[How Organized Jewry has taken control of the US government and subverted it as part of its goal of achieving world domination — KATANA]
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Zion’s Trojan Horse
By Senator Jack B. Tenney
ZION’S TROJAN HORSE
A TENNEY REPORT
On World Zionism
By Senator Jack B. Tenney
Introduction by Col. John Beaty
Sons of Liberty P.O. Box 449
Arabi, LA 70032
Printed In the United States of America
TABLE OF CONTENTS
INTRODUCTION By Col. JOHN BEATY ………………………………. 175
THE WANDERING JEW …………………………………………………. 177
In Dispersion From the Beginning …………………………………… 177
The Chosen People ………………………………………………………… 180
THE TERRIBLE POWER OF THE PURSE ………………………. 188
Jacob Henry Schiff ………………………………………………………… 189
The Rothschilds …………………………………………………………….. 190
The Warburgs ………………………………………………………………… 192
PRELUDE TO CONQUEST ………………………………………………. 193
The World Zionist Organization ……………………………………….. 193
Toward World Government …………………………………………….. 195
THE REVOLUTIONARY PROLETARIAT ……………………………….197
The Jewish Socialist Federation of America ……………………….. 197
The Socialist International …………………………………………………. 202
The National Workmen’s Committee …………………………………. 204
JEWISH REVOLUTION ………………………………………………….. 205
“WE ARE ONE PEOPLE” ………………………………………………….. 211
“Unity of Mind and Purpose” ……………………………………………. 211
The Copenhagen Manifesto ………………………………………………. 214
THE JEWISH NATION ………………………………………………………. 215
The International Jew at Versailles …………………………………….. 215
The Versailles Treaty ………………………………………………………….. 217
Second Meeting of the American Jewish Congress ………………. 218
CONQUEST OF THE JEWISH COMMUNITIES ……………………… 219
Groundwork for World Government ……………………………………. 219
First World Jewish Conference ……………………………………………. 221
The Constituent Session of the World Jewish Congress …….. 224
Mobilization of World Jewry ……………………………………………….. 226
THE LEAGUE OF NATIONS ……………………………………………… 228
AGITATION FOR WORLD WAR II …………………………………….. 236
ANTI-GENTILISM …………………………………………………………….. 239
CHANCE OR DESIGN? ……………………………………………………… 246
By CoL. JOHN BEATY, author of
The Iron Curtain Over America
To be of major significance, a book on the current world scene must meet three requirements:
(1) It must be the work of a person who has been in an exceptional position for breaking through censorship and learning the truth;
(2) it must be full and complete and written fearlessly, with no effort to hide or gloss over the evil deeds of any faction or minority; and
(3) it must be written by one who is skilled in the writer’s art.
ZION’S TROJAN HORSE, by Jack Tenney, possesses the triple qualification.
(1) Ten years of arduous work in the California Senate as Chairman of the Committee on Un-American Activities has given Senator Tenney a great body of information on vital facts to which newspaper columnists and other political writers, and even academic historians, have no means of access. The reason is obvious. In his strategic position, Senator Tenney not only had opportunities denied to others for uncovering secret data; he even had the power to force the disclosure of much information which would under no circumstances have become known to a writer who was not in a similar position of government authority.
(2) An author’s incumbency in high office or in a strategic position does not, however, guarantee that his book is of major importance. Too many such personages have written books to throw a smoke screen over their own surrenders to political expediency or to alien pressure. Other authors have written books which purport to cover the history of the past half century or to deal with the foreign policy of the United States of America and yet, from fear of an alien minority, make no reference whatever to Middle East, Israel, Jews, Judaism, Khazars, or Zionism! These books name names, but never the names of such history-making Jews as, for example, the Rothschilds, Chaim Weizman, Samuel Untermeyer, Stephen A. Wise, and Louis D. Brandeis — much less the names of those Jews prominent in more recent times in atomic espionage; in the U. S. executive departments, especially Treasury and State; and above all, in the personal staffs of the last three Presidents of the United States.
Books that leave out such topics and such names are worse than useless. They are dangerous. They teach the reader to place the blame for the world’s perilous condition upon people of his own creed and kind, and not where it belongs — upon scheming alien manipulators. Such books present a picture as much distorted from the truth as would be presented by a history of the U. S. Revolutionary War which made no reference to taxation without representation, the Declaration of Independence, and the Continental Congress; and made no mention of Thomas Jefferson, Benjamin Franklin, John Hancock, or other men prominent at the time in influencing public opinion.
