opihikaobob
17th April 2013, 23:02
I think that a clearer understanding of Judaism and how it has come to be what it is, will benefit all of us .
http://www.controversyofzion.info/
The Controversy of
Zion
"An event has happened, upon which it is difficult to speak and impossible to be
silent"Edmund Burke, 1789.
THE AUTHOR Douglas Lancelot Reed (1995 – 1976)
By Ivor Benson
The Author: In Europe during the years immediately before and after World War II the name of
Douglas Reed was on everyone's lips; his books were being sold by scores of thousand, and he was known
with intimate familiarity throughout the English-speaking world by a vast army of readers and admirers.
Former London Times correspondent in Central Europe, he had won great fame with books like Insanity Fair,
Disgrace Abounding, Lest We Regret, Somewhere South of Suez, Far and Wide and several others, each amplifying a
hundredfold the scope available to him as one of the world's leading foreign correspondents.
The disappearance into almost total oblivion of Douglas Reed and all his works was a change that
could not have been wrought by time alone; indeed, the correctness of his interpretation of the unfolding
history of the times found some confirmation in what happened to him when at the height of his powers.
Below are brief excerpts from a few of the chapters in this monumental work of Douglass Reed
Chapter 7
THE TRANSLATION OF THE LAW
The most important event (as it proved) of the next four hundred years was the first translation of the
Judaic scriptures (later to become known as the Old Testament) into a foreign tongue, Greek. This enabled,
and still enables, "the heathen" to become partially acquainted with the Law that ordained their own
enslavement and destruction and the supremacy of Judah. Save for this translation the nature of literal
Judaism must have remained a matter of surmise, whereas the translation made it appear to be one of
evidence and proof.
For that reason it is at first sight surprising that the translation was ever made (as tradition says, by
seventy-two Jewish scholars at Alexandria between 275 and 150 BC.) Dr. Kastein explains that it was
undertaken "with a definite object in view, that of making it comprehensible to the Greeks; this led to the
distortion and twisting of words, changes of meaning, and the frequent substitution of general terms and ideas for those that were
purely local and national".
Dr. Kastein's words in this instance are carelessly chosen if they were intended to disguise what
occurred: a matter is not made "comprehensible" to others by distorting and twisting it, changing its meaning,
and substituting ambiguous terms for precise ones. Moreover, so learned a Judaic scholar must have known
what the Jewish Encyclopaedia records, that the later Talmud even "prohibited the teaching to a Gentile of the
Torah, anyone so teaching 'deserving death'." Indeed, the Talmud saw such danger in the acquirement by the
heathen of knowledge of the Law that it set up the oral Torah as the last repository of Jehovah's secrets, safe
from any Gentile eye.
Chapter 17
THE DESTRUCTIVE MISSION
The study of hundreds of volumes, during many years, gradually brought realization that the essential
truth of the story of Zion is all summed-up in Mr. Maurice Samuel's twenty-one words: "We Jews, the
destroyers, will remain the destroyer forever . . . nothing that the Gentiles will do will meet our needs and
demands".
At first hearing they sound vainglorious or neurotic, but increasing knowledge of the subject shows
them to be honestly meant and carefully chosen. They mean that a man who is born and continues a Jew
acquires a destructive mission which he cannot elude. If he deviates from this "Law" he is not a good Jew, in
the eyes of the elders; if he wishes or is compelled to be a good Jew, he must conform to it.
This is the reason why the part played by those who directed "the Jews" in history was bound to be a
destructive one; and in our generation of the Twentieth Century the destructive mission has attained its
greatest force, with results which cannot even yet be fully foreseen.
This is not an opinion of the present writer. Zionist scribes, apostate rabbis and Gentile historians agree
about the destructive purpose; it is not in dispute among serious students and is probably the only point on
which agreement is unanimous.
All history is presented to the Jew in these terms: that destruction is the condition of the fulfilment of
the Judaic Law and of the ultimate Jewish triumph.
"All history" means different things to the Jew and the Gentile. To the Gentile it means,
approximately, the annals of the Christian era and any that extend further back before they begin to fade into
legend and myth.
To the Jew it means the record of events given in the Torah-Talmud and the rabbinical sermons, and
this reaches back to 3760 BC., the exact date of the Creation. The Law and "history" are the same, and there
is only Jewish history; this narrative unfolds itself before his eyes exclusively as a tale of destructive
achievement and of Jewish vengeance, in the present time as three thousand or more years ago.
