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A FACT THEY LEFT OUT ABOUT SLAVERY_ WHY DON_T THEY WANT US TO KNOW- WHAT IS _BLACK_ CULTURE_ PT. 58 · truthunedited

0:03
Speaker 1: In the last two parts of this series, Part 4A
0:05
Speaker 1: and 4B, I had to take a few steps back
0:08
Speaker 1: from where we were in Part 4 with explaining how
0:10
Speaker 1: engaged the Rev 2-9s were in the transatlantic slave trade.
0:14
Speaker 1: We had to go backwards because there was some confusion
0:16
Speaker 1: that needed to be clarified. And I'm very happy that
0:18
Speaker 1: that was explained because it was important. Sometimes when teaching,
0:23
Speaker 1: you can assume that people understand something and then you
0:25
Speaker 1: just gloss over it. But I'm always happy to always
0:28
Speaker 1: get to see where there was confusion because it allows
0:30
Speaker 1: me to be able to know where to focus and
0:32
Speaker 1: what was discussed in 4A and 4B were very important
0:35
Speaker 1: to this discussion. I've been speaking about a narrative change,
0:39
Speaker 1: removing ourselves from what is considered black culture and going
0:42
Speaker 1: back to our original heritage. When we do this, though
0:45
Speaker 1: in the beginning it comes with strife and pain because
0:47
Speaker 1: you're literally fighting against the current in this world, when
0:50
Speaker 1: you finally break free and come to still waters, there
0:53
Speaker 1: is only peace and happiness and power. What we know
0:56
Speaker 1: today as black culture was created purposely to make us
1:00
Speaker 1: a different type of slave. We went from being a
1:02
Speaker 1: physical slave with chains to being a mental slave, which
1:05
Speaker 1: is 10 times worse because in the physical change, you
1:08
Speaker 1: know the slave master. You know the enemy. You know
1:11
Speaker 1: what their agenda is. In mental slavery, you don't know
1:14
Speaker 1: any of those things. And the most sinister part is
1:17
Speaker 1: that if the programming is strong, they can actually program
1:20
Speaker 1: you to join with those who are truly against you
1:23
Speaker 1: and that hate you.
1:24
Speaker 2: And that's where we unfortunately are today. So let me
1:27
Speaker 2: be clear.
1:28
Speaker 1: The reason for this series is not to promote hate.
1:30
Speaker 1: Nothing about this is to promote you to hate anyone
1:33
Speaker 1: or anything. There is never a reason to walk in hate,
1:35
Speaker 1: especially if you know who guards you and sustains you.
1:39
Speaker 1: If you truly know this, there's no reason for hate
1:41
Speaker 1: because you understand where this all leads. It in fact
1:44
Speaker 1: can bring you to feelings of being sad for others
1:46
Speaker 1: because the amount of judgment that they have upon themselves.
1:49
Speaker 1: The purpose of this content is to educate you on
1:51
Speaker 1: topics not taught in the schools or in mainstream, but
1:54
Speaker 1: it needs to be known. These things have been hidden
1:57
Speaker 1: from us for a reason. There's a well-known phrase that
2:00
Speaker 1: is said that comes from the 20th century. It says,
2:03
Speaker 1: if you want to hide something from a Negro, put
2:05
Speaker 1: it in a book. Who said this is unknown, but truly,
2:09
Speaker 1: if you are one that studies and seeks the truth,
2:12
Speaker 1: you can definitely know that whoever said it, they meant it.
2:15
Speaker 2: Understand there is a.
2:16
Speaker 1: Community of people that have a strong history that is
2:19
Speaker 1: not known by the mainstream and their history is not
2:21
Speaker 1: taught in the schools. But yet the history is extremely
2:24
Speaker 1: well documented. They have their own historians who document their
2:28
Speaker 1: history and they discuss it with each other.
2:31
Speaker 2: They know their complete history.
2:33
Speaker 1: And as you read it, it's written about in the
2:35
Speaker 1: most proud sense because they are teaching the generations to
2:38
Speaker 1: come their history. And it's clear that they did not
2:41
Speaker 1: feel a way about writing it because of that phrase.
2:45
Speaker 1: I feel absolutely encouraged recognizing how much truth is coming
2:48
Speaker 1: out to light today and just how much evidence there
2:50
Speaker 1: is to display this. We can understand the truth just
2:53
Speaker 1: by reading what their own writers have written and discussed.
2:56
Speaker 1: And if we actually read what they have written you
2:58
Speaker 1: can understand what it is that they are actually hiding.
3:02
Speaker 1: The point to know and understand is that the Negro
3:04
Speaker 1: community has been walking hand in hand with the Rev 2.9
3:07
Speaker 1: community for hundreds of years, and only one side is
3:10
Speaker 1: aware of it. In order for the Rev 2.9 to
3:13
Speaker 1: hold their power, the Negroes needed to be suppressed, oppressed,
3:17
Speaker 1: and then distracted. In saying this, it's easy for me
3:20
Speaker 1: to just jump into today and show who owns what
3:23
Speaker 1: and who was clearly sold out to them.
3:25
Speaker 2: But if you want to truly.
3:26
Speaker 1: Understand how deep this is, Going through history over the
3:28
Speaker 1: last centuries will absolutely help you understand how we got
3:32
Speaker 1: here and where we're going. In part four, we discussed
3:35
Speaker 1: how the Rev 2-9s were involved in the slave trade
3:38
Speaker 1: in South America and the Caribbean, but we did not
3:40
Speaker 1: get to North America. The Rev 2-9s are the most
3:43
Speaker 1: seen community in the slave trade as a community of people,
3:47
Speaker 1: because while the other nations established themselves in the different lands,
3:50
Speaker 1: like the Portuguese did in Brazil or in England and Spain,
3:54
Speaker 1: they did in the Caribbean, and like what happened in
3:57
Speaker 1: the United States. Though each of these countries or these
4:00
Speaker 1: people solidify themselves in their specific lands, the Rev. 29s
4:04
Speaker 1: established themselves in every one of these lands where the
4:07
Speaker 1: Negroes were taken. It is a completely interlocked history that
4:10
Speaker 1: must be understood. So in order to do that, we
4:13
Speaker 1: must discuss history that isn't very well known. We must
4:17
Speaker 1: discuss the Rev. 29s and their history with slavery in
4:20
Speaker 1: the United States. You may not truly understand the agendas
4:23
Speaker 1: today if you do not understand how we got here.
4:26
Speaker 1: So this is what we're going to deal with now.
4:28
Speaker 1: Let's begin. Okay, so before we start, let me say this.
4:34
Speaker 1: Please know that a majority of this that is being
4:36
Speaker 1: read are Rev 2.9 sources. I'm just reading what's written
4:40
Speaker 1: by them. When I am able, I am providing you
4:43
Speaker 1: with PDFs of their work so you can look into
4:44
Speaker 1: it yourself as well. I do this so when you
4:47
Speaker 1: discuss this with other people and they want to just
4:49
Speaker 1: reject you, you actually have sources that you can show them.
