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Hitler Was Not Anti-Semitic or Anti Slavic But Anti Turkish


Hitler Was Not Anti-Semitic or Anti Slavic But Anti Turkish

Hitler Was Not Anti-Semitic or Anti Slavic But Anti Turkish

Hitler and the Nazi were against the Khazar Ashkenazi Jews in Germany and in the Slavic Eastern Europe who claimed late conversion to Judaism.

It is impossible to tell if Hitler knew that they are not Semites or Israelite, but only new Asian Jews. The original Semitic Israeli nation was shocked and was terrified and the Turkish Khazar Jews knew and manipulated this situation for their interests.

Calling Hitler’s and Nazi’s actions against Turkic Khazar Jews as Anti-Antisemitism is ironic since the Khazar Ashkenazi Jews are not Semites at all.

The processes of inventing Jews, the Talmud, and Judaism is explained in the following article: The Invention of Judaism in Babylonian Iraq  and in another article Replacing Semitic Judeans and Torah with Turkic Jews and Talmud

Turkic History in 6-minute video

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The Turkish Jewish Khazar


The Turkish Jewish Khazar

The Turkish Jewish Khazar

(The processes of inventing Jews, the Talmud, and Judaism is explained in the following article: The Invention of Judaism in Babylonian Iraq  and in another article Replacing Semitic Judeans and Torah with Turkic Jews and Talmud )

Khazars were descendants of the Turkic tribe, known as the Huns or Hun, who invaded and savaged Europe from Asia around 450 AD. Khazars were a semi-nomadic Turkic people who created what for its duration was the most powerful polity to emerge from the breakup of the western Turkish steppe empire, known as the Khazar Khanate or Khazaria.

Their influence in Eastern Europe extended well into the countries we now know as Poland, Czechoslovakia, Austria, Hungary, Romania and Bulgaria. The Khazars were pagans before they became Jews. Around 740 AD, Bulan, the King of Khazaria, adopted the religion of Judaism and the whole nation followed him.

Their home was not the Dead Sea, but the Caspian Sea, which became known as the `Khazar Sea’.
Khazaria long served as a buffer state between the Byzantine Empire and both the nomads of the northern steppes and the Umayyad Empire, after serving as Byzantium’s proxy against the Sasanian Persian empire. The alliance was dropped around 900. Byzantium began to encourage the Alans to attack Khazaria and weaken its hold on Crimea and the Caucasus, while seeking to obtain an entente with the rising Rus’ power to the north, which it aspired to convert to Christianity.

Turkic History in 6-minute video

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How the Bible and the Torah Are Mentioned in the Quran


How the Bible and the Torah Are Mentioned in the Quran

How the Bible and the Torah Are Mentioned in the Quran

The word the Torah [pronounced as al-Taurat] is mentioned 16 times in the Quran; and the word the Bible [pronounced as al-Injeel] is mentioned 12 times in the Quran. The word Talmud is not mentioned in the holy Quran at all.

(The processes of inventing Jews, the Talmud, and Judaism is explained in the following article: The Invention of Judaism in Babylonian Iraq  and in another article Replacing Semitic Judeans and Torah with Turkic Jews and Talmud )

The six Turkic groups are:
1- Turkic Muslim in Anatolia and Balkan, (fake Caucasians since Byzantine–Seljuq wars in 1048 Ad),
2- Turkic Shia Persians (fake Iranians since the Achaemenids in 550 BC),
3- Turkic Khazar Zionist Jews (fake Israelite since the tricky Babylonian “Return” in 520 BC),
4- Turkic rulers of Arabia (fake Arabs, following the death of Islam in 655 AD),
5- Turkic “Hindu” Indians and Gypsy (fake Aryans since the Persian conquest in 530 BC), and
6- Turkic Europeans (fake liberal Christians since the “Holy” “Roman” “Empire” in 962 AD)

