When Jewish direction of the world-revolution became discernible by the middle of the last century it was direction by the Ashkenazic (Eastern, or Slavic) Jews. The Sephardic (Western, or Iberian) Jews were in the mass strongly opposed to it. It was directed against them as much as against Christendom, for emancipation in Europe had led to a substantial measure of assimilation in their case; they were slipping from the grasp of the ruling elders of Judaism, who were faced with the loss of their power through Jewish integration in mankind. Segregation was vital to Talmudic Judaism, and integration was lethal.
At that point they threw the �Eastern Jews� into the contest, whose emergence as a separate body of Jews coincided with the start of the world-revolution. Before then the West knew only �Jews,� and these were the Sephardic Jews. Alluding to the period when Disraeli began to speak of Jewish leadership of the revolution, Dr. Kastein says, �From this time onwards it is possible to speak of Western and Eastern Jews.� In fact the separate breeds had existed for about a thousand years; what Dr. Kastein means is that the Eastern Jews at that moment emerged as a distinct body, mobilized by the rabbinical government for action against the emancipated Sephardic Jews of the West and against the West itself.
Up to that time the Western Jews had only been dimly aware of these Eastern Jews, and to the Christian West they were unknown. Their cohesion as a mass, and the energy which had been stored up in them by many centuries of rabbinical absolutism in the ghettoes, was to make of them, when they entered the West, the most powerful of all the forces which shaped the events of the 20th Century. They were good material for the purpose to which they were put. Racially of barbaric Asiatic origins, for centuries they had received a Talmudic training in a regimentation as strict as that of any ancient Oriental despotism.
In the grand strategy which unfolded during the 19th Century they were employed for a double purpose, and with skill were used to achieve ends, so contradictory, that their simultaneous accomplishment must have been held impossible, before it came about, by any rational observer. In Russia itself they were used, as a mass, to wreck emancipation (for there would have been no hope of reclaiming the emancipated Jews of Western Europe if these had seen that the Eastern Jews, too, were becoming emancipated). To the outer world they were simultaneously depicted, even while they blocked the process of emancipation in Russia, as being the victims of a cruel, �antisemitic� persecution which wantonly denied them emancipation!
Given the control of modern media of mass-propaganda and mass-suggestion it is possible to impress on the mind of the multitude these false images of what is happening elsewhere, and under the spell of such false notions to incite them into war itself. During the last century the politicians of the West began habitually to declaim against the persecution of the Jews in Russia, while those Jews, under a rigorous leadership, were being prompted to destroy emancipation by every conceivable means.
Lest the reader doubt, I must add that the picture here given is historically authentic, and is confirmed by the Judaist authorities. Among others Dr. Kastein says, �The great majority of Jews offered bitter passive resistance to all �attempts at amelioration.�� However, this resistance was not simply �passive� but also took lethal forms. Dr. Chaim Weizmann is probably the best authority on this period, and his work will be extensively cited in what follows. The ghettoized Ashkenazim (both in their Communist and their Zionist organizations) were inspired to obstruct emancipation by every possible device (including assassination in the last resort) while the story of their persecution was hammered, as an intimidatory warning, into the consciousness of the Western Jews and, as a rightful claim for succour, into that of the Christian West.
The Gentile politicians of the West presented these fictions to their peoples as truth, for they had found that powerful Jews, in all countries, were able to assist parties favoured by them with money, press support and votes; the return they required was support for the cause of the �persecuted� Jews in Russia and for the �return� to Palestine. In effect this meant that politicians who sought these favours had to subordinate national interest to two causes ultimately destructive of all nation-states: the revolution and the ambition to acquire territory for the dominant race. This was the process by means of which, as Disraeli said in Lothair (1870) �democracy has degraded statesmen into politicians.� In this way also that state of the mass-mind began to take shape which would not brook any confutation, no matter how fully proven, of the legend of a permanent Jewish persecution and of a disease endemic in Gentile man (an epidemic at that time in Russia called �antisemitism�). When it was dangerous to believe that the world was round, the multitude vocally agreed that it was flat; this condition was reproduced, in respect of Talmudic Judaism�s propaganda, in the 19th century, with the results which have been seen in this one.
The Western Jews were much less responsive than the Western politicians to these two currents from the East. These original Jews, in whom the Sephardic tradition and strain continued, were moving towards integration, or at least towards an involvement, with diminishing frictions, in mankind. They intuitively feared the growing pressure from Russia and, recalling the unhappy end of the long, prosperous centuries in Spain, were filled with foreboding by the thought of its possible consequences. I recall, from my own time in Europe, how the Western Jews distrusted and feared these Eastern Jews, in whom they saw the spectral threat of an enforced return to the ghettoes and to rabbinical absolutism. The German Jew then was wont to refer to �diese Ostjuden� (these Eastern Jews!) with aversion; the Eastern Jew for his part, when after the first world war he made his way from Russia and Poland into Germany, spoke with contempt of the settled Jews there as �diese Berliner� (these Berliners!).
