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The End of 年底 Israel 以色列
About five hundred years before the event of 458 BC, or nearly three thousand years ago today, the brief and troubled association between 約五百年前的事件458年，或近三千年前的今天，簡單和困擾，協會之間的 Judah 猶大 and the Israelites (“the children of 和以色列人（ “兒童 Israel 以色列 ”) came to an end. “ ）後才告結束。 Israel 以色列 rejected the chosen people creed which was beginning to take shape in 拒絕選擇人的信條是開始形成在 Judah 猶大 and went its own way. 到自己的路。 (The adoption of the name “Israel” by the Zionist state which was set up in Palestine in 1948 was transparent false pretence). （通過名稱為“以色列”猶太复國主義的國家，成立了在巴勒斯坦於1948年是透明的虛假的幌子） 。 ” and “ “和” Judah 猶大 .” In the Old Testament Israel is often called “the house of Joseph,” in pointed distinction from “the house of “在舊約以色列常被人稱作是”眾議院約瑟夫， “在指出，區分從”下議院 Judah 猶大 .” The Jewish Encyclopaedia says, ‘‘Joseph and Judah typify two distinct lines of descent ” and adds (as already cited) that “ 猶太百科全書說， ''約瑟夫和猶大典型兩種截然不同的線條後裔 ” ，並增加了（正如已經提到） Judah 猶大 was “in all likelihood a non-Israelitish tribe.” The Encyclopaedia Britannica says that Judaism developed long after the Israelites had merged themselves with mankind, and that the true relationship of the two peoples is best expressed in the phrase, “ The Israelites were not Jews .” Historically, “在所有的可能性非israelitish部落” 大英百科全書說，猶太教的發展後不久，以色列人已合併，自己與人類 ，並認為真正的關係，符合兩國人民的最好體現在這句話， “ 以色列人不猶太人 “在歷史上， Judah 猶大 was to survive for a little while and to bring forth Judaism, which begat Zionism. 是為了生存一會兒，並把提出的猶太教，猶太复國主義begat 。 Israel 以色列 was to disappear as an entity, and it all came about in this way: 是要消失，作為一個實體，它的所有來到約在這樣說： were the Judges. 被法官。 What they, and isolated Judah, most needed was union with 他們是什麼，和孤立的猶大，最需要的是聯盟與 Israel 以色列 . 。 Israel 以色列 , which distrusted this lawgiving priesthood, would not hear of unification unless it were under a king; all the surrounding peoples had kings. ，不信任，這lawgiving神職人員，不會聽到統一的，除非它被下一個國王;所有周圍的人民的國王。 The Levites grasped this opportunity. 利抓住了這個機會。 They saw that if a king were appointed the ruling class would supply the nominee, and they were the ruling class. 他們看到，如果國王被任命為統治階級的供應將被提名人，他們是統治階級。 Samuel, at their head, set up a puppet monarchy, behind which the priesthood wielded true power; this was achieved through the stipulation that the king should reign only for life, which meant that he would not be able to found a dynasty. 薩穆埃爾，在他們的頭腦，成立了一個傀儡君主立憲制，背後神職人員掌握真正的權力;這是通過規定國王在位，應只為生活，這意味著他將無法發現了王朝。 Samuel chose a young Benjaminite peasant, Saul, who had made some name in tribal warfare and, presumably, was thought likely to be tractable (the choice of a Benjaminite suggests that Israel would not consider any man of Judah for the kingship). 黃秉槐選擇了一個年輕的benjaminite農民，娑羅雙樹，誰取得了一些名稱，在部落戰爭和，據推測，被認為可能會tractable （選擇一個benjaminite表明，以色列不會考慮任何人猶大為王位） 。 The unified 統一 kingdom 英國 of …的 Israel 以色列 then began; in truth it survived but this one reign, Saul's. 然後開始;真理，在它存活，但此一時期，娑羅雙樹的。 In Saul's fate (or in the account given of it in the later Scriptures) the ominous nature of Judaism, as it was to be given shape, may be discerned. 在娑羅雙樹的命運（或在該帳戶由於它在後來的經文）不祥的性質，猶太教，因為它是得到形狀，可分辨。 