The Birth Of Communism And Zionism

[Gottslav]

THE BIRTH OF COMMUNISM AND ZIONISM
Courtesy: Excerpted from The Next World Order by Ahmad Thomson, Copyright © 1994.

Douglas Reed assesses the role of the Ashkenazim Talmudists of eastern Europe in formulating and activating "the revolutionary conspiracy, Communist and Zionist," in these words:

When Jewish direction of the world-revolution became discernible by the middle of the Nineteenth century it was directed by the Ashkenazic (Eastern, or Slavic) Jews. The Sephardhic (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 Sephardhic 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 Sephardhic 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 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 these 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 organisations) 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.

Douglas Reed concludes:

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.

Another phenomenon which was also “little discussed” - which should not be overlooked - was that during the same period there was a massive migration of Ashkenazi Jews to America. According to official statistics - quoted by the Patais - “the number of Jews in the U.S. increased from 938,000 in 1897 to four and a quarter million in 1927.”

In other words, the first wave of Sephardhic Jews to the new World that had occurred principally during the eighteenth and nineteenth centuries was followed by a second, much larger Ashkenazi Jews during the nineteenth and twentieth centuries. Just as the Ashkenazi Jews had come to dominate the Sephardic in Europe, so too in America the Ashkenazim took over, of course they worked 'with' rather than ‘against’ those Sephardhim who had already been long established in the country and had already become enormously rich and powerful. There are of course many other divisions within World Jewry due in the main to the various different interpretations as actually constitutes 'orthodox' Talmudic Judaism, and to just how much of the Law - and how closely - it is considered necessary to follow and obey, in the world we have today. As with all religions, there is a further division between those who place more emphasis on the outward form than on the inward meaning, and vice versa. Divisions such as these apply equally to both Ashkenazim and Sephardhim.

However the main division itself, between the Ashkenazim and the Sephardhim, is a unique one - simply because it does not really have a 'religious' basis, but is rather more the result, as we have seen, of a combination of ethnic, geographical and historical factors.
In time, and as their numbers increased, the Ashkenazi Jews of America became so influential that in presidential elections, it was the candidate who secured the Jewish vote who secured the presidency.

Thus, to summarise, during the first half of the present century, Communism (formulated by Karl Marx, an Ashkenazi Jew) dominated Russian politics, and Zionism (championed by Chaim Weizmann, an Ashkenazi Jew) dominated American politics. In the words of Douglas Reed, "Communism was designed to subvert the masses" while "Zionism set out to subvert rulers at the top" - and events throughout the twentieth century clearly indicate that these twin aims have been largely achieved.

Dr. Chaim Weizmann's book is the best single fount of information about the twin roots of Communism and Zionism and their convergent purpose. He was present at the birth of Zionism, he became its roving plenipotentiary, he was for forty years the darling of Western courts, presidential offices and cabinet rooms, he became the first president of the Zionist state, and he told the entire tale with astonishing candour. He shows how, in those remote Talmudic communities nearly a hundred years ago, the strategy took shape which in its consequences was to catch up, as in a vortex, all peoples of the West. Americans and Britons, Germans and Frenchmen, Italians, Poles, Scandinavians, Baits, the Balkanic peoples and all others were to be implicated. The life-blood and treasure of the West were to be spent on the promotion of these two complementary purposes like water from a running tap.

Millions, living and dead, were during two wars involved in their furtherance. Men now being born inherit a share in the final upheavals to which they must inexorably lead. The Jews shared in all that tribulation, in their small proportion to the masses affected. Dr. Weizmann's account enables today's student to see the beginnings of all this; and now this narrative reaches our own time, which receives daily shape from what then occurred.

He explains that the Jews in Russia were divided into three groups. The first group was that of the Jews who, seeking "the peace of the city", simply wanted to become peaceable Russian citizens, as the Jews of the West, in the majority, at that time were loyal German, French or other citizens. Emancipation was for this group the final aim, and it chiefly contained those Jews who, by talent, diligence and fear of Talmudic rule, had escaped from the ghettoes.

Dr. Weizmann dismisses it as small, unrepresentative and "renegade", and as it was swept away it must all disappear from this narrative, which belongs to the two other groups. By the edict of the Talmudists it has "disappeared from the face of the earth", or been excommunicated.