But how, the reader may ask, can one tell without reading it whether a book by a seemingly authoritative author gives a full coverage of its subject? Fortunately, there is an easy test. Consult the index of each book which has attracted your attention. Make your own comparison, and back the book of your choice. The merest glance at the index of ZION’S TROJAN HORSE will show its full and fearless coverage of all phases of its vital subject.
(3) Whatever a man’s former position of authority and however full his coverage of his subject, he cannot have maximum effectiveness unless he writes well. Senator Tenney writes with a confidence and a zeal which the reader immediately senses and shares. Imbued by the emotion of the author, the reader is swept forward through the mass of details which fill the years between Karl Marx and the present. He is both fascinated and terrified by the climactic story of the growth of two tremendous forces, Communism and Zionism, so closely related in their objectives. The reader sees with the horror which can be induced only by superb literary writing how the aims of these two forces, Communism and Zionism, are alike hostile to America as a nation and to the Christian civilization of which our nation is the finest flower. The reader shares the author’s indignation at the subtle way in which Communism and Zionism have played Christian nations against each other in bloody conflict, and is appalled at the combination of subtle infiltration, brazen bullying, and everlasting propaganda with which these two alien forces have ridden rough-shod over the world and have demanded and secured in this country rights and privileges which involve the destruction of America and the degradation of the Christian West.
In Paradise Lost John Milton wrote the epic of the fall of man, a fall which was engineered by an alien intruder into the Garden. In ZION’S TROJAN HORSE, Jack Tenney has written of the fall of American man, and of American women, too, under the blandishments, the bribes, and the intimidation of alien intruders into our garden-spot, America. To read this great book is to arm yourself with knowledge. With your increased knowledge you will feel increased confidence and have a new power to go forth and defend your country, your ideals, and your faith.
DECEMBER 4, 1953
THE WANDERING JEW
In Dispersion From the Beginning
Although few Jews can prove that their most remote ancestor ever trod the soil of Palestine, Jewry has persisted in the fiction of the Diaspora. It may be said that Jewry has been in dispersion from the beginning. There were many more Jews in Alexandria in 250 B.C. than there were in Jerusalem; Jews whose forbears had not shared the Babylonian captivity; Jews who had no knowledge of Hebrew. Throughout the Roman empire, in Spain and Africa, there were closely-knit communities of Jews who had never known the land of Canaan. At the birth of Jesus of Nazareth the Jews were the most racially mixed people on the face of the globe.
Wherever a Jewish community existed, there also was the Talmud.
Each community kept in close touch with Jerusalem. Wherever a Jew wandered he found Jewish settlements and colonies: Religious and educational organizations were founded and maintained long before the Christian era. Financial assistance for Jerusalem was a well established Jewish activity throughout the civilized world, and political pressure and “back stair diplomacy” were fine Jewish arts centuries before Titus destroyed Jerusalem and the Temple in 70 A. D.
After the establishment of Christianity, Roman Jewry made excellent use of its geographic position by interceding with the Holy See on behalf of Jewry in trouble elsewhere in Christendom, as it had done with the Roman emperors in the centuries before Christ.
International Jewish conferences were held sporadically throughout the world until about the 17th Century. They were discontinued because of Gentile suspicions.
The Nineteenth Century witnessed the first open organizational activities of modern world Jewry. British and French Jewry met in a conference called by Sir Moses Montefiore and the Board of Deputies of British Jews in 1840. Adolphe Cremieux (Isaac Moise) attended this conference. The Board of Deputies of British Jews thereafter undertook responsibility for Jews everywhere. The B’nai B’rith was founded in New York City in 1843 for the express purpose of uniting the Jews of the world in one secret body. (See Zion’s Fifth Column.)
Jewish “emancipation” followed the Jew’s emergence from the Ghettos (which appears for the greater part to have been self imposed segregation) and progressed at a rapid pace in Europe from the time of Moses Mendelssohn.
