Occult Theocracy by Lady Queenborough (aka Edith Starr Miller.)
CHAPTER 7: JUDAISM The Pharisees
Judaism has been described by Moses Mendelssohn, a learned Jew, in this way : " Judaism is not a religion but a Law religionized." This definition does away effectively with the erroneous belief prevalent among the non-Jews that Judaism is a religion. In spite of the loud and frequent assertions, made by Jews and Christian divines alike, contending that the Jews were the first monotheists, it is a well proven fact that the high initiates of the Memphis priesthood were monotheists long before the Jews ever went to Egypt.
Judaism would be best described as a rite or compendium of rites, for, if one lends belief to the existence of the Jewish Lawgiver, Moses, one must bear in mind that he first studied among the high initiates of Egypt, and later, became the pupil and son-in-law of black Jethro, the Ethiopian magician whom one might call the Father of Voodooism, name given to the magic practices and rites performed by the negroes.
The closer one studies the history of the Jews, the clearer it appears that they are neither a religious entity nor a nation. The absolute failure of Zionism which was a desperate effort on the part of certain Jewish leaders to bind all the Jews of the world into a national entity, whose territory would have been Palestine, proves the futility of such an effort. Judaism is not a religion and the Jews are not a nation, but they are a sect with Judaism as a rite. The obligations and rules of the rite for the Jewish masses are contained in the Talmud and Schulchan Aruk, but the esoteric teachings for the higher initiates are to be found in the Cabala.
Therein are contained the mysterious rites for evocations, the indications and keys to practices for conjuration of supernatural forces, the science of numbers, astrology, etc.
The practical application of the Cabalist knowledge is manifested in the use made of it, through the ages, by Jews to gain influence both in the higher spheres of Gentile life and over the masses. Sovereigns and Popes, both, usually had one or more Jews as astrologers and advisers, and they frequently gave Jews control over their very life by employing them as physicians. Political power was thus gained by Jews in almost every Gentile country alongside with financial power, since Jewish court-bankers manipulated state funds and taxes.
Through the ages also, can be followed the spreading power of the sect, and no more awful example of the devastating and destructive power of the penetration of a secret subversive society has ever been witnessed.
With its B'nai B'rith Supreme Council as the directing head, the sect with its members swarming among all nations has become the sovereign power ruling in the councils of all nations and governing their political, economic, religious and educational policies.
In his book Nicholas II et les Juifs, Netchvolodow explains that " the Chaldean science acquired by many of the Jewish priests, during the captivity of Babylon, gave birth to the sect of the Pharisees whose name only appears in the Holy Scriptures and in the writings of the Jewish historians after the captivity (606 B. C). The works of the celebrated scientist Munk leave no doubt on the point that the sect appeared during the period of the captivity.
" From then dates the Cabala or Tradition of the Pharisees. For a long time their precepts were only transmitted orally but later they formed the Talmud and received their final form in the book called the Sepher ha Zohar. " 1
1. Lt. Gen. A. Netchvolodow, Nicolas II et les Juifs, p. 139.
The Pharisees were, as it were, a class whose tendency was to form a kind of intellectual aristocracy among the Jews. At first, they formed a sort of brotherhood, a haburah, the members being called haburim or brothers. They were a subversive element, aiming at the overthrow of the Sadducean High-priesthood, whose members prided themselves on their aristocracy of blood and birth, to which the Pharisees opposed an aristocracy of learning. The war waged by the latter extends over a long period of time, and the rivalry was bitter. The Pharisees, who, although they professed, as one of their chief tenets, the utmost contempt of the am-haretz or simple people, did not overlook the fact that they needed their mass support for the attainment of their own aim, and they enlisted it by opposing the Sadducean strictness of the Law in many instances, namely, in the observance of the Sabbath.
The power of the Sadducees fell with the destruction of the Temple by Titus and thenceforth the Pharisaic element held supremacy among the Jews.
Quoting an acknowledged authority on Judaism, Mr. Flavien Brenier, Lt. Gen. Netchvolodow further describes the policy of the sect as follows : 2
" Before appearing proudly as the expression of Jewish aspirations, The Tradition of the Pharisees had serious difficulties to surmount, the chief of which was the revival of the orthodox faith stimulated in the Jewish people by the Captivity. To the exiles, bemoaning the fall of the Temple of Jerusalem and begging Jehovah to end the misfortunes of their homeland, the revelation that Jehovah was only a phantom, entailed not only certain defeat, but also their own exposure to perils the least of which would have been the loss of all authority over Israel.