The rabbinical directorate of Jewry, in its Eastern fastnesses, set out to use these Judaized Tartars from Russia against the emancipated Jews of the West and against the West itself. The secretive life of Jewry has made the counting of Jewish heads impossible at all periods. This lack of any trustworthy figures of Jewish populations enabled the ruling sect a century ago to begin, and in our day almost to complete, an astonishing biological operation: they have transformed nearly all Jews into Ashkenazim!
At the end of the 18th century the Jews known to the West were the Sephardim, who inherited at least a tenuous tradition, a frail thread leading back through Spain to Africa, and fading then into a legend of Canaanitish origins. By the middle of the present century these Jews were declared by the elders of Jewry to have become almost extinct! A report presented to the Second World Sephardic Conference held in New York in 1954 stated that the Jewish world population was 11,763,491; that only 1,744,883 (or 15 percent) of these Jews were Sephardim; and that merely 52,000 of these Sephardim lived in Europe (which formerly knew only Sephardic Jews) and the entire Western Hemisphere.
Normal processes of birth and death could not have worked this magic. Evidently the Sephardim, like the ten tribes of Israel nearly three thousand years ago, have been declared to have �vanished� because they �ceased to believe that they had a destiny apart from their neighbours.� The Ashkenazim have been awarded the inheritance of Judah, �an order of existence fundamentally different from that of the people about … no process of assimilation to others … absolute differentiation�; and nearly all Jews have now been declared to be Ashkenazim! Thus the elders of Judaism twice have expunged masses by strokes of the pen. The Sephardim have been excommunicated for the same reason as the Israelites, but obviously they live on in truth, some integrated in mankind, some segregated in original Judaism.
The identification of the Eastern Jews with the world-revolution, a century ago, cannot have come about by chance or by individual leanings, for they were despotically ruled. The regime of the rabbis in the East was nearly absolute and the ghettoized communities obeyed their commands, as God-empowered lawgivers and magistrates, in every act of daily life. During the 1930�s, when I saw a good deal of such Eastern Jewish communities, in Poland and Ruthenia, they still lived a life of seclusion, unimaginable to the Western mind until it was beheld. A mass move of these Eastern Jews into the revolutionary camp (or any other camp) could not have occurred without rabbinical guidance, for the penalties of disobedience, in those Talmudic confines, were dire (I have quoted the Jewish authority who testifies that the rabbis sometimes encouraged lynching if local circumstances disabled them from openly pronouncing the death penalty prescribed by the Law.)[fn]
[fn text: This rabbinical administration of the Judaic Law within Jewish communities continues today in America, England and other Western countries. In 1955 a Jewish merchant of Leeds, in England, came under Jewish suspicion of having allowed some of 223 old British tanks, disposed of by him, to reach Egypt, a neighbour of the Zionist state. No complaint was raised in respect of their sale to other countries, and the transaction, whatever their destination, was legal under British law. The alleged Egyptian sale, alone, was brought before a Jewish court, the president of which stated in the British Press that if the man were cleared, the court�s findings �will be accepted without question by the Jewish community,� but if he were not �we have our ways as a community of dealing with a transgressor.�
The word �transgressor� relates to the Judaic rabbinical law, so that this was a public intimation that a man found to have �transgressed� that law would be punished, without regard to his innocence or guilt under the law of the country of which he was a citizen.
In this case the action taken cuts across State policy at its highest levels, those of foreign policy and national defence: for foreign policy and national defence cannot be conducted in the national interest if sections of the community are able to nullify governmental policy by dictating the choice of foreign countries to which arms may be sold, and punishing �transgressors.� This case, however, was exceptional only in the publicity it received. As to that, as far as I was able to judge it aroused no great public interest or feeling, or if it did, this was not allowed to find expression in the newspapers. This was an example of the extent to which public discussion or criticism of any action taken by the ruling powers of Jewry had been silenced in the West by 1955.]
Therefore the mass move into the revolutionary camp must be regarded as one of high policy, directed after full consideration by that Jewish government which was transferred to Poland after the expulsion from Spain and sank from the sight of men at the dissection of Poland in 1772. Contemplated in that historical perspective, the threefold purposes of the grand design become clear, and events have demonstrated them. First, through revolution the process of emancipation (and therewith of Jewish assimilation in the West) might be reversed and the supremacy of the ruling sect in Jewry maintained. Second, through revolution vengeance might be taken on Christendom for the expulsion from Spain, or perhaps for the existence of Christendom (for that is the affront to which the Talmud is in effect the answer). Third, revolution would promote the fulfilment of The Law, which ordained the ruination of the heathen and the triumph of the Chosen People, or at any rate of the sect which used that beguiling term.