He was commanded to begin the holy war by attacking the Amalekites “and utterly destroy all that they have, and spare them not; but slay both man and woman, infant and suckling, ox and sheep, camel and ass.” He destroyed “man and woman, infant and suckling,” but spared King-Agag and the best of the sheep, oxen, yearlings and lambs. 他指揮開始進行聖戰，攻擊amalekites “和完全銷毀所有他們，和他們沒有備件，但斬兩男一女，嬰兒和哺乳，牛，羊，駱駝和驢” ，他摧毀了“男子和女子，嬰兒和哺乳“ ，但倖免於景- agag和最好的羊，牛， yearlings和羔羊。 For this he was excommunicated by Samuel, who secretly chose one David, of 為這，他excommunicated由黃秉槐，誰秘密選擇一國寶， Judah 猶大 , to be Saul's successor. ，以娑羅雙樹的繼任者。 Thereafter Saul vainly strove by zeal in “utter destruction” to appease the Levites, and then by attempting David's life to save his throne. 此後娑羅雙樹妄圖竭力由熱情，在“完全毀滅”為了安撫利，然後企圖國寶的生命，挽救他的王位。 At last he killed himself. 最後他自殺死亡。 Possibly none of this happened; it is the account given in the Book of Samuel, which the Levites produced centuries later. 可能沒有這件事，這是該帳戶由於在這本書中的薩穆埃爾，其中利製作世紀後。 Whether it is true or allegorical, the importance lies in the plain implication: Jehovah demanded literal obedience when he commanded “utter destruction,” and mercy or pity were capital offences. 無論是真或寓言，重要的是在平原的含義：耶和華的字面要求時，他服從指揮“完全毀滅”和憐憫或很可惜，資本的罪行。 This lesson is driven home in many other depictments of events which were possibly historical and possibly imaginary. 這個教訓是驅動的家中許多其他depictments的事件可能是歷史和可能的假想。 This was really the end, three thousand years ago, of the 這是真的結束，三千年前，該 united kingdom 聯合王國 , for ， Israel 以色列 would not accept the man of Judah, David, as king. 將不接受該名男子的猶大，國寶，作為國王。 Dr. Kastein says that “the rest of kastein博士說： “其餘的 Israel 以色列 ignored him” and proclaimed Saul's son, Ishbosheth, king, whereon the re-division into 忽略了他“並宣布娑羅雙樹的兒子， ishbosheth ，國王， whereon重新劃分 Israel 以色列 and 和 Judah 猶大 “really took place.” According to Samuel, Ishbosheth was killed and his head was sent to David, who thereon restored a nominal union and made “真的發生” 。據薩穆埃爾， ishbosheth被炸死，他的頭部，被送往國寶，誰就此恢復了名義上的聯盟和作出 Jerusalem 耶路撒冷 his capital. 他的資本。 He never again truly united the kingdom or the tribes; he founded a dynasty which survived one more reign. 他永遠不會再真正的美國王國或部落，他創立了清朝，其中存活1更多的統治。 Formal Judaism holds to this day that the Messianic consummation will come about under a worldly king of “the house of David”; and racial exclusion is the first tenet of formal Judaism (and the law of the land in the Zionist state). 正式猶太教持有這一天，該彌賽亞圓滿會來約下世俗國王“眾議院國寶” ;及種族排斥是第一特尼特正式猶太教（和法律的土地在猶太复國主義國家） 。 The origins of the dynasty founded by David are thus of direct relevance to this narrative. 起源的時代所創立的國寶，因此直接相關，這說明。 Racial discrimination and segregation were clearly unknown to the tribespeople in those days of the association between Israel and Judah, for the Old Testament says that David, the Judahite, from his roof, saw “a very beautiful woman” bathing, commanded her to him and made her with child, and then had her husband, a Hittite, sent into the front battle-line with orders that he be killed. 種族歧視和種族分隔清楚未知向族人在那些日子，該協會之間的以色列和猶大，舊約說，大衛， judahite ，從他的屋頂，看到了“非常美麗的女人”洗澡，她的指揮，他和她與孩子，當時她的丈夫，赫梯，發送到前線作戰線的訂單，他被殺死。 When he was dead David added the woman, Bathsheba, to his wives, and her second son by him became the next king, Solomon (this story of David and Bathsheba, as related in the Old Testament, was bowdlerized in a Hollywood-made moving picture of our day). 