2. Ibid., p. 139 et seq.
" The Pharisees then, judging it wiser to capture the confidence of their compatriots by taking the lead of the religious movement, affected a scrupulous observance of the slightest prescriptions of the law and instituted the practice of complicated rituals, simultaneously however cultivating the new doctrine in their secret sanctuaries. These were regular secret societies, composed during the captivity of a few hundred adepts. At the time of Flavius Josephus which was that of their greatest prosperity they numbered only some 6,000 members.
" This group of intellectual pantheists was soon to acquire a directing influence over the Jewish nation. Nothing, moreover, likely to offend national sentiment ever appeared in their doctrines. However saturated with pantheistic Chaldeism they might have been, the Pharisees preserved their ethnic pride intact. This religion of Man divinised, which they had absorbed at Babylon, they conceived solely as applying to the profit of the Jew, the superior and predestined being.
The promises of universal dominion which the orthodox Jew found in the Law, the Pharisees did not interpret in the sense of the reign of the God of Moses over the nations, but in that of a material domination to be imposed on the universe by the Jews. The awaited Messiah was no longer the Redeemer of original Sin, a spiritual victor who would lead the world, it was a temporal king, bloody with battle, who would make Israel master of the world and ' drag all peoples under the wheels of his chariot'. The Pharisees did not ask this enslavement of the nations of a mystical Jehovah, which they continued worshipping in public, only as a concession to popular opinion, for they expected its eventual consummation to be achieved by the secular patience of Israel and the use of human means.
" Monstrously different from the ancient law were such principles as these, but they had nothing one could see, which might have rendered unpopular those who let them filter, drop by drop, among the Jews.
" The admirably conceived organization of the Pharisees did not fail soon to bear fruit.
" One cannot better define its action in the midst of Jewish society before Jesus Christ, " said Mr. Flavien Brenier, " than in comparing it with that of the Freemasons in modern society. "
" A carefully restricted membership tightly bound, imposing on their members the religion of ' the secret', the Pharisees pursued relentlessly their double aim which was :
1. The seizure of political power, by the possession of the great political offices (the influence of which was tremendous in the reconstituted Jewish nation) and the conquest of the Sanhedrin (Jewish parliament).
" 2. To modify gradually the conceptions of the people in the direction of their secret doctrine. "
The first of these aims was achieved when Hillel, a Pharisee of Babylon who claimed Davidic descent, was elected president of the Sanhedrin. Thus ended the bitter fight between the Pharisees and the Sadducees. Opposed to Hillel was Shammai, a Sadducee, supporter of the Sadducean High Priest who was made Chief Judge of the assembly. The attitude of the two men towards each other is a matter of long record in the Talmud
Among the most noted Pharisees, after Hillel, are : Yochanan ben Zakkai, founder of the school of Yamnai, Akibah who, with Bar Cochba, fomented the revolt against the Romans under Hadrian, rebellion ending with the order for the dispersion of Jews (132 A. D.) Also Simon ben Yohai, who might be termed the great Magician and Father of the Cabala, lastly Judah the Prince who compiled the Babylonian Talmud. Under these chiefs, the Pharisaic power was definitely established in the Sanhedrin. Those among the Jews who clung to the Sadducean tradition and refused to acknowledge the dominion of the Pharisees, remained as dissidents. Such were the Samaritans and the Karaites who rejected the Talmud.
The second of the aims and its method of attainment is exposed in the so-called Protocols of the Wise Men of Zion so loudly denounced by the descendants of those who devised The Secret Doctrine in Israel, Israel here meaning the Jews as a religious community, most of whom remain quite ignorant of the intricate subversive schemes imputed to them.
The attitude of Jesus Christ to this sect is definitely expressed in the New Testament (see Luke xi and John viii).
Exoteric Judaism, the Jewish religion as practised in the twentieth century, is based on the Old Testament, and on equally ancient commentaries on it, preserved for ages as oral traditions, and known, as above stated, under the general name of The Talmud. All copies of this book were ordered to be burned by Philip IV, the Fair, King of France, in 1306, but the book survived the holocaust.