4:52
Speaker 1: And also with that, there's a lot more information given
4:54
Speaker 1: in these books that will provide even more understanding. You know,
4:58
Speaker 1: it can be challenging knowing how to put all this
4:59
Speaker 1: info into video form and then know what to say
5:03
Speaker 1: and what not to say when there's just so much
5:05
Speaker 1: to show. But either way, the links to the books
5:08
Speaker 1: are in the description box. So let's get straight into it.
5:12
Speaker 1: We will start in the beginning of slavery in the
5:14
Speaker 1: United States. The first slaves in America arrived August of
5:18
Speaker 1: 1619 at Point Comfort. That's actually modern-day Hampton, Virginia. over
5:23
Speaker 1: 400 years ago. Just like we saw in South America
5:26
Speaker 1: and the Caribbean, the Rev 2-9s were absolutely tied to
5:30
Speaker 1: the slave trade in the United States as well. As
5:32
Speaker 1: I shared in Part 4, we know about their activities
5:35
Speaker 1: in Rhode Island. Like we have this document showing their
5:38
Speaker 1: financial records of payments from 1757 to 1763, which include
5:43
Speaker 1: the record of 25 enslaved persons from Naftali Hart and
5:46
Speaker 1: Company to Thomas Vernon. Naftali Hart and Isaac Hart were
5:51
Speaker 1: members of the Hart family who are prominent Jewish American
5:54
Speaker 1: merchants and loyalists during the American Revolution. Loyalists meant that
5:58
Speaker 1: they stayed loyal to Great Britain. If you can see
6:01
Speaker 1: in the handwriting, the record in 1757 is for 25 Negroes.
6:06
Speaker 2: Again, this was a Rev. II family.
6:08
Speaker 1: It was the Hart family and the Lopez family of
6:11
Speaker 1: which Aaron Lopez was one of the most wealthiest. Reading
6:14
Speaker 1: from the Rhode Island Jewish Historical Notes, Volume 7, in
6:18
Speaker 1: November 1975, it speaks on this. On page 12, it writes,
6:23
Speaker 1: existing evidence indicates that at least nine Jewish merchants came
6:27
Speaker 1: to live in Newport during the 1740s.
6:30
Speaker 2: Abraham and Naftali Hart.
6:32
Speaker 1: Jacob, Moses Lopez, Moses Levi, Isaac Siksa, Isaac Pollock, and
6:39
Speaker 1: Jacob Rodriguez Rivera all came directly from New York. In 1750s,
6:44
Speaker 1: Isaac Benjamin and Jacob Hart joined Abraham and Naftali Hart
6:49
Speaker 1: David and Aaron Lopez came directly from Portugal to join
6:52
Speaker 1: their brother Moses. You see, they came directly from Portugal.
6:56
Speaker 1: So understand, if you remember what I spoke about in 4B,
7:00
Speaker 1: after all that history that happened in Portugal with the Inquisition,
7:03
Speaker 1: do you see that there was still some that were
7:04
Speaker 1: still able to reside in Portugal? So that whole kicking
7:07
Speaker 1: them out of there, that wasn't a real thing. Anyways,
7:11
Speaker 1: on page 21 of that same resource, it speaks about
7:14
Speaker 1: their involvement in the slave trade. It writes, Until about 1765,
7:19
Speaker 1: Lopez was primarily interested in coastal shipping to American ports
7:24
Speaker 1: and traded mainly in spermaceti. However, in 1763, he also
7:29
Speaker 1: became interested in transatlantic trade. Transatlantic ventures required greater capital
7:34
Speaker 1: investments than the young Lopez could afford. After Aaron's marriage
7:39
Speaker 1: to the daughter of Jacob Rodriguez Rivera in 1763, Lopez
7:43
Speaker 1: and Rivera frequently pooled their.
7:45
Speaker 2: Resources to finance long voyages.
7:48
Speaker 1: In the next few years, they sent a ship to Lisbon,
7:51
Speaker 1: one to the Canary Islands, and several others to join
7:54
Speaker 1: in the African slave trade. Lopez and Rivera were neither
7:58
Speaker 1: the first nor the only Newport Jews to engage in
8:01
Speaker 1: the slave trade. In October of 1762, Isaac Eliezer and
8:06
Speaker 1: his partner Samuel Moses sent the sloop Prince George to
8:10
Speaker 1: Africa to pick up slaves for sale in the Bahamas.
8:14
Speaker 1: Lopez and Rivera agreed dispatched their first ship to Africa
8:17
Speaker 1: in the same year. The brigantine Greyhound brought 134 Negroes
8:21
Speaker 1: from the Guinea coast to Charleston, South Carolina.
8:25
Speaker 2: Two years later, the sloop spy exchanged the.
8:28
Speaker 1: Cargo consisting primarily of rum for a shipload of Negroes
8:31
Speaker 1: to be delivered to Jamaica. The following year, two more
8:35
Speaker 1: of the vessels made the triangular trip from Newport to
8:38
Speaker 1: the Guinea coast and Jamaica. Lopez and Rivera had discovered
8:43
Speaker 1: a good source of bills of exchange on England. Undisturbed
8:46
Speaker 1: by the moral issues involved in the slave trade, they
8:49
Speaker 1: continued to underwrite about two African voyages each year until 1776.
8:54
Speaker 1: Two voyages each year. Just this family.
8:59
Speaker 2: And look, Aaron Lopez, he's not hidden.
9:02
Speaker 1: As we see from Wikipedia on Aaron Lopez, he was
9:04
Speaker 1: a Portuguese-born merchant, slave trader, and philanthropist. Born in Lisbon
9:09
Speaker 1: into a conversal family, he moved to British America, settling
9:13
Speaker 1: in the colony of Rhode Island, and Providence Plantations. Through
9:17
Speaker 1: his varied commercial ventures, Lopez became the wealthiest person in Newport,
9:21
Speaker 1: Rhode Island. So please understand wealth and how it started.
9:26
Speaker 1: Many people today, they just keep wondering how these Rev 2.9s
9:29
Speaker 1: got their money. This was a big part of it,
9:32
Speaker 1: and we're just getting started. You will often see in
9:35
Speaker 1: the history of the prominent Rev 2.9s that they were merchants,
9:38
Speaker 1: but what is conveniently left out is what they were
9:40
Speaker 1: merchants of. This man, who was the wealthiest man of
9:44
Speaker 1: Rhode Island, made his fortune from the slave trade. Now,
9:47
Speaker 1: he had roughly 17 children across two marriages, and who
9:51
Speaker 1: these children are from the wealthiest businessman of Rhode Island
9:54
Speaker 1: is not easily found. So, I haven't really looked hard,
9:58
Speaker 1: but you don't really actually know where there's was spread
10:00
Speaker 1: to and who's controlling it now.