當他死了大衛說，該名女子，拔示巴，他的妻子，和她的二兒子，他成為未來國王，索羅門（這個故事，大衛和拔示巴，作為相關的在舊約，是bowdlerized在好萊塢的國產移動圖片我們的天） 。 Such was the racial descent of Solomon, the last king of the riven confederacy, according to the Levitical scribes. 這是種族後裔的索羅門，最後國王的riven邦聯制，根據利文士。 He began his reign with three murders, including that of his brother, and vainly sought to save his dynasty by the Habsburg method, marriage, though on grander scale. 他開始他的統治與3謀殺案，包括他的兄弟，並妄圖尋求挽救他的王朝由哈布斯堡的方法，婚姻，雖然對宏偉的規模。 He married princesses from 他已婚，公主從 Egypt 埃及 and many neighbouring tribes and had hundreds of lesser wives, so that in his day, too, racial segregation must have been unknown. 和許多鄰近部落和已擁有幾十萬個較小的妻子，以便在他的天，太，種族隔離必須已是未知之數。 He built the temple and established a hereditary high priesthood. 他建廟宇，並建立了一個遺傳性高神父。 That was the story, concluded in 937 BC, of the short association between 這是故事，結束在公元前937 ，短期協會之間的 Israel 以色列 and 和 Judah 猶大 . 。 When Solomon died the incompatible associates finally split, and in the north 當所羅門死亡不相容的聯營公司，最後分裂，並在北 Israel 以色列 resumed its independent life. 恢復其獨立的生活。 Dr Kastein says: kastein博士說： “The two states had no more in common, for good or evil, than any other two countries with a common frontier. “這兩個國家沒有更多的共同點，為良好或邪惡，比其他任何兩個國家具有共同邊界。 From time to time they waged war against each other or made treaties, but they were entirely separate. 從時間，以時間，他們發動的戰爭對對方或取得條約， 但他們完全獨立。 The Israelites ceased to believe that they had a destiny apart from their neighbours and King Jeroboam made separation from 以色列人不再相信他們有一個命運的，除了其鄰國和國王jeroboam作出的分離 Judah 猶大 as complete in the religious as in the political sense .” Then, of the Judahites, Dr. Kastein adds, “they decided that they were destined to develop as a race apart … they demanded an order of existence fundamentally different from that of the people about them. These were differences which allowed of no process of assimilation to others. They demanded separation, absolute differentiation. “ 作為完整的，在宗教，因為在政治意義上 “ ，然後 ， 該judahites ，博士kastein補充說 ， ”他們決定，他們注定要發展成為一個種族，除了… …他們要求的秩序的存在， 本質上的不同，就是人民的對他們這些分歧，使沒有同化的過程中給他人。他們要求分離的，絕對的分化 “ 。 Thus the cause of the breach and separation is made clear. 因此，事業違反和分離是明確了。 Israel 以色列 believed that its destiny lay with involvement in mankind, and rejected 相信自己的命運，在於參與，在人類，並拒絕 Judah 猶大 on the very grounds which recurrently, in the ensuing three thousand years, caused other peoples to turn in alarm, resentment and repudiation from Judaism. 就非常的理由反复，在隨後的三千年，造成其他國家人民，把在恐慌，怨恨和推翻由猶太教。 Judah 猶大 “demanded separation, absolute differentiation.” (However, Dr. Kastein, though he says “ “要求分離的，絕對的分化。 ” （不過，博士kastein ，雖然他說“ Judah 猶大 ,” means “the Levites.” How could even the tribespeople of “ ，意思是”利“ ，如何可以，甚至族人的 Judah 猶大 , at that stage, have demanded “separation, absolute differentiation,” when Solomon had had a thousand wives?) ，在這個階段，要求“醫藥分家的，絕對的分化， ”當所羅門曾千妻子？ ） It was the Levites, with their racial creed, that 這是利，與他們的種族信仰，即 Israel 以色列 rejected. 拒絕。 The next two hundred years, during which 未來二百年，其間 Israel 以色列 and 和 Judah 猶大 existed separately, and often in enmity, but side by side, are filled with the voices of the Hebrew “prophets,” arraigning the Levites and the creed which they were constructing. 