We know that the Jewish God is not the father of all men and the ideal of love, justice and mercy, like the Christian God, or even like Ahura-Mazda or Brahma. On the contrary, he is the God of vengeance down to the fourth generation, just and merciful only to his own people, but foe to all other nations, denying them human rights and commanding their enslavement that Israel might appropriate their riches and rule over them.
The following quotations will serve to illustrate this point :
" And when the Lord thy God shall deliver them before thee ; thou shalt smite them, and utterly destroy them ; thou shalt make no covenant with them, nor shew mercy unto them. " Deut. vii, 2.
" 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. " Deut. vii, 6.
The Talmud comments upon it : " You are human beings, but the nations of the world are not human beings but beasts. " Baba Mecia 114,6.
On the house of the Goy (non-Jew) one looks as on the fold of cattle. " Tosefta, Erubin viii.
From The Talmud (a prayer said on the eve of Passover, to the present day) " We beg Thee, O Lord, indict Thy wrath on the nations not believing in Thee, and not calling on Thy name. Let down Thy wrath on them and inflict them with Thy wrath. Drive them away in Thy wrath and crush them into pieces. Take away, O Lord, all bone from them. In a moment indict all disbelievers. Destroy in a moment all foes of Thy nation. Draw out with the root, disperse and ruin unworthy nations. Destroy them ! Destroy them immediately, in this very moment! " (Pranajtis ; Christianus in Talmudas Judeorum, quotations from : Synagoga Judaica, p. 212. Minhagin, p. 23. Crach Chaim 480 Hagah).
" When one sees inhabited houses of the ' Goy ' one says, ' The Lord will destroy the house of the proud '. And when one sees them destroyed he says, ' The Lord God of Vengeance has revealed himself ' (The Babylonian Talmud, Berachot 58,6.)
" Those who do not own Torah and the prophets must all be killed. Who has power to kill them, let him kill them openly with the sword, if not, let him use artifices till they are done away with. " (Schulchan Aruch : Choszen Hamiszpat, 425,50).
The Jewish Sages soon understood that Christ's way of commenting upon the old Law introduced, instead of hatred towards foreign nations, brotherly feelings and equality of all men in the face of God, thus denying the Jews their privileged position as masters of the world.
At the same time, Christ's reforming the very primitive and rough moral ideas of the Old Testament, deprived the Jews of their very convenient-in-thebattle-of-life, unscrupulous, double morality. Thence the Jewish hatred for the Christian faith is conspicuous in the following quotations from Talmudic sources :
" The estates of the Goys are like wilderness, who first settles in them has a right to them. (Baba Batra, 54 b.)
" The property of the Goys is like a thing without a master. " (Schulchan Aruch : Choszen Hamiszpat, 156,5).
" If a Jew has struck his spade into the ground of the Goy, he has become the master of the whole. " (Baba Batra, 55 a.)
In order to enhance the authority of the Old Testament equally recognized by the Christians, while simultaneously augmenting that of the Talmud and the Rabbis, its commentators and authors teach :
" In the law (the Bible) are things more or less important, but the words of the Learned in the Scripture are always important.
" It is more wicked to protest the words of the rabbis than of Torah " (Miszna, Sanhedryn xi, 3.) " Who changes the words of the rabbis ought to die. " (Erubin, 21, b.)
" The decisions of the Talmud are words of the living God. Jehovah himself asks the opinion of earthly rabbis when there are difficult affairs in heaven. " (Rabbi Menachem, Comments for the Fifth Book.)
" Jehovah himself in heaven studies the Talmud, standing : he has such respect for that book. " (Tr. Mechilla). To enhance the dignity of religions dogmas the following commandments are given :
" That the Jewish nation is the only nation selected by God, while all the remaining ones are contemptible and hateful.
'' That all property of other nations belongs to the Jewish nation, which consequently is entitled to seize upon it without any scruples. "
" That an orthodox Jew is not bound to observe principles of morality towards people of other nations, and on the contrary, he even ought to act against morality, if it were profitable for himself or for the interest of Jews in general. "
" A Jew may rob a Goy (Goy means unclean, and is the disparaging name for a non-Jew), he may cheat him over a bill, which should not be perceived by him, otherwise the name of God would become dishonoured. " (Schulchan Aruch, Choszen Hamiszpat, 348.)