By this method of portrayal the whole picture of other nations' lives collapses into almost nothing, like
the bamboo-and-paper framework of a Chinese lantern. It is salutary for the Gentile to contemplate his
world, past and present, through these eyes and to find that what he always thought to be significant, worthy
of pride, or shameful, does not even exist, save as a blurred background to the story of Zion. It is like looking
at himself through the wrong end of a telescope with one eye and at Judah through a magnifying glass with
the other.
To the literal Jew the world is still flat and Judah, its inheritant, is the centre of the universe. The ruling
sect has been able, in great measure, to impose this theory of life on the great nations of the West, as it
originally inflicted The Law on the Judahites themselves.
Chapter 13
THE FENCE AROUND THE LAW
The story of Zion, from its start, falls into five distinct phases: those of the Levites, the Pharisees, the
Talmudists, the "emancipation" interlude and the Zionists. This narrative has now reached the third phase.
The Levitical phase was that of isolated Judah, the Babylonian "captivity" and "return", and the
production and enforcement of "the Mosaic Law". The Pharisaic phase, which followed and roughly
coincided with the Roman overlordship of the province of Judea, ended with the second destruction of
Jerusalem, the dispersion of the last Judeans, the Pharisaic supremacy and the withdrawal of the
"government" to its new "centre" at Jamnia.
The third, Talmudic phase was much the longest for it lasted seventeen centuries, from 70 AD to
about 1800 AD. During this period the Jews entered the West and the "government", from a succession of
"centres", worked tirelessly to keep the dispersed nation under its control, subject to "the Law", and separate
from other peoples.
As this was also the period of Western civilization and of the rise of Christianity, it was inevitable that
Christendom specifically (and not merely the generic "heathen", or "strangers", or "other gods") should
become the chief target of the Law's destructive commands.
APPENDIX
"After the lifetime of Jesus the Old Testament, with the New Testament, was translated into Latin by
Saint Jerome, when both came to be regarded by the Church as of equal divine authority and as sections of
one Book."
A modern encyclopaedia.
THE TORAH
"And the Lord spake unto me, saying. . . This day will I begin to put the dread of thee and the fear of
thee upon the nations that are under the whole heaven, who shall hear report of thee, and shall tremble, and
be in anguish because of thee . . . And the Lord commanded me at that time to teach you statutes and
judgments, that ye might do them in the land whither ye go over to possess it . . . And because he loved thy
fathers, therefore he chose their seed after them. . . to drive out nations from before thee greater and mightier
than thou art, to bring thee in, to give thee their land for an inheritance . . . And when the Lord thy God shall
deliver them before thee, thou shalt smite them, and utterly destroy them; thou shalt make no covenant with
them, nor show mercy unto them; neither shalt thou make marriages with them. . . ye shall destroy their altars
and break down their images. . . For thou art an holy people unto the Lord thy God; the Lord thy God hath
chosen thee to be a peculiar people unto himself, above all people that are upon the face of the earth . . . And
thou shalt consume all the people which the Lord thy God shall deliver thee; thine eye shall have no pity
upon them. . . But the Lord thy God shall deliver them unto thee, and shall destroy them with a mighty
destruction until they be destroyed . . . He shall deliver their kings into thine hand, and thou shalt destroy
their name from under heaven, there shall no man be able to stand before thee, until thou have destroyed
them . . . Every place whereon the soles of your feet shall tread shall be yours. . . even unto the uttermost sea
shall your coast be . . . Of the cities of these people, which the Lord thy God doth give thee for an
inheritance, thou shall save nothing alive that breatheth . . . thou shalt lend unto many nations and thou shalt
not borrow . . . Ye shall utterly destroy all the places wherein the nations which ye shall possess served their
gods. . ."
Deuteronomy.
— 379 —
THE NEW TESTAMENT
"Blessed are the peacemakers; for they shall be called the children of God. . . I am not come to
destroy" (the law or the prophets) "but to fulfil . . . Ye have heard that it hath been said, Thou shalt love thy
neighbour, and hate thine enemy. But I say unto you, Love your enemies. . . He taught them as one having
authority, and not as the scribes . . . Lay not up for yourselves treasure on earth . . . what is a man profited if
he shall gain the whole world, and lose his own soul? Thou shalt love the Lord thy God. . . this is the first and
great commandment; and the second is like unto it, Thou shalt love thy neighbour as thyself. On these two
commandments hang all the law and the prophets. . . One is your Master, even Christ, and all ye are brethren.