存在的分別，而且往往在敵意，但並排，充滿的聲音，希伯來文的“先知” ， arraigning利和信條，他們建設。 These voices still call to mankind out of the tribal darkness which beclouds much of the Old 這些聲音仍然呼籲人類走出黑暗部落，其中beclouds大部分的舊 Testament, for they scarified the creed which was in the making just as Jesus scarified it seven or eight hundred years later, when it was long established, at the Temple in Jerusalem. 證明了，因為他們scarified的信條是，在決策，正如耶穌scarified它七或八百年後，當它被確立已久，在廟在耶路撒冷。 These men were nearly all Israelites; most of them were Josephites. 這些男子幾乎所有的以色列人;他們大多是josephites 。 They were on the road to the one-God of all-peoples and to participation in mankind. 他們在道路上，以一個上帝的所有人民，並參與在人類的。 They were not unique among men in this: soon the Buddha, in 他們沒有獨特的男性在這方面：盡快佛陀，在 India 印度 , was to oppose his Sermon at ，是為了反對他的講道，在 Benares 貝拿勒斯 and his Five Commands of Uprightness to the creed of Brahma, the creator of caste-segregation, and to the worship of idols. 和他的5命令的血性向信條布茹阿瑪，創造種姓隔離，並崇拜的偶像。 They were in truth Israelite remonstrants against the Levitical teaching which was to become identified with the name of 他們在真理以色列人remonstrants對利教學，這是成為確定的名稱 Judah 猶大 . 。 The name “Hebrew prophets” is inapt because they made no pretence to power of divination and were angered by the description (“I was no prophet, neither was I a prophet's son,” Amos). They were protestants in their time and gave simple warning of the calculable consequences of the racial creed; their warning remains valid today. 命名為“希伯來先知”是inapt ，因為他們沒有權力為幌子，以算命，被激怒的描述（ “我當時並沒有先知，既不是我先知的兒子， ” 阿莫斯 ） 。新教徒，他們在他們的時間和簡單了警告的可計算的後果，種族信仰;他們的警告仍然有效。 The claims of the Levite priesthood moved them to these protests, particularly the priestly claim to the firstborn (“That which openeth the womb is mine,” Exodus), and the priestly insistence on sacrificial rites. 索賠的利神父提出他們對這些抗議活動，尤其是priestly索賠向firstborn （ “即openeth子宮是排雷， ” 出埃及記） ，以及priestly堅持對祭祀。 The Israelite expostulants (to whom this “so-called law of Moses” was unknown, according to Mr. Montefiore) saw no virtue in the bloodying of priests, the endless sacrifice of animals and the “burnt offerings,” the “sweet savour” of which was supposed to please Jehovah. 該以色列人expostulants （人本“所謂的法律摩西”是未知 ， 根據先生montefiore ）沒有看到美德，在bloodying神父，無休止的犧牲動物及“燔祭” ， “甜體驗”其中本來是要請耶和華。 They rebuked the priestly doctrine of slaying and enslaving “the heathen.” God, they cried, desired moral behaviour, neighbourly conduct and justice towards the poor, the fatherless, the widow and the oppressed, not blood sacrifices and hatred of the heathen. 他們斥責priestly學說的殺害和奴役“ heathen 。 ”上帝，他們哭了，理想的道德行為，睦鄰進行和司法對窮人，父親，寡婦和被壓迫者，而不是血液的犧牲和仇恨的heathen 。 These protests provide the first forelight of the dawn which came some eight hundred years later. 這些抗議首次提供forelight的曙光開始有些八百年後。 They find themselves in strange company among the injunctions to massacre in which the Old Testament abounds. 他們發現自己在陌生的公司之間的禁制令大屠殺，其中舊約比比皆是。 The strange thing is that these remonstrances survived the compilation, when 但奇怪的是，這些remonstrances倖存下來的彙編，當 Israel 以色列 was gone and the Levites, supreme in 是經歷了和利，最高法院在 Judah 猶大 , wrote down the Scriptures. ，寫下聖經。 Today's student cannot explain, for instance, why King David suffers Nathan publicly to rebuke him for taking Uriah's wife and having Uriah murdered. 今天的學生不能解釋，例如，為什麼大衛王患有彌敦道公開指責他採取uriah的妻子和有uriah殺害。 