Religious equality was a condition imposed by the Great Powers of the Nineteenth Century for the independence of such states as Serbia and Rumania. The Serbian Skttptshina, by unanimous vote abolished the constitutional provision that limited the political rights of Serbian Jews. In Rumania most of the landed property of the Rumanians was heavily mortgaged to Jews and Rumania moved slowly in the fulfillment of the condition imposed. In October of 1879, however, a law was adopted conferring the privileges of citizenship upon every foreigner in the country and restricting the ownership of landed property to Rumanian citizens. A ten-year probationary period between application for citizenship and its actual attainment was a compromise which appears to have solved the Rumanian problem and to have been acceptable to the Great Powers.
Although Moses Mendelssohn (born Moses ben Mendel at Dessau, September 6, 1729) advocated Jewish penetration of Christian society, he always remained a Jew in the ethnic sense. He outwardly professed Judaism but at heart he was agnostic if not atheistic. His first literary venture was a German translation of Jean-Jacques Rousseau’s “Discourse on the Origin of Inequality Among Men” — an onslaught on civilization which contends that the savage state is superior. In founding the Hascala movement Mendelssohn did not intend to advocate Jewish adherence to Christian civilization; he proposed adaption, thereby uncovering;
“a world of heretofore unheard-of possibilities where initiated Jews could exercise their influence.”
Mendelssohn has been called the Third Moses, in that he brought the Jews out of their ghettos and showed them the Promised Land, — and because of its method of penetration, there are those who believe that Hascala was also the name of the Jewish-Trojan horse.
In 1857 American Jewry exerted itself for the first time in the United States as a minority pressure group. Protesting the denial of residential and commercial rights to American Jews in Switzerland, a convention was organized by American Jewry in Baltimore. Rabbi Isaac M. Wise was selected as the spokesman of the delegation by this meeting and directed to confer with President James Buchanan on the subject.
Meanwhile many Jews were attaining wealth and position throughout the world. In 1828 Jews had been made eligible for municipal offices in England. In 1858 they were admitted to the House of Commons. Baron Nathan de Rothschild was the first Jew who walked the halls of Westminster. There has never been any prohibition against Jews holding public office in the United States.
The Mortara Affair* in 1860 resulted in the creation of the Alliance Israelite Universelle in France by Adolphe Cremieux. The organization dedicated its efforts to “the emancipation of our brethern who still suffer under the burden of discriminatory legislation”, and it purported to be international in both its objectives and its membership.
* Edgardo Levi Mortara (Bologna, Papal States, August 27, 1851 – Liège, Belgium, March 11, 1940) was born as an Italian Jew and became the center of an international controversy when he was abducted from his parents by authorities of the Papal States and raised as a Catholic. He became a priest in the Augustinian order.
Born and raised Jewish during the first six years of his life, Mortara was taken from his family by church authorities after they learned that he had been given emergency baptism by a domestic servant during a serious infantile illness. In the Papal States it was against the law for non-Catholics to raise Catholic children. Mortara was adopted by Pope Pius IX and entered the seminary in his teens.
The Board of Delegates of American Israelites was organized at a convention in New York City November 2. 1859. The purposes of this organization were, like all the others, strictly Jewish and in behalf of Jewry. It called for “the maintenance of friendly relations with similar Hebrew organizations throughout the world” and the “redress of grievances” of Israelites everywhere. In 1878 the organization merged with the Union of American Hebrew Congregations.
Jewish organizations began to emerge throughout the world after 1860. The Anglo-Jewish Association came into existence in England in 1871. In Austria, in 1872, the Israelitische Allianz was born. The Hilfsverein der deutschen Juden was organized in 1901 ostensibly in behalf of the Jews in Eastern Europe and Asia.
The Nineteenth Century witnessed the quiet mobilization of world Jewry; — an accelerating mobilization that passed from the religious atmosphere of the synagogue to the public forum of international politics with increasing clamor and tumult. The legend of “religious persecution” was carried over into the political arena of the Twentieth Century under a new and more potent appellation — “anti-Semitism.” It was to be the central theme of Herzl’s argument for a Jewish state — and he would, — unintentionally perhaps — place the blame on the Jews themselves. “The Jewish question,” he wrote;
“exists wherever Jews live in perceptible numbers. Where it does not exist. it is carried by Jews in the course of their migrations. We naturally move to those places where we are not persecuted, and there our presence produces persecution. This is the case in every country, and will remain so . . . till the Jewish question finds a solution on a political basis.”
