Friday, April 30, 2010

Early Activities of the Khazars (EXCLUSIVE)

By Douglas Reed

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.

These 450 years saw the visible Talmudic "centre" cease to exist (in Dr. Kastein's words) and the destructive idea simultaneously enter Europe in a new form, which bore the name "revolution".

The 450 years have seen three of these "revolutions" (counting only the chief ones). Each was more destructive than the last. Each was recognizable as the heir of the former one by its chief characteristics, and these, again, were the chief characteristics of the Judaic Law as laid down in the Torah-Talmud. The main assault in each case was on legitimate government, nationhood and Christianity. Under the Judaic Law the only legitimate government is that of Jehovah and the only legitimate nation is that of Jehovah's chosen people; under the Talmudic supplement of that Law Christianity is specifically the chief of those "other gods", after whom the chosen are for bidden to "go a-whoring"; and "destruction", as has been shown, is a supreme tenet of that Law.

When these revolutions began they were supposed to be aimed at "kings and priests", as the symbolic figures of oppression. Now that the power of kings and priests is gone, but the revolution is established in permanence, it may be seen that these were false words, chosen to delude "the multitude". The attack was on nationhood (the murdered king being in each case the symbol) and on religion (the destruction of churches being the symbolic act).

These were recognizable marks of authorship. The Torah-Talmud is the only original fount of such ideas that research can discover. "He shall deliver their kings into thine hand and thou shalt destroy their name from them . . . ye shall utterly destroy all the places wherein the nations which ye shall possess served their gods". At the very moment when the Talmudic government vanished from sight, after setting itself among a barbaric Asiatic people, this creed of destruction entered Western Europe and began its ruinous march.

These three revolutions, then, like the historic events of the pre-Christian era depicted in the Old Testament, and of the Christian era up to the expulsion from Spain, also conformed with and fulfilled the Judaic Law. All three of them bear the common hallmark of a Judaic triumph, as their outcome. Were they originally instigated, organized and directed by the Talmudists?

In that respect there is a great difference between the first two and the last one.

From the book The Controversy of Zion, pp. 117-119

Thursday, April 29, 2010

Feeling the Hate in New York (BREAKING NEWS)

...The Madness Continues
Max Blumenthal presents part three in a running series: 1500 Jewish extremists rally on 4/25/10 in Midtown Manhattan against President Barack Obama's call for an Israeli construction freeze in East Jerusalem and demand unlimited rights to colonize the occupied Palestinian territories.
Editor's WARNING: Profanity and racial epithets abound in both of these films. But I am not at all surprised. Talmudic Judaism is founded on racism, violence, and bloodshed. The videos are a continued eye-opener, nonetheless.

Max Blumenthal and Jesse Rosenfeld interview young Tel Aviv residents about Iran, Obama and right-wing laws limiting the speech rights of their Palestinian-Israeli neighbors. The shocking responses reflect the deepening of racist and authoritarian trends in Israeli society. This is the sequel to "Feeling the Hate in Jerusalem," the video banned by YouTube, Vimeo and the Huffington Post after topping 400,000 hits.

Wednesday, April 28, 2010

The Origins of the Ghetto (EXCLUSIVE)

By Douglas Reed

In the Twentieth Century the masses have been misled to think of "the ghetto" as a kind of concentration camp for Jews set up by Gentile persecutors. The same operation on fact has been performed on the entire history of oppression in the West; in the Twentieth Century all else has been drained away until what remains is presented solely as "the Jewish persecution".

The many persecutions of men during the last 1900 years have involved the Jews in proportion to their numbers, so that their share of the total mass of suffering was small (in the most notorious case of the present century, that of Russia, they were the oppressors, not the oppressed). I do not know if I should ever have elicited this fact, had not my own experience confronted me so sharply with it.

The ghetto was not something inflicted on the Jews by the Gentiles. It was the logical product of the Talmudic Law, and derived directly from the experiment in Babylon. Dr. Kastein describes the Talmud as "the home" which the Jews took everywhere with them. However, for physical life they also needed four walls and a roof. The Talmud itself decreed that the Gentiles were not "neighbours" and that a Jew might not sell landed property adjoining that of a Jew to a Gentile. The express object of such provisions as these was the segregation of Jews from others and their isolation in ghettoes.

The first ghetto was that which the Babylonian rulers allowed the Levites to set up in Babylon. The next was the Jerusalem around which Nehemiah, backed by the Persian king's soldiers, built new walls, wherefrom he drove out all non-Judahites. From those models the European ghetto took its shape. This institution is probably the most onerous part of the modern Jew's spiritual inheritance:

"The ghetto, friend, the ghetto, where all hopes at birth decay".

Jews who never saw a ghetto carry a half-conscious memory of it within them like a haunting fear, yet it was essentially a Talmudist conception, to which their ancestors surrendered. It was the perfect means of corralling a scattered congregation, imprisoning people's minds, and wielding power over them.

The demand for a ghetto often came from the Talmudists (that is to say, outside Poland, where all Jewish life, of course, was ghetto-life). The modern suggestion that the ghetto signified inferiority is part of the legend of "persecution", which is chiefly meant to intimidate Jews, so that they shall always fear to venture outside the fold; today's myth of "antisemitism" is intended to produce the same effect on them.

In ancient Alexandria (the New York of its day) and in medieval Cairo and Cordova the Jewish quarters were established at the insistence of the rabbis, intent on keeping their flock isolated from others. In 1084 the Jews of Speyer petitioned the ruling German prince to set up a ghetto; in 1412, at Jewish request, a ghetto law was enacted throughout Portugal. The erection of the ghetto walls in Verona and Mantua was for centuries celebrated annually by the Jews there in a festival of victory (Purim). The ghettoes of Russia and Poland were an essential and integral part of theTalmudic organization and any attempt to abolish them would have been denounced as persecution.

When the Roman ghetto was destroyed at Mussolini's order in the early 1930's the Jewish press (as Mr. Bernard J. Brown records) lamented the event in such words as these:

"One of the most unique phenomena of Jewish life in Goluth is gone. Where but a few months ago a vibrant Jewish life was pulsating, there now remains a few half-destroyed buildings as the last vestige of the quondam ghetto. It has fallen victim to the Fascist passion for beauty and under Mussolini's order the ghetto has been razed. . ." .

The implication of this is that the razing of the ghetto was "Fascism", just as the original creation of ghettoes (at Jewish demand) is presented as persecution by the Zionist historians of today.

With emancipation the ghetto disappeared; its maintenance would too blatantly have shown that the rulers of Jewry had no true intention of sharing in emancipation on an equal basis.

The Jewish Encyclopaedia recorded in its 1903 edition that "in the whole civilized world there is now not a single ghetto, in the original meaning of the word: The qualification is important, because in many places and ways the Jews continue the closed-community life, though without the identifying walls, and the law forbidding the sale of neighbour-land to Gentiles, without permission, has not lapsed (to give one instance, illustrative to those who know the city: in Montreal an entire district east of the Mountain has by such methods been made almost as solidly Jewish as if it were a ghetto).