. . Let brotherly love continue . . . Whosoever shall exalt himself shall be abased . . . Woe unto you, scribes
and Pharisees . . . ye are the children of them which killed the prophets . . . This gospel of the kingdom shall
be preached in all the world for a witness unto all nations . . . Forgive them, for they know not what they do .
http://www.controversyofzion.info/
The Controversy of
Zion
"An event has happened, upon which it is difficult to speak and impossible to be
silent"Edmund Burke, 1789.
THE AUTHOR Douglas Lancelot Reed (1995 – 1976)
By Ivor Benson
The Author: In Europe during the years immediately before and after World War II the name of
Douglas Reed was on everyone's lips; his books were being sold by scores of thousand, and he was known
with intimate familiarity throughout the English-speaking world by a vast army of readers and admirers.
Former London Times correspondent in Central Europe, he had won great fame with books like Insanity Fair,
Disgrace Abounding, Lest We Regret, Somewhere South of Suez, Far and Wide and several others, each amplifying a
hundredfold the scope available to him as one of the world's leading foreign correspondents.
The disappearance into almost total oblivion of Douglas Reed and all his works was a change that
could not have been wrought by time alone; indeed, the correctness of his interpretation of the unfolding
history of the times found some confirmation in what happened to him when at the height of his powers.
Below are brief excerpts from a few of the chapters in this monumental work of Douglass Reed
Chapter 7
THE TRANSLATION OF THE LAW
The most important event (as it proved) of the next four hundred years was the first translation of the
Judaic scriptures (later to become known as the Old Testament) into a foreign tongue, Greek. This enabled,
and still enables, "the heathen" to become partially acquainted with the Law that ordained their own
enslavement and destruction and the supremacy of Judah. Save for this translation the nature of literal
Judaism must have remained a matter of surmise, whereas the translation made it appear to be one of
evidence and proof.
For that reason it is at first sight surprising that the translation was ever made (as tradition says, by
seventy-two Jewish scholars at Alexandria between 275 and 150 BC.) Dr. Kastein explains that it was
undertaken "with a definite object in view, that of making it comprehensible to the Greeks; this led to the
distortion and twisting of words, changes of meaning, and the frequent substitution of general terms and ideas for those that were
purely local and national".
Dr. Kastein's words in this instance are carelessly chosen if they were intended to disguise what
occurred: a matter is not made "comprehensible" to others by distorting and twisting it, changing its meaning,
and substituting ambiguous terms for precise ones. Moreover, so learned a Judaic scholar must have known
what the Jewish Encyclopaedia records, that the later Talmud even "prohibited the teaching to a Gentile of the
Torah, anyone so teaching 'deserving death'." Indeed, the Talmud saw such danger in the acquirement by the
heathen of knowledge of the Law that it set up the oral Torah as the last repository of Jehovah's secrets, safe
from any Gentile eye.
Chapter 17
THE DESTRUCTIVE MISSION
The study of hundreds of volumes, during many years, gradually brought realization that the essential
truth of the story of Zion is all summed-up in Mr. Maurice Samuel's twenty-one words: "We Jews, the
destroyers, will remain the destroyer forever . . . nothing that the Gentiles will do will meet our needs and
demands".
At first hearing they sound vainglorious or neurotic, but increasing knowledge of the subject shows
them to be honestly meant and carefully chosen. They mean that a man who is born and continues a Jew
acquires a destructive mission which he cannot elude. If he deviates from this "Law" he is not a good Jew, in
the eyes of the elders; if he wishes or is compelled to be a good Jew, he must conform to it.
This is the reason why the part played by those who directed "the Jews" in history was bound to be a
destructive one; and in our generation of the Twentieth Century the destructive mission has attained its
greatest force, with results which cannot even yet be fully foreseen.
This is not an opinion of the present writer. Zionist scribes, apostate rabbis and Gentile historians agree
about the destructive purpose; it is not in dispute among serious students and is probably the only point on
which agreement is unanimous.
All history is presented to the Jew in these terms: that destruction is the condition of the fulfilment of
the Judaic Law and of the ultimate Jewish triumph.
"All history" means different things to the Jew and the Gentile. To the Gentile it means,
approximately, the annals of the Christian era and any that extend further back before they begin to fade into
legend and myth.
To the Jew it means the record of events given in the Torah-Talmud and the rabbinical sermons, and
this reaches back to 3760 BC., the exact date of the Creation. The Law and "history" are the same, and there
is only Jewish history; this narrative unfolds itself before his eyes exclusively as a tale of destructive
achievement and of Jewish vengeance, in the present time as three thousand or more years ago.
