8 Lectures on How Zionism Destroyed Russia and This what they are doing to the USA!!!

8 Lectures on How Zionism Destroyed Russia and This what they are doing to the USA!!!

Believe it or not the prodigy of todays Zionist they are the children of those whom destroyed other nations before!!!  The reason they teach you in school that Stalin is a evil mass murderer is a total distortion he was a nationist and was an evil mass murderer of Zionists that destroyed the Tsars of Russia and infiltrated every walk of live in russia as a snake that weaves and takes over everything and have no regard for anyone else they the gentiles are just animals on two legs .. etc..  it is a wise person to read the following insightfull expose’ and an objective view of what Zionism really is!! You will find a great number of very simular things played out in what is going on in todays modern times and the end result is not pretty!!!  especially if the American public doesn’t wake up soon to what is happening..  please have a good read there are 8 lectures and it begins right at the beginning and takes you to just past Stalins era.   Congrats to Russia they got rid of the Banksters!!!

In so many ways all roads are turning to revolution there is no other way!!

a very good read!!

 

Zionism & Russia

8 Pacifica Forum Lectures

by Valdas Anelauskas

Contents
Zionism and Russia – Lecture 1
May 12, 2006
Zionism and Russia – Lecture 2
June 2, 2006
Zionism and Russia – Lecture 3
June 16, 2006
Zionism and Russia – Lecture 4
July 14, 2006
Zionism and Russia – Lecture 5
August 4, 2006
Zionism and Russia – Lecture 6
September 8, 2006
Zionism and Russia – Lecture 7
October 6, 2006
Zionism and Russia – Lecture 8
November 17, 200

Zionism and Russia – Lecture 1

 

May 12, 2006
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Leon Trotsky, whose real name was Leyba Davidovich Bronstein, said:
“We must turn Russia into a desert populated by white negroes upon
whom we shall impose a tyranny such as the most terrible Eastern despots
never dreamt of. The only difference is that this will be a left-wing tyranny,
not a right-wing tyranny. It will be a red tyranny and not a white one.
We mean the word ‘red’ literally, because we shall shed such floods
of blood as will make all the human losses suffered in the capitalist wars
quake and pale by comparison. The biggest bankers across the ocean will
work in the closest possible contact with us. If we win the revolution, we
shall establish the power of Zionism upon the wreckage of the revolution’s
funeral, and we shall became a power before which the whole world will
sink to its knees. We shall show what real power is. By means of terror and
bloodbaths, we shall reduce the Russian intelligentsia to a state of complete
stupefaction and idiocy and to an animal existence… At the moment, our
young men in their leather jackets, who are the sons of watchmakers from
Odessa, Orsha, Gomel and Vinnitsa, know how to hate everything Russian!
What pleasure they take in physically destroying the Russian intelligentsia
— officers, academics and writers!…”
[As recorded in the Memoirs of Aron Simanovich, a jeweler at the court of the
Tsar’s Imperial Majesty, secretary of Rasputin and quoted in numerous Russian
scholarly works, including The Nature of Zionism By Vladimir Stepin, published
(in Russian) in Moscow, 1993 and translated into English (for Radio Islam) by
Clive Lindhurst.]
Zionism. What is Zionism? And why does it give rise to such contradictory
emotions, depending on whether the person is a Zionist or, because he is subjected
to the effects of Zionism, knows what it is like to experience it and thus has at least
some understanding of what it consists of? Let us first try to look into these
questions.
Let me state at the outset that, in using the term “Zionism”, I will be
referring not merely to the political tendency (or movement) which officially took
shape at the end of the 19th century. No, what I will be talking about rather the
ideology upon which that modern Zionist tendency is really based and which
existed long before the founders of modern Zionism (Hess in 1862, Pinsker in
1882, Herzl in 1896, Ahad Ha-Am in 1902, Jabotinsky in 1906) published their
views. (Well, my point is that modern Zionism is based not only on “Shana Haba
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B’yerushalayim” — “Next Year in Jerusalem” — which is the wish that Jews say
at their Passover sedarim…)
This ideology has led to Zionism being practised through the centuries and is
still menacingly active today…
The foundations of Zionism were formulated in ancient times, some three
thousand years ago, and they are:
1. The Jews are God’s chosen people.
2. All other peoples are merely two-legged animals (goys).
3. The Jews have both the right and the obligation to rule the world.
The second and third points of this three-in-one formula actually follow
from the first. The formula, which was the brainchild of an undoubtedly very
talented politician of ancient times, was among the foundations of the religion of
Judaism (see the book of Deuteronomy in the Old Testament). At that time people
understood very well that if one is to lend force to one’s intentions, one must
express them as religious ideas. And one must also strengthen not only the religion
but also its influence on people.
Another reason why this ancient Zionist formula is, I would say, a stroke of
genius is that, irrespective of religion, it is a most powerful way of influencing a
person who believes that he belongs to the chosen people (in this case Jewish
people). The only point is that if — as has been possible in recent times — he does
not believe in religion, then the words “God’s chosen people” are replaced by “the
people chosen by nature” or simply by “the chosen people”. And if someone’s
opinions have not yet become firmly fixed, it is so easy, merely by a little
application, to convince him that he is a member of what, in terms of intelligence,
talent, audacity, etc., is the best of all nations, and that no other nation is fit to hold
a candle to that one nation.
And, of course, it is impossible to persuade Zionists to change their views,
because this formula was instilled into most of them in probably early childhood.
Even Jews who may have broken with Judaism and its traditions nevertheless
imbibed some of its values and transposed them onto modern politics.
And the Gentiles, we do not of course agree with the idea that we are twolegged
animals, even if some of us (like so-called Christian fundamentalists,
dispensationalists, Christian Zionists) have been led to believe that the Jews are
indeed the “chosen” people and have the ability and the right to rule the world…
Another point is that the power of this three-in-one formula lies in that it
legitimizes and sanctifies the idea of conquering, oppressing, perhaps even
exterminating other nations. It goes like this: “Why need we care about two-legged
animals? If we are the chosen people and it is our inalienable right, and even our
duty, to rule other peoples, then God himself ordered us to grow rich at their
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expense, as the saying goes.” (Well, just read Deuteronomy in the Bible,
everything is there, and it’s Judaism’s holy of the holiest — its Torah)
In this way ideology is placed on a material basis. Rob and rule! Rule and
rob! Riches and power! From the time this formula begins to operate, it becomes
both a means and an end, but it nevertheless also becomes a more important
means, a means for attaining the main objective contained in the third item of the
formula: the Jewish people must have, and will have, undivided, absolute power
over the whole world.
Well, on the one hand, I always say that the whole community or nation or
race shouldn’t be blamed for what some of its members say or do (even if those
“some” are actually many). This is true, of course, for example, with the case of
David Irving’s persecution and, now, his incarceration in Austria. I wouldn’t
blame, for example, Jewish professor Norman Finkelstein, or Noam Chomsky, for
what all those gloating Jewish community leaders are saying about Irving now. I
think that Norman Finkelstein especially did no less (maybe even more) then Mr.
Irving did, in order to uncover and expose all the lies of holocaust industry.
But, on the other hand, my opinion is (you can agree or disagree with this, of
course) that Jewish community as a whole, yes, I would say is rather very different
from all other people because of its unique solidarity, which wouldn’t be a bad
thing, of course, if that solidarity weren’t directed against other nations and
communities, as it is so often done now. There are many good people and also
many bad people in every nation, but after many years of my experience and
research I came to conclusion that among the Jews, for some reason, there is a
much larger percentage of bad people than among others. I mean more than, say,
among Chinese or Russians or any other nation. There is one and a half billion
Chinese living on this planet now, there are also over a billion Indians (those in
India), millions of Malaysians, Indonesians, and various other nations, peoples,
tribes, communities… None of those cause as many problems in the world as the
Jews and their Zionist Israel today, unfortunately, do. Not only today do, but
always did. (This is what I’m going to talk now, just in a moment.)
Now, if you give me a blank sheet of paper and ask me to write names of
some very evil people from among Jews that would come to my mind
immediately, I could easily fill up that paper in just couple of minutes. On the other
hand, if I ask you to repeat this same experiment by writing down names of, say,
evil Chinese, you would probably have a hard time remembering others than just
perhaps chairman Mao. And I’m not asking to write names of Lithuanians or
people from some other very small nation, but names from among Chinese. From
among 1.5 billion of them, from their whole ages-long history… Well, I think this
says at least something why there exist such thing as anti-Semitism, but no thing
such as anti-Chinism or anti-Lithuanism…
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Of course, some of you can say that this is not true and even label me an
anti-Semite, which is OK with me, I don’t really care. Especially now, after this
recent absolutely outrageous savage treatment of “thought criminal” David Irving,
I see that Zionists basically declared a war against people who dare to criticize
them. By throwing David Irving into Austrian jail, Zionists basically declared war
on all of us. I mean war not only against Irving personally but against also all other
dissident historians, activists, writings, including myself.
My point is that if they provoke me, I have to fight back and stand up for my
rights, such as freedom of speech. Because the violation of Irving’s rights is at the
same time a violation of my own rights, concerning free speech, the right to say
what I think. And, of course, I would never ever submit myself to such an
infringement of my rights and reconcile with such a situation. Never! Just like I
never submitted myself to the Soviet regime and the KGB, in my “previous life”.
Therefore, as I said already, anyone is welcome to label me a “holocaust denier” or
“anti-Semite”. I don’t care. As my academic hero, Professor Kevin MacDonald of
California State University said recently: “We are increasingly approaching a
situation where being labeled an anti-Semite is a badge of honor.” “The question is
not whether I am anti-Semitic. The question is only whether I am right.” [John
Bryant, Mortal Words, v 8]
And, of course, if David Irving were thrown into jail because, say, the
Chinese would pressure Austrians to do that because of what he said or wrote
about, say, some historic details of Chinese “Boxer Rebellion”, well then I would
say the same things about the Chinese as I say about the Jews. But Irving, no, he
had no problems with Chinese, and they had no problem with him. The only
people that had problems with Irving were the Jews, the Zionists. Moreover, I
would say that the only people who have problems with free speech today are, yes,
all those Jewish organizations, like notorious Anti-Defamation League of B’nai
B’rith or the so-called Southern Poverty Law Center, and their crooked leaders.
When I start speaking or writing about things like these, I usually become
unstoppable, so I can write pages and pages and pages… or talk for hours… It’s not
just because I like to write or talk in general, but rather because I care what I’m
writing about. And if I’m in a discussion with someone, I respect the person that
I’m talking to, and so I just don’t want to write a few short lines or say few
meaningless phrases. I don’t want to be superficial and thus I always try to base all
my opinions on solid facts and explain everything with various quotations and
usually even show books and articles and other available sources, like internet
websites. So, anyone can check it by themselves. Because I myself always try to
research things as much as I can, so, naturally, I expect others to do the same.
Accordingly, my writings or talks are stuffed with a lot of quotations from books,
newspaper articles, internet, etc.
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I’ve done an enormous amount of research and collected a huge amount of
various relevant materials to what I’m going to talk now, and I still keep doing
that, because I want that everything I say would be based on solid facts and
information, rather then entirely on my feelings. Actually I read over 500 books
(637 to be exact) on these issues.
I know very well what is happening now in Europe, in Russia, where
pressure from various Jewish organizations is truly enormous. I could provide you
perhaps hundreds of examples that are nothing but rock-solid facts taken from
various very solid sources, but I just don’t want to waste our rather limited time
and I’m sure you understand what I mean. Right here in America these days those
same Jewish organizations, such as just mentioned Anti-Defamation League of
B’nai B’rith or the infamous Wiesenthal Center are the most vocal pushers for
some new so-called “hate speech crime” laws. What is coming to America is
already widely implemented in Europe by the effort of, again, those same Zionist
organizations. What I’m saying is based on solid facts. I know it very, very well,
because I spent countless hours on research.
Therefore, what some kangaroo court in Austria is doing against Irving (or
in Germany against Ernst Zundel, Germar Rudolf, and others) is all orchestrated
and directed from New York, or even Tel Aviv or Jerusalem. Locking David Irving
in prison for three years for expressing his opinions is nothing less than a crime
against humanity. And so Abraham Foxman, ADL National Director gloatingly
said in his official press release that “the Austrian court has sent an unmistakable
and important message.” And all those Zionist leaders who like Foxman are
gloating today in all the newspaper articles about how it is great to be rid of
annoying Irving are, in my opinion, all are enemies not only of freedom of speech
but also greatest enemies of humankind today.
Myself, well, to be honest, I didn’t really care much about all this holocaust
controversy. Prior to all these recent arrests of so-called “holocaust deniers”, I had
no problem with the official version of events in World War Two. I wouldn’t care
about it if there wouldn’t be such pressure to conform with “party line”. Today I
do. David Irving is a writer, more precisely a historian, is thrown in jail for
expressing an illegal opinion. ILLEGAL OPINION!!! Just like it was in the
former Soviet Union when we also were required to submit ourselves to official
Communist ideology.
Now I do have a pretty good understanding of why this clampdown on
revisionist historians and other dissidents, and why now? It’s been suggested that
the Internet has panicked the Zionists, who to a large extent owe today their power
and influence to the “holocaust” story. After all, Israel was founded on its memory
and if it’s proven to be a lie, even partially, or at least a gross exaggeration, the
power the Zionists’ hold over ordinary Jews could be undermined. For the very
6
notion of the “holocaust” has been used not only to extract financial redress from
other nations but also to keep ordinary Jews compliant. In effect, it has become
like a grotesque doll wielded by witch doctors, used to keep individuals from
asking too many questions, from thinking for themselves, or stepping out of line.
Like Orwell said: “he who controls the past, controls the present…” and our
perception of past events shapes the way we look at the world around us now. The
Zionists understand this and know that the idea of the “holocaust” is crucial to their
power. This is why certain Ian J. Kagedan, Director of Government Relations of
the B’nai B’rith, stated that “Achieving our quest of a ‘new world order’ depends
on our learning the Holocaust’s lessons.” [Ian J. Kagedan, “Memory of Holocaust
Central to New World Order,” Toronto Star, Nov. 26, 1991.] Which is why such
harsh measures are being exacted against those who ask too many questions.
OK, enough about the “holocaust”. Let’s go back to definition of Zionism
and then move to Russia.
In telling this story I will challenge the vital premises of the establishment
history and roast some sacred cows.
Again, when I talk something about Jews, I don’t necessarily mean every
single person who is Jewish. No at all. No, what I mean is what I usually call
Jewish Supremacism and those Jews who follow this peculiar ideology, which is
actually the same as Zionism. I would say these are pretty much interchangeable
terms. The Zionists are concerned not only about just taking over whole Palestine
and creating “greater Israel” by getting rid of Arabs. No, those that I call Jewish
Supremacists have much more sinister agenda. Some writers prefer to call them
Jewish racists, but I disagree with such combination of words because the Jews
aren’t a separate race, as far as I know (it is 100%-proven scientific fact) and so
they can be perhaps called white racists (when they act as such), but not Jewish
racists…
Well, I don’t want to go into some deep particulars, but I want to emphasize
that there is definitely no conspiracy about what is going on, and I would never call
it a conspiracy. It’s all very open and up-front. It’s just enough to open any “Who’s
Who in America” book and do some basic research to see who are already in
power. And I mean not just AIPAC, not even those who are puppet masters behind
Bush and Cheney today, or who were behind Clinton. I mean all those leaders of
numerous organizations such as World Jewish Congress, World Zionist
Organization, and zillions of others. They are not secret. Everything is done pretty
openly. And, as I said, the whole “holocaust” story is used today basically as a
shield to hide all that is going on, much of which is originated, yes, in worldwide
Jewish community.
Not only here in America but also in Russia. In a second part of this
presentation next time I’m going to tell you about all those oligarchs who like
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vampires sucked Russia dry and took billions of dollars out, while Russian people
were starving, and they ruined Russia’s economy, and culture, and social
structures… and yes, yes, yes, they just happen to be all Jewish. Coincidence?
Well, I don’t think so.
These things are not secret. You can read about them in books that are
available even at our Eugene public library. One doesn’t have to be a researcher
like myself to find out about what’s going on. The information is available and to
deny these kinds of things would be, in my opinion, just equal to saying that
“holocaust” never happened at all. I mean that saying that the Zionists (or Jewish
Supremacists) have nothing to do with what is called today New World Order, is
pretty much the same kind of ridiculous statement as would be real denial of what
happened to many Jews during the WW2.
Even well-known Rabbi Daniel Lapin, who often makes quite strong
statements, agrees that: “You’d have to be a recent immigrant from Outer
Mongolia not to know of the role that people with Jewish names play in the
coarsening of our culture. Almost every American knows this. It is just that most
gentiles are too polite to mention it.” [Rabbi Daniel Lapin, “Our Worst Enemy”,
Toward Tradition, January 20, 2005]
Now, will try to explain more about what I mean when I say Zionism (or
Jewish Supremacism) because it’s important to understand meaning of the word,
before I’ll apply it to Russia. This is Jewish moral particularism combined with a
profound sense of historical grievance — hatred by any other name — against
European civilization and a desire for the end of Europe with its traditional ethnic
base. According to Jewish supremacists, the menaces of “extremism, hate and
fundamentalism” — prototypically against Jews — can only be repaired by
jettisoning the traditional cultural and ethnic basis of European civilization. And
Russia would be only one example, among many.
You can disagree with me, of course, but my research lead me to believe that
this Jewish hatred toward non-Jews emerged as a consistent theme throughout the
ages, beginning in the ancient world. The Roman historian Tacitus already noted
that “Among themselves they are inflexibly honest and ever ready to show
compassion, though they regard the rest of mankind with all the hatred of
enemies.” The eighteenth-century English historian Edward Gibbon was struck by
the fanatical hatred of Jews in the ancient world: “From the reign of Nero to that of
Antoninus Pius, the Jews discovered a fierce impatience of the dominion of Rome,
which repeatedly broke out in the most furious massacres and insurrections.
Humanity is shocked at the recital of the horrid cruelties which they committed in
the cities of Egypt, of Cyprus, and of Cyrene, where they dwelt in treacherous
friendship with the unsuspecting natives; and we are tempted to applaud the severe
retaliation which was exercised by the arms of the legions against a race of
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fanatics, whose dire and credulous superstition seemed to render them the
implacable enemies not only of the Roman government, but of human kind.”
[Edward Gibbon, The Decline and Fall of the Roman Empire, Chapter 16, p. 78.]
The nineteenth-century Spanish historian José Amador de los Rios wrote of the
Spanish Jews who assisted the Muslim conquest of Spain that “without any love
for the soil where they lived, without any of those affections that ennoble a people,
and finally without sentiments of generosity, they aspired only to feed their avarice
and to accomplish the ruin of the Goths; taking the opportunity to manifest their
rancor, and boasting of the hatreds that they had hoarded up so many centuries.”
[Quoted in William Thomas Walsh, Isabella of Spain: The Last Crusader (New
York: Robert M. McBride, 1930), p. 196.] And in 1913, economist Werner
Sombart, in his classic book Jews and Modern Capitalism, summarized Judaism as
“a group by themselves and therefore separate and apart — this from the earliest
antiquity. All nations were struck by their hatred of others.” [Sombart, Jews and
Modern Capitalism (New Brunswick, NJ: Transaction Books, 1913/1982 reprint),
p. 240.]
Myself, as I said, I always try to find out about everything myself, and so I
do very careful research. This is exactly what I did when I wanted to learn more
about the “holocaust” and Zionism and Israel, and especially about what I call
Jewish Supremacism. For example, when I found some really weird quotations
from Talmud, at first I simply couldn’t believe that such things can be said in
Jewish holy book. For example these: “If a heathen (Gentile) hits a Jew, the
Gentile must be killed, hitting a Jew is the same as hitting God” [Sanhedrin 58b].
“When a Jew murders a Gentile (“Cuthean”), there will be no death penalty, and
what a Jew steals from a Gentile he may keep” [Sanhedrin 57a.]. “Even the best of
the Gentiles should be killed (Tob shebe goyyim harog)” [Minor Tractates.
Soferim 15, Rule 10]. And there are many more! It sounded just outrageous, so I
just went to our University’s library and there is whole multi-volume Talmud
available, so I spent a couple of hours and found where all those quotations are,
and, yes, they are all true. [TALMUD, UO Knight Library # BM499.5 .E4 1989]
The Talmudic rabbis believed that in the eyes of God, Jew and Gentile were
not equal. [Norman F. Cantor, The Sacred Chain: The History of the Jews (New
York: HarperCollins Publishers, 1994), pp.107-108]
In the eyes of World Jewry, anyone but a Jew, is a heathen, a goy, or a
cuthean, — all terms of contempt. The well known Jewish author, Josef Kastein,
states (in History and Destiny of the Jews, p. 211) that “the laws of the Talmud
proved exceedingly efficacious in binding the Jewish people together”, and that the
Talmud was “carried with them everywhere” and “became their home”.
The reputation of the Talmud among liberal and secular Jews, especially in
the United States, has undergone a big change in the direction of a highly favorable
9
attitude in the past few decades. By the 1970s the Talmud was nostalgically seen
by many secular Jews as belonging to the mainstream of what was good in the
Jewish tradition. An Israeli Talmudic scholar, Aldin Steinsaltz, published a short,
enthusiastic book called The Essential Talmud. An American paperback translation
of it appeared in 1976 and has since gone through eleven printings. The Talmud
had become a coffee-table book for suburban Jewish America! [Norman F. Cantor,
The Sacred Chain: The History of the Jews (New York: HarperCollins Publishers,
1994), pp.102-103]
But when I asked some Jews about these quotes, I was given different
answers. I heard everything from an angry, defensive “no, there is no such thing in
the Talmud” to “there are words like that but they mean something else,” to
(seriously) “you don’t want to know.” And, of course, throughout it all, I was
accused of being an “anti-Semite” for even asking the questions. It is just
ridiculous! It is exactly what prof. Finkelstein described as “beyond chutzpah”.
Truly huge CHUTZPAH!
And, of course, in the process of my research I even found more outrageous
things in some books, and then I went further in to research and I found books
written by some contemporary Jewish religious authorities, such as, for example,
Rabbi Menachem Mendel Schneerson.
What I call Jewish Supremacism is exactly what’s described in all such
books.
In case if you haven’t heard about him, Rabbi Schneerson was a real Old
Testament Jew, a Talmud Jew, who preached the unadulterated doctrines of the
Talmud, including the doctrine of Jewish superiority and the doctrine that the Jews
are really the chosen people of God, ordained to rule all the other nations of the
world and own all their possessions. His sermons have been published, although
you’re not likely to find them in any mainstream libraries. But I can quote at least a
little bit, just to give you the flavor. The Lubavitcher “Rebbe” preached, describing
the difference between Jews and non-Jews, for example, like this: “The body of a
Jewish person is of a totally different quality from the body of a member of any
other nation of the world…. The Jewish body looks as if in substance it were
similar to the bodies of non-Jews, but … the bodies only seem to be similar in
material substance, outward look, and superficial quality. The difference of the
inner quality, however, is so great that the bodies should be considered as
completely different species. This is the reason why the Talmud states that there is
a halachic difference in attitude about the bodies of non-Jews…. Their bodies are in
vain … An even greater difference exists in regard to the soul. Two contrary types
of soul exist. A non-Jewish soul comes from three satanic spheres, while the
Jewish soul comes from holiness.” [Israel Shahak and Norman Mezvinsky, Jewish
Fundamentalism in Israel (Pluto Press, London, 1999), p. 59-60.]
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I took this big quote from a book about Jewish ethnocentrism authored by
two Jewish scholars, Israel Shahak and Norman Mezvinsky. As I learned from this
and many other books, the ethnocentrism apparent in such statements was not only
the norm in traditional Jewish society, but remains a powerful current of
contemporary Jewish fundamentalism, with especially important implications in
Israeli politics. For example, Rabbi Kook, the revered father of the messianic
tendency of Jewish fundamentalism in today’s Israel, said that “The difference
between a Jewish soul and souls of non-Jews — all of them in all different levels
— is greater and deeper than the difference between a human soul and the souls of
cattle.” [also from same Shahak’s and Mezvinsky’s book Jewish Fundamentalism
in Israel, p. ix.]
I learned that such present-day fundamentalists simply just attempt to recreate
the ages-old tradition of Jewish communities. Especially those before the
European Enlightenment (i.e., prior to about 1750). During this period the great
majority of Jews believed in Cabbala — Jewish mysticism. What the Cabbala says
is that salvation is only for Jews, while non-Jews have “Satanic souls.” [Jewish
Fundamentalism in Israel, p. 58.]
Therefore, Rabbi Kook’s entire teaching is also based upon the Lurianic
Cabbala, the school of Jewish mysticism that dominated Judaism from the late
sixteenth to the early nineteenth century. One of the basic tenants of the Lurianic
Cabbala is the absolute superiority of the Jewish soul and body over the non-
Jewish soul and body. According to the Lurianic Cabbala, the world was created
solely for the sake of Jews; the existence of non-Jews was subsidiary. If some
influential Christian bishop or Islamic mullah argued that the difference between
the superior souls of non-Jews and the inferior souls of Jews was greater than the
difference between the human soul and the souls of cattle, he would incur the
wrath of and be viewed as an anti-Semite. There is no doubt that teachings of
Rabbi Kook or Rabbi Schneerson contain basic ideas about Jewish superiority
comparable to the worst forms of anti-Semitism.
The Jewish supremacism today, as described by Shahak and Mezvinsky, are
thus part of a long mainstream Judaist tradition which considers Jews and non-
Jews completely different species, with Jews absolutely superior to non-Jews and
subject to a radically different moral code. And the fact is that certain Jews, some
of whom wield enormous political or economic influence, consider Jews to be
superior to non-Jews and view the world as having been created only or primarily
for Jews. The truth is that many Jews, especially religious Jews today continue to
adhere to such traditional Jewish ethics that other Jews would like to ignore or
explain away.
Few more examples: Rabbi Yitzhak Ginsburg and Rabbi Yaacov Perrin
declared respectively, “We have to recognize that Jewish blood and the blood of a
11
goy are not the same thing” (New York Times, June 6, 1989) and “One million
Arabs are not worth a Jewish fingernail” (New York Daily News, Feb. 28, 1994).
These are words of spiritual leaders in today’s Jewish community!
So this kind of ideology can be seen among those that I call Jewish
supremacists (or Zionists). They say that Jews are better and that being so Jews
deserve to rule over other people. The eternal uniqueness of the Jews, as they say,
is the result of the Covenant made between God and the Jewish tribe at Mount
Sinai. The implication is that such transcendent imperatives for Jews effectively
nullify moral laws that bind the behavior of normal nations. Rabbi Shlomo Aviner,
one of Israel’s most prolific ideologues, for example, argues that the divine
commandments to the Jewish people “transcend the human notions of national
rights.” He explains that while God requires other nations to abide by abstract
codes of justice and righteousness, such laws do not apply to Jews. [Ian Lustick,
“Israel’s Dangerous Fundamentalists,” Foreign Policy 68, Fall 1987, pp. 123-124.]
This claim of Jewish uniqueness echoes also “holocaust” activist Elie Wiesel’s
claim that “everything about us is different.” Jews are “ontologically” exceptional.
[Elie Wiesel, Against Silence: The Voice and Vision of Elie Wiesel. Selected and
edited by Irving Abrahamson (New York: Holocaust Library, 1985), vol. 1, p.
153.]
As I said, the ideas of Rabbi Schneerson were taken from a book of his
recorded messages to followers in Israel, titled Gatherings of Conversations and
published in Israel in 1965. During the subsequent three decades of his life until his
death, Rabbi Schneerson remained consistent; he did not change any of the
opinions. What Rabbi Schneerson taught either was or immediately became
official, Lubovitch, Hassidic belief. He headed the Chabad movement and wielded
great influence among many religious Jews in Israel as well as in the United States.
As you of course know, the Lubavitchers are those strange-looking Jews one sees
in New York wearing long, black coats and black hats, with sideburns down to
their shoulders. There are also thousands of them in New Jersey, not far from
where we lived. And Lubovitcher Jewish community in the United States, has
often expressed his views in many publications. The following, for example,
appeared in an April 26, 1996 of Jewish Week (New York) article that contained
an interview with another Rabbi Ginsburgh who is regarded as one of the
Lubovitcher sect’s leading authorities on Jewish mysticism. He speaks freely of
Jews’ genetic-based, spiritual superiority over non-Jews. It is a superiority that he
asserts invests Jewish life with greater value in the eyes of the Torah. “If you saw
two people drowning, a Jew and a non-Jew, the Torah says you save the Jewish life
first,” Rabbi Ginsburgh told the Jewish Week. “If every simple cell in a Jewish
body entails divinity, is a part of God, then every strand of DNA is part of God.
Therefore, something is special about Jewish DNA.” Later, Rabbi Ginsburgh asked
12
rhetorically: “If a Jew needs a liver, can you take the liver of an innocent non-Jew
passing by to save him? The Torah would probably permit that. Jewish life has an
infinite value,” he explained. “There is something infinitely more holy and unique
about Jewish life than non-Jewish life.” [Jewish Fundamentalism in Israel, p. 62]
That’s is exactly what I myself call Jewish Supremacism! Changing the
words “Jewish” to “German” or “Aryan” and “non-Jewish” to “Jewish” turns the
Ginsburgh position into the doctrine that you or your colleagues, no doubt, would
call neo-Nazi. Well, but you can perhaps say that this is what only some extremist
Jews say and I do agree that what Lubovitcher Rabbis said is indeed pretty
extreme, but they were and still are religious leaders of such large segment of
Jewish segment as Hassidic Orthodox Jews, and they are present everywhere, not
only in New York, but even here in Eugene. Right just a few blocks from where I
live, on 19th Street, there is Chabad House. Those houses are in almost every
college town! They are not some underground fanatics, but rather mainstream
religion today. Well, you can say, of course, that not all of the Jews are part of
those Lubovitcher, but this explains nothing. If this or that Jew isn’t a follower of
Rabbi Schneerson or Rabbi Ginsburg, this does not mean at all that no large
numbers of Jews follow teachings of such extremists. Quite the contrary. Myself,
for example, I am not a Catholic, but it does not mean that Lithuanians aren’t
Catholics. Many Lithuanians are very, extremely devout Catholics.
Therefore, as I said, given that ethnocentrism continues to pervade all
segments of the Jewish community, many things are just too obvious and
impossible to ignore and deny, and everybody should be aware of these things,
regardless of being a Jew, or Lithuanian, or Russian, or Chinese. I could provide,
as said, hundreds and hundreds of quotations and full articles. Who wants, just let
me know, write an e-mail, and I give you any particular information upon request.
The book Kitsur Shulkhan Arukh was officially published in Moscow in
2001 by the Congress of Jewish Religious Organizations and Associations in
Russia. That book is a condensed version of the Jewish law code, the Sulkhan
Arukh, compiled centuries ago on the basis of the Talmud and required in practice
to this day. In the introduction to the book the head of Jewish Religious
Organizations and Associations, Rabbi Zinoviy Kogan, makes the frank
acknowledgement that:
“The editorial council considered it necessary in this translation to omit
some instructions of the halakha [Jewish law] … whose inclusion in the
publication in the Russian language would be perceived by the population of
Russia, which does not adhere to Judaism, as an unprovoked insult. The
reader who wishes to read the Kitsur Shulkhan Arukh in the ideally
13
complete volume, is invited to come to a yeshiva in order to study this and
many other holy books in the original.”
That is, one of the leaders of Russian Jewry himself recognized that some
regulations of the Judaic code of behavior were insulting to the non-Jewish
population of Russia, but considers it possible to invite his fellow tribesmen to
yeshivas to study these insults. In the introduction to this book the head of Jewish
Religious Organizations in Russia writes that “the Talmud is the unsurpassed
monument of Jewish genius,” and this distillation of its morality, “the Kitsur
Sulkhan Arukh is the anthology of the Jewish civilization of our time. … This book
is completely necessary for you. You can act in the manner that it prescribes and
be confident that you have carried out the will of the Ex-lted.”
Well, I already quoted a little bit from Talmud.
The majority of Jews, of course, do not study the “Shulkhan Arukh.” But
many generations of the self-contained life of Jews among other peoples (in this
context there developed the idea of the Jewish kahal as a “state within a state”) led
to the situation where the morality of the “Shulkhan Arukh” became a part of
Jewish national self-consciousness even in its secular form. This conclusion was
drawn by the well-known Jewish writer and sociologist Hannah Arendt:
“Precisely in the process of secularization was borne completely real Jewish
chauvinism. … The idea of the chosenness of the Jews became . . . the idea
that Jews supposedly were the salt of the earth. From now on, the old
religious concept of chosenness was no longer the essence of Judaism; it
became instead the essence of Jewishness.” [Arendt, The Origins of
Totalitarianism (New York: Schocken, 2004), p. 99.]
Well, I hope I explained more than enough what I mean by Zionists or
Jewish Supremacists and what difference there is between Jewish/Zionist
supremacists and just ordinary Jewish folks.
And, now, Israel and all those Zionist/Supremacist organizations are
preparing for a new war against Iran, as if there weren’t enough war in Iraq, which
cost to America billions of dollars. They say that Iran is very dangerous because it
wants to create a nuclear bomb, but it sounds absolutely ridiculous and bizarre for
those who know that the nuclear bomb is an exclusively Jewish creation. If we
look at the names of those who were behind the creation of American bomb, we
see Oppenheimer, Teller, Szilard, and others. Again, at least 90% of them were
Jewish. Well, you can of course say that they were simply following orders given
by the US government, but isn’t this what Adolf Eichmann tried to say in his own
defense? I would say that the creation of atomic bomb and then wholesale murder
14
of hundreds of thousands of Japanese civilians, wasn’t crime any less then what is
called “holocaust”. Actually, if we take the word “holocaust” literally, look in the
dictionary, it does mean destruction by fire… Yes, saying that those who created
the bomb were just following orders is nonsense, because I studied these things a
lot and I know that the whole Manhattan project was initiated by a letter to
Roosevelt that Szilard wrote and Einstein signed. Well, Einstein, was always good
at putting his name under other people’s writings…
Today, Israel itself has already hundreds of nukes and is threatening not only
its Arab neighbors but other nations as well. Just listen what famous Israeli
military expert Martin van Creveld said: “We possess several hundred atomic
warheads and rockets and can launch them at targets in all directions, perhaps even
at Rome. Most European capitals are targets for our air force.”
The chief power of Zionism lies in being silent. Them and us! The main
point is that, whatever may happen, the whole truth about Zionism cannot be
permitted to become widely known. That would mean the failure of the whole
affair. An agreement to keep quiet is reached not only with their own people, but
also with the most furious opponent of Zionism: they must keep quiet. Deal the
blow, but keep quiet! A strong man is vulnerable because of his strength, and the
Zionists say that there is no need to explain anything to people because, so they
say, the danger has been eliminated, and you have done the business by using
methods which are obviously not clean.
They have kept silent through the centuries! Of course, some facts do slip
through the net, and it is not possible to keep one’s eye on everything. There is a
fairly rich anti-Zionist literature at present, but it is only partial. It is not complete,
and it does not clearly and precisely state the goals of Zionism, but the chief point
is that Zionists are most careful to remove and liquidate such literature, never
permitting it a wide distribution under any circumstances. Silence and secrecy are
the main power of Zionism. They are the reason for its successes, and they are the
factor that brings the Zionists victory!
One of the strengths lies in that they are not at all embarrassed about the
means they employ. The directive which states “The end justifies the means!” was
used by the Zionists long before the Jesuits. Of course, they have used such means
right up to the present day and still are using them. Zionists know no moral
standards. And why should they? They regard the Gentiles with whom they “work”
as two-legged animals (please remember the three-in-one formula of Zionism!).
ANTISEMITISM IS ZIONISM’S WEAPON
A powerful weapon employed by Zionism is that of accusing anti-Zionists of
being anti-Semitic.
“Anti-Semite” (or “self-hating Jew”) is a label used to slur anyone who
disagrees with Zionism, who speaks the Truth about the Judaic religion and aspects
15
of history that Jewish leadership would rather you not know about, or who dares to
offer social criticism of the Jewish community in any way. As soon as one is
labelled an “anti-Semite,” he is out of the game, a bigot, a Nazi, a fascist, a hater, a
nutter. His ideas can be written off, he will never hold political office or be taken
seriously again by “decent people.”
Writer Joe Sobran sums it up by saying:
An “anti-Semite” in actual usage, is less often a man who hates Jews than a
man certain Jews hate. The word expresses the emotional explosion that
occurs in people who simply can’t bear critical discourse about a sacred
topic, and who experience criticism as profanation and blasphemy. The term
“anti-Semitism”doesn’t stand for any intelligible concept. It belongs not to
the world of rational discourse, but to the realm of imprecations and
maledictions and ritual ostracisms.” (National Review, March 16, 1992).
Have a problem with Eretz Israel’s policies? You’re an “anti-Semite.”
Know what is contained in Jewish “holy” books and dare to even mention
their true contents? You’re an anti-Semite.
Dare to compare the 66,000,000 Russians (and people of other nationalities)
dead at the hands of Jewish Bolsheviks in the Soviet Union to those 6 million Jews
murdered in the Third Reich? Actually believe that Jewish people haven’t cornered
the market on suffering? You’re an anti-Semite. Of course!
Speak the truth that Jews speak among themselves concerning Jewish power
over the media and America’s political system and culture? Not only are you an
anti-Semite, you’re a paranoid one who probably has an SS Uniform in your closet.
EXAMPLE:
Federal Reserve Board Governor Ben Shalom Bernanke become chief of the
U.S. Federal Reserve Board on January 31, replacing his fellow Jew Alan
Greenspan, who had dictated U.S. monetary policy since 1987.
Any person who publicly oppose one bad Jew or another, even if only in
strictly business affairs, can be accused of anti-Semitism. Playing on people’s
feelings of compassion, sympathy and charity, they accuse a specific person of
racism, of misanthropy, of chauvinism, xenophobia, “hate speech”, and finally of
having a completely inadequate attitude towards the Jews, who are described as “a
people who are perpetually hounded, downtrodden, quiet, inoffensive, and
undeservingly despised and abused”… And who would like those around him to
think that he is such a monster?
But anti-Semitism is in fact generated precisely by Zionism and by the
Zionist moods and actions which Jews display. The Zionists themselves foster the
anti-Semites. I have already said that anti-Semitism is naturally generated by the
16
Zionism of the Jews. An ordinary person can by no means always rise to a position
where he understands the part played by ideology and organization. He simply sees
some Jews behaving badly and, without going into a deep analysis of the problem
and without separating the Zionism of a Jew from that Jew himself, he begins to
consider that the Jews are all bad as a nation and he begins to hate Jews. Anti-
Semitism is generated and regenerated by Zionism! And the reverse also applies:
anti-Semitism nurtures Zionism in a hidden way; it helps the Zionists to bring the
Jews under the power of Zion.
But the Jews are not a “race” in the biological sense (that is Hitler talk and
Talmud talk), and any Jew is welcome to walk away from Zionism and the Jewish
religion and to face historical Truths; many Jews have. I repeat the point and hope
you read it three times: “race” in the biological sense is not the issue, “ethnicity”
per se is not the issue, who one’s mother and father are is not the issue; ideologies
are the issue.
If the Jews were to renounce Zionism, the attitude of other nations towards
the Jews would, no doubt, change abruptly; it is precisely the Zionism of the Jews
that gives rise to anti-Semitism, and not the other way round, as the Zionists falsely
and dishonestly claim. Of course, there are exceptions to every rule and there are
quite a few non-Zionist Jews to be found, but they are a great rarity, resulting from
deviations in the “educational” process. However, the Zionists try by every means
possible to drive these Jews into the Zionist fold. If such efforts had not been
taken, the idea of Zionism would have collapsed centuries ago.
19th-century Zionist Ahad Ha-Am, who argued that the end of anti-
Semitism would result in Jews losing their culture and sense of peoplehood. [L.
Simon, Ahad Ha-Am (Asher Ginzberg): A Biography (Philadelphia: Jewish
Publication Society of America, 1960), pp. 104-105, quoted in Kevin MacDonald,
Separation and its Discontents: Toward an Evolutionary Theory of Anti-Semitism
(Westport, CT: Praeger, 1998), p.180]
In 1958, Nahum Goldmann, then president of the world Zionist
Organization, had warned that a current decline of anti-Semitism “might constitute
a new danger to Jewish survival; … the disappearance of ‘anti-Semitism’ in its
classic meaning, while beneficial to the political and material situations of Jewish
communities, has had ‘a very negative effect on our internal life’” (The New York
Times, 24 July 1958). Similarly, Charles Solomon in his article in Black Friars
Magazine (January 1957) at that time pointed to the danger of the extinction of the
Jewish community in Britain because of the absence of anti-Semitism: “when to
proclaim one’s self a Jew may mean hardship, even death, the indomitable spirit of
man — or perhaps the sheer obstinancy — asserts itself. … But when to be a Jew is
merely inconvenient, it is difficult to attain a mood of high resolve.” Even the
American Jewish Congress, through its counsel Leo Pfeffer, stated: “Such
17
discrimination may well be a blessing. It is possible that some anti-Semitism is
necessary in order to ensure Jewish survival” (The National Jewish Post and
Opinion, 6 November 1959). [Quoted in Zionism & Racism: Proceedings of an
International Symposium (Tripoli, Libya: International Organization for the
Elimination of All Forms of Racial Discrimination, 1977), pp. 56-57]
Anti-Semitism is indeed a positive force for Jewish people, a leading Jewish
academic claims today. Rabbi Professor Dan Cohn-Sherbok, who teaches in
England, argued that anti-Semitism provides a paradox for the Jewish community
— and its demise has left today’s Jews in chaos. He says that hatred of Jews has
kept Judaism alive for thousands of years. But he argues that state of affairs is
being threatened by the fact that anti-Semitism has gradually disappeared and in
the last two centuries — with the exception of Nazi Germany — Jews have
integrated into society. His book The Paradox of Anti-Semitism will infuriate many
members of the Jewish community across the world. He warned, “At the moment
there is a risk the Jewish people will disappear if anti-Semitism disappears.” That’s
something! Isn’t it!?
The Jewish Question is important in a way in which other vital problems are
not, because of the Great Taboo on even discussing it. In fact, the Jewish Question
today has become a sort of a benchmark of intellectual freedom: Whenever there is
an inability to fully and freely discuss this issue, intellectual freedom has been
severely compromised.
Now most people don’t give a tinker’s damn about intellectual freedom,
which is hardly surprising since most people don’t have much of an intellect to be
free with…
For me, truth is the goal, no matter whose ox gets gored, whose ass gets
kicked, or whose sacred cow gets turned into hamburger. Truth-seeking, it is to be
admitted, can be a risky business — the history of mankind is littered with the
corpses of dissenters and heretics, and there is only the thin blue line of civilization
which stands between the truth-seeker and the barbarity of most other men.
Lest I be misunderstood, I do not wish to excessively denigrate those who
are unwilling to break the Great Taboo — it is simply too frightening for most
people to risk jobs or social disapproval over an issue which seems so far removed
from their everyday concerns.
You can run from my words, from what I said today here, but you cannot
run from the truth it represents.
I opened my presentation with quoting from what said perhaps the greatest villain
in Jewish history, Leyba Davidovich Trotsky and that was really very nasty stuff.
Now I want to close it by quoting what said Russian writer Vladimir Stepin on
whose book The Nature of Zionism I based much of what I said:
18
“The chief weapon for defeating Zionism is publicity. Everyone must be told
the truth. Everyone must know, understand, and achieve a proper feeling for,
the whole truth about Zionism and Zionists: its aims, history, strategy,
tactics, current condition and current struggle. They must understand the
danger, the mortal danger. They must understand that Zionism is the enemy
of all people, is the enemy of each individual person, and is in fact your
enemy too. It is even the enemy of the Jews and the Zionists, and that is no
paradox. Everyone must go into battle against it, and conduct a merciless,
unyielding fight to the finish, until complete victory over Zionism has been
achieved, until mankind has been rid of the threat of Zionism’s victory, of
the danger of Zionism, of Zionism altogether!” [The Nature of Zionism By
Vladimir Stepin, Published (in Russian) in Moscow, 1993, and translated
into English (for Radio Islam) by Clive Lindhurst.]