Possibly among the later scribes who compiled the historical narrative, long after 可能之間的後來文士誰編纂的歷史敘事，不久之後 Israel 以色列 and the Israelite expostulants were gone, were some of their mind, who contrived in this way to continue their protest. 和以色列人expostulants人走了，有一些他們的心目中，誰contrived以這種方式繼續他們的抗議。 Conversely, these benevolent and enlightened passages are often followed by fanatical ones, attributed to the same man, which cancel them, or put the opposite in their place. 反過來說，這些善意的和開明的通道，往往是其次的狂熱，歸因於同一男子，其中取消它們，或者提出相反，在他們的地方。 The only reasonable explanation is that these are interpolations later made, to bring the heretics into line with Levitical dogma. 唯一合理的解釋是，這些都是插值後，把異端符合利的教條。 Whatever the explanation, these Israelite protests against the heresy of 無論解釋，這些以色列人抗議，反對邪教的 Judah 猶大 have an ageless appeal and form the monument to vanished 有一個ageless上訴和形式紀念碑消失 Israel 以色列 . 。 They force their way, like little blades of truth, between the dark stones of tribal saga. 他們強迫的方式，像小葉片的真理，之間的黑暗中的石頭部落佐賀。 They pointed the way to the rising and widening road of common involvement in 他們指出，該方法的興起和擴大的道路，共同參與在 mankind and away from the tribal abyss. 人類遠離部落的深淵。 Elijah and Elisha both worked in 以利亞和以利沙都工作在 Israel 以色列 , and Amos spoke solely to the Josephites. ，和Amos以完全向josephites 。 He in particular attacked the blood sacrifices and priestly rites: “I hate, I despise your feasts and I take no delight in your solemn assemblies. 他在攻擊，尤其是血液中的犧牲和priestly禮記： “我恨，我看不起你的節日，我不採取任何的喜悅在您的莊嚴集會。 Yea, though ye offer me burnt offerings and your meal offerings, I will not accept them. 雅，雖然葉我提供的燔祭和您的膳食提供的，我不會接受他們。 Neither will I regard the peace offerings of your fat beasts. 都不會對我認為和平提供您的發獸。 Take thou away from me the noise of thy songs” (the Levites' chanted liturgies) “and let me not hear the melody of thy viols. 採取你離我的噪音你的歌“ （利'呼喊liturgies ） ” ，並讓我沒有聽到的旋律你viols 。 But let judgment run as water and righteousness as a mighty stream.” And then the immortal rebuke to the “peculiar people” doctrine: “Are ye not as the children of the Ethiopians unto me, O children of 但讓判斷運行水和正義作為一支強大的流。 “ ，然後不朽的責備，以”特殊的人“的學說： ”是你們不作為的子女埃塞俄比亞人所不欲，我，澳兒童 Israel 以色列 , saith the Lord.” ， saith主“ 。 Hosea, another Israelite, says, “I desired mercy and not sacrifice, and the knowledge of God more than burnt offerings.” Hosea exhorts to the practice of “justice and righteousness,” “loving kindness and compassion and faithfulness,” not discrimination and contempt. 何西阿，另一以色列人 ， 說： “我想要的憐憫，而不是犧牲，以及上帝的知識以上的燔祭” 。何西阿規勸，以實踐“公平和正義” ， “ 愛好愛心和同情心和忠誠” ，而不是歧視和蔑視。 In Micah's time the Levites apparently still demanded the sacrifice of all the firstborn to Jehovah: 在彌迦的時間利顯然仍要求犧牲所有firstborn ，以耶和華： “Wherewith shall I come before the Lord and bow myself before God on high? “ wherewith應我來耶和華面前低頭，自己在上帝面前就高呢？ Shall I come before him with burnt offerings, with calves of a year old? 應我來之前，他的燔祭，與犢牛的一歲？ Will the Lord be pleased with thousands of rams or with ten thousands of rivers of oil. Shall I give my firstborn for my transgressions, the fruit of my body for the sin of my soul? It hath been told to thee, O man, what is good and what the Lord doth require of thee: only to do justly and to love mercy and to walk humbly with thy God.” 將主很高興與數以千計的公羊，或與10數以千計的河流的石油。 