10:03
Speaker 2: But that doesn't matter. Let's continue. Let's move down south
10:08
Speaker 2: and move on to New Orleans.
10:10
Speaker 1: So please understand in 1807, President Thomas Jefferson signed the
10:14
Speaker 1: act prohibiting the importation of slaves.
10:17
Speaker 2: He acted because the U.S.
10:18
Speaker 1: Constitution legally permitted Congress to ban the international slave trade
10:22
Speaker 1: starting in 1808. So think about it. What happens when
10:26
Speaker 1: the government prohibits something? Yeah, the smuggling business gets strong.
10:31
Speaker 1: And so as a result of the prohibition, the smuggling business,
10:34
Speaker 1: it started to boom and unleashed major activity in the
10:37
Speaker 1: Mexican Gulf area, making the price for a Negro male
10:41
Speaker 1: soar from $ 300 to $ 1, 000 in New Orleans. plantation owners
10:46
Speaker 1: from all along the Mississippi River would arrive in New
10:49
Speaker 1: Orleans for the smuggling trade. There was a well-known smuggler
10:53
Speaker 1: who was known for smuggling goods and slaves into Louisiana,
10:56
Speaker 1: about 50 miles west of New Orleans. His name was
11:00
Speaker 1: Gene Lafitte. They referred to him as a Jewish pirate.
11:04
Speaker 1: Details about Gene Lafitte's early life remain obscure and contradictory.
11:08
Speaker 1: In his disputed memoir work, Journal de Gene Lafitte, Lafitte
11:12
Speaker 1: claims to have been born in Bordeaux, France in 1780,
11:15
Speaker 1: the child of a Sephardic Jewish parent whose conversal grandmother
11:20
Speaker 1: and mother fled from Spain to France in 1765 after
11:24
Speaker 1: his maternal grandmother was executed by the Inquisition for Judaizing.
11:29
Speaker 1: Some sources say his father was French while his mother's
11:32
Speaker 1: family had come from Spain. They credit this man by
11:35
Speaker 1: saying that he helped save America during the War of
11:37
Speaker 1: 1812 by rejecting a British alliance. warning American officials of
11:42
Speaker 1: an impending invasion and supplying crucial gunpowder, artillery, and skilled
11:46
Speaker 1: fighters to General Andrew Jackson to win the Battle of
11:49
Speaker 1: New Orleans. He has a national park named after him,
11:53
Speaker 1: as this article on the National Park Service website writes
11:55
Speaker 1: about him. Gene Lafitte, Pirate's Life. For Gene Lafitte, the
12:01
Speaker 1: 1808 Prohibition created a business opportunity. Louisiana enslavers experienced a
12:06
Speaker 1: sharp rise in the cost of labor as American-born enslaved
12:09
Speaker 1: people became the only source of forced labor. Lafitte used
12:14
Speaker 1: the ban in his favor in a step-by-step process in
12:17
Speaker 1: partnership with the infamous Jim Bowie and his brothers. According
12:22
Speaker 1: to Rabbi Harold Sharfman in his book, Jews on the Frontier,
12:25
Speaker 1: an account of Jewish pioneers and settlers in early America,
12:29
Speaker 1: on page 151, he explains how Lafitte dispatched 60 ships
12:33
Speaker 1: throughout the Caribbean to hunt Spanish slave ships, and then
12:37
Speaker 1: held weekly slave auctions at his retreat at Barataria on
12:40
Speaker 1: the Louisiana coast. So understand this, regardless of the people
12:44
Speaker 1: that discredit his Jewish ancestry, it is well known that
12:47
Speaker 1: the Jewish merchants of New Orleans became closely.
12:50
Speaker 2: Related with his business.
12:52
Speaker 1: The auction house of Jacobs in Asbridge, which was operated
12:56
Speaker 1: by Maurice Barnett, according to Sharfman on page 151, Maurice
13:00
Speaker 1: Barnett preferred the quality of Lafitte's African product. They were
13:04
Speaker 1: sturdy and healthy. For only the hardiest blacks survived the
13:08
Speaker 1: confinement in the deep, dark, stuffy holes of the slave ships.
13:11
Speaker 1: Not to mention the contagious diseases and brutal treatment that
13:15
Speaker 1: marked their months-long journey. Jacobs and Asbridge was owned by
13:18
Speaker 1: Levi Jacobs and George Asbridge, prominent Rev 2-9s in New Orleans.
13:24
Speaker 1: The point I'm making is that the Rev 2-9s were
13:26
Speaker 1: very much a part of the slave trade in the
13:28
Speaker 1: United States, just as they were in the Caribbean and
13:31
Speaker 1: South America. In Peter Wiernick's book, History of the Jews
13:35
Speaker 1: in America, in Chapter 24, it's titled The Discussion About Slavery,
13:40
Speaker 1: Lincoln and the Jews, is written, As almost all the
13:44
Speaker 1: early Jewish settlers in America belonged to the wealthy classes,
13:48
Speaker 1: and most of them were in everything except as to
13:50
Speaker 1: their faith, aristocratic Spaniards or Portuguese, it was natural for
13:54
Speaker 1: them to accept the institution of slavery as they found it,
13:58
Speaker 1: and to derive as much benefit from it as other
14:01
Speaker 1: affluent men. There were numerous Jewish slaveholders in various parts
14:05
Speaker 1: of the New World, including the West Indies, New York,
14:08
Speaker 1: and New England, long before and down to the American Revolution.
14:12
Speaker 1: There are several early references even to American Jewish slave dealers.
14:17
Speaker 1: The growth of democracy and changed economic conditions had gradually
14:21
Speaker 1: put an end to slavery in the North soon after
14:23
Speaker 1: the beginning of the 19th century. But in the South,
14:27
Speaker 1: slavery remained common among Jews as well as among others.
14:31
Speaker 1: Public opinion in the South not only sanctions slavery, but
14:35
Speaker 1: consider it the basis of its prosperity and predominance. And
14:39
Speaker 1: the prominent Jew of that part of the country was
14:41
Speaker 1: simply acting and feeling like his non-Jewish neighbors and fellow
14:44
Speaker 1: citizens when he owned slaves or defended the institution at
14:47
Speaker 1: every possible opportunity.
14:49
Speaker 2: And those Jews who attained high political.
14:52
Speaker 1: Or social position in the South were by force of
14:54
Speaker 1: circumstances pro-slavery men. Listen, I want you to take note
14:59
Speaker 1: of this because As we go through the next parts
15:02
Speaker 1: and the narrative that's formed on how we are so
15:04
Speaker 1: aligned to the Rev. D9s and just how much of
15:06
Speaker 1: friends they were to the so-called black community, how much
15:10
Speaker 1: they cared about our cause, understand that that is simply
15:13
Speaker 1: just a narrative. It is not attached to the truth,
15:16
Speaker 1: but it's just a narrative to get those who do
15:18
Speaker 1: not study for themselves to be carried away by this
15:22
Speaker 1: satanic agenda. Please understand they were a part of the
15:25
Speaker 1: slave trade throughout North and South America and the Caribbean.