The decline of the ghetto, during the century of emancipation, was a blow to the main prop of Talmudic power. A substitute had to be found unless the ghetto-spirit (as distinct from the physical ghetto) was to disintegrate altogether, and one was found in Zionism, which is the new method devised to re-corral the communities:

"There are many who desire greater control over Jews by Jews, and who resent the dissolution of this control in Russia, where once a ghetto made such control easy and absolute" (Rabbi Elmer Berger). "Only the intellectually blind can fail to note that the promotion of group life, centered around ancient religious traditions and cultures, is a return to the ghetto. . . There can be no glory in a group of people striving to perpetuate ghetto life . . . Even a cursory reading of history shows that the Jew built his own ghettoes" (Mr. Bernard J. Brown).

Zionism is the true revival of Talmudic ghettoism, as these two Jewish authorities state. It is designed to undo the work of emancipation, to re-segregate the Jews, and to reimpose the creed of "severance" on them in full force. The chauvinist appeal of conquest and empire in the Middle East is being used to disguise this true meaning of the process.

The direction in which Jews were moving before Zionism set out to recapture them may be seen in this quotation from the article on The Attitude of Modern Judaism in the Jewish Encyclopaedia, 1916:

"Modern Judaism as inculcated in the catechism and explained in the declarations of the various rabbinical conferences, and as interpreted in the sermons of modern rabbis, is founded on the recognition of the unity of the human races; the law of righteousness and truth being supreme over all men, without distinction of race, or creed, and its fulfilment being possible for all. Righteousness is not conditioned by birth. The Gentiles may attain unto as perfect a righteousness as the Jews . . . In the modern synagogues, 'Thou shalt love thy neighbour like thyself' (Leviticus 29) signified every human being".

Much has changed since 1916, and in 1955 these words are but the picture of what might have been. No doubt individual rabbis continue to "interpret their sermons" in this sense, but unless they are of the stuff of which heroes and martyrs are made they cannot long defy their congregations, and these have been taken back centuries by the appeal of Zionism.

The Zionists have gained political control over Gentile governments and the Jewish masses alike, so that what the individual remonstrant says is of little weight. The Zionists have restored the Levitical Law, in its Pharisaic and Talmudic interpretations, in full force. Their actions towards others in the past have been and in the future will be guided by that, and not by what "the attitude of modern Judaism" was in 1916.

The great change came in the year, 1917, which followed the publication of the words quoted above. The tradition of the Talmud and the ghettoes was still too strong, among the masses of Jewry, for "the attitude of modern Judaism" to prevail over the fanatical elders who then appeared.

From the book The Controversy of Zion, pp. 94-97

Tuesday, April 27, 2010


By Douglas Reed

When Jesus was born the vibrant expectation that a marvellous being was about to appear was general among the Judeans. They longed for such proof that Jehovah intended to keep the Covenant with his chosen people, and the scribes, reacting to the pressure of this popular longing, gradually had introduced into the scriptures the idea of the anointed one, the Messiah, who would come to fulfil his bargain.

The Targams, the rabbinical commentaries on the Law, said: "How beautiful he is, the Messiah king who shall arise from the house of Judah. He will gird up his loins and advance to do battle with his enemies and many kings shall be slain".

This passage shows what the Judeans had been led to expect. They awaited a militant, avenging Messiah (in the tradition of "all the firstborn of Egypt" and the destruction of Babylon) who would break Judah's enemies "with a rod of iron" and "dash them in pieces like a potter's vase"; who would bring them empire of this world and the literal fulfilment of the tribal Law; for this was what generations of Pharisees and Levites had foretold.

The idea of a lowly Messiah who would say "love your enemies" and be "despised and rejected of men, a man of sorrows" was not present in the public mind at all and would have been "despised and rejected", had any called attention to these words of Isaiah (which only gained significance after Jesus had lived and died).

Yet the being who appeared, though he was lowly and taught love, apparently claimed to be this Messiah and was by many so acclaimed!

In few words he swept aside the entire mass of racial politics, which the ruling sect had heaped on the earlier, moral law, and like an excavator revealed again what had been buried. The Pharisees at once recognized a most dangerous "prophet and dreamer of dreams".

The fact that he found so large a following among the Judeans shows that, even if the mass of the people wanted a militant, nationalist Messiah who would liberate them from the Romans, many among them must subconsciously have realised that their true captivity was of the spirit and of the Pharisees, more than of the Romans. Nevertheless, the mass responded mechanically to the Pharisaic politicians' charge that the man was a blasphemer and bogus Messiah.

By this response they bequeathed to all future generations of Jews a tormenting doubt, no less insistent because it must not be uttered (for the name Jesus may not even be mentioned in a pious Jewish home): Did the Messiah appear, only to be rejected by the Jews, and if so, what is their future, under The Law?

What manner of man was this? Another paradox in the story of Zion is that in our generation Christian divines and theologians often insist that "Jesus was a Jew", whereas the Judaist elders refuse to allow this (those Zionist rabbis who occasionally tell political or "interfaith" audiences that Jesus was a Jew are not
true exceptions to this rule; they would not make the statement among Jews and seek to produce an effect among their non-Jewish listeners, for political reasons). *

This public assertion, "Jesus was a Jew", is always used in our century for political purposes. It is often employed to quell objections to the Zionist influence in international politics or to the Zionist invasion of Palestine, the suggestion being that, as Jesus was a Jew, none ought to object to anything purporting to be done in the name of Jews. The irrelevance is obvious, but mobs are moved by such phrases, and the paradoxical result, once again, is that a statement, most offensive to literal Jews, is most frequently made by non-Jewish politicians and ecclesiastics who seek Jewish favour.

The English abbreviation, "Jew", is recent and does not correspond to anything denoted by the Aramaic, Greek or Roman terms for "Judahite" or "Judean", which were in use during the lifetime of Jesus. In fact, the English noun "Jew" cannot be defined (so that dictionaries, which are scrupulously careful about all other words, are reduced to such obvious absurdities as "A person of Hebrew race"); and the Zionist state has no legal definition of the term (which is natural, because the Torah, which is the Law, exacts pure Judahite descent, and a person of this lineage is hardly to be found in the entire world).

If the statement, "Jesus was a Jew", has meaning therefore, it must apply to the conditions prevailing in his time. In that case it would mean one of three things, or all of them: that Jesus was of the tribe of Judah (therefore Judahite); that he was of Judean domicile (and therefore Judean); that he was religiously "a Jew", if any religion denoted by that term existed in his time.

Race, residence, religion, then.

This book is not the place to argue the question of Jesus's racial descent, and the surprising thing is that Christian divines allow themselves some of the statements which they make. The reader should form his own opinion, if he desires to have one in this question.