須本人firstborn為我的越軌行為，成果為我的身體的罪，我的靈魂呢？祂所告訴你，澳男子，是什麼是好的，什麼主doth要求你：只有這樣做，公正和愛慈悲與步行謙虛地與你的上帝“ 。 These men contended for the soul of the tribespeople during the two centuries when 這些有爭議的男子為靈魂的族人在兩個世紀的時候 Israel 以色列 and 和 Judah 猶大 existed side by side, and sometimes at daggers drawn. 存在的並排，有時在匕首得出的。 During this period the Levites, earlier distributed among the twelve tribes, were driven more and more to congregate in tiny 在此期間，利，較早前之間的分配12部落，被驅趕，越來越多的聚集在微小的 Judah 猶大 and in 並在 Jerusalem 耶路撒冷 , and to concentrate their energies on the Judahites. ，並集中精力對judahites 。 Then, in 721 BC, 然後，在公元前721 ， Israel 以色列 was attacked and conquered by 遭到攻擊和征服 Assyria 亞述 and the Israelites were carried into captivity. 和以色列人進行到圈養。 Judah 猶大 was spared for that moment and for another century remained an insignificant vassal, first of Assyria and then of 是不遺餘力地為那一刻，而另一個世紀仍然是一個微不足道的附庸，首先亞述，然後對 Egypt 埃及 , and the stronghold of the Levitical sect. ，和據點利節。 At that point “the children of 在這一點上“兒童 Israel 以色列 ” disappear from history and if promises made to them are to be redeemed, this redemption must evidently be from among the ranks of mankind, in which they became involved and merged. “消失的歷史和所作出的承諾，如果他們要贖回，贖回，這必須明顯從各職級的人類，他們在其中成為參與和合併。 Given the prevalent westward trend among the movements of peoples during the last twenty-seven hundred years, it is probable that much of their blood has gone into the European and American peoples. 鑑於普遍西移的趨勢，其中變動的人民在過去07年百多年來，這是可能有很多他們的血液已經融入歐洲人民和美國人民。 The Judaist claim, on the other hand, is that 該judaist索賠，另一方面，是 Israel 以色列 was totally and deservedly “lost,” because it rejected the Levitical creed and chose “rapprochement with neighbouring peoples.” Dr. Kastein, whose words these are, nearly twenty-seven 是完全當之無愧的“迷失” ，因為它拒絕了利的信念和選擇“和解與鄰國的人民” 。 kastein博士，他們的話，這些都是近07年 centuries later ardently rejoiced, on that very account, in their downfall: “The ten northern tribes, with their separate development, had drifted so far from their kindred in the south that the chronicle of their fall takes the form of a brief bald statement of fact unrelieved by any expression of grief. 世紀後歡欣鼓舞，熱烈，就非常的帳戶，在他們衰敗： “ 10北部的部落，與各自的發展，已漂流，使遠離自己的骨肉在南方紀事他們屬於採取的形式是一個簡短的禿頭聲明事實上， unrelieved任何表達悲痛。 No epic poem, no dirge, no sympathy marked the hour of their downfall.” 沒有史詩的詩，沒有哀樂，沒有同情，標誌著小時，他們的滅亡“ 。 The student of the controversy of 學生的爭議 Zion 錫安 has to plod far before he begins to unveil its mysteries, but very soon discovers that in all things it speaks with two tongues, one for “the heathen” and one for the initiates. 要plod遠遠之前，他就開始推出其奧秘，但很快發現，在所有的事情，它說，與兩個舌頭，一為“ heathen ” ，一個為啟動。 The Levites of that ancient time did not, and today's Zionists do not believe that the Israelites “vanished without leaving a trace” (as Dr. Kastein says). 利的古代時間沒有，而今天的猶太复國主義者不相信以色列人“消失無影，去無踪” （作為博士kastein說） 。 They were pronounced “dead,” in the way that a Jew marrying out of the fold today is pronounced dead (for instance, Dr. John Goldstein); they were excommunicated and only in that sense “vanished.” 他們被宣判 “死” ，在方式猶太人結婚出褶皺今天是傷重不治（例如，約翰戈爾茨坦博士） ;他們excommunicated ，只有在這個意義上“消失” 。 Peoples do not become extinct; the North American Indians, the Australian Blackfellows, the New Zealand Maoris, the South African Bantu and others are the proofs of that. 