of the West's newspapers and wire services, the history teachers and the leading bureaucrats.
It is also intended to wash the brains of educated Blacks who may have been so foolish as to have been led astray by what Schorsch terms the "specious and outrageously myopic charges of the Nation of Islam's Secret Relationship Between Blacks and Jews."
As a library book, Schorsch's work is intended to become the staple reference on the subject. In spite of all of the author's high-falutin' commendations and titles however, he is possessed by a familiar strain of fundamentalist Talmudic nationalism, the spectre that haunts the psychology of so many Judaic intellectuals who lay claim to enlightenment principles. Take a gander at this
JUDAISM DISCOVERED 507 MICHAEL HOFFMAN
doozy from Schorsch:
"However ugly and purposefully hurtful Black nationalist tirades against Jewish slave-trading have been..."
Let's run his sentence fragment through our turn-the-tables mechanism:
"However ugly and purposefully hurtful Judaic tirades against German concentration camps have been..."
The latter sentence is not allowed and would be shouted down in any liberal or conservative salon. The "ugliest" and most "purposefully hurtful" Judaic "tirade" against German concentration camps would never constitute a "tirade" in any discussion or analysis of the "Holocaust." There is no limit on whatever sort of "ugly and hurtful tirade" one would choose to launch against Germans. Correct-think deems that there can be no limit on what Germans should be subjected to for their crimes — real and imagined— and they had better take their well-deserved, ritual and perpetual punishment, humbly and on their knees.
For Jonathan Schorsch and Zionist academics like him, however, "Jewish slave trading" is a lesser crime. Talmudic supremacist psychology holds that crimes committed against Judaics take precedence over all other crimes on the scale of moral "outrage," including the Judaic role in the enslavement of Blacks, which African-Americans and others regard as a holocaust.
From page one of Schorsch's book, we learn that "Jewish slave trading" is not going to be the hideous crime that German concentration camps are. The high crime against which Schorsch points his pen is the outrage directed against the Judaic role in the slave trade. Schorsch's tribal Talmudic hubris is a manifestation of his hallucinatory nationalism, which places a higher premium on Judaic hurt feelings than it does on the mass enslavement and death of Black people.
Профессор Колумбийского Университета (Нью-Йорк) Джонатан Шорш, «галлюцинирующий талмудический националист», апологет еврейского ультрафашизма и работорговли
Coupled with this is the author's casual denial of the Judaic role:
"...the questions surrounding Jewish slave trading should be easily and quickly resolved at this point, on the basis of the recent work of such scholars as David Brion Davis, Eli Faber and Seymour Drescher."
Everyone of those cited works is either a pamphlet or an article in a periodical, (with the exception of Faber) and appeared after the publication in 1991 of the Nation of Islam's magisterial history book, The Secret Relationship Between Blacks and Jews. There has been a sustained attempt to refute this book. One wonders why, if it so "specious" and "outrageously myopic"? The record will show that none of these salvos cited by Schorsch constitute any sort of refutation, however.
JUDAISM DISCOVERED 508 MICHAEL HOFFMAN
Revisionist historian William N. Grimstad:
"In the early 1990s... Louis Farrakhan's Nation of Islam published its astounding study, The Secret Relationship Between Blacks and Jews, laying bare in awesome detail the long-buried story of Jews and the African slave trade.
The unnamed but clearly astute authors... explore the proposition that 'Jews have been conclusively linked to the greatest criminal endeavor ever undertaken against an entire race of people'... the Nation of Islam study... is based upon a huge number of scholarly sources, predominately by topflight Jewish authors... this is a formidable work of scholarship of a classic style not often seen these days. The tone is unfailingly judicious... Small wonder, then, that The Secret Relationship Between Blacks and Jews touched an extremely sore nerve... the American Jewish Committee's Kenneth Stern darkly declaimed that (its) 'continued distribution and promotion... is one of the most dastardly anti-Semitic acts in American history...