The genealogy of Mary is not given in the New Testament, but three passages might imply that she was of Davidic descent; St. Matthew and St. Luke trace the descent of Joseph from David and Judah, but Joseph was not the blood father of Jesus. The Judaist authorities discredit all these references to descent, holding that they were inserted to bring the narrative into line with prophecy.

As to residence, St. John states that Jesus was born at Bethlehem in Judea through the chance that his mother had to go there from Galilee to register; *the Rabbi Stephen Wise, the leading Zionist organizer in the United States during the 1910-1950period, used this phrase for the obvious political motive, of confusing non-Jewish hearers. Speaking to such an "inter-faith" meeting at the Carnegie Hall at Christmastide 1925, he stated "Jesus was a Jew, not a Christian" (Christianity was born with the death of Jesus).

For this he was excommunicated by the Orthodox Rabbis Society of the United States, but a Christian Ministers Association "hailed me as a brother". Rabbi Wise adds the characteristic comment: "I know not which was more hurtful, the acceptance of me as a brother and welcoming me into the Christian fold, or the violent diatribe of the rabbis".

Judaist authorities, again, hold that this was inserted to make the account agree with Micah's prophecy that "a ruler" would "come out of Bethlehem".

The Jewish Encyclopaedia insists that Nazareth was Jesus's native town, and indeed, general agreement exists that he was a Galilean, whatever the chance of his actual birthplace. Galilee, where nearly all his life was spent, was politically entirely separate from Judea, under its own Roman tetrarch, and stood to Judea in the relationship of "a foreign country" (Graetz). Marriage between a Judean and a Galilean was fobidden and even before Jesus's birth all Judeans living in Galilee had been forced by Simon Tharsi, one of the Maccabean princes, to migrate to Judah.

Thus, the Galileans were racially and politically distinct from the Judeans.

Was this Galilean, religiously, what might today be called "a Jew"? The Judaist authorities, of course, deny that most strenuously of all; the statement, often heard from the platform and pulpit, might cause a riot in the synagogue.

It is difficult to see what responsible public men can mean when they use the phrase. There was in the time of Jesus no "Jewish" (or even Judahite or Judaist or Judean) religion. There was Jehovahism, and there were the various sects, Pharisees, Sadducees and Essenes, which disputed violently between themselves and contended, around the temple, for power over the people. They were not only sects, but also political parties, and the most powerful of them were the Pharisees with their "oral traditions" of what God had said to Moses.

If today the Zionists are "the Jews" (and this is the claim accepted by all great Western nations), then the party which in Judea in the time of Jesus corresponded to the Zionists was that of the Pharisees. Jesus brought the whole weight of his attack to bear on these Pharisees. He also rebuked the Sadducees and the scribes, but the Gospels show that he held the Pharisees to be the foe of God and man and that he used an especial scarifying scorn towards them. The things which he singled out for attack, in them and in their creed, are the very things which today's Zionists claim to be the identifying features of Jews, Jewishness and Judaism.

Religiously, Jesus seems beyond doubt to have been the opposite and adversary of all that which would make a literal Jew today or would have made a literal Pharisee then.

None can say with certainty who or what he was, and these suggestive statements by non-Jewish politicians ring as false as the derisive and mocking lampoons about "the bastard" which circulated in the Jewish ghettoes.

What he did and said is of such transcendental importance that nothing else counts. On a much lesser scale Shakespeare's case is somewhat comparable. The quality of inspiration in his works is clear, so that it is of little account whether he wrote them, or who wrote them if he did not, yet the vain argument goes on.

The carpenter's son from Galilee evidently had no formal schooling: "The Jews marvelled, saying, How knoweth this man letters, having never learned?" What is much more significant, he had known no rabbinical schools or priestly training. His enemies, the Pharisees, testify to that; had he been of their clan or kind they would not have asked, "Whence hath this man this wisdom, and these mighty works".

What gives the teaching of this unlettered young man its effect of blinding revelation, the quality of light first discovered, is the black background, of the Levitical Law and the Pharisaic tradition, against which he moved when he went to Judea. Even today the sudden fullness of enlightenment, in the Sermon on the Mount, dazzles the student who has emerged from a critical perusal of the Old Testament; it is as if high noon came at midnight.

The Law, when Jesus came to "fulfil" it, had grown into a huge mass of legislation, stifling and lethal in its immense complexity. The Torah was but the start; heaped on it were all the interpretations and commentaries and rabbinical rulings; the elders, like pious silkworms, span the thread ever further in the effort to catch up in it every conceivable act of man; generations of lawyers had laboured to reach the conclusion that an egg must not be eaten on the Sabbath day if the greater part of it had been laid before a second star was visible in the sky.

Already the Law and all the commentaries needed a library to themselves, and a committee of international jurists, called to give an opinion on it, would have required years to sift the accumulated layers.

The unschooled youth from Galilee reached out a finger and thrust aside the entire mass, revealing at once the truth and the heresy. He reduced "all the Law and the Prophets" to the two commandments, Love God with all thy heart and thy neighbour as thyself.

This was the exposure and condemnation of the basic heresy which the Levites and Pharisees, in the course of centuries, had woven into the Law.

Leviticus contained the injunction, "Love thy neighbour as thyself", but it was governed by the limitation of "neighbour" to fellow-Judeans. Jesus now reinstated the forgotten, earlier tradition, of neighbourly love irrespective of race or creed; this was clearly what he meant by the words, "I am not come to destroy the law, but to fulfil". He made his meaning plain when he added, "Ye have heard that it hath been said . . . hate thine enemy. But I say unto you, Love your enemy". (The artful objection is sometimes made that the specific commandment, "Hate thine enemy", nowhere appears in the Old Testament. Jesus's meaning was clear; the innumerable injunctions to the murder and massacre of neighbours who were not "neighbours", in which the Old Testament abounds, certainly required hatred and enmity).

This was a direct challenge to The Law as the Pharisees represented it, and Jesus carried the challenge further by deliberately refusing to play the part of the nationalist liberator and conqueror of territory for which the prophecies had cast the Messiah. Probably he could have had a much larger following, and possibly the support of the Pharisees, if he had accepted that role.

His rebuke, again, was terse and clear: "My kingdom is not of this world . . . The kingdom of Heaven is within you . . . Lay not up for yourselves treasures upon earth. . . but lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal".

Everything he said, in such simple words as these, was a quiet, but direct challenge to the most powerful men of his time and place, and a blow at the foundations of the creed which the sect had built up in the course of centuries.

What the entire Old Testament taught in hundreds of pages, the Sermon on the Mount confuted in a few words. It opposed love to hatred, mercy to vengeance, charity to malice, neighbourliness to segregation, justice to discrimination, affirmation (or reaffirmation) to denial, and life to death. It began (like the "blessings-or-cursings" chapters of Deuteronomy) with blessings, but there the resemblance ended.