The remaining mass of Jews in Russia, (that is, those that lived in the ghettoes under Talmudic rule) were divided into two groups by a vertical line which split households and families, including Dr. Weizmann's own house and family. Both groups were revolutionary; that is to say, they agreed in working for the destruction of Russia. The dissension was solely on the point of Zionism. The Communist-revolutionary group held that full emancipation would be achieved when the world-revolution supplanted the nation-states everywhere. The Zionist-revolutionary group, while agreeing that world-revolution was indispensable to the process, held that full "emancipation" would only be achieved when a Jewish nation was established in a Jewish state.

Of these two groups, the Zionist one was clearly the superior in Talmudic orthodoxy, as destruction, under the Law is but a means to the end of domination, and the dominant nation is that ordained to be set up in Jerusalem. In the households, dispute was fierce. The Communists maintained that Zionism would weaken the revolution, which professed to deny "race and creed"; the Zionists contended that revolution must lead to the restoration of the chosen people, of whom race was the creed. Individual members of these households probably believed that the point in dispute was valid, but in fact it was not. Neither of these groups could have taken shape, in those sternly ruled communities, against the will of the rabbinate. If the rabbis had given out the word that Communism was "transgression" and Zionism "observance" of “the statutes and judgements”, there would have been no Communists in the ghettoes, only Zionists.

The ruling sect, looking into the future above the heads of the regimented mass, evidently saw that both groups were essential to the end in view ... From the middle of the last century the story of the revolution is that of Communism and Zionism, directed from one source and working to a convergent aim.
Dr. Weizmann gives an illuminating glimpse of this apparent dissension among the members of a conspiratorial, but divided, Jewish household where the ultimate shape of the high strategy was not seen and the issue between "revolutionary-Communism" and "revolutionary-Zionism" was fiercely argued. He quotes his mother, the Jewish matriarch, as saying contentedly that if the Communist-revolutionary son were proved right she would be happy in Russia, and if the Zionist-revolutionary one were correct, then she would be happy in Palestine. In the outcome both were by their lights proved right; after spending some years in Bolshevized Moscow she went to end her days in Zionised Palestine. That was after the two conspiracies, having grown in secrecy side by side, triumphed in the same week of 1917 ...

Such was the state of the two-headed conspiracy in Russia when Dr. Weizmann grew to manhood and began to play his part. The word "conspiracy", frequently used here, is not the author's; Dr. Weizmann candidly employs it."

In all this, the majority of Sephardhic Jews - with the notable exception of the wealthy Sephardhic bankers and industrialists played a minor role, or rather they were assigned a minor role, for the reasons that have already been stated. Just as the Israelites “ceased to exist” as far as the Levitical Judahite elite were concerned once they had become the official guardians of the Levitcal Law, so the Sephardhim have been largely ignored ever since Ashkenazi elite assumed control of Talmudic Judaism, and, Douglas Reed points out, their numbers have suddenly and inexplicably dwindled:

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 Sephardhim, 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 Sephardhic Conference held in New York in 1954 stated that the Jewish world population was 11,763,491; that only 1,744,883 (or 15 per cent) of these Jews were Sephardhim; and that merely 52000 of these Sephardhim lived in Europe (which formerly knew only Sephardhic Jews) and the entire Western Hemisphere.

Normal processes of birth and death could not have worked this magic. Evidently the Sephardhim, 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 ... 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 Sephardhim 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 Sephardhim were not, however, completely excommunicated by the Ashkenazim. In spite of their very different ethnic origins and - by the beginning of this century - social and political programmes, both-groups were and are followers of Talmudic Judaism, and, as has been already pointed out, there must have been some inter-marriage and inter-breeding between them, human nature being what it is, in spite of their general differences. Where such links were formed - even if between "renegades" whose primary aims were "emancipation" and "the peace of the city" - it must have been impossible to deny them altogether.

Furthermore, when the Zionists set about establishing their 'homeland' in Palestine in earnest, the Sephardhim had a vital role to play - not only by virtue of the fact that they were needed to swell the numbers of Jewish immigrants into the Holy Land in order to emphasise their need for such a homeland and to enable the Jews to secure and retain whatever territory in Palestine that they managed to acquire, but also because the claim that the Jews were entitled to settle there in the first place because their ancestors had once lived there clearly had far more plausibility and apparent validity if it came from as many Sephardhic Jews as possible.

Thus although the Ashkenazim have sought to minimise the numbers and importance of the Sephardhim during the present century, they also could not have done without them.