The study of hundreds of volumes, during many years, gradually brought realization that the essential truth of the story of Zion is all summed-up in Mr. Maurice Samuel’s twenty-one words:
“We Jews, the destroyers, will remain the destroyer forever … nothing that the Gentiles will do will meet our needs and demands”.
At first hearing they sound vainglorious or neurotic, but increasing knowledge of the subject shows them to be honestly meant and carefully chosen. They mean that a man who is born and continues a Jew acquires a destructive mission which he cannot elude. If he deviates from this “Law” he is not a good Jew, in the eyes of the elders; if he wishes or is compelled to be a good Jew, he must conform to it.
This is the reason why the part played by those who directed “the Jews” in history was bound to be a destructive one; and in our generation of the Twentieth Century the destructive mission has attained its greatest force, with results which cannot even yet be fully foreseen.
This is not an opinion of the present writer. Zionist scribes, apostate rabbis and Gentile historians agree about the destructive purpose; it is not in dispute among serious students and is probably the only point on which agreement is unanimous.
All history is presented to the Jew in these terms: that destruction is the condition of the fulfilment of the Judaic Law and of the ultimate Jewish triumph.
“All history” means different things to the Jew and the Gentile. To the Gentile it means, approximately, the annals of the Christian era and any that extend further back before they begin to fade into legend and myth.
To the Jew it means the record of events given in the Torah-Talmud and the rabbinical sermons, and this reaches back to 3760 BC., the exact date of the Creation. The Law and “history” are the same, and there is only Jewish history; this narrative unfolds itself before his eyes exclusively as a tale of destructive achievement and of Jewish vengeance, in the present time as three thousand or more years ago.
By this method of portrayal the whole picture of other nations’ lives collapses into almost nothing, like the bamboo-and-paper framework of a Chinese lantern. It is salutary for the Gentile to contemplate his world, past and present, through these eyes and to find that what he always thought to be significant, worthy of pride, or shameful, does not even exist, save as a blurred background to the story of Zion. It is like looking at himself through the wrong end of a telescope with one eye and at Judah through a magnifying glass with the other.
To the literal Jew the world is still flat and Judah, its inheritant, is the centre of the universe. The ruling sect has been able, in great measure, to impose this theory of life on the great nations of the West, as it originally inflicted The Law on the Judahites themselves.
The command, “destroy”, forms the very basis of the Law which the Levites made. If it be deleted, what remains is not “the Mosaic Law”, or the same religion, but something different; the imperative, “destroy”, is the mark of identity.
It must have been deliberately chosen. Many other words could have been used; for instance, conquer, defeat, vanquish, subdue; but destroy was chosen, It was put in the mouth of God, but obviously was the choice of the scribes.
This was the kind of perversion which Jesus attacked: “teaching for doctrine the commandments of men”
It comes first at the very start of the story, being attributed directly to God in the original promise of the promised land: “I will … destroy all the people to whom thou shalt come”.
Even before that the first act of destruction has been imputed to God, in the form of the first “vengeance” on the heathen:
“I will stretch out my hand and smite Egypt…”
“I will smite all the first born in the land of Egypt…”
“… And Pharaoh’s servants said unto him … knowest thou not yet that Egypt is destroyed?” (Exodus)
From that beginning the teaching, “destroy”, runs through all The Law, first, and all the portrayal of historical events, next.
The act of destruction is sometimes the subject of a bargain between God and the chosen people, on an “If” and “Then” basis; either God offers to destroy, or the chosen people ask him to destroy. In each case the act of destruction is depicted as something so meritorious that it demands a high equivalent service. Thus:
“If thou shalt indeed… do all that I speak, then I will be an enemy unto thine enemies … and will destroy all the people to whom thou shalt come”(Exodus).
(In this case God is quoted as promising destruction in return for “observance”; chief among the “statutes and judgments” to be observed is,
“Ye shall utterly destroy all the places, wherein the nations which ye shall possess served other Gods”;(Deuteronomy).
Conversely: “And Israel vowed a vow unto the Lord, and said, If thouwilt indeed deliver this people into my hand, then I will utterly destroy their cities;
And the Lord hearkened to the voice of Israel, and delivered up the Canaanites; and they utterly destroyed them and their cities”(Numbers).
As will be seen, the bargain about “destruction” is conditional, in both cases, on performance of a counter-service by the people or by God.