Deuteronomy offered material blessings, in the form of territory, loot and slaughter, in return for strict performance of thousands of "statutes and judgments", some of them enjoining murder. The Sermon on the Mount offered no material rewards, but simply taught that moral behaviour, humility, the effort to do right, mercy, purity, peaceableness and fortitude would be blessed for their own sake and receive spiritual reward.

Deuteronomy followed its "blessings" with "cursings". The Sermon on the Mount made no threats; it did not require that the transgressor be "stoned to death" or "hanged on a tree", or offer absolution for non-observance at the price of washing the hands in the blood of a heifer. The worst that was to befall the sinner was that he was to be "the least in the kingdom of heaven"; and most that the obedient might expect was to be "called great in the kingdom of heaven".

The young Galilean never taught subservience, only an inner humility, and in one direction he was consistently and constantly scornful: in his attack on the Pharisees.

The name, Pharisees, denoted that they "kept away from persons or things impure". The Jewish Encyclopaedia says, "Only in regard to intercourse with the unclean and the unwashed multitude did Jesus differ widely from the Pharisees". Echo may answer, "Only!" This was of course the great cleavage, between the idea of the tribal deity and the idea of the universal god; between the creed of hatred and the teaching of love. The challenge was clear and the Pharisees accepted it at once. They began to bait their traps, in the very manner described by Jeremiah long before: "All my familiars watched for my halting, saying, Peradventure he will be enticed, and we shall prevail against him, and we shall take our revenge on him".

The Pharisees watched him and asked, "Why eateth your Master with publicans and sinners" (a penal offence under their Law). He was equally their master in debate and in eluding their baited traps, and answered, swiftly but quietly, "They that be whole need not a physician, but they that are sick . . , I am not come to call the righteous, but sinners to repentance".

They followed him further and saw his disciples plucking ears of corn to eat on the Sabbath (another offence under the Law), "Behold, thy disciples do that which is not lawful to do upon the Sabbath day". They pursued him with such interrogations, always related to the rite, and never to faith or behaviour; "why do thy disciples transgress the tradition of the elders, for they wash not their hands when they eat bread?". "Ye hypocrites, well did Esaias prophecy of you, saying, this people draweth nigh unto me with their mouth and honoureth me with their lips; but their heart is far from me. But in vain do they worship me, teaching for doctrines the commandments of men" ,

This was the lie direct: The Law, he charged, was not God's law, but the law of the Levites and Pharisees: "the commandments of men"!

From this moment there could be no compromise, for Jesus turned away from the Pharisees and "called the multitude, and said unto them, Hear, and understand: Not that which goeth into the mouth defileth a man, but that which cometh out of the mouth, this defileth a man".

With these words Jesus cast public scorn on one of the most jealously-guarded of the priestly prerogatives, involving the great mass of dietary laws with the whole ritual of slaughter, draining of blood, rejection of "that which dieth of itself", and so on. All this was undoubtedly a "commandment of man", although attributed to Moses, and strict observance of this dietary ritual was held to be of the highest importance by the Pharisees, Ezekiel (the reader will recall) on being commanded by the Lord to eat excrement "to atone for the iniquities of the people", had pleaded his unfailing observance of the dietary laws and had had his ordeal somewhat mitigated on that account. Even the disciples were apparently so much under the influence of this dietary tradition that they could not understand how "that which cometh out of the mouth" could defile a man, rather than that which went in, and asked for an explanation, remarking that the Pharisees "were offended, after they heard this saying".

The simple truth which Jesus then gave them was abominable heresy to the Pharisees: "Do not ye understand, that what whatsoever entereth in at the mouth goeth into the belly, and is cast out into the draught? But those things which proceed out of the mouth come forth from the heart; and they defile the man. For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies: these are the things which defile a man; but to eat with unwashen hands defileth not a man".

This last remark was another penal offence under the Law and the Pharisees began to gather for the kill. They prepared the famous trick questions: "Then went the Pharisees and took counsel how they might entangle him in his talk". The two chief questions were, "To whom shall we render tribute?" and "Who then is my neighbour?" A wrong answer to the first would deliver him to punishment by the foreign ruler, Rome. A wrong answer to the second would enable the Pharisees to denounce him to the foreign ruler as an offender against their own Law, and to demand his punishment.

This is the method earlier pictured by Jeremiah and still in use today, in the Twentieth Century. All who have had to do with public debate in our time, know the trick question, carefully prepared beforehand, and the difficulty of answering it on the spur of the moment. Various methods of eluding the trap are known to professional debaters (for instance, to say "No comment", or to reply with another question). To give a complete answer, instead of resorting to such evasions, and in so doing to avoid the trap of incrimination and yet maintain the principle at stake is one of the most difficult things known to man. It demands the highest qualities of quickwittedness, presence of mind and clarity of thought. The answers given by Jesus to these two questions remain for all time the models, which mortal man can only hope to emulate.

"Tell us therefore, What thinkest thou? Is it lawful to give tribute unto Caesar, or not?" (the affable tone of honest enquiry can be heard). "But Jesus perceived their wickedness and said, Why tempt ye me, ye hypocrites? . . . Render unto Caesar the things which are Caesar's; and unto God the things that are God's. When they heard these words, they marvelled, and left him and went their way".

On the second occasion, "a certain lawyer stood up and tempted him, saying, what shall I do to inherit eternal life?" In his answer Jesus again swept aside the great mass of Levitical Law and restated the two essentials: "Thou shalt love the Lord thy God with all thy heart . . . and thy neighbour as thyself". Then came the baited trap: "And who is my neighbour?"

What mortal man would have given the answer that Jesus gave? No doubt some mortal men, knowing like Jesus that their lives were at stake, would have said what they believed, for martyrs are by no means rare. But Jesus did much more than that; he disarmed his questioner like an expert swordsman who effortlessly sends his opponent's rapier spinning into the air. He was being enticed to declare himself openly; to say that "the heathen" were also "neighbours", and thus to convict himself of transgressing The Law. In fact he replied in this sense, but in such a way that the interrogator was undone; seldom was a lawyer so confounded.

The Levitical-Pharisaic teaching was that only Judeans were "neighbours", and of all the outcast heathen they especially abominated the Samaritans (for reasons earlier indicated). The mere touch of a Samaritan was defilement and a major "transgression" (this continues true to the present day). The purpose of the question put to him was to lure Jesus into some statement that would qualify him for the major ban; by choosing the Samaritans, of all peoples, for the purpose of his reply, he displayed an audacity, or genius, that was more than human:

He said that a certain man fell among thieves and was left for dead. Then came "a priest" and "likewise a Levite" (the usual stinging rebuke to those who sought the chance to put him to death), who "passed by on the other side". Last came "a certain Samaritan", who bound the man's injuries, took him to an inn, and paid for his care: "which now of these three, thinkest thou, was neighbour unto him that fell among the thieves?"