Zionism and Russia – Lecture 2

June 2, 20061
Leon Trotsky, whose real name was Leyba Davidovich Bronstein, said:
“We must turn Russia into a desert populated by white negroes upon
whom we shall impose a tyranny such as the most terrible Eastern despots
never dreamt of. The only difference is that this will be a left-wing tyranny,
not a right-wing tyranny. It will be a red tyranny and not a white one.
We mean the word ‘red’ literally, because we shall shed such floods
of blood as will make all the human losses suffered in the capitalist wars
quake and pale by comparison. The biggest bankers across the ocean will
work in the closest possible contact with us. If we win the revolution, we
shall establish the power of Zionism upon the wreckage of the revolution’s
funeral, and we shall became a power before which the whole world will
sink to its knees. We shall show what real power is. By means of terror and
bloodbaths, we shall reduce the Russian intelligentsia to a state of complete
stupefaction and idiocy and to an animal existence… At the moment, our
young men in their leather jackets, who are the sons of watchmakers from
Odessa, Orsha, Gomel and Vinnitsa, know how to hate everything Russian!
What pleasure they take in physically destroying the Russian intelligentsia
— officers, academics and writers!…”
[As recorded in the Memoirs of Aron Simanovich, a jeweler at the court of the
Tsar’s Imperial Majesty, secretary of Rasputin and quoted in numerous Russian
scholarly works, including The Nature of Zionism By Vladimir Stepin, published
(in Russian) in Moscow, 1993 and translated into English (for Radio Islam) by
Clive Lindhurst.]
As we can see from this quote, Russia, of course, did not escape the attention
of the Zionists. The Russian dimension of Zionism cannot be overestimated. It is
perhaps impossible to describe all the activities of the Zionists in Russia. We shall
only dwell on some of them.
FIRST, HOW ZIONISM PENETRATED INTO RUSSIA?
Well, historical homeland of ancestors of most today’s Jews is actually in
Russia.
The original Jews (those Hebrews of the Bible) were what we today would
call Sephardics, Sephardic Jews out of the Middle East, who later went to Spain
and Portugal when the Moors occupied the Iberian Peninsula. However, almost all
Jews today are Ashkenazi which means that they are not descendants of the
Sephardics (Hebrews), but originate from a band of ruthless tribe called the
Khazars. The Sephardics, in search of army for their revolutions, chose the
2
Khazars. The Khazars were converted to Judaism, and today they make up 95% of
the world’s Jewish population.
The kingdom of the Khazars vanished from the map of the world many
centuries ago. Today many people have never even heard of it, yet in its day the
Khazar kingdom [Khazaria] was a very major power, indeed holding sway over a
large empire of subjugated peoples. It had to be reckoned with by the two
neighbouring superpowers of that day. To the south and west of Khazaria the
Byzantine Empire was in full flower with its Eastern Orthodox Christian
civilisation. To the south-east, the Khazar kingdom bordered on the expanding
Moslem Empire of the Arab Caliphs. The Khazar’s influenced the histories of both
of these empires but, far more importantly, the Khazar kingdom occupied what
was later to become a southern portion of Russia between the Black and Caspian
Seas. As a result, the historical destinies of the Russians and the Khazars became
intertwined in ways which have persisted down to the present day.
In case you have never heard of the Khazars, I think that first of all I should
mention where you can look to learn more about them. In 1976 a book about the
Khazars was published by the British writer [a Jew] Arthur Koestler. The book is
titled, The Thirteenth Tribe: The Khazar Empire and Its Heritage. The American
publisher was Random House.
History records that the Khazars were derived from a mixture of Mongols,
Turks and Fins. According to some records, they descend from Togarmah through
his son Khozar. As early as the 3rd Century AD, they were identifiable in constant
warfare in the areas of Persia and Armenia. The first mentioning of Khazars refers
to the 5th century, at that time they were known as akatsirs, inhabiting the steppes
of the northern Caucasus. Their language refers to the Bulgarian group of tursk
languages. But no written texts have been found.
In the 5th Century, the Khazars were among the devastating hordes of Attila,
the Hun. The death of Attila, however, precipitated the collapse of the Hunnic
empire and left an Eastern European power-vacuum which the Khazars eventually
filled. They then proceeded to subjugate all other surrounding tribes to the extent
that, shortly after their defeat, those tribes went virtually unmentioned in
subsequent historical accounts. The Khazars had just swallowed them up,
historically speaking.
Around 550 AD, the nomadic Khazars began settling themselves in the area
around the northem Caucasus between the Black and Caspian Seas. The Khazar’s
capital of Itil was established at the mouth of the Volga River where it emptied into
the Caspian Sea, in order to control the river traffic. The Khazars then exacted a
toll of 10% on any and all cargo which passed Itil on the river. Those who refused
were attacked and slaughtered.
3
In the middle of the 7th century they had already their own state which was
called Khazar Kaganat. With the kingdom finally established in the Caucasus, the
Khazars gradually began to create an empire of subjugated peoples. More and
more Slavonic tribes, who were peaceful compared with the Khazars, were
attacked and conquered. They became part of the Khazar Empire, required to pay
tribute continually to the Khazar Kagan.
And so the Khazar Empire expanded northward to Kiev which is today the
capital of Ukraine, on the Dnieper River. Then, the Khazarian Empire extended its
territory from the Dniepr River in the west to the Aral Sea in the east, controlling
most of the shores of the Caspian Sea, so that it is still called “Khazar Sea” in
Turkish, Persian, Arabic and other languages. Eventually, it occupied an immense
land area of over a million square miles extending in the west from what is today
Hungary/Austria eastward to the Aral Sea, north to the Upper Volga, and its
southern region extending to the Caucasus Mountains between the Black and
Caspian seas. It was at that time literally the largest country on earth. This
Kingdom of the Khazars is clearly revealed in a vast body of historical evidence,
much of which has come to light only in the last three to five decades.
So powerful, socially and militarily, were the Khazars that, as Kevin Alan
Brook relates in his work The Jews of Khazaria, “emperor of the Byzantines
[Roman Empire], Constantine Porphyrogenitus, sent correspondence to the
Khazars marked with a gold seal worth 3 solidi — more than the 2 solidi that
always accompanied letters to the Pope of Rome, the Prince of the Rus, and the
Prince of the Hungarians.” [Brook, The Jews of Khazaria] At the peak of their
empire it is believed that the Khazars had a permanent standing army that could
have numbered as many as one hundred thousand and controlled or exacted tribute,
astonishingly, from thirty different nations and tribes inhabiting the vast territories
between the Caucasus, the Aral Sea, the Ural Mountains and the Ukrainian steppes.
Russian archaeologist Mikhail Artamonov states that, for a century and a half, the
Khazars were the supreme masters of the southern half of Eastern Europe and
presented a virtually impenetrable bulwark, blocking the Ural-Caspian gateway
from Asia into Europe.
The Khazar’s original (indigenous) pagan religion was some wild form of
Shamanism, consisting of a pantheon of nebulous gods, and they sacrificed not
only various animals in their ritual ceremonies (preferably horses), but humans,
usually the very cleverest and smartest among their captives.
Then, in about 740 AD, a stunning event took place. The Khazars converted
to Judaism!
In his famous book, The Thirteenth Tribe, the Jewish author Arthur Koestler
relates in considerable detail that following this bizarre series of events: “… in 732
— after a resounding Khazar victory over the Arabs — the future [Byzantine
4
Catholic] Emperor Constantine V married a Khazar princess [baptized Eirene]. In
due time their son became the Emperor Leo IV, known as Leo the Khazar. A few
years later, probably AD 740, the [Khazar] King [Bulan], his court and the military
ruling class embraced the Jewish faith, and Judaism became the state religion of
the Khazars…” [The Thirteenth Tribe, p. 14]
Now, this odd mass-conversion of the wild and woolly Khazar Kingdom, we
learn, was but “a cunning political maneuver”, since this bothersome tribe was then
surrounded on all sides by hostile tribes. The Khazars had been under continual
pressure from their Byzantine and Moslem neighbours to adopt Christianity or
Islam. So, in the year 740 AD, King Bulan, the King of Khazaria, decided to adopt
some monotheistic religion. According to legend, he was responding to dreams or
visions. But, of course, it’s more probable that the realities of power politics played
a large part in this decision. Bulan’s Empire was adjacent to the Byzantine and
Muslim Empires. I presume that there must have come a time, in the midst of all
the bloodshed, when he began to wonder just what it was that made the Arabs and
Christians such furious proselytizers. So he began to study religion.
The actual mechanics of the Khazarian kingdom’s turn to Judaism was, most
historians agree, rather well thought out rather than random and capricious as some
have believed. According to George Vernadski, in his book A History of Russia, in
AD 860 a delegation of Khazars were sent to Constantinople, which was then what
remained of the ancient capitol of the old Roman Empire turned Christian under
the Emperor Constantine. Their message was:
We have known God the Lord of everything [referring here to Tengri] from
time immemorial … and now the Jews are urging us to accept their religion
and customs, and the Arabs, on their part, draw us to their faith, promising
us peace and many gifts. [George Vernadsky, A History of Russia, Vol. 1
(New Haven, CT: Yale University Press, 1948), p. 346.]
This appeal, in all its implications, was obviously made for the purpose of
drawing the Christian Roman Empire into the debate with an eye perhaps toward a
balanced argument amongst the major monotheistic religions. Kevin Brook makes
the observation that “this statement reveals that the Jews were actively seeking
converts in Khazaria in 860.” He also adds that “in the year 860, [Christian] Saints
Cyril and Methodius were sent as missionaries to the Khazars by the Byzantine
emperor Michael III …. since the Khazars had requested that a Christian scholar
come to Khazaria to debate with the Jews and Muslims.” [Brook, The Jews of
Khazaria] Inasmuch as the world has seldom (or perhaps never) witnessed any
culture of people more adept at the art of religious debate than rabbinical Jews, the
Khazar’s conversion to Talmudic Judaism is not a surprising outcome, given that
5
such a forum was to be the determining factor in their choice, rather than purely
spiritual perceptions.
The legend states that Bulan invited representatives of the three faiths
(Christianity, Islam, and Judaism) to visit him in Itil, his capital city on the mouth
of the Volga River near the shores of the Caspian Sea (which was, as I just said,
called the “Khazar Sea” in those days). Each representative gave a powerful
argument for his respective faith. King Bulan was unable to choose. So he sent the
three representatives out, and called back the Christian by himself. He asked him
which of the other two faiths he should choose, should he decide to reject
Christianity. The Christian, without hesitation, began railing against the Muslim
religion, and strongly advocated Judaism. Likewise, the Muslim railed against
Christianity, and advocated Judaism. So Bulan took their advice. He rejected both
Christianity and Islam, and he became a Jew. The king then concluded that
Judaism, being the foundation upon which both of the other monotheistic religions
were built, would be that which he and his subjects should embrace.
According to Benjamin Freedman the Khazars’ conversion to Judaism was
also first precipitated by their monarch’s abhorrence of the moral climate into
which his kingdom had descended. Freedman has claimed, and other historians
confirmed, that the pagan Khazars engaged in extremely immoral forms of
religious practices, among them phallic worship.
Yet, Koestler’s position was that the king’s conversion was essentially a
political decision. “At the beginning of the eighth century,” he writes, “the world
was polarized between the two super-powers representing Christianity and Islam.
Their ideological doctrines were welded to power-politics pursued by the classical
methods of propaganda, subversion and military conquest.” “The Khazar Empire
represented a Third Force,” Koestler continues, “which had proved equal to either
of them, both as an adversary and an ally. But it could only maintain its
independence by accepting neither Christianity nor Islam — for either choice
would have automatically subordinated it to the authority of the Roman Emperor
or the Caliph of Baghdad.” [Koestler, The Thirteenth Tribe, p. 58.] It was clear that
the Khazars were determined to preserve their supremacy as a “Third Force” in the
world, and undisputed leader of the countries and tribal nations of the
Transcaucasus. They saw that the adoption of one of the monotheistic religions
would confer upon their monarch the benefit of both prelatic and judicial authority
that their system of shamanism could not, and that the rulers of the other two
powers clearly enjoyed. Cambridge historian John Bury concurs: “There can be no
question,” he says, “that the ruler was actuated by political motives in adopting
Judaism. To embrace Mohammadanism would have made him the spiritual
dependent of the Caliphs, who attempted to press their faith on the Khazars, and in
Christianity lay the danger of his becoming an ecclesiastical vassal of the Roman
6
Empire. Judaism was a reputable religion with sacred books which both Christian
and Mohammadan respected; it elevated him above the heathen barbarians, and
secured him against the interference of Caliph or Emperor.” [Bury, A History of the
Eastern Roman Empire, p. 406.]
According to an ancient document entitled King Joseph’s Reply to Hasdai
ibn Shaprut, Joseph (a later Khazarian king) stated that, “From that time on the
Almighty God helped him [King Bulan] and strengthened him. He and his slaves
circumcised themselves and he sent for and brought wise men of Israel who
interpreted the Torah for him and arranged the precepts in order.” [Brook, The
Jews of Khazaria, p. 126.]
Well, there appears to be as many historical accounts as to how King Bulan
was converted to Judaism as there are historians and mystics to present them.
Many of them involve visions of angels, such as the tale by a Sephardic Jewish
philosopher detailing a dream in which an angel told the king that his “intentions
are desirable to the Creator” but the continued observance of shamanism was not.
[Yehuda HaLevi, The Kuzari (Northvale, NJ: Jason Aronson, 1998), p. 1.] In the
aforementioned document, King Joseph’s Reply, its author claims that in that same
dream God promised King Bulan that if he would abandon his pagan religion and
worship the only true God that He would “bless and multiply Bulan’s offspring,
and deliver his enemies into his hands, and make his kingdom last to the end of the
world.” It is believed by scholars that the dream was designed to simulate the
Covenant in Genesis and meant to imply “that the Khazars too claimed the status
of a Chosen Race, who made their own Covenant with the Lord, even though they
were not descended from Abraham’s seed,” says Koestler. [Koestler, The
Thirteenth Tribe, p. 66.]
Overnight an entirely new group of people, the warlike Khazars, suddenly
proclaimed themselves Jews — adoptive Jews. The Khazar kingdom began to be
described as the “Kingdom of the Jews” by historians of the day. Succeeding
Khazar rulers took Jewish names, and during the late 9th Century the Khazar
kingdom became a haven for Jews of other lands. Significantly, as speculated upon
by the noted Russian archaeologist Mikhail Artamonov, author of History of the
Khazars (the book which, unfortunately, is available only in Russian), the sudden
and unprecedented Khazar acceptance of Judaism as their new religion was
actually the result of a carefully-planned Jewish coup d’etat, which at the same
time not only reduced the Kagan to a mere figurehead but turned over all the real
power to a new co-ruler called the Bek! As Koestler writes, all “the affairs of state
including leadership of the army, were managed by the Bek (sometimes also called
the Kagan Bek), who wielded all effective power.” Thus, the ancient Khazar
system of government became a ‘double kingship’, the Kagan representing divine,
the Bek secular power.” [Koestler, The Thirteenth Tribe, p. 54.] Shortly thereafter,
7
the Jews now having consolidated their power, they had the Khazars adopt the 22-
letter Hebrew alphabet as well as their language, and even convinced them to
submit to circumcision!
The Jews themselves fully understand their Khazarian heritage, as the third
edition of the Jewish Encyclopedia for 1925 records: “Chazars: a people of Turkish
origin whose life and history are interwoven with the very beginnings of the
history of the Jews of Russia.”
If not for the fact that at least 95% of the world’s Jews are probably
descendants of Khazar converts, this event would merit little further discussion.
But since most Jews hail from Eastern Europe and Russia, we are in no position
whatsoever to ignore this extraordinary conversion. Therefore, it is extremely
important to look into the Khazars in some detail.
Of the ferocity and warlike tendencies of the Khazars there is little doubt and
much historical evidence, all of it pointing to a group of people so violent in their
dealings with their fellow men that they were feared and abhorred above all
peoples in that region of the world. Legends and stories abound that center around
Alexander the Great and his attempt to enclose the Khazars and quarantine them,
due to their violent and barbaric nature, from the rest of the civilized world. This
endeavor apparently failed. Some legends even claim they were cannibals. [Those
were mentioned in Andrew Collin Gow’s book, The Red Jews (Leiden,
Netherlands: E. J. Brill, 1995), pp. 40-41.] After the kingdom’s conversion to
Judaism, the term “Red Jews” came into usage out of the superstition of medieval
Germans, who equated their red hair and beards and their violent nature with deceit
and dishonesty. And, as I said, it is also well documented that they heavily taxed
those passing through their lands, for none dared refuse them.
It is not difficult to determine some of the motivating factors behind the
legendary Khazar ferocity in war. “When the bek [the Khazar head of the military
and second in command only to the Kagan himself] sends out a body of troops,
they do not in any circumstances retreat. If they are defeated, every one who
returns to him is killed. … Sometimes he cuts every one of them in two and
crucifies them and sometimes he hangs them by the neck from trees.” [Douglas M.
Dunlop, The History of the Jewish Khazars, p. 113.]
Tribute by conquered peoples has always been a feature of empires, of
course, but not in the fashion of the Khazars. The so-called great empires of the
world always gave something in return for the taxes they extracted. Rome, for
example, made citizens of those they conquered; and in return for the taxes they
levied, they brought civilisation, order and protection against attack from would-be
invaders. But not so in the Khazar Empire. The people who were subject to the
Khazars received only one thing in return for their payments of tribute, and that
was a shaky promise — the Khazars would refrain from further attacks and pillage
8
so long as the tributes were paid. Therefore, the subjects of the Khazar Empire
were nothing more than the victims of the giant protection racket. The Khazar
overlords were therefore resented universally and bitterly throughout their domain,
but they were also feared because of the merciless way in which they dealt with
anyone who stood up to them.
The Khazarian kingdom reached its peak of power and world influence in
the latter half of the eighth century. But then a new factor appeared on the scene.
The death knell of their empire was eventually seen in the dragon-headed
ships of the Vikings who were to cross and navigate all the major waterways in
their onslaughts.
In the midst of the rise of Khazars, a new Nordic power entered the fray —
the Norsemen. As early as the 6th Century, these tall blond Germanic tribesmen,
emerging from Scandinavia, had started to establish settlements along the Baltic
Sea and had sent expeditions into central Russia up the western Dvina River.
Attack by the Khazars upon the Slavic tribes led the latter to call upon their Nordic
Scandinavian cousins for help. By the end of the 8th Century the Norsemen had
built fortified settlements at Novgorod and Kiev and had set up smaller trading
posts further down south, into Khazar territory.
The Norsemen, who called themselves Varangians, mixed with the Indo-
European remnants in western Russia, the Alans and parts of the original Slavs.
The Alans had originally called themselves the As, and a leading clan amongst
them was known as the Rukhs-As (the “shining” or “leading” Alans). This tribe
was the very last Indo-European tribe who emerged from the Caucasus region just
before it was overrun and destroyed by the Mongols. From the Rukhs-As
developed a tribal name, the Rus. After a while the Norsemen also began taking on
the customs of these original Indo-Europeans, eventually calling themselves the
Rus. It is from this time that the word Russia originated.
Like other Vikings, the Rus were bold adventurers and fierce fighters, but
when they tangled with the Khazars, the Rus often ended up paying tribute like
everyone else. The Khazars attacked the Rus without warning.
Initially taken aback by the ferocity of the Khazar attack, the Rus called for
re-enforcements from Scandinavia. The call was answered by Rurik, ruler of
southern Jutland and Friesland in Denmark, who set off for the steppes of Russia
with an army, arriving in 856 AD. It is from this date that the Russians formally
count the history of their country as having started. In 862 Rurik founded the city
of Novgorod, and the Russian nation was born.
With two other Vikings, Dir and Askold, Rurik gained the kingship of the
city of Kiev and successfully organized the defense of the territories belonging to
these two city states. The Rus Vikings settled also among the Slavonic tribes under
Khazar domination, and the struggle between Vikings and Khazars changed in
9
character. It became a struggle by the emerging nation of Russia for independence
from Khazar oppression.
Rurik had already established a reputation as a warrior — in the West he
would have been called a Viking (as indeed many of his compatriots who went
west on their forays, were called). Rurik had in the interim become king of the city
Novrogod, and led the emerging Rus successfully until his death in 879 AD.
His successor was the Norwegian born Oleg (Old Norse name Helgi,
Khazarian form: Helgu). He was a relative (likely brother-in-law) of Rurik. Oleg
(or the Varangian Helgi) was entrusted by Rurik to take care of both his kingdom
and his young son Ingvar, or Igor, until he grew up. Rurik, before his death, asked
Oleg to rule the country and take care of Igor
Oleg fulfilled Ruric’s will. Oleg gradually united the principalities of
Novrogod and Kiev and then started expanding the territory under the control of
the Rus. Kiev (previously held by two other Varangians, Askold and Dir) was
incorporated into a new united state in 882 AD. Prince Oleg moved the capital of
Rus from Novgorod to Kiev.
The new capital was a convenient place to launch a raid against
Constantinople. He gathered a sufficient army by 907 AD and had a successful
campaign against Byzantium. The campaign resulted in an exceptionally
advantageous trade treaty, signed a little bit later, in the year 911. Oleg also
subdued and incorporated many neighboring tribes, launching raids into the Khazar
held territory in the south.
To protect his vast possessions, Oleg started developing towns in the
southeastern frontier. The Khazars had used to raid Russia from there, but Oleg
defeated them several times and for some period of time Russia was out of danger.
Oleg has gone down in history as one of the best Kievian princes.
A legend is connected with the death of Oleg, which became the basis of
Pushkin’s Song of Oleg. According to a legend recorded by Pushkin in his
celebrated ballad, setting out for a campaign against the Khazars, Oleg met a
soothsayer in the forest who, in Pushkin’s version of the legend, told him: “The
death-wound shall come from thy good battle steed.” It was prophesied by this
pagan priests that Oleg would take death from his horse. Though he loved the
horse very much, Oleg ordered it be taken away and kept it far away from him.
Several years passed and Oleg found out that the horse had died. He came to the
place where the dead horse was left, of which only bones remained. He was sad
over the horse and at the same time glad that he had escaped the prophecy. But
while he was standing deep in thoughts over the bones, a venomous snake emerged
from the horse’s skull and bit Oleg. Says Pushkin:
“From the skull of the charger a snake, with a hiss
10
Crept forth as the hero was speaking:
Round his legs, like a ribbon, it twined its black ring;
And the Prince shrieked aloud as he felt the keen sting.”
The prophet was right. Oleg died, thus fulfilling the prophecy. In
Scandinavian traditions, this legend lived on in the saga of Orvar-Odd. Two
funerary barrows have been known as Oleg’s graves, one in Ladoga and another in
Kiev. “And Oleg became known as prophetic,” — with these words the author of
the Primary Chronicle ends his narration about him.
Oleg’s successor, prince Igor, ruled Kievian Russia from 913 until his death
in 945. Our knowledge of him comes from Greek and Latin, in addition to Russian,
sources. Igor had to fight the Drevliane as well as to maintain and spread Kievian
authority in other East Slavic lands.
Igor’s sudden death left his widow Olga in charge of the Kievian state, for
their son Sviatoslav was still a boy. Olga used the opportunity to become the first
woman in to rule in Russian history. In 957 she made a journey to Constantinople,
where she was warmly received by the emperor Constantine Porphyrogentus and
where she was baptized as a Christian. However Olga’s conversion did not mean a
conversion of her people or her son Sviatoslav.
In 962 AD, Olga abdicated in favor of her son, Svyatoslav, the first prince of
the house of Rurik to have a Slavic name. The ten years of Sviatoslav’s rule of
Kievian Russia, 962 to 972 AD, have been called “the great adventure”. Sviatoslav
stands out in history as a classic warrior-prince: simple, severe, brave, sharing with
his men uncounted hardships as well as continuous battles.
A fierce warrior who adhered strictly to his Scandinavian upbringing —
even refusing to become a Christian after his mother had converted — Svyatoslav
set as his first task the destruction of the Jewish Khazar empire in the south. In
965, the Rus army under Svyatoslav, crashed through the Khazar borders and
utterly defeated the Jewish slave trading empire forever.
The Rusian Chronicle recorded the conquest of one major Khazar city,
Sarkel, as follows:
“Svyatoslav went to the Oka and the Volga [rivers], and on coming into
contact with the Vyatichians [a Slavic tribe] he asked them to whom they
paid tribute. They answered that they paid a silver piece per plowshare to the
Khazars. When they [the Khazars] heard of his approach, they went out to
meet him with their prince, the kagan, and the armies came to blows. When
the battle thus took place, Svyatoslav defeated the Khazars and took their
city of Byelaya Vyezha.”
11
On having defeated the Khazars, Svyatoslav completed the unification of the
East Slavs around Kiev. Also he brought under Russian control the great Volga-
Caspian trade route, which had always been of peculiar importance. Svyatoslav
even challenged the Byzantine Empire. The new emperor, the famous military
leader John the Tzimisces, had become fully aware of the new danger. On having
overwhelmed a rebellion in Asia, he shifted his main effort to the Balkans and
finally defeated the Russians. Sviatoslav was forced to sign a peace treaty on the
conditions that he abandons the Balkans and promise not to challenge the
Byzantine Empire again in the future. On his way home, with a small retinue, he
was attacked and killed by Byzantium forces. According to the Primary Chronicle,
the Pecheneg khan headman that killed Sviatoslav had a drinking cup made out of
Sviatoslav’s skull. The great adventure had come to its end.
A remarkable Russian historian Karamzin wrote: “Svyatoslav deserves the
admiration of a poet and also the reproach of a historian.”
Upon Svyatoslav’s death, his kingdom passed to his youngest son, Vladimir.
Over a century after the founding of Russia’s first city, another momentous event
took place. Russia’s leader, Prince Vladimir of Kiev, accepted baptism and became
a Christian in the year 989 AD. Vladimir also made his newly-acquired Christian
faith the state religion of Russia replacing the pagan worship formerly practiced in
Russia since it was founded in 820 A.D. He actively promoted Christianity in
Russia, and his memory is revered by Russians today as “Saint Vladimir”; and so a
thousand years ago Russia’s tradition as a Christian nation began. Vladimir’s
conversion also brought Russia into alliance with Byzantium. During Vladimir’s
reign (980-1015) Kievian Russia reached it’s height in many realms and became
one of the strongest and culturally most developed countries in Europe.
THE DECLINE OF THE KHAZARS AND THE EMERGENCE OF THE
ASHKENAZIM:
The swan song of the Khazar kingdom was actually not a precipitous decline
in a climactic or decisive series of battles, but rather a gradual, evolutionary
succumbing to superior forces over a protracted period of time. The Khazar
kingdom was shattered, and the kingdom of the Khazars fell into decline. Like the
Semitic Jews some 1000 years earlier, the Khazar Jews became dispersed. The
kingdom of the Khazars was no more.
In the historical documents, after the destruction of the Khazar Empire,
individual Jews are mentioned only in Kiev (about 1160) and Chernigov (1181).
The Zionists (yes, I will call them Zionists) remained unpacified and, in 1175,
organized a conspiracy which included the killing of Prince Andrey Bogolyubskiy.
Many Jews were slaughtered in response to this and the Russian princes, meeting
at an assembly, resolved no longer to admit Jews to Russia. There were no more
12
Zionists (or any Jews, for that matter) in Russia until the time of Catherine the
Great.
Eventually most of the Khazar Jews migrated to other areas. Many of them
wound up in eastern Europe.
The American People’s Encyclopedia for 1964 at 15-292 records the
following reference to Khazars:
“In the year 740 A.D. the Khazars were officially converted to Judaism. A
century later they were cursed by the in-coming Slavic-speaking people and
were scattered over central Europe WHERE THEY WERE KNOWN AS
JEWS. It is from this grouping that most German and Polish Jews are
descended, and they likewise make up a considerable part of that population
now found in America. The term Ashkenazim is now applied to this …
division.”
Students of Khazar history have long been interested in the fate of the
Khazars after the collapse of their empire in the 10th century. This is a difficult
topic to research. Not unexpectedly, this topic is highly charged, since a primary
Khazar origin for the Ashkenazic Jews would invalidate the Zionist thesis that the
contemporary Jews are largely of Palestinian Semitic origin and are more
deserving of Palestine than the indigenous Palestinian Arab population.
As I said in the begining, the Khazar-Jews are also known by the name
“Ashkenazim.” Under the heading “ASHKENAZI, ASHKENAZIM,” The New
Standard Jewish Encyclopedia provides population statistics for the Ashkenazim:
ASHKENAZI, ASHKENAZIM: … constituted before 1933 some nine-tenths
of the Jewish people (about 15,000,000 out of 16,500,000) [as of 1968 it is
believed by some Jewish authorities to be closer to 100%].
Again, Arthur Koestler’s book was the first to blew the lid off this
suppressed fact. Koestler notes that “In the 1960’s, the number of the Sephardim
was estimated at 500,000. The Ashkenazim, at the same period, numbered about
eleven million. Thus in common parlance, Jew is synonymous with Ashkenazi
Jew.” [Thirteenth Tribe, p. 181]
“About 92 percent of all Jews or approximately 14,500,000 are
Ashkenazim.” [The Universal Jewish Encyclopedia] And, today even
Encyclopedia Americana admits that “The Khazars are believed to be the ancestors
of most Russian and Eastern European Jews).” [Encyclopedia Americana (1985)]
These quotes clearly illustrates the Jews’ position regarding their ancestry.
The Jews recognize that their genetic lineage is primarily from the Turkish13
Mongolian Khazars rather than from the lineage of Abraham, Isaac and Jacob. The
Khazars adopted the religion of Judaism between the seventh and ninth centuries;
this conversion gave rise to their false claim of being Judahites when in fact they
have no historical or racial basis for doing so. The Khazars’ and their modern-day
descendants’ claim to being Jews is strictly religious.
In the early Middle Ages there were no significant numbers of Jews and no
Jews in leading positions in Europe, except perhaps Muslim Spain. There may
have already been a small population of what Koestler calls “real Jews” living in
Europe, but there can be little doubt that the majority of modern Jewry originated
in the migratory waves of Khazars who play such a dominant part in early history
of Russia.
Abraham N. Poliak, Tel Aviv University’s Professor of Mediaeval Jewish
History, wondered at “how far we can go in regarding this [Khazar] Jewry as the
nucleus of the large Jewish settlement in Eastern Europe. The descendants of this
settlement,” Poliak declares, “those who stayed where they were, those who
emigrated to the United States and to other countries, and those who went to Israel
— constitute now the large majority of world Jewry. [A. N. Poliak, Khazaria —
The History of a Jewish Kingdom in Europe (Mossad Bialik, Tel Aviv, 1951).]
Some historians, such as Austrian orientalist Hugo Kutschera, assert that Eastern
European Jewry was not part, but entirely of Khazarian origin. [Koestler, The
Thirteenth Tribe, p. 169.] “The strangest fact is that the name of the Ashkenazim,
the bulk whom I see as the descendents of the Khazars,” writes Hugo Kutschera,
“points towards the old grounds of the Khazars around the Caucasus. … According
to the explanation by the Talmud, Ashkenaz thus means a country near the Black
Sea between Ararat and the Caucasus, within the original region of the Khazar
empire. The name with which the Sefardim indicate their co-religionists from
Poland already gives the explanation for the real descent, from the countries in the
Caucasus.” [Hugo Freiherr von Kutschera, Die Chasaren: Historische Studie
(Vienna: A. Holzhausen, 1910).] This, again, is precisely the geographic locality of
the Khazarian empire.
The Ashkenazim spread northwards into Russia, and then westwards into the
rest of Europe. This gradual dispersion of the Khazar (or Ashkenazim) Jews up
into central Russia and across into the rest of Europe and eventually beyond is
described by Michael Rice in his book, False Inheritance, in these words:
In time, the Khazars disappeared as a distinct entity, but by that time
Judaism was firmly planted amongst a large number of peasants,
smallholders and modest townsfolk living in southern Russia. Gradually
some of their surplus populations drifted westwards, settling in most of the
eastern European cities, though the original communities had tended always
14
to be strongly peasant in character. They came to represent an important
stratum in the lineage of the Ashkenazi Jews, having migrated into Poland,
Lithuania and Hungary.
In an article “The Jewish Kings of Russia” from the Jewish magazine
Shabbat Shalom, Robert C. Quillan elaborated upon the Khazar Jews: “the Jews of
Poland and eastern Europe are of largely Khazar Jewish, rather than Semitic
Jewish origin,” and “Because many American Jews trace their lineage to these
countries,” many scholars have concluded that this “disturbs the concept of a
chosen people [from today’s Jews] extending back to Abraham.” H. G. Wells, in
his Outline of History, reached the same conclusion: “The main part of Jewry
never was in Judea and had never come out of Judea.” On September 10, 1985 in
an address to the Cornell Club of Washington, D.C., Jewish author Dr. Alfred M.
Lilienthal revealed that the Khazar-Jewish connection has been verified by many
prominent anthropologists:
Many [modern-day Jews] of whom have clamored to go back [to
Palestine] never had antecedents [physical ancestors] in that part of the
world….
The overwhelming majority of Jews are descendants from the
converts of Khazaria and elsewhere who adopted Judaism…. This view of
the non-ethnicity of the largest portion of Jewry is sustained by such
prominent anthropologists as Ripley, Weissenberg, Hertz, Boas, Pittard,
Fishberg, Mead and others.
Arriving at the obvious conclusion that the Ashkenazi Jews were not
Semitic, Dr. Lilienthal wrote: “These ‘Ashkenazim [Khazar] Jews’ (the Jews of
Eastern Europe), … have little or no trace of Semitic blood.”
And as I said, all of the previous quotations are documented as true and
historically accurate in the remarkable book The Thirteenth Tribe by the wellknown
Jewish author, Arthur Koestler. Following is one of the many admissions
made by Mr. Koestler about the true ancestry of today’s Jewish people: …
genetically they [today’s Jews] are more closely related to the Hun, Uigur and
Magyar tribes than to the seed of Abraham, Isaac and Jacob. Should this turn out to
be the case, then the term “anti-Semitism” would become void of meaning.
Random House advertised Koestler’s book quite extensively; they began some of
their ads with the headline: “WHAT IF MOST JEWS AREN’T REALLY
SEMITES AT ALL?”
The Jews admit that they are not the descendants of the Ancient Israelites in
their writings. Under the heading “A Brief History of the Terms for Jew,” in the
15
1980 Jewish Almanac, is the following: “Strictly speaking it is incorrect to call an
ancient Israelite a “Jew” or to call a contemporary Jew an “Israelite” or a
“Hebrew.” [1980 Jewish Almanac, p.3] This is a remarkable admission. Read it
again and let it really sink in!
As the Khazars moved and lived amongst other people, the Khazar Jews
passed on a distinct heritage from generation to generation. One element of the
Khazar (or Ashkenazi) Jew heritage is a militant form of ZIONISM. “It was among
Ashkenazi Jews,” says the Encyclopedia Americana, “that the idea of political
Zionism emerged, leading ultimately to the establishment of the state of Israel. …
In the view of Khazar Jews, the land occupied by ancient Israel is to be retaken —
not by miracle but by armed force. This is what is meant by Zionism today, and
this is the force that created the nation which calls itself Israel today.
The other major ingredient of the Khazar Jew heritage is hatred for the
Russian people. Russia is viewed as the force which caused the ancient so-called
empire of the Jews, the Khazar empire, to collapse. Having once dominated much
of what is present-day Russia, the Khazar Jews still want to reestablish that
domination — and for a millennium they have been trying continually to do just
that.
So they moved to Poland. Under Boleslaw III Krzywousty (1102-1139), the
Jews, encouraged by the tolerant régime of this ruler, settled throughout Poland,
including over the border into Lithuanian territory. According to Koestler’s
estimation about half million Khazars moved to Poland-Lithuania, which amount
would about correspond the estimated size of the Jewish population in the area.
“The first Jews to settle in Lithuania in the 11th century came from the land of the
Khazars. When the Khazars were overrun by the Mongols and Russians, the Jews
settled in Lithuania, whose rulers, at that time, were extremely tolerant.” [Sidney
L. Markowitz, What You Should Know About Jewish Religion, History, Ethics and
Culture (New York, NY: Citadel Press, 1955).] The Prince of Cracow, Mieczyslaw
(Mieszko) III (1173-1202), in his endeavor to establish law and order in his
domains, prohibited all violence against the Jews, particularly attacks upon them
by unruly students (żacy). Boys guilty of such attacks, or their parents, were made
to pay fines as heavy as those imposed for sacrilegious acts.
Actually, as early as the 10th century the Jews were already quite influential
in Poland, and by the 12th century they were well enough entrenched to even
monopolize the coinage of Poland’s money. Says the Jewish Encyclopedia: “Coins
unearthed in 1812 in the Great Polish village of Glenbok show conclusively that in
the reigns of Mieszko, Casimir, and Leshek, the Jews were, as stated above, in
charge of the coinage of Great and Little Poland.” [Funk & Wagnall’s Jewish
Encyclopedia, vol. 10, page 56] It is interesting to note that these coins bore
Hebraic as well as Polish inscriptions.
16
From the various sources it is evident that at this time the Jews enjoyed
undisturbed peace and prosperity in the many principalities into which the country
was then divided. In the interests of commerce the reigning princes extended
protection and special privileges to the Jewish settlers. In 1334, Casimir III the
Great (1303-1370) amplified and expanded Boleslaw’s old charter with the
Wislicki Statute. Casimir was especially friendly to the Jews, and his reign is
regarded as an era of great prosperity for Polish Jewry. His improved charter was
even more favorable to the Jews than was Boleslaw’s, insofar as it safeguarded
some of their civil rights in addition to their commercial privileges. He regarded
the Jews not simply as an association of money-lenders, but as a part of the nation,
into which they were to be incorporated for the formation of a homogeneous body
politic. For his attempts to uplift the Jews, Casimir was surnamed by his
contemporaries “King of the Jews.”
Now, I should at least briefly mention also Lithuania which is from where I
am myself. Lithuania was first mentioned in 1009 AD, formed a state in 1183 AD,
and developed into a powerful empire in the 14th century. It expanded beyond the
boundaries of the initial area of Lithuanian settlement, acquiring large parts of
former Kievan Rus. It covered the territory of present-day Lithuania, Belarus,
Ukraine, Transnistria and parts of Poland and Russia during the period of its
greatest extent in the 15th century. It survived and gained power in the constant
fight with the Teutonic Knights who were supported by almost the whole of
Catholic Europe. I’m very proud to say that Lithuanians were the last among
Europeans to become Christians.
Vytautas was one of the most famous rulers of the Grand Duchy of
Lithuania, Grand Duke from 1401-1430. He was the cousin of Jogaila, who
became King of Poland as Władysław II. In Lithuania, Vytautas is revered, and is a
national hero. Vytautas is still one of the most popular first names for boys.
Vytautas Magnus University was named after him.
As a result of the marriage of Lithuanian duke Jogaila (Jagiello in Polish) to
Jadwiga, daughter of Louis I of Hungary, Lithuania was united with the kingdom
of Poland. Jogaila became King Wladislaus II. He was christened and then
converted Lithuania to Christianity one year later. This laid the foundation for the
future Commonwealth of Poland and Lithuania. Jogaila’s successors went on to
successfully expand their political influence all throughout the 15th Century.
Under the Lublin Union in 1569, the Grand Duchy of Lithuania federated into the
Polish-Lithuanian Commonwealth. In this federation, the Grand Duchy of
Lithuania had a separate government, laws, army, and treasury. So, now, rights
were extended to Lithuanian Jews as well…
Here, by the way, I should mention a very peculiar people called the
Crimean Karaites that are also known as Karaims and Qarays. They are a
17
community of ethnic Turkic adherents of Karaite Judaism. Originally centered in
Crimea, Karaims were established in Lithuania and also in a few places elsewhere
in Europe from medieval times. Their origin is a matter of great controversy. Some
regard them as descendants of Khazars (unlikely) or Kipchak (more likely)
converts to Karaite Judaism. Modern Karaims seek to distance themselves from
being identified as Jews, emphasizing what they view as their Turkic heritage and
claiming that they are Turkic practitioners of a “Mosaic religion” separate and
distinct from Judaism. Whatever their origin, from the time of the Golden Horde
onward, they were present in many towns and villages throughout Crimea and
around the Black Sea. In 1392 Grand Duke Vytautas of Grand Duchy of Lithuania
relocated one branch the Crimean Karaites to Lithuania where they continued to
speak their own language. The Lithuanian Karaites settled primarily in Vilnius and
Trakai. The Karaims in Lithuanian territory were granted a measure of autonomy.
Today, the Statistics Department of Lithuania carried out an ethno-statistic
research “Karaims in Lithuania” in 1997. It was decided to question all adult
Karaims and mixed families, where one of the members is a Karaim. During the
survey, i.e beginning 1997 there were 257 Karaim nationality people, 32 among
them were children under 16.
The most prosperous period for Polish Jews began following this new influx
of Jews with the reign of Zygmunt I (1506–1548), who protected the Jews in his
realm. His son, Zygmunt II August (1548–1572), mainly followed in the tolerant
policy of his father and also granted autonomy to the Jews in the matter of
communal administration and laid the foundation for the power of the Kahal, or
autonomous Jewish community. This period led to the creation of a proverb about
Poland being a “heaven for the Jews”… Under the rule of King Stephen Bathory
(1575-86) Jews were granted a Parliament of their own, which met twice a year
and had the power to levy taxes.
Thus, the Khazar Jews, far from being destroyed by the devastating
invasions of their Russian homeland, had instead entered into a new and
prosperous chapter in their history — in Poland.
It was during this period that the Jews developed their new language:
Yiddish. It sounds like German, but that’s not because the Polish Jews came from
Germany. No, it’s because German Christians came from Germany, actively
recruited by the King of Poland to immigrate to Poland, bringing their relatively
advanced culture with them. And, immigrate they did — in large numbers, having
been given tremendous incentives to do so. Most of the important business
transactions in Poland during this time were conducted by German Christians or
Khazar Jews, and everyone who wanted to prosper had to have some ability to
understand German, Hebrew, and Slavic. These were the key elements which went
18
into the formation of the Yiddish language; truly a language of expedience during
that period.
Poland was the home for more Jews than any other place in the world. After
being expelled from other areas of Europe in the mid-1300’s, Jews were allowed
by the ruling nobles to immigrate to feudal Poland. There, despite modern Jewish
itemization of alleged Polish persecutions over the centuries, the Jewish
community flourished. (Just before World War II, “84% of all the Jews in the
world either lived in historically Polish territory, or came from families that had
lived there.” [Sherwin, p. 157])
The history of Poland for the next three centuries revolves around the
struggle for supremacy between the native Polish people and the Jews. During the
greater part of that time Poland was more or less dominated by the Jews — a
situation most beneficial to all, according to Jewish history books. But when, as
occasionally happened, there was a lapse in Jewish fortunes, these same histories
are replete with accounts of gentile cruelty to the “chosen people of God”. And
because these laments have been repeated often enough and loudly enough there is
a widely held belief that Poland has been a land of oppression for Jewry… In my
opinion, that’s is a nonsense. It has been the unhappy fate of Poland to be saddled
for the greater part of its history with a large proportion of the world’s Jewish
population. This, more than anything else, accounts for the tragic disunity which
has kept Poland from taking its place among the great nations of the earth.
The Jews in sixteenth-century Poland were made estate agents, sent out to
the outlying properties of the nobility to govern the serfs and produce revenue for
the lords. This the Jews prospered so well that when the Polish and Lithuanian
crowns were joined, the Jews moved into Lithuania, followed up with their
“services.” The Jews reached their zenith of wealth and social importance when
around 1600 the Polish nobility opened up the frontier region of the Ukraine. With
Polish expansion into the Ukrainian frontiers, Jews leased land there too from the
aristocracy, and ruled over the population of serf-slaves.
“Jews,” writes Witold Rymankowki, “in contrast to the millions of serfs and
the impoverished townspeople who were oppressed by the nobility, constituted a
privileged group which … effectively represented the only class in the Polish-
Lithuanian Commonwealth to concentrate finance and liquid assets in its hands.”
[Polonsky, Antony, Ed. From Shtetl to Socialism: Studies from Polin. The Litman
Library for Jewish Civilization, London, Washington, 1993, p. 156] An old Latin
proverb proclaimed that the Polish Commonwealth was “heaven for the nobles,
purgatory for the townsfolk, hell for the peasants, and paradise for the Jews.”
[William W. Hagen, Germans, Poles, and Jews: The Nationality Conflict in the
Prussian East, 1772-1914 (Chicago: University of Chicago Press, 1980), p. 13]
19
Wealthy Jews established themselves securely throughout the Polish
economy and farmed out work and management opportunities to relatives and coreligionists.
“During the sixteenth and seventeenth centuries,” says Jewish
historian Salo Baron, “domestic commerce (in Poland and Lithuania) as well as
export (timber, grain, furs) and import (cloth, wine, luxuries) were for the most
part in Jewish hands.” [Salo W. Baron, in Economic History of the Jews, edited by
Nahum Gross (New York: Schocken Books, 1976), p. 227] In fact, another Jewish
historian, Heinrich Graetz, states that “circumstances were such at the time that the
Jews of Poland could form a state within a state.” [Heinrich Graetz, Popular
History of the Jews (New York: Hebrew Publishing Company, 1949), vol. 5, p.
10.]
For their part, the peasants were in a despicable state. In Poland the
aristocracy’s complete control over commoner lives was legalized with statutes in
1496, 1518, 1532, and 1543, whereby the poor were formally rendered as human
chattel living “under conditions of virtual slavery as cheap laborers for the noble’s
farmstead economy.” [Encyclopedia Britannica, vol. 25, p. 949]
“The Jewish arendator [leasee of land, mills, inns, breweries, tax farming,
etc.],” writes Norman Davies, “became the master of life and death over the
population of entire districts and, having nothing but a short-term and purely
financial interest in the relationship, was faced with the irresistible
temptation to pare his temporary subjects to the bone. On the noble estates,
he tended to put all his relatives and co-religionists in charge of the flour
mill, the brewery, and in particular the Lords’ tavern, where by custom the
peasants were obliged to drink. On the church estates, he became the
collector of all ecclesiastical dues, standing by the church door for his
payment from tithe-payers … the baptized infant, newly-weds, and mourners
… The Jewish community became the symbol of social and economic
exploitation.” [Norman Davies, God’s Playground: A History of Poland
(Oxford: Clarendon Press, 1981), p. 444]
“The Jewish steward,” adds seminal Jewish historian, Heinrich Graetz,
“strove to draw as much as possible from the manors and to exploit the peasants as
much as possible.” [Graetz quoted in Abram Leon, The Jewish Question: A
Marxist Interpretation (New York: Pathfinder Press, 1970), p. 192] “Jews,” notes
historian Hillel Levine, “sometimes even managed whole villages and oversaw the
economic development and exploitation of forests, mines, mints, custom houses,
toll roads, and breweries on the gentry’s estates, using serf labor … Jews were
motivated … to squeeze profits out of the margins. These included more rigorous
supervision of the serfs and more efficient collection of rents and taxes, adding to
20
the harshness of the serfs’ lives and by no means making the Jewish arendator
[lessee of a business enterprise from the lords] beloved.” [Hillel Levine, “To
Shame a Vision,” in Jack Nusan Porter and Peter Dreier, eds., Jewish Radicalism:
A Selected Anthology (New York: Grove Press, Inc., 1973), p. 63] Jewish scholar
Chaim Bermant notes:
“In Poland, the Jews became so numerous, prosperous and entrenched, that
they began to lose something of their caution. Their whole economy was
based mainly on the arenda system under which they became tax farmers
and collectors for the crown, or lessees of the forests, estates, mills and salt
mines of the nobility. Some operated on a large scale, many on a small scale,
leasing a few acres of land, or operating a small distillery or tavern, but their
utility to their superiors rested in their powers of extraction. The peasantry,
the work force, the cattle, the land, were all regarded in much the same light
and were pressed for their maximum yield, and if the nobility were thus the
ultimate exploiters, the Jews were the visible ones and aroused the most
immediate hostility. Rabbis warned that Jews were sowing a terrible harvest
of hatred, but while the revenues rolled in the warnings were ignored.
Moreover, the rabbis themselves were beneficiaries of the system.” [Chaim
Bermant, The Jews (Times Books, 1977), p. 26]
The Jews were rewarded in various ways, but one benefit stands out. The
Jews were given a monopoly on the on alcohol distribution throughout most of
Poland, including the Ukraine. Only they had a license from the nobility for retail
liquor sales, and they held long-term leases on the taverns in the peasant villages.
Whenever a Polish or Ukrainian peasant wanted his shot of vodka, he had to buy it
from the Jewish tavern owner, whose markup in this monopoly situation was
lucrative. The Jews sang, in their Yiddish language, “Shicker is a goy … trinker
muss er.” (The Gentile is a drunkard; he has to drink.) [Norman F. Cantor, The
Sacred Chain: The History of the Jews (New York: HarperCollins Publishers,
1994), p. 183] This meant that the person who regularly demanded tax payments
from such peasant “slaves,” the person who managed the land and made decisions
upon which the impoverished peasants were exploited, the person who dragged the
peasant’s child away, the man who drove the peasant into deeper debt, and the man
who sold the peasants booze to drink away their misery, all had a Jewish face. In
the mid-eighteenth century, in rural areas of parts of Eastern Europe, up to 85% of
the Jewish population “was involved in some aspect of manufacturing,
wholesaling, or retailing of beer, mead, wine, and grain-based intoxicants, like
vodka.” [Hillel Levine, “To Shame a Vision,” in Jack Nusan Porter and Peter
21
Dreier, eds., Jewish Radicalism: A Selected Anthology (New York: Grove Press,
Inc., 1973), p. 9]
Jews were visibly distinct from the rest of the population, especially by
dress. They usually wore black and the men were distinguished by side locks over
their ears. They also ‘“stood out by specific mannerisms,” says Polish historian
Janusz Tazbir, “their nervous gestures, continually emphasizing the spoken word,
and their characteristic feverish haste.” The Jew was to a Christian “an economic
rival, an onerous creditor, accused of arrogance and impudence … and willing to
suffer any humiliation for even a small gain.” They were widely perceived as
cowards and swindlers who held “occupations that did not deserve to be called
‘work.’“ [Tazbir, Janusz. Images of the Jew in the Polish Commonwealth. (in
Polonsky, FR. SHT), p. 27-31]
The Polish landowners in Ukraine sold to the Jews the right to make use of
their lands with all that they contained by way of humans and animals. The lessees
of the land, by paying the landowner the sum laid down in the agreement, extorted
from the Ukrainians a considerably larger amount — for themselves. The extent of
the oppression was truly incredible. “The Ukrainians had a right to resent the Jews,
if not to kill them. The Jews were the immediate instrument of the Ukrainians’
subjection and degradation,” admits Jewish historian Norman Cantor [Norman F.
Cantor, The Sacred Chain: The History of the Jews (New York: HarperCollins
Publishers, 1994), p. 184]
The Polish and Ukrainian Jews first felt large scale retribution for their selfaggrandizing
policies on the backs of the Ukrainian poor in 1648. It is a
particularly accursed year in both Jewish and Polish history, but is considered a
heroic one of rebellion in Ukraine. It is also the date of the beginning of an event
sometimes referred to in Jewish history as their “Third Great Catastrophe.” Tens
of thousands of Ukrainian Cossacks, led by Bogdan Khmielnitsky, rose up against
Polish noble domination and engaged in a vindictive orgy of vengeance and
murder throughout the Ukraine and Poland. During the uprising of Bogdan
Khmelnitskiy, many Jews, along with the Poles and Polish Christian priests, were
slaughtered in the cruelest fashion. Well, the ordinary Jewish people suffered for
the sins of their Zionists.
The catalyst was when Chmielnicki came home one day to find his home
confiscated by a Polish noble, one of his sons killed, and his fiancée kidnapped.
From his personal rage Chmielnicki forged a unified revolt amongst his people
against the suffocating aristocracy. And Jews, omnipresently exploitive
appendages of aristocratic oppression as land managers, tax collectors, financial
advisors, tavern owners and merchants were soon to bear the wrath and fury, full
force, of Cossack revenge. “[The Cossacks] first attacked the soldiers of the Polish
nobles and the Jewish communities settled on their estates, and which frequently
22
served as their estate managers.” [Revolt and the Peasant, p. 161] The Polish
people at-large, however, may have borne up to ten times the Jewish number of
casualties.
In this time of mysticism and overly formal rabbinism came the teachings of
Israel ben Eliezer, also known under the title of the “Master of the Good Name”
(the Ba’al Shem Tov, abbreviated as the Besht), (1698–1760), which had a
profound effect on the Jews of Eastern Europe and Poland in particular. His
disciples taught and encouraged the new fervent brand of Orthodox Judaism based
on Kabbalah known as Hasidism.
Early on, a serious schism evolved between the Hasidic and non-Hasidic
Jews. The Hasidim dubbed European Jews who rejected the Hasidic movement as
Mitnagdim. The Vilna Gaon, the head of the Mitnagdim was the most famous
opponent of Hasidism. At one point Hasidic Jews were put in cherem (a Jewish
form of communal excommunication); after years of bitter acrimony, a
rapprochement occurred between Hasidic Jews and those who would soon become
known as Orthodox Jews. The reconciliation took place in response to the
perceived even greater threat of the Haskala, or Jewish Enlightenment. Since then
Orthodox Judaism, and particularly Haredi Judaism, has subsumed all the sects of
Hasidic Judaism.
The rise of Hasidic Judaism within Poland’s borders and beyond had a great
influence on the rise of Haredi Judaism (or Jewish religious Zionism) all over the
world, with a continuous influence that has been felt from the inception of the
Hasidic movements and its dynasties by famous rebbes, including the Aleksander
Hasidism, Bobov Hasidism, Ger Hasidism, Nadvorna Hasidism, and Sassov
Hasidism, among others. More recent rebbes of Polish origin include Rabbi
Schneersohn, the head of the Chabad Lubavitch Hasidic movement, who lived in
moved Lubavitch movement from Poland to the United States.