An ambition which perhaps was not hugely foolish among Near Eastern tribes and in the small space of the known world in 500 BC, thus became the megalomaniac one of our global era, which is witnessing an attempt to impose an ancient tribal law, born in the petty feuds of little ancient lands, upon the world. The Gentile is apt to imagine that The Law which governs this undertaking is that which he can find in the Torah, or Old Testament, which he shares with the Jew, but this is not true. The Old Testament contains a lofty law of righteousness and neighbourly behaviour and inspired glimpses of the universal �house of prayer of all peoples.� This Law was rejected by Judah, and the Torah includes the interpolations and cancellations which nullify it; but at any rate it contains both; it is two books, and any man may choose the one that seems to him to be the word of God. In fact that is what Christianity did; it took from the Old Testament, and applied to itself, those parts of the Torah which have a universal application, and it ignored the Levitical insertions which voided the moral commandments.
But the Judaic Law under which the Eastern rabbinate directed Eastern Jews into the revolutionary camp is that of the Talmud, of which �the modern Jew is the product� (Mr. Rodkinson, previously cited). The Talmud contains no lofty law of righteousness applicable to all men, but sets up the creed of Moloch, shorn of the universal applications; it is one book, not two. It is the uncompromising response to Christianity: �the precepts of justice, of equity, or charity towards one�s neighbour, are not only not applicable with regard to the Christian, but constitute a crime in anyone who would act differently. The Talmud expressly forbids one to save a non-Jew from death … to restore lost goods, etc. to him, to have pity on him� (the former Rabbi Drach, already quoted). This was The Law of the Slavic Ashkenazim in their ghettoes; the Ashkenazim, under stern direction, became the engineers of the world-revolution; and according to the Judaic authorities the Ashkenazim are now �the Jews,� or 85 percent of them.
Thus a formidable, secret sect, in parts of Russia little known to the outer world, trained a compact mass of human beings for an onslaught on the nation-states of Christendom and the West, and in the 19th century began to unleash the force which it had generated. For the next hundred and fifty years (until the present day) the revolutionary force worked with spreading effect to disrupt the West, always following the plan originally disclosed in Weishaupt�s papers, and �men of Jewish race� were constantly found at the head of it. The results have shown: Europe, once a land-mass of prosperous and virile nation-states, is now a place of bewildered peoples who struggle to make their way out of the new Dark Age and into the light again. The effects have spread far beyond Europe; Disraeli�s �destructive principle� today beats on the doors of all the world. Possibly another hundred years must pass before the force let loose expends itself and the Ashkenazim (like the Sephardim before them) find the pull of mankind too strong for them, so that the Cabalist�s dream of world dominion fades.
Under The Law this destruction was not an end in itself; it was a means to the end laid down in The Law. The extirpation of nation-states was to be the essential prelude to the establishment of the triumphant nation-State, that of the chosen people in their promised land. Thus, in the middle of the last century, a second force also was brought into being in those same Eastern, Talmudic-ruled areas where the world-revolution received its shape and impetus.
This was Zionism, the force that was set in movement to achieve �the return� and lay the foundations of the supreme Nation-State in Palestine. This, the force of domination, at every stage in the process of the last hundred years kept step with the force of revolution, and neither could have achieved what it did achieve without the other. The achievement is clear: the �return� has been accomplished and the nation-state of the chosen people has been founded; simultaneously the nation-states of other peoples, those breeds outside The Law, have been reduced or extinguished. The dominant-force corrupted the governments of these states at the top level; the revolutionary-force eroded their foundations at the bottom level.
Dr. Kastein, having affirmed that the Jewish government (the �centre,� with its unbroken history of more than two thousand years) �ceased to exist� after the dissection of Poland in 1772, records that a hundred years later �a Jewish international� was in being. He evidently meant that the Jewish government of Jews had given way to a Jewish government of governments, and this is evidently the truth of our time.
Disraeli spoke of �a network� of revolutionary organizations which covered the earth like a system of railroads; it is the perfect description of the destructive mechanism which was constructed. To achieve the greater purpose there had to be another network at the top, and although Disraeli did not use the word in that case, he alluded to it when he said, �The world is governed by very different personages from what is imagined by those who are not behind the scenes.� This is presumably �the Jewish international� of which Dr. Kastein speaks, a league of powerful and wealthy men at the top, under whose authority kings and princes, first, and republican presidents and politicians, next, equally found themselves.
These two machines worked in synchronization, each promoting the aim of the other. In their dealings with the masses, the Gentile rulers were forced by the threat of revolution from below to yield ever more authority, until they fell; in their dealings with foreign countries, and in the wars to which these led, they were constrained by the power of the purse to support the plan of the symbolic �return� to Palestine. The Gentile often asks why men of wealth should promote revolution. Disraeli put the same question, in order to give the answer: they wish to destroy Christianity. He knew precisely what he meant; to the Gentile the answer may be made more comprehensible by saying that they obey the Talmudic Law, which requires the destruction of heathen nation-states as the prelude to the triumphant �return.�
Thus the story of the emergence of Zionism from the ghettoes of Russia and of the delicate interplay between the two forces, the one coiling itself round the rulers of the West and the other undermining the structure of the nation-states, forms the next chapter of the controversy of Zion.