人民不成為滅絕;北美印第安人，澳大利亞blackfellows ，新西蘭毛利人，南非班圖族和其他人證明了這一點。 For that matter, the Israelites could not have been “taken away captive,” had they been physically exterminated. 為此事，以色列人不能夠被“帶走的俘虜， ”他們的身體滅絕。 Their blood and thought survive in mankind, somewhere, today. 他們的血液和思想在人類的生存，某處，今天。 Israel 以色列 remained separate from 仍然是分開的 Judah 猶大 of its own will, and for the very reasons which ever since have aroused the mistrust and misgiving of other peoples. 其自己的意志，和為非常原因以來，引起了不信任和擔憂其他國家人民的。 The Israelites “were not Jews”; the Judahites were “in all likelihood non-Israelitish.” 以色列人“不是猶太人” ; judahites “在所有的可能性非israelitish ” 。 The true meaning of the assertion that 的真正含義，斷言 Israel 以色列 “disappeared” is to be found in the later Talmud, which says: “The ten tribes have no share in the world to come.” Thus, “the children of “失踪”是要發現在後來的塔木德，說： “ 10部落沒有份額，在世界上來。 ”因此 ， “兒童 Israel 以色列 ” are banned from heaven by the ruling sect of “禁止從天上由執政黨節的 Judah 猶大 because they refused to exclude themselves from mankind on earth. 因為他們拒絕排除自己從地球上的人類。 The Chief Rabbi of the 行政拉比的 British Empire 大英帝國 in 1918, the Very Rev. JH Hertz, in answer to an enquiry on this point said explicitly, “The people known at present as Jews are descendants of the tribes of Judah and Benjamin with a certain number of descendants of the tribe of Levi.” This statement makes perfectly clear that “ 在1918年，非常牧師家赫茲，在回答詢問在這一點上明確表示， “人民的已知目前 ，作為猶太人的後裔部落的猶大和本傑明與一定數量的後裔部落利維。 “這項聲明使得完全清楚” Israel 以色列 ” had no part in what has become Judaism (no authority, Judaist or other, would support the claim made to blood-descent from “沒有什麼的一部分，在已成為猶太教（沒有權力， judaist或其他，會支持提出的索賠，以血後裔從 Judah 猶大 , for the Jews of today, but this is of little account). ，為猶太人的今天，但是這是小帳戶） 。 Therefore the use of the name “ 因此，使用名稱“ Israel 以色列 ” by the Zionist state which was created in “猶太复國主義國家是在創造 Palestine 巴勒斯坦 in this century is in the nature of a forgery. 在本世紀，是在性質上偽造的。 Some strong reason must have dictated the use of the name of a people who were not Jews and would have none of the creed which has become Judaism. 一些強有力的理由，必須有支配使用的名稱，一人誰不是猶太人，並會都沒有的信仰，這已成為猶太教。 One tenable theory suggests itself. 一個站不住腳的理論，建議本身。 The Zionist state was set up with the connivance of the great nations of the West, which is also the area of Christendom. 猶太复國主義國家的成立與縱容的偉大國家的西部，這亦是該地區的基督教。 The calculation may have been that these peoples would be comforted in their consciences if they could be led to believe that they were fulfilling Biblical prophecy and God's promise to “ 計算可能已被這些人民將在安慰他們的良心，如果他們可以導致相信他們履行聖經的預言和上帝的承諾“ 。 Israel 以色列 ,” at whatever cost in the “destruction” of innocent peoples. “在什麼成本，在”毀滅“的無辜人民。 If that was the motive for the misuse of the name “ 如果是這樣的動機濫用的名稱“ Israel 以色列 ,” the expedient may “權宜可能 for the time being have been successful; the multitude was ever easily “persuaded.” However, truth will out in the long run, as the surviving remonstrances of the Israelite prophets show. 為一段時間內已成功;千頭萬緒，是以往任何時候都容易“遊說” ，但是，真理將列在長遠來說，作為尚存的remonstrances的以色列人先知顯示。 If the Zionist state of 1948 could lay claim to any name whatever taken from far antiquity, this could only be “ 如果猶太复國主義國家1948年可能會聲稱以任何名義，無論採取從遠古代，這可能只是“ Judah 猶大 ,” as this chapter has shown. “作為這一章顯示。 |