Zionism and Russia – Lecture 3

1
Last time we finished with how fundamentalist Judaism, which is religious
basis of Zionism, was born in Jewish Shtetls of Poland, Ukraine, Lithuania among
the Khazar (or Ashkenazi) Jews, in 18th century. Then it rapidly spread to other
places and now we have it prominently present even here in Eugene, as Chabad
movement.
For six hundred years, Poland had served as a refuge for the Jews and given
them land and freedom, while other European nations expelled Jews. In Poland,
they even had their own Jewish Sejm (parlament) and their own courts of law. As I
just said, Poland even allowed the Jews to fleece their subordinates freely. And
what did the Jews pay to Poland in return for this? Well, it’s believed that the
Zionists, in large part, organized the partitioning of Poland.
Why did they do that? Well, because they wanted to penetrate Russia and
eventually to take revenge for the destruction of their Khazar kingdom. Remember
that poisonous snake that appeared from horse’s skull and stung Prince Oleg?
As a result of the three partitionings, in 1772, 1776 and 1796, Poland was
divided between Prussia and Russia and thus ceased to exist as a nation.
The third partition of Poland was an event of paramount significance in
Russian history because as a by-product of the partition Russia acquired the
world’s largest Jewish population. From this moment on Russia’s history became
hopelessly intertwined (again!) with what many would call, yes, the Khazar Jewish
problem, and eventually, as we will see in next part of this presentation, the Jewish
Supremacists/Zionists brought about the downfall of Russia.
But no one can possibly understand the nature of Russia’s communism, nor
of Zionism, without some knowledge of the situation existing in Russia in the
century preceding the October revolution of 1917.
I just told you about the presence of Khazar Jews in Poland. But whereas
Poland had invited the Jews to settle in vast numbers within its boundaries in the
13th, 14th, and 15th centuries, the Imperial Russian government had permitted no
such immigrations, and had in fact sealed its borders to them. As would be
expected, therefore, the Imperial government was something less than enthusiastic
over this sudden acquisition of Poland’s teeming masses of Jews. The law on not
allowing Jews into Russia was broken without any prior arrangement. Can
Catherine the Great have thought that matters would end in this way when reaching
her agreement with the Zionists’ envoys on the partitionings of Poland?
Taking fright at what she had done, Catherine then restricted the settlement
of Jews in Russia to the Pale of Settlement, but with reservations and exceptions.
Some merchants of the first and second orders, persons with higher education, and
certain other categories of Jews, were actually permitted to live outside the Pale of
Settlement, and by applying sufficient cunning it was possible to make fairly
extensive use of this… But, generally, from the very beginning the Tsarist
2
government imposed a set of rather strict restrictions designed to protect Russia’s
economy and culture from the inroads of the Jews.
It was decreed (in 1772) that Jews could settle in Greater Russia only in
certain areas. Within this “Pale of Settlement” Jews were more or less free to
conduct their affairs as they pleased. But travel or residence beyond the Pale was
rigidly restricted, so that in 1897 (date of Russia’s 1st census) 93.9% of Russia’s
Jewish population lived within its boundaries, and only 6% of the total resided in
other parts of the Empire. To prevent smuggling, no Jew was permitted to reside
within 50 versts of the border.
From the standpoint of Jewish history, the Pale of Settlement ranks as one of
the most significant factors of modern times. Here within a single and contiguous
area the greater part of Jewry had gathered, and was to remain, for something like
125 years. For the first time Jewry was subjected to a common environment and a
common ground of experience. Out of this common experience and environment
there evolved the Jews of the 20th century. Here too were born the great
movements of modern Zionism and also Communism.
The Pale of Settlement extended from the Crimea to the Baltic Sea,
encompassing an area half as great as western Europe. By 1917, seven million
Jews resided there, comprising perhaps more than half the world’s total Jewish
population. Yes, it was within the Pale of Settlement that the twin philosophies of
Communism and Zionism flourished. Both movements grew out of Jewish hatred
of Christian civilization (persecutor of the “chosen race”), and both movements
have spread wherever Jews have emigrated. The Pale of Settlement has been the
reservoir from which the world-wide forces of communism and Zionism have
flowed.
It is worth noting that half of the world’s Jewish population now resides in
the U.S., and that all but a handful of these are descendants of emigrants from the
Pale which, again, means that their ancestors were Khazars and had absolutely
nothing to do with Palestine.
Because Jews had always maintained a separate community (kahal) within
host societies, the Pale can not be called abusive. It not only protected Russians
from Jewish influence, but protected Jews from being kicked out by their hosts
after Jewish influence was felt and despised.
Although Zionist propagandists have complained long and loudly of being
oppressed by the Russian Imperial government, it is a fact that up until 1881 they
prospered beyond all expectation. The Jews settled in the Russian economy like a
swarm of locusts in a field of new corn. Very quickly they achieved a monopoly,
for example, over Russia’s liquor, tobacco, and retail industries. Later they
dominated the professions as well.
3
Jews continued to invest in and propagate alcohol, a product they themselves
recognized was harmful and were disinclined to use themselves (short of ritual
wine uses). By the late nineteenth century perhaps the largest brewery in Europe,
Schultheiss-Patzenhofer, “was a ‘Jewish firm’ (in terms of management, Board
membership, and financial links).” [Mosse, p. 12-13] In the Ukraine, by 1872, after
the feudal system had passed into history, wealthy Jews owned about 90% of
Ukraine’s distilleries, as well as 56% of its sawmills, 48% of its tobacco
production, and 33% of the sugar refineries. [Subtleny, p. 277] In the Russian
province of Zhitomir, 73.7% of the Jews living there made their living by leasing
distilleries and selling alcohol at taverns. [Lindemann, Esau’s Tears, p. 152] Even
in the Polish town of Oswiecim (renamed and known infamously as the Nazi site
for the concentration camp Auschwitz) Jakob Haberfeld, a Jewish “liquor
magnate” owned (up to the World War II era) the most beautiful building in the
area — a 40-room mansion. [Goldman, A., 1998, p. A1]
Hayim Zhitlowsky was from the Jewish village of Uschah in what later
became part of the Soviet Union. He was, as one Jewish historian puts it, “the
outstanding thinker of the Jewish cultural renaissance in the Yiddish language in
the twentieth century.” He was not some prejudicial, peasant anti-Semite; he was a
lover of his own Jewish people, and influential in his community. But Zhitlowsky
was deeply troubled by the omnipresent Jewish exploitation of their surrounding
non-Jewish peasant neighbors. In 1883 he wrote:
“The Jewish businessman Samuel Solomovich Poliakov built railroads for
Russia. Those railroads were, according to Nekrasov’s famous poem, built
on the skeletons of the Russian peasantry. My uncle Michael in the [Jewish
town of] Uschach distilled vodka for the Russian people and made a fortune
on the liquor tax. My cousin sold vodka to the peasants. The whole town
hired them to cut down Russian woods which he bought from the greatest
exploiter of the Russian peasants, the Russian landowner…. Wherever I
turned my eyes to ordinary, day-to-day Jewish life, I saw only one thing, that
which anti-Semites were agitating about; the injurious effect of Jewish
merchantry on Russian peasantry.” [In Cuddihy, p. 138]
Ber Borochov, a Jew, a socialist, and a Zionist, explained Jewish
exploitation of non-Jews this way: “The vast majority of non-Jews gain their
livelihood from nature … whereas the majority of Jews earn their living directly
from other men. In Russia and Galicia 70-80% of non-Jews earn their livelihood
from nature; a similar percentage of the Jews earn theirs from men.” [Borochov,
Ber. Nationalism and the Class Struggle. A Marxist Approach to the Jewish
4
Problem. Poale Zion-Zeire Zion of America and Poale Zion Alliance of America,
NY, 1937, p. 68]
As late as the 1800s, says Jewish scholar Howard Sachar, “the typical
Russian peasant was bound in serfdom to his soil. Diseased, ignorant, hopelessly
superstitious, he lived in a rude hut, slept in his clothes, and fed his fire with
animal dung.” [Sachar, p. 80]
And what of the Jewish merchants and money lenders, and the Jews at-large,
the people that kept to themselves and refused to interact with others except
towards commercial profit, these people from whom many impoverished Gentiles
sought out to borrow money, not to expand their fortunes, but merely to survive the
current season? A Jewish author, Max Dimont says: “None of these restrictions
applied to the Jews. They were free to come and go, marry and divorce, sell and
buy as they pleased…” [Dimont, Max. Jews, God, and History. A Signet Book
from New American Library, Times Mirror, 1962, p. 247]
Jews were visibly distinct from the rest of the population, especially by
dress. They usually wore black and the men were distinguished by side locks over
their ears. They also ‘“stood out by specific mannerisms,” says Janusz Tazbir,
“their nervous gestures, continually emphasizing the spoken word, and their
characteristic feverish haste.” The Jew was to a Christian “an economic rival, an
onerous creditor, accused of arrogance and impudence … and willing to suffer any
humiliation for even a small gain.” They were widely perceived as cowards and
swindlers who held “occupations that did not deserve to be called ‘work.’“ [Tazbir,
p. 27-31]
While Jews, yes, were sometimes prohibited from owning land (as were
most other people), they could pay the owning nobles a flat fee to lease it; profits
beyond this fee were theirs to keep. “The belief that Jews could not own land,”
notes Albert Lindemann (who is professor of University of California, Santa
Barbara), “ranks as one of the most often overheard simplifications about their
status, both in Russia and elsewhere in Europe … The real issue was not whether
Jews could own land, if they would work it with their own hands, but whether they
could own land that allowed them to exploit the labor of the peasants.”
[Lindemann, Esau’s Tears, p. 63] As Jewish historian Howard Sachar admits,
“agriculture held little if any attraction to them.” [Howard Morley Sachar, The
Course of Modern Jewish History (New York: Vintage Books, 1990), p. 78]
Yuri Slezkine’s book The Jewish Century, which appeared last year to
rapturous reviews, is an intellectual tour de force, alternately muddled and brilliant,
courageous and apologetic. Slezkine’s greatest accomplishment is to set the
historical record straight on the importance of Jews in the Bolshevik Revolution
and its aftermath. He summarizes previously available data and extends our
understanding of the Jewish role in revolutionary movements before 1917 and of
5
Soviet society thereafter. His book provides a fascinating chronicle of the Jewish
rise to elite status in all areas of Soviet society — culture, the universities,
professional occupations, the media, and government. Slezkine himself is an
immigrant from Russia and of partially Jewish extraction. Arriving in America in
1983, he moved quickly into elite U.S. academic circles and is now a professor at
U.C. Berkeley. Daniel Boyarin, Professor of Talmudic Culture at Berkeley, calls
Slezkine’s new book “a brilliant addition to Jewish studies.” Here is what
Professor Slezkine has to say:
The Jews had dominated the commercial life of the Pale for most of the
nineteenth century. Jewish banks based in Warsaw, Vilna, and Odessa had
been among the first commercial lending institutions in the Russian Empire
(in the 1850s, Berdichev had eight active and well-connected banking
houses). In 1851, Jews had accounted for 70 percent of all merchants in
Kurland, 75 percent in Kovno, 76 percent in Mogilev, 81 percent in
Chernigov, 86 percent in Kiev, 87 percent in Minsk, and 96 percent each in
Volynia, Grodno, and Podolia. Their representation in the wealthiest
commercial elite was particularly strong: in Minsk and Chernigov provinces
and in Podolia, all “first guild” merchants without exception (55, 59, and 7,
respectively) were Jews. Most were involved in tax-farming, money-lending,
and trade (especially foreign trade, with a virtual monopoly on overland
cross-border traffic), but the importance of industrial investment had been
rising steadily throughout the century. Before the Great Reforms, most of the
industry in western Russia had been based on the use of serf labor for the
extraction and processing of raw materials found on noble estates.
Originally, Jews had been involved as bankers, leaseholders, administrators,
and retailers, but already in 1828-32, 93.3 percent of the nonnoble industrial
enterprises in Volynia (primarily wool and sugar mills) were owned by
Jews. Their reliance on free labor made them more flexible with regard to
location, more open to innovation, and ultimately much more efficient. [Yuri
Slezkine, The Jewish Century (Princeton, NJ: Princeton University Press,
2004), p.118]
Among Russia’s greatest financiers were Evzel (Iossel) Gabrielovich
Gintsburg, who had grown rich as a liquor-tax farmer during the Crimean
War; Abram Isaakovich Zak, who had begun his career as Gintsburg’s chief
accountant; Anton Moiseevich Varshavsky, who had supplied the Russian
army with food; and the Poliakov brothers, who had started out as smalltime
contractors and tax farmers in Orsha, Mogilev province. [The Jewish
Century, p.119]
6
Several Jewish financiers from Warsaw and Lodz formed the first Russian
joint-stock banks; Evzel and Horace Gintsburg founded the St. Petersburg
Discount and Loan Bank, the Kiev Commercial Bank, and the Odessa
Discount Bank; Iakov Solomonovich Poliakov launched the Don Land
Bank, the Petersburg-Azov Bank, and the influential Azov Don Commercial
Bank; and his brother Lazar was the main shareholder of the Moscow
International Merchant Bank, the South Russia Industrial Bank, the Orel
Commercial Bank, and the Moscow and Yaroslavl-Kostroma Land Banks.
The father and son Soloveichiks’ Siberian Commercial Bank was one of
Russia’s most important and innovative financial institutions. Other
prominent Russian financiers included the Rafalovichs, the Vavelbergs, and
the Fridlands. In 1915-16, when the imperial capital was still formally closed
to all but specially licensed Jews, at least 7 of the 17 members of the St.
Petersburg Stock Exchange Council and 28 of the 70 joint-stock bank
managers were Jews or Jewish converts to Christianity. When the merchant
of the first guild Grigorii (Gersha Zelik) Davidovich Lesin arrived in St.
Petersburg from Zhitomir in October 1907 to open a banking house, it took a
special secret police investigation by two different agencies to persuade the
municipal authorities, who had never heard of him, to issue the licence. By
1914, Lesini’s bank had become one of the most important in Russia. [The
Jewish Century, p. 119]
Nor was finance the only sphere of Jewish business expertise. According to
the premier economic historian of Russian Jewry (and first cousin to Israeli
prime minister Yitzhak Rabin), Arcadius Kahan, “There was hardly an area
of entrepreneurial activity from which Jewish entrepreneurs were
successfully excluded. Apart from the manufacturing industries in the Pale
of Settlement, one could have encountered them at the oil wells of Baku, in
the gold mines of Siberia, on the fisheries of the Volga or Amur, in the
shipping lines on the Dnepr, in the forests of Briansk, on railroad
construction sites anywhere in European or Asiatic Russia, on cotton
plantations in Central Asia, and so forth.” [The Jewish Century, p.120]
At the turn of the twentieth century, the Gintsburgs controlled a large portion
of the Siberian gold industry, including the Innokentiev mines in Yakutia,
Berezovka mines in the Urals, the South Altai and Upper Amur concerns,
and largest of them all, the Lena goldfields (which they abandoned in 1912
after a scandal following the massacre of striking miners). [The Jewish
Century, 2004), p.121]
7
In 1887 in Odessa, Jews owned 35 percent of factories, which accounted for
57 percent of all factory output; in 1900, half of the city’s guild merchants
were Jews; and in 1910, 90 percent of all grain exports were handled by
Jewish firms (compared to 70 percent in the 1880s). Most Odessa banks
were run by Jews, as was much of Russia’s timber export industry. On the
eve of World War I, Jewish entrepreneurs owned about one-third of all
Ukrainian sugar mills (which accounted for 52 percent of all refined sugar),
and constituted 42.7 percent of the corporate board members and 36.5
percent of board chairmen. In all the sugar mills in Ukraine, 28 percent of
chemists, 26 percent of beet plantation overseers, and 23.5 percent of
bookkeepers were Jews. In the city of Kiev, 36.8 percent of all corporate
managers were Jews (followed by Russians at 28.9 percent). And in 1881 in
St. Petersburg (outside the Pale), Jews made up about 2 percent of the total
population and 43 percent of all brokers, 41 percent of all pawnbrokers, 16
percent of all brothel owners, and 12 percent of all trading house employees.
Between 1869 and 1890, the proportion of business owners among St.
Petersburg Jews grew from 17 percent to 37 percent. [The Jewish Century,
p.122]
As elsewhere, the most popular careers [among the Jews] were those in law
and medicine. In 1886, more than 40 percent of the law and medical students
at the universities of Kharkov and Odessa were Jewish. In the empire as a
whole, in 1889 Jews accounted for 14 percent of all certified lawyers and 43
percent of all apprentice lawyers (the next generation of professionals).
According to Benjamin Nathans, “during the preceding five years, 22% of
those admitted to the bar and an astounding 89% of those who became
apprentice lawyers were Jews.” Jews constituted 49 percent of all lawyers in
the city of Odessa (1886), and 68 percent of all apprentice lawyers in the
Odessa judicial circuit (1890). In the imperial capital, the proportion of
Jewish lawyers was variously estimated at 22 to 42 percent, and of
apprentice lawyers, at 43 to 55 percent. At the very top, 6 out of 12 senior
lawyers chosen in the mid-1880s to lead seminars for apprentice lawyers in
St. Petersburg were Jews. […] Between 1881 and 1913, the share of Jewish
doctors and dentists in St. Petersburg grew from 11 and 9 percent to 17 and
52 percent. [The Jewish Century, p.125]
Well, I think it’s enough to understand how really “bad” the life for the
Jews was in Russia at that time.
8
“[Jewish life] was certainly better than the life of the Russian peasant,”
remarks Howard Sachar. [Howard Morley Sachar, The Course of Modern Jewish
History (New York: Vintage Books, 1990), p. 215]
A historian of Lithuanian Jewry noted that in 1792 “all the trade and
industry of Lithuania was controlled by this population.” [Mendelsohn, Ezra. Class
Struggle in the Pale: The Formative Years of the Jewish Workers’ Movement in
Tsarist Russia. Cambridge, at the University Press, 1970, p. 2] “Nearly all the
merchants of the Pale [of which Jews were 12% of the population],” says Howard
Sachar, “were Jews … [and] it was true that the Jews were exceptionally influential
in the upper levels of commerce.” [Sachar, The Course of Modern Jewish History,
p. 212] By the turn of the twentieth century, estimates another scholar, threequarters
of the merchants of the Pale were Jewish, 88-96% of those in provinces
like Grodno and Minsk, 82% of those in Western Galicia, and 92% in Eastern
Galicia. [Heinze, Andrew R. Adapting the Abundance. Jewish Immigrants, Mass
Consumption, and the Search for American Identity. Columbia University Press,
NY, 1990, p. 185]
In the Pale of Settlement as a whole, ten to fifteen percent of the population
was Jewish (the only comparable concentration outside of Russia was in Galicia, at
eleven percent), but Jews were concentrated in much higher numbers in some
areas. Bialystok’s population in the 1860s was approximately seventy-five percent
Jewish, Moghilev’s, around ninety percent, and the population of Lodz also was
overwhelmingly Jewish. By 1900 over half of the urban population of Lithuania
and Byelo-Russia was Jewish. In Bessarabia (the province bordering on Romania,
touching the Black Sea) and in Congress Poland the rate of growth of the Jewish
population appears to have been about three times as fast that of the non-Jewish
population. The southern cities of Kishinev and Odessa had populations that were
fifty percent Jewish. Commonly, Jews made up over ninety percent of the business
class in Russia’s cities. [Albert S. Lindemann, Esau’s Tears: Modern Anti-
Semitism and the Rise of the Jews (New York: Cambridge University Press, 1997),
pp.63-64]
This Jewish influence was everywhere oppressive, and now and then became
an unbearable yoke. [P. Botkine, “A Voice for Russia,” Century Magazine, No. 45,
February 1893, pp. 613-614, writing about Jews in Russia, quoted in Kevin
MacDonald, Separation and its Discontents: Toward an Evolutionary Theory of
Anti-Semitism (Westport, CT: Praeger, 1998), p.42]
Eastern European Jews were also especially infamous in the nineteenth
century for involvement in activities associated with the saloon, as pimps, or in the
language of the time, in “white slavery,” but also in other illegal activities. A
substantial Jewish subculture of criminality thrived in cities like Odessa and
Bucharest. [Lindemann, Esau’s Tears, p.66]
9
In 1804 Tsar Alexander I gave permission for everyone to have an equal
education, thereby evidently hoping to assimilate the Jewish community. Under the
reign of Alexander I also many of the restrictions against residence “beyond the
Pale” (one should recognize this popular saying) were relaxed, especially for the
artisan and professional classes.
A determined effort was made to establish Jews in agriculture and the
government encouraged at every opportunity the assimilation of Jews into Russian
national life. What little knowledge he had of Zionists!
But in the second half of the nineteenth century it became utterly clear that
the policy of assimilation and emancipation had failed. It simply didn’t work.
Russian Jewry could not be convinced, cajoled, coerced, or torn away from their
traditions of “separateness” and “uniqueness.” In spite of every conceivable
repressive measure, notes Howard Sachar, “the Jews remained a cohesive mass,
devoutly traditional in religion and occupation, a separate nation sticking like a
bone in Russia’s throat.” [Sachar, The Course of Modern Jewish History, p. 84]
The Jews had not amalgamated with Russia, but had begun to crush her,
firstly by making a fortune out of the genocide which, by means of alcohol, was
being committed against the Russian, Ukrainian, Byelorussian, Lithuanian, and
other nations, and secondly by seizing control of the finances, the courts of law, the
taxation system, trade, industry, the press, education, etc.
The greatest Russian novelist, Fyodor Dostoevsky, whose treatise about the
Jews is, even today, kept carefully hidden away by the co-called Western “free”
publishing houses, wrote in 1877, in his Diary of a Writer, “In the very work the
Jews do (the great majority of them, at any rate), in their exploitation, there is
something wrong and abnormal, something unnatural, something containing its
own punishment.” [Slezkine, The Jewish Century, p.156] “Their kingdom and their
tyranny is coming,” Dostoevsky wrote. “The unlimited despotism of their ideology
is now only beginning. Under this tyranny human kindness and neighborliness as
well as the longing for justice will fade away; all Christian and patriotic ideals will
perish for ever!” [Louis Marschalko, The World Conquerors: The Real War
Criminals (London: Joseph Sueli Publications, 1958), p.50]
Here is Professor Slezkine again, about the prevalent attitudes among
Russia’s Jews of that time, toward their Gentile neighbors:
Not only were goy (“Gentile”), sheigets (“a Gentile young man”), and shiksa
(a Gentile [i.e., “impure”] woman) generally pejorative terms that could be
used metaphorically to refer to stupid or loutish Jews; much of the colloquial
Yiddish vocabulary dealing with goyim was cryptic and circumlocutory.
According to Hirsz Abramowicz, Lithuanian Jews used a special code when
talking about their non-Jewish neighbors: “They might be called sherets and
10
shrotse (reptiles); the word shvester (sister) became shvesterlo; foter (father)
foterlo; muter (mother), muterlo, and so on. Khasene (wedding) became
khaserlo; geshtorbn (died) became gefaln (fell), geboyrn (born) became
geflamt (flamed).” Similarly, according to M. S. Altman, when Jews of his
shtetl referred to Gentiles’ eating, drinking, or sleeping, they used words
normally reserved for animals. The Yiddish for the town of Bila Tserkva
(“White Church”) was Shvartse tume (“Black filth,” the word tume
generally denoting a non-Jewish place of worship). [Slezkine, The Jewish
Century, p.108]
M. S. Altman’s grandmother “never called Christ anything other than
mamser, or ‘the illegitimate one.’ Once, when there was a Christian
procession in the streets of Ulla [Belorussia], with people carrying crosses
and icons, Grandma hurriedly covered me with her shawl, saying: ‘May your
clear eyes never see this filth.’“ [Slezkine, The Jewish Century, pp.108-109]
As World Zionist Congress President Nahum Goldmann stated regarding
Jewish perceptions of Lithuanians early in the century, “The Jews saw their
persecutors as an inferior race. … Most of my grandfather’s patients were peasants.
Every Jew felt ten or a hundred times the superior of these lowly tillers of the soil;
he was cultured, learned Hebrew, knew the Bible, studied the Talmud — he knew
that he stood head and shoulders above these illiterates.” [Nahum Goldmann, The
Jewish Paradox (New York: Fred Jordan Books/Grosset & Dunlap, 1978), p. 13.]
Alexander’s successor, Tsar Nicholas I, was less inclined to favor Jewry,
and in fact viewed their inroads into the Russian economy with alarm. He was
much hated by the Jews.
Prior to his reign, Alexander I had allowed any male Jew the privilege of
escaping compulsory military duty by paying a special draft-exemption tax. In
1827 Nicholas abolished the custom, with the result that Jews were for the first
time taken into the Imperial armies… In 1844 Nicholas I further antagonized Jewry
by abolishing the institution of the Kahal (Jewish self-rule, autonomy), and in that
same year he prohibited by law the traditional Jewish garb, specifying that all Jews
should, except on ceremonial occasions, dress in conformity with Russian
standards. These measures, and many others like them, were aimed, again, at
facilitating the assimilation of Jewry into Russian life. The Tsarist government was
much concerned by the Jew’s failure to become Russian citizens, and viewed with
hostility the ancient Jewish customs of maintaining a separate culture, language,
mode of dress, etc. — all of which contributed to keep the Jew an alien in the land
of his residence. It is to this determination to “Russianize” and “civilize” the Jew
that we can ascribe the unusual efforts made by the Imperial government to
11
provide free education to its Jews. As I said already, in 1804 all schools were
thrown open to Jews and attendance for Jewish children was made compulsory.
Compulsory education was not only a novelty in Russia, but in any country in the
early 19th century. In Russia education was generally reserved for a privileged
few, and even as late as 1914 only 55% of Russia’s population had been in school.
The net result of the Imperial government’s assimilation program was that Russian
Jewry became the best educated segment in Russia. This, well, eventually worked
to the destruction of the Tsarist government…
Then, the reign of Alexander II marked the apex of Jewish fortunes in
Tsarist Russia. In 1861 Czar Alexander II, the famous Liberator, had liberated
23,000,000 Russian serfs. From that moment the prospect of liberty and
improvement opened out for Russian citizens of all nationalities (Russia contained
about 160 nationalities and the Jews formed about 4 percent of the total
population). By 1880, as Slezkine says, they were becoming dominant in the
professions, in many trades and industries, and were beginning to filter even into
government in increasing numbers. As early as 1861 Alexander II had permitted
Jewish university graduates to settle and hold governmental positions in greater
Russia, and by 1879 apothecaries, nurses, midwives dentists, distillers, and skilled
craftsmen were permitted to work and reside throughout the empire.
Nevertheless Russia’s Jews were increasingly rebellious over the remaining
restraints which still bound the greater part of Russian Jewry to the Pale of
Settlement, and which, to some extent at least, restricted their commercial
activities.
Moreover, with the emancipation of the peasant serfs in the 1860s and
1870s, Jewish socio-economic life was changing; aristocratic-linked privileges
including complete self-autonomy were eroding. “The commercial monopoly of
the Jews declined,” notes Abram Leon, “in the degree that the peoples whose
exploitation had fed it, developed.” [LEON, p. 136]
Herein lay the dilemma; the Imperial government could retain certain of the
restrictions against the Jews, and by doing so incur their undying hostility, or it
could remove all restraints and thus pave the way for Jewish domination over
every phase of Russian life. Certainly Alexander viewed this problem with
increasing concern as time went on.
Alexander II lost a considerable amount of his enthusiasm for liberal causes
after an attempt was made to assassinate him in 1866. He dismissed his “liberal”
advisors and from that time on displayed an inclination toward conservatism. This
is not to say he became anti-Jewish, but he did show more firmness in dealing with
them.
Then, in 1876 a secret society, Land and Liberty, was formed. The group
was led by Mark Natanson. In October, 1879, the Land and Liberty split into two
12
factions. The majority of members, who were Jewish and favored a policy of
terrorism, established the People’s Will (Narodnaya Volya). Others, such as
George Plekhanov, who wasn’t Jewish, formed Black Repartition (Chernyj
Peredel), a group that rejected terrorism and supported a socialist propaganda
campaign among workers and peasants. Jews were to be found in both factions and
played a substantial role in the formation and activity of both organizations.
Indeed, not only Aaron Zundelevich and Mark Natanson but Jewish activists in
general contributed significantly to the evolution of People’s Will and Black
Repartition. [Erich Haberer, Jews and Revolution in Nineteenth-Century Russia
(Cambridge: Cambridge University Press, 1995), p.148] With the establishment of
Narodnaya Volya the “Jewish mission” of infusing Russian revolutionary
Populism with a party-political dimension complementing, if not transcending, its
social-revolutionary fixation had been accomplished. [Haberer, Jews and
Revolution in Nineteenth-Century Russia, p.171]
Despite the obvious presence of Jews in Chernyj Peredel, it has been argued
that Jews qua Jews were more attracted to Narodnaya Volya because political
terrorism was more congenial to Jewish participation than the theory and practice
of traditional Populism. In this view — most forcefully put forth by Elias
Tscherikower — the new political orientation and its urban-centred terrorist
activity significantly “broadened the range of possibilities for Jewish
revolutionaries — both psychologically and factually.” Factually, it provided Jews
with the unprecedented opportunity to be active in an urban environment that was
much more conducive to their natural abilities and national characteristics: instead
of acting as propagandists in the name of an alien ideology in an alien peasant
environment, they now were able to partake in activities where their Jewishness
was less of a liability than previously. Without feeling a sense of inferiority,
without necessarily divesting themselves of their Jewish traits, as Narodovoltsy
they could participate fully and effectively in the sort of work for which they were
ideally suited as Jews. In short, their characteristically Jewish abilities of
“underground organization” and “technical know-how” were a real asset readily
appreciated and sought after by their Russian comrades. Psychologically,
Narodnaia Volia provided Jews with a political rationale for revolutionary action
that was much more in tune with their experience of Jewish rightlessness than
Populist abstractions of social revolution. [Elias Tscherikower, “Yidnrevolutsionern
in rusland in di 60er un 70 er yorn,” in HS, 3 (1939), pp. 135, 131-
32, 135-36., quoted in Haberer, Jews and Revolution in Nineteenth-Century Russia,
p.173] Tscherikower offers a better explanation in arguing that, psychologically,
the new atmosphere of political terrorism was much more appealing to Jews than
the old apolitical varieties of Populist socialism. [Erich Haberer, Jews and
13
Revolution in Nineteenth-Century Russia (Cambridge: Cambridge University
Press, 1995), p.174]
As previously, but now on a much larger scale, they excelled in maintaining
the movement’s “underground” as its proverbial “practitioners and technicians of
revolution.” [Elias Tscherikower quoted in Haberer, Jews and Revolution in
Nineteenth-Century Russia, p.186]
The person that comes to mind most readily is Aron Zundelevich, “the most
Jewish Jew among Jewish revolutionaries,” who, says Tscherikower, “surely chose
for himself intentionally the party-name ‘Moishe’.” [Tscherikower quoted in
Haberer, Jews and Revolution in Nineteenth-Century Russia, 1995), p.174] In him
the Jewish motif was never far below the surface, and repeatedly came to light in
situations which forced him to reveal his sense of Jewish identity and loyalty.
In Russian revolutionary history the eventful years of 1879-81 inaugurated
what is generally known as the decade of Narodnaya Volya. While Chernyj
Peredel was fighting for its survival, Narodnaya Volya initiated a string of terrorist
operations which culminated in the assassination of Alexander II in 1881.
When the People’s Will decided to assassinate Alexander II, first they
attempted to use nitroglycerine to destroy the Tsar train. The Moscow railroad
explosion of 19 November 1879 was part of Narodnaya Volya’s first systematic,
though unsuccessful, assassination project against the Tsar. Three Jews were
directly involved: Savelii Zlatopolskii, Grigorii Goldenberg and Aizik Aronchik.
The project was designed to kill Alexander II on his return trip by rail from the
Crimea to St. Petersburg by mining the tracks at three different locations: near
Odessa, Alexandrovsk, and Moscow. However, the terrorist miscalculated and it
destroyed another train instead. An attempt the blow up the Kamenny Bridge in St.
Petersburg as the Tsar was passing over it was also unsuccessful. The next attempt
on Alexander’s life involved a carpenter who had managed to find work in the
Winter Palace. Allowed to sleep on the premises, each day he brought packets of
dynamite into his room and concealed it in his bedding. He constructed a mine in
the basement of the building under the dinning-room. The mine went off at halfpast
six at the time that the People’s Will had calculated Alexander would be
having his dinner. However, his main guest, Prince Alexander of Battenburg, had
arrived late and dinner was delayed and the dinning-room was empty. Alexander
was unharmed but sixty-seven people were killed or badly wounded by the
explosion.
The People’s Will contacted the Russian government and claimed they
would call off the terror campaign if the Russian people were granted a
constitution that provided free elections and an end to censorship. On 25th
February, 1880, Alexander II announced that he was considering granting the
Russian people a constitution. To show his good will a number of political
14
prisoners were released from prison. Count Michael Tarielovitch Loris-Melikoff,
the Minister of the Interior, was given the task of devising a constitution that would
satisfy the reformers but at the same time preserve the powers of the autocracy.
Nevertheless, the People’s Will began to make plans for another
assassination attempt. In 1881 a plot hatched in the home of the Jewess, Hesia
Helfman, was successful.
On 1st March, 1881, Alexander II was travelling in a closed carriage, from
Michaelovsky Palace to the Winter Palace in St. Petersburg. An armed Cossack sat
with the coach-driver and another six Cossacks followed on horseback. Behind
them came a group of police officers in sledges. All along the route he was