15:29
Speaker 1: And they were with us from the time that we
15:31
Speaker 1: were exiled from Spain and Portugal. They have been walking
15:34
Speaker 1: side by side with us in order to continue to
15:36
Speaker 1: grow in power while we continue to lose ours. According
15:41
Speaker 1: to Jacob Radar Marcus in his publication, United States Jewelry,
15:44
Speaker 1: 1776 to 1985, on page 585, he writes, In the
15:50
Speaker 1: North before 1800 and in the South all through this period,
15:54
Speaker 1: slaves were stocked as a commodity by Jewish shopkeepers and merchants.
15:59
Speaker 1: Petty Jewish shopkeepers catered to the Negro trade to the
16:02
Speaker 1: dismay of some of their fellow citizens. Encouraging and tolerating
16:06
Speaker 1: Black customers was deemed as an incitement to theft. All
16:11
Speaker 1: throughout the 18th century into the early 19th, Jews in
16:14
Speaker 1: the North were to own Black servants. In the South,
16:17
Speaker 1: the few plantations owned by Jews were tilled with slave labor.
16:22
Speaker 1: In 1820, over 75% of all Jewish families in Charleston, Richmond,
16:26
Speaker 1: and Savannah owned slaves.
16:29
Speaker 2: Employed as domestic servants.
16:31
Speaker 1: Almost 40% of all Jewish householders in the United States
16:35
Speaker 1: owned one slave or more. There were no protests against
16:38
Speaker 1: slavery as such by Jews in the South, where they
16:41
Speaker 1: were always outnumbered at least 100 to 1. Discretion was
16:45
Speaker 1: held imperative if they were to survive, but very few
16:48
Speaker 1: Jews anywhere in the United States protested against chattel slavery
16:52
Speaker 1: on moral grounds. So look, it should be made clear
16:56
Speaker 1: at this point that even until the Civil War era,
16:59
Speaker 1: the Rev. 29s as a community never interfered with the
17:03
Speaker 1: practice of slavery or registered any reservation with it morally.
17:08
Speaker 2: In fact, it is actually recorded that when.
17:10
Speaker 1: Some colonies had proposed high tariffs on the importation of slaves,
17:15
Speaker 1: they did this in order to discourage the slave trade, Rev.
17:18
Speaker 1: 29 merchants like Joseph Marx, Sansom Levi, and David Franks,
17:23
Speaker 1: they actually protested against it. As Abram Goodman cites in
17:26
Speaker 1: his book, American Overture, Jewish Rights, and Colonial Times, on
17:31
Speaker 1: page 127. I provided the PDF on this as well.
17:34
Speaker 1: He writes, Accordingly, in 1761, we find his name along
17:39
Speaker 1: with those of Sanson Levi and Joseph Marx, who were
17:42
Speaker 1: his comrades in the glorious assembly, affixed to the protest
17:46
Speaker 1: made by a group of merchants against a proposed duty
17:49
Speaker 1: on the importation of Negroes. The intent of the measure
17:53
Speaker 1: was to discourage the slave trade. but these Jewish merchants
17:56
Speaker 1: were among those who wished to see the traffic continue.
18:00
Speaker 2: That's very clear.
18:02
Speaker 1: Now, as Bertram Corn, who wrote Jews and Negro Slavery
18:05
Speaker 1: in the Old South, 1789 to 1865, this was printed
18:09
Speaker 1: in the American Jewish Historical Society, Volume 50, Number 3,
18:13
Speaker 1: in March of 1961. I provided a PDF for this
18:17
Speaker 1: as well. It's a very good, easy read that can
18:20
Speaker 1: give you a lot more details. Out of all these PDFs,
18:23
Speaker 1: I truly recommend that you make sure You read this
18:25
Speaker 1: one in full to get these details. Either way, on
18:28
Speaker 1: page 158, Korn writes, It would seem to be realistic
18:32
Speaker 1: to conclude that any Jew who could afford to own
18:35
Speaker 1: slaves and had need for their services would do so.
18:39
Speaker 2: They had no reservations about owning us as slaves.
18:42
Speaker 1: So please remember this as we move into the 20th
18:44
Speaker 1: century and we get to the civil rights agenda and
18:47
Speaker 1: everything that happens with that.
18:49
Speaker 2: Okay, so let's continue. So let's deal with the South.
18:54
Speaker 2: As we know, this is where most of the.
18:55
Speaker 1: Intense slavery occurred in the United States as they were
18:58
Speaker 1: raising crops. Jewish historian George Cohen in his book, Jews
19:02
Speaker 1: and the Making of America, on page 84 and 85,
19:05
Speaker 1: he writes about Jews and the Civil War. He says this,
19:10
Speaker 1: The southern Jews of the Sephardic type, remnants of the
19:13
Speaker 1: early Portuguese and Spanish settlements, had inhabited for two centuries
19:17
Speaker 1: the southern states and were rooted firmly in the soil
19:20
Speaker 1: and imbued with the spirits surrounding them. For the most part,
19:23
Speaker 1: they acquired wealth and owned numerous slaves whom they exploited
19:27
Speaker 1: for the development of their own resources. Their prosperity and
19:31
Speaker 1: long tenancy had won them prestige equal to that of
19:34
Speaker 1: the non-Jewish natives. And they were not only completely at
19:37
Speaker 1: home amid their surroundings, but naturally supported and sanctioned the
19:41
Speaker 1: institutions that had been so perpetuous to them, providing them
19:45
Speaker 1: with wealth, position, and comfort. Like other wealthy southern land
19:49
Speaker 1: and slave owners, they were convinced that their financial stability
19:52
Speaker 1: depended upon maintaining the services of the negro slaves it
19:57
Speaker 1: is therefore hardly surprising that they became staunch upholders of
20:01
Speaker 1: the slavery system in their unwillingness to relinquish these personal
20:04
Speaker 1: benefits Do you see, it is recorded that the Rev.
20:08
Speaker 1: 29s were indistinguishable from other white Americans in their attitudes
20:12
Speaker 1: and their treatment of the Negroes. And the South was
20:15
Speaker 1: the place where most of the money could be made.
20:18
Speaker 1: As Bertram Corn writes on page 173, Slave dealing was
20:22
Speaker 1: an extremely profitable business. Through natural increase, the Upper South
20:27
Speaker 1: produced more slaves than its overworked soil required. While the
20:31
Speaker 1: Lower South needed constant recruits for an ever-increasing labor force,
20:35
Speaker 1: on its newly developed plantations. When the price of cotton
20:37
Speaker 1: was high, slave traders could double their investment by leading
20:41
Speaker 1: long coffers of slaves from one section of the South
20:44
Speaker 1: to the other, despite the expenses of fanning up their
20:47
Speaker 1: wares and giving them medical attention.
20:50
Speaker 2: Do you understand?