Six Turkic Groups

The word the Torah [pronounced as al-Taurat] is mentioned 16 times in the Quran
3. Surah Ale-Imran (The Family of Imran)
1) 3. It is He Who has sent down the Book (the Qur’an) to you (Muhammad ) with truth, confirming what came before it. And he sent down the Taurat (Torah) and the Injeel (Gospel).
2) 48. And He (Allah) will teach him [‘Iesa (Jesus)] the Book and Al-Hikmah (i.e. the Sunnah, the faultless speech of the Prophets, wisdom, etc.), (and) the Taurat (Torah) and the Injeel (Gospel).
3) 50. And I have come confirming that which was before me of the Taurat (Torah), and to make lawful to you part of what was forbidden to you, and I have come to you with a proof from your Lord. So fear Allah and obey me.
4) 65. O people of the Scripture (Jews and Christians)! Why do you dispute about Ibrahim (Abraham), while the Taurat (Torah) and the Injeel (Gospel) were not revealed till after him? Have you then no sense?
5) 93. All food was lawful to the Children of Israel, except what Israel made unlawful for himself before the Taurat (Torah) was revealed. Say (O Muhammad ): “Bring here the Taurat (Torah) and recite it, if you are truthful.”
5. Surah Al-Ma’idah (The Table Spread with Food)
6) 43. But how do they come to you for decision while they have the Taurat (Torah), in which is the (plain) Decision of Allah; yet even after that, they turn away. For they are not (really) believers.
7) 44. Verily, We did send down the Taurat (Torah) [to Musa (Moses)], therein was guidance and light, by which the Prophets, who submitted themselves to Allah’s Will, judged the Jews. And the rabbis and the priests [too judged the Jews by the Taurat (Torah) after those Prophets] for to them was entrusted the protection of Allah’s Book, and they were witnesses thereto. Therefore fear not men but fear Me (O Jews) and sell not My Verses for a miserable price. And whosoever does not judge by what Allah has revealed, such are the Kafirun (i.e. disbelievers – of a lesser degree as they do not act on Allah’s Laws ).
8) 46. And in their footsteps, We sent ‘Iesa (Jesus), son of Maryam (Mary) , confirming the Taurat (Torah) that had come before him, and We gave him the Injeel (Gospel), in which was guidance and light and confirmation of the Taurat (Torah) that had come before it, a guidance and an admonition for Al-Muttaqun (the pious – see V.2:2).
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How Jews and Israelite Are Mentioned in the Holy Quran


How Jews and Israelite Are Mentioned in the Holy Quran

How Jews and Israelite Are Mentioned in the Holy Quran

The word Jews [pronounced as yahood] is mentioned 8 times in the Koran; and the word Israelite [pronounced as banu-Israel] is mentioned 20 times in the Koran.

The ways of addressing these two subjects are diametrically different, which infer that the Israelite is acceptable, while the Jews are not, the difference is like between Jewish TALMUD and Israeli Torah.

The word Jews [pronounced as yahood] is mentioned 8 times in the Koran
2- Surah Al-Baqarah (The Cow)
1) 113. The Jews said that the Christians follow nothing (i.e. are not on the right religion); and the Christians said that the Jews follow nothing (i.e. are not on the right religion); though they both recite the Scripture. Like unto their word, said (the pagans) who know not. Allah will judge between them on the Day of Resurrection about that wherein they have been differing.
2) 120. Never will the Jews nor the Christians be pleased with you (O Muhammad Peace be upon him ) till you follow their religion. Say: “Verily, the Guidance of Allah (i.e. Islamic Monotheism) that is the (only) Guidance. And if you (O Muhammad Peace be upon him ) were to follow their (Jews and Christians) desires after what you have received of Knowledge (i.e. the Qur’an), then you would have against Allah neither any Wali (protector or guardian) nor any helper.
3. Surah Ale-Imran (The Family of Imran)
3) 67. Ibrahim (Abraham) was neither a Jew nor a Christian, but he was a true Muslim Hanifa (Islamic Monotheism – to worship none but Allah Alone) and he was not of Al-Mushrikun (See V.2:105).
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The History of the Jewish Khazars


The History of the Jewish Khazars, book written by D. M. Dunlop.