watched by members of the People’s Will. On a street corner near the Catherine
Canal terrorists threw their bombs at the Tsar’s carriage. The bombs missed the
carriage and instead landed amongst the Cossacks. The Tsar was unhurt but
insisted on getting out of the carriage to check the condition of the injured men.
While he was standing with the wounded Cossacks another terrorist threw his
bomb. Alexander was killed instantly and the explosion was so great that terrorist
himself also died from the bomb blast. Alexander II was blown up and so ended an
era.
The Czar Alexander II was actually so loved by the common Russian people
(because he was such a reformer) that after his death there was built an incredibly
beautiful church right on the spot where he was murdered and that church was
given the name “Spas na Krovi”, which means “Saviour on Blood.” The church is
one of the most beautiful buildings I have ever seen, and if you ever happen to visit
St. Petersburg that should be on the very top of your list of must-see places.
Meanwhile, I picked some beautiful photos of that church, so you could see them
now and realize what Zionists in Russia were bound to destroy: all the beauty and
spirit of the unique Russian civilization.
Now, what, in fact, was the Jewish role in the terrorism of Narodnaya Volya
during its most volatile period of activity in 1879-81? What precisely was the
contribution of Jews to the terrorism of Narodnaya Volya, which claimed the life
of Alexander II in 1881 and frightened the Russian government throughout the
1880s?
The conventional answer has been that Jews contributed next to nothing to
the momentous surge of Populist terrorism. Commenting on the Russian
government’s antisemitic rationale in blaming Jews for the assassination of
Alexander II on 1 March 1881, Salo Baron stated: “Although the terrorists
included only one Jewish woman, Gesia Helfman, whose contribution had
consisted merely in providing shelter for her fellow conspirators, officially inspired
rumours were spread that Jews had played a leading part in the revolutionary
upheaval.” [S. W. Baron, The Russian Jews under Tsars and Soviets (New York,
15
1976), p. 44.] Aside from the fact that there is no evidence for those “officially
inspired rumours,” Baron’s statement is grossly misleading, both in describing
Helfman’s contribution and in giving the appearance that her supposedly modest
role was sufficient for official opinion to hold Jews responsible for the
revolutionary unrest.
As Narodnaya Volya’s most reliable and capable keeper of conspiratorial
quarters, Helfman had been in charge of managing the operational base for the 1
March attempt. [Haberer, Jews and Revolution in Nineteenth-Century Russia,
p.198] As R. M. Kantor wrote, it was therefore in “the preparation and speedy
execution of this terrorist act … that Helfman made a vital contribution within her
unique sphere of competence.” [Kantor, Gesia Gelfman (Moscow, 1926), p. 25,
quoted in Haberer, Jews and Revolution in Nineteenth-Century Russia, p.198]
The assassination of Alexander II on 1 March 1881 was the momentous
event, the final result of two years of systematic terrorist activity that witnessed
Jewish participation in almost all its facets, calls for an assessment of the role of
Jews in a party committed to regicide. [Haberer, Jews and Revolution in
Nineteenth-Century Russia, p.198]
To tell the whole story it is best to return to late 1879, when Jewish
participation in Narodnaya Volya terrorism began, and, consequently, trace the role
of Jews in its various stages which led one and a half years later to the killing of
the Tsar. The activity of Aron Zundelevich, again, offers a convenient point of
entry to this chapter in the history of Jews in the revolutionary movement.
[Haberer, Jews and Revolution in Nineteenth-Century Russia, pp.187-188] The
role of Zundelevich in utilizing dynamite for revolutionary purposes has been
confirmed by several of his contemporaries. Grigorii Gurevich states that he and
his comrades in the Berlin circle “knew that Arkadii had bought dynamite from
somewhere and had brought it to St Petersburg.” This, he claims, “was the first
dynamite which the revolutionaries received in Russia.” Lev Deich goes so far as
to attribute to Zundelevich alone the idea of using the newly invented explosive for
terrorist objectives. “To Zundelevich,” he writes, “belongs the initiative to replace
knives and revolvers with dynamite and bombs which, due to his efforts, began to
be produced by home-made methods in Russia itself.” Though essentially true,
these statements must be qualified in several respects. [Haberer, Jews and
Revolution in Nineteenth-Century Russia, pp.188-189] In the first place,
Zundelevich did not buy dynamite in large quantities but only procured samples to
enable his comrades in Russia to manufacture high-quality dynamite themselves.
Secondly, Zundelevich himself indicated that when he and others sought new,
more effective weapons of terrorism, it was Sergei Kravchinskii who, upon his
request, conducted experiments in the Swiss mountains to test the efficacy of
dynamite and other explosives. Communicating his findings, Kravchinskii
16
confirmed Zundelevich’s own preference for dynamite which, he told him,
“corresponds best with the targets singled out for terrorist acts.” Reassured that
dynamite was the “right stuff,” Zundelevich used his contacts in Switzerland to
secure samples for the terrorists’ “laboratory” in St Petersburg. Thus, aside from
promoting the introduction of dynamite into the revolutionary struggle,
Zundelevich also helped to initiate the actual home-made production of the
“elegant and slender bombs.” [This phrase belongs to Adam Ulam, Name of the
People, ch. 13)] Of course, the “dynamite business” was merely one of the many
tasks which Zundelevich performed in his capacity as “chief contrabandist” and
“minister of foreign affairs.” [Haberer, Jews and Revolution in Nineteenth-Century
Russia, p.189]
The role of Iokhelson, Zundelevich, Tsukerman, and Helfman in manning
Narodnaya Volya’s underground does not, of course, exhaust the Jewish
contribution to the functioning of its techno-organizational infrastructure during
1879-81. Other outstanding activists in this respect were Grigorii Mikhailovich
Fridenson (1854-1913), Aizik Aronchik, Grigorii Goldenberg, and the Zlatopolskii
brothers, Savelii and Lev. The latter two participated in preparations to blow up the
Tsar. Savelii assisted Vera Figner in planning the November 1879 attempt to mine
railroad tracks in Odessa. Lev, who had a reputation for “extraordinary
mathematical talent” and “inventive technical originality,” applied his theoretical
know-how to the second Odessa mining in April-May 1880. Fittingly known by his
nickname Mekhanik, he not only advised Sofia Perovskaia (who was in charge of
the assassination team) on how to tunnel and mine a major Odessa thoroughfare,
but also participated directly in building the subterranean explosive device.
[Haberer, Jews and Revolution in Nineteenth-Century Russia, p.195]
It would be misleading, however, to describe the Jewish role in Narodnaya
Volya merely in terms of “secondary functions,” and to claim moreover, as
Tscherikower has done, that this role was a modest one (a besheydene) since Jews
were “located basically between the leaders of the party and the direct perpetrators
of terrorist acts.” “The strength of the Jewish revolutionary,” he argues, “lay
altogether in different spheres: he was a pioneer of party-building, a great
practitioner and technician of revolution.” [Tscherikower quoted in Haberer, Jews
and Revolution in Nineteenth-Century Russia, p.200]] Much of this is true of
course. But, as such, his role was neither “modest” nor always “secondary.” As
intermediaries between the party’s Executive Committee and its rank and file, the
Jewish Narodovoltsy occupied an important position in the propagation and
organization of political terrorism.
Though highly prejudiced in its assertion that Jews, along with Poles, were
the mainspring of the revolution, the tsarist government obviously had a case in
blaming “Jewish nihilists” for the wave of terrorism that had rocked the ship of
17
state since 1878-79 and even claimed its captain in 1881. In some ways, and in
spite of their exaggerations, its officials had a more accurate appreciation of the
role of Jews in the terrorist movement than the revolutionaries themselves or
historians who joined them in down-playing the Jewish contribution. … This, in
turn, produced a new strain of anti-Semitism that had terrible consequences for the
Jews of Russia.” [Haberer, Jews and Revolution in Nineteenth-Century Russia,
pp.200-201]
The making of this new antisemitism was correctly identified by the Soviet
Jewish historian Yuri Gessen when he wrote that “the 1870s gave rise to a new
motif — the Jews are harmful and dangerous [due] to their political revolutionary
activity.” [Gessen, Istoriya, 2, p. 212., quoted in Haberer, Jews and Revolution in
Nineteenth-Century Russia, p. 201] If previously they were considered harmful for
the economic and moral well-being of society because of their “exploitation” of the
native population and their religious “fanaticism” which offended Christian
sensibilities, they now assumed also the reputation of being a politically subversive
element. Three years later, the Vilna chief of police was more explicit. In
connection with the June 1875 destruction of the first Vilna circle, he declared:
“Until now we considered you Jews only swindlers; now we will consider you also
rebels.” [Erich Haberer, Jews and Revolution in Nineteenth-Century Russia
(Cambridge: Cambridge University Press, 1995), p.201]
Up to 1881 Russian policy had consistently been directed in an attempt to
“Russianize” the Jews, preparatory to accepting him into full citizenship. In line
with this policy, free and compulsory education for Jews had been introduced,
repeated attempts had been made to encourage them to settle on farms, and special
efforts had been made to encourage them to engage in the crafts. Now Russian
policy was reversed. Hereafter it became the policy of the Imperial government to
prevent the further exploitation of the Russian people by the Jews. Thus began the
death struggle between Tsar and Jews.
The assassination of Alexander II, the first event of a similar series, was the
first major success of the revolutionary Zionists in preventing Jewish
emancipation. It restored the ideal condition depicted by Moses Hess (one of the
earliest Zionist propagandists) in the year following the liberation of the serfs: “We
Jews shall always remain strangers among the nations; these, it is true, will grant
us rights from feelings of humanity and justice, but they will never respect us so
long as we place our great memories in the second rank and accept as our first
principle, ‘Where I flourish, there is my country’.” [Quoted in Douglas Reed, The
Controversy of Zion (Durban, South Africa: Dolphin Press, 1978), p.196]
During this period Leon Pinsker, another herald of Zionism, published his
book Auto-Emancipation. The title was a threat (to the initiated); it meant, “We
will not accept any kind of emancipation bestowed on us by others; we will
18
emancipate ourselves and will give ‘emancipation’ our own interpretation.” He
said, “There is an inexorable and inescapable conflict between humans known as
Jews and other humans”, and he described the master-method to be used to bring
about this “self-emancipation” and to “restore the Jewish nation”: the struggle to
achieve these ends, he said, “must be entered upon in such a spirit as to exert an
irresistible pressure upon the international politics of the present.” [Quoted in
Reed, The Controversy of Zion, p.196]
The reaction to the assassination of Alexander II was, of course,
instantaneous and far reaching. There was a widespread belief in and out of the
government, that if the Jews were dissatisfied with the rule of even Alexander II —
whom many people in Russia and abroad had described as “the most benevolent
prince that ever ruled Russia” — then they would be satisfied with nothing less
than outright domination of Russia.
All through 1881 there was widespread anti-Jewish rioting all over the
empire. Riots against Jews began in 1881 after the assassination of Tsar Alexander
II; the fact that there was a Jewish member (Gessia Gelfman) in the assassin’s
group enflamed already existing negative public opinion against Jews. [Lowe,
Sanford. What Jesus Did or Did Not Say: A New Scholarly Portrait Reveals the
Roots of Antisemitism. Moment. April 1994, p. 59] Among the most reported
Russian anti-Jewish pogrom sites at the turn of the century was Kishinev. (This
incident led to the creation of the Jewish lobbying agency, the American Jewish
Committee in 1903). Chaim Weitzmann, another Zionist activist and the first
President of the state of Israel, wrote to a member of the wealthy Jewish
Rothschild family (instrumental in funding early Jewish settlements in pre-Israel
Palestine): “Eleven years ago … I happened to be in the cursed town of Kishinev …
In a group of about 100 Jews we defended the Jewish quarter with revolvers in our
hand, defended women and girls … We slept in the cemetery — the only safe place
and we saw 80 corpses brought in, mutilated dead…” “Thus Weizmann,” says
Albert Lindemann, “reports that he personally saw eighty mutilated corpses in a
single place, when the death toll for the entire city was later generally recognized
to be forty-five. But there is another problem with the account he provides. It is
pure fantasy. Weizmann was in Warsaw at the time.” [Lindemann, Esau’s Tears,
1997), p. 164] Lindemann shows in detail how the Jews deliberately exaggerated
their losses in the pogrom and how through biased scholarship, continuing to the
present day, they have tried to foster the myth that Czarist authorities were
responsible for inciting the pogroms. [After the Kishinev “pogrom”] Jewish
sources initially reported over 700 dead, but … as even a friendly American
reporter recognized, some of the atrocities initially reported simply did not occur,
and some Jews made false claims in hopes of getting relief money from western
Europe and America. [Michael Davitt, Within the Pale: The True Story of Anti19
Semitic Persecution in Russia (New York, 1903), pp. 240-1, quoted in Lindemann,
Esau’s Tears, 1997), p.291]
Judeo-centric history, however, is only interested in the martyrological
legends of its tribe and largely focuses on the seminal 1881 rioting/pogroms
against Jews which spread into 8 provinces and 240 communities in parts of
Russia. As Jewish scholar Michael Aronson notes, however, “The number of cases
of rape and murder (one of the highest estimates refers to 40 dead and 225 rapes in
1881) seems relatively low by twentieth-century standards. But this did not prevent
the stormy events of 1881-84 from having a deeply shocking and long-lasting
impact on [largely Jewish] contemporaries.” [Michael Aronson, Troubled Waters:
The Origins of the 1881 Anti-Jewish Pogroms in Russia (University of Pittsburgh
Press, 1990), p. 61] For Jews, especially in the West, the attacks upon Jewish
communities merely informed, and confirmed, convictions of Jewish innocence
and the specialness of their unique suffering within their religiously-based
martyrological tradition. But, as Chaim Bermant notes, Jewish innocense and
passivity to Polish attack is not accurate:
“After the 1881 pogroms Jews began to organize self-defence units. In the
late ‘eighties, for example, a large gang which set upon the Jews of Odessa
found themselves confronted by Jewish bands, armed with clubs and ironbars
(and according to the police, fire-arms), and quickly drew back. The
same happened in Berdichev and several other centres. Jews often gave as
good as they got, even better on occasion, but their efforts were restricted by
the police and the army, nominally there to keep the peace, but usually
siding with the attackers. In August 1903, there was a pitched battle in the
streets of Gomel between Jews, peasants and railway workers in which
twelve Jews and eight Christians were killed and many hundreds were
injured: much property was looted and destroyed. In a pogrom at Zhitomir
which extended over three days in April 1905, ten Christians and sixteen
Jews were killed — mainly through police action. On the third day of the
fighting a crowd of about a thousand Jews made their way to the governor
and warned that if their attackers were not called off they would embark
upon a general slaughter. ‘Rivers of blood will flow. We will kill all
Christians irrespective of their age, sex, class …” [Chaim Bermant, The Jews
(Times Books, 1977), p. 211]
The Russian or Polish side of the story in anti-Jewish “pogroms” in that
country is never mentioned in mainstream Jewish history. As Tadeusz Piotrowski
notes about violence against Jews, for example, in the towns of Kielce and
Czestochowa, “the first was sparked by a massive demonstration involving 300
20
young Jews who marched up and down the town streets chanting: ‘Long live
Lenin! Long live Trotsky! To hell with Poland!’ The second was precipitated by
the shooting of a Polish soldier by a Jew.” [Tadeusz Piotrowski, Poland’s
Holocaust: Ethnic Strife, Collaboration with Occupying Forces and Genocide in
the Second Republic, 1918-1947 (Jefferson, NC: McFarland & Co., 1998), p. 43]
Large numbers of Jews who had been permitted to settle beyond the Pale of
Settlement were evicted. In May of 1882 the May Laws (Provisional Rules of May
3, 1882) were imposed, thus implementing the new governmental policy. The May
Laws shook the empire to its foundations. The following passage is taken from
Encyclopedia Britannica [page 76, volume 2, 1947]:
“The Russian May Laws were the most conspicuous legislative monument
achieved by modern anti-Semitism … Their immediate results was a ruinous
commercial depression which was felt all over the empire and which
profoundly affected the national credit. The Russian minister was at his wit’s
end for money. Negotiations for a large loan were entered upon with the
house of Rothschild and a preliminary contract was signed, when … the
finance minister was informed that unless the persecutions of the Jews were
stopped the great banking house would be compelled to withdraw from the
operation … In this way anti-Semitism, which had already so profoundly
influenced the domestic policies of Europe, set its mark on the international
relations of the powers, for it was the urgent need of the Russian treasury
quite as much as the termination of Prince Bismarck’s secret treaty of
mutual neutrality which brought about the Franco-Russian alliance.”
Thus, within a period of 92 years (from the 3rd partition to 1882) the Jews,
although constituting only 4.2% of the population, had been able to entrench
themselves so well in the Russian economy that the nation was almost bankrupted
in the attempt to dislodge them. And, as we have seen, the nation’s international
credit was also affected.
After 1881 events served increasingly to sharpen the enmity of Russia’s
Jewry toward Tsarism. The May Laws had not only restricted Jewish economic
activity, but had attempted — unsuccessfully — to preserve Russia’s cultural
integrity. Hereafter Jews were permitted to attend state-supported schools and
universities, but only in ratio to their population. This was not unreasonable since
Russia’s schools were flooded with Jewish students while large numbers of
Russia’s population were illiterate, but to the Jews this represented another bitter
“persecution,” and all the world was acquainted with the enormity of this new
crime against Jewry…
21
On May 23rd a delegation of Jews headed by Baron Gunzberg called on the
new Tsar (Alexander III) to protest the May Laws and the alleged discrimination
against Jewry. As a result of the investigation which followed, Tsar Alexander
issued an edict the following Sept. 3rd, a part of which I can read:
“For some time the government has given its attention to the Jews and
to their relations to the rest of the inhabitants of the empire, with a view of
ascertaining the sad condition of the Christian inhabitants brought about by
the conduct of the Jews in business matters …
During the last twenty years the Jews have gradually possessed
themselves of not only every trade and business in all its branches, but also
of a great part of the land by buying or farming it. With few exceptions, they
have as a body devoted their attention, not to enriching or benefiting the
country, but to defrauding by their wiles its inhabitants, and particularly its
poor inhabitants. This conduct of theirs has called forth protests on the part
of the people, as manifested in acts of violence and robbery. The
government, while on the one hand doing its best to put down the
disturbances, and to deliver the Jews from oppression and slaughter, have
also, on the other hand, thought it a matter of urgency and justice to adopt
stringent measures in order to put an end to the oppression practised by the
Jews on the inhabitants, and to free the country from their malpractices,
which were, as is known, the cause of the agitations.” [Elizabeth Wormeley
Latimer, Russia and Turkey in the 19th Century (A. C. McClury & Co.,
1895), p. 332.]
In 1896 the Russian state set up a liquor monopoly, depriving thousands of
Jews of lucrative occupations, either as wholesale liquor merchants or as
innkeepers. In many areas up to this time, the liquor trade had been important to
Jewish economic survival. In the villages of Zhitomir province, for example, 73.7
percent of the Jews earned a living by leasing distilleries and selling the product at
inns. [Ezra Mendelsohn, Class Struggles in the Pale: The Formative Years of the
Jewish Workers’ Movement in Tsarist Russia (Cambridge, England, 1970), p. 2.]
Not surprisingly, after the establishment of the state liquor monopoly, many Jews
continued to produce and smuggle contraband alcohol, further swelling the ranks
of Jewish criminals who found it necessary to bribe local officials to survive.
[Lindemann, Esau’s Tears, p.289]
In 1887, the so-called “percentage rate” was introduced: the number of
members of any ethnic group, or denomination as it was called at that time, who
entered the institutions of higher education had to be proportionate to the number
of members of that ethnic group living in the locality in question. One would think
22
that this procedure prescribed a just uniformity for all nations. But the Zionists
howled: “Antisemitism!” They were in any case also very dissatisfied with the
State new monopoly on vodka.
It was in this atmosphere that the twin movements of Marxism and political
Zionism began to take hold and dominate the mass of Russian Jewry. Modern
Zionism, whose chief advocate was Theodore Herzl, took root in Russia in the
1880s in competition with Marxism, whose high priest was Karl Marx, also
grandson of a rabbi … Eventually every Russian Jew came to identify himself with
either one or the other of these movements.
They took three decisions. The first was to go to America and strengthen
Zionism there: Zionists had established a fairly firm grip on the United States by
the middle of the 19th century. The second was to settle in the “Promised Land”.
After lengthy debates they decided that this would be Palestine, their “historical
homeland”. The third was, by overthrowing the Russian government and seizing
power, to turn Russia herself into a sort of like “Promised Land” for the Jews. All
these three paths were to be pursued in parallel. In addition, it was decided to wage
a more clearly open struggle than previously: powerful and varied Zionist
organizations were to be set up, employing not only their own, but also all the
other, ideologies and tendencies.
Emigration to America received also a powerful impetus. A further one and
a half million Jews had emigrated there by the end of the century. The Jews also
began to take possession of Palestine. And as for Russia, many hours would be
required to describe the activities upon which the Zionists were, and still are,
engaged in Russia. I described them to you only briefly.
In particular, Zionists were to penetrate Russian society, in order to prepare
for the seizure of power and for subsequent government. The world only actually
began to notice Zionism after the “World Zionist Organization” (founded 1897)
and a great number of other organizations had been created. There were some 500
such organizations in Russia alone by the time the revolution began. This served to
make people think that the ideology and practice of Zionism were also created
precisely at that time. But in reality the Zionists had merely come out into the open
and were pursuing their activities legally. As we have said, Zionism has been
putting its ideology into practice for three thousand years.
By the turn of the twentieth century a large Jewish population in Russia had
grown and their principal agitation tended to be about “being Jewish.” “By far the
most significant Jewish Marxist party was the Bund,” notes Lionel Kochan (who
was one of Britain’s leading experts on the history of Central and Eastern Europe),
“It far exceeded other Russian social democratic parties in size and influence.”
[Lionel Kochan, East European Jewry Since 1770, p. 122]
23
As an outgrowth of this political fermentation, there appeared at the
beginning of the 20th century one of the most remarkable terrorist organizations
ever recorded in the annals of history. This was the Jewish dominated Social
Revolutionary Party (Essers in Russian), which between 1901 and 1906 was
responsible for the assassination of no less than six first ranking leaders of the
Imperial government, including Minister of Education Bogolepov (1901); Minister
of Interior Sipyagin (1902); Governor of city of Ufa Bogdanovich 1903); Premier
Viachelav von Plehve (1904); Grand Duke Sergei, uncle of the Tsar (1905); and
General Dubrassov, who had suppressed the Moscow insurrection (1906).
Terrorism was regarded by the Socialist Revolutionary Party and its leaders to be
of prime importance. As Oliver Radkey, professor of Russian history at University
of Texas, has emphasized, the fortunes of the party were inextricably bound to
terrorism. Chief architect of these terrorist activities was the Jew, Gershuni, who
headed the “terror section” of the Social Revolutionary Party. In charge of the
“fighting section” was Yevno Azev, son of a Jewish tailor, and one of the principal
founders of the party.
The main terrorist organization of the Party was the so-called Combat
Brigade (Boevaya organizatsiya), an autonomous group that was responsible only
to the Central Committee. Because of the many applicants and the fact that
requirements for membership were very stringent, it was difficult to gain
admittance and members were carefully screened. One former member, the SR
leader V. Zenzinov, writes: “Membership was considered a great honor because a
member was entrusted with the good name and reputation of the party and he had
to deserve it, to merit this great faith . . . I personally know of many persons who
expressed the wish to join the Terrorist Brigade and were turned down.” Zenzinov
estimates that the Brigade included about 78 persons altogether during the time of
its existence (1902-1910).
Prominent member of the Brigade was Dora Brilliant, whose story gives
some interesting insights into the psychology of the Jewish female terrorist. After
being, exiled to Poltava for Participation in a student demonstration, Brilliant met
Gershuni, the founder of the Terrorist Brigade, who apparently had a great
influence on her. She joined the PSR in 1902 and in 1904 she was finally admitted
into Terrorist Brigade. V. Levitskii (Tsederbaum), who knew her in Poltava, noted:
“What was interesting about her were her deeply-set, dark eyes, which expressed
some sort of inconsolable melancholy and grief. Someone aptly said that the ageold
sorrow of the Jewish people was expressed in them.” Brilliant’s first terrorist
undertaking was her participation in the plot to kill Pleve. To prepare for the
assassination she and Savinkov, acting as husband and wife, rented a flat with two
other fellow terrorists, who played the part of the servants. Brilliant pleaded
incessantly with Savinkov to allow her to throw one of the bombs at Pleve, but he
24
refused, insisting that as long as there were men available women should not
actually commit terrorist acts.
Rahel Lurie, another member of the Terrorist Brigade, was similar to
Brilliant in that she too longed to throw a bomb herself. According to Savinkov,
“she believed in terror and considered it a duty and an honor to participate in it.”
Terror became the focal point, their raison d’etre. The ultimate political and social
goals were over-shadowed by the immediacy of the terrorist campaign and their
participation in it. Mariya Shkol’nik, a young Jewish terrorist who participated in
the plot to kill General Theodore Trepov, the governor of St. Petersburg, recalled
in her memoirs: “The isolation and concentration on one idea affected me in a
particular way. The world did not exist for me.”
Fruma Frumkina, a former Bundist, another Jewish woman whose obsession
with terror became irrational. After her offer to commit a terrorist act had been
rejected by the party, Frumkina decided to take her own initiative. In May, 1903,
while serving a brief term in Kiev prison, Frumkina asked to speak with Novitskii,
the Kiev a Chief of Police. After being admitted to his office she walked over and
stabbed him with a small knife, wounding him only slightly. She was sentenced to
a long period of hard labor for this, but her desire to carry out a terrorist act
successfully had become an idée fixe. A letter written by her to Vladimir Burtsev,
the editor of Byloe, reveals that to a large extent her terrorist motives stemmed
from a deep desire to confirm her own importance as an individual: “I must
confess that I have done very little. … I have always been strongly enticed by the
idea of carrying out a terrorist act. I have thought, and still think, only of that, have
longed and still long only for that. I cannot control myself.” In 1907, while in a
Moscow prison, Frumkina made another unsuccessful attempt to kill a prison
official and was executed shortly thereafter.
Azev later plotted, but was unable to carry out, the assassination of Tsar
Nicholas II. He was executed in 1909 and Gershuni was sentenced to life
imprisonment. This marked the end of the terrorist activities of the party, but the
effect of these political murders was far reaching. Never again was the royal
family, or its ministers free from the fear of assassination. Soon another prime
minister would be shot down — this time in the very presence of the Tsar. This
was the backdrop for the first revolution of 1905.
We must for the moment turn our attention also to a group of revolutionary
exiles who are important to this story because they and their disciples eventually
became the rulers of Communist Russia. Head of this group, and the man who is
generally recognized as Lenin’s teacher, was George Plekhanov, a gentile.
Plekhanov had fled Russia in the 1880s and settled in Switzerland. There with the
aid of Vera Zasulich, Leo Deutch, and Pavel Axelrod — all Jews — he had formed
the Marxist “Group for the Emancipation of Labor”, and until 1901 was recognized
25
as the leader of the group. Although Plekanov was himself not a Jew, those around
him were, with a few exceptions, Jewish. One of the exceptions was Lenin, who
first became a disciple of Plekanov, and later a competitor.
In carrying out their own decision, the Zionists entered upon the
revolutionary movement in Russia on a massive scale. Of course, in all this they
had been pursuing their own aims of subjecting these movements to the tasks of
Zionism. I would say that the movement was simply hijacked by them.
At that time Leiba Davidovich Bronstein was already becoming active in the
subversive movement of these radicals. Here you can see these early photos,
including his parents (Yiddishe Mama, who gave birth to the most vicious monster
in the history of humankind), and also his mug-shot for his criminal record, and
one of the supporters of Trotsky was Alexader Parvus, who actually himself was a
millionaire and in this photo you can see Trotsky and Parvus and another of their
fellow revolutionaries in jail. But, no, of course I don’t want to imply that all
subversives and terrorists in Russia at that time were exclusively only Jews.
Although, as I said, the Jews made up the bulk of revolutionaries, or at least most
active and most prominent members of that movement, but there were also quite a
few “shabba goys” to help them. At that time, by the end of 19th century, Vladimir
Illych Ulyanov, who later became known as Lenin, was growing up and gaining
status in the movement. But, hey, he was also a quarter Jewish. Now it’s a
commonly known fact, although when I was in school in the former Soviet Union,
it was a great secret. But her in the United states, it was known a long time ago.
In 1898, seizing the initiative from the Social Democrats in Russia, the
Zionists organized the Russian Social Democratic Workers’ Party. It is to be noted
that this was done immediately after the World Zionist Organization was created in
1897. Of the nine delegates present at the first conference of the Russian Social
Democratic Workers’ Party, eight were Zionists: Katz, Mutnik, Tuchapsky,
Kremer, Petrusevich, Edelman, Vannovsky and Vigdorchik. They constituted 89%
of the conference. The Zionists, as I said, also created the Socialist Revolutionary
party from the remains of the Populist movement, with a Zionist called Gotz
playing an important part. They created also the Constitutional Democrats’ Party,
the People’s Socialist Party, and others. The principle of Zionism is to use different
routes and methods to move towards a single goal. Decentralization, broadness of
scope, becoming familiar with any outward appearance they care to adopt, and
with any external goals which they zealously pursue, pretending to be entirely
serious about what they are doing: all this constitutes the powerful and methodical
approach which has for centuries enabled Zionists to subject everything to their
will.
You know, back close to the beginning of 20th century, around 1905 or so, a
book first was published containing the text of what became generally known as
26
The Protocols of the Learned Elders of Zion. The publisher was a Russian
academic, Professor Sergei Nilus. Nilus himself allegedly had obtained the
Protocols from a Russian official, who had obtained the text from some Russian
noblewoman, who in turn had purchased the material from a Jew in Paris about 15
years earlier. The Protocols purports to be a collection of minutes or reports of
meetings held by the leaders of the world Jewish community, at which they
summarize the progress they had made to that time in their quest for world
subversion, world ownership, and world power and outline their plans for
continuing the process in the future. They talk about gaining control of the banking
systems of various countries, about fomenting wars and revolutions to weaken and
destroy Gentile power, about corrupting music and art and education, about
subverting various Gentile institutions, about taking over the press everywhere and
controlling the flow of information to the masses, about undermining the family
and bringing family values into disrepute, and so on. Well, reading the Protocols
makes one’s flesh crawl.
We should remember that when the Protocols began circulating in Russia in
the first decade of 20th century, that country had not yet fallen victim to
Bolshevism, but the Jews were already generally recognized as a dangerously
subversive element in Russia, as the schemers and stringpullers behind every
attempt to damage or upset the established order in Russia, and so Professor Nilus’
publication of the Protocols found a ready market among the Russian public.
The Jews have been claiming hysterically since the Protocols first appeared
that the text is “a forgery.” Well, I wouldn’t call The Protocols “a forgery,” as the
Jews do whenever the book is mentioned. I’m inclined to believe Professor Nilus
was an astute observer of the Jews and also was a true Russian patriot. He wanted
to warn the Russian people of what the Zionists (or as I call them, Jewish
Supremacists) are up to, what they were planning to do to Russia, and so he
imagined how the Zionist plan might look if it were all laid out in straightforward
language. I believe that he wrote the text he published, but that he believed it was a
reasonably accurate description of what the Jewish Zionists actually were doing.
Here in this famous painting by Russian artist Vereschagin is very
symbolically depicted what Zionism had in store for Russian people.
We know that it was not the Bolsheviks who carried out the revolution of
1917. That is to say, the revolution was, in the final analysis, carried out by
Zionists and for Zionists.
As Pushkin said in his “Song of Oleg”:
“From the skull of the charger a snake, with a hiss
Crept forth as the hero was speaking:
Round his legs, like a ribbon, it twined its black ring;
And the Prince shrieked aloud as he felt the keen sting.”