" Should a Goy to whom a Jew owed some money die without his heirs knowing about the debt, the Jew is not bound to pay the debt. " (Schulchan Aruch, Choszen Hamiszpat 283, 1.)
" The son of Noah, who would steal a farthing ought to be put to death, but an Israelite is allowed to do injury to a goy; where it is written, Thou shalt not do injury to thy neighbour, is not said, Thou shalt not do injury to a goy. " (Miszna, Sanhedryn, 57.)
" A thing lost by a goy may not only be kept by the man who found it, but it is forbidden to give it back to him. " (Schulchan Aruch, Choszen Hamiszpat. 266, 1.)
" Who took an oath in the presence of the goys, the robbers, and the custom-house officer, is not responsible. " (Tosefta Szebnot, 11.)
" In order to annul marriages, oaths and promises, a Jew must go to the rabbi, and if he is absent, he must call three other Jews, and say to them that he is sorry to have done it, and they say, ' Thou art allowed to. ' (Schulchan Aruch, 2, 1. 247.)
The Kol Nidre prayer on the Day of Judgment, that acquits beforehand from the non fulfilment of all kinds of oaths and vows, is given here.
" All vows, oaths, promises, engagements, and swearing, which, beginning this very day of reconciliation, we intend to vow, promise, swear, and bind ourselves to fulfil, we are sorry for already, and they shall be annulled, acquitted, annihilated, abolished, valueless, unimportant, our vow shall be no vows, and our oaths no oaths at all. "(Schulchan Aruch, edit. I., 136).
" If a goy wants a Jew to stand witness against a Jew at the Court of Law, and the Jew could give fair evidence, he is forbidden to do it, but if a Jew wants a Jew to be a witness in a similar case against a goy, he may do it. " (Schulchan Aruch, Choszen Hamiszpat, 28 art, 3 and 4.)
" Should a Jew inform the goyish authorities that another Jew has much money, and the other will suffer a loss through it, he must give him remuneration. " (Schulchan Aruch. ~ Ch. Ha., 338.)
" If there is no doubt that someone thrice betrayed the Jews, or caused that their money passed to the goys, a means and wise council must be found to do away with him. "
" Every one must contribute to the expense of the community (Kahal) in order to do away with the traitor. " Ibid., 163, 1.)
" It is permitted to kill a Jewish denunciator everywhere it is permitted to kill him before he has denounced.... though it is necessary to warn him and say, ' Do not denounce. ' But should he say, ' I will denounce, ' he must be killed, and he who accomplishes it first will have the greater merit. " (Ibid., 388, 10.)
" How to interpret the word ' robbery '. A goy is forbidden to steal, rob, or take women slaves, etc., from a goy or from a Jew, but he (a Jew) is not forbidden to do all this to a goy. " (Tosefta, Aboda Zara, viii,5.)
" If a goy killed a goy or a Jew he is responsible, but if a Jew killed a goy he is not responsible. "(Ibid., viii, 5.)
The authors of the Talmud, having issued this horrible moral code, that acquits all kinds of crimes, in order to make easier the strife with foreigners to their own nation, understood the necessity of keeping its contents a secret and thus legislated :
" To communicate anything to a goy about our religious relations would be equal to the killing of all the Jews, for if the goys knew what we teach about them, they would kill us openly. " (Book of Libbre David, 37.)
" It is forbidden to disclose the secrets of the Law. He who would do it would be as guilty as if he destroyed the whole world " (Jaktu Chadasz, 171,2).
The restrictions and commandments bearing this in view were raised to the dignity of dogmas of faith. It is not astonishing that in face of such prohibitions the secrets of the Talmud have been so little known to other nations, especially to the Western ones, and till the present day, even the most progressive and citizen-like Jews think the disclosure of the principles of the Talmud a proof of the most outrageous intolerance, and an attack on the Jewish religion.