The History of the Jewish Khazars, book written by D. M. Dunlop.

The History of the Jewish Khazars, book written by D. M. Dunlop.
published in 1967, Princeton University Press. 292 pp.

Judaized Turks

For the sober historian speculation about what might have been is a frivolous distraction, but for those of us with less responsibility it has its charms. What would have happened if Xerxes’ invasion had been successful, or if Charles Martel had not driven the Moslems back behind the Pyrenees, or if the Russians had adopted the Christianity of Rome rather than of Byzantium? With these questions we are familiar. We are less familiar with the questions that the Khazars suggest. What would have happened if the Khazars had not kept the Moslems from breaking out north of the Caucasus, or if they had been able to maintain their state, or if their kin the Turks, Bulgars, and Magyars and their neighbors the Russians had followed the example of their rulers and aristocracy and adopted Judaism?

These are idle questions, of course, but they are not fantastic. The Khazars were not a myth invented by Judah ha-Levi in the 12th century as a convenient narrative vehicle for his theology. They are not even an invention of the Arab League, which would have it that modern Jews are descended from them rather than from Palestinian ancestors; or of American anti-Semites, of whom some now refer to “Khazars” as they once referred to “Eskimos,” for coy concealment, and others try to invest the name with an uncanny and sinister quality. From the 7th century until some hundreds of years later the Khazars were a power where Asia Minor meets Europe. Mr. Dunlop, citing Constantine Porphyrogenitus, reminds us that in the 10th century letters to their ruler from the Byzantine court, for which ceremony was no trivial matter, “bore a more handsome gold seal than that judged necessary for correspondence with the Pope of Rome or the successor of Charlemagne.” Khazar princesses were wives and mothers of emperors in Constantinople, and more than one Caesar of the Eastern Roman empire was enthroned with Khazar support. The Khazars ruled in the area more or less clearly defined on the west, south, and east by the Black Sea, the Caucasus Mountains, and the Caspian Sea, and vaguely on the north by the Volga and Don Rivers. It was they who defeated the repeated attempts of Islam at its most virile and expansive to push into Eastern Europe. Poor as our reliable information about them is, we can be sure of their importance before the destruction of their state, probably in the second half of the 10th century, by the Russians, or at the latest in the 13th century by the Mongols.

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Will Zionism and Pan-Turkism Use Terrorism to Replace Russia?


Will Zionism and Pan-Turkism Use Terrorism to Replace Russia

Will Zionism and Pan-Turkism Use Terrorism to Replace Russia

There is serious conflict between the supports of Yiddish, who see the future of Jews as being in Russia, whereas the Zionists see the Jewish future is in the Jewish homeland of Eretz Yisrael and the Jewish intelligentsia is split over this aspect of Jewish ideology. Zionism cannot operate just in Israel but it must have a wider living space like in Russia.

Wayne MADSEN wrote on 26.11.2013 at Strategic Culture Foundation on-line journal
The CIA’s plan for «Pan-Turania» to Replace the USSR,

Held for decades deep within the Central Intelligence Agency’s Top Secret Archives and Records Center was a plan, co-opted from an unnamed German Turkish expert, known as a «Turcologist», that would have seen a victorious Nazi Germany carve the Soviet Union into a group of puppet states based on Turanian nationalism. This «Pan Turania Idea» report, not declassified by the CIA until Christmas Eve of 2005, was, in fact, adopted by the CIA during the early days of the Cold War as a means to dissolve much of the USSR and replace it with a Pan-Turanian federation.

«Pan-Turanianism» was a concept originally developed by the British Foreign Secretary and Prime Minister Lord Palmerston as a way to destroy the Russian empire and replace it with Turkic and Mongol vassal states that would answer to the Ottoman sultan and ultimately, to the British crown. Pan-Turanianism influenced the «Young Turks» movement of Kemal Ataturk and was conceived, along with «pan-Arabism» that would eventually destroy the Ottoman Empire, by Wilfred Blunt, a British intelligence officer who headed the Secret Intelligence Service’s Cairo office.