Zionism and Russia – Lecture 4

1

Today’s presentation I would like to make (time permitting) of three parts.
First, I’ll tell a little bit (and just a little bit) about the history of the Protocols. Both
versions: kosher and non-kosher, which means I’ll touch upon how it is presented
by the Zionist Jews themselves, by those who claim that the Protocols are fake
(forgery, plagiarism, and so on), and also version presented by those who do
believe that they are authentic. No, I’m not going to go deep into details and I’m
not going to quote from the Protocols, because, of course, we don’t have time for
that, and there are some very good resources available on the Internet for those
who want to learn more. I put together a list of such resources, and all Internet
addresses are on that little piece of paper that I gave you. There are also some
books included, and all of them are available here at our University of Oregon
library. After this short excurse through the history of the Protocols, I will move
onto my own and other people’s opinion regarding their importance. And, as a
background there will be a slideshow. And, I hope, we will finish this session by
listening to very important audio recoding of short lecture by the late Dr. William
L. Pierce, who explained everything in much more clear and powerful way then I
ever could or would…
So, what is this best-selling political tract of the 20th century, the reading of
which carried the death penalty in Bolshevist Russia? It was lauded by Henry Ford
and Winston Churchill, and then also loudly condemned for the past 60 or so years,
since it was briefly declared an anti-Semitic forgery (in a Swiss court in 1935, but
later overturned by the Appeals Court in 1937)? WHY so much fuss about it?
WHY do the Zionist Jews so persistently try to suppress it?
The Protocols are in fact a series of 24 mostly articulate, well-argued
lectures outlining a plan for world domination, with sharp political and social
analysis, lots of Machiavelli and a Marxian sophistication in its understanding of
capitalism and historical processes. Briefly, it outlines a plan of world conquest by
first establishing world government by consent. Therefore, understandably, as with
any brilliant political analysis, it has been denounced, dismissed, misinterpreted,
and even banned…
The first edition of this remarkable book was published exactly hundred
years ago, in 1905, in Russia. It quickly disappeared from circulation and attracted
little or no attention. One copy nevertheless reached the British Museum in 1906
and was catalogued under the number 3926 D. 17.
As the article in London Times stated on August 17, 1921:
“These documents attracted only a little attention before the Revolution of
1917. The astounding breakdown of a great state due to attack by Bolsheviks
and the presence of countless Jews among them, had the result that many
people were looking for – reasonable explanations of the catastrophe. The
2
Protocols furnished this explanation, especially as the tactics of the
Bolsheviks at many points, were identical with the recommendations of the
Protocols.”
Therefore, later, during the whole 20th century, the Protocols were published
in many countries although powerful efforts were made to prevent their
publication. In fact, the Protocols of the Elders of Zion is perhaps the most tabooed
book in the world… Also, next to the Bible, the Protocols are perhaps the mostly
widely read book in the world!!!
The Protocols were described as a hoax. The interesting point here is that
there is no evidence or proof neither that it is a hoax, nor that it is authentic. If one
looks into any encyclopedia he will find the words “forgery”, “hoax” or
“fraudulent” in regards to this document without the evidence for such a statement.
Now, a sensational article appeared in the London Times of May 8, 1921,
from which the following quotation is taken:
“What do they mean, those Protocols? Are they genuine? Has a gang of
criminals really drawn up such plans and is triumphing over their
fulfillment? Are they a forgery? But how can one explain then this terrible
prophetic gift that foretold all this before hand? Did we fight all these years
to destroy the world power of Germany only to find ourselves now facing a
much more dangerous enemy? Have we saved ourselves through enormous
efforts from PAX GERMANICA only to fall a victim to PAX JUDAICA?”
The Times concludes this article with the following significant words:
“If the Protocols were written by the Learned Elders of Zion then everything
that was attempted and done against the Jews, is justified, necessary and
urgent”
Some weighty words!
Is there any wonder then that the powerful influences against which this
terrible indictment is directed, made all possible efforts to bring this document into
discredit? Clever steps were undertaken to prove that the Protocols were forgeries.
The Zionist Jews have again and again disputed their authenticity.
Here is a little bit of such official (Jewish) version of Protocols’ history.
We are told that the Protocols is a hoax, a “proven forgery” concocted by
the Tsarist Political Police (the Okhrana) to incite anti-Semitism and discredit
revolutionaries. But the only “proof” for that is far from convincing. It consists
only of three articles published, again, in the London Times (on the 16th, 17th and
3
18th of August 1921) and written by Philip Graves who was Times’ reporter in
Constantinople. In these series of articles Graves asserts that the Protocols are only
a clumsy fraud produced by a conscienceless plagiarist who paraphrased (chapterby-
chapter) another book, published in Geneva and Brussels, in 1864-1865. That
book called Dialogues in Hell Between Machiavelli and Montesquieu and written
by a “Frenchman” named Maurice Joly. The Times published several passages
from both books (from Protocols and Dialogues) in parallel columns thus
supposedly “proving beyond any doubt” the spiritual kinship between them. The
forgery version seemed to be well established. It was easy to make this claim
while Joly’s book was unavailable. Napolean III’s police confiscated it as soon as
it was published.
OK, the crux of Graves’ argument is that certain references and passages in
Protocols were lifted from Dialogues. He claims there are 50 of these and
produces about a dozen. Their striking resemblance to Protocols, yes, leaves little
doubt that the author did refer to the Dialogues as part of his research. He had no
compunction about borrowing or reshaping a few passages that struck his fancy.
Indeed Philip Graves, as he wrote, was “struck by the absence of any effort on the
part of the plagiarist to conceal his plagiarisms.” That’s because he (who wrote the
Protocols) had nothing to hide!
Now, the Times emphasized carefully its standing in regard to the Jewish
opinion as being absolutely non-partisan and pretended to have exposed this
“remarkable forgery” for the sake of the truth only, as it was very important that
this “legend” of the Protocols shall disappear as soon as possible and for ever…
Indeed so, since the matter in question is of tremendous importance! The last of the
Times’ articles terminated with the following words: “The fact that we have to do
with a plagiarism, only, is definitely established. Let the Legend now become a
matter of the past.” But this pious wish failed to materialize. There are many
circumstances that make it impossible to accept the assertion of the Times as a final
decision. As Shakespeare would say, something is rotten in Kingdom of Denmark
… And if we investigate we make some interesting discoveries.
For example, National Tidscrift, newspaper in Oslo, Norway, in one of its
July issues of year 1922, reported that a certain JEWISH banker acquired the
control of the London Times at the time when these series of articles appeared.
This statement to my knowledge was never refuted.
And, to me, Graves’ articles smack of a Zionist propaganda operation.
Graves’ “expose” of Protocols appeared in August 1921 when Zionists were
pressing the League of Nations to turn Palestine into a Jewish homeland under
British Mandate. Quite a “coincidence”!
The Times proclaimed triumphantly that “indisputable evidence” was
produced!!!
4
Is that so? How wonderful…
The Times explains that the “forgery” was discovered “accidentally.” If true
then it was a very lucky “accident,” considering the great importance of the
question involved. According to Philip Graves, in Constantinople, where he was
the Times’ reporter, he became acquainted, by mere luck, with a certain Russian.
(Wishing to remain incognito, he was referred to only as “Mr. X”) This mysterious
stranger handed the correspondent of the Times the particular booklet, written by
Maurice Joly, which made it possible to discover the “forgery.” Mr. X presented it
as “irrefutable proof” that the Protocols are a plagiarism. He claims he bought the
book from, get this, “a former member of the Okhrana” who had fled to
Constantinople. The whole story seems to be somewhat dark and romantic. No
evidence was produced that Mr. Graves ever met that Russian in Constantinople.
The identity of “Mr. X” was never revealed.
Why so much mystery about it?
How did the long since forgotten Joly book find its way to Russia? That
problem was never solved. Several untenable theories were advanced. The mind of
the reader was switched at lightning speed from Constantinople to St. Petersburg
and from Corsica to London. … so that the British “goyim” readers of the Times
became dizzy and unable to keep in step, remaining far back in ignorance. The
game was won! (By the way, you can read all those articles on the Internet.
Address is available on the list which I gave.)
Well, in his famous book, The Controversy of Zion (Chapter 34), Douglas
Reed, also Times’ correspondent at the time, provides additional background.
In May 1920, Lord Northcliffe, a part owner of the Times, printed an article
about the Protocols entitled “The Jewish Peril, a Disturbing Pamphlet, a Call for an
Enquiry.” It concluded:
“An impartial investigation of these would-be documents and their history is
most desirable … are we to dismiss the whole matter without inquiry and to
let the influence of such a book as this work unchecked?”
Then in May 1921 Northcliffe visited Palestine and wrote that Britain had been too
hasty to promise it to the Jews when in fact it belonged to 700,000 Muslim Arab
residents. Mr. Wickham Steed, the editor of the Times of London, for some reason,
refused to print the article and Northcliffe tried to get him fired. Somehow Steed
was able to have Northcliffe declared “insane”… Later Northcliffe complained he
was being poisoned and then died suddenly in 1922. Wow! Again just mere
coincidence???
Douglas Reed actually was Northcliffe’s secretary but didn’t learn of these
events until they appeared in the Official History of the Times in the 1950s.
Clearly Northcliffe had offended some “big boys” when he opposed the
British Mandate in Palestine. Thus, one man who had enough power and will to
5
challenge the Protocols and Zionism on an international stage to an audience of
millions, who was committed to illuminating the world as to the true agenda, had
been removed.
Now, if all that supposed “evidence” regarding the Protocols being nothing
but “forgery” is properly scrutinized and subjected to serious investigation the only
solid substance that is left is the fact that one of the books represents an
overwriting and further development of the other one. Under these circumstances
can the ugly word “forgery” be applied???
Such a conclusion is simply ridiculous when we consider that the Bible, for
example, contain many parallel passages. A further development and widening of a
certain text can not be classified as “forgery,” otherwise every preacher who quotes
a passage from the Bible without mentioning the verse and chapter would also be
considered as a forger and plagiarist. Is the Gospel of Luke a plagiary of the
Gospel of Matthew or Mark? Suppose that those passages were printed in parallel
columns (as was the case with the Protocols and the book of Joly) the result would
be just as convincing that one of the Scriptures is a paraphrase of the other. Would
this justify the statement that a clumsy fraud was concocted and that one of the
Scriptures was a forgery? It is as clear as daylight that no plagiarism was
committed. You can get a book called Gospel Parallels that shows you side by side
all of the common quotes in the Gospels. In fact Gospel Parallels is now online
somewhere. The Bible’s writers were using in their writings material with which
they were familiar beforehand. Shall the Jews continue to insist on a “forgery” then
also their own Biblical Prophets shall be accused as they committed the same
“crime.”
Still, today the Protocols are loudly dismissed, yes, as a forgery. But… It
was anonymous, so how can it be a forgery. Who forged what? In that case we can
dismiss the Bible as a forgery. And who cares who wrote the Psalms anyway?
They stand on their own merits…
So if the Protocols are fake then call them fake. Why is it always referred
now to as a “forgery” as if it were an alteration of something the elusive “Elders of
Zion” actually wrote? If it’s a fake, call it a fake, not a forgery! Their declaration as
a forgery proves them to be true, because a forgery is an UNAUTHORIZED
COPY.
Well, no wonder the Swiss Appeals Court, in 1937, threw the case out…
Now let us continue our quick historic investigation. The path we are
following is getting warmer – and we step on dangerous soil! Let us find out who
was the writer identified as Maurice Joly. The mysterious “Mr X” (from
Constantinople) and Times’ reporter Mr. Graves “incidentally” paid no attention to
his real identity. Who was this “Frenchman,” the author of the Dialogues in Hell?
This problem is solved by Gottfried zur Beck in his preface to the German edition
6
of the Protocols. In which we find that Maurice Joly, according to the record, was
really Moses Joel!!! How strange!
OK, now it does not require a Sherlock Holmes in the realm of literary
science to prove that the construction of the Protocols was from within and not
from outside sources.
The highly remarkable book Waters Flowing Eastward, written by Pequita
de Shishmareff, who wrote under the name of L. Fry, and edited by the Reverend
Denis Fahey, contains much valuable information regarding Maurice Joly (Moses
Joel). In the “Memoirs of Rene Mareuil,” (who was one of the members of the
Ministerial Cabinet of Polignac of France) is stated that Maurice Joly was
employed in 1848 in the ministry at Chebreau as some minor employee. The young
man was strongly influenced by Adolph Israel Crémieux (the founder of the
Alliance Israelite Universelle.) Then, Mr. Joly (or Joel) wrote a satire in which two
posthumous voices, Niccolo di Bernardo Machiavelli, the kingmaking philosopher
of the Italian Renaissance, advanced the case for political expediency and sly
statesmanship and Charles-Louis de Secondat, baron de La Brede et de
Montesquieu, France’s clear-thinking libertarian philosopher, argued the liberal
line. This book, Dialogue aux enfers entre Machiavel et Montesquieu (Dialogue in
Hell Between Machiavelli and Montesquieu) was published in Geneva in 1864,
then in Brussels. Since it was illegal to criticize the monarchy, Joly had the book
printed in Belgium, then tried to smuggle it back into France. The police
confiscated as many copies as they could, and it was banned. After it was traced to
Joly, he was arrested, tried on April 25, 1865, and sentenced to fifteen months in
prison. And his life thereafter was a succession of failures that he finally found
intolerable. In 1878 he committed suicide and at his burial the Léon Gambetta
(former prime minister of France), who was himself Jewish, delivered a postmortem
speech. Joly’s book, by the way, now is available (in French only) on the
Internet, at Project Gutenberg website. And, the book that I mentioned, Waters
Flowing Eastward, also is available on the Internet. (Both addresses are on the
list.)
What are the conclusion that can be drawn from the foregoing information?
Critics of the Protocols’ genuineness have claimed that they were a forgery,
derived from earlier documents and used as propaganda against the Jews by their
opponents. As I hope I have shown here, the documents most certainly do derive
from an earlier common source, but that does not make them forgeries, any more
than latest encyclopedia can be condemned as a deliberate forgery because
previous works of an almost identical nature already exist.
And, in my opinion, again, the Protocols have nothing whatsoever to do
with the Russian Secret police, as Philip Graves’ article in the London Times
infers.
7
The Dialogues from which the Protocols were later “plagiarized” were not a
creation of an anti-Semite, but on the contrary they represent the Quintessence of
Jewish mind. Moreover, the development of ideas of this book is extracted from a
still older work, thus proving Joly to be a plagiarist himself. Machiavelli,
Montesquieu and Rousseau is the title of this older book, published by Franz
Duncker at Berlin in 1850. It also contains passages very similar to the Protocols.
The author of this book was also the Jew, Jacob Venedey. He was born in 1805 in
Cologne, Germany; expelled from Germany he settled in Paris in 1835…
Prosecuted by the police for his subversive activities, he was protected and
defended (as was the case with Joly) by Isaac Moise Crémieux, better known as
Adolphe Crémieux who was the founder of the Alliance Israelite Universelle.
Venedey, by the way, was also an intimate friend of Karl Marx. With Marx’s
assistance he organized in 1847 The Communist Workers League. In 1843 he
visited England and organized another secret society having as a purpose the
promotion of Jewish supremacists’ world domination. Thus it is definitely proved
that both books that served as a foundation for the Protocols, were written by Jews,
both of whom were friends of the founder of the Alliance Israelite Universelle,
Adolphe Crémieux. Crémieux is a key figure to look at because he had known
contacts with two most prominent Zionist Rabbis of the period: Rav Avraham
Yitzkhak Kook of the Ashkenazi Jews and Rav Ben Ish Hai of the Eastern
Sephardic community. Both Rabbis are known to have met Crémieux in
Constantinople on a number of occasions. There are documented statements from
both Kook and the Ben Ish Hai that mirror the Protocols! This is what I find most
fascinating.
Venedey’s book is available in some libraries — I have seen it — but there’s
no English translation, and it’s written in the old Gothic German script, which few
can read.
Under these circumstances it can not be doubted that both books from which
the Protocols allegedly were “plagiarized” are the product of Jewish thought.
Anyone who will study carefully these books should be very much surprised to
hear the Zionist Jews now whining about them being innocently persecuted and
forced to defend themselves against “Lies & Defamation.” And, as I just said, there
can be no talk about “forgery” whatsoever, as we have to do only with slightly
different versions of ideas coming from the same powerful political and
economical circle of influence.
One easily understands the “aims” of this “league” if he reads carefully, for
example, the letter written by the Jew Baruch Levy to Karl Marx (another Jew).
Here is what he writes:
8
“The Jewish people taken collectively will be its own Messiah. His reign
over the Universe will be obtained by the unification of the human races and
through the elimination of frontiers. A Universal Republic will come into
being in which the Sons of Israel will become the directing element. We
know how to dominate the Masses. The governments of all nations will
gradually fall, THROUGH VICTORY OF THE PROLETARIAT, INTO
THE HANDS OF JUDAH. All private property will become the possession
of the PRINCES OF ISRAEL — they will own the wealth of all lands. Thus
will be realized the promise of the TALMUD that when the time of the
Messiah comes the Jews will hold under their keys the property of all the
peoples of the world.”
The spiritual relation between this letter and the Protocols is exactly the
same as between an acorn and an oak.
HISTORICAL FACTS
Now, let’s also explore (at least a little bit) also unofficial (non-kosher)
version of history of the Protocols.
A Jewish Weekly Judische Pressezentrale, published in Zurich, Switzerland,
claimed in its issue of December 15, 1933, that the Protocols were fabricated by
the Russian secret police in 1905 shortly after the Japanese war. That Jewish
assertion is simply ridiculous. How is it possible that a document, which existed 20
years previously, in three languages, could be concocted in 1905 — a document
with which several persons were already familiar?
Those of you who read the Protocols know that they represent a strategical
plan, an assembly of documents, which were kept secret for at least some time. The
book, which attracted so much attention throughout the whole world was allegedly
compiled and edited by the KAHAL, the secret Jewish Government.
Myself, no, I don’t think it’s true, but many people say so. L. Fry, the author
of Waters Flowing Eastward, for example, says that the actual editorial work was
done by Asher Ginzberg, also known as Ahad Ha-Am. This very important Jewish
leader (also used to be known locally in Odessa as “King of the Jews”) was one of
the four Jews who forced Balfour to make known the declaration of November 2,
1917, through which the Zionists obtained a “National Home” in Palestine.
Herewith the Zionists achieved one of the aims contained in the Protocols.
Asher Ginzberg was born in the township of Skvira, in Ukraine, in 1856, the
son of a Jewish tax collector. He received an excellent Talmudic education. Early
in life he became prominent in Jewish literature for his articles, which he signed
Ahad Ha-Am. Ginzberg settled in Odessa, in 1886. In 1889 he organized a secret
society known as “B’nai Moshe” (Sons of Moses). The meetings of this secret
society were held in his house. It is through persons who lived in Odessa at that
9
time that information was obtained that a manuscript of the Protocols in the Jewish
language was circulated among the Jews. The Jew Bernstein, publisher of the Free
Press in Detroit, Michigan, admitted in the presence of William Cameron secretary
to Henry Ford, that HE HAD PERSONALLY READ THE PROTOCOLS IN THE
JEWISH LANGUAGE IN ODESSA.
Now let us follow up the destiny of the French translation. One copy of the
Protocols was allegedly kept in the Masonic Lodge of “Miz’raim.” One member of
this lodge, the Jew Joseph Schorst — alias Shapiro — became a traitor to his secret
organization and sold the document for 2,500 francs to Mademoiselle Justina
Glinka, daughter of a Russian general. This young woman who was employed by
the Russian foreign intelligence service, sent the French copy together with the
Russian translation to General Orgensky in St. Petersburg, with the request to pass
it on to her superior General Cherevin, who was the Minister of the Interior and
whose duty it was to take action accordingly. But Gen. Cherevin was deeply
entangled financially with rich and powerful Jews and did not dare to fulfill such a
dangerous mission. He pigeonholed the document in his archives, where it was
found after his death in 1896. (The Jew Schorst was obliged to flee for his life, but
was murdered in Egypt.) Meantime there appeared in Paris certain books on
Russian court life which displeased the Tsar, who ordered his secret police to
discover their authorship. This was falsely attributed, perhaps with malicious
intent, to Mademoiselle Glinka, and on her return to Russia she was banished to
her estate in district of Orel. There she met the Governor General of this district,
Alexis Sukhotin and handed him also a copy of the Protocols, pointing out that
Syapyagin (Russia’s Minister of the Interior) had been murdered for attempting to
check the Jewish revolutionary activities. Sukhotin showed the document to two
friends, Philip Stepanov and Sergius Nilus; the former had it printed and circulated
privately in 1897; the second, Professor Sergius A. Nilus, published it for the first
time in Tsarskoe-Tselo (Russia) in 1905, in a book entitled The Great Within the
Small. Then, about the same time, a friend of Nilus, G. Butmi, also brought it out
and a copy was deposited in the British Museum on August 10, 1906 (So it’s
almost exactly 100 years ago).
This information is mostly drawn from L. Fry’s work Waters Flowing
Eastward. It is corroborated by a statement made by Philip Stepanov,
Chamberlain, Privy Councillor and former Procurator of the Holy Synod at
Moscow; it is witnessed by Prince Dimitri Galitzin. In this evidential document,
delivered on April 17th 1927, Stepanov states he received the M. S. of the
Protocols in 1895 from Major Sukhotin. He had them printed privately and gave a
copy to A. T. Kelepotovsky, chief of Grand Duke Sergius’ household. After
reading them, the Grand Duke sighed and murmured; “TOO LATE!” He was
assassinated shortly afterward.
10
Now, it has been often asserted that the Protocols, which reads like a
strategic plan for the conquest of the world and domination by Israel were first
read at the First Zionist Congress in 1897 at Basle, Switzerland. The Jews, of
course, always deny it most vigorously and use as an argument the fact that the
official record of the Congress makes no mention of it. That sort of argument has
no value at all, when one takes into consideration that the furious differences
between Asher Ginzberg and Theodor Herzl were also not mentioned in the record.
The officially published record is incomplete and does not possess any convincing
power in that respect. The secret-record of the Zionist Congress in Basle was
secured by the Russian Government through the efforts of secret service agent
Ratchkovsky, who bought it from two Jews Evno Asev and Rabbi From. The latter
sought later security in a monastery in Yugoslavia, where he died in 1925. When
the secret record of the Basle Congress was examined by the Russian police it was
discovered to their great surprise that the acquired documents were almost identical
with the Protocols. Ratchkovsky also died suddenly under “mysterious
circumstances,” shortly after making an important report to the Chief of
Gendarmes, General Kourloff. Kourloff was convinced that Ratchkovsky was
murdered.
In January 1917, Nilus had prepared a second edition, revised and
documented, for publication. But before it could be put on the market, the
revolution of March 1917 had taken place, and Kerensky, who had succeeded to
power, ordered the whole edition of Nilus’s book to be destroyed. In 1924, Prof.
Nilus was arrested by the Cheka in Kiev, imprisoned, and tortured; he was told by
the Jewish judge that this treatment was meted out to him for “having done them
incalculable harm in publishing the Protocols”. Released for a few months, he was
again arrested, was subjected to inhuman tortures by the Cheka and died on
January 13, 1929.
That’s non-kosher history. And, I think it’s enough of history.
Now, let’s move from mystical and mythical “Elders of Zion” to reality.
When the Protocols first were published, in Russian, exactly 100 years ago, there
was an organization at that time in Russia, an organization of Russia’s patriots that
Zionist Jews feared and hated very much. For some reason that organization was
called the “black hundred” (chernaya sotnya) and you will find in all kosherized
history books today that the members of the “black hundred” were somehow
responsible for most of the pogroms. I’m not going to go deeper into historical
details, but what I want to do now, while I’ll be talking about the importance of the
Protocols, and quoting various people who said various things about the Protocols,
I will show also a presentation of the real black hundred. It’ll serve as a
background (with minimal commentary) to what I’m talking. Only names and
faces (and proof of some deeds)… One person for each year that passed since the
11
Protocols were published for the first time in Russia. We have to name the names
and show the faces… These are not some mysterious “Elders of Zion,” not some
underground conspirators, but real movers and shakers of history. Each one of
them, in some way (not necessarily only negative), was or is responsible for
fulfilling prophecies of the Protocols.
The Protocols gained widespread (and worldwide) recognition upon their
translation into English, in 1920. Much to the chagrin of world Jewry, who
immediately began the propaganda bandwagon rolling… “Probably so much
money and energy were never before in history expended on the effort to suppress
a single document,” said Douglas Reed. The period of 1920s “marks the end of the
time when the Jewish question could be impartially openly discussed in public.”
(Reed, The Controversy of Zion)
As I said, the often cited “fact” that the Protocols are a “proven fraud,” is
easily dismissed, as it is actually entirely untrue and based upon a very specific
court case. Numerous unsuccessful attempts had been made by world Jewry to
have the Protocols denounced as a forgery. But it was not until 1933 that any legal
action was taken in this respect. On 26th June, 1933, the Federation of Jewish
Communities of Switzerland and the Berne Jewish Community brought an action
against five members of the Swiss National Front, seeking a judgment that the
Protocols were a forgery and a prohibition of their publication. The procedure of
the Court was astounding, the provisions of the Swiss Civil Code being
deliberately set aside. Sixteen witnesses called by the plaintiffs were heard, but
only one of the forty witnesses called by the defendants was allowed a hearing.
The judge allowed the plaintiffs to appoint two private stenographers to keep the
register of proceedings during the hearing of their witnesses, instead of entrusting
the task to a Court official. In view of these and similar irregularities, it was not
surprising that, after the case had lasted just on two years, the Court pronounced
the Protocols to be a forgery and demoralizing literature. The decision was given
on 14th May, 1935, but it was announced in the Jewish Press before it was
delivered by the Court. On 1st November, 1937, the Swiss Court of Criminal
Appeal quashed this judgment in its entirety. Jewish propagandists, however, still
declare that the Protocols have been “proved” to be a forgery.
The fact remains, that the Protocols are not a proven forgery. The theory that
they are a forgery has not been proven, contrary to the Jews’ hysterical claims.
The Jews pretend that the Protocols were concocted by two members of the
secret police of Russia. Suppose, but the whole prophetical program has since
turned into reality!!! How was it possible for two Russian police officials to alter
completely the face of the whole world, to overthrow thrones and to destroy
empires? How did they succeed in accumulating all the gold of the world in their
hands, to ruin entire nations and to muzzle the press???
12
Today, yes, many people do think The Protocols of the Elders of Zion is anti
Semitic “hate literature” and a fraud. But Nobel Prize winning novelist Alexander
Solzhenitsyn wrote that the book exhibits “the mind of genius.” Pretty good for a
hoax, would you say?
The difficulty of the Protocols is in an uncanny dissonance between its
uncouth language and deep social and religious thought. It is a rude parody-like
rendering of a satanic, subtle and well-thought out plan, wrote Solzhenitsyn [Evrei
v SSSR i v buduschei Rossii, 2001 (in Russian)] in his (written in 1966 and
published in 2001) analysis of the Protocols:
“The Protocols show a blueprint of a social system. Its design is well above
abilities of an ordinary mind, including that of its publisher. It is a dynamic
process of two stages, of destabilization, increasing freedom and liberalism,
which is terminated in social cataclysm, and on the second stage, new
hierarchical restructuring of society takes place. It is more complicated than
a nuclear bomb. It could be a stolen and distorted plan designed by a mind of
genius. Its putrid style of an anti-Semitic grubby brochure [intentionally]
obscures the great strength of thought and insight.”
Solzhenitsyn is aware of faults of the Protocols:
“Its style is that of a filthy leaflet, the powerful line of thought is broken and
fragmented, mixed up with ill-smelling incantations and psychological
blunders. The system described is not necessarily connected with the Jews; it
could be purely Masonic or whatever; while its strongly anti-Semitic current
is not an organic part of the design”.
Solzhenitsyn makes a textual experiment, removes words “Jews,” “Goyim”
and “conspiracy” and finds many disturbing ideas. He concludes: “The text
demonstrates impressive foresight on the two systems of society, the Western and
the Soviet one. While a strong thinker could possibly predict the development of
the West in 1901, how could he grasp the Soviet future?”
Solzhenitsyn braved the Soviet regime, dared to write and publish the
mammoth Archipelago Gulag, an indictment of the Soviet repression, but even he
stalled and did not publish his research of the Protocols. He asked it to be
published after his death only, and it was printed against his will in a very small
number of copies in 2001.
The Protocols identify the moving force of the New World Order with a
powerful group of extremely chauvinist, manipulative and domination-obsessed
Jewish supremacist leaders. The leaders, according to the Protocols, despise
13
ordinary community members; they utilize and support anti-Semitism as the means
to keep their “lesser brethren”, innocent ordinary folk of Jewish origin, in thrall to
their rule. The leaders are described as pathological goy haters, bent on destroying
culture and traditions of other nations while preserving their own. Their goal is to
create world government and rule the homogenized and globalized world.
Their aims and intentions are stated in extremely contrarian and obnoxious
way. Solzhenitsyn concluded that no sane person would deliver his favourite ideas
in such self-demeaning and self-defeating way. “We extract gold from their blood
and tears”, “our power is based on workers’ hunger”, “revolutionaries are our
human tools”, “brutish minds of Goyim” are, in his opinion, words ascribed to the
Jews by their enemies. A Jew would rather put such ideas in an oblique way, he
felt.
Well, it is not a water-tight argument. Some people speak in oblique way,
others prefer a direct one. David Ben Gurion, the first Prime-Minister of the Jewish
state, for example, coined an equally arrogant maxim: “Who cares what Goyim
say? What matters is what the Jews do!” This sentence is an almost direct quote
from the Protocols.
The Protocols ascribe to the Elders a saying, “Each Jewish victim is worth
in the sight of God a thousand goyim”… This line, a pinnacle of arrogance, is not a
vain invention of an anti-Semite. Two ministers of Sharon’s government, Uri
Landau and Ivet Lieberman demanded to kill one thousand Palestinian goyim for
each Jewish victim. A Jewish extremist at a rally for the Jewish Temple Mount
(Nov. 18, 2002) called each Jew to kill one thousand Palestinian goyim.
Apparently, some ideas of the Protocols are not foreign to some Jews.
The late Israeli scholar Israel Shahak and an American Jewish writer Norton
Mezvinsky present in their book, Jewish Fundamentalism in Israel, a plethora of
sayings by Jewish Rabbis that wouldn’t be out of place in the Protocols. “The
difference between a Jewish soul and souls of non-Jews is greater and deeper than
the difference between a human soul and the souls of cattle” (p. ix). Shahak and
Mezvinsky proved the rage of the Jewish chauvinists does not differentiate
between Palestinians, Arabs and Goyim in general. In other words, whatever
happened to Palestinians could happen to any Gentile community standing on the
way of the Jews.
And though they claim that the Protocols are forgeries (the definition of
forgery is an unauthorized copy of the original!), and have spent a fortune to
suppress and discredit them, even making it illegal to possess them in some
countries, they have never attempted to address or answer the real question that the
existence of such a document raises: Have they fulfilled the Protocols while
claiming they did not write them? Yes.
Then, what is the difference whether they wrote them or not?
14
Numerous scholars have noted the correspondence between the prophecies
of the Protocols and their fulfillment. We can see the Protocols being carried out
word-by-word in the world-power the Jews at the top have achieved. These Jews at
the top, the ones who are conspirators against all of mankind today and always
have gained power and maintain it through world domination and control of all
means of communication (the media.) What these Jewish power brokers have
attained today is too glaring to be set aside or deemed as merely coincidental.
Indeed, if the Protocols would have no relation to reality, they probably
wouldn’t be as popular as they are.
Have you ever noticed that Protocol deniers never attack the tenets that are
actually being laid out in the Protocols? Only their existence?!?
As already stated, their authenticity cannot be proven either. It would be best
to stay clear of theories and simply look at events. Events are plain enough and
speak loudly enough.
One may shrug off the Protocols as “forgeries” (of what?), but one cannot
deny that their prophecies are being fulfilled…
If the Protocols are fraudulent, I would like to hear them explained. They
aren’t like, say, the writings of Nostradamus, which are so vague and convoluted
that they can be interpreted to mean anything. The Protocols, whatever they are,
ARE happening. That is impossible to deny.
We talk about it because there is nothing written today which more clearly explains
current events.
One who has digested the Protocols cannot look out into the world without
seeing the fulfillment of that much maligned document. Having read the Protocols
many, many times, I still can’t give a truly plausible opinion as to whether they’re
genuine or fraudulently authored. But I can honestly say that whoever the authors
may have been, they were prophetically accurate. For spurious shots in the air to
hit a target so many times on centre seems little short of miraculous.
Therefore, my point of view is, yes, that the question of who wrote it is not
all that important. What is important is that it is clearly seen as having transpired.
A person would have to be well-nigh brain-dead not to realize the awesome
success of some brilliantly organized purpose in bringing all men to the state they
are in today. The document itself is amazing in its theoretical design. If it were
simply created for show, it was created by genius since in it there is seen clear
understanding of how human beings are manipulated.
On February 17, 1921, very influential at that time American newspaper,
The New York World, published an interview with Henry Ford, in the course of
which he was asked: “Is your belief that the Jews are endeavoring to control the
world based in any degree on the so-called Protocols… said to have been
formulated by the Elders of Zion? You know, of course, that these have been
15
denounced as forgeries or inventions. Do you believe they are genuine?” Ford
replied: “The only statement I care to make about the Protocols is that they fit in
with what is going on. They are sixteen years old and have fitted the world
situation up to this time. They fit it now.” Indeed they do!
So even if you don’t believe in the authenticity of this remarkable document,
one thing you can’t deny is their fulfillment. You can toss the Protocols out the
window if you want, but you can’t deny the fact that everything they plotted,
planned and predicted has either already happened, or is happening now. The ideas
of power development depicted in it move on our contemporary stage, play the
parts foretold and produce the events foreseen. This is the greatest proof of their
authenticity: That they are now fulfilled.
Not only does this document illuminate the reason for the massive success of
international Zionism, but it also provides profound insight into every single
political situation of the last century and sheds great light on much of what has
transpired for the past 100 years on the world stage. Stunningly, virtually
everything planned for and predicted in the Protocols has provably come to pass.
This document is as pertinent today as it was when it first came to light in 1905.
The Protocols at their penning and discovery looks, yes, kind of fishy to me,
but since the Jews seem to be following them (intentionally or not), it makes the
Protocols legitimate by default.
Hitler, for example, said it very well that if the Protocols weren’t written by
Jews they were written by someone who knew Jewish thinking… Here is a
quotation from Mein Kampf (Vol. I, Chapter XI):
“… To what extent the whole existence of this people is based on a
continuous lie is shown incomparably by the Protocols of the Wise Men of
Zion, so infinitely hated by the Jews. They are based on a forgery, the
Frankfurter Zeitung moans and screams once every week: the best proof that
they are authentic. What many Jews may do unconsciously is here
consciously exposed. And that is what matters. It is completely indifferent
from what Jewish brain these disclosures originate; the important thing is
that with positively terrifying certainty they reveal the nature and activity of
the Jewish people and expose their inner contexts as well as their ultimate
final aims. The best criticism applied to them, however, is reality. Anyone
who examines the historical development of the last hundred years from the
standpoint of this book will at once understand the screaming of the Jewish
press.” [Adolf Hitler, Mein Kampf, Translated by Ralph Mannheim (Boston:
Houghton Mifflin Company, 1943), pp. 307-308.]
16
Now, if Adolf Hitler sounds too extreme for you, here I have various
quotations from writings of great variety of people (Jews and Gentiles):
“The ‘controversy’ about who wrote the Protocols continues. However, the
obvious, practical conclusion is that it doesn’t make any difference WHO
wrote them. The argument about authorship and hoax theories are utterly
MOOT. This ‘controversy’ is usually seated among people who have NOT
read them. Anyone I know who has actually read them has no doubt about
them and what they represent. The Protocols, no matter who penned them,
are the key to understanding the current collapse of our civilization. … I have
just reread the Protocols once again (maybe for the tenth time). And, as
always, I remain amazed…absolutely AMAZED. Each time I reread it, I am
discovering new implementations of the Protocols, and how the protocols
are slowly confiscating our properties, eroding our economies and the civil
rights of the populations in western countries, and the stupid Goyim STILL
do not realise it. … NO ONE can claim to be informed about the current state
of the world WITHOUT having read the Protocols. “Protocols of Zion — A
Non-Zionist Jewish Perspective”, Letter to the Editor, By Joseph Weinstein,
6-26-2005, <http://www.rense.com/general66/proto.htm>%5D
“So why does it still work? If you are living in the occupied territories and
Israeli tanks and bull dozers destroy your home and Israeli bullets kill your
children on the streets during the intifada, I can see why this text and its
message appeals. How can you explain the way in which Israel can continue
to get away with what it does? It can also serve to motivate you to join the
struggle.” [“The enduring attraction of the Protocols of Zion” by Brian
Brivati, Guardian (London), Apr 24, 2006]
In 1986 Yajima Kinji, professor of political science at the Aoyama Gakuin
University, published a book about how to read the “hidden meaning of the Jewish
protocols.” He called the Protocols the most mysterious document of the twentieth
century, because all its prophecies had been fulfilled, in spite of its being regarded
as a forgery. Yajima advised the Japanese to take the Protocols seriously in order
to be prepared for the future. His book was a great success with fifty-five printings.
Simon Jones, who is a Canadian journalist living writing for Peace
Magazine (Toronto) and who has many published articles in Counterpunch and
YellowTimes.org:
17
“What immediately struck me was that with a little dusting off, abridging
and updating, it could easily be the handbook of the neocons. With the
wonders of modern computers, you can download a free copy from the
Internet, cleanse it of anti-Semitism by replacing “fellow Jews” with
“neocons” and make sense of what’s happening in the world today.” [Simon
Jones, “The Protocols – a Neocon Manifesto,” Dissident Voice website,
August 21, 2003,
<http://www.dissidentvoice.org/Articles7/Jones_Protocols-Neocons.htm>%5D
Following is from a text of a radio broadcast from Italy of April 20, 1943 by one of
the greatest American poets, Ezra Pound, discussing the Protocols:
“If or when one mentions the Protocols alleged to be of the Elders of Zion,
one is frequently met with the reply: Oh, but they are a forgery. Certainly
they are a forgery, and that is the one proof we have of their authenticity.
The Jews have worked with forged documents for the past 24 hundred years,
namely ever since they have had any documents whatsoever. And no one
can qualify as a historian of this half century without having examined the
Protocols.”
Great Italian philosopher Julius Evola wrote an introduction to an Italian
edition of the Protocols” and gave a summary in “Inquadramento del problema
ebraico”, an article published in the Italian paper “Bibliografia fascista”, which can
be found, with most of the articles he wrote for it from 1934 to 1939, in book
Esplorazioni e disanime:
“It is naive, in an absolute sense, to put the question of the authenticity of a
document such as “The Protocols”, for the simple reason that it is naive to
think that, if it exists, an organization such as “The Wise of Sion” would let
behind itself writings that could be authentified. The question of the
authenticity must thus be substituted for the question of the veracity, and,
then, it is not important anymore to know whether the document is a literary
piracy. When it comes to the question of the reality of a plot, does it matter
whether the plotters took their inspiration from this or that preexisting
document, re-writing it in their own way and committing thus a literary
piracy? From this, one can have an idea of the frivolous level on which the
problem is put most of the times.”
I submit to you that who wrote the Protocols is not the issue. The real issue,
the one that never gets talked about, is fact that they are coming to pass!
18
It is one of the most important documents ever to come to light in the world.
The Protocols is a historical document without which the history of the 20th
century cannot be understood: it is relevant to World War I, the Bolshevik
Revolution and Terror, Nazism, World War II, and the Middle East crisis.
The Protocols can be re-examined in that light, and compared against the
historical record. That is the only way to evaluate it.
REMEMBER: The Protocols must be STUDIED, not merely read. STUDY
them carefully in the light of the recent historical and political events … then draw
your own conclusion to its TRUTH or FORGERY
CONCLUSION
In the interests of keeping this lecture brief, I have provided highlights only.
For a more detailed discussion, please refer to the books and Internet sites on that
list. I have provided here some tiny amount of the vast amount of circumstantial
evidence which indicates that the Protocols are simply one of many documents to
betray an agenda of world domination which remains unchanged, stretching back
through time to its first incarnation as the Book of Deuteronomy — the Second
Law as given to Moses by Yahweh. The fact that the Protocols are demonstrably
the agenda to which the world’s politicians have orchestrated public and secretive
maneuvers to bring the world to the brink of a New World Order under a One
World Government, is almost impossible to refute.
Well, it would seem that quite a varied assortment of people has a vested
interest in keeping us from looking at the Protocols, and presumably after reading
at least some excerpts from them, you can see why. The variegated voices of the
cryptocracy would like you to believe that the Protocols are nothing but an Anti-
Semitic forgery, and anyone who reads or even speaks of them has a dangerously
delusional world view, and is likely to go off at any moment into a xenophobic
killing frenzy. What better way to keep people from examining them or even
whispering of them? How necessary to keep the populace in abysmal ignorance
accompanied by fatuous denial of it. The best way to keep people from the truth is
to let them believe they have it (or all they need of it, or that “their truth” is
equivalent to “the truth”, or that there isn’t any such thing anyway), and to teach
them to thoroughly despise anyone who dares to suggest that Truth exists, and that
it matters. The Protocols have proven themselves to be true for two centuries and
are nearing completion, so a mass indoctrination against any who would expose
them has to be clamped firmly in place.
The solution is for every man to simply open his eyes to the truth. In regards
to the Protocols one need simply look out into the world and see that in every
detail this paper is being revealed. The “secret plans” are unfolding for all to see. If
a man believes that the Protocols is a hoax, all he needs do is refrain from reading
it. If one believes it is authentic, it may give one the answers to the questions that
19
arise in our society. It may take the mystery out of what is happening to our world.
In any case, how would one know whether or not it is authentic unless one first
comes to understand what it says?
Time and time again, throughout history, Khazarian Zionists have repeated
these same anti-Gentile views, all of which resonate in perfect sympathy with this
document, the Protocols of the Learned Elders of Zion, so often condemned as a
fraud and anti-Semitic. Even if the Protocols had never existed, there would be
ample proof of the very conspiracy which they document so graphically. How
nonsensical are the cries of “anti-Semitic!” and “fraud!” in relation to the
Protocols. The Jews ALWAYS deny anything that makes them look bad. They are
currently claiming that the AIPAC spy scandal is the invention of anti-Semites.
The purpose of this lecture was not to analyse a literary hypothesis but to
emphasize the fact that since publication of the Protocols, world events have
unfolded exactly according to their description — surely this should be proof
enough that a plan such as the Protocols exists?
Everybody should, from cover to cover, read the Protocols of the Learned
Elders of Zion, just to understand why Jews so vehemently protest its authenticity.
It is not important whether these documents are real or fake but that what is within
their pages is openly happening in our world today…
Our entire civilization is in danger of going down in smoke and chaos. How
can we check that cancer that devours slowly all that is beautiful and noble in
every nation? How can we save our spiritual inheritance, which is many times
more valuable than all material wealth?
No cure is possible as long as we do not understand the cause of our ailment;
a correct diagnosis must precede the application of the medicine in order to relieve
the sickness which we all observe around us, but do not comprehend.
First of all, it should be clearly realized that the crisis in whose deadly grip
we are now overtaken, is not incidental but was carefully prepared by a gang of
powerful criminals. No recovery is possible until the tools of destruction are taken
away from these nefarious poison mixers of the universe.
The Zionist onslaught seems almost impossible to oppose, when all
courageous efforts by men of integrity to inform the world of the Zionist
conspiracy fall largely on deaf, and even offended, ears. One can only imagine
what kind of a better world we would have today, had the masses rallied in support
of those opposing the Zionist conspiracy, rather than condemning them, or
opposing them.
The Zionist leader, Chaim Weismann stated back in 1920:
“We told the authorities in London; we shall be in Palestine whether you
want us there or not. You may speed up or slow down our coming, but it
20
would be better for you to help us, otherwise our constructive force will turn
into a destructive one that will bring about ferment in the entire world.”
[Judishe Rundschau, No. 4, 1920, Germany]
…so stated the Jewish banker, Paul Warburg:
“We will have a world government whether you like it or not. The only
question is whether that government will be achieved by conquest or
consent.” [February 17, 1950, as he testified before the U.S. Senate]
They are persistent, and they are tireless. If we are going to keep on doing
this, we can no longer stand by and watch this go on. Speak out! Stand up and be
counted! Or lay down and die.
The controlled media treat the American people like mushrooms: Keep ’em
in the dark and feed ’em manure! But again, more and more of us “mushroom
people” are waking up to the Truth…
And, the Jews themselves… well, they should also awake… because the Jews
will never understand anti-Semitism until they realize that it is not always based
just on irrational prejudice.