By this method of portrayal the whole picture of other nations' lives collapses into almost nothing, like
the bamboo-and-paper framework of a Chinese lantern. It is salutary for the Gentile to contemplate his
world, past and present, through these eyes and to find that what he always thought to be significant, worthy
of pride, or shameful, does not even exist, save as a blurred background to the story of Zion. It is like looking
at himself through the wrong end of a telescope with one eye and at Judah through a magnifying glass with
the other.
To the literal Jew the world is still flat and Judah, its inheritant, is the centre of the universe. The ruling
sect has been able, in great measure, to impose this theory of life on the great nations of the West, as it
originally inflicted The Law on the Judahites themselves.
Chapter 13
THE FENCE AROUND THE LAW
The story of Zion, from its start, falls into five distinct phases: those of the Levites, the Pharisees, the
Talmudists, the "emancipation" interlude and the Zionists. This narrative has now reached the third phase.
The Levitical phase was that of isolated Judah, the Babylonian "captivity" and "return", and the
production and enforcement of "the Mosaic Law". The Pharisaic phase, which followed and roughly
coincided with the Roman overlordship of the province of Judea, ended with the second destruction of
Jerusalem, the dispersion of the last Judeans, the Pharisaic supremacy and the withdrawal of the
"government" to its new "centre" at Jamnia.
The third, Talmudic phase was much the longest for it lasted seventeen centuries, from 70 AD to
about 1800 AD. During this period the Jews entered the West and the "government", from a succession of
"centres", worked tirelessly to keep the dispersed nation under its control, subject to "the Law", and separate
from other peoples.
As this was also the period of Western civilization and of the rise of Christianity, it was inevitable that
Christendom specifically (and not merely the generic "heathen", or "strangers", or "other gods") should
become the chief target of the Law's destructive commands.
APPENDIX
"After the lifetime of Jesus the Old Testament, with the New Testament, was translated into Latin by
Saint Jerome, when both came to be regarded by the Church as of equal divine authority and as sections of
one Book."
A modern encyclopaedia.
THE TORAH
"And the Lord spake unto me, saying. . . This day will I begin to put the dread of thee and the fear of
thee upon the nations that are under the whole heaven, who shall hear report of thee, and shall tremble, and
be in anguish because of thee . . . And the Lord commanded me at that time to teach you statutes and
judgments, that ye might do them in the land whither ye go over to possess it . . . And because he loved thy
fathers, therefore he chose their seed after them. . . to drive out nations from before thee greater and mightier
than thou art, to bring thee in, to give thee their land for an inheritance . . . And when the Lord thy God shall
deliver them before thee, thou shalt smite them, and utterly destroy them; thou shalt make no covenant with
them, nor show mercy unto them; neither shalt thou make marriages with them. . . ye shall destroy their altars
and break down their images. . . For thou art an holy people unto the Lord thy God; the Lord thy God hath
chosen thee to be a peculiar people unto himself, above all people that are upon the face of the earth . . . And
thou shalt consume all the people which the Lord thy God shall deliver thee; thine eye shall have no pity
upon them. . . But the Lord thy God shall deliver them unto thee, and shall destroy them with a mighty
destruction until they be destroyed . . . He shall deliver their kings into thine hand, and thou shalt destroy
their name from under heaven, there shall no man be able to stand before thee, until thou have destroyed
them . . . Every place whereon the soles of your feet shall tread shall be yours. . . even unto the uttermost sea
shall your coast be . . . Of the cities of these people, which the Lord thy God doth give thee for an
inheritance, thou shall save nothing alive that breatheth . . . thou shalt lend unto many nations and thou shalt
not borrow . . . Ye shall utterly destroy all the places wherein the nations which ye shall possess served their
gods. . ."
Deuteronomy.
— 379 —
THE NEW TESTAMENT
"Blessed are the peacemakers; for they shall be called the children of God. . . I am not come to
destroy" (the law or the prophets) "but to fulfil . . . Ye have heard that it hath been said, Thou shalt love thy
neighbour, and hate thine enemy. But I say unto you, Love your enemies. . . He taught them as one having
authority, and not as the scribes . . . Lay not up for yourselves treasure on earth . . . what is a man profited if
he shall gain the whole world, and lose his own soul? Thou shalt love the Lord thy God. . . this is the first and
great commandment; and the second is like unto it, Thou shalt love thy neighbour as thyself. On these two
commandments hang all the law and the prophets. . . One is your Master, even Christ, and all ye are brethren.
. . Let brotherly love continue . . . Whosoever shall exalt himself shall be abased . . . Woe unto you, scribes
and Pharisees . . . ye are the children of them which killed the prophets . . . This gospel of the kingdom shall
be preached in all the world for a witness unto all nations . . . Forgive them, for they know not what they do .