Here's what the Tanya, the 'bible' of Chabad theology written by the first Chabad Rebbe, Schneur Zalman of Liadi, actually says about non-Jews:

מה שאין כן נפשות אומות העולם הן משאר קליפות טמאות שאין בהן טוב כלל



…The souls of the nations of the world [e.g.,non-Jews], however, emanate from the other, unclean kelipot which contain no good whatever



כמו שכתוב בע׳ חיים שער מ״ט פרק ג׳: וכל טיבו דעבדין האומות לגרמייהו עבדין



as is written in Etz Chayim, Portal 49, ch. 3, that all the good that the nations do, is done out of selfish motives.



וכדאיתא בגמרא על פסוק: וחסד לאומים חטאת — שכל צדקה וחסד שאומות העולם עושין אינן אלא להתייהר כו׳



So the Gemara [Babylonian Talmud, Tractate Bava Batra folio page 10b] comments on the verse, “The kindness of the nations is sin” [the biblical Book of Proverbs, 14:34] — that all the charity and kindness done by the nations of the world is only for their self-glorification…

The source of that bigotry is the Tanya, end of Chapter 1, page 5 in the bilingual edition published by the Kehot Publication Society, the official publication society of Chabad-Lubavitch, under the direct control of the then Lubavitcher Rebbe, Menachem Mendel Schneerson, in 1981, English translation by Rabbi Dr. Nissan Mindel, a senior assistant of Rabbi Menachem Mendel Schneerson. Other sections of the book were translated by other prominent Chabad rabbis including Rabbi Nisen Mangel and Rabbi Jacob Immanuel Schochet.

The book contains extensive English language introductions by the translators and a preface written by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, himself lauding the translations.

Chabad hasidim study a portion of the Tanya each day and complete the entire book once every year.

Etz Chaim, the source the Tanya quotes, is kabbalistic and dates from the 1500s. It was written by Rabbi Chaim Vital, the chief disciple of Rabbi Isaac Luria. Known as the Ari HaKodesh, Luria is considered to be the preeminent kabbalist of all time.

(For those who might wish to use the Rebbe, Rabbi Menachem Mendel Schneerson's, campaign to have non-Jews follow the Seven Laws of Noah to prove Chabad's lack of bigotry, remember that the Rebbe specifically pointed out that almost all non-Jewish religions, including almost every Christian denomination, violates provisions of the Seven Laws of Noah. Only non-Jews who leave those religions and who follow the path set down in the Seven Laws of Noah, and do so exclusively and completely for the sake of properly serving God, and not for the sake of receiving any benefit, no matter how small, fall into the category of a righteous gentile. Those handful of gentiles can be called righteous. The rest of the billions of non-Jews are not righteous, and their souls are exactly as described by the Tanya above.)

But this type of bigotry is not confined to Chabad alone – it cuts across the haredi world. Here's an example from Skvere hasidus taken from Likutei Shaylos and Teshuvos, a recently published book of questions and answers asked by Skvere yeshiva and middle school students and answered by a leading Skvere rabbi. It carries the approbations of leading Skvere rabbis and is heavily used in New Square, the hasidic village founded and populated by Skvere hasidim:

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.

Chabad's own Tanya translation is widely available and the bigoted section quoted above is located on page 5, meaning anyone doing simple due diligence would have noticed it.

But Oprah's producers did not.

And the same lack of responsibility is shown by Oprah's staff for almost every other issue covered in her segments on hasidic life, from the treatment of women to child safety.

What Oprah did as a result of that negligence is shameful.

It masks real problems in haredi communities and real dangers haredi children face. (Imagine being a child in a community where calling police to report a suspected child sexual abuser is a crime, a community where members who speak out against specific acts of sexual violence against children are harassed, threatened and ostracized.)

About the only blessing in Oprah's foray into hasidic life is that she did this shoddy work for her own little-watched cable network and not for her highly watched syndicated show which ended production last year after a quarter century of largely stellar work.