Zionism and Russia – Lecture 5

August 4, 2006
1
I know that some of you say that it would be better rather to focus more on
current events and I do actually agree that it is indeed very important to know what
is going on today, in the Middle East or here in America, and share our feelings
about it. To be well informed about AIPAC and other such things is important but
myself I always emphasize that it is even more important to know and understand
why things today are the way they are. All of today’s horrible events in Palestine,
Iraq, Lebanon (or, for that matter, in Washington, D.C.) are just like branches and
leaves of the same tree and that tree has its deep roots. Those roots are most
important! If there were no roots, then there wouldn’t be any tree.
A solid understanding of history has long been the best guide to
comprehending the present and anticipating the future. For example, many people
ask: How did the Bolsheviks, a small movement guided by the teachings of
German-Jewish social philosopher Karl Marx, succeed in taking control of Russia
and imposing a cruel and despotic regime on its people? Well, very few people are
aware of the extent to which Jewish Zionists were responsible for the Bolshevik
revolution in Russia. That’s history.
In recent years, Jews around the world have been voicing anxious concern
over the specter of anti-Semitism in the lands of the former Soviet Union. In this
new and uncertain era, we are told, suppressed feelings of hatred and rage against
Jews are once again being expressed in Russia. According to one public opinion
survey conducted in 1991, for example, most Russians wanted all Jews to leave the
country. But precisely why is anti-Jewish sentiment so widespread among the
peoples of the former Soviet Union? Why do so many Russians, Ukrainians,
Lithuanians and others blame the Jews for so much misfortune?
Now I will try to continue explaining to you this Taboo Subject as best
as I can.
The father of communism, Karl Marx, who was a Jew himself (according to
Universal Jewish Encyclopedia, Vol. VII, p. 289, “on both paternal and maternal
sides Karl Marx was descended from rabbinical families”), issued his Communist
Manifesto as far back as the middle of the 19th century, but it was another 50 years
before mostly Jewish Communists were able to have much of an impact on the
Gentile world. Whether Marx was a “religious” Jew is of no significant importance
in this discussion, since Jewishness, as we know, is not defined exclusively by
adherence to Judaism. The Jews themselves argue almost constantly over what
makes one a Jew. Nonetheless, a great bulk of Jews today would probably identify
themselves as atheists or agnostics, but also nonetheless consider themselves Jews.
But first let’s talk about the political Zionists, not Communists. Because of
what’s happening right now in Lebanon, I feel as my duty to touch upon how this
project of Zionists came into existence. The Zionists, just like their Communist
brethren, also began propagandizing and organizing (mainly also in Russia and
2
Poland) about the middle of the 19th century and only became really noticeable at
the beginning of the 20th century, when they began having international Zionist
congresses and more or less openly laying their plans to foment wars and
revolutions, of which they could take advantage to promote Jewish interests.
Now, the Zionists of the late 1800s faced one major problem with their bold
takeover scheme of Arab Palestine. Palestine was under the sovereignty of the
Ottoman Turkish Empire and the Arabs certainly weren’t about to just give away
prime real estate in Palestine to the Zionists of Europe. There were very few Jews
even living in Palestine and the Jews had not controlled Palestine since the days of
the Roman Empire. This destroys, by the way, the commonly believed myth that
the Arabs and the Jews “have been fighting over that land for centuries.” The
handful of Jews who lived in Palestine at the twilight of 20th century got along well
with their Muslim hosts and never expressed any desire whatsoever to overthrow
the Ottoman rulers and set up a nation called Eretz Israel. The movement to strip
Palestine away from the Ottoman Empire came strictly from Khazarian Zionists
who had become very influential within several European nations and,
increasingly, in America. For example, at the Zionist Congress in 1897, in Basel,
Switzerland, the Zionist leader Theodor Herzl told his fellow Jews that they (the
political Zionists) were having trouble persuading the Turks, who at that time
controlled Palestine, to turn the country over to them, but that the Jewish leaders
had plans for getting around the Turks. And I should mention that Herzl’s address
to the 1897 Zionist Congress has been published in a number of places, and any
diligent researcher can dig up a copy. Herzl said:
“It may be that Turkey will refuse us or will be unable to understand us. This
will not discourage us. We will seek other means to accomplish our end. The
Orient question is now a question of the day. Sooner or later it will bring
about a conflict among the nations. . . . The great European war must come.
With my watch in hand do I await this terrible moment. After the great
European war is ended the peace conference will assemble. We must be
ready for that time.”
Remember, Herzl was talking about the Jewry’s plans 17 years before the
outbreak of the First World War. But the Jews were ready when the time came. As
fate (or perhaps design) would have it, a great opportunity would soon present
itself to the Zionist Mafia. There came, in 1914, “The Great War” pitting the three
powers of Germany, Austria-Hungary, and the Ottoman Turkish Empire against
the three powers of England, France, and Russia. The assassination of Crown
Prince Franz Ferdinand, heir to the Austrian throne, was carried out by the assassin
3
Gavrilo Princip, on June 28, 1914. The event, known as the assassination in
Sarajevo, prompted the Austrian action against Serbia that led to World War I.
Then, in 1916, with the war more or less stalemated, the British were facing
defeat and desperately needed American help. Zionists approached Britain’s
political leaders and made a deal to bring the United States into the war on the side
of Britain in return for a British promise to take Palestine away from Turkey and
turn it over to the Jews after the war. The Zionists promised to deliver American
muscle in exchange for the promise of a Zionist state in Palestine. The British
government and the Zionist leaders struck a dirty deal. The Zionists were led by
Chaim Weizmann, the man who later became the first President of the State of
Israel. The idea was for the Zionists to use their influence to drag the mighty USA
into the war on Britain’s side, so that Germany and its Ottoman allies could be
crushed. In exchange for helping to bring the United States into the war, the British
would reward the Zionists by giving over to them Palestine taken from the
conquered Ottomans after the war was over. The British had originally wanted to
give the Zionists a Jewish homeland in some African territory. But the Zionists
were fixated on claiming Palestine and only Palestine as their land.
The British side of the deal was made public in the so-called Balfour
Declaration. The Balfour Declaration took the form of a letter from British Foreign
Secretary Arthur James Balfour addressed to Lord Rothschild. The Balfour
Declaration, in the words of British historian Prof. Harold Temperley, was a
“definite contract between the British Government and Jewry.” [History of the
Peace Conference in Paris, vol. 6, p. 173.] A month after the date of the Balfour
Declaration in December of 1917, the British army entered Jerusalem.
And the Zionists kept their end of the bargain by working through Jews
close to the President of the United States, Woodrow Wilson.
Samuel Landman, who was Secretary of the World Zionist organization
from 1917-1922 wrote the following in a paper entitled “Great Britain, the Jews,
and Palestine” in 1936 (published under the auspices of the Zionist Association,
was intended to remind Britain of her obligations):
“. . . the only way . . . to induce the American President to come into the
War was to secure the co-operation of Zionist Jews by promising them
Palestine, and thus enlist and mobilize the powerful forces of Zionist Jews in
America and elsewhere in favor of the Allies on a quid pro quo contract
basis . . .”
The foregoing commentary by Mr. Landman implies that Zionists had the
ear of President Wilson and therefore extraordinary control over U.S. foreign
policy. (That was almost 100 years ago!) Since this “little detail” was left out of
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your high school history books, a little exploration is in order. How would Zionists
have such influence? Through whom?
The American-Israeli Cooperative Enterprise assists, here, by recommending
Peter Grose’s excellent book Israel in the Mind of America. On page 64, the author
(who is director of Middle Eastern studies at the Council on Foreign Relations!)
states, quite plainly, that President Wilson’s top advisors at the time were Bernard
Baruch, Rabbi Stephen Wise, and Justice Brandeis. He goes on to point out that,
when Lord Balfour came to America to drum up support for the Balfour
Declaration, instead of going to President Wilson — he headed straight for Justice
Brandeis, because of the influence that Justice Brandeis wielded with the President.
But what of Justice Brandeis? It would be reasonable to expect that a U.S.
Supreme Court justice would be an American first and foremost — and his Jewish
identity would be a far-distant secondary consideration. Yes — it would be a
reasonable expectation — but also very wrong in this peculiar case. Even very
small amount of research unearths immediately the fact that Justice Louis Dembitz
Brandeis was a serious Zionist partisan who was actually like a leader of the world
Zionist movement. His own copious writings on the topic show Zionism to be
central in his life. His own words confirm this. Writing in his famous book,
Zionism and Patriotism, on page 113, his loyalties are unmistakable: “Let us
recognize that we Jews are a DISTINCT NATIONALITY of which EVERY JEW,
whatever his country, his station, or shade of belief, is necessarily a member”. . .
Zionists powerbrokers immediately went to work to put the screws to
President Wilson. During 1915 and 1916, President Wilson kept faith with the
bankers who had purchased the White House for him. President Woodrow Wilson
was basically the puppet of Rothschild agent Edward Mendel House. And, as I
said, the Balfour Declaration took the form of a letter addressed to none other than
Lord Lionel Rothschild.
Wilson had won the election to his second term in the White House in 1916
by promising America’s voters that he would keep the United States out of the
European war but as soon as he took office in 1917 he began scheming to get the
country into the war on the side of Britain. Overnight the Zionist influenced press
transformed the German Kaiser and his people into bloodthirsty “Huns,”
determined to destroy civilization. Then, the United States entered the war on
Britain’s side under the ridiculous pretext of “making the world safe for
democracy.” That cost a couple of million additional Gentile lives, but it got
Palestine for the Jews — and it also prolonged the war enough for the Jews in
Russia to topple the Tsar and get their communist revolution off the ground.
After America’s entry into World War I, President Woodrow Wilson
immediately turned the government of the United States over to his Zionist
backers, Paul Warburg, Bernard Baruch and Eugene Meyer. Baruch was appointed
5
head of the War Industries Board, with life and death powers over every factory in
the United States. Eugene Meyer was appointed head of the War Finance
Corporation, in charge of the loan program which financed the war. Paul Warburg
was in control of the nation’s banking system.
58,480 dead! 189,955 wounded! 14,290 missing! A total of 262,725
American military personnel were casualties in the Great War, now known as
World War One.
But, anyways, we are supposed to talk here not about Palestine, but about
Russia and not about creating of Israel, but about Bolshevik Revolution and so it
would be better to stick closer to our main topic.
When I say that in Russia some Jews took the Zionist route and some the
Marxist route, I don’t mean that all Jews (all 100% of them) became active
participants in one or the other of those movements. Most Jews remained full-time
money-grubbers and provided propaganda and financial support for their
conspiratorial brethren, continuing to buy up mass media and to dispense capital to
the Zionists or the communists as needed. Eventually every Russian Jew came to
identify himself with either one or the other of these movements.
Very few people are aware today of the extent to which Jews were
responsible for the revolution in Russia. First they organized unsuccessful
revolution of 1905, and then the later and successful Bolshevik Revolution of
1917. Both were heavily financed by outside Jewish banking houses, and
ultimately resulted in Jews assuming control of what had become the Soviet
Russia. Concurrently, Jewish Zionist machinations in the United States, Germany,
Britain, and elsewhere helped set the stage for the take-over of Russia.
Long prior to the Revolution in Russia, international Jewry had conceived a
hatred of Christian and Tsarist Russia, because of opposition of the Russian people
and Government to Jewish Talmudism. In his introduction to the 1903 translation
of the Talmud, for example, Rabbi Michael L. Rodkinson details the repeated
denunciations of the Talmud over many centuries by nearly every country, the
Popes, and others, and also states: “Still what has been the result? The Talmud
exists today, and not one letter in it is missing. It is true, the persecutions against it
are not yet at an end; accusations and calumnies by its enemies, under the new
name of anti-Semites, are still directed against it, while the government of Russia
legislates against and restricts the rights of the nation which adheres to the
Talmud.”
And, at the turn of the twentieth century, there were already forces, led by
Jacob Hirsch Schiff, a senior partner in the enormously powerful American Jewish
banking house of Kuhn, Loeb, and Company, which were determined to humiliate
Russia in one way or another. He was one of the prime Jewish conspirators plotting
to take over Russia. The documentation of Kuhn, Loeb Company’s involvement in
6
the establishment of Communism in Russia is much too extensive to be quoted
here, but I will mention at least some facts.
Schiff waged a private war against Russia from the 1890s until 1917. His
war developed over time in an all-consuming passion and took on the overtones of
a personal crusade. The banker “repeatedly drew analogies between Russia and the
biblical story of the Jews in Egypt; subconsciously, he doubtless saw himself as
another Moses.” [Naomi W. Cohen, Jacob H. Schiff: A Study in American Jewish
Leadership (Hanover, NH: Brandeis University Press, University Press of New
England, 1999), p. 124] At one point, Schiff even lobbied then President Teddy
Roosevelt to conduct a Rough Rider assault, patterned after the 1898 American
invasion of Cuba, against Russia. [Ron Chernow, The Warburgs: The Twentieth
Century Odyssey of a Remarkable Jewish Family (New York: Random House,
1993), p. 100] Terming Schiff’s request “hysterical,” Roosevelt dismissed it out of
hand. [Cohen, Jacob H. Schiff, p. 142]
Now, it’s very important to know that all the great Jewish banking
monopolies have been interwoven by marriage like a rug. Note three things about
the Rothschilds from the Jewish Encyclopedia of 1905: It says that of the 58
Rothschild marriages to that date, exactly half, or 29, had been to first cousins.
Also this encyclopedia says that the Rothschilds “were the first to make use of
journalistic methods to arouse the interest of the public in their loans. They have,
however, consistently kept the secret of their own operations!” A major reason
why Russia collapsed and went under the Red heel during World War I also
appears in Jewish Encyclopedia of 1905, namely, “Of recent years the Rothschilds
have consistently refused to have anything to do with loans to Russia owing to the
anti-Jewish legislation of that empire.” (This was written in 1905.)
Abraham Kuhn and Solomon Loeb were brothers in law, German Jewish
haberdashers who had made a fortune selling uniforms and blankets to the North
during the American Civil War and then moved to New York starting the Kuhn &
Loeb banking house in 1867. [Chernow, The Warburgs, p. 48.] Soon Kuhn & Loeb
was actually run by Jacob Schiff, a Frankfurt, Germany, native who had married
into the family, marrying Solomon Loeb’s daughter Theresa. Schiff’s ancestor’s
had been linked to the Rothschilds, [Chernow, The Warburgs, p. 46.] and Schiff
had previously worked at banking houses in Frankfurt, New York, and at the
Warburg bank in Hamburg before accepting an offer from Solomon Loeb to return
to the United States and become a partner at Kuhn & Loeb in New York. Schiff
concentrated on what was then the most lucrative part of Wall Street: railroad
financing.
Schiff’s daughter married Felix Warburg from the Hamburg, Germany,
banking family where Schiff had previously worked. Paul Warburg, one of Felix’s
older brothers, married Solomon Loeb’s youngest daughter from his second
7
marriage, twenty years after Loeb’s daughter from his first marriage had married
Schiff. Everything is, as I said, interwoven by marriage like a rug. Therefore Paul
Warburg, in addition to being Felix Warburg’s brother, became through the two
marriages his brother’s uncle. And Jacob Schiff was not only Felix Warburg’s
father-in-law, he was Paul Warburg’s brother-in-law because Paul’s wife was
Jacob Schiff’s half sister. [Chernow, The Warburgs, pp. 46 to 56.]
The history of the Warburg family is just as intriguing as the history of the
Rothschilds. The Warburg family originally came from Italy in 1559, and this
Jewish family, known in Italy as Del Branco, took the German name Warburg
from the city of Warburgum, where they first settled. In 1798 the bank
M.M.Warburg & Co. of Hamburg was founded. Simon Elias Warburg then went to
Sweden, where he founded the first Jewish community in that country, his
grandson Frederik Elias Warburg moved to England. Other Warburgs moved to
Copenhagen in Denmark, and took the original name Del Branco. Paul Warburg
came to the United States in 1902 and became a member of the biggest Jewish
bank in the United States, Kuhn, Loeb and Co. of New York. Felix Warburg also
moved to the United States and joined same bank as a partner. Max Warburg
stayed in Germany. Both Paul and Felix Warburg were at various times partners in
both the Kuhn & Loeb banking house in New York and in the M.M. Warburg
banking house of Hamburg, Germany, that was run by their older brother Max
Warburg. Paul Warburg worked actively at both banks, spending about six months
each year in Hamburg and the rest of the year in New York before settling down in
New York and finally becoming a U.S. citizen in 1911. At this time in history, the
Warburg bank was tied in with the Rothschild bank, and the reason for Paul
Warburg to move to New York, was to work for the establishment of an American
Central Bank. Working at Kuhn, Loeb and Co. Paul Warburg lectured and worked
on American politicians until the Federal Reserve act was passed on December 22,
1913 and, to the consternation of many, Paul Warburg, who had never voted in an
American presidential election, was appointed to the Federal Reserve Board by
President Woodrow Wilson in 1914.
Now, turn to the laudatory sketch of Jacob Schiff, in the Jewish Communal
(Kehillah) Register of New York City, 1917-18, of which Kehillah he was an
Executive Committee man. It is stated there how German-born Schiff came to
America and made connections with a banking house. “The firm of Kuhn-Loeb &
Co. floated the large Japanese war loans of 1904-5, thus making possible the
Japanese victory over Russia . . .” Then, the last paragraph boasts “Mr. Schiff has
always used his wealth and his influence in the best interests of his people. He
financed the enemies of autocratic Russia. . . . and used his financial influence to
keep Russia from the money market of the United States.” [This was written in
8
1918, after the Bolshevik revolution] It is stated that “all factions of Jewry” hailed
him for this.
Yes, this amazing story begins with the war between Russia and Japan in
1904.
As it turned out, Jewish international economic power toward expressly
Jewish political ends could even be asserted in Asia. With the outbreak of the
Russo-Japanese War, fresh currents were set in motion in the disturbed Asian
waters. The Russo-Japanese War of 1904-5 gave Schiff the opportunity to flex his
financial muscles in a grand manner, and as one American diplomat put it, he
“went out of his way to help Japan.” [Cohen, Jacob H. Schiff, p. 135]
First of all, Jacob Schiff worked to discourage loans to Russia by the
Rothschilds and other European Jewish bankers. Lord Rothschild assured Schiff in
1904 that his London bank had not handled a Russian loan since 1875 and that
Russia had no chance in England with either Jewish or, for that matter, non-Jewish
banks. [Cohen, Jacob H. Schiff, p. 135]
Once the Russo-Japanese War got underway, Schiff helped arrange the
extremely successful Japanese financing effort. He had raised the capital for large
war loans to Japan. Toward this end, Schiff helped Japan raise $180 million, nearly
one-fourth of the total Japanese expenditure in its war with Russia. Some of the
later loans from Schiff’s Kuhn & Loeb to Japan were in part subscribed through
the Warburg’s Hamburg bank. It was due to this funding that the Japanese were
able to launch a stunning attack against the Russians at Port Arthur and, the
following year, to virtually decimate the Russian fleet. As the war progressed,
Schiff saw Japanese gains redounding to the benefit of the Jews. “I believe the
Russian Government would now go very far to gain the good will of international
Jewry,” he said confidently. [Cohen, Jacob H. Schiff, p. 134]
As professor Albert Lindemann writes in his book Esau’s Tears, “Schiff, the
wealthy capitalist, even funded socialist indoctrination programs for Russian
prisoners of war by the Japanese, in the hope that this might aid in the Tsar’s
downfall.” [p. 170] During the two years of hostilities, thousands of Russian
soldiers and sailors were taken as prisoners by the Japanese. Schiff paid for the
printing of one-and-a-half tons of Marxist propaganda and had it delivered to the
prison camps. He also sent scores of Russian-speaking Jewish revolutionaries,
trained in New York, to distribute the pamphlets among the prisoners and to
indoctrinate them into rebellion against their own government. When the war was
ended, 50,000 officers and enlisted men returned home to become virtual seeds of
treason against Russia. They were to play a major role a few years later in creating
mutiny among the military during the Communist takeover of Russia.
As historian John Lewis Gaddis said, “Schiff’s motives were quite frankly
those of the Russian revolutionaries of 1905: to work for a Russian defeat at the
9
hands of Japan, in the belief that this would hasten the revolution which, as Schiff
thought, would give power to the Jews.” [John Lewis Gaddis, Russia, the Soviet
Union, and the United States: An Interpretative History (New York: John Wiley
and Sons, 1978), pp. 43-44]
By this time American Jews had already begun to claim a leading role in
international Jewish affairs. Schiff delighted in the way that he and other Jews had
been able to contribute to the humbling of the great Russian Empire. He boasted
that after its humiliation in the Russo-Japanese War, Russia had come to
understand that “international Jewry is a power after all.” [Gary Dean Best, To
Free a People: American Jewish Leaders and the Jewish Problem in Eastern
Europe, 1890-1914 (Westport, CT, 1982), p. 108.] When Russia’s Prime Minister
Count Witte arrived in the United States to negotiate the peace treaty with Japan,
he was contacted by Simon Wolf, another American Jewish leader and long-time
confidant of presidents, who told him that Russia needed two things, money and
friends. He added:
The Jews of the world, as citizens of their respective countries, control much
of the first … There is no use in disguising the fact that in the United States
the Jews form an important factor in the formation of public opinion and in
the control of finances. … By virtue of their mercantile and financial
standing in this country they are exercising an all-potent and powerful
influence. [Quoted in Albert S. Lindemann, Esau’s Tears: Modern Anti-
Semitism and the Rise of the Jews (New York: Cambridge University Press,
1997), p. 302]
This boasting by Schiff and by Wolf was transparently designed to impress
the Russians, with the quite explicit goal. Observers as different as Winston
Churchill and Theodore Herzl firmly believed that international Jewry even at that
time exercised enormous power in international relations. British journalist Arnold
White wrote that the European press and international finance were in Jewish
hands, and that “the Prime Minister and the Cabinet of England alter their policy
and abandon an important bill in parliament at the frown of the Rothschilds.” He
concluded that Jews were making “monotonous progress toward the mastery of the
world.” [Quoted Lindemann, Esau’s Tears, pp. 302-303]
Since 1890, Jewish-American financiers — led by Jacob Schiff, Isaac
Seligman, and Adolph Lewisohn — had also vigorously lobbied the powerful
international Jewish banking community as a collective entity to reject any
Russia’s searches for loans. Ultimately defeated by Japan and suffering great
indemnity demands, Russia faced a largely successful international economic
lockout by Jewish money lenders. “A great nation,” reported the Jewish Chronicle
10
with satisfaction about the teetering Russian state, “was now going from one
Jewish banker to the other, vainly appealing for financial help.” [C. C. Aronsfeld,
“Jewish Bankers and the Tsar,” Jewish Social Studies, April 1973. V. XXXV, no.
2, p. 103]
The following ultimatum to the huge country of Russia, and a threat to those
who broke Jewish ranks to do business with it, was announced by a group of
Jewish American businessmen wielding their own foreign policy, self-described as
the “Hebrew alliance”:
“First, . . . no money will be loaned the Russian government by any
American Jews. Second, the Rothschilds are united with the American
Jewish bankers in this agreement and will use all their enormous prestige
and power to assist in carrying out the threat. Third, no financial concern
will be allowed to loan Russia money, under pain of the displeasure and
financial punishment that such a combination of resources of the Hebrew
alliance could so readily dispense.” [C. C. Aronsfeld, “Jewish Bankers and
the Tsar,” Jewish Social Studies, April 1973. V. XXXV, no. 2, p. 100]
Jacob Schiff and others unashamedly used their financial influence to thwart
Russia at every turn. As he boasted to Lord Rothschild in 1904, “I pride myself
that all the efforts, which at various times during the past four or five years have
been made by Russia to gain the favor of the American market for its loans, I have
been able to bring to naught.” [Cyrus Adler, Jacob H. Schiff: His Life and Letters
(Garden City, NY: Doubleday, 1928), vol. 2, p. 122.] This anti-Russia crusade
brought Schiff to the height of his powers and to a position never before attained
by an American Jewish leader. [Cohen, Jacob H. Schiff, p. 126] Interviewed in
1911, the Russian minister of finance said: “Our government will never forgive or
forget what that Jew, Schiff, did to us. … He alone made it possible for Japan to
secure a loan in America. He was one of the most dangerous men we had against
us abroad.” [Cohen, Jacob H. Schiff, p. 134]
Then, the American Jewish Committee was founded in 1906. Schiff told the
organizing meeting that he and his friends needed a committee that would be
powerful but discreet because he was fearful of substantiating the assumption
prevalent in the 1890s that Jews were controlling invisible financial empires and
secretly directing governments of many nations. The American Jewish
Committee’s lobbying techniques included “lavish expenditures of money, public
speaking campaigns, extensive distribution of propaganda, and courting politicians
by playing off Republicans against Democrats.” (Sounds like today’s AIPAC)
Central to the strategy of behind the scenes pressure and backstairs diplomacy that
is their trademark are the political and social contacts its leaders enjoy with high11
level officials and foreign dignitaries. [Gregg Ivers, To Build a Wall: The
American Jews and the Separation of Church and State (Charlottesville:
University Press of Virginia, 1995), p. 36.]
The history of the American Jewish Committee’s first legislative fight is
important background information because it shows the awesome power of these
Zionist groups even at the beginning of the twentieth century and that the methods
that they are still using today to influence public opinion have been around for a
long time. The book called Politics of Ethnic Pressure, written by Judith S.
Goldstein (obviously Jewish) is an excellent, assiduously researched book covering
this period in detail, and I rely here on her conclusions regarding Schiff’s conduct
in the conflict with the U.S. Government’s handling of perceived persecutions of
his fellow Jews in Russia. (By the way, Professor MacDonald also quotes her
heavily.)
Their first high profile venture into the public arena was a fight for the
abrogation of the Russo-American Treaty of 1832. Abrogation means to cancel,
repeal or annul by authority. By the terms of a commercial treaty of 1832
reciprocal rights of sojourn and trade were granted Russian and Americans. It had
permitted Russia to have some say as to those from the U.S.A. it must admit
through its borders. Russia hardened its policy of refusing visas to American Jews.
Russia retained some sovereignty, which Red Revolutionary Jewry from Russia,
armed with American passports, could not hurdle. The Jewish mob must be free to
return to Russia and put over the Jewish revolution. The reciprocal treaty of 1832
with Russia had to be broken. This campaign was enhanced when at the turn of the
century increasing numbers of immigrants from Russia (most of whom were
Jewish) told to Americans all kinds of fantasy tales about alleged persecution,
pogroms, and injustices in Russia.
Technically, the AJC ran the campaign, widely publicizing the issue and
mobilizing congressmen, opinion molders, religious leaders, and the public at large
to their side. Behind the scenes, however, Schiff as always took center stage.
[Cohen, Jacob H. Schiff, p. 145]
President William Howard Taft was not willing to shape America’s Russian
policy around the needs of Russian Jewry and the desires of an ethnic minority at
home. The background of these pre-revolutionary activities of the American
Jewish Committee was covered very well in the Henry Ford’s newspaper, The
Dearborn Independent (January 1921 issue), in an article entitled: “Taft Once
Tried to Resist Jews and Failed.” To quote:
Mr. Taft once stood out against the Jews, was strongly denounced as
unfavorable to the Jews, was soundly beaten by the Jews on a matter on
12
which he had taken a firm stand, and has ever since shown that he has
learned his lesson by accommodating the Jews in their desires . . .
For centuries Russia has had her own troubles with the Jews and, as
the world knows, has at last fallen prostrate before Jewish power which for
centuries, has been working to undermine her. . . . The biggest hoax in
modern times was the propaganda against Russia as the persecutor of the
Jews. Russia devoted to the Jews a large part of the most favored section of
the land, and was always lax in those laws which prohibited Jews from
settling in other parts of the country that the Jew was able to create an
underground system throughout the whole of Russia which controlled the
grain trade, controlled public opinion, and utterly baffled the Tsar’s
government. The cry of “persecution” arose because the Jews were not
permitted to exploit the peasants as much as they desired. They have,
however, gained that privilege since.
Reports of U.S.A. Ministers are quoted showing that while 1500 Jews
were registered in St. Petersburg with the police, 30,000 were operating
there illegally. Jewish editors and writers wielded power on the leading
newspapers of St. Petersburg and Moscow, and the liquor trade was entirely
in Jewish hands. At every turn the United States Government discovered. . . .
The Jews represented that their life in Russia was a hell . . . Presently, after
years of underground work and open propaganda against Russia in the daily
press, until the American conception against Russia was fixed almost
beyond correction, the agitation took the form of the “Russian passport
question”. . . Jews demanded nothing less than that the United States should
break all treaty relations with Russia. They demanded it.
Then, in that same article, how Jacob Schiff, Louis Marshall, Adolph Krauss
and Judge Henry M. Fogle (all Executive Committee members of the American
Jewish Committee) walked in on President Taft at the White House, on February
15, 1911, is described. They had demanded the conference, were dined at the
White House luncheon table, but President Taft insisted upon reading them his
conclusions that the trade treaty of 1832 with Russia should not be broken as an
exceptional favor to Jews, despite his sentiments in favor of Jewry. Jacob Schiff
was enraged. “This means war!” he exclaimed. On leaving the White House, Jacob
Schiff refused to even shake the President’s hand… Jacob Schiff lived to overthrow
Russia.
Henry Ford wrote: “The neutrality of the United States was torn to shreds by
a movement organized and financed on American soil for the overthrow of a
friendly nation, and the organizers and financiers were Jews! . . . The United States
was to be used as a crowbar to batter down the walls.”
13
When the Jewish Ambassadors left the White House, orders flew from
Washington and New York to every part of the United States, and the Jewish
“nagging” drive began. It had a center in every city. It focused on every
Representative and Senator. It was operated on precisely the same lines as the
AIPAC is proceeding today!
Jacob Schiff had said on February 15, 1911, “This means war!” So he had
immediately ordered a large sum of money used for that purpose. During this
period of political turmoil, the American Jewish Committee cleverly and boldly
employed its network of national contacts and supported politicians such as
Woodrow Wilson who were hungry for votes in the 1912 election.
Louis Marshall was the president and chief strategist of the American Jewish
Committee at the time. A contemporary and ally of the Schiffs and Warburgs, he
directed the American Jewish Committee in a skillful, uncompromising campaign
to spread what was called the “abrogation message” to politicians at the state and
national levels. The committee worked openly and unabashedly to make Congress
and the public believe that the life of the Jews in Russia was a hell. Finally, in New
York City in 1911, the American Jewish Committee staged an enormous rally in
which featured the appearance of two presidential hopefuls, Woodrow Wilson and
Champ Clark, also William Randolph Hearst, a former ambassador to Russia, and
several Congressmen. On December 13th of that same year — almost ten months
to a day after Jewry had declared war on President Taft’s conclusions — both
houses of Congress ordered President Taft to notify Russia that the treaty with
Russia would be terminated. The Jews have won.
Schiff hailed the abrogation victory in jubilant words: “For the first time,
Russia, that great Colossus, has received a slap in the face from a great nation,
which act . . . must be of the greatest consequence in the history of civilization.”
[Cohen, Jacob H. Schiff, pp. 150-151] He bragged that the abrogation victory was
“the greatest victory for the Jews since Napoleon granted them civil rights.” [Judith
S. Goldstein, The Politics of Ethnic Pressure (New York and London: Garland
Publishing, 1990), pp. 165-178.]
At every stage of the game of take-over Russia for Talmudism, the United
States was used a base of operations for the Zionist Jews to put Russia under heel.
Propaganda flooded this country that the Tsar wielded a blacksnake whip over
little “angel” Jews, made to suffer just because they were “People of the Book.”
Americans were taught that to the tune of millions of dollars spent by the
American Jewish Committee and others. You have only to read such Jewish books
as Dubnow’s History of the Jews of Russia and Poland, put out by the American
Jewish Committee’s Jewish Publication Society of America for its own people to
see how every law was flouted as the Talmudists rose to assassinate and crowd
their way into complete mastery and butchery in Russia.
14
Jewish economic and political collusion against Russia, notes Edwin Black,
“was widely criticized for the stubborn continuation of their boycott even as it
threatened the Allies’ [World War I] war effort. But the boycott remained in effect
until the monarchy was toppled in 1917.” [Edwin Black, The Transfer Agreement:
The Untold Story of the Secret Agreement Between the Third Reich and Jewish
Palestine (New York: MacMillan, 1984), p. 31]
Now, let’s move to Russia itself.
The Polish surname Trotsky was not the one he was born with. His true
name was Leyba Davidovich Bronstein, and he was born in 1879 into a fairly
wealthy family of Jewish landowners in southern Ukraine. In the fall of 1888, at
the tender age of 9, Leyba Davidovich moved from the family estate to the coastal
city Odessa, where he lived with his mother’s nephew, Moses Philipovich Spentzer
— a liberal Jewish publisher. After attending high school in Odessa, he went on to
junior college at Nikolayev, where he fell immediately in with a group of Jewish
radicals. He began to read Marx around this time and started to take part in various
kinds of subversive activities. He ended up being arrested, and it was at this point
in his career that he decided to adopt a pseudonym. With a stroke of irony, he took
on the name of his Polish prison warden, Trotsky. During the fall of 1899 he was
moved to a prison in Moscow, and was tried early in the following year. He was
sentenced to four years exile in Siberia. However, before the transfer could be
brought about, Trotsky decided to wed one of his fellow Jewish agitators:
Alexandra Lvovna Sokolovskaya. A rabbi was brought to the prison cell to
officiate. Soon after the couple’s exile to Siberia, a baby daughter was born, with
another following in 1902. Despite the rigors of Siberia, Trotsky was able to
contribute prolific articles to the local Irkutsk newspaper, and to receive and study
Marxist books. Around this time he heard of Vladimir Ulyanov-Lenin, another
Communist agitator, and the two began corresponding. Lenin wrote Trotsky that he
should abandon his Siberian exile and go and live in a foreign country. Friends
would help. So Trotsky found his way to Vienna, where he was aided by his fellow
Jewish Communist, Victor Adler; and then on to Zurich, where another Jewish
Communist, Pavel Borisovich Axelrod, was point man. Trotsky’s wife and
children were left behind in Siberia (and abandoned for good) . . .
On to Paris, and then to London, where Trotsky finally met Lenin at a
rooming house at 30 Holford Square, King’s Cross. Trotsky gave some Marxist
lectures in London’s predominantly Jewish White Chapel district, and he took up
with a Ukrainian (Gentile) woman, Natalya Ivanovna Sedova. Before long the two
became lovers, and produced two children. After establishing strategy at various
conferences in London, Brussels and Paris, Trotsky and Natalya (using fake
passports) returned to Russia in 1905 in order to launch the revolution.
15
Now, let’s go into at least some details about the unsuccessful revolution of
1905. It’s very important, because years later, Lenin referred to 1905 as the “dress
rehearsal for the October Revolution” of 1917. But first we also have to take at
least a very brief look at history of Bolshevism itself and find out how deeply
Jewish it was. Therefore, we must for the moment turn our attention to a group of
revolutionary exiles who are important to this story because they and their
disciples eventually became the rulers of Communist Russia. Head of this group,
and the man who is generally recognized as Lenin’s teacher, was Georgy
Plekhanov, a gentile. Plekhanov had fled Russia in the 1880s and settled in
Switzerland. There with the aid of Vera Zasulich, Leo Deutch, and Pavel Axelrod
— all Jews — he had formed the Marxist “Group for the Emancipation of Labor,”
and until 1901 was recognized as the leader of the group. Although Plekhanov was
himself a gentile, those around him were, with a very few exceptions, all Jewish.
One of the exceptions was Lenin, who first became a disciple of Plekhanov,
and later a competitor. Lenin (his real name Vladimir Ilyich Ulyanov) was born on
the banks of the River Volga in the provincial city of Simbirsk, in 1870. Lenin
himself, although is usually described as a “real Russian,” in fact he was a mixture
of various nationalities. It is likely that he was one-quarter Russian, one-quarter
German, one-quarter Jewish and at least one-quarter Kalmuck (Mongol), which
accounts for his rather Mongolic appearance.
His grandfather on his mother’s side, Israel (Alexander) Blank, was a
Ukrainian Jew, though a convert to Russian Orthodox Christianity and married to a
woman of German origin. This extremely important fact has been proved beyond
any reasonable doubt by Dmitri Volkogonov, a former Soviet general, who had
access to the KGB archives! [“Lenin’s Lineage? ‘Jewish,’ Claims Moscow News,”
Forward, Feb. 28, 1992] Volkogonov published an apocryphal letter of Lenin’s
sister revealing that Lenin’s great-grandparent was a Jew before he was baptized.
Here is what Dmitri Volkogonov says in his book Lenin, a New Biography (New
York, 1994):
“In [Lenin’s sister’s] letter to Stalin [after Lenin’s death], Anna wrote: ‘It’s
probably no secret for you that the research on our grandfather shows that he
came from a poor Jewish family, that he was, as his baptismal certificate
says, the son of ‘Zhitomir meschanin Moishe Blank.’ She went on to suggest
that ‘this fact could serve to help combat anti-semitism.’ Paradoxically for a
Marxist who believed in the primacy of environmental over inherited
factors, she also asserted the dubious proposition that Lenin’s Jewish origins
‘are further confirmation of the exceptional abilities of the Semitic tribe,
[confirmation] always shared by Ilyich [Lenin]. . . . Ilyich always valued
Jews highly.’ Anna’s claim explains, for instance, why Lenin frequently
16
recommended giving foreigners, especially Jews, intellectually demanding
tasks, and leaving the elementary work to the ‘Russian fools.’”
[Volkogonov, Lenin, pp. 8-9]
Yes, a thorough-going internationalist, Lenin viewed ethnic or cultural
loyalties with contempt. He had little regard for his own countrymen. “An
intelligent, clever Russian,” he once remarked to writer Maxim Gorky, “is almost
always a Jew or someone who has Jewish blood in his veins.” [Volkogonov, Lenin,
p. 112] Lenin also said that Jews made the best revolutionaries. Lenin was both
clever and a revolutionary. He was surely referring to himself.
Various authorities also allege that his wife, Nadezhda Krupskaya was a
100% Jewess and that her family spoke Yiddish at home.
So, as we see, Lenin’s status as a “non-Jew” and “real Russian” is also not as
clear as subsequent Soviet propaganda tried to make it. Lenin the non-Jew, in
other words, was Jewish enough to have fallen under the shadow of doubt in Nazi
Germany or to have been accepted in the state of Israel. [Lindemann, Esau’s
Tears, p. 432]
Lenin was born to a status of comparative privilege, being the son of a
government official whose title of “Actual State Counsellor” carried with it the
privilege of hereditary nobility. Lenin’s father did not himself inherit the title, but
acquired it as a reward of service as a school supervisor. By every rule, Vladimir
Ulyanov should have become a respected member of Russian society. He was of
middle class background, was university educated, and was admitted to the
practice of law. That he did not do so can be ascribed in part to the fate of his older
brother, Alexander, who in 1887 was executed for participating in an attempt on
the life of Tsar Alexander II. This is said to have influenced Lenin to take up the
career of a professional revolutionary.
In any event the year of 1895 finds young Lenin — then 25 years of age —
meeting in Switzerland with the leaders of the “Group for the Emancipation of
Labor.” Shortly thereafter he returned to Russia in the company of young Julius
Martov (whose real name was Yuli Osipovich Tsederbaum), a Jew who had
already become prominent as an agitator in the Pale of Settlement, and who was
one day to become the leader of the Menshevik faction. Their purpose was to raise
funds for revolutionary activity. In St. Petersburg they became involved in a series
of strikes which swept the city in 1895, and in the autumn of the same year Lenin,
Martov, and a number of others were convicted and sent to prison for revolutionary
activity. In February of 1897 Lenin completed his prison term and began his period
of exile in Siberia. He was permitted to travel to Siberia at his own expense and he
took with him his wife Krupskaya and her Yiddish speaking mother.
17
It should be explained that, contrary to popular belief, political exiles —
unless convicted of a criminal act — were not imprisoned in Siberia; rather they
were paroled there. In exile the government provided a pension, sufficient usually
to maintain an existence. To supplement this, the exile sometimes sought local
employment (Trotsky worked as a bookkeeper) or they got funds from friends and
family. Lenin received a government allowance of 7 rubles 40 kopeks monthly,
“enough to pay for room, board and laundry.” [David Shub, Lenin (Mentor Books,
1950), p. 26.]
While in Siberian exile Lenin, Martov, and their Gentile accomplice
Alexander Potresov, formulated the idea of an “All Russian Newspaper” which
would serve to combine the thought and energies of the entire revolutionary
movement. The Marxists in 1900, as at all times in the future were divided and
subdivided into a great many factions. Lenin’s idea was to weld these various
factions into a single organization. In February of 1900 Lenin was released from
exile and applied for, and got, permission to go to Switzerland. In Geneva he
joined the “Group for the Emancipation of Labor,” and in December the Group
began the publication of Iskra (The Spark). The establishment of Iskra marked the
beginning of Russian Marxism as an organized movement, and the beginning of
Lenin’s role as a party leader.
The editorial board consisted of the “oldsters,” Plekhanov, Zasulich,
Axelrod, and their disciples, Lenin, Potresov, and Martov. Lenin’s Jewish wife,
Krupskaya, was the board’s secretary. Later, in 1902, young Trotsky also joined
the editorial board, but without voting privileges. Four of the above — Martov,
Axelrod, Zasulich, and Trotsky — were 100% Jews, Lenin — semi-Jew, while
Plekhanov and Potresov were gentiles. The editorial board thus contained four
Jews and, say, three gentiles. It is worth mentioning that the only other
revolutionary paper in existence at this time was “Rabochee Delo” (Workers
Cause), of the “Economist” faction, of whom the Jew, Fedor Ilyich Dan was the
editor. Iskra was printed in Munich, Germany. For a time the editorial board met in
London, but in 1903 it was moved back to Geneva. From there copies of Iskra
were smuggled into Russia by ship and courier. In this way Iskra built up an
underground organization of professional revolutionaries, first known as “Iskrists,”
and later as Bolsheviks and Mensheviks. Thus, it can be said that Communism as
an organised movement began, yes, with the publishing of Iskra in December of
1900. Three years later, in 1903, the Iskrists joined with the Polish Social
Democrats, the Jewish Bund, and others, to form the Russian Social-Democratic
Labor Party (which later changed its name to the Communist Party). And, as we
see, the founders and leaders of early communism were not proletarians. Almost
without exception they were highly educated Jewish intellectuals, few of whom
had ever performed a useful day’s labor.
18
In 1903 a Unification Congress had to take place in Brussels, Belgium. Its
purpose was to unite the various Marxists groups into the Russian Social-
Democratic Labor Party, which technically had been formed in 1898, but which
had failed to bring unity. Altogether, 60 voting delegates attended, four of whom
were, or had been, workers. The rest were mostly Jewish intellectuals. Here, again,
Communism as we know it, was born. In early August of that year the Belgian
police deported a number of delegates and the Unification Congress moved en
masse to England, where it convened from August 11th to the 23rd. One very
important outcome of the congress was the split which divided the Iskrists into two
camps: The Bolsheviks (majority faction), headed by Lenin and the Mensheviks
(minority faction), headed by Martov. Because Lenin had been able to martial a
majority of the delegates to his support, his faction had been identified as the
Bolshevik, or majority faction, and always thereafter Lenin and his followers were
known as Bolsheviks.
The 1905 revolution came unexpectedly. Like the later one of 1917, it
occurred in an atmosphere of war. On January 2nd, 1905, the Japanese captured
Port Arthur, and thereby won (not without a help from Jacob Schiff!) the decisive
victory of the Russo-Japanese war. Later in January there occurred a tragic incident
which was the immediate cause of the 1905 revolution. This was the Bloody
Sunday affair.
The Tsarist government, in its attempts to gain the favor of the population,
and in its search for a way to combat Jewish revolutionary activity, had adopted the
tactic of encouraging the formation of legal trade unions, to which subversive
agitators were denied membership. These trade unions received official recognition
and were protected by law.
One of the most outstanding trade union leaders — and certainly the most
unusual and I would say even a bizarre figure — was Father Georgy Apollonovich
Gapon, a priest in the Russian Orthodox Church. On the day Port Arthur fell a
number of clashes occurred in Petersburg’s giant Putilov factory between members
of Father Gapon’s labor organization and company officials. A few days later, on
January 3rd, the Putilov factory workers went on strike.
Father Gapon resolved to take the matter directly to the Tsar. On the
following Sunday, January 9, 1905, thousands of people — Petersburg’s workmen
and their families — turned out to participate in this appeal by the “little father.”
The procession was entirely orderly and peaceful and the petitioners carried
patriotic banners expressing loyalty to the crown. As they approached the Winter
Palace, they were ordered to disperse. Because of the size of the crowd, most could
not hear the order. The troops of the St. Petersburg garrison, which had been
reinforced in anticipation of the demonstration, were ordered to open fire. Over
130 people were killed and around 300 seriously injured. This was Bloody Sunday,
19
certainly one of the blackest days in Russia’s history. Was Tsar Nicholas II
responsible for Bloody Sunday, as Marxist propagandists have claimed? He
couldn’t have been because he was out of the city at the time. Father Gapon had
marched on an empty palace. But the harm had been done . . .
Bloody Sunday marked the beginning of the 1905 revolution. For the first
time the Jewish Marxists were joined by comparatively large numbers of the
working class. Bloody Sunday delivered Russia’s population into the hands of the
Jew-dominated revolutionary movement. Jewish agitators, seizing upon the
discontent engendered by Russia’s defeat by the Japanese, and capitalizing on the
Bloody Sunday incident fanned the flames of insurrection into being in what was
to be a dress rehearsal of the 1917 revolution. Gapon escaped the country and
essentially ceased to be a political actor in the unfolding drama. (He was
assassinated in 1906 by Socialist Revolutionaries.)
A strike broke out in Lodz in late January, and by June 22nd this developed
into an armed insurrection in which 2000 people were killed. The Tsar acted at
once to recover the situation. In early February he ordered an investigation into the
causes of unrest among the Petersburg workers, and later in the year (August) he
announced provisions for establishing a legislature which later came to be the
Duma (Parliament). Not only that but he offered amnesty to political offenders,
under which, incidentally, Lenin returned to Russia. But these attempts failed.
On October 20th the Jewish Menshevik-led All-Russian Railway union went
on strike. On the 21st a general strike was called in Petersburg, and on the 25th
there were general strikes in Moscow, Smolensk, Kursk, and other cities.
The revolt, coming so quickly on the heels of the Bloody Sunday incident,
caught the party leadership by surprise. Lenin was in Geneva and he did not return
to Petersburg until October — shortly before the Petersburg Soviet was organized.
Martov the Menshevik leader, returned at the same time. Rosa Luxemburg arrived
in December, by which time the insurrection had ended. Axelrod got only as far as
Finland, and Plekhanov never returned at all. The 1905 revolution was principally
led by second-string leaders, virtually all of whom were identified with the
Mensheviks, and the majority were, yes, Jewish. Those few that were Bolsheviks
— Nikolay Bauman, Zinovy Dosser, Olga Genkina, Virgily Shantser, Yakov
Sverdlov, Rozaliya Zemlyachka — all were Jewish as well.
Pinhas Moiseyevich Rutenberg played an especially active and important
role in two Russian revolutions, in 1905 and later 1917. During World War I, he
was among the founders of the Jewish Legion and of the American Jewish
Congress. Later on, in the British Mandate of Palestine, he had obtained an
exclusive concession for production and distribution of electric power and founded
the Palestine Electric Company, currently the Israel Electric Corporation.
Rutenberg also participated in establishing the Hagana, a nucleus of the future
20
Israeli Army, and served as a President of the Jewish National Council. Rutenberg
became Gapon’s best friend and this made him a noticeable figure in the Party of
Socialist Revolutionaries. Rutenberg, in fact, like piloted the revolutionary
activities of Father Gapon. Head of Petersburg section of Russian secret police
Gerasimov wrote in his memoirs that Gapon opened a plan to kill the Tsar during
talk with him and Pyotr Rachkovsky. “Suddenly I asked Gapon, if there was a plan
to kill the Tsar when he comes out. Gapon replied: ‘Yes, It’s true. It was
Rutenberg’s plan, not mine. I was informed about it much later.’” There is still
confusion about whether this is true or not. But it’s commonly known that
Rutenberg was the one who killed Father Gapon. He was hanged by Pinhas
Rutenberg in accordance with a “sentence” passed on him by the Socialist-
Revolutionary Party . . .
Russia’s minister of foreign affairs, Count Vladimir Nikolaevich Lamsdorf,
informed the Tsar that the Revolution of 1905 had been “actively supported and
partly directed by the forces of universal Jewry,” led by the Alliance Israelite
Universelle, which had “gigantic pecuniary means” and an “enormous
membership.” [Lindemann, Esau’s Tears, p. 303]
On October 26th the revolutionary Petersburg Soviet was founded. This
Petersburg Soviet assumed the functions of a national government. It issued
decrees and otherwise exercised the prerogatives of a government. From the very
beginning the Soviet was dominated by the Mensheviks, although the Social
Revolutionary Party (Essers) was also represented. Its first president was Jewish
Menshevik, Zborovski, who was succeeded by Georgii Nosar, also Jewish. He in
turn was succeeded by Trotsky, who, it must be emphasized, chiefly as a result of
the prestige gained in 1905, became one of the guiding spirits of the October
revolution in 1917.
Trotsky alone of the top leadership had sensed the significance of Bloody
Sunday, and at the first word of revolution he and a Jewish compatriot, Parvus, had
struck out for Petersburg. Using the pseudonym Yanovsky, he very quickly
became a leading member of the Soviet, and by the end of October was generally
recognized as the most influential member of the Executive Committee. In
addition, he edited (with Parvus) the Menshevik organ, “Nachalo.” Later, under the
pseudonym, “Pyotr Petrovich” he edited the “Russkaya Gazeta.” Trotsky became
president of the Petersburg Soviet on December 9th, 1905, and a week later some
300 members of the Soviet, including Trotsky himself, were arrested. The
revolution was almost, but not quite over.
Although Lenin had been in St. Petersburg throughout the life of the
Petersburg Soviet, neither he nor any member of his faction played a prominent
part in its activities. When the 300 members of the Soviet were finally arrested, not
21
a single prominent Bolshevik was among them. As I said, the revolution of 1905
was rather strictly a Jewish Menshevik affair.
On December 20th, following Trotsky’s arrest, Israel Lazarevich Helphand
(better known by his pseudonym Alexander Parvus), assumed leadership of the
revolt and control of a new executive committee of the Soviet and organized a
general strike in Petersburg which involved 90,000 workers. The next day 150,000
workers went on strike in Moscow, and there were insurrections in Chita, Kansk,
and Rostov. But within a week the government had gained the upper hand and by
the 30th of December the revolution was over.
Parvus was also arrested and thrown into the Peter-Paul Fortress Prison in
St. Petersburg, along with two other fellow Jewish revolutionaries: Leon Trotsky
and Leon Deutsch. After VIP treatment in jail, and a democratic trial, they were
exiled to Siberia once more. However, after arrival in Siberia, Trotsky hardly even
stooped to unpack but merely got on a train going in the opposite direction and
ended up once more with his common-law wife Natalya in Finland.
When the entire leadership of the Petersburg Soviet was rounded up and
jailed in December 1905, Parvus escaped the police clutches. When he was later
captured, he escaped police custody, courtesy of the Okhrana agent Leon Deutsch.
Parvus next turned up, via Germany, in Constantinople, as a “journalist” covering
the Young Turk rebellion against the Ottomans, a crucial prelude to the Britishmanipulated
second Balkan War.
While Parvus protégé Leon Trotsky is widely credited with the authorship of
the concept of “permanent revolution,” Trotsky himself attributed the idea to
Parvus, his closest ally during the period of the 1905 St. Petersburg Soviet revolt.
Trotsky codified the Parvus outlook, in his two famous works, Permanent
Revolution and Results and Prospects. In the first of those works, Trotsky wrote,
“The permanent revolution, in the sense which Marx attached to this concept,
means a revolution which makes no compromise with any single form of class
rule, which does not stop at the democratic stage, which goes over to socialist
measures and to war against reaction from without; that is, a revolution whose
every successive stage is rooted in the preceding one and which can end only in
complete liquidation.” But Parvus himself said it best. In an article in his magazine
Iskra, on the eve of World War I and the Revolution, he boasted, “The Russo-
Japanese War is the blood-red dawn of coming great events.” And in The Class
Warfare of the Proletariat (Berlin, 1911), Parvus wrote in praise of war: “The war
sharpens all capitalist contradictions. A world war may therefore be concluded
only by a world revolution.”
As an outcome of the 1905 revolution, Tsar Nicholas II set about remedying
the shortcomings of his regime in a most commendable manner. At his decree,
Russia was given representative government and a constitution. An elective
22
legislative — the Duma — was established, and free elections were held. By these
measures and others which followed, Russia seemed well on the way to becoming
a constitutional monarchy patterned after the western European model, and as a
point of fact it was only the outbreak of World War I which prevented this from
becoming a reality.
As would be expected, the Jewish revolutionary parties bitterly opposed
these reforms, looking on them as merely a device by which the forces of
revolution would be dissipated. Actually these measures did succeed in pacifying
the Russian masses, and the years between 1905 and 1914 were ones of
comparative quiet and progress. No man deserves more credit for this state of
affairs than Russia’s Prime Minister Pyotr Arkadyevich Stolypin, who in the year
following the 1905 revolt emerged as the most impressive figure in Imperial
Russia.
From 1906 to 1911 it is no exaggeration to say that he dominated Russian
politics. It was he who gave Russia the famed “Stolypin Constitution,” which
among other things undertook to guarantee the civil rights of the peasantry, which
constituted 85% of Russia’s population. His land reforms, for which he is most
famous, not only gave the peasant the right to own land, but actually financed the
purchase with government loans. Stolypin was determined to give the peasant a
stake in capitalism, believing that “the natural counterweight of the communal
principal is individual ownership.”
Were the Stolypin land reforms effective? American writer Bertram Wolfe,
who is on all points anti-Tsarist and pro-revolutionary, has this to say:
Between 1907 and 1914, under the Stolypin land reform laws, 2,000,000
peasant families seceded from the village mir and became individual
proprietors. All through the war the movement continued, so that by January
1, 1916, 6,200,000 peasant families, out of approximately 16,000,000
eligible, had made application for separation. Lenin saw the matter as a race
with time between Stolypin’s reforms and the next upheaval. Should an
upheaval be postponed for a couple of decades, the new land measures
would so transform the countryside that it would no longer be a
revolutionary force. How near Lenin came to losing the race is proved by the
fact that in 1917, when he called on the peasants to “take the land,” they
already owned more than three-fourths of it. [Bertram Wolfe, Three Who
Made a Revolution (New York: Dial Press, 1948), p. 360]
Russian Jewry wanted revolution, not reform. As early as 1906 an attempt
had been made to assassinate Premier Stolypin when his country house was
destroyed by a bomb. Finally in September of 1911 the best Prime Minister Russia
23
ever had was shot down in cold blood while attending a gala affair at the Kiev
theatre. The assassin was a Jewish fellow named Mordekhai Gershkovich Bogrov.
Thus it was that Russia had since 1902 lost two premiers to Jewish assassins.
According to information that I found recently on Wikipedia, from 1901 to 1911
revolutionaries killed 17 thousand people (9 thousand in 1905-1907). [“An
Epidemic of Terrorism,” Nezavisimaya Gazeta, April 29, 2001 (in Russian)]
Many of Stolypin’s reforms were carried out after his death. In 1912 an
industrial insurance law was inaugurated which gave all industrial workmen
sickness and accident compensation to the extent of two-thirds and three-fourths of
their regular pay. For the first time the newspapers of the revolutionary parties
were given legal status. Public schools were expanded and the election laws were
revised. In 1913 a general amnesty for all political prisoners was given. Not even
the severest critic of Tsarism can deny that these measures represented a sincere
attempt on the part of the Imperial government to bring about reform. Why then, in
spite of all this, was the Tsar overthrown? We are going to talk about this when we
continue next time.