The American Jewish Committee was organized in New York City in 1906. Some Jewish authorities contend that this group grew out of the National Committee for the Relief of Sufferers by Russian Massacres established in 1903 by Oscar S. Straus, Jacob H. Schiff and Cyrus L. Sulzberger, but there is much evidence to indicate that its creation was prompted by other considerations. It is very interesting to note, in passing, that the membership of the American Jewish Committee was held at fifty until comparatively recent times. Jewish authorities have referred to the “Fabian policy” adopted by the American Jewish Committee, a term which denotes a cautious, gradualistic approach to an objective. This policy may account for the careful limitation of membership for so many years, and is in keeping with the historical and time-honored Jewish practice of individual shtadlanim; — “backstair secret diplomacy.”
The Chosen People
The Bible tells us that when Abram was ninety-nine years old Jehovah appeared to him and, after changing his name to Abraham, established a covenant which was to be everlasting between Jehovah and Abraham’s seed:
“And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God.”
Upon this theme orthodox Jewry has reared the fiction that the Jews are the Chosen People of God and that all other peoples are outside His favor.
“The forces (wealth) of the Gentiles shall come to thee… and the sons of strangers shall build up thy walls, and their Kings shall minister unto thee… Thou shalt suck the milk of the Gentiles,” and “ye shall eat the riches of the Gentiles. and in their glory shall ye boast yourselves…” are samples of Biblical promises that Jewish rabbis have taken to heart literally.
The Talmud is the culmination of the development of Jewish traditionalism. Dr. Henry H. Milman refers to the Talmud as;
“that wonderful monument of human industry, human wisdom, and human folly.”
It has been characterized as;
“the most irresistible organ ever forged for the subjugation of the human will.”
It is, without question, an important factor in any study of the phenomenon of organized Jewry’s dynamic drive for world power.
What is the Talmud?
Said Benjamin Disraeli, himself a Jew:
“Here… we find a prodigious mass of contradictory opinions, an infinite number of casuistical cases, a logic of scholastic theology. some recondite wisdom, and much rambling dotage; many puerile tales and oriental fancies; ethics and sophisms, reasonings and unreasonings, subtle solutions, and maxims and riddles; nothing in human life seems to have happened which these doctors have not perplexed or provided against, for their observations are as minute as Swift exhausted in his ‘Directions to Servants.’ The children of Israel, always children, were delighted as their Talmud increased in volume, and their hardships. The Gemara was a third law to elucidate the Mishna, which was a second law, and which had thrown the first law, the law of Moses, into obscurity.”
Wrote Dr. Izaak Da Costa:
“The Talmud is an immense heap of rubbish, at the bottom of which a few bright pearls of Eastern wisdom are to be found. No book has ever expressed more faithfully the spirit of its authors. This we notice the more when comparing the Talmud with the Bible — the Bible, that Book of books, given to, and by means of, the Israel of God; the Talmud, the book composed by Israel Without their God, in the time of their dispersion, their misery, and their degeneracy.”
Dr. Milman, in his History of the Jews:
“The reader, at each successive extract from this extraordinary compilation hesitates whether to admire the view of profound allegorical truth and the pleasing moral apologue, to smile at the monstrous extravagance or to shudder at the daring blasphemy. The influence of the Talmud on European superstitions, opinions. and even literature remains to be traced. To the Jew the Talmud became the magic circle within which the national mind patiently labored for ages in performing the bidding of the ancient and mighty enchanters, who drew the sacred line beyond which it might not venture to pass.”
Dr. Edersheim (Life and Times of Jesus the Messiah) described it thus:
“If we imagine something combining law reports, a Rabbinical ‘Hansard’, and notes of a theological debating club — all thoroughly oriental, full of digressions, anecdotes, quaint sayings, fancies, legend, and too often of what, from its profanity, superstition and even obscenity could scarcely be quoted, we may form some general idea of what the Talmud is.”