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Read the full article here

Turkey, as a NATO country near Russia’s border, developed a powerful “deep state” where intelligence operatives, terrorists and gangsters crossed paths and shared political alliances, a grim reality that author Martin A. Lee explored in 1997 and a dark legacy that reaches to the present.

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Read the full article here

 

Turks in Anatolia Is Support to Khazar Modern Jews & Israel


the first wave of Turkish invasions in Asia Minor (1050-1204)

the first wave of Turkish invasions in Asia Minor (1050-1204)

The Turkic migration is the expansion of the Turkic tribes in Europe and Middle East between 6th and 11th centuries. The region of origin of the Turks is Central Asia, Xinjiang, Mongolia and Siberia.

The Khazars were a national group of general Turkic type, independent and sovereign in Eastern Europe between the seventh and tenth centuries C.E. During part of this time it was alleged that the leading Khazars professed Judaism. The name is frequently pronounced with an a-vowel, as in the Greek Χάξαροι and Arabic Khazar (Ḥazar), but there are traces of a different pronunciation in Hebrew (Kuzari, pl. Kuzarim), Greek (Χότξιροι), and Chinese (Kʿo-sa). During the first half of the eighth century, the Khazar’s converted to Judaism. The Khazar kingdom essentially became a new Jewish kingdom. Some scholars trace the origins of Ashkenazi Jews to the conversion of the Khazars. The influence of the Khazar conversions are significant enough to be a major topic of research for scholars today.

(The processes of inventing Jews, the Talmud, and Judaism is explained in the following article: The Invention of Judaism in Babylonian Iraq  and in another article Replacing Semitic Judeans and Torah with Turkic Jews and Talmud )

It was first suggested in the late 1800’s that Ashkenazi European Jews may have a link to the Turkic Khazars, as it was believed that nomadic Khazar leaders had converted to Judaism in the 8th or 9th century CE. This thesis that Jews were descended from Khazars was widely publicized in Tel Aviv University Professor Shlomo Sand’s 2008 book “The Invention of the Jewish People”.

Certainly identified Turkic tribes were known by the 6th century and by the 10th century most of Central Asia was settled by Turkic tribes. The Seljuq dynasty invaded Anatolia starting in the 11th century, ultimately resulting in permanent Turkic settlement there. Meanwhile, other Turkic tribes either ultimately formed independent nations, such as Kyrgyzstan, Turkmenistan, Uzbekistan and Kazakhstan or formed enclaves within other nations, such as Chuvashia. Turkic peoples also survived in their original range, such as the Uyghurs in China and the Sakha Republic of Siberia, as well as in other scattered places of the Far East and Central Asia.

At midnight August 2, 1492, when Columbus embarked on what would become his most famous expedition to the New World, his fleet departed from the relatively unknown seaport of Palos because the shipping lanes of Cadiz and Seville were clogged with Sephardic Jews expelled from Spain by the Edict of Queen Isabella and King Ferdinand of Spain.

The Jews forced either to convert to Christianity or to “leave” the country under menace “they dare not return… not so much as to take a step on them not trespass upon them in any manner whatsoever” left their land, their property, their belongings all that was theirs and familiar to them rather than abandon their beliefs, their traditions, their heritage. In the faraway Ottoman Empire, one ruler – Sultan Bayazid II- extended an immediate welcome to the persecuted Jews of Spain, the Sephardim.

Jewish communities in Anatolia flourished and continued to prosper through the Turkish conquest. When the Ottomans captured Bursa in 1324 and made it their capital, they found a Jewish community oppressed under Byzantine rule. The Jews welcomed the Ottomans as saviors. Sultan Orhan gave them permission to build the Etz ha-Hayyim (Tree of Life) synagogue which remained in service until 50 years ago.