Zionism and Russia – Lecture 6

September 8, 2006
1
In the night of July 16-17, 1918, a squad of Bolshevik secret police (ChK)
murdered Russia’s last emperor, Tsar Nicholas II, along with his wife, Tsaritsa
Alexandra, their 14-year-old son, Tsarevich Alexis, and their four daughters. They
were cut down in a hail of gunfire in a half-cellar room of the house in
Yekaterinburg, a city in the Ural mountain region, where they were being held
prisoner. The daughters were finished off with bayonets. To prevent a cult for the
dead Tsar, the bodies were carted away to the countryside and hastily buried in a
secret grave.
Bolshevik authorities at first reported that the Romanov emperor had been
shot after the discovery of a plot to liberate him. For some time the deaths of the
Empress and the children were kept secret. Soviet historians claimed for many
years that local Bolsheviks had acted on their own in carrying out the killings, and
that leaders of the new Soviet state, had nothing to do with the crime.
In 1990, Russian playwright and historian Edvard Radzinsky announced the
result of his detailed investigation into the murders. He unearthed the
reminiscences of Lenin’s bodyguard Akimov, who recounted how he personally
delivered execution order to the telegraph office. The telegram was signed by
Soviet government chief Yankel Movshevich Sverdlov. Akimov had saved the
original telegraph tape as a record of the secret order. Radzinsky’s research
confirmed what earlier evidence had already indicated. Leon Trotsky had revealed
years earlier that Sverdlov and other Jews in Bolshevik government made the
decision to put the Russian Tsar and his family to death. Writing from exile in
1935, Trotsky dismissed with contempt the official Soviet claim that the Ural
Soviet’s Executive Committee acted independently of Moscow. He recalled a
casual conversation that he had had with Sverdlov:
My next visit to Moscow took place after the [temporary] fall of
Yekaterinburg [to anti-Communist forces]. Speaking with Sverdlov, I asked
in passing: “Oh yes, and where is the Tsar?”
“Finished,” he replied. “He has been shot.”
“And where is the family?”
“The family along with him.”
“All of them?” I asked, apparently with a trace of surprise.
“All of them,” replied Sverdlov. “What about it?” He was waiting to see my
reaction. I made no reply.
“And who made the decision?” I asked.
“We decided it here.”
I asked no further questions and considered the matter closed.
[Leon Trotsky, diary entry of 9 April 1935, Houghton Library, Harvard University,
Trotsky Archive, bMS Russ 13, T-3731, p. 111]
2
The neo-con historian Richard Pipes (daddy of notorious Daniel Pipes), like
many other writers, has judged Trotsky’s statement to be “incontrovertible positive
evidence” that the order came directly from Moscow. [Pipes, Russian Revolution,
p. 770.]
Yakov Sverdlov, who supervised the expulsion of the Tsar’s family to
Yekaterinburg in the Ural Mountains and their slaying there, Alexander
Beloborodov (Vaisbart), who was the president of the local Soviet and who made
first announcement about execution of Tsar, Shaya “Filipp” Goloshchekin, who
was Military commissar of the Ural Regional Soviet, Petr Voikov (Pinkus Vainer),
as well as Yankel Chaimovich Yurovsky who was the commander of the unit that
carried out the slaughter and who personally shot the Tsar in the forehead from a
range of zero, all were Jews. Yurovsky was the son of a glassmaker and suspected
thief. His grandfather was a Rabbi in Poland. Yurovsky studied at a Jewish school
in Tomsk, but did not finish. While living in Berlin during the time of the 1905
revolution in Russia he converted to Lutheranism and changed his name from
Yankel Chaimovich to the christianized Yakov Mikhailovich. According to his
sister-in-law, he was an arrogant, greedy, and cruel despot who liked to say,
“Those who are not with us are against us.” [Quoted in Mark D. Steinberg and
Vladimir M. Krustalev, The Fall of the Romanovs: Political Dreams and Personal
Struggles in a Time of Revolution (New Haven, CT: Yale University Press, 1995),
p.285]
Even such leading Zionist intellectual as Jacob Leib Talmon, who was
Professor of Modern History at the Hebrew University of Jerusalem, makes the
following statement in his book Israel Among the Nations: “As if to heighten the
symbolism of that dreadful end of one of the most powerful Royal dynasties in
history at the hands of an obscure Jew, soldiers of the counter-revolutionary army
seized Yekaterinburg a short time after, and found in the murdered Tsarina’s room
a copy of the Protocols of Zion…” [J. L. Talmon, Israel Among the Nations (New
York: Macmillan, 1970), pp. 69-70]
Talmon seems to be following another Zionist writer’s, Norman Cohn’s,
book Warrant for Genocide. Cohn wrote, “Some months before her murder at
Yekaterinburg the deposed Empress had received from a friend, Zinaida
Sergeyevna Tolstaya, a copy of Nilus’ book containing the Protocols. . . . the
Empress took Nilus’s book with her to her last home. . . . A week after the murder
of the imperial family … the remains of the Tsar, the Tsarina, and their children,
dismembered and incinerated, were discovered at the bottom of a disused mineshaft
… … the examining magistrate found three books belonging to the Empress:
the first volume of War and Peace, the Bible in Russian, and The Great in the
3
Small by Nilus.” [Norman Cohn, Warrant For Genocide (New York, 1970), p.
126-7.]
Recent research and investigation by Edvard Radzinsky and other historians
corroborates the account provided years earlier by Robert Wilton, correspondent of
the London Times in Russia for 17 years. His account, The Last Days of the
Romanovs, originally published in 1920 is based in large part on the findings of a
detailed investigation carried out in 1919 under the authority of “White” (anti-
Communist) leader Alexander Kolchak. Wilton’s book remains one of the most
accurate and complete accounts of the murder of Russia’s imperial family. In The
Last Days of the Romanovs, Robert Wilton, summed up the so-called “Russian”
Revolution in these words: “The whole record of the Bolshevism in Russia is
indelibly impressed with the stamp of alien invasion. The murder of the Tsar,
deliberately planned by the Jew Sverdlov and carried out by the Jews Goloshekin,
Syromolotov, Safarov, Voikov, and Yurovsky, is the act, not of the Russian
people, but of this hostile invader.” [Robert Wilton, The Last Days of the
Romanovs (Newport Beach, CA: Noontide Press, 1993)]
In 1907 (May 13 – June 1) a fifth Congress of the Russian Social
Democratic Labor Party was held, this time in London. This was by all accounts
the most impressive one of all, and it was the last one held before the 1917
revolution. Represented at the Congress were:
The Bolsheviks, led by Lenin — 91 delegates.
The Mensheviks, led by Martov and Dan — 89 delegates.
The Polish Social Democrats, led by very Jewish Rosa Luxemburg — 44
delegates.
The Jewish Bund, led by Rafael Abramovitch and Mikhail Lieber — 55
delegates.
The Lettish Social Democrats, led by “Comrade Herman” (Danishevsky).
Dominating the Congress were the same great names of the party: there were
the founders of the movement, Plekhanov, Axelrod, Deutch, and Zasulich — who
after 1907 played roles of diminishing importance in party affairs — and their
disciples, Lenin, Martov, Dan, and Trotsky. There were Abramovich and Lieber
(Goldman) of the Jewish Bund, and Rosa Luxemburg who latter one day being
destined to lead a revolution of her own in Germany. Present also were Stalin,
Zinoviev, Kamenev none of whom were important in 1907, but who are
historically important enough to mention now here because one day they would be
the three most powerful men in Russia. Significantly all of those named were
Jewish, excepting Plekhanov, and Stalin.
In the autumn of 1908 the Bolsheviks began publishing the Proletarij (The
Proletarian), with Lenin, Dubrovinsky, Zinoviev, and Kamenev as editors. In the
same year the Menshevik paper, Golos Sotsial-Demokrata (Voice of Social
4
Democrat) began publication, edited by Plekhanov, Axelrod, Martov, Dan, and
Martynov (Pikel), all of whom were Jewish with the exception of Plekhanov. In
October of 1908 the Vienna Pravda was launched, with Trotsky as editor. So much
for who controlled the media…
The Troika: In 1909 the Lenin-Zinoviev-Kamenev “troika” was formed. It
was to endure until Lenin’s death in 1924. Zinoviev and Kamenev were Lenin’s
inseparable companions. Later, when the Bolsheviks were in power, Trotsky would
become co-equal with Lenin, and even something of a competitor, but Kamenev
and Zinoviev were never Lenin’s equals nor his competitors — they were his right
and left hand. They would argue with him, and fight with him, and oppose him in
party councils, but the “troika” was broken only when Lenin died.
Perhaps one of the most important matters taken up by the London Congress
was the controversial question of “expropriations.” It should be explained that
revolutionaries to an increasing degree resorted to outlawry to replenish Party’s
finances. Robbery, kidnapping, and theft became regular party activities. These
activities were referred to in party circles as “expropriations.” The most famous
expropriation was the Tiflis bank robbery, engineered by young Josef Stalin
shortly after the London Congress. The Tiflis bank robbery has now become a part
of the legend which surrounds Stalin, and it is perhaps worth while to give it some
attention. Although the robbery was engineered by Stalin, then a minor party
worker, the actual hold-up was carried out by an Armenian by the name of Ter-
Petrosyan, who is known in Russian history as “Kamo.” Kamo’s method was crude
but effective: he tossed a dynamite bomb at a bank stage which was transporting
250,000 rubles in currency. In the resulting explosion some 30 people were killed
and Kamo escaped with the loot, which consisted mainly of 500 ruble notes. The
Bolsheviks encountered considerable difficulty in converting these 500 ruble notes
into usable form. It was decided that agents in various countries would
simultaneously cash as many as possible in a single day. The operation was not a
complete success. The Jewess, Olga Ravich, who was one day to marry Zinoviev
was apprehended by police authorities, as was one Meyer Wallach Finklestein,
who is better known as Maxim Litvinov. Litvinov later became Bolshevik Russia’s
Commissar of Foreign Affairs.
In January of 1910 the 19 top leaders of the Party met again in what
historians refer to as the January Plenum of the Central Committee. Its purpose
was, as always, to promote party unity. One outcome of the January Plenum was
the recognition of the newspaper, Golos Sotsial-Demokrata, as the general party
newspaper. Its editors were the Bolsheviks, Lenin and Zinoviev, and the
Mensheviks, Martov and Dan. Lenin was the only gentile (or rather semi-gentile).
Trotsky’s semi-independent Vienna Pravda was declared to be an official party
organ, and Kamenev was appointed to help edit it. Who could have foretold in the
5
year 1910 that within seven short years this Yiddish crew would be the lords and
masters of all Russia?
Now, one of the chief factors contributing to the destruction of the Russian
government was the onset of World War I.
Before the war the Imperial military establishment had contained perhaps
1,500,000 professional troops, well trained and loyal to the crown, “but by 1917
the regular army was gone. Its losses for the first ten months of the war were
reckoned as 3,800,000, or, to take the reckoning of the Quartermaster-General,
Danilov, 300,000 a month and the officers, who went into action standing, while
commanding their men to crawl, were falling at twice the rate of the men.”
[Bernard Pares, Russia (New York: New American Library, 1949), p. 41]
Altogether 18 million men were called to the war, most of whom were conscripted
from the peasantry. Although courageous in battle they proved politically
unreliable and were easily incited by agitators.
Large numbers of the industrial population were also drafted into the armies,
and their places were taken by peasants, fresh out of the country. As a result,
Russia’s principal cities came to be populated by a working class which was
peasant in origin and habit of thinking, but which lacked the conservatism and
stability which seems to go with tenure of the land. This new proletariat was in
reality an uprooted and landless peasantry, poorly adjusted to city life, and easily
stirred up by Jewish propagandists.
It should be remembered that the Russian revolution was carried out by a
handful of revolutionaries operating mainly in the larger cities. While something
like 85% of Russia’s gentile population was rural, these country people took
virtually no part in the revolt. Conversely only 2.4% of the Jewish population was
actually situated on the farms; the great majority of the Jews were congregated in
the cities. Says the Universal Jewish Encyclopedia: “it must be noted that the Jews
lived almost exclusively in the cities and towns; in Russia’s urban population the
Jews constituted 11%.” [Universal Jewish Encyclopedia (New York, 1939), vol. 9,
p. 285]
Also significant was the fact that the theater of World War One was situated
in those areas most heavily populated by Jews. By 1914, it should be remembered,
Russia’s Jewish population was nearing the seven million mark. (The exact figure
given in the Universal Jewish Encyclopedia is 6,946,000). A substantial number of
these resided in Russian-Poland, which was a war zone. The majority of these
Jews, out of hatred for Russia, were inclined to favor a German victory. As a
result, the Imperial high command was compelled to remove all Jews from the war
area in the early part of 1915. In May of 1915, for example, the supreme command
expelled all Jewish residents from the provinces of Courland and Grodno.
Altogether, nearly a half million Jews were forced to leave their homes in the
6
military zone. These expellees were at first required to remain within the Pale of
Settlement, but in August of 1915 they were permitted to settle in all cities in the
empire. Thus it was that as the war progressed a flood of Russia-hating Jews began
infiltrating the cities beyond the Pale.
Many people today still actually believe the Communists were successful in
Russia because they were able to rally behind them the sympathy and frustration of
the Russian people who were supposedly “sick of the rule of the Tsars.” This is to
ignore the history of what actually happened. While almost everybody is reminded
that the Bolshevik Revolution took place in November of 1917, few know that the
Tsar had abdicated seven months earlier.
The first revolution of 1917 occurred in March, in St. Petersburg, capital city
of the Russian Empire. From beginning to end the revolt involved an amazingly
small number of people when we consider that the fate of 150 million Russians
was at stake. The revolt came, as I have tried to explain it to you in previous few
segments of this lecture, because of Jewish unrest, because of Jewry’s
dissatisfaction, and above all, because of Jewry’s determination to destroy Tsarism.
By the spring of 1917 Russia’s unstable urban population had been thoroughly
poisoned by the subversive propaganda. A food shortage in Petersburg and other
cities caused by war fanned people’s dissatisfaction into the flame of revolution.
St. Petersburg (Petrograd) in the third year of World War I was Russia’s
chief armaments production center, and by reason of this possessed the largest
industrial population of any city in Russia. It also had the largest Jewish population
of any city outside the Pale of Settlement. By March, 1917, a breakdown in the
Russian transportation system resulted in a severe food shortage in the city. At the
same time, many of the city’s factories began shutting down due to material
shortages. Both of these factors were extremely important in the days immediately
ahead. The desperate food shortage affected virtually every family in the city.
Furthermore, the enforced idleness of the working population — due to factory
shutdowns — threw vast numbers of workmen onto the streets.
Second-string Jewish revolutionaries, their leaders being out of the country,
fanned the flames of dissent.
On March 10, 1917, an American photographer, Donald Thompson, has
described how someone who tried to pass through the growing mob “was dragged
out of his sleigh and beaten. He took refuge in a stalled streetcar where he was
followed by the workingmen. One of them took a small iron bar and beat his head
to a pulp. This seemed to give the mob a taste for blood. . . . Many of the men
carried red flags on sticks . . .” [Donald C. Thompson, Donald Thompson in Russia
(New York: Century Co., 1918), p. 54]
The disorder became general. The mobs turned their fury on the police, who
barricaded themselves for a desperate last stand in the police stations. There they
7
were slaughtered almost to the last man, and the prisons were emptied of their
entire populations, including desperate criminals of every category.
Tsar Nicholas II was not in St. Petersburg at the time, but after hearing the
details and misunderstanding the situation, he sent a message requesting that the
Duma (legislature) be dissolved. Four days later, on the 16th, the Tsar, whose train
never reached Petersburg, abdicated. The closing words of his written abdication
announcement were: “May God have mercy on Russia.” And before a year had
passed, these words had been echoed many, many times…
The March of 1917 marked the formation of two governing bodies which
were to jointly rule Russia for the next eight months. The first of these was the
Provisional Committee of the Duma, consisting of twelve members headed by
Georgy Lvov. This group served as the Provisional Government until overthrown
in October by the Bolsheviks. At all times, however, it governed by the sufferance
of the Petersburg Soviet, which was the second body organized on the 12th of
March. This Petersburg Soviet was in reality dominated by the Menshevik and
Bolshevik factions of the so-called Russian Social Democratic Labor Party, of
whom the Mensheviks were by far the most powerful. A second party, the Social
Revolutionary Party, was a minority party.
The Provisional Government made one fatal “mistake” which were to
profoundly affect the revolution. It permitted all exiled political prisoners to return
to Russia. By doing so it sealed the fate of Russia. Thousands of them streamed
into Russia in late April, May, June, and July of 1917.
At that time Lenin and his Jewish wife Nadezhda Krupskaya were living in
Switzerland. They were supported by Max Warburg, a Jewish banker from the
German city Hamburg.
With Max Warburg running the show in Europe, his brother Paul Warburg
ran the show in the United States. It was Paul Warburg who gave political
protection to Trotsky, who arrived in New York on January 13, 1917.
When after years of agitating around Western Europe, Trotsky was expelled
from France, in January of 1917, he came to the United States at the invitation of
Warburg and Schiff. His travel expenses aboard the ship Monserrat were paid by
his hosts. A luxury apartment was rented for him, with the rent paid three months
in advance. He remained in America for several months while writing for a
Russian socialist paper, the Novy Mir (New World), out of their offices at 177 St.
Mark’s Place on the Lower East Side — right in the heart of the Jewish section of
Manhattan. Novy Mir was owned by two Communist Jews named Weinstein and
Brailovsky. According to the New York police, who monitored Trotsky’s
activities, his main associates during this period were well known Jewish
anarchists Emma Goldman and Alexander Berkman. He was also giving
revolutionary speeches at mass meetings in New York City. According to Trotsky
8
himself, on many occasions a chauffeured limousine was placed at the service of
his family by wealthy Jewish friends. It must have been a curious sight to see the
family of the great socialist radical, defender of the working class, enemy of
capitalism, enjoying the pleasures of tea rooms and chauffeurs, the very symbols of
capitalist luxury. In any event, it is now known that almost all of his expenses in
New York, including the mass rallies, were paid for by Jacob Schiff. Things were
starting to heat up in Mother Russia in 1917, and Trotsky sensed that the time was
ripe for another takeover bid. But finance for the revolution was essential. Oddly,
these so-called enemies of capitalism had no difficulty whatsoever in raising vast
amounts of capital from Jewish financiers around the world.
Not only were Jews represented in amazing numbers among the Marxist
revolutionaries, but the wealthiest Jewish bankers gave financing to them. It is a
well-known fact that the Bolsheviks were financed by Jewish Zionist interests in
the West. One of the prime Zionist conspirators plotting to take over Russia was
(again!) Jacob Schiff, who as head of the enormously powerful New York Jewish
banking house of Kuhn, Loeb & Co. was probably the wealthiest Jewish banker in
the world.
Turn to the laudatory sketch of Jacob Schiff, in the Jewish Communal
(Kehillah) Register of New York City, 1917-18, of which Kehillah he was an
Executive Committeeman. It is stated there how German-born Schiff came to
America and made connections with a banking house. The last paragraph boasts
“Mr. Schiff has always used his wealth and his influence in the best interests of his
people. He financed the enemies of autocratic Russia. [This was written in 1918,
after the Bolshevik revolution had been made secure]…” It is stated that “all
factions of Jewry” hailed him for this.
At a Bolshevik celebration rally in New York’s Carnegie Hall on the night
of 23 March 1917, a telegram of support from Jacob Schiff was read out. The
telegram was reprinted in the next morning’s New York Times. Schiff later tried to
deny his involvement, but thirty years later his grandson John admitted that the old
man had given as much as twenty million dollars for the Bolshevik cause. In the
New York Journal-American of Feburary 3, 1949, society columnist Cholly
Knickerbocker wrote that Jacob Schiff’s grandson, a prominent member of New
York society at that time, revealed that his grandfather’s firm Kuhn & Loeb “sank”
$20 million dollars into the “final triumph of Bolshevism in Russia.”
Trotsky was given $20 million in Jacob Schiff gold to help finance the
revolution, which was deposited in a Warburg bank, then transferred to the Nya
Banken in Stockholm, Sweden. On 26 March 1917 Trotsky boarded the Norwegian
steamer “Kristianiafjord” for a journey to Sweden, and then via railroad through
Sweden and Finland to St. Petersburg in Russia. He was accompanied by 275 well9
trained Jewish communist soldiers-of-fortune from the New York’s Lower East
Side, plus a large amount of gold, courtesy of Jacob Schiff.
The British Government did not know what its own intelligence service was
doing, and when the British War Department found out that Trotsky and his group
had left New York, a telegram was sent on March 29, 1917, to the Canadian
authorities, to arrest Trotsky and his family and his comrades when the ship
stopped to refuel in the Canadian port of Halifax. On April 3rd, the Canadians,
under orders from the British Admiralty, arrested Trotsky, and his men, taking
them to the prison at Amherst; and impounded his gold. When Trotsky was
searched the Canadian police found $10,000 in cash on him. The amount is known
with certainty and the money in his possession is now a matter of official record.
Trotsky was arrested by the Canadian authorities on the sound rationale that
he was heading for Russia to take Russia out of the Great War and thereby increase
the Germans’ capabilities on the Western front. Official records, later declassified
by the Canadian government, indicate that they knew Trotsky and his small army
were “socialists leaving for the purposes of starting revolution against present
Russian government…” The Canadians wanted to keep Trotsky and his comrades
in prison, to hinder them from going to Russia. But in a day or so, a new telegram
arrived from London which said, “Put Trotsky back on the ship and let them go.
Give them back their money and weapons”. The British government (through
intelligence officer Sir William Wiseman, who later became a partner with Kuhn,
Loeb and Co.) and American government (through Colonel House) urged them to
let Trotsky go.
In a stunning reversal of “how things are supposed to be,” the American
President Woodrow Wilson intervened with the British and Trotsky was allowed to
continue on his way, since he had the advantage of an American passport. Years
later when the secrecy regarding this period had been lifted, it was confirmed that
it was indeed the American Government which demanded that Trotsky be set free
and sent on his way to Russia. President Wilson said that if they didn’t comply, the
U.S. wouldn’t enter the War. Trotsky was released, given an American passport, a
British transport visa, and a Russian entry permit. It is obvious that President
Wilson knew what was going on, because accompanying Trotsky, was Charles
Crane of the Westinghouse Company, who was the Chairman of the Democratic
Finance Committee. A man with an unsavory background, frequent arrests, jailings
and exile for revolutionary activities against a government allied with the U.S. in a
world war, Trotsky was freed by Presidential intervention — against the express
wishes and sound reasonings of America’s most important ally in this same
European war! What forces came into play in Washington? Who ran the show
there even in the early part of the last century? Would anybody care to guess?
10
By the way, in its defense, the American Government stated that Aleksandr
Kerensky, a member of Russia’s Provisional Government, had requested the
freedom of Trotsky. This is very odd, since Trotsky later put Kerensky out of
office during the October revolution of 1917. Is it not strange that then Kerensky
was able to leave Russia and move to New York, where he joined Trotsky’s
wealthy Jewish bankers and industrialists and lived a long life and died as a
multimillionaire, in 1970, at the age of 89?
The United States of America entered the war on April 6th. Trotsky arrived
in Petrograd on May 17, 1917. By the time Trotsky reached Russia, the revolution
had already taken place. The Tsar had been deposed and a new government
installed. But being a communist, Trotsky wanted to have things his own way.
Lenin at that time, as I just said a couple of moments ago, was in
Switzerland and had been in Western Europe since 1905 when he was exiled for
trying to topple the Tsar in the abortive Communist revolution of that year.
In spring of 1917, Lenin went back to Russia, across Europe-at-war, on the
famous “sealed train.” With him Lenin took some $5 to $6 million in gold. The
whole thing was arranged by Max Warburg, through another very wealthy fellow
Jew Israel Helphand alias “Parvus.”
In addition to the groups that arrived with Lenin and Trotsky from
Switzerland and New York, some 8,000 Jewish revolutionaries from different
countries arrived in St. Petersburg and formed the core of the emerging Communist
party. It was these men that would take up leadership in the Red Army and in the
terrible Cheka…
These returning exiles were the heart of the coming “Russian” Revolution.
They were almost to the last man professional revolutionaries, and with few
exceptions they were Jewish. Stalin, Sverdlov, and Zinoviev were among the exiles
who returned from Siberia. Lenin, Martov, Radek, and Kamenev returned from
Switzerland. Trotsky returned, with hundreds of his Yiddish brethren, from New
York’s East Side. These were the inheritors of the revolution. Until their return the
revolution had been without leadership — largely it had been conducted by second
string leaders who happened to be on the spot. Now the elite were returning. Soon
these returning Jews would exercise the power of life and death over 150 million
Russians. Soon every factory, every government bureau every school district, and
every army unit would function under the gimlet eye of a Jewish Commissar. Soon
the blood of human beings would be oozing from under the doors of communist
execution chambers as tens of thousands of Russian men and women were
butchered like cattle in a slaughterhouse. Soon millions of Russian and Ukrainian
peasants would be deliberately starved to death as part of a premeditated plan.
Such was the “romance” of the Bolshevik revolution.
11
When Lenin arrived in St. Petersburg in April 1917, he found the Petersburg
Soviet dominated by the Mensheviks, with the Essers (Social Revolutionaries)
second in membership, and the Bolsheviks still in the minority. Although the
Mensheviks controlled the Petersburg Soviet, they were badly divided among
themselves. The main body of the Menshevik faction — the defensists — was
headed by Fyodor Dan (Gurvich) and Mikhail Lieber (formerly of the Jewish
Bund). The other group of Mensheviks, — the internationalists — was headed by
Martov. Recall that the Bolsheviks and Mensheviks were majority and minority
factions of the same party. Both factions were completely Jewish-controlled.
The Petersburg Soviet, although it controlled the mob, was reluctant to
assume the responsibility of governing — at least in the beginning. The Soviet, as I
said, was originally organized by second-string leaders who were quite capable of
stirring up trouble, but who had little capacity for leading a revolutionary
government. Furthermore, it was not clear in the early days of the revolution as to
what the final outcome would be. Petersburg was, after all, only one city in the
empire, and the attitude of the country as a whole, and of the soldiers at the front,
was unknown. For this reason the Soviet preferred that the Provisional
Government — which had some semblance of legitimacy — should temporarily
rule.
Lenin bitterly criticized this state of affairs. He regarded the Provisional
Government as an instrument of the “bourgeois” and he immediately and violently
advocated its overthrow. Throughout April, May, and June the Bolsheviks
preached the destruction of the Provisional Government, and among the factory
workers and the military garrisons around Petersburg this propaganda began to
take effect. Under the slogan “all power to the Soviets”, the Bolsheviks had
succeeded by July in recruiting to their banners large numbers of the city’s more
radical elements.
The returning influx of Jewish exiles also greatly enhanced the position of
the Bolsheviks. These exiles were not all originally Bolsheviks, but they were
almost without exception extremists, and they had waited a long time for
revolution to come: they were hungry for power. And they were inclined to favor
the Bolsheviks because they were the most radical advocates of direct action.
Trotsky, who had in 1905 began a Menshevik, and who had later been a “neutral,”
immediately joined the Bolsheviks on his return from New York. So it was with
many others.
Karl Radek (real name Sobelsohn) was one of the many Jewish
revolutionaries who stirred up agitation among Russian people. Lenin began
publishing a large number of periodicals, a total of 41, including 17 daily
newspapers. The circulation of Pravda increased from 3,000 to 300,000 in May
1917. It was given to soldiers at the German front. Lenin had received money and
12
instructions from the Polish Jew Jakub Fuerstenberg (real name Yakov Hanetsky)
and from Alexander Parvus, and also from Hanetsky’s relative, the Jewess
Yevgenia (Dora) Sumenson.
The Provisional Government was not originally a revolutionary body and
was made up of former “liberal” members of the Tsar’s Imperial government and
led by Count Georgy Lvov. Of its twelve members, only one, Alexander Kerensky,
was a “Socialist.” The others were typical upper-middle class members of the
Duma, with possibly mild leanings to the left. This 12 man government had sprung
into being simply because no other semblance of a government existed in
Petersburg on March 12th — it did not in any way participate in the revolution. In
the months following the overthrow of the Tsar, however, its power grew
considerably, so that by July when an abortive Bolshevik uprising occurred, the
Provisional Government was able to quell the affair and arrest or force into hiding
the Bolshevik leaders.
Alexander Kerensky was vice-president and the only member of the
Provisional Government who also belonged to the Petersburg Soviet. In the past
Kerensky had cooperated closely with Mordekhai Bogrov, the assassin of Prime
Minister Stolypin. So closely in fact that immediately after the murder, Kerensky
fled the country in fear.
On July 17th anti-government agitation resulted in an unscheduled uprising
by thousands of the city’s inflamed worker population. In Russian history these are
known as the “July Days.” Kerensky, who by now had become the dominant figure
in the Provisional Government dealt with the insurrection with considerable
firmness. Whether Kerensky was responsible for ordering the mob fired on is
unclear, but several hundred people were killed from July 17th to July 20th.
But one result of the “July Days” was the collapse of the Provisional
Government under the premiership of Prince Lvov. And on July 21st, Kerensky
became Prime Minister of a “salvation of the revolution” government. Kerensky, a
so-called democratic socialist, may have been running a caretaker government for
the Bolsheviks.
On July 22nd, Lenin and Zinoviev left St. Petersburg. Public opinion had
been rising against the Bolsheviks as a result of their German (actually Jewish)
financial deals. Trotsky, Lunacharsky, Kollontay, Kozlowski, Kamenev, and
Sumenson were all arrested. But this was only done to calm the public. Kerensky
began releasing arrested Bolsheviks less than a month later, as early as the 17th of
August.
Supreme Commander of the Russian Army, General Lavr Kornilov, broke
away and began plans to overthrow Kerensky. Left-wing leaders, mostly Jews,
have always regarded Russia’s national patriots as the biggest threats to their
13
international socialist world-view. Gen. Kornilov was arrested on September 14th,
but later escaped.
Kerensky continued to release Bolsheviks who were cleared of all charges
and presented as defenders of democracy. In August (8th-16th) the Russian Social-
Democratic Labor Party held its Sixth Congress. This was the first one held since
the London Congress of 1907, and it was the last one held before the Bolshevik
Revolution, now only two months away. This Sixth Congress was completely a
Bolshevik affair. The other factions merged with the Bolsheviks and ceased to
exist; from this time on the Russian Social Democratic Labor Party was the
Bolshevik Party. (Within a year the party officially changed its name to the
Communist Party). The most important act of the Sixth Congress was to elect the
“October Central Committee,” consisting of 26 members. This Central Committee
was to rule the Bolshevik Party through the days of the October Revolution. Who
were the principal members of the “October Central Committee”? Let us take the
words of Leon Trotsky as they appear in his book, Stalin: “In view of the Party’s
semi-legality the names of persons elected by secret ballot were not announced at
the Congress, with the exception of the four who had received the largest number
of votes. Lenin — 133 out of a possible 134, Zinoviev — 132, Kamenev — 131,
Trotsky — 131.” [Trotsky, Stalin, pp. 220-221.] Two months before the October
Revolution, these four were the top leaders of the Bolshevik Party. Three were
Jews and the fourth, Lenin, was quarter-Jew.
Trotsky’s writings are extremely enlightening from a historical viewpoint.
He hated Stalin and he wrote his book, Stalin, to prove that Stalin was a Johnnycome-
lately, an upstart, and an usurper. He brings forth masses of evidence to
show how unimportant Stalin was in Party councils during before and immediately
after the October Revolution. In doing so, Trotsky again and again emphasizes
who the really important leaders were. Trotsky cites numerous evidence to prove
that Stalin was not an important figure in the Bolshevik Party in 1917. But in doing
so he names the real leaders, who as before are the Jews, Kamenev, Zinoviev,
Trotsky, and the up and coming Sverdlov. Lenin was the only gentile, or rather
semi-gentile. These facts show why the Jewishness of communism is so
immediately and indisputably apparent to anyone who has the slightest knowledge
of Bolshevik history.
On August 17th Kamenev was released from prison, and exactly a month
later Trotsky was also freed by Kerensky. On Sept. 24th Trotsky was elected
president of the Petersburg Soviet. From this moment on the Bolsheviks were in
control of the Petersburg Soviet. On October 29th the Petersburg Soviet voted to
transfer all military power to a “Military Revolutionary Committee,” headed by
Trotsky. Revolution was now only days away.
14
On November 4th, the Military Revolutionary Committee arranged mass
meetings to prepare for the forthcoming revolt. On the following day the garrison
of the Peter and Paul fortress, having succumbed to Jewish propaganda, declared
an alliance with the Bolsheviks. Women’s battalion Military cadets in the Winter
Palace and a women’s battalion were the only forces to stand against the Bolshevik
coup.
Then, Lenin-Trotsky’s Bolsheviks led a Revolution and with just a handful
of men seized control of the government. On November 7th, the Bolsheviks seized
power by taking over the Winter Palace. According to the Communists myth,
5,000 sailors had gathered outside the Palace earlier in the morning to “storm” it.
In actual fact the Palace was taken over by a few hundred mostly Jewish
revolutionaries. There was no real “storming” of the Palace. No blood was spilt.
Trotsky, somewhat of a Steven Spielberg, wanted the event to appear more
dramatic than it actually was, so few shells were fired from the battleship Aurora
but no shells ever struck the Winter Palace.
The Jew Kamenev became the first President of the “Soviet Republic.”
Lenin became Premier. Trotsky was made Commissar of Foreign Affairs. Within a
few days (on November 21st) another Jew, Yakov Sverdlov, succeeded Jew
Kamenev, and thus became the second Jewish president of the “Soviet Republic.”
A relatively minor figure in Bolshevik circles six months before the revolution, he
very quickly became one of the five top men in the party. Before his early death
two years later he had become the party’s chief trouble-shooter and had assumed
absolute control over Russia’s economic life.
On November 25th, eight days after the Bolshevik coup, supposedly free
elections were held throughout Russia under machinery set up by the Provisional
Government. The Bolsheviks, not yet completely organized, made no attempt to
interfere with the elections, but when it became clear that the Bolsheviks would
command only a minority in the Constituent Assembly, they immediately laid
plans to undermine its authority. The Provisional Government had specified that
the convocation of the Assembly should be in the hands of a special commission.
The Bolsheviks arrested this commission, and substituted for it a “Commissary for
the Constituent Assembly,” headed by the Jew, Moisei Solomonovich Uritsky. By
this tactic the Bolsheviks were able to exert their authority over the Assembly.
When the Assembly did finally convene, the Jew, Sverdlov, although not even a
delegate, took charge of the proceedings. Shortly thereafter Bolshevik troops
brutally brought the Constituent Assembly to an end by ejecting the delegates and
simply locking the doors to the building. This was the end of the Constituent
Assembly. After having convened for only 13 hours, it disbanded, never to meet
again. So ended Russia’s hope for a constitution and a representative government.
15
In March of 1918, the Soviet Government moved its capital from St.
Petersburg to Moscow. In the same month the Russian Social-Democratic Labor
Party officially styled itself the Communist Party…
Such were the major events of — and those leading up to — what can
rightfully be called the Jewish Bolshevik Revolution of 1917, a revolution that is
deceitfully called a “Russian” Revolution. The Jewish names read like movie
credits.
The Bolsheviks were not a visible political force at the time the Tsar
abdicated. And they came to power not because the downtrodden masses of Russia
called them back, but because very powerful Jewish Zionist forces in Europe and
the United States sent them in.
It was initially puzzling to me that the violently anti-capitalist communists
would be supported by some of the most prominent capitalists in the world. But I
finally realized that Revolution in Russia was not ultimately about the triumph of
an economic ideology, it was about the settling of an age-old struggle between the
Jews and the Russians.
The fact that super-capitalists such as Schiff and Warburg could support
Trotsky and Lenin made me question whether there was something more to
Communism than met the eye. What was it about Communism that made it so
attractive to Jews, who were largely well-educated non-proletarians, when
Communism was supposed to be, in Lenin’s words, “a dictatorship of the
proletariat”? Obviously, by-and-large, Jews were nothing like Marx’s “workers of
the world,” for no group was more involved in capitalism or the manipulation and
use of capital than the Jews.
Not long ago I read a book called Trotsky and the Jews, written by Joseph
Nedava and published by the Jewish Publication Society (Philadelphia, 1971). The
book points out that before the “Russian” Revolution, Trotsky used to play chess…
with Baron Rothschild of the famous Rothschild banking family. A Jewish
journalist Waldman who knew Trotsky from the period of his stay in Vienna said:
“when he used to play chess with Baron Rothschild in Cafe Central and frequent
Cafe Daily to read the press there”… What could the Rothschilds, the biggest
banking house in Europe, possibly have in common with a radical revolutionary
who wanted to destroy capitalism and private property??? Conversely, why would
a dedicated Communist be a close friend of the most powerful “capitalist
oppressor” in the world? Could it be that they saw Communism and Zionism as
two very different avenues to a similar goal of power and revenge against the
Russians?
A number of questions arose: 1) Could Communism simply have been a tool
they adapted to defeat and rule their Russian antagonists? 2) Were there other
peoples with whom the Jews believed they were in conflict? 3) Was Communism
16
originally part of a strategic imperative that reached far beyond the confines of
Soviet Russia? These were important questions.
Well, we don’t have enough time, of course, to answer all such huge
questions, so better stick to our topic of today which is Jewish Zionist role in
Bolshevik Revolution of 1917. But, my opinion is, yes, that Zionism and
Communism were undoubtedly two sides of the same coin.
Although officially Jews have never made up more than five percent of
Russia’s total population, they played a highly disproportionate and, no doubt,
decisive role in Revolution and in the infant Bolshevik regime, effectively
dominating the Soviet government during its early years. Soviet historians, along
with most of their colleagues in the West, for decades preferred to ignore this
subject. The facts, though, cannot be denied.
In the Communist seizure of power in Russia, the Jewish Zionist role was
absolutely critical.
No doubt, the Zionists played an essential part in the revolutions of 1917.
The Party, the State, the public organizations, the People’s Commissariats and
other departments all had an overwhelmingly large number of Zionists among their
top leaders. In summer of 1918, there were, in Petrograd alone, 271 Zionists in the
highest echelon of power and only 17 non-Zionists. 265 of these 271 had come
with Trotsky from New York. In practical terms, it was Trotsky, and not Lenin,
who ruled the country.
Lenin’s name, of course, outweighs the others, although in the first year or
so of the revolution, Trotsky’s fame rivaled his. Trotsky was considered no less the
“father of the revolution”… After the Revolution, Leon Trotsky headed the Red
Army and, for a time (1917-1924), was chief commissar of Soviet foreign affairs.
The neoconservative American historian Paul Johnson has provocatively described
Trotsky as the “executive agent” of the revolution, while Lenin was merely “the
architect of the Putsch” of November 1917. [Johnson, History of the Jews, p. 450.]
And so, as professor Albert Lindemann wrote, “Trotsky’s boundless selfconfidence,
his notorious arrogance, and sense of superiority were the traits often
associated with Jews. Fantasies there were about Trotsky and other Bolsheviks, but
there were also realities around which the fantasies grew.” [Albert S. Lindemann,
Esau’s Tears: Modern Anti-Semitism and the Rise of the Jews (New York:
Cambridge University Press, 1997), p. 448]
Chaim Bermant in his book The Jews (1978) devotes a chapter to an aspect
of Communism that is hardly generally known today, or at least not usually
mentioned in the history books and encyclopedias. The author, himself obviously
Jewish, writes with a certain authority and familiarity concerning his subject and
can hardly be accused of the charge of “anti-Semitism” which is always leveled at
17
anyone who offers any criticism, no matter how justified, of Jews and their ways.
What does Bermant say? He writes, for example, that
To many outside observers, the Russian revolution looked like a Jewish
conspiracy, especially when it was followed by Jewish-led revolutionary
outbreaks in much of central Europe. The leadership of the Bolshevik Party
had a preponderance of Jews and included Litvinov (real name Wallach),
Liadov (Mandelshtam), Shklovsky, Saltz, Gusev (Drabkin), Zemliachka
(Salkind), Helena Rozmirovich, Serafima Gopner, Yaroslavsky (Gubelman),
Yaklovlev (Epstein), Riaznov (Goldendach), Uritsky and Larin. Of the seven
members of the Politburo, the inner cabinet of the country, four, Trotsky
(Bronstein), Zinoviev (Radomyslsky), Kamenev (Rosenfeld) and Sverdlov,
were Jews.
Yes, virtually all of the important Bolshevik leaders were Jews. Lenin’s
right-hand man was the Jew Grigory Radomyslsky (also known as Hirsch
Apfelbaum), who used the name “Zinoviev.” He headed the Communist
International (Comintern), the central agency for spreading communist revolution
in other countries. Zinoviev said: “The eternal in the Russian revolution is the fact
that it is the beginning of the world revolution.” [Quoted in Frederick Lewis
Schuman, American Policy Toward Russia Since 1917: A Study of Diplomatic
History, International Law and Public Opinion (New York: International
Publishers, 1928), p. 231] Zinoviev “and his wife Z. I. Lilina were close family
friends of Lenin, and Zinoviev probably received more personal letters from Lenin
than any other leader,” writes Soviet General Dmitri Volkogonov in his sensational
book about Lenin. [Dmitri Volkogonov, Lenin. A New Biography (New York: The
Free Press, 1994), p. xxxv]
Similarly, Lev Borisovich Rosenfeld (better known as “Kamenev”)
“received the most correspondence [from Lenin] … He was much trusted by Lenin,
even on personal matters, for example on Lenin’s relationship with his mistress
Inessa Armand at the time he and Lenin were sharing an apartment in Poland.
Kamenev’s knowledge of Lenin is important because he was the first editor, with
Lenin’s direct participation, of Lenin’s collected works.” Kamenev headed the
party newspaper, Pravda. [Dmitri Volkogonov, Lenin. A New Biography (New
York: The Free Press, 1994), p. xxxv]
City and province of Yekaterinburg has been renamed “Sverdlovsk,” in
honor of the Jew, Yakov Sverdlov, president of the “Soviet Republic” at the time
of the execution of Tsar and family.
Other prominent Jews included press commissar Karl Radek (Sobelsohn),
Adolf Yoffe who was head of the Revolutionary Military Committee of the
18
Petrograd Bolshevik Party in 1917-18, Maxim Litvinov (Wallach) who became the
best-known Soviet diplomat, foreign affairs commissar, and the ambassador to
Britain, Grigory Sokolnikov, Yeroslavsky …………
Jews were very thick in every branch of communist government. The
records show that the Central Committee of the Bolshevik party, which wielded the
supreme power, contained 3 Russians (including Lenin) and 9 Jews. The next body
in importance, the Central Committee of the Executive Commission (or secret
police) comprised 42 Jews and 19 Russians, Latvians, Georgians and others. The
Council of People’s Commissars consisted of 17 Jews and five others. Among the
names of 556 high officials of the Bolshevik state officially published in 1918-
1919 were 458 Jews and 108 others. Among the central committees of small,
supposedly “Socialist” or other non-Communist parties (during that early period
the semblance of “opposition” was permitted, to beguile the masses, accustomed
under the Tsar to opposition parties) were 55 Jews and 6 others. [Douglas Reed,
The Controversy of Zion (Durban, South Africa: Dolphin Press, 1978), p. 274]
Any effort to compose a comprehensive list of the most important
Bolsheviks must be unavoidably subjective, but, as notes historian Albert
Lindemann, “it seems beyond serious debate that in the first twenty years of the
Bolshevik Party the top ten to twenty leaders included close to a majority of Jews.
Of the seven ‘major figures’ listed in The Makers of the Russian Revolution, four
are of Jewish origin.” [Albert S. Lindemann, Esau’s Tears: Modern Anti-Semitism
and the Rise of the Jews (New York: Cambridge University Press, 1997), pp. 429-
430]
In 1990 a major New York publisher, the Free Press, a division of Simon &
Schuster, published a book by Israeli historian Louis Rapoport called Stalin’s War
Against the Jews. In it the author casually admits what we Gentiles are not
supposed to know: “Many Jews were euphoric over their high representation in the
new government. Lenin’s first Politburo was dominated by men of Jewish
origins…” [Louis Rapoport, Stalin’s War against the Jews: The Doctors’ Plot and
the Soviet Solution (New York: The Free Press, 1990)]
Robert Wilton, correspondent of the London Times, who experienced the
Bolshevik revolution in Russia, indicated: “Taken according to numbers of
population, the Jews represented one in ten; among the commissars that rule
Bolshevist Russia they are nine in ten; if anything the proportion of Jews is still
greater.” [Quoted in Douglas Reed, The Controversy of Zion (Durban, South
Africa: Dolphin Press, 1978), p. 276]
The Zionists started on their task of establishing a Promised Land for
themselves — in Russia and by using the slaves who inhabited Russia, of course.
In this process, Trotsky was in favour of seizing power over the world, of carrying
out a “worldwide revolution.” This is Trotsky’s theory of “permanent revolution.”
19
The various ethnic groups inhabiting Russia were to be slain, thus enabling the
Zionists to conquer the whole world.
Igor Shafarevich, a famous Russian mathematician and member of even the
prestigious U.S. National Academy of Sciences, argues that the reason why Jews
occupied so many top leadership positions during the Bolshevik Revolution and
that their activities during this period and later were motivated by hostility to
Russians and Russian culture. [Igor Shafarevich, “Russophobia,” Nash
Sovremennik (Moscow), June and November, 1989. Translation JPRS-UPA-90-
115, March 22, 1990, pp. 2-37.]
Shafarevich claims that Jews were critically involved in actions that
destroyed traditional Russian institutions. He stresses the Jewish role in liquidating
Russian nationalists and undermining Russian patriotism, murdering the Tsar and
his family, and destroying the Orthodox Church. He views Jewish “Russophobia”
not as a unique phenomenon, but as resulting from traditional Jewish hostility
toward the gentile world considered as tref (unclean) and toward gentiles
themselves considered as sub-human and as worthy of destruction. Shafarevich
reviews Jewish literary works during the Soviet and post-Soviet period indicating
hatred toward Russia and its culture mixed with a powerful desire for revenge.
Reflecting the cultural domination theme of anti-Semitism, Shafarevich claims that
Jews have had more influence on Russia than perhaps any other country, but that
discussion of the role of Jews either in contemporary Russia or even in the
theoretically more open United States is prohibited in principle. Indeed,
Shafarevich states that any possibility that Jewish interests conflict with the
interests of others cannot even be proposed as an hypothesis. After he said this in
his book, the U.S. National Academy of Sciences asked Shafarevich to resign his
position in the academy but he refused. Shafarevich was a leading dissident during
the final decades of Soviet rule. A prominent human rights activist, he was a
founding member of the Committee on the Defense of Human Rights in the USSR.
[See Science 257, 1992, p. 743; The Scientist, 6, 19, 1992, p. 1. Cited in Kevin
MacDonald, Separation and its Discontents: Toward an Evolutionary Theory of
Anti-Semitism (Westport, CT: Praeger, 1998), p. 60]
Occasionally, even today (despite censorship and so-called
“politcorrectness”) even some Jewish historians still openly acknowledge
disproportionate Jewish involvement in Russian communism.
Norman Cantor, professor of history at New York University, for example,
provides confirmation of Jewish prominence in all important areas of the
communist government: “The founders of the Soviet secret police (later KGB),
headquartered in Lubyanka prison in Moscow, were mostly Jews.” Skeptics
should pay particular attention to this bragging paragraph:
20
“During the heyday of the Cold War, American Jewish publicists spent a lot
of time denying that — as 1930s anti-Semites claimed — Jews played a
disproportionately important role in Soviet and world Communism. The
truth is until the early 1950s Jews did play such a role, and there is nothing
to be ashamed of. In time, Jews will learn to take pride in the record of the
Jewish Communists in the Soviet Union and elsewhere. It was a species of
striking back.” [Norman F. Cantor, “Stalin’s Jews”, in The Jewish
Experience: An Illustrated History of Jewish Culture & Society (Castle
Books, 1996), pp. 364.]
I think this is more than enough to convince even skeptics.
A few Russian Jewish intellectuals did plead guilty. In a 1923 collection
published in Berlin, Russia and the Jews, they called on “the Jews of all countries”
to resist Bolshevism and to admit the “bitter sin” of Jewish complicity in its
crimes. In the words of I. M. Bikerman, “it goes without saying that not all Jews
are Bolsheviks and not all Bolsheviks are Jews, but what is equally obvious is the
disproportionate and immeasurably fervent Jewish participation in the torment of
half-dead Russia by the Bolsheviks.” [Rossiia i evrei, pp. 5-8, 22, 26, 59, 117.
Quoted in Yuri Slezkine, The Jewish Century (Princeton, NJ: Princeton University
Press, 2004), p. 183]
“You have not begun to appreciate the real depth of our guilt. We are
intruders. We are disturbers. We are subverters. We have been at the bottom
not merely of the latest great war but of all your wars, not only of the
Russian but of every other major revolution in your history.” (Marcus Eli
Ravage, Century Magazine, January-February 1928).
“The abundance of Jewish names in the higher and middle levels of power
(in the [Bolshevik] Party and state apparatus, in the military, ministry, etc.) is
indisputable, and it requires not so much analysis as evaluation,” says apologist
Jewish author Arkady Vaksberg, “For anti-Semites now, this is an odious and
outrageous fact; from the point of view of normal people not blinded by chauvinist
hatred, it is meaningless. For people without prejudice, the question is what a
statesman does, not the kind of blood in his veins.” [Arkady Vaksberg, Stalin
against the Jews (New York: Alfred A. Knopf, 1994), p. 22]
Was this Jewish involvement in Communism simply a well-intentioned,
philanthropic activity aimed at improving the lot of the poor?
Well, Alexander Solzhenitsyn the famous Russian writer spent eight years in
Soviet labor camps GULAG and afterwards wrote many books and even received
the Nobel Prize for literature. According to him, in the eighty years that preceded
21
the Revolution in Russia — years of revolutionary activity, uprisings and the
assassination of a Tsar — an average of ten persons a year were executed. After
the Revolution, in 1918 and 1919, according to the figures of the Cheka (the Soviet
secret police) itself — more than a thousand persons were executed per month
without trial. At the height of terror, more than 40,000 persons were executed per
month. [Alexander Solzhenitsyn Speaks to the West (1978), p. 17]
What I said today is not some “let’s blame the Jews for the plague” or
religiously-motivated “confess, witch” sort of hysterical accusation. It’s simply a
chronological account of historical facts with very little commentary. Further, this
doesn’t mean that all Jews were Communists or all Communists were Jews. It does
demonstrate 1) that the “Russian” Revolution was not Russian but Jewish, 2) that
Jews can behave much worse than what they accuse Germans and “Nazis” of
doing, and 3) the Jews are not the blameless, innocent, altruistic and wrongfully
persecuted religious minority group they claim to be. If Jews don’t want to be
collectively blamed, then maybe the Jews should stop collectively blaming the
Germans for their so-called Holocaust.

