By Douglas Reed
From The Controversy of Zion
The Talmudic
government set out to prepare its second encounter with the West from a new
headquarters, planted among an Asiatic people, the Khazars, converted to
Jehovah worship many centuries before. The ruling sect was thenceforward to
operate through this different body of people; they were wild folk who had not
known the cautionary experience in Spain.
In 1951 a New York publisher who
contemplated issuing one of the present writer’s books was strongly advised not
to do this by the head of a Jewish political bureau, and was told, “Mr. Reed
invented the Khazars”.
However, the Judaist
authorities agree about their existence and conversion, and the
historical atlases show the development of the Khazar kingdom, which at its
greatest extent reached from the Black Sea to the Caspian (around 600 AD).
They are described as a Tartar
or Turco-Mongolian people and the Jewish Encyclopaedia says
that their chagan, or chieftain, “with his grandees and a large number of his
heathen people embraced Judaism, probably about 679 AD”.
The fact is attested by
correspondence between Hasdai ibn Shapnet, Foreign Minister to Abdel Rahman,
Sultan of Cordova, and King Joseph of the Khazars, exchanged about 960 AD.
The Jewish Encyclopaedia says
that the Judaist scholars had no doubts as to the genuineness
of this correspondence, in which the word Ashkenazi first
occurs as denoting this sharply-outlined, hitherto unknown group of “Eastern
Jews” and as indicating Slav associations.
This community of Turco-Mongolian
Ashkenazim, then, was distinct in every element save that of the creed from the
Jews previously known to the Western world, the Sephardim.
The hold of the Talmudic government,
in the centuries that followed, became looser over the scattered communities of
the West; but it ruled this new compact community in the East with a rod of
iron.
The Jew of Semitic physiognomy
became ever rarer (today the typical countenance of the Jew has Mongolian
traits, as is natural).
No Gentile will ever know why this
one mass-conversion of a numerous “heathen” people to Talmudic Judaism was
permitted, thirteen hundred years ago. Was it chance, or were these elders able
to foresee every mortal possibility?
At all events, when the Sephardim
were scattered and the destructive idea received, in Spain, its sharpest
setback, this reserve force lay ready to hand and for the purpose of the
destructive mission it was the best possible material.
Long before their conversion to
Judaism the Khazars were hostile to the immigrant Russ from the north who
eventually conquered them, established the Russian monarchy and accepted
Christianity.
When the Khazars became converted
the Talmud was complete, and after the collapse of their kingdom (in about 1000
AD) they remained the political subjects of the Talmudic government, all their
resistance to Russia being governed by the Talmudic, anti-Christian Law.
Thereafter they moved about in
Russia, particularly to Kieff (the traditional “holy city” of Russian Christianity),
elsewhere in the Ukraine, and to Poland and Lithuania.
Though they had no Judahite blood,
they became under this Talmudic direction the typical nation-within-the-nation
in Russia. The areas where they congregated, under Talmudic direction, became
the centres of that anti-Russian revolution which was to become “the
world revolution”; in these parts, and through these people, new instruments of
destruction were forged, specifically for the destruction of Christianity and
the West.
These savage people from the inmost
recesses of Asia lived within the Talmud like any Babylonian or Cordovan Jew
and for centuries “observed the Law” in order that they might “return” to a
“promised land” of which their ancestors probably never heard, there to rule the
world.
In the Twentieth Century, when the
politicians of the West were all agog with this project of the return, none of
them had ever heard of the Khazars. Only the Arabs, whose lives and lands were
directly at stake, knew of them, and vainly tried to inform the Peace
Conference of 1919 and the United Nations in 1947.
After 1500, therefore, the Jews fell
into two distinct groups: the scattered communities of the West, who were
Sephardic in origin, and this closely corralled mass of Talmudic, Slav “Jews”
in the East.
Time had to show if the Talmudic
centre would be able to make out of the Ashkenazim a destructive force as
potent in the future as the earlier one in the past, and whether it could keep
its hold over the communities in the West, with their different tradition
and their memory of the Iberian expulsion.
About the year 1500, then, the
Talmudic government moved from Spain to Poland, establishing itself among a
body of “Jews” hitherto unknown to the West and relaxing its hold on the
Sephardic Jews, who began to dwindle in numbers and to disintegrate as a
cohesive force (in the judgment of the Judaic elders).
Only about 450 years separate that
event and that point in time from our present day, when the effects of the
removal of the Talmudists to Poland have shown themselves, and have answered
the two questions raised in the last paragraph.
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