20:51
Speaker 1: This was how the massive wealth that is in this
20:53
Speaker 1: country was created. This country, they like to act like
20:56
Speaker 1: they built this nation from their own strength and their
20:58
Speaker 1: own genius, but it was off the backs of free
21:01
Speaker 1: labor that allowed them to plant and grow, and gather
21:04
Speaker 1: crops that they later could export. This was a business
21:08
Speaker 1: people were in for centuries. And the point that needs
21:10
Speaker 1: to be understood is that the Rev 2-9s were not
21:13
Speaker 1: absent from this. As Bertram Korn tells us, the largest
21:16
Speaker 1: Jewish slave trading firm in the South seemed to have
21:19
Speaker 1: been the Davis family of Petersburg and Richmond, including Ansley, Benjamin, George,
21:24
Speaker 1: and Solomon. They were the only Jews mentioned by Harriet
21:28
Speaker 1: Beecher Stowe in her little-known commentary, A Key to Uncle
21:31
Speaker 1: Tom's Cabin. This book is where we get the term
21:34
Speaker 1: Uncle Tom from, though it should be noted that the
21:37
Speaker 1: actual Uncle Tom in the novel is a deeply spiritual,
21:40
Speaker 1: moral man. He's actually beaten to death because he refuses
21:43
Speaker 1: to betray or beat to escape black women. The actual
21:47
Speaker 1: person being referred to negatively is actually Sambo. Sambo is
21:51
Speaker 1: an enslaved overseer working for a cruel master. It's Sambo
21:54
Speaker 1: who actively whips and torments other enslaved people to gain
21:58
Speaker 1: white approval before ultimately expressing remorse. But somehow today, We
22:03
Speaker 1: use Uncle Tom to refer to Sambo. And there are
22:05
Speaker 1: many people that actually get mad when you use this
22:07
Speaker 1: term in this way. In parts one and two of
22:10
Speaker 1: the series, as I explain these sellouts, I refer to
22:12
Speaker 1: them as Uncle Tom's. And there are many that try
22:15
Speaker 1: to correct me by saying it's Sambo. But the deal
22:18
Speaker 1: is that what happened is that eventually Stowe's book was
22:21
Speaker 1: adapted for the stage. And it was the stage adaption
22:24
Speaker 1: that actually got this name for Uncle Tom. It was
22:27
Speaker 1: the stage adaptations that stripped away Tom's dignity and transforming
22:31
Speaker 1: him into a public eye, into a submissive, smiling servant.
22:35
Speaker 1: And over time, because of the influence of the stage play,
22:39
Speaker 1: the people began to use Uncle Tom to mean a
22:41
Speaker 1: sellout or a race traitor. It wasn't due to the book,
22:45
Speaker 1: but due to the influence of the stage adaptation. So
22:48
Speaker 1: when people say Uncle Tom, it's based upon the stage play.
22:52
Speaker 1: Either way, in her writing, Harriet Beecher Stowe, she wrote this,
22:57
Speaker 1: The Davises in Petersburg are the great slave traders. They
23:01
Speaker 1: are Jews, came to that place many years ago as
23:04
Speaker 1: poor peddlers. These men are always in the market, giving
23:07
Speaker 1: the highest price for slaves. During the summer and fall,
23:11
Speaker 1: they buy them up at low prices, trim, shave, wash them,
23:15
Speaker 1: fatten them so they may look sleek, and sell them
23:18
Speaker 1: to great profit. Listen, I ask you to take this
23:22
Speaker 1: time and consider the narrative and what is being spoken
23:24
Speaker 1: of in this world. If you recognize, we are pretty
23:27
Speaker 1: much told to ignore this time in slavery. And what
23:29
Speaker 1: we are taught about it when we are in school
23:31
Speaker 1: was extremely limited, and it did not provide us with
23:34
Speaker 1: any real depth of understanding except that it was bad.
23:37
Speaker 1: There is a great deal of history and understanding involved
23:40
Speaker 1: that is left out. And while America especially is rebuked
23:44
Speaker 1: as a nation for their foundation of slavery, as we
23:46
Speaker 1: are headed towards this new world order, there is a
23:48
Speaker 1: people in this world that the Christian church believes their
23:51
Speaker 1: responsibility is to support and follow unquestioned. The United States
23:55
Speaker 1: believe that they are blessed because they blessed the Rev. 2-9.
23:59
Speaker 1: In the so-called black community, the narrative is that our
24:02
Speaker 1: history is closely related to the refugee nines because they
24:05
Speaker 1: fought for our cause in the civil rights era.
24:07
Speaker 3: Now, the 9 News Culture Report wants to bring you
24:09
Speaker 3: another new story for Black History Month with the help
24:11
Speaker 3: of Samira Mehta, a Jewish studies scholar from CU Boulder.
24:15
Speaker 3: Thanks for coming in.
24:16
Speaker 4: Thank you so much for having me.
24:18
Speaker 2: Appreciate it.
24:18
Speaker 3: So today, we're talking about the interwoven history between black
24:22
Speaker 3: and Jewish Americans. What do you think people might not
24:25
Speaker 3: know about the shared past between these two groups?
24:27
Speaker 4: So it's a long and rich history, but it's also
24:31
Speaker 4: really complicated. There are moments of deep, profound alliance and
24:36
Speaker 4: also moments of tension.
24:39
Speaker 1: Both groups have obviously dealt with a lot of hardship
24:41
Speaker 1: over the years. Can you talk about how those shared
24:43
Speaker 1: hardships have brought the communities together, but also how they've.
24:46
Speaker 2: In some cases driven them apart?
24:48
Speaker 4: Absolutely. So as you said, both of the communities have
24:54
Speaker 4: histories with a huge amount of hardship in it. When
24:57
Speaker 4: Jewish immigrants came to the United States, largely in the
25:01
Speaker 4: late 19th and early 20th century.
25:03
Speaker 3: False.
25:08
Speaker 4: When Jewish immigrants came to the United States, largely in
25:12
Speaker 4: the late 19th and early 20th century, they saw commonalities
25:17
Speaker 4: with African American communities and wanted to create alliance and
25:22
Speaker 4: also to be helpful to those communities when they could.
25:27
Speaker 4: Because the United States imagines race on a black-white binary,
25:31
Speaker 4: those Jewish communities were often read as and worked hard
25:35
Speaker 4: to be read as white. And therefore, they benefited from
25:40
Speaker 4: privileges that our society has denied African-Americans and sometimes benefited
25:45
Speaker 4: at the expense of African-Americans.
25:49
Speaker 1: But education provides more insight and understanding on exactly what
25:52
Speaker 1: is the truth. This information is not to be used
25:55
Speaker 1: to promote hate, as I keep saying. There's nothing good
25:58
Speaker 1: that comes from those emotions. But once you have knowledge
26:01
Speaker 1: of the truth and truly what has actually occurred in
26:03
Speaker 1: this world based upon the facts, you take some steps back,
26:07
Speaker 1: you can truly see how the lies in this world
26:09
Speaker 1: have been created and why. You can see where they're
26:12
Speaker 1: trying to lead you and why. Facts and truth actually matter.