In order to separate the Jewish nation from all others, and thus prevent it from mixing with them, and losing their national peculiarities, a great many precepts of the ritual and rules for every-day life, prejudices and superstitions, the remainder of the times of barbarism and obscurity, have been gathered in the Talmud and consecrated as canons. The precepts observed by Eastern Jews till the present day deride even the most simple notions of culture and hygiene. For instance they enjoin :
" If a Jew be called to explain any part of the rabbinic books, he only ought to give a false explanation, that he might not, by behaving differently, become an accomplice in betraying this information. Who will violate this order shall be put to death. " (Libbre David, 37.)
" It is forbidden to disclose the secrets of the Law. "
" One should and must make false oath, when the goys ask if our books contain anything against them. Then we are bound to state on oath that there is nothing like that. " (Szaalot-Utszabot. The book of Jore d'a, 17.)
" Every goy who studies Talmud, and every Jew who helps him in it, ought to die. " (Sanhedryn 59 a. Aboda Zora 8-6. Szagiga 13.)
" The ears of the goys are filthy, their baths, houses, countries are filthy. " (Tosefta Mikwat, v. 1.)
" A boy-goy after nine years and one day old, and a girl after three years and one day old, are considered filthy. " {Pereferkowicz : Talmud t. v., p. 11.)
These principles afford an explanation of the action of governments in excluding Jews from judicial and military positions. They also explain that mysterious phenomenon known as Antisemitism.
In his Manual of Freemasonry Richard Carlile makes the following observations : 3
3 Carlile, Manual of Freemasonry, p. 88.
" The disposition of the mistaken Jew is to monopolise his portion of the Sacred Scriptures as a charm or benefit prepared and presented to his people in their sectarian character.
" That there was no such nation as the Israelites, is a truth found in the consideration that they are not mentioned beyond the Bible in any records whatever. Egypt knew them not, Persia knew them not, Hindostan knew them not, Scythia knew them not, Phoenicia knew them not, Greece knew them not, as a nation. And in the first general notice that we have of the Jews, they are introduced to the world as a sect, or a series of sects, being Pharisees, Sadducees, and Essenes ; and in that general notice, beyond that sort of mistaken allegorical history which Josephus has copied from the books of the Old Testament, and which is not otherwise corroborated, and no better authority than the book of the Old Testament, there is no presentation of the Jews as the descendants of a larger nation of Israelites ; as a religious or philosophical sect of distinction, mixed up with, and found in real human history, they are not to be traced higher than the century before the Christian era. It is satisfactory to be able to show the origin of anything, for such a knowledge is a common passion and curiosity among mankind ; and I think the Rev. Robert Taylor has discovered and developed the origin of the titles of Hebrew, Israelite, and Jew. 4
" Hebrew, Israelite, and Jew, are Syriac, Phoenician and Egyptian terms used in the mysterious degrees ; and it would be as reasonable to argue that the Freemasons are a dispersed nation, as that the Jews are, or were, a dispersed nation. The Rev. Mr. Taylor has beautifully explained this in his discourses. 5
4. Ibid., p. viii.
5. Ibid., p. x i .
" The scenes and characters of the mysterious drama, as found in the Eleusinian Orgies of Greece, were : Eleusis. The Advent, or coming-in light the birthand character of the subject of the drama the title of the whole play or mystery.
Hierophant. The Expounder of the Mysteries, the High
Priest, the Pope, the Archbishop.
Hupereet. The Minister, or Ordinary Priest.
Diaconos. The Deacon, or Lower Officer.
Diadochos. The Torch-bearer.
Photagogue. The Bringer-in of Light.
Autoptos. The Candidate admitted to see the sight.
The visitor of the Temple the Church- and Chapel-goer.
Autopsy. The sight itself.
Hebrew. The initiated Candidate who had passed through
all the degrees of the mystery.
Teleios. The adept, or perfected.
Israelite. God-seer, purified from all guile.
Jew . The God himself, or the mysterious perfection and
deification of the human character.
" The whole type of what may be made of human nature by cultivation of mind, which is the conditional promise of paradise, or kingdom of heaven. This is the revelation of all the mysteries. "
Carlile further states 6 " We are prepared with historical disproofs of the existence of such a people as Israelites or Jews as a nation. They were a religious or philosophical sect, who had been made adepts in the higher Pagan Mysteries : a sect among nations ; but not a nation among sects. "
Judaism sanctions Gnosticism which is further elaborated in their books of the Cabala. For further study of this subject we refer the reader to Chapter XIII.
6. Ibid., p. v of Introduction.