Early in the 14th century, when the Ottomans had established their capital at Edirne, Jews from Europe, including Karaites, migrated there.1 Similarly, Jews expelled from Hungary in 1376, from France by Charles VI in September 1394, and from Sicily early in the 15th century found refuge in the Ottoman Empire. In the 1420s, Jews from Salonika then under Venetian control fled to Edirne. In 1470, Jews expelled from Bavaria by Ludvig X found refuge in the Ottoman Empire.

Ottoman rule was much kinder than Byzantine rule had been. In fact, from the early 15th century on, the Ottomans actively encouraged Jewish immigration. Western European Jews received three invitations to settle in the Ottoman Empire. Two were from Muslim sultans, Muhammad (Mehmet) II in the middle of the 15th century and Bayazid II in 1492. The third came in a letter sent by Rabbi Yitzhak Sarfati (from Edirne) in 1454 to Jewish communities in Europe in the first part of the century that “invited his coreligionists to leave the torments they were enduring in Christiandom and to seek safety and prosperity in Turkey.” Rabbi Sarfati wrote that “here every man dwells at peace under his own vine and fig tree.”

When Mehmet II “the Conqueror” took Constantinople in 1453, he encountered an oppressed Romaniot (Byzantine) Jewish community which welcomed him with enthusiasm. Sultan Mehmet II issued a proclamation to all Jews “… to ascend the site of the Imperial Throne, to dwell in the best of the land, each beneath his Dine and his fig tree, with silver and with gold, with wealth and with cattle…”.

Turkey A Haven for Sephardic Jews

Sultan Bayazid II’s offer of refuge gave new hope to the persecuted Sephardim. In 1492, the Sultan ordered the governors of the provinces of the Ottoman Empire “not to refuse the Jews entry or cause them difficulties, but to receive them cordially.” According to Bernard Lewis, “the Jews were not just permitted to settle in the Ottoman lands, but were encouraged, assisted and sometimes even compelled”.

Immanual Aboab attributes to Bayazid II the famous remark that “the Catholic monarch Ferdinand was wrongly considered as wise, since he impoverished Spain by the expulsion of the Jews, and enriched Turkey.” The arrival of the Sephardim altered the structure of the community and the original group of Romaniote Jews was totally absorbed.

These Jews settled in various Ottoman cities, such as Salonika, but it was not until the late sixteenth century that they moved to Smyrna, which has become a major port city. The arrival of the Sephardim altered the structure of the community and the original group of Romaniote Jews (descendants of Greek-speaking Jews) was totally absorbed.

Over the centuries an increasing number of European Jews, escaping persecution in their native countries, settled in the Ottoman Empire. In 1537 the Jews expelled from Apulia (Italy) after the city fell under Papal control, in 1542 those expelled from Bohemia by King Ferdinand found a safe haven in the Ottoman Empire.8 In March of 1556, Sultan Suleyman “the Magnificent” wrote a letter to Pope Paul IV asking for the immediate release of the Ancona Marranos, which he declared to be Ottoman citizens. The Pope had no other alternative than to release them, the Ottoman Empire being the “Super Power” of those days.

The Life of Ottoman Jewry

For 300 years following the expulsion, the prosperity and creativity of the Ottoman Jews rivaled that of the Golden Age of Spain. Four Turkish cities: Istanbul, Izmir, Safed and Salonica became the centers of Sephardic Jewry. The Tu B’Shevat seder was developed in Izmir in the seventeenth century. The creator may have been Shabetai Zvi, the pseudo Messiah and founder of the Sabbatean movement. In reaction to Zvi, Izmir’s Jews withdrew from any secular pursuits.