26:16
Speaker 1: And you have to consider why it is that understanding
26:18
Speaker 1: it is not truly what is known today. And as
26:21
Speaker 1: this history progresses, you have to understand what was right
26:24
Speaker 1: in front of us. So in understanding slavery, we cannot
26:27
Speaker 1: ignore important details. As written by Jewish author Ira Rosenweg
26:33
Speaker 1: on The Edge of Greatness, A Portrait of American Jewry
26:36
Speaker 1: in the Early National Period, on page 66 of his book,
26:39
Speaker 1: he wrote, Slave owning was a status symbol among Jews
26:44
Speaker 1: who held slaves in higher proportions than other Southern families.
26:48
Speaker 1: In fact, by almost two to one higher. In his writing,
26:52
Speaker 1: The Jewish Population of the United States, as estimated from
26:55
Speaker 1: the census of 1820, I've provided a PDF on this
26:58
Speaker 1: as well. On page 147 of that PDF, he writes, Slavery,
27:03
Speaker 1: the peculiar institution, played an important role in American economic
27:07
Speaker 1: life in the 19th century. In 1820, about 1.5 million
27:12
Speaker 1: of the United States population of 9.6 million.
27:15
Speaker 2: Were Negro slaves.
27:17
Speaker 1: Most slaves were agricultural workers on plantations in the southern states.
27:22
Speaker 1: In cities and towns, slaves were generally domestic servants. Since
27:26
Speaker 1: slavery was concentrated in the south, there naturally were extreme
27:30
Speaker 1: differences in the degree of slave ownership in northern and
27:33
Speaker 1: southern communities. In Charleston, Richmond, and Savannah, the large majority,
27:38
Speaker 1: over three-fourths of the Jewish households, contained one or more slaves.
27:44
Speaker 1: In Baltimore only, one out of three households were slave-holding.
27:47
Speaker 1: In New York, one out of eighteen. And here's one
27:51
Speaker 1: of the tables provided that shows this information. Now, on
27:54
Speaker 1: page 148 of that publication, I find this to be
27:56
Speaker 1: even more interesting. It says, probably close to two-fifths of
28:00
Speaker 1: the Jewish families of 1820 owned slaves, a proportion that
28:05
Speaker 1: should not seem abnormal when it's realized that about half
28:08
Speaker 1: the community lived in southern states where slavery was part
28:11
Speaker 1: of the.
28:11
Speaker 2: Mode of life.
28:13
Speaker 1: It may be noted that in rural areas, the number
28:15
Speaker 1: of slaves on large plantations was usually well into three figures,
28:19
Speaker 1: but Jews do not appear to have been planters.
28:23
Speaker 2: Do you understand?
28:23
Speaker 1: About half of the Jewish community lived in the southern states.
28:27
Speaker 1: But when you consider slavery in the deep south, is
28:30
Speaker 1: there any thought that comes to your mind that envisions
28:32
Speaker 1: the Rev 2-9s as slave owners? Here's something that's even
28:36
Speaker 1: more peculiar and interesting. It is told that in some instances,
28:40
Speaker 1: the Rev 2-9s were who taught the slaves the religion
28:42
Speaker 1: of Christianity. This is told directly through the case of
28:46
Speaker 1: Joseph Adolenghi. He was a Rev 2-9 resident of Georgia
28:50
Speaker 1: immigrated to America. He is said to be a converted Christian.
28:55
Speaker 1: According to writings from Benjamin Hirsch Levi, a Rev. 29
28:57
Speaker 1: attorney from Savannah, he was a dedicated historian who contributed
29:01
Speaker 1: significantly to the Georgia Historical Quarterly. In the edition of
29:05
Speaker 1: Summer 1982, Volume 66, I have provided a PDF as well,
29:10
Speaker 1: on page 128 and 129, it speaks on Adelangi shortly
29:14
Speaker 1: after he moved to Georgia.
29:16
Speaker 2: This is what it says.
29:18
Speaker 1: In January 1750, Adelangi made his first move in his
29:22
Speaker 1: efforts to be sent to the new colony. In that month,
29:25
Speaker 1: he wrote a letter to the society, to the Honorable
29:28
Speaker 1: and Reverend Society for the Propagation of the Gospel in
29:32
Speaker 1: Foreign Parts. The humble petition of Joseph Adelangi showeth that
29:36
Speaker 1: your petitioner is going to settle in Georgia. In hearing
29:39
Speaker 1: that announcement, a number of Negroes. To the amount of
29:41
Speaker 1: 300 and upwards. Were fixed in that colony. In pursuance
29:45
Speaker 1: of a late regulation of the trustees. Your petitioner makes
29:48
Speaker 1: an humble offer. Of his service to the society. To
29:51
Speaker 1: instruct the said Negroes. In Christian faith. Promising if accepted
29:55
Speaker 1: by this honorable board. To use his best endeavors. with
29:59
Speaker 1: the divine assistance for the conversion of these ignorant people,
30:02
Speaker 1: so as that the honor of Almighty God, the good
30:05
Speaker 1: of his fellow creatures, and the designs of this venerable
30:08
Speaker 1: society may be answered by his undertaking.
30:12
Speaker 2: Joseph Adelangi.
30:14
Speaker 1: And in February of the same year, 1750, only one
30:17
Speaker 1: month after his first application to the society, Joseph received
30:21
Speaker 1: notification of his appointment as schoolmaster and missionary to the
30:25
Speaker 1: African slaves in Georgia.
30:27
Speaker 2: So now he was going to come down and teach.
30:30
Speaker 1: In the writing, Thomas Bray's Associates and Their Work Among
30:32
Speaker 1: the Negroes, PDF provided as well, he writes about Adelenghi
30:36
Speaker 1: on page 328. It says, Adelenghi arrived in July 1751.
30:43
Speaker 1: He was a rather colorful figure, a man of culture,
30:46
Speaker 1: conversant not only with English, but with the languages of
30:49
Speaker 1: the Orient. He soon became involved in the silk industry
30:53
Speaker 1: of the trustees, who had great hopes of success in
30:56
Speaker 1: that enterprise. He was the most prominent Jew in colonial Georgia.
31:01
Speaker 1: Ten years later, he was elected a member of the
31:03
Speaker 1: Georgia Assembly and remained a member until 1765. On page 329,
31:09
Speaker 1: he writes, Ottolenghi reported to the Society, September 9, 1751,
31:15
Speaker 1: that he had the slaves with him three times a week,
31:17
Speaker 1: in the evenings when their owners could best spare them.