Each (Jewish) agency then followed up with pronouncements almost as ritualized as a papal anathema... Well drilled Gentile editors and publishers know that such interdicted items are not to be given a moment's further consideration, nor brought to the attention of the public beyond the most minimal level. Such indeed has been the fate of The Secret Relationship Between Blacks and Jews..." 604
604 W.N. Grimstad, Talk About Hate: A Brief for the Defense in the New Era of Thought Crime
Trials (Colorado Springs, Colorado: privately published, 1999); pp. 189-190; 198-199. Grimstad
relates that Washington Post reporter David Mills defied the publicity ban on The Secret
Relationship Between Blacks and Jews and produced corroborating evidence for its argument.
Cf. "Half-Truths and History: The Debate Over Jews and Slavery," Washington Post, Oct. 17, 1993, p. C3.
Dr. Tony Martin, Professor of African History at Wellesley College, has also
upheld the central findings of the book in lectures given at revisionist history conferences in
Cincinnati, Ohio and southern California. A DVD of his lecture, The Judaic Role in the Black
Slave Trade is available from Independent History and Research.
Prof. Schorsch gloats over the obscurity of the Nation of Islam's book:
"Thankfully, the red-herring issue of Jewish slave trading seems to have receded somewhat from the media horizon since its torrid flashes of the early 1990s."
Yet here is Schorsch with his 500+ pages devoted to
"...a cultural history of Jews and Judaism... within the increasingly slave-dependent Atlantic territories... it is amazing how little source material can be found describing the relationship of Jews and their slaves..."
Throughout his thick tome the professor writes in this contradictory style, more suitable to a
tabloid of the kitty litter variety than an august university publishing house, though his dense, lawyerly and Talmudic style does befit the obtuse genre of
JUDAISM DISCOVERED 509 MICHAEL HOFFMAN
university publications. Schorsch whets the reader's appetite with a description of the tantalizing questions he intends to answer in his pages:
"What do primary sources tell us about relations between Blacks and Jews?
What do Jewish sources, textual and archival convey about Blacks? If Jews lived according to Jewish law, to what degree did Jewish behavior toward Blacks take shape under its influence?
What does the halakha, the Jewish legal tradition, say about slavery and behavior toward slaves?"
These are good questions, but many of his supposed answers are fudged, or buried in footnotes in a deceptive manner. Yet by studying what Schorsch fears to reveal openly, and what he buries in his notes, we can both track Establishment circumlocution on this subject, and discover potentially incendiary new data that is intended for the upper strata literati.
The revisionist perspective on Black slavery takes many forms, including questions concerning the comparative degree of oppression obtaining in White and Black enslavement, which this writer considered in They Were White and They Were Slaves: The Untold History of the Enslavement of Whites in Early America.
Since the 9/11 attacks there has been a greater willingness to discuss the enslavement of Whites by Arabs and Muslims, though little is said about Muslims enslaved by people of the West. It was for example, legal to enslave Muslims in Sicily as late as 1812. 605
605 Charles Verlinden, Beginnings of Modern Colonization, Cornell University Press, 1970, p.40.
Slavery in the western hemisphere represented a new level of commerce and sophisticated management on the part of the most "progressive" and "scientific elements" among the slavers. Early modern white slavery was a function of the new unbridled capitalism that came about with the enclosure acts mandated by the Protestant revolution of Elizabeth I; as well as the subsequent perfection of this predatory system within the deracinated but highly influential eighteenth century political economy of Jeremy Bentham and David Ricardo.
The seventeenth century commerce in white slaves was mostly handled by their treacherous upper class white brethren, while the new commercial basis for Black slavery was an overwhelmingly Judaic enterprise. Judaics had no major role in the enslavement of whites in colonial America or the early Republic, though enslavement of whites by Judaics is a practice as old as the Talmud.
The Jerusalem Talmud in Shabbat 6:9 and Yoma 8:5 records that Rabbi Judah Hanassi had a "German" (i.e. White)
JUDAISM DISCOVERED 510 MICHAEL HOFFMAN
slave.
Grimstad in Talk About Hate:
"While it is true that slavery was practically universal from the earliest times... it was the Jews' unique contribution to organize it as a section of international commerce."