The lawyer, cornered, could not bring himself to pronounce the defiling name "Samaritan"; he said, "He that showed mercy on him" and thereby joined himself (as he probably realized too late) with the condemnation of those for whom he spoke, such as "the priest" and "the Levite". "Then said Jesus unto him, Go, and do thou likewise". In these few words, and without any direct allusion, he made his interrogator destroy, out of his own mouth, the entire racial heresy on which the Law had been raised.

One moderate Judaist critic, Mr. Montefiore, has made the complaint that Jesus made one exception to his rule of "love thine enemies"; he never said a good word for the Pharisees.

Scholars may debate the point. Jesus knew that they would kill him or any man who exposed them. It is true that he especially arraigned the Pharisees, together with the scribes, and plainly saw in them the sect responsible for the perversion of the Law, so that the entire literature of denunciation contains nothing to equal this:

"Woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men; for ye neither go in yourselves neither suffer ye them that are entering to go in . . . ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves ….. ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy and faith. . . ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess . . . ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness. . . ye build the tombs of the prophets, and garnish the sepulchres of the righteous, and say, if we had been in the days of our fathers, we would not have partaken with them in the blood of the prophets. Wherefore ye be witnesses unto yourselves that ye are the children of them which killed the prophets. Fill ye up then the measure of your fathers. Ye serpents, ye generation of vipers. . ."

Some critics profess to find the last six words surprisingly harsh. However, if they are read in the context of the three sentences which precede them they are seen to be an explicit allusion to his approaching end, made by a man about to die to those who were about to put him to death, and at such a moment hardly any words could be hard enough. (However, even the deadly reproach, "Fill ye up then the measure of your fathers", had a later sequel: "Father, forgive them; for they know not what they do".)

The end approached. The "chief priests, and the scribes, and the elders" (the Sanhedrin) met under the high priest Caiaphas to concert measures against the man who disputed their authority and their Law. The only Judean among the Galilean disciples, Judas Iscariot, led the "great multitude with swords and staves", sent by the "chief priests and elders of the people", to the garden of Gethsemane and identified the man they sought by the kiss of death.

This Judas deserves a passing glance. He was twice canonized in the Twentieth Century, once in Russia after the Bolshevist Revolution, and again in Germany after the defeat of Hitler, and these two episodes indicated that the sect which was more powerful than Rome, in Jerusalem at the start of our era, was once more supremely powerful in the West in the Twentieth Century.

According to St. Matthew, Judas later hanged himself and if he thus chose the form of death "accursed of God", his deed presumably brought him no happiness. To Zionist historians of Dr. Kastein's school Judas is a sympathetic figure; Dr. Kastein explains that he was a good man who became disappointed with Jesus and therefore "secretly broke" with him (the words "secretly broke" could only occur in Zionist literature).

The Pharisees, who controlled the Sanhedrin, tried Jesus first, before what would today be called "a Jewish court". Possibly "a people's court" would be a more accurate description in today's idiom, for he was "fingered" by an informer, seized by a mob, hailed before a tribunal without legitimate authority, and condemned to death after false witnesses had spoken to trumped-up charges.

However, the "elders", who from this point on took charge of events in exactly the same way as the "advisers" of our century control events, devised the charge which deserved death equally under their "Law" and under the law of the Roman ruler. Under "the Mosaic Law", Jesus had committed blasphemy by claiming to be the Messiah; under the Roman law, he had committed treason by claiming to be the king of the Jews.

The Roman governor, Pilate, tried one device after another, to avoid complying with the demand of these imperious "elders", that the man be put to death.

This Pilate was the prototype of the Twentieth Century British and American politician. He feared the power of the sect in the last resort, more than anything else. His wife urged him to have no truck with the business. He tried, in the politician's way, to pass the responsibility to another, Herod Antipas, whose tetrarchy included Galilee; Herod sent it back to him. Pilate next tried to let Jesus off with a scourging, but the Pharisees insisted on death and threatened to denounce Pilate in Rome: "Thou art not Caesar's friend".

This was the threat to which Pilate yielded, just as one British Governor after another, one United Nations representative after another, yielded in the Twentieth Century to the threat that they would be defamed in London or New York. Evidently Pilate, like these men nineteen centuries later, knew that his home government would disavow or displace him if he refused to do as he was bid.

The resemblance between Pilate and some British governors of the period between the First and Second World Wars is strong, (and at least one of these men knew it, for when he telephoned to a powerful Zionist rabbi in New York he jocularly asked, as he relates, that the High Priest Caiaphas be informed that Pontius Pilate was on the line).

Pilate made one other attempt to have the actual deed done by other hands: "Take ye him, and judge him according to your law". With the ease of long experience it was foiled: "it is not lawful for us to put any man to death".

After that he even tried to save Jesus by giving "the people" the choice between pardoning Jesus or Barabbas, the robber and murderer. Presumably Pilate had small hope from this quarter, for "the people" and "the mob" are synonyms and justice and mercy never yet came from a mob, as Pilate would have known; the function of the mob is always to do the will of powerful sects. Thus, "the chief priests and elders persuaded the multitude that they should ask Barabbas, and destroy Jesus".

In this persuasion of the multitude the sect is equally powerful today.

The longer the time that passes, the more brightly glow the colours of that unique final scene. The scarlet robe, mock sceptre, crown of thorns and derisive pantomime of homage; only Pharisaic minds could have devised that ritual of mockery which today so greatly strengthens the effect of the victim's victory. The road to Calvary, the crucifixion between two thieves: Rome, on that day, did the bidding of the Pharisees, as Persia, five hundred years before, had done that of the Levites.

These Pharisees had taught the people of Judea to expect a Messiah, and now had crucified the first claimant. That meant that the Messiah was still to come. According to the Pharisees the Davidic king had yet to appear and claim his empire of the world, and that is still the situation today.

Dr. Kastein, in his survey of Judaism from its start, devotes a chapter to the life of Jesus. After explaining that Jesus was a failure, he dismissed the episode with the characteristic words, "His life and death are our affair".(Emphasis added)

From the book The Controversy of Zion, pp. 59-68

Saturday, April 24, 2010

Chadea was Black (EXCLUSIVE)

By Drusilla Dunjee Houston

The life of the Semitic and Hamitic races must have been closely associated after the deluge. So close is the apparent relationship that some authorities have looked upon Abraham as Hamitic. Abraham came from Ur of the Chaldees. But he descended by direct line from a Semitic father. His mother may have been Hamitic for Abraham was spoken of as a Chaldean. All down the line of the after years we find Hebrews taking wives out of the Ethiopian race. The Babylonian account of the deluge is older than the Biblical story. It does not take away from it but rather corroborates its truth.

There is the same close relationship between the code of Hammurabi and the Mosaic law. Both were inspired by a common Creator. The Chaldean law was perhaps the Ethiopian remembrance of the best jurisprudence of the antediluvian world. Read the statutes of Hammurabi and you will be astounded at the likeness of these and the lesser laws of Israel. It was written long before the giving of the Mosaic law. The “Wiseman of the East,” seeking the young child prove that they held the wires of revelation. The hope of the coming of the Messiah was written upon Babylonian tablets more than 2000 BC.

