By Douglas Reed
From The Controversy of
Zion (1952)
This autonomous Talmudic government was called the
Kahal. In its own territory the Kahal was a fully-empowered government, under
Polish suzerainty. It had independent authority of taxation in the ghettoes and
communities, being responsible for payment of a global sum to the Polish
government. It passed laws regulating every action and transaction between man
and man and had power to try, judge, convict or acquit.
This power only
nominally stopped short of capital punishment: Professor Salo Baron
says,
In Poland,
where the Jewish court had no right to inflict capital punishment, lynching,
as an extra-legal preventive, was encouraged by rabbinical authorities such as
Solomon Luria”.
(This quotation reveals the
inner meaning of Dr. Kastein’s frequent, but cautious, allusions to “iron
discipline”, “inexorable discipline”, “discipline rigid to the point of
deadliness”, and the like).
In effect, a Jewish state,
Talmud-ruled, was recreated on the soil of Poland.
As Dr. Kastein says,
Such
was the constitution of the Jewish state, planted on foreign
soil, hemmed in by a wall of foreign laws, with a structure partly self-chosen
and partly forced upon it … It had its own Jewish law, its own
priesthood, its own schools, and its own social institutions, and its own
representatives in the Polish government … in fact, it possessed all the
elements which go to form a state”.
The achievement of this status
was due “in no small measure to the co-operation of the Polish Government”.
Then, in 1772, Poland was
partitioned and this great community of “Eastern Jews”, organized as a
state-within-the-state, was divided by national boundaries, most of it coming
under Russian rule. At that point, for the first time in more than 2500 years
and less than two hundred years before our own day, the “centre” of Jewish
government disappears from sight. Up to 1772 there had always been one: in
Poland, Spain, Babylonia, Galilee, Judea, Babylon and Judah.
Dr. Kastein says that “the
centre ceased to exist”. The suggestion is that the centralized control of
Jewry at that moment ended, but the length and strength of its earlier
survival, and the significant events of the ensuing century, confute that. In a
later passage Dr. Kastein himself reveals the truth, when he jubilantly records
that in the Nineteenth Century “a Jewish international took shape”.
Clearly “the centre”
continued, but from 1772 in secret. The reason for the withdrawal into
concealment may be deduced from the shape of later events. The century which
followed was that of the revolutionary conspiracy, Communist and Zionist,
culminating in the open appearance of these two movements, which have dominated
the present century.
The Talmudic “centre” was also
the centre of this conspiracy. Had it remained in the open the source of
conspiracy would have been visible, and the identification of the Talmudic,
Eastern Jews with it obvious.
In the event this only became
clear when the revolution of 1917 produced an almost all-Jewish government in
Russia; and by that time power over governments in the West was so great that
the nature of this new regime was little discussed, a virtual law of heresy
having come into force there.
Had the visible institution
continued, the masses of the West would in time have become aware that the
Talmudic government of Jewry, though it led the clamour for “emancipation”,
was also organizing a revolution to destroy all that the peoples might gain
from this emancipation.
The Russians, among whom this
largest single community of Jews at that time dwelt, knew what had happened.
Dr. Kastein says,
The Russians
wondered what could possibly be the reason why the Jews did not amalgamate with
the rest of the population, and came to the conclusion that in their
secret Kahals they possessed a strong reserve, and that a
‘World Kahal’ existed”.
Dr. Kastein later confirms
what the Russians believed, by his own allusion to the “Jewish
international” of the Nineteenth Century.
In other words, the
“government” continued, but in concealment, and probably in the different form
suggested by Dr. Kastein’s word “international”.
The strong presumption is that
the “centre” today is not located in any one country and that, although its
main seat of power is evidently in the United States, it now takes the form of
a directorate distributed among the nations and working in unison, over the
heads of governments and peoples.
The Russians, who at the time
of the disappearance of “the centre” from public view were better informed than
any others about this matter, have been proved right.
The manner in which this
international directorate gains and wields its power over Gentile governments
is no longer quite mysterious; enough authentic, published information has
come out of these last fifty years to explain that, as this book will later
show.
The mystery of its agelong
hold over “Jews” is more difficult to penetrate. How has a sect been able to
keep people, distributed around the globe, in the clutch of a primitive
tribalism during twenty-five centuries?
No comments:
Post a Comment