Jews DoctorPrayerLeft: Jewish Doctor – 1568 (Woodcut from “Nicolay de Nicolay”, page 185); Right: Prayer offered for the Victory of Turkish armies in the war against Russia with the presence of the Sadrazam (Prime Minister) Ibrahim Edhem Pasha Ahrida Synagogue (London Illustrated News 9.6.1877) Most of the court physicians were Jews: Hakim Yakoub, Joseph and Moshe Hamon, Daniel Fonseca, Gabriel Buenauentura to name only very few ones. One of the most significant innovations that Jews brought to the Ottoman Empire was the printing press. In 1493, only one year after their expulsion from Spain, David & Samuel ibn Nahmias established the first Hebrew printing press in Istanbul.

Ottoman diplomacy was often carried out by Jews. Joseph Nasi, appointed the Duke of Naxos, was the former Portuguese Marrano Joao Miques. Another Portuguese Marrano, Aluaro Mandes, was named Duke of Mytylene in return of his diplomatic services to the Sultan. Salamon ben Nathan Eskenazi arranged the first diplomatic ties with the British Empire. Jewish women such as Dona Gracia Mendes Nasi “La Seniora” and Esther Kyra exercised considerable influence in the Court.

In the free air of the Ottoman Empire, Jewish literature flourished. Joseph Caro compiled the Shulkhan Arukh. Shlomo haLevi Alkabes composed the Lekhah Dodi a hymn which welcomes the Sabbath according to both Sephardic and Ashkenazi ritual. Jacob Culi began to write the famous MeAm Loez. Rabbi Abraham ben Isaac Assa became known as the father of Judeo-Spanish literature.

On October 27, 1840 Sultan Abdulmecid issued his famous ferman concerning the “Blood Libel Accusation” saying: “… and for the love we bear to our subjects, we cannot permit the Jewish nation, whose innocence for the crime alleged against them is evident, to be worried and tormented as a consequence of accusations which have not the least foundation in truth…”.

Under Ottoman tradition, each non-Moslem religious community was responsible for its own institutions, including schools. In the early 19th century, Abraham de Camondo established a modern school, “La Escola”, causing a serious conflict between conservative and secular rabbis which was only settled by the intervention of Sultan Abdulaziz in 1864. The same year the Takkanot haKehilla (By-laws of the Jewish Community) was published, defining the structure of the Jewish community.

Equality & A New Republic

Efforts at reform of the Ottoman Empire led to the proclamation of the Hatti Humayun in 1856, which made all Ottoman citizens, Moslem and non-Moslem alike, equal under the law. As a result, leadership of the community began to shift away from the religious figure to secular forces. World War I brought to an end the glory of the Ottoman Empire. In its place rose the young Turkish Republic. Mustafa Kemal Ataturk was elected president, the Caliphate was abolished and a secular constitution was adopted.

Recognized in 1923 by the Treaty of Lausanne as a fully independent state within its present-day borders, Turkey accorded minority rights to the three principal non-Moslem religious minorities and permitted them to carry on with their own schools, social institutions and funds. In 1926, on the eve of Turkey’s adoption of the Swiss Civil Code, the Jewish Community renounced its minority status on personal rights.

During the tragic days of World War II, Turkey managed to maintain its neutrality. As early as 1933 Ataturk invited numbers of prominent German Jewish professors to flee Nazi Germany and settle in Turkey. Before and during the war years, these scholars contributed a great deal to the development of the Turkish university system.

During World War II, Turkey served as a safe passage for many Jews fleeing the horrors of the Nazism. While the Jewish communities of Greece were wiped out almost completely by Hitler, the Turkish Jews remained secure. Several Turkish diplomats, Ambassadors Behic Erkin and Numan Menemencioglu; Consul Generals Fikret Sefik Ozdoganci, Bedii Arbel, Selahattin Ulkumen; Consuls Namik Kemal Yolga and Necdet Kent, just to name a few, spent all their efforts to save from the Holocaust the Turkish Jews in those countries, and succeeded.9 Mr. Salahattin Ulkumen, Consul General at Rhodes in 1943-1944, has been recognized by the Yad Vashem as a Righteous Gentile (“Hassid Umot ha’Olam”) in June 1990. Turkey continues to be a shelter, a haven for all those who have to flee dogmatism, intolerance and persecution.

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