31:21
Speaker 1: He instructed those who were grown, advanced in years, and
31:24
Speaker 1: not capable of learning to read, in as plain a
31:27
Speaker 1: manner as he could, in such principles of our holy
31:31
Speaker 1: religion as suits best with their condition and capacity, and
31:34
Speaker 1: found them apparently willing and desirous to learn what they
31:38
Speaker 1: must do to be saved. He promised to spare no
31:41
Speaker 1: pains to improve the younger ones, those capable of learning
31:44
Speaker 1: to read, and he prayed God's blessing upon his efforts.
31:48
Speaker 2: This is one of the.
31:48
Speaker 1: People who began teaching Negroes Christianity. This is how the
31:53
Speaker 1: influence of how we know our God has started. As
31:56
Speaker 1: Benjamin Levi wrote about Adelangi in the Georgia Historical, I
31:59
Speaker 1: cited before this, on page 132 he wrote this, Adelangi's
32:04
Speaker 1: attitude towards slavery was ambivalent. On the one hand, his
32:08
Speaker 1: feeling of kindness and consideration for them as individuals is
32:11
Speaker 1: obvious from his letters to the associates and to the trustees.
32:15
Speaker 1: On the other hand, by 1754, three years after his arrival,
32:20
Speaker 1: he owned two slaves of his own. Adelangi conscientiously said,
32:24
Speaker 1: continued his detailed reports to his benefactors in London. It
32:28
Speaker 1: is obvious that his task was not easy. The Negroes
32:31
Speaker 1: he sought to teach were almost entirely African-born. The Christian
32:36
Speaker 1: religion he was seeking to teach them had descended from
32:38
Speaker 1: the Hebrews through the Greek, through the Romans to the English.
32:42
Speaker 1: It was a tradition completely alien to their own. There
32:45
Speaker 1: was the difference of language, of capacity, and of racial temperament.
32:50
Speaker 1: It required infinite patience and tolerance. With all of his problems,
32:54
Speaker 1: Joseph nevertheless felt that he accomplished a great deal of good.
32:58
Speaker 1: On 19th of November, 1753, he wrote the Reverend Mr. Waring,
33:03
Speaker 1: I bless my God that I have all ye success
33:05
Speaker 1: with these poor creatures that their circumstances and station in
33:09
Speaker 1: life can well admit of. I have a good many
33:12
Speaker 1: that can say the catechism perfectly well, as I take
33:15
Speaker 1: all ye care imaginable to explain to them in as
33:18
Speaker 1: familiar a manner as I can adopt to their low capacity.
33:21
Speaker 2: I find upon examining them, which I do once.
33:23
Speaker 1: A week, By ye blessing of God, they daily improve
33:27
Speaker 1: in that knowledge of our holy religion. And this is
33:31
Speaker 1: just one of the many ways Negroes in America became Christians.
33:36
Speaker 1: They did not learn from seeking our father on their
33:39
Speaker 1: own as he prophesied. They were taught religion. They were
33:42
Speaker 1: indoctrinated into it by their slave masters. And evidently some
33:46
Speaker 1: of these slave masters are ones who hijacked their identity.
33:51
Speaker 1: You have to understand that this is why people are
33:53
Speaker 1: lost today. They did not seek out Yahuwah on their own.
33:57
Speaker 1: They just know what Christianity taught them based upon how
33:59
Speaker 1: their slave masters taught them. This Rev 2.9 who also
34:03
Speaker 1: owned them as slaves was teaching them about knowing God.
34:06
Speaker 1: And you have to really consider truly when would this
34:09
Speaker 1: influence change.
34:10
Speaker 2: For the slaves?
34:11
Speaker 1: If this is who taught them their religion, how would
34:14
Speaker 1: they know any different? And that's why this religion just
34:17
Speaker 1: gets passed down generation by generation. And this is why
34:20
Speaker 1: talking to so many of them today is so difficult
34:22
Speaker 1: because they only know what they have.
34:24
Speaker 2: Been programmed to know.
34:25
Speaker 1: This is not a love for the God of Israel
34:27
Speaker 1: that they have.
34:29
Speaker 2: This is a love for religion.
34:30
Speaker 1: And if you understand the agenda of the devil, you
34:32
Speaker 1: can see where it all leads. Please know and understand
34:36
Speaker 1: what has happened to us was prophesied long ago, even
34:39
Speaker 1: before the children of Yahshua were put back into the land.
34:42
Speaker 1: When they were slaves, they were told what they were
34:44
Speaker 1: to believe. And this is what the black church believes today.
34:48
Speaker 1: It's all indoctrination. And those under it will sadly be
34:51
Speaker 1: held accountable for Because what our father was actually looking for,
34:55
Speaker 1: they did not do. Sadly, people will find that they
34:58
Speaker 1: were serving other gods and never learned of or never
35:01
Speaker 1: knew the.
35:02
Speaker 2: Elohim of Yashorel. Because this is what he said. This
35:05
Speaker 2: is what he wanted.
35:07
Speaker 1: When you beget children and grandchildren and have grown old
35:10
Speaker 1: in the land and act corruptly and make a carved
35:13
Speaker 1: image in the form of anything and do evil in
35:16
Speaker 1: the sight of Yahuwah your Elohim to provoke.
35:18
Speaker 2: Him to anger.
35:19
Speaker 1: I call heaven and earth to witness against you this
35:22
Speaker 1: day that you will soon utterly perish from the land
35:25
Speaker 1: which you cross over the Jordan to possess. You will
35:28
Speaker 1: not prolong your days in it, but will be utterly destroyed.
35:31
Speaker 1: And Yahuwah will scatter you among the peoples, and you
35:34
Speaker 1: will be left few in number among the nations where Yahuwah.
35:38
Speaker 2: Will drive you.
35:39
Speaker 1: And there you will serve gods, the work of men's hands,
35:42
Speaker 1: wood and stone, which neither see nor hear nor eat
35:46
Speaker 1: nor smell. But from there, you will seek Yahweh your
35:50
Speaker 1: Elohim and you will find him if you seek him
35:53
Speaker 1: with all your heart and with all your soul. When
35:57
Speaker 1: you are in distress and all these things come upon
35:59
Speaker 1: you in the latter days, will you turn to Yahweh
36:01
Speaker 1: your Elohim and obey his voice?
36:04
Speaker 2: For Yahweh your Elohim.
36:05
Speaker 1: Is a merciful El and he will not forsake you
36:08
Speaker 1: nor destroy you nor forget the covenant of your fathers
36:11
Speaker 1: which he swore to them. That's Deuteronomy chapter 4 verses
36:14
Speaker 1: 25 through 31. He prophesied that we would serve other gods.
36:19
Speaker 1: And that's what Christianity represents. People are in Christianity, not
36:23
Speaker 1: because they sought after our father, but because they were
36:25
Speaker 1: indoctrinated into a religion and they just passed it down.
36:29
Speaker 1: What Yahweh promises is that we will find him when
36:32
Speaker 1: we seek him with all your heart and with all
36:34
Speaker 1: your soul.
36:35
Speaker 2: And this is what is required of us.