Excerpted from the book Wonderful Ethiopians of the Ancient Cushite Empire, PP. 196-197

Here's more proof from another scholarly source:

G. Higgins, Anacalypis (1927), 2:364. "Chaldeans, who were closely related to Babylonians, were Negroes."

Here's a supplemental article:

BLACK TURANIANS OF MESSOPOTAMIA, or a Brief History of the Subject
Clyde Winters Ph.D
Black Kushites of Sumer and Akkad

Controversy surrounding the Kushite/African/Black origins of the Elamites, Sumerians, Akkadians and “Assyrians” is simple and yet complicated. It involves both the racism exhibited toward the African slaves in the Western Hemisphere and Africans generally which led to the idea that Africans had no history; and the need of Julius Oppert to make Semites white, to accommodate the “white” ancestry of European Jews.

To understand this dichotomy we have to look at the history of scholarship surrounding the rise of Sumero-Akkadian studies. The study of the Sumerians, Akkadians, Assyrians and Elamites began with the decipherment of the cuneiform script by Henry Rawlinson (1851). Henry Rawlinson (1810-1895) had spent most of his career in the Orient. This appears to have given him an open mind in regards to history. He recognized the Ancient Model of History, the idea that civilization was founded by the Kushite or Hamitic people of the Bible.

As result, Rawlinson was surprised during his research to discover that the founders of the Mesopotamian civilization were of Kushite (Cushite) origin. He made it clear that the Semitic speakers of Akkad and the non-Semitic speakers of Sumer were both Black or Negro people who called themselves sag-gig-ga “Black Heads”. In Rawlinson’s day the (agglutinative Turanian speaking) Sumerian people were recognized as Akkadian or Chaldean, while the Semitic speaking blacks were called Assyrians.

Rawlinson identified these Akkadians as Turanian or Scythic people. But he made it clear that these ancient Scythic or Turanian speaking people were Kushites or Blacks.

A major supporter of Rawlinson was Edward Hincks (1792-1866). Hincks continued Rawlinson’s work and identified the ancient group as Chaldeans, and also called them Turanian speakers. Hincks, though, never discussed their ethnic origin.

A late comer to the study of the Sumerians and the Akkadians was Julius Oppert (1825-1905). Oppert was a German born of Jewish parents. He made it clear that the Chaldean and Akkadian people spoke different languages. He noted that the original founders of Mesopotamia civilization called themselves Ki-en-gi “land of the true lords” (Kang, Tr. "predecessors, pra-fathers", later also Kangars). It was the Semitic speakers who called themselves Akkadians.

Assyrians called the Ki-en-gi people Sumiritu “the sacred language”. Oppert popularized the Assyrian name Sumer, for the original founders of the civilization. Thus we have today the Akkadians and Sumerians of ancient Mesopotamia.

Oppert began to popularize the idea that the Sumerians were related to the contemporary Altaic and Turanian speaking people, e.g., Turks and Magyar (Hungarian) speaking people. He made it clear that the Akkadians were Semites like himself (however, these Semitic people were using an agglutinative language, instead of a flexive Semitic language). To support this idea Oppert pointed out that typological features between Sumerian and Altaic languages existed. This feature was agglutination.

The problem with identifying the Sumerians as descendants (i.e. ancestors) from contemporary Turanian speakers resulted from the fact that Sumerian and the Turkish languages are not genetically related (however, the quantity of genetically related words constitutes a significant portion of Sumerian vocabulary). As a result Oppert began to criticize the work of Hincks (who was dead at the time) in relation to the identification of the Sumerian people as Turanian following the research of Rawlinson.

Oppert knew Rawlinson had used African languages to decipher cuneiform writing. But he did not compare the Sumerian to African languages, probably, due to the fact that he knew they were related given Rawlinson’s earlier research.

It is strange to some observers that Oppert never criticized Rawlinson who had proposed the Turanian origin of the Ki-en-gi (Sumerians, Kangars). But this was not strange at all. Oppert did not attack Rawlinson who was still alive at the time because he knew that Rawlinson said the Sumerians were the original Scythic and Turanian people he called Kushites. Moreover, Rawlinson made it clear that both the Akkadians and Sumerians were Blacks. For Oppert to have debated this issue with Rawlinson, who deciphered the cuneiform script, would have meant that he would have had to accept the fact that Semites were Black. There was no way Oppert would have wanted to acknowledge his African heritage, given the Anti-Semitism experienced by Jews living in Europe.

Although Oppert successfully hid the recognition that the Akkadians and the Sumerians both referred to themselves as sag-gig-ga “black heads”, some researchers were unable to follow the status quo and ignore this reality. For example, Francois Lenormant (1837-1883) made it clear, following the research of Rawlinson, that the Elamite and Sumerians spoke genetically related languages. This idea was hard to reconcile with the depiction of people on the Persian monuments, especially the Behistun monument, which depicted Negroes (with curly hair and beards) representing the Assyrians, Jews and Elamites who ruled the area. As a result, Oppert began the myth that the Sumerian languages was isolated from other languages spoken in the world even though it shared typological features with the Altaic languages. Oppert taught Akkadian-Sumerian in many of the leading Universities in France and Germany. Many of his students soon began to dominate the Academe, or held chairs in Sumerian and Akkadian studies, these researchers continued to perpetuate the (generally, contained only inside the Euro-centric academic school) myth that the Elamite and Sumerian languages were not related.

There was no way to keep from researchers who read the original Sumerian, Akkadian and Assyrian text that these people recognized that they were ethnically Blacks. This fact was made clear by Albert Terrien de LaCouperie (1845-1894). Born in France, de LaCouperie was a well known linguist and China expert. Although native of France, most of his writings are in English. In the journal he published called the Babylonian and Oriental Record, he outlined many aspects of ancient history. In these pages he made it clear that the Sumerians, Akkadians and even the Assyrians who called themselves salmat kakkadi "black headed people”, were all Blacks of Kushite origin. Even though de LaCouperie taught at the University of London, the prestige of Oppert, and the fact that the main centers for Sumero-Akkadian studies in France and Germany were founded by Oppert and or his students, led to researchers ignoring the evidence that the Sumerians, Akkadians, and Assyrians were Black.

In summary, the cuneiform evidence makes it clear that the Sumerians, Akkadians, and Assyrians recognized themselves as Negroes: “black heads”. This fact was supported by the statues of Gudea, the Akkadians and Assyrians. Plus the Behistun monument made it clear that the Elamites were also Blacks.

The textual evidence also makes it clear that Oppert began the discussion of a typological relationship between Sumerian and Turkic languages (after Rawlinson identified the Sumerians-Akkadians as Turanian or Scythic people). He also manufactured the idea that the Semites of Mesopotamia and Iran, the Assyrians and Akkadians were “whites”, like himself (you can find a long and winding blurb on the Caucasoidness/Europeoidness of the N.Africans in most of the English-language popular materials. But anybody who saw an Egyptian mummy, and a mummy of a tanned white-skinned corps, can tell that the Hamitic Egyptiand were not lily-white at all, and had a curly hair). Due to this brain washing, and whitening out of Blacks in history, many people today can look at depictions of Assyrians, Achamenians, and Akkadians and fail to see the Negro origin of these people.