David Brion Davis expands on this point:
"Plantation slavery, far from being an aberration invented by lawless buccaneers and lazy New World adventurers, as 19th century liberals often charged, was a creation of the most progressive elements and forces in Europe... Jewish inventors, traders and cartographers; Dutch, German and British investors and bankers..." 606
606 David Brion Davis, Slavery and Human Progress, (Oxford University Press, 1984), p. xvii.
The Talmudists have a penchant for branding gentiles of the American Southland as the paradigm of vociferous advocacy of slavery, racism and oppression, even as the Judaic dynasties which historically profited from the slave trade, reinvented themselves in the 1960s as apostles of Black Civil Rights.
According to Israel Shahak in Jewish History, Jewish Religion, the anti-Black racists among the rabbis used the "Civil Rights" movement to destroy the White gentiles of America. Grimstad pioneered this theme in his early identification of Rabbi Abraham Joshua Heschel:
раввин Авраам Гешель и Мартин Лютер Кинг
"...a strong call is made to patch up the unraveling Black-Jewish coalition... which flourished back in the days when Martin Luther King could march arm-in-arm with Abraham Joshua Heschel, the much-honored Kabbalistic sage... Jews are taxed with having done a Sorcerer's Apprentice number with American Blacks..." 607
607 Grimstad, op. cit, p. 284.
Israel Shahak in Jewish History (p. 26) stated,
"...quite a few of Martin Luther King's rabbinical supporters were... anti-Black racists who supported him for tactical reasons of 'Jewish interest' (wishing to win Black support for American Jewry and for Israel's policies...)"
Schorsch's devious tactics are evident to any specialist in this field. One of his missions is to explain away the preponderance of anti-Black invective in sacred rabbinic texts. This gets interesting because the Old Testament contains no anti-Black invective. Ergo, in the course of exploring anti-Black invective in Judaism the student of this subject receives an immediate education in the hidden side of Judaism's "Torah," its vast Talmudic, Kabbalistic, Midrashic and Aggadic traditions.
The most virulent anti-Black racist in Judaism is Moses Maimonides, who, as we have seen, taught in his Guide of the Perplexed, that Blacks are subhuman.
Schorsch has written 546
JUDAISM DISCOVERED 511 MICHAEL HOFFMAN
pages on the relationship of Jews and Blacks. One would think that he would explicate Maimonides' teaching about Black people at length, since it forms the heart of Judaism's attitude toward Blacks. However, since Maimonides is indefensible, Schorsch dares not.
Моше бен Маймон, ок. 1135-1204
Hence, like any propagandist, the Columbia University professor buries the inconvenient Maimonides, in this case in the endnotes of Jews and Blacks in the Early Modern World, where we find Maimonides racist teaching quoted in small type, with no comment or exegesis of any kind, as if it were the doctrine of only some long-forgotten village rebbe. Neither can Prof. Schorsch bring himself to quote the Talmudic and Midrashic accounts of the curse on Ham, which form the very heart of the canonical Judaic understanding about Black people. By shying away from a confrontation with these texts he does little to dispel the critique by Tony
Martin and others.
Prof. Martin quoted these anti-Black rabbinic teachings during his speech in Cincinnati at a revisionist history conference. How can Schorsch claim to debunk the Martins of the world when he can't even bring himself to confront the problem sacred rabbinic texts? Schorsch is not really a scholar, he's more of a lawyer and lawyers are prone to embody the Talmudic mentality. Let's observe lawyer Schorsch in action. 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. But overall, the curse of Ham seems to comprise a case of intra-Christian discursive influence. The Jewish Bible having been claimed as a Christian text already long before the medieval period, early modern Christian authorities continued to make use of it as a component of the Christian canon" (p. 139).
Nice try, Prof. Schorsch, but the fact is, the Israelite Bible was misappropriated by the rabbis, not the Christians, who are its rightful heirs.
Furthermore, Schorsch misleads readers into thinking that it is the Biblical teaching about Black Africans that is the pivot of anti-Black racism in the West, when Schorsch 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 author never troubles to quote even one Talmudic or Midrashic text concerning the curse of Ham, in spite of the fact that these texts
JUDAISM DISCOVERED 512 MICHAEL HOFFMAN
represent the authoritative rabbinic images of Blacks. He doesn't quote them because he can't quote them and still sustain his thesis — since there is no way around the ferocious racism they contain.