36:38
Speaker 1: All of this history being recorded is literal evidence of
36:41
Speaker 1: the validity of the scriptures. Yahweh prophesied this would be
36:44
Speaker 1: our predicament for our rebellion. I mean, listen to what
36:47
Speaker 1: he has said And then consider all that is being
36:50
Speaker 1: spoken of and other things that we have yet to discuss.
36:53
Speaker 2: This is what it says.
36:55
Speaker 1: Moreover, all these curses shall come upon you and pursue
36:58
Speaker 1: and overtake you until you are destroyed. Because you did
37:02
Speaker 1: not obey the voice of Yahweh your Elohim to keep
37:05
Speaker 1: his commandments and his statutes which he commanded you. And
37:08
Speaker 1: they shall be upon you for a sign and a
37:10
Speaker 1: wonder and on your descendants forever. Because you did not
37:14
Speaker 1: serve Yahweh your Elohim with joy and gladness of heart.
37:17
Speaker 2: For the abundance of everything.
37:19
Speaker 1: Therefore you shall serve your enemies, whom Yahweh will send
37:22
Speaker 1: against you in hunger, in thirst, in nakedness, and in
37:26
Speaker 1: need of everything. And he will put a yoke of
37:29
Speaker 1: iron on your neck until he has destroyed you.
37:32
Speaker 2: Yahweh will bring.
37:33
Speaker 1: A nation against you from afar, from the end of
37:36
Speaker 1: the earth, as swift as the eagle flies, a nation
37:39
Speaker 1: whose language you will not understand, a nation of fierce countenance,
37:43
Speaker 1: which does not respect the elderly, nor show favor to
37:46
Speaker 1: the young. Deuteronomy chapter 28, verses 45 to 50. These
37:51
Speaker 1: are our curses. It is a punishment that we paid
37:54
Speaker 1: for our rebellion. And he said, all these curses will
37:57
Speaker 1: be upon us as what? As a sign and a wonder.
38:01
Speaker 1: He sent these.
38:02
Speaker 2: Rebellious wicked nations against us. He gave them the authority.
38:06
Speaker 1: The reason why this is important is because at the
38:09
Speaker 1: time they were in, we are climaxing. We are at
38:12
Speaker 1: a time when these Reptunites and the Masonic Alliance are
38:15
Speaker 1: streamlining their agenda, leading us towards their Masonic Christ. You
38:19
Speaker 1: have to understand that you do have a choice if
38:21
Speaker 1: you're going to be a part of that agenda or not.
38:24
Speaker 1: It comes down to the truth and whether you're going
38:26
Speaker 1: to live in it and accept it. That's what it
38:28
Speaker 1: comes down to. The enemy plots on your lack of
38:31
Speaker 1: love for Yahuwah. He plots on your fear of being
38:33
Speaker 1: set apart and being rejected by the world because of it.
38:36
Speaker 1: He plots on your attachment to the system that he created.
38:40
Speaker 1: He plots on your pride and believing you know more
38:42
Speaker 1: than you actually do. So many different schemes that your
38:45
Speaker 1: enemy is counting on working against you. And you must
38:48
Speaker 1: be strong enough to reject him and prove that he
38:50
Speaker 1: is a lie. You do not need to be a
38:52
Speaker 1: part of the agenda. And the first part of understanding
38:55
Speaker 1: this will come with you understanding that the current black
38:57
Speaker 1: culture that is displayed is not our culture. And if
39:01
Speaker 1: you want to be set free, you must turn to
39:03
Speaker 1: Yahuwah and live in his truth and live according to
39:06
Speaker 1: our true culture, according to our true heritage. Through this
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Speaker 1: whole series, you will see the point That is our
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Speaker 1: heritage and identity were hijacked. People have declared that they
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Speaker 1: are us. And in order to maintain this identity, they
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Speaker 1: cannot allow us to wake up. Because when we truly
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Speaker 1: walk in this power, there is nothing that they can
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Speaker 1: do to us.
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Speaker 2: Because we have Yahweh protecting us.
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Speaker 1: And guarding us we are not his when we live
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Speaker 1: in rebellion and therefore the enemy has complete authority to
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Speaker 1: do whatever he pleases which is why so many people
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Speaker 1: live without power in this world So long as you're
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Speaker 1: caught up in rebellion, you are easy pickings for the
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Speaker 1: enemy and your enemy knows it, which is why he
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Speaker 1: feeds you poison and has made poison your culture. The
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Speaker 1: problem is education because our enemies have been the one
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Speaker 1: teaching us who we are and therefore it's why we
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Speaker 1: don't know anything. You must be strong and break free
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Speaker 1: from their influence and become exactly what they do not
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Speaker 1: want you to be. And that's why you must break
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Speaker 1: free from what they call black culture. So what I'm
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Speaker 1: doing is going back in time to bring us to
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Speaker 1: this present so we can see how this culture was
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Speaker 1: built to keep you without power by people who have
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Speaker 1: hijacked your identity and have claimed that they are you.
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Speaker 1: So now that it's clearly seen how deeply involved they
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Speaker 1: have been in slavery, we're going to move past slavery
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Speaker 1: and truly see how connected they have been to what
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Speaker 1: we know as black culture. So we're going to move
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Speaker 1: on into history and we're going to deal with that next.
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Speaker 1: So please, go to part six and understand more history. Listen,
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Speaker 1: Change the narrative and let the real recognize real. Stop
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Speaker 1: following losers leading you directly to hell. Your time is
40:50
Speaker 1: almost up to get this right. Because the kingdom of
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Speaker 1: Yahuwah is truly at hand. Be ready for it.
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Speaker 2: And be blessed. Hallelujah. Praise Yah. Okay.
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Speaker 1: Thanks again for watching. If this has blessed you, please
41:12
Speaker 1: don't forget to like this and share this with others.
41:14
Speaker 1: Please sit down and watch this with your family and
41:16
Speaker 1: friends and recognize what you're being surrounded by. It's time
41:19
Speaker 1: to draw a line in the sand. If you haven't
41:21
Speaker 1: done so already, please don't forget to subscribe to this channel.
41:24
Speaker 1: Y'all are willing, I upload.
41:25
Speaker 2: Every Friday and Tuesday.
41:27
Speaker 1: Also, please don't forget to like this and follow this
41:29
Speaker 1: ministry on Facebook and Instagram, as well as on my website, truthunedited.com.
41:34
Speaker 1: As always, I would like to give a special thank
41:36
Speaker 1: you to all who bless this ministry. I thank you
41:39
Speaker 1: for your love and your contributions. They truly are a
41:41
Speaker 1: blessing and you really have no idea how much of
41:44
Speaker 1: a blessing you are to this ministry. I thank you
41:46
Speaker 1: for following the call Yahweh has placed on your heart.
41:49
Speaker 2: Thank you. Be blessed. Okay. Thanks again for watching everyone.
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Speaker 2: I love you all.