Dr. Phillip Schaff (History of the Christian Church):
“The Talmud is the slow growth of several centuries. It is a chaos of Jewish learning, wisdom, and folly, a. continent of rubbish, with hidden pearls of true maxims and poetic parables. It is the Old Testament misinterpreted and turned against the New, in fact, though not in form. It is a Rabbinical Bible without inspiration, without the Messiah, without hope. It shares the tenacity of the Jewish race… The Talmud is the Bible of Judaism separated from, and hostile to Christianity, but it barely notices it except indirectly. It completed the isolation of the Jews from all other people.”
Says Louis Finkelstein in the Foreword to the First Edition of The Pharisees (Morris Loeb Series, Jewish Publication Society of America):
“Pharisaism became Talmudism, Talmudism became Medieval Rabbinism, and Medieval Rabbinism became Modern Rabbinism. But throughout these changes of name, inevitable adaptation of custom, and adjustment of Law, the spirit of the ancient Pharisee survives unaltered. When the Jew reads his prayers, he is reciting formulae prepared by pre-Maccabean scholars; when he dons the cloak prescribed for the Day of Atonement and Passover Eve, he is wearing the festival garment of ancient Jerusalem; when he studies the Talmud, he is actually repeating the arguments used in the Palestinian academics. Nor is it merely the outer accoutrements of Pharisaism which have survived in his life; the spirit of the doctrine has remained quick and vital.”
In a First Edition of the Babylonian Talmud “revised and corrected” by Dr. Isaac M. Wise, President of the Hebrew Union College, we find the following in the Editor’s Preface:
“The Talmud is free from the narrowness and bigotry with which it is usually charged, and if phrases used out of their context, and in a sense the very reverse from that which their author intended, are quoted against it, we may be sure that those phrases never existed in the original Talmud, but are the later additions of its enemies and such as never studied it.”
In order to discredit Jewish testimony concerning the Talmud Rabbi Wise writes:
“The attacks on the Talmud have not been made by the enemies of the Jews alone. Large numbers of Jews themselves repudiate it, denying that they are Talmud Jews, or that they have any sympathy with it. Yet there are only the few Karaites in Russia and Austria, and the still fewer Samaritans in Palestine, who are really not Talmud Jews. Radical and Reform, Conservative and Orthodox, not only find their exact counterparts in the Talmud, but also follow in many important particulars the practices instituted through the Talmud… The modern Jew is the product of the Talmud…”
In the Introduction to The History of the Talmud we learn that the Talmud has been the victim of continuous persecution.
“During the twenty centuries of its existence,” says the Introduction, “not one of them has passed without great and powerful enemies vying with each other and exhausting every effort to destroy it; still it survived in its entirety, and not only has the power of its foes failed to destroy even a single line, but it has not even been able materially to weaken its influence for any length of time. It still dominates the minds of a whole people, who venerate its contents as divine truth, and countless numbers have sacrificed their lives and their possessions to save it from perishing.”
The first allegedly to persecute the Talmud were the Seleucidae (in the time of Antiochus Epiphanes), the Roman Emperor Nero, Domitian, Hadrian, the Samaritans, the Sadducees, Boethuseans, the Christians, and all sects opposed to the Pharisees. Before the Popes, Justinian decreed capital punishment to those who studied it. Says our historian:
“From the time of Pope Innocent III, the Talmud was burned at the stake in nearly every century from the 11th to the 18th, in Italy, France, Germany, Spain, and many other countries, and in the 18th, also in Poland by the Frankists, by Bishop Dembovski, where copies were dragged through the city, tied to horses’ tails and then delivered to the executioner to be burned at the stake in Kamenetz, Lemberg, Brody and elsewhere.
In most places, before it was resolved what was to be done with the Talmud, the Israelites were forced to dispute with its enemies, and had to pay heavy fines for arriving late to the dispute, as well as for being vanquished in argument, the judges being their enemies.”
The Jewish historians always omit the reasons for Christian objection to the Talmud. They charge persecution of the Talmud in the same manner as so-called Jewish “defense agencies” charge “anti-Semitism.” Is the Talmud, like the Jews, without fault?
We think not. It accounts in great measure for Gentile reaction toward Jewry through the centuries. Says a writer in the Edinburgh Review:
“When we sound the sombre, exclusive, pitiless depth of the inner doctrine of the Talmud, we see that a reason exists for that marked and secular demarcation between the Jew and the Gentile, for which we were about to blame our own intolerance. Purposely and rigidly, in exile no less than in the splendor of the theocratic polity, has the hand of the Jew been directed by the depositaries of his traditions against every man. It is the law of self-defense that has raised the hand of every man against him.
