Jews Take a Leading Part in the Struggle for “Emancipation”
by Der Stürmer
By Douglas Reed
From The Controversy of Zion
The Jews, directed by their Talmudic rulers, took a leading part in the struggle for emancipation. That in itself was fair enough. The masses of Christendom held from the start that the liberties to be won should ultimately accrue to all men, without distinction of race, class or creed; that was the very meaning of the struggle itself, and anything else or less would have made it meaningless.
Nevertheless, in the case of the Jews there was an obvious paradox which repeatedly baffled and alarmed the peoples among whom they dwelt: The Jewish Law expressed the theory of the master-race in the most arrogant and vindictive form conceivable to the human imagination; how then could the Jews attack nationhood in others? Why did the Jews demand the levelling of barriers between men when they built an ever stronger barrier between the Jews and other men? How could people, who claimed that God had made the very world itself for them to rule, and forbade them to mix with lesser breeds, complain of discrimination?
Now that another hundred and fifty years have passed, the answer to such questions has been given by events.
It was true that the Jewish clamour for emancipation was not truly concerned with the great idea or principle at issue: human liberty.
The judaic Law denied that idea and principle. The Talmudic governors of Jewry saw that the quickest way to remove the barriers between themselves and power over nations was to destroy legitimate government in these nations; and the quickest way to that end was to cry “emancipation!”.
Thus the door opened by emancipation could be used to introduce the permanent revolutionary force into the life of nations; with the destruction of all legitimate government, the revolutionaries would succeed to power, and these revolutionaries would be Talmud-trained and Talmud-controlled. They would act always under the Mosaic Law, and in this way the end of Babylon could be reproduced in the West.
The evidence of events in the Twentieth Century now shows that this was the plan to which the Talmudic elders worked during the third phase of the story of Zion, from 70 AD to about 1800 AD. Thus there was the widest possible difference in the understanding of “emancipation” by the Christianized European peoples among whom the Jews dwelt and among the Talmudic rulers of the Jews.
For the great mass of peoples emancipation represented an end: the end of servitude.
For the powerful, secret sect it represented a means to the opposite end; the imposition of a new and harsher servitude.
One great danger attended this undertaking. It was, that the destruction of barriers between men might also destroy the barrier between the Jews and other men; this would have destroyed the plan itself, for that force would have been dispersed which was to be used, emancipation once gained, to “pull down and destroy” the nations.
This very nearly happened in the fourth phase of the story of Zion; the century of emancipation (say, from 1800 to 1900 AD) brought the peril of “assimilation”. In the century of “freedom” a great number of Jews, in Western Europe and in the new “West” oversea, did evince the desire to cast off the chains of the Judaic Law and to mingle themselves with the life of peoples.
For that reason our Zionist historian, Dr. Kastein, considers the Nineteenth Century to be the darkest age in all Jewish history, fraught with the deadly peril of involvement in mankind, which happily was averted.
He cannot contemplate without horror the destruction, through assimilation, of the Judaic barriers of race and creed. Thus he calls the Nineteenth Century movement towards emancipation “retrograde” and thanks God that “the Zionist ideology” preserved the Jews from the fate of assimilation.