To make the Sumerians “white”, the textbooks print pictures of artifacts dating to the Gutian rule of Lagash, to pass them off as the true originators of Sumerian civilization. No Gutian rulers of Lagash are recognized in the Sumerian King List.

Posted in Articles, Rastas.
By Don Jaide
April 15, 2008

Tuesday, April 20, 2010

The Migration of Black Jews into Europe (EXCLUSIVE)

By Rudolph Windsor

The land of Israel always stood in the way of new conquering powers: It was Greece in 332 B.C. and then Rome in 68 B.C. The Romans put a complete end to the Judean state in A.D. 70 with a great slaughter and taking them to captivity. The aforementioned powers conquered the land of Israel from the north. As always, marching armies create a refugee problem; consequently over a period of seven hundred years, hundreds of thousands of Israelites fled to the bordering African state of Egypt, and by the year 1 A.D., there were more than 1 million Hebrew Israelites in the three African countries of Libya, Egypt, and Ethiopia combined, with minor penetrations in the Sahara and West Africa.

At this juncture of history, the highest concentration of Israelites was in Asia and Africa, but with the Roman era, there began a slow movement to Europe . The Romans transported Israelite slaves to the city of Rome and other cities in Europe . These black Jews built communities and synagogues, owned white servants, converted many of these servants to the Israelite religion, and intermarried with them. After hundreds of years in Europe , the Israelites became lighter and lighter in color; they began to call themselves Jews or Jewish people.

They had practically no contact with the Jews of Africa and Asia . They spoke a new language called Yiddish; it is a German dialect written in the letters of the Hebrew alphabet and containing elements of Hebrew, Russian, Polish, and other languages. There developed a new culture known as Yiddish culture, modeled after European ways of life. When white supremacy developed in Europe during the sixteenth century, Jewish thought and life began to be flavored with it; this is evident in the white biblical pictures they made and their straightening their hair.

They used a different pronunciation in Hebrew, and their religious services changed considerably, compared to those of the Afro-Asian Israelites. They adopted European names such as Sakaloff, Pearlstein, Weinstein, Kleinbaum, Weizmann, and Jabotinsky instead of Hebrew names such as Yaakov, Yirmiyahu, Eshmelek, Shmuel, Ahaz, ans so forth. These Jews removed themselves so far from their once African homeland, that as a result, they began to think like Europeans in their new white skin.

From then on they became known as Ashkenazi or German Jews. Most of these Ashkenazi Jews are found in Europe, Australia , South Africa (a racist country), Canada , and the United States . As the twentieth century arrived, the Jewish institutions in the European world perpetuated the concept that the biblical Israelites were white, to the point of forgetting that the Israelites were black.

From the book The Valley of Dry Bones, p. 110

How The Sephardic Jews Turned White

The Moors from Africa ruled Spain and Portugal for about 700 years, and the Jews in these countries were there even longer. When the Duchess L'Abrantes, the wife of Napolean's ambassador to Portugal was in that country, she commented that the Judeans and Moors looked alike. At this time, the Judeans were so dark that many whites thought that all Judeans were black.

King John II of Portugal deported many of his Judeans to West Africa (Angola), and many settled in the West Indies. John Bigelow, who went to Jamaica in 1850, saw the offspring of these Judeans and said that they were black. The evidence shows that the Judeans in Europe up to 1850 were virtually black but died out. As a result, the white servants of these blacks converted to Judaism and became the new Jews.

From The Valley of Dry Bones by Rudolph Windsor, p. 62

Sunday, April 18, 2010

Whoever You Thought You Were...You're a Jew!

Dr. Ken Biegeleisen correctly constructs a historical account that traces the Black Moor's civilization in Spain and the Black Jews. Biegeleisen was associated with Rudolph Windsor who authored the seminal work From Babylon to Timbuktu.

Saturday, April 17, 2010

Author/Professor tells the truth about Israelites

This man tells the truth about who the true Hebrew Israelites are. The black Hebrew Israelite prophet Jeremiah assesses the condition of our people very accurately in his Lamentations, "Remember, O LORD, what is come upon us: consider, and behold our reproach. Our inheritance is turned to strangers, our houses to aliens. We are orphans and fatherless, our mothers are as widows. We have drunken our water for money; our wood is sold unto us. Our necks are under persecution: we labour, and have no rest. We have given the hand to the Egyptians, and to the Assyrians, to be satisfied with bread. Our fathers have sinned, and are not; and we have borne their iniquities. Servants have ruled over us: there is none that doth deliver us out of their hand. (5:1-8) We eagerly await the salvation of the Most High from our enemies.

Thursday, April 15, 2010


Are today's Ashkenazi Jews the Hyksos?

Wednesday, April 14, 2010

The Hebrew Kingdoms of Africa, Parts I&II

The nation of Yisra'el has always had close ties with the continent of Africa. The land promised to us stretches from the Nile to the Euphrates. Our ancestors were enslaved within the borders of our land while dwelling among the Egyptians. They had been in the land 430 years by the time of the great Exodus. However, during times of trouble our ancestors would go into Africa to seek refuge from famine and war. Yahusha, our Messiah, was taken into Egypt as a child to hide him from Herod who sought to kill him. There were many well established Hebrew colonies along the Mediterranean coast of African well before the destruction of Jerusalem in 70 A.D.. It seems logical that our ancestors would take the pathway of least resistance and regroup in Africa, a land they were already familiar with. This has been their mode of operation in times of trouble. Later as foretold to Abram we would be afflicted in a land that was not our own for 400 years.

In Scripture it was foretold that our ancestors would be held in captivity for 400 years in a land that was not their own. They would be taken as slaves in ships by a fierce nation who's language they would not understand. There they would be sold as male and female slaves with no one to save them out of their condition. This nation would eat up the fruit of their labors and leave them none. Their families would be broken up and sold to different people. Their wives would become the pleasure of other men (slave masters). We would lose our national identity while being called by scornful names and mocked. This is the story of our people here in America.

Note: "This video contains an audio track that has not been authorized by WMG. The audio has been disabled (by YouTube)."

Tuesday, April 13, 2010

Synagogue of Satan Parts 1&2

A very exhaustive but intriguing piece of history presented in this series.

Monday, April 12, 2010

Jews and the Opium Wars

A part of history you weren't taught in school. Wonder why?

Sunday, April 11, 2010

Cesare Borgia/The Deceiver

This video presents the truth behind the infamous Jesus photo that is prevalent in many homes, churches, etc. The portrait is actually a depiction of Cesare Borgia. This man nor his family were Christians. They were the antithesis of what is laid out in the Gospel of Yeshua.

