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Exclusive: Hate All Non-Jews, Skvere Rabbis Say

March 4, 2012

The Goyim are much to brain-dead to understand the implications and truth of this Rabies sentiments. They will read this, then whimper and sob, asking how it is that one of their Jew Gods and Masters could advocate such a thing, yes indeed how could he -- sob, sob, boo hoo -- then comes the predictable Goyim mental segue, house lights are dimmed even more, "but wait, that could not be true of all 'The Chosen', surely of all our Jew Gods and Masters, he is the only one who thinks this way, that all our other Jew Gods would never view us with such contempt; after all, God did anoint 'The Chosen' above all others, and that we should never doubt them or that fact" -- and once again all is well in the world, the conflict has passed, time to get back to being the Goyim.

********************A recently published book written by a Skvere hasidic rabbi and endorsed by the Skvere Rebbe himself tells Skvere hasidim and other Jews to hate all gentiles. Gentiles are wholly evil, the book says. They spiritually pollute the world, and even looking at their faces is harmful.

The book is called Yalkut Shaiylos u'Teshuvos. As the title indicates, it is a collection of questions and answers on halakhic topics. The questions were asked by young Skvere yeshiva students in New Square, New York. The answers are rabbinic.

The section translated below is titled, "Goyyim" and it explains the Skvere hasidic view of non-Jews, citing among other sources, the Skvere Rebbe himself.

The anti-gentile hatred is based on rabbinic sources. Those sources are heavily influenced by kabbalah and by hasidic thought.

A similar attitude toward non-Jews can be found in the Tanya, the so-called bible of Chabad hasidic thought written by the first rebbe of Chabad, Schneur Zalman of Liadi, and reprinted thousands of times by Chabad worldwide.

The translation was made by the noted filmmaker Menachem Daum, who sent it to me along with the scans of the book posted below and requested that I post it.

All remarks in square brackets [ ] are Daum's. All remarks in these brackets { } are mine. All text within normal parenthesis ( ) are the book's author's.

Question: Is it appropriate to not love, or to hate, a gentile?

Answer: A Jew is intrinsically good. A Jew is a part of God above. Even if at times he strays it is not because he has become evil. It is only that there is evil within him that he has to cleanse.

However, to separate with a million degrees of separation, a gentile is an impure thing. The entire essence of the gentile is evil and impure. Even if he occasionally does good deeds he does not thereby become good. As the Holy Light of Life {i.e., the author of the book Ohr HaHayyim] says regarding gentiles, even such a one who is very careful in his actions does not obtain any degree of holiness thereby.

As is also well known, even educated gentiles who guarded themselves because of their clear understanding of what is right, nonetheless failed when they were tested, because a gentile has no power for goodness within him.

On the contrary, the evil thoughts of gentiles contaminate the world’s atmosphere and create ordeals for Jewish children. As the Remnant for Pinchos {i.e., the author of the book Sheairit L’Pinchas} says, the thoughts of gentiles, even when they are dead, still linger in and contaminate the atmosphere.

He says that to be protected from this there is only one solution; to completely despise the thoughts of gentiles and to realize that all their thoughts are only evil. (Hate doesn’t mean wanting to do something to a gentile, but it means not being able to tolerate him, not being able to stand him, because of his great impurity, especially when one realizes how harmful this {impurity} is {to Jews and to the world}.) Understandably, loving a gentile is the exact opposite of this.

The Holy Light of Life {i.e., the author of the book Ohr HaHayyim} says that for a person to be totally protected from evil he must hate the thing that has caused him to sin. This is why God commanded to uproot the trees of Midian. Since the Midianites caused the Jews to sin with the Peor idol, so therefore Jews must hate everything connected to Midian. Consequently, gentiles, whose thoughts bring upon us ordeals, may be hated.

So also the Holy Light of Life {i.e., the author of the book Ohr HaHayyim} writes, in the portion of Vayigash {in his book entitled Oh HaHayyim}, that the nature of the righteous ones is to hate gentiles.

Speaking of gentiles it is worth mentioning two points. First, with respect to conversing with a gentile: a gentile is impure, as we have mentioned, and he defiles one who speaks to him and this brings evil upon a person. (Except when one is forced to do so because then, as is explained by the Enlightener of the Eyes {i.e., the author of the book Me’or Eynayim}, we thereby extract the little bit of good which has fallen into the gentile, since everything in the world is a mixture of evil and good.)

Especially if one converses with friendship, because the texts tell us that when two people speak with affection then a portion of each one’s soul becomes connected to the other and no one wants to become connected to a gentile, God forbid. (Understandably, when one must converse one must do so like a human being. However, in his heart one should not love him. And it is worth knowing that “it is a well-known law that Esau [the gentile] hates Jacob [the Jew].” The gentile hates you. It is only because of his ulterior motives that he is talking in a friendly manner, because it is in his best interests to do so at this moment, because of his job or for tens of others reasons. Even the righteous gentiles among the nations are often so because they hate inhumanity and murder but not because they love Jews.)

The second point is; one is not to concentrate on the face of a gentile. As the Willows of the Valley {the author of the book Arvei Nahal} writes on the Talmudic passage, “it is forbidden to look upon the face of an evildoer”, because the other side [the devil] {the sitra achra} cloaks himself in the guise of an evildoer and it is a danger to look at him. This passage refers to a Jew who has, God forbid, become an evildoer. Certainly, beyond any doubt, a gentile whose whole nature is essentially evil, looking at his appearance is defiling.

In the Abbreviated Set Table {Kitzur Shulkhan Arukh} it states that if one sees beautiful creatures, even a gentile, one makes a blessing. The Abbreviated Set Table {Kitzur Shulkhan Arukh}adds this is only if one caught a casual glimpse, however concentrating on a gentile is forbidden.

Once, in middle of the night, The Perfumed Bed {the author of the book Arugot Haboshem} sent a messenger to his son, the Jacob Speaks {i.e., the author of the book Vayagid Yaakov}, requesting he should immediately come over. He quickly came running and the Perfumed Bed {the author of the book Arugot Haboshem} looked upon him and told him he can now leave. He only called upon him since a gentile doctor was there earlier and he didn’t want that the last thing he sees before he sleeps to be a gentile, so he called him only to take a look at him.

Our Honorable Holy Teacher, Our Master, Our Guide, Our Rebbe [of Skver], may he live a long and good life, repeated in the name of the Maharal that gentiles are referred to as “wicked waters” while Jews are akin to fire. Naturally, when fire and water mix the water extinguishes the fire. However, when there is an iron barrier between them, for example, water in a pot, then on the contrary, the fire cooks and evaporates the water. Similarly, if one has connections to a gentile the gentile can, God forbid, extinguish the fire in the soul. However, if one is separated in all matters then the Jewish soul will triumph.