Our ancestors were not, after all, so blindly cruel as some writers are too ready to admit. Offers of friendship and of brotherhood are as powerless as are the fires of the Inquisition to break down that moral wall, substantial as the very fortress wall of the Temple, that resisted the voice of Christ, and that has been strengthened by the constant efforts of the doctors of the Talmud for five centuries after the fall of Jerusalem. The power of resistance is the same at this moment that it was two thousand years ago. The point of attack is still the same as in the days of Herod.
To the question ‘Who is my neighbor?’ the Talmud returns one reply, and the parable of the Good Samaritan another. The mercy to be shown, as Moses taught, to the stranger, is qualified by the Halaca by the assumption that he must also be a proselyte. All questions as to which accord would be otherwise possible, whether in the historic past, or the dimly predicted future, are insoluble, while the justice, mercy, and truth-the weightier matters of the Law-are, by the guardians of the Law of Moses, confined to those of their own faith and blood. The vitality of Judaism was contained in the doctrine, that the Jews had one father, even God. The hope of the future of humanity lies in the good tidings that God is the common Father of mankind.”
In the Thirteenth Century, a Jew named Donin was excommunicated by the rabbis because he “appeared” to rebel against Judaism. In Rome in 1239, under the name of Nicolus, Donin charged that the Talmud contained sacrilegious references to Jesus Christ and the Virgin Mary, and so distorted the Scriptures by its interpretations and comments that thereby the Deity was blasphemed. Donin further charged that the Talmud gave license to illegally deprive Gentiles of their property and granted permission to deceive them. In short he charged in thirty-five counts that the Talmud was the enemy of Christianity.
Nicolus Donin met with certain Jewish rabbis in Paris in 1240 and debated the charges against the Talmud made by Donin the year before in Rome before Saint Louis and his court. Rabbi Jechiel, the most prominent of the rabbis, would not admit that the Jesus referred to in the Talmud was Jesus of Nazareth. but maintained that he was another Jesus. Modern Jewish scholars appear to disagree with Rabbi Jechiel. Wrote Dr. Levin (Die Religions Disputation des R. Jechiel von Paris, etc.):
“We must regard the attempt of R. Jechiel to ascertain that there were two by the name of Jesus as unfortunate, original as the idea may be.”
Donin presented Kol Nidre, a Jewish prayer, as evidence of the immorality of Jewry. Kol Nidre is invoked by the Jews at the beginning of the evening service of the Day of Atonement and (the Hebrew version) repudiates all vows, oaths, and obligations made by the supplicant since the last Day of Atonement. The Aramaic version repudiates all vows, etc. (to be made during the coming year.) Rabbi Jecheil was unable to offer any plausible defense.
The meeting between Donin and the rabbis evidently convinced the authorities that Donin was right and that the rabbis were wrong. Wagon-loads of Talmuds were burned in Paris in 1242 and Christendom was evidently convinced that Donin’s allegations were true. Whatever else may be said of the Talmud all impartial authorities appear to agree that it contains, in addition to offensive passages, many bad features. It is therefore not surprising that it was so often burned. The Bible has also been burned. In the ages of ignorance books of all kinds were held in awe and were believed to be possessed of supernatural powers — powers for either good or bad. The good books were held in reverence, and the evil books were destroyed. If the Talmud was against Christianity and contained blasphemies against its doctrines; if it taught a double standard of ethics and morality — one for the Jew and his relationship with Jews and a different one for the Jews relationship with Christians, then to the medieval mind, it had to be destroyed. And, of course, the Jews would burn the Christian Bible if they were able to do so. The Jewish Encyclopedia quotes R. Tarfon as declaring:
“The writings of the minim deserve to be burned, even though the name of God occurs therein…”
In the Jewish year 5391 (1631 A.D.) a council of Jewish elders convened in Poland and addressed a circular letter to the several Jewish communities. It reads as follows:
“Great peace to our beloved brethren of the house of Israel. — Having received information that many Christians have applied themselves with great care to acquire the knowledge of the language in which our books are written, we therefore enjoin you, under the penalty of the great ban (to be inflicted upon such of you as shall transgress this our statute), that you do not in any new edition either of the Mishna or Gemara, publish anything relative to Jesus of Nazareth; and you take special care not to write anything concerning him; either good or bad, so that neither ourselves nor our religion may be exposed to any injury. For we know what those men of Belial, the mumrim, have done to us, when they became Christians, and how their representations against us have obtained credit. Therefore, let this make you cautious.”