Zionism and Russia – Lecture 7

 
October 6, 2006
1
Well-informed observers, both inside and outside of Russia, immediately
took note at the time of the crucial Jewish role in Bolshevism. No less a figure than
Winston Churchill spoke out clearly about the Jewish communism. In a full-page
feature article in the February 8, 1920, issue of London’s Illustrated Sunday
Herald, Churchill wrote:
This movement among the Jews is not new. From the days of
Spartacus-Weisshaupt to those of Karl Marx, and down to Trotsky in Russia,
Bela Kun in Hungary, Rosa Luxembourg in Germany, and Emma Goldman
in the United States, this world-wide conspiracy for the overthrow of
civilization and the reconstitution of society on the basis of arrested
development, of envious malevolence, and impossible equality has been
steadily growing. . . . It has been the mainspring of every subversive
movement during the nineteenth century; and now at last this band of
extraordinary personalities from the underworld of the great cities of Europe
and America have gripped the Russian people by the hair of their heads and
have become practically the undisputed masters of that enormous empire.
There is no need to exaggerate the part played in the creation of
Bolshevism and in the actual bringing about of the Russian Revolution by
these international and for the most part atheistical Jews. It is certainly a
very great one; it probably outweighs all others. With the notable exception
of Lenin, the majority of the leading figures are Jews. Moreover, the
principal inspiration and driving power comes from the Jewish leaders. Thus
Tchitcherin, a pure Russian, is eclipsed by his nominal subordinate
Litvinoff, and the influence of Russians like Bukharin or Lunacharski cannot
be compared with the power of Trotsky or of Zinovieff . . . or of Krassin or
Radek — all Jews. In the Soviet institutions the predominance of Jews is
even more astonishing. And the prominent, if not indeed the principal, part
in the system of terrorism applied by the Extraordinary Commission for
Combating Counter-Revolution [the Cheka] has been taken by Jews, and in
some notable cases by Jewesses. The same evil prominence was obtained by
Jews in the brief period of terror during which Bela Kun ruled in Hungary.
The same phenomenon has been presented in Germany (especially in
Bavaria), so far as this madness has been allowed to prey upon the
temporary prostration of the German people. Although in all these countries
there are many non-Jews every whit as bad as the worst of the Jewish
revolutionaries, the part played by the latter in proportion to their numbers in
the population is astonishing.
2
While some people, who try to deny such Jewish involvement in
Communism, will concede that Trotsky (as well as Kamenev, Zinovyev, Sverdlov,
and other Bolshevik top leaders) were indeed Jewish, while at the same time
denying any otherwise significant Jewish involvement in Communism, no one can
really deny the communist-Jewish connection as clearly exposed, for example, in
diplomatic correspondence that passed between American government
representatives in Russia and Washington D.C. during the time of the Bolshevik
take-over of Russia, which clearly identify Jews as the leaders of Bolshevism. The
following few quotes, for example, are taken directly from documents available at
the U.S. Archives.
In the War Records Division of the United States National Archives, for
example, there is filed a report from an American Intelligence operative in Russia.
From the Headquarters of the American Expeditionary Forces, on March 1, 1919,
comes this telegram from Omsk by Chief of Staff, Capt. Montgomey Shuyler who
wrote: “It is probably unwise to say this loudly in the United States but the
Bolshevik movement is and has been since its beginning guided and controlled by
Russian Jews of the greasiest type.”
A second Schuyler telegram, dated June 9, 1919 from Vladivostok, reports
on the make-up of the presiding Soviet government: “There were 384
‘commissars’ including 2 negroes, 13 Russians, 15 Chinamen, 22 Armenians,
AND MORE THAN 300 JEWS. Of the latter number, 264 had come to Russia
from the United States since the downfall of the Imperial Government.”
Also in the U.S. National Archives are two telegrams sent by American
diplomats from Russia. State Department document 861.00/1757 sent on May 2,
1918, by U.S. Consul in Moscow Mr. Summers relates, “Jews predominant in local
Soviet government, anti-Jewish feeling growing among population.” State
Department Document 861.00/2205 from Consul Caldwell in Vladivostok on July
5, 1918, describes, “Fifty per cent of Soviet government in each town consists of
Jews of worst type.”
David R. Francis, United States ambassador in Russia, warned in a January
1918 dispatch to Washington: “The Bolshevik leaders here, most of whom are
Jews and 90 percent of whom are returned exiles, care little for Russia or any other
country but are internationalists and they are trying to start a worldwide social
revolution.”
Likevise, the Netherlands’ ambassador in Russia, M. Oudendyke, made
much the same point a few months later. A report, sent by Mr. Oudendyke said that
“Bolshevism is organised and worked by Jews.” The report was included in a
pamphlet published as a U.S. government White Paper in April 1919 entitled
Russia No. 1 (1919) A Collection of Reports on Bolshevism in Russia. So, as we
3
can see, for many observers the Bolsheviks became the embodiment of the Jewish
revolutionaries.
Some opponents perhaps will claim that the preceding sources are “anti-
Semitic” and therefore unconvincing, but they’d be wrong.
Therefore, now, let’s see what the Jews themselves were saying?
THE JEWS CONFIRM IT THEMSELVES, SOME JEWS EVEN
BRAG
Here’s a several Jewish own sources that essentially substantiate the
previous, non-Jewish ones:
“Whatever the racial antecedents of their top man, the first Soviet
commissariats were largely staffed with Jews. The Jewish position in the
Communist movement was well understood in Russia. The White Armies
which opposed the Bolshevik government linked Jews and Bolsheviks as
common enemies” (Universal Jewish Encyclopedia, Vol. I, p. 336).
The Jewish Chronicle, of London, said on 4th April, 1919: “There is much
in the fact of Bolshevism itself, in the fact that so many Jews are Bolsheviks,
in the fact that the ideals of Bolshevism at many points are consonant with
the finest ideals of Judaism.”
“The Bolshevik Revolution,” declared one leading American Jewish
community paper in 1920, “was largely the product of Jewish thinking,
Jewish discontent, Jewish effort to reconstruct.”
An article of 1921 printed by Jewish newspaper American Hebrew, in New York,
according to which: “The Jewish Bolsheviks demonstrate before the entire world
that the Jewish people has not yet degenerated and that this ancient people is still
alive and full of vigor. If a people can produce men who can undermine the
foundations of the world and strike terror into the hearts of countries and
governments, then it is a good omen for itself, a clear sign of its youthfulness, its
vitality and stamina.” [Quoted in Mikhail Agursky, The Third Rome: National
Bolshevism in the USSR (Boulder, CO: Westview Press, 1987), p. 237]
“The Bolshevik revolution in Russia was the work of Jewish brains, of
Jewish dissatisfaction, of Jewish planning, whose goal is to create a new
order in the world. What was performed in so excellent a way in Russia,
thanks to Jewish brains, and because of Jewish dissatisfaction and by Jewish
planning, shall also, through the same Jewish mental and physical forces,
4
become a reality all over the world.” [The American Hebrew, September 10,
1920]
Rabbi Stephen Wise, the proud leader of American Jewry said it very clearly:
“Some call it Marxism I call it Judaism.” [The American Bulletin, May 5, 1935]
“The world revolution which we will experience will be exclusively our affair and
will rest in our hands. This revolution will tighten the Jewish domination over all
other people.” [Le Peuple Juif, February 8, 1919]
“What Jewish idealism and Jewish discontent have so powerfully contributed to
produce in Russia, the same historic qualities of the Jewish mind are tending to
promote in other countries.” [The American Hebrew, September 20, 1920.]
“We intend to remake the Gentiles by doing what the communists are doing in
Russia.” [Rabbi Lewis Browne in his book How Odd of God: An Introduction to
the Jews (New York: The Macmillan Company, 1934)]
Jewish writer Shmuel Ettinger has said that up to the end of the 1920s Jews
turned out to be the only ethnic group that benefited from the revolution. [Shmuel
Ettinger, “Russian Society and the Jews,” Bulletin on Soviet and East European
Jewish Affairs, no. 5 (1970), pp. 36-42.]
One of the first acts by the Bolsheviks was to make so-called “anti-
Semitism” a capital crime. This is confirmed even by Stalin himself: “National and
racial chauvinism is a vestige of the misanthropic customs characteristic of the
period of cannibalism. Anti-Semitism, as an extreme form of racial chauvinism, is
the most dangerous vestige of cannibalism … under USSR law active anti-Semites
are liable to the death penalty.” [Joseph Stalin, Collected Works, vol. 13, p. 30]
British journalist Douglas Reed recognized and recorded the acts which
identified the especial nature of the Bolshevik regime in Russia: the anti-Christian
measures, the law against “anti-Semitism”, and the Talmudic fingerprint
mockingly left in the death-chamber of the Tsar family. Lines adapted from the
German-Jewish poet Heinrich Heine were found written on the wall, by the
window, in the basement of the Ipatiev House, where the Romanovs were shot and
bayoneted. The distich reads: “Belsatzar ward in selbiger Nacht / Von seinen
Knechten umgebracht,” “Belsatzar was, on the same night, killed by his slaves.”
Belshazzar — the Gentile king of Babylon who, in the well-known Old Testament
story, saw “the writing on the wall” foretelling his destruction (Daniel 5) — was
killed as punishment for his offenses against Israel’s God. In a clever play on the
Heine quotation, one of the Tsar’s killers has substituted “Belsatzar” for Heine’s
5
spelling “Belsazar,” in order to signal even more clearly his intended symbolism.
The Heine inscription described the racial/ethnic character of the murders: A
Gentile king had just been killed as an act of Jewish retribution…
As Douglas Reed writes, “The new law against ‘anti-Semitism’ was in itself
a fingerprint. An illegal government, predominantly Jewish, by this measure
warned the Russian masses, under pain of death, not to interest themselves in the
origins of the revolution. It meant in effect that the Talmud became the law of
Russia.” [Douglas Reed, The Controversy of Zion (Durban, South Africa: Dolphin
Press, 1978), p. 276]
In 1914 in Russia there were 55,173 Russian Orthodox churches and 29,593
chapels, 112,629 priests and deacons, 550 monasteries and 475 convents with a
total of 95,259 monks and nuns. After the Revolution, the Soviet government stood
on a platform of militant atheism, viewing the church as a “counterrevolutionary”
organization and an independent voice with a great influence in society. A person
in charge over this war against religion was Emelian Yaroslavsky (Minei
Israelevich Gubelman), who had especially blasphemous attitude to the religious
feelings of Russian people. His aim was clearly the extirpation of Russia’s religion.
One Russian writer even spotted him with the name of “devil’s commissar.” The
League of the Militant Godless was designed as an organization of antireligious
hooligans. They had to destroy churches, fire icons at stakes. The communist youth
organization, the Komsomol, also encouraged its members to vandalize churches
and harass worshippers. Churches and monasteries were taken over by the
government and either destroyed or used as warehouses, recreation centers, or even
“museums of atheism.” The Bolsheviks began aggressively arresting and executing
bishops, priests, and devout worshipers, such as Metropolitan Veniamin in
Petrograd in 1922 for refusing with the demand to release church valuables
(including sacred relics). Many victims of persecution became later recognized in
a special canon of saints known as the “new martyrs and confessors of Russia”.
The Zionists basically organized the civil war in Russia. It was beneficial to
them because of their aim of slaughtering the cream of the Russian people. And
indeed, it did seem as if the Talmudic injunction to “kill the best of the Gentiles”
were being followed. This was to be done by taking away from the nation its
possible leaders, the transmitters of its culture, and its strong genetic stock, while
at the same time also doing away with the bourgeoisie and the more powerful
peasants and, on the other hand, also eliminating the representatives of another life
style, namely the best of the workers and peasants. They needed to undermine the
strength of the Russian people, in order, subsequently, better to be able to work on
those people and turn them into obedient tools and slaves of Zion.
The civil war was especially beneficial to Trotsky. He hoped to be at the
head of the revolutionary armies and then, after conquering the internal enemy, to
6
throw those armies into battle against the other countries which were the external
enemy. He wanted, within those countries, to organize disintegration, sabotage,
diversions, coups and revolutions, and to do this with the aid of the Zionists and
pro-Zionists in those countries. His aim was worldwide (or “permanent,” as he
called) revolution, no less. He wanted Zion to take over the world. The best sons
and daughters of Russia, that emaciated country, were to lay down their lives in the
name of the Zionists’ fantastic plans!
During the civil war in Russia, the Zionists also performed another task.
Using some units of the Red Army — Trotsky was the chairman of the country’s
Revolutionary Military Council — they organized, for example, the Jewish
pogrom in town of Seversk. The result of this was the “Law on Those Involved in
Pogroms” of July 27, 1918. In accordance with this law, a monstrous Zionist terror
raged in Russia for more than ten years: a person accused of anti-Semitism was,
without any argument being allowed, declared to be involved in pogroms and
placed against the wall to be shot. Not only anti-Zionists, but the best
representatives of the intelligentsia of Russia, could be accused of being anti-
Semitic…
People saw who was exercising power in Russia. Where ever the Russian
went, he met a Jew in a superior position to him. To an impartial person like the
historian Boris Paramanov, living in New York, the Jewish presence of power was
so impressive, that he asked himself, whether the promotion of the Jews into
leading positions had been a “gigantic provocation” to the Russian people. Every
ordinary Russian faced a Jew as his judge and as his executioner.
Now, a warning: If you’re squeamish, some of the details describing Jewish
brutality are extremely graphic. Also, notice the constant use of aliases by so many
Jews. The sort of people who change their names are mostly those who commit
crimes or who perform on stage or film. I would suggest that the Jews are both and
continue to do both.
CHEKA: Apart from the law against anti-Semitism, the Zionist Bolsheviks
practised genocide against the Russians, and they did so by accusing people of
counter-revolutionary activities, sabotage, and so on, irrespective of whether or not
the people in question really had conducted such activities. It was standard practice
merely to put them against the wall to be shot.
The Bolshevik secret police, Cheka, was established on December 20, 1917,
and it quickly became a political police force that was committed to the
extermination of all opponents of the Soviet state. Later on, it underwent many
name changes, including OGPU, GPU, NKVD, NKGB, MGB, and KGB, and was
the most feared police agency in the history of the world. They imprisoned,
tortured, or murdered millions of Russians and people of many other nations. Even
the more conservative Soviet historians of the 1960s were placing the number of
7
murdered at about 20 to 40 million — figures that do not include the millions more
who were dispossessed, imprisoned, exiled, tortured, and displaced.
Jewish historian Benjamin Ginsberg discusses the general preponderance of
Jews among the Soviet police agencies in his 1994 book The Fatal Embrace: Jews
and the State: “During the 1920s and 1930s, Jews were a major element in the
secret police and other Soviet security forces. “From the beginning,” writes
Ginsberg, “the Soviet state relied upon military, police, and security services to
sustain itself, and Jews were active in these agencies. . . . Jews . . . staffed and
directed the coercive instruments upon which the state relied to control its
citizens.” [Benjamin Ginsberg, The Fatal Embrace: Jews and the State (Chicago:
The University of Chicago Press, 1994), p. 30]
Jews were especially prominent in the dreaded Cheka, or secret police,
where, in words of professor Lindemann, “the Jewish revolutionary became visible
in a terrifying form.” [Albert S. Lindemann, Esau’s Tears: Modern Anti-Semitism
and the Rise of the Jews (New York: Cambridge University Press, 1997), p. 429]
Jewish historian Salo Baron also has noted that an immensely “disproportionate
number of Jews joined the new Soviet secret service.” [Salo W. Baron, The
Russian Jews under Tsars and Soviets (New York: Macmillan, 1964), p. 203]
Jewish historian Leon Schapiro remarks that “it is difficult to suggest a
satisfactory reason for the prevalence of Jews in the Cheka . . . Anyone who had
the misfortune to fall into the hands of Cheka stood a very good chance of finding
himself confronted with, and very possibly shot by, a Jewish investigator.”
[Leonard Schapiro, “The Role of Jews in the Russian Revolutionary Movement,”
The Slavonic and East European Review, University of London, 1961-62, vol. 40,
p. 165]
As Jewish scholar Zvi Gitelman notes about the Cheka, the early Soviet
terrorist police organization:
“The high visibility of Jews in the Bolshevik regime was dramatized by the
large numbers of Jews in the Cheka . . . From the Jewish point of view it was
no doubt the lure of immediate physical power which attracted many Jewish
youths . . . Whatever the reasons, Jews were heavily represented in the secret
police . . . Since the Cheka was the most hated and feared organ of the
Bolshevik government, anti-Jewish feelings increased in direct proportion to
Cheka terror.” [Zvi Gitelman, Jewish Nationalism and Soviet Politics: The
Jewish Sections of the CPU, 1917-1930 (Princeton, NJ, Princeton University
Press, 1972), p. 117]
During the civil war that followed the Bolshevik takeover and raged for
several years afterward, Jews became so closely linked with the worst Bolshevik
8
outrages that Bolshevism became thoroughly connected with Jews. So much so
that even Trotsky himself once ordered that the number of Jews be at least a little
bit reduced in the highly-visible Cheka apparently in an attempt to reduce the
resistance of the Russian and Ukrainian populations to the Bolshevik government.
[Richard Pipes, Russia under the Bolshevik Regime, (New York: Knopf, 1993), p.
104.]
In Ukraine, “Jews made up nearly 80 percent of the rank-and-file Cheka
agents,” reports W. Bruce Lincoln, an American professor of Russian history. And
the Cheka leadership was overwhelmingly Jewish. By early 1919 Cheka
organizations in Kiev were 75 percent Jewish, in a city where less than a decade
earlier Jews had been officially forbidden to reside, except under special
dispensation, and constituted about 1 percent of the total population. Jewish author,
Richard Pipes, adds that
The worst bestialities were committed by some of the provincial
Chekas — which operated at a distance from the eyes of the central organs
and had no fear of being reported on by foreign diplomats or journalists.
There exists a detailed description of the operations of the Kiev Cheka in
1919 by one of its staff, I. Belerosov, a former law student and tsarist
officer, which he gave to general Denikin’s investigators.
According to Belerosov, at first (fall and winter of 1918-1919) the
Kiev Cheka went on a ‘continuous spree’ of looting, extortion, and rape.
Three-quarters of the staff were Jews, many of them riffraff incapable of any
other work, cut off from the Jewish community although careful to spare
fellow Jews. [Richard Pipes, Russian Revolution (New York: Knopf, 1990),
p. 824.]
I’ll talk about Ukraine a little bit later.
The Moscow Cheka (secret police) was formed of 23 Jews and 13 others. I can’t
mention and show all of them, because we simply don’t have enough time, but I
must mention at least some.
As I already had mentioned in previous segment of these lectures, the man
who headed the firing squad that executed the Russian royal family, Yakov
Yurovsky, was also Jewish, as was the Bolshevik top official who gave orders,
Yakov Sverdlov. Or, as Arkady Vaksberg puts it: “There is no getting around the
fact that the first violins in the orchestra of death of the tsar and his family were
four Jews — Yankel Yurovsky, Shaia Goloshchekin, Lev Sosnovsky, and Pinkus
Vainer (Petr Voikov). The concert master and conductor was Yakov Sverdlov.”
[Arkady Vaksberg, Stalin against the Jews (New York: Alfred A. Knopf, 1994), p.
37]
9
Now, the first head of the Cheka was Felix Dzerzhinsky and he was not a
Jew, but a Pole. He laid the foundations of the terror state with Lenin’s and
Trotsky’s and Sverdlov’s guidance. “The Cheka is not a court,” Dzerzhinsky said.
“We stand for organized terror. The Cheka is obligated to defend the revolution
and conquer the enemy even if its sword does by chance sometimes fall upon the
heads of the innocent.” [Quoted in Louis Rapoport, Stalin’s War against the Jews:
The Doctors’ Plot and the Soviet Solution (New York: The Free Press, 1990), p.
31] And it did, becoming the major “control” force in Russia. It was exactly what
Bolshevik Zionists wanted. Dzerzhinsky was like a scalpel in the hands of Jewish
Supremacists, such as Trotsky and Sverdlov, or semi-Jew Lenin, whom writer
Maxim Gorky once characterized as a remorseless experimental scientist working
upon the living flesh of the Russian people. In a 1917 conversation with Raphael
Abramovich, the Jew who was a leader of the Mensheviks, Dzerzhinsky said that
one way to force political and social change was through the extermination of
some classes of society. Zinoviev (who was a Jew) added: “We must carry along
with us ninety million out of the one hundred million Soviet Russian population.
As for the rest, we have nothing to say to them. They must be annihilated.”
[Quoted in Rapoport, Stalin’s War against the Jews, p. 31]
Felix Dzerzhinsky himself was, I would say, truly remarkable case, a “non-
Jewish Jew,” as he was often called. (The destruction of his statue in front of the
KGB building in Moscow in August 1991, after the ill-fated putsch by Communist
party conservatives, was widely seen as symbolic of the destruction of a hated past
of secret police domination.) In origin a member of the Polish gentry, he had
learned Yiddish as a young man in Vilna and had established close friendships
with many Jews in the revolutionary circles of the town. He had several romances
with Jewesses and finally married one. [Lindemann, Esau’s Tears, p.433]
Dzerzhinsky’s close affiliations with Jews continued in the Cheka, notably
and notoriously with Moisei Solomonovich Uritsky, the chief of the Cheka in
Petrograd, where the Red Terror raged with special brutality. As Josef Nedava said
in his book Trotsky and the Jews, for anti-Semites Uritsky became the
personification, the epitome of “Jewish terror against the Russian people.”
[Nedava, Trotsky and the Jews (Philadelphia: The Jewish Publication Society of
America, 1972), p. 157.] Unlike most other Jewish Bolsheviks, Uritsky was born
into very religious family, inside the Pale. His mother had even hoped he would
become a rabbi. Instead, he became involved in revolutionary violence at an early
age. By 1917 he was closely associated with Trotsky and, like him, only joined the
Bolsheviks in 1917. [Lindemann, Esau’s Tears, p.431] Then, this, in words of
Jewish writer Arkady Vaksberg, “exceptionally noble- and intelligent-looking
man,” was the scourge of Petrograd in 1918, terrorizing the citizenry as chairman
10
of the local Cheka. He was killed by another Jew, Leonid Kanegisser. [Vaksberg,
Stalin against the Jews, p. 24]
Among the first leaders of the repressive apparatus created almost
immediately after the revolution to terrorize the whole country, first in the form of
the VChK, or Cheka (the All-Russian Extreme Commission), then turning into the
GPU (the Main Political Directorate), the NKVD (People’s Commissariat of
Internal Affairs), and finally the KGB (Committee on State Security), one of the
most important (and definitely most colorful), no doubt, was Genrikh Yagoda, the
Jewish former pharmacist who kept a special chest in his office filled with vials of
poison, which he dispensed to his agents whenever the occasion required.
Two other leaders, both Poles — Felix Dzerzhinsky and Vyacheslav
Menzhinsky — were actually more distant from the institution they headed. While
formally head of that Soviet police monster until his death, Dzerzhinsky focused
most of his attention on agriculture, simultaneously as head of the Higher Council
on Agriculture, and seemed to be more a member of the Cheka-GPU than its
director. His first deputy, Menzhinsky, in words of Arkady Vaksberg, “was a
sickly and totally indifferent man, a cynic and aesthete, who spent his time lying
on a couch and reading books in the many languages he knew.” [Vaksberg, Stalin
against the Jews, p. 35]
So Yagoda, another of Dzerzhinsky’s deputies, was the real chief of the
Lubyanka even when he officially was only second deputy director. [Vaksberg,
Stalin against the Jews, p. 35] While Menzhinsky dealt with words and fictions:
counter-intelligence, show trials, maneuvers against the left and the right in the
party, Yagoda dealt with numbers and physical violence: organization, repressions,
gathering incriminating evidence, exploiting convicts, mayhem and murders.
[Donald Rayfield, Stalin and His Hangmen: An Authoritative Portrait of a Tyrant
and Those Who Served Him (New York: Viking, 2004), p. 197]
Born in Nizhni Novgorod, Yagoda was trained as a pharmacist (which came
in handy later when the NKVD under his direction began a secret laboratory for
the preparation of poisons). Yagoda’s father Gershon was a cousin of Moisey