They are utterly inexcusable and citing them in print would serve to shock many readers into an encounter with a level of institutional racism in Judaism heretofore undreamed of.
Instead of a citation, we get a fleeting allusion to "...midrashim that glossed the somewhat confused and cryptic biblical account."
Schorsch also makes brief reference to "Babylonian Talmud Sanhedrin 70a" and "108b" (pp. 140 & 407). Schorsch is pleased to take obscure passages from fifteenth century rabbis dealing with sexual passion and quote from them at length and then triumphantly declare,
"Not one of these passages referred, explicitly or implicitly, to Blacks... Few Jewish thinkers understood Ham's curse to initiate his or her progeny's blackness" (pp. 143-144).
The mendacious chutzpah represented by this outrageous dissembling is truly audacious. Such a gambit can only be sustained before a readership unschooled in the relevant, foundational rabbinic texts, from Gemara to Mishnah Berurah. This statement by Schorsch exhibits a marked contempt for his readers, who, as previously stated, given the price of the book and its dense style of argumentation, consist of the American and British intelligentsia.
Contrary to what Schorsch maintains, the Curse of Ham as taught by the rabbis, is what Abraham Melamed momentously terms the "locus classicus" of Judaism's historic antipathy toward Black people, and the exegetical source of its racist teaching, from the Amora'im of Babylonia to Moses Maimomdes.608
608 Abraham Melamed, The Image of the Black in Jewish Culture (NY: Routledge Curzon, 2003), pp. 22 and 55.
The dogma that the Black person is a slave by nature is rabbinic in origin.
Canaan is identified as a Black man and Blacks as an inferior people only in the Gemara, Midrash and later writings of the rabbis, not the Bible.
The rabbinic account of the malediction against Ham stipulates that Ham's son Canaan, and all Canaan's issue, are forever fated to suffer perpetual slavery and Black skin without the possibility of their condition ever being ameliorated. It is this anti-Old Testament rabbinic gloss that influenced those fifteenth century Renaissance humanists who had crossed over into the
JUDAISM DISCOVERED 513 MICHAEL HOFFMAN
forbidden territory of the Talmud, Midrash and Kabbalah as part of a supposedly enlightened act. It is an irony of history that as a result of this supposedly progressive development by celebrated avant-garde Renaissance thinkers, the abominable view of Black people as a congenitally-determined race of perpetual slaves, became entrenched among the western liberal intelligensia for at least the next 300 years.
Contrary to the lie Schorsch retails in Jews and Blacks in the Early Modern World, ("Few Jewish thinkers understood Ham's curse to initiate his or her progeny's blackness"), 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:
"...therefore your seed will be ugly and dark-skinned" ("kaur ve' mefuham").
Some texts hold that Ham himself was thus transformed. Rabbi Hiyya said:
Ham and the dog copulated on the Ark, therefore Ham came forth darkskinned."
609
609 Midrash Rabbah, vol. 1 (Soncino, 1983), p. 293.
There is a preponderance of authoritative rabbinic texts like the preceding, differing only in the extent to which the lecherous rabbinic authors fantasize about the nature of the sexual transgression they attribute to Ham with regard to Noah; the intimate details of the act of sodomy which they say Ham committed upon a dog while on board Noah's ark, and a sex perversion with a raven that is too filthy to recount here.
The Biblical account in Genesis chapter 9 concerns Noah's having drank too much and of Ham brazenly drawing attention to his father's nakedness.
There is nothing in Genesis ch. 9 that points to a subtext of sexual perversion, or that Ham, or his son Canaan, were transformed into darkskinned or Black men. In so far as Christians strictly adhered to the Old Testament account of Noah and his sons, no inference concerning perpetual enslavement of black people could be drawn.
The notion of a Biblical mandate for Black slavery was transmitted through rabbinic interpreters and commentators who falsified the Old Testament text, an observation Christ first made about the Pharisees in Mark 7 and Matthew 15. We conclude with this risible pronouncement from Columbia University's Jonathan Schorsch:
"...the 'Jewish' source of the curse on Ham remains an invention of twentieth century Christian polemicists."
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