“If you should not pay strict attention to this our letter, but act contrary thereto, and continue to publish our books in the same manner as before, you may occasion, both to us and yourselves, greater afflictions than we have heretofore experienced, and be the means of our being compelled to embrace the Christian religion, as we were formerly; and thus our latter troubles might be worse than the former. For these reasons we command you that if you publish any new edition of those books, let the places relating to Jesus of Nazareth be left in blank, and fill up the space with a circle like this O. But the rabbins and teachers of children will know how to instruct the youth by word of mouth. . . .”
In the Foreword by Chief Rabbi Dr. J. H. Hertz to the Soncino edition of the Babylonian Talmud (London, 1935) he states that “all the censored passages reappear in the Text or Notes.” He concludes his Foreword by stating that;
“never before has there appeared a translation of the Order Nezikin as helpful to the student as these volumes of the Soncino edition of the Babylonian Talmud in English.”
It is now apparently admitted by Jewish writers that the word min (plural minim), so often mentioned in the Talmud, denotes the Christians, while minuth means Christianity. The Jewish Encyclopedia states that its etymology is obscure. It probably was first applied to those Jews who embraced Christianity “just as ‘goy’, which in the Bible has only the meaning of ‘nation’ took later the sense of ‘non-Jew’.” It was forbidden to partake of meat, bread and wine with the min. Scrolls of the Law, telfillin and mezuzot written by a min were burned. An animal slaughtered by a min was forbidden food. The relatives of the min were not permitted to observe the laws of mourning after his death, but were required to assume festive garments and rejoice. The testimony of the min was not admitted in evidence in Jewish courts. An Israelite who found anything belonging to one who was a min was forbidden to return it to him. (The Jewish Encyclopedia was prepared by “more than four hundred scholars and specialists” under the direction of an Editorial Board composed of the following: Cyrus Adler, Welhelm Bacher, Gottard Deutsch, Richard Gottheil, Emil G. Hirsch, Joseph Jacobs, Kaufmann Kohler, Herman Rosenthal, Isidore Singer and Crawford H. Tay.
Isaac K. Funk was Chairman of the Board Frank H. Vizetelly was Secretary of the Board, and William Papper was Associate Revising Editor.) Gentiles (non-Jews) are classed as “barbarians”, although the Jewish Encyclopedia states that Rabbinical interpretation of Ezekial XXXIV;31, “And ye my flock, the flock of my pasture, are men” holds that only Israelites are men. This interpretation makes Gentiles something less than men; lower animals; cattle. Gentiles might claim no right under Jewish civil laws.
Says the Jewish Encyclopedia:
“It follows that the Gentiles were excepted from the general civil laws of Moses.”
The Mishnah decrees that if a Gentile sue an Israelite, the verdict is for the defendant; if the plaintiff is an Israelite against a Gentile the Israelite is to obtain full damages. The Talmud provides that where an ox belonging to an Israelite has gored an ox belonging to a Canaanite (Gentile), there is no liability, whereas where an ox belonging to a Canaanite gores an ox belonging to an Israelite, compensation is to be made in full.
The following is from the Jewish Encyclopedia:
“The Talmud relates in this connection that the Roman government once commissioned two officers to question the Rabbis and obtain information regarding Jewish laws. After a careful study, they said: ‘We have scrutinized your laws and found them just, save the clause relating to a Gentile’s ox, which we can not comprehend. If, as you say, you are justified by the term ‘neighbor’, the Gentile should be quit when defendant as well as when plaintiff. The Rabbis, however, feared to disclose the true reason for outlawing the Gentiles as barbarians and rested on the textual technicality in the Mosaic law, in accordance with which they had authority to act in all cases coming within their jurisdiction.”
Where a Jew sells a Gentile landed property bordering on the land of another Jew, he shall be excommunicated because the Jewish neighbor may claim “thou hast caused a lion to lie on my border.” The Talmud Rabbis believed that all property in the hands of Gentiles was seized property and therefore considered “public property, like unclaimed land in the desert” and that Israel could take the land as conquerors.