Saturday, April 10, 2010

Ancient Egypt and the Hebrew Israelites

Slave descendants are HEBREW ISRAELITES NOT Egyptians and claiming Egyptian heritage will not save us.

Friday, April 9, 2010

We Are One (Hebrew Israelite Song)

This song is to remind Israelites that we must come together, both men and women and be the Nation that The Most High called us to be.

Thursday, April 8, 2010

WW1 Zionism Canaan Hitler Rothschild In 10 Mins

This video presents how "Israel" was created in 1948.

Wednesday, April 7, 2010

Williamson on Paul Craig Roberts and 9/11

The Hoffman Wire
Dedicated to Freedom of the Press, Investigative Reporting and Revisionist History

Michael A. Hoffman II: Editor.


Catholic Bishop Richard Williamson of the Society of St. Pius X (SSPX),
who is scheduled to be tried in absentia later this month in Germany for
doubting the Holy People's gas chamber relics, comments on the despair
and retirement of journalist Paul Craig Roberts.

Bishop Williamson also makes the point that people indifferent to
investigating who really was behind the 9/11 terror attacks will be
indifferent to finding divine reality: " can souls that are
unconcerned to get to the truth, get anywhere near to the true God?"

Eleison Comments CXLII April 3, 2010

+Richard N. Williamson

Another voice of truth risks falling silent in the United States. It is
not, at least overtly, a voice of Catholic truth, but are not the great
problems for truth today not problems specific to Catholics, but
problems so basic that they are common to all men ? Therefore when a
columnist and writer of the stature of Paul Craig Roberts, who has
outstanding Establishment credentials and who was an Assistant Secretary
of the Treasury in the Reagan administration, announces that, apparently
out of discouragement, he is laying aside his pen, it is a sad day for
all of us.

His farewell article of about ten days ago deals precisely with the
universal loss of truth. Its opening section deserves to be quoted at
length :

"There was a time when the pen was mightier than the sword...when
people believed in truth and regarded truth as an independent power and
not as an auxiliary for government, class, race, ideological, personal
or financial interest. Today Americans are ruled by propaganda. They
have little regard for truth, little access to it, and little ability to
recognize it. Truth is an unwelcome entity. It is disturbing. It is
off-limits. Those who speak it run the risk of being branded
"anti-American", "anti-semite" or "conspiracy theorist". Truth is an
inconvenience for government... and for ideologues."

He goes on, "Today many whose goal once was the discovery of truth are
now paid handsomely to hide it." Examples from many domains prove that
"wherever one looks, truth has fallen to money. Wherever money is
insufficient to bury the truth, ignorance, propaganda and short memories
finish the job."

Further examples confirm that "Intelligence and integrity have been
purchased by money... Americans, or most of them, have proved to be
putty in the hands of the police state." They have been brainwashed by
the mainstream media which "do not serve the truth. They serve the
government and the interest groups that empower the government".

Fascinatingly, Roberts argues that "America's fate was sealed when the
public and the anti-war movement bought the government's 9/11 conspiracy
theory. The government's account of 9/11 is contradicted by much
evidence. Nevertheless, that defining event of our time, which has
launched the USA on interminable wars of aggression and a domestic
police state, is a taboo topic for investigation in the media. It is
pointless to complain of war and a police state when one accepts the
premise on which they are based."

I would only add the religious dimension: how can souls grasp the one
true religion of God when they accept the premises on which their whole
godless environment is based? In the early 2000's many Catholics in the
USA did not want to hear sermons emphasizing the fraud of 9/11, but how
can souls that are unconcerned to get to the truth, get anywhere near to
the true God? How can souls losing their taste for reality keep any
taste for the supreme realities of the soul and the after-life?

Roberts concludes sadly, "As the pen is censored and its might
extinguished, I am signing off."

No, dear Dr. Roberts. The pen is still, despite all appearances,
mightier than the sword, only not if it is dropped. Keep writing,
however few be the souls that will still read you for the sake of the
truth, because such souls, like the Truth, "are mighty and will
Kyrie eleison.



The HOFFMAN WIRE is a public service of Independent History and Research, Box 849, Coeur d'Alene, Idaho 83816 USA

Monday, April 5, 2010

Jewish Truths

Some interesting insights presented here in this video. Though Christ has already spoiled the Zionist power at the Cross (Colossians 2:15), there are still pending prophecies being fulfilled daily. This one was brought to my attention from Jeremiah 16:19, "O LORD, my strength, and my fortress, and my refuge in the day of affliction, the Gentiles shall come unto thee from the ends of the earth, and shall say, Surely our fathers have inherited lies, vanity, and things wherein there is no profit." This is coming to pass now even through these videos presented by this woman. And lastly, any indiviual or group promoting hatred and contention is not a Hebrew-Israelite. Those persons have zeal without knowledge and are woefully in direct fulfillment of Romans 9:6-14. The flesh profits nothing in this revelation, it is the children of promise that are counted for the seed.

Sunday, April 4, 2010

Pascha Nostrum

Pascha Nostrum
From Wikipedia, the free encyclopedia

Pascha Nostrum is a hymn sometimes used by Christians during Easter season. The title is Latin for "Our Passover," and the text consists of the words of several verses of Scripture - 1 Corinthians 5:7-8; Romans 6:9-11; and 1 Corinthians 15:20-22. It is often used in place of the Gloria in Excelsis during the Easter season, especially at the Easter Vigil. It has been put to many different musical settings.
In some Anglican churches, a portion of it is used as a Fraction Anthem.

The words in English are as follows:
Alleluia. Christ our Passover has been sacrificed for us; therefore let us keep the feast, Not with the old leaven, the leaven of malice and evil, but with the unleavened bread of sincerity and truth. Alleluia. Christ being raised from the dead will never die again; death no longer has dominion over him. The death that he died, he died to sin, once for all; but the life he lives, he lives to God. So also consider yourselves dead to sin, and alive to God in Jesus Christ our Lord. Alleluia. Christ has been raised from the dead, the first fruits of those who have fallen asleep. For since by a man came death, by a man has come also the resurrection of the dead. For as in Adam all die, so also in Christ shall all be made alive. Alleluia.

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Editor's Note: An intense and extensive study of the Scriptures and comparative World History has convinced me that I am a Hebrew-Israelite by ancestry and by faith I am a Christian as it relates to Jesus Christ. I have no affiliation with any organized religious group. My allegiance lies in Jesus Christ, the Messiah of Israel whose Second Advent I await.

Saturday, April 3, 2010

White woman tells the truth about the Black Hebrew Israelites

I am aware that it is ultimately about the spiritual seed, but this is an area that deserves research and exploration. There is too much suppression out there regarding the historical, geographical, and ethnographic context in which the Holy Bible was conceived and took shape. If the handlers of historical information got it right the first time we would not be having this discussion, and I say this rather facetiously. This is a purpose by design.