“And thou shalt consume all the people which the Lord thy God shall deliver thee; thine eyes shall have no pity upon them… for thou art an holy people unto the Lord thy God: the Lord thy God hath chosen thee to be a special people unto himself, above all people that are upon the face of the earth.” (Deuteronomy VII; 16, 6.)
The Jewish Encyclopedia states:
“The Torah outlawed the issue of a Gentile as that of a beast . . . A Gentile woman was not allowed to suckle a Jewish babe, save in the presence of Jews.
Even so it was feared that the Gentile nurse might poison the child. . . . The Talmud comments on the untruthfulness of Gentiles . ..
‘A band of strange children whose mouth speaketh vanity and their right hand is a right hand of falsehood’.”
The Jewish law against overcharging one-sixth or more above the current price of marketable merchandise applied only to a Jew and not to a Gentile.
“Samuel declared legal a transaction in which an error has been made by miscalculation on the part of a Gentile. Following out his theory, Samuel was unscrupulous enough to purchase from a Gentile a gold bar for four zuz, which was the price of an iron bar; he even beat down the price one zuz. Such transactions, while regarded as perfectly proper and legitimate among Gentiles, were not tolerated among the Jews themselves.”
(Jewish Encyclopedia.) Simon ben Yohai is considered the most fanatical of the anti-Gentile teachers. He is the author of the expression “tab shebegoyim harog” which is translated by Jewish Encyclopedia editors as; “the best among the Gentiles deserves to be killed.” These same translators admit that various versions of Simon ben Yohai’s saying is rendered “Egyptians” instead of “Gentiles”. The Gentiles, according to this venerable Talmudian, “resemble the easy-going, selfish dog,” whereas “Israel is like the patient ass.”
Judah ben ‘Illai recommended the daily recital of the “benedictinn”: — “Blessed be thou… who hast not made me a goi” and expressed the pious prediction that the Gentiles “will ultimately come to shame.”
Much more might be offered, both from the Talmud itself (the official Soncino edition) and from authoritative Jewish translators and writers, but the foregoing should suffice for an understanding of the official sources of anti-Gentilism. Most material used here is taken from the Jewish Encyclopedia rather than from the Talmud so that it cannot be said that the sense of the citation is distorted, taken out of context or prejudicially interpreted. It is to be expected that all religious movements, sincerely and deeply advocated, exclude the disbelievers from its theories of salvation and that the adherents of each movement, to a greater or lesser extent, look upon those outside the faith with distaste and loathing. Few religious movements, however, exclude all peoples on the basis of race. The proselyte, regardless of ethnic origin, is usually welcomed warmly into the brotherhood of the “true faith” whatever it might be. This certainly is not the spirit of the Talmud, no matter how it is interpreted and its occasional contradiction to the contrary notwithstanding. Its faith is not only in Jehovah; it is in the one-people who enjoy an everlasting covenant with Him. It is a race-superiority concept that soars over and beyond anything ever conceived by the world’s Hitlers; — a concept that bases its claim on Holy Scripture and divides the world into two classes — the Israelites and “cattle.”
The influence of the Talmud upon the Jews of the world is probably incapable of estimation. To say that its influence has been great would be a gross understatement. Its profound effect on the minds of the savage Khazars of Mongolian Russia is apparent in the activities of their descendants; — in the incessant drive of Socialist-Communist Jews and organized Zionists for world conquest and domination. No treatise on this subject may properly ignore the racism of the Talmud.
“The Talmud,” said a writer in the Edinburgh Review;
“not only awaits the infant at birth and regulates every incident of that event (even to the names of angels that are to be inscribed on the door, and the words on the four corners of the apartment), but anticipates each circumstance from the earliest moment of probability. In every relation of life, in every action, in every conceivable circumstance-for food, dress, habit, language, devotion, relaxation-it prescribes almost every word to be uttered, and almost every thought to be conceived. Its rule is minute, omnipresent, inflexible. Its severity is never relaxed. To borrow an illustration from the founder: the Jewish mind, subjected while in a fusible state to this iron mould, has been at once chilled and case-hardened by its pressure.”
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Knowledge is Power in Our Struggle for Racial Survival
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