Russia's Vladimir Putin was right to apologize for the murder of Poland's national elite by the Bolsheviks in 1939, but who will apologize to the Russian people for the systematic murder of many millions of Christians in the former Russian Empire by Bolsheviks?
It's high time we Armenians also stopped blaming Russians for the unspeakable evils carried out by . It is well known that during the late 19th and early 20th centuries, certain interests in the West exported Bolshevism to Russia for the sole purpose of creating instability within the much coveted yet vulnerable Eurasian empire. As many of us English speaking Armenian-Americans realize, speaking Russian does not necessarily make one an ethnic Russian.The Russian foot soldiers and the nation's peasantry, the easily manipulated sheeple, do not matter in this equation either. The vast majority of the Russian speaking Bolshevik leadership and activists, by some estimates over 90%, were not ethnic Russians. The vast majority of these Bolsheviks were of Jewish ancestry, many of them American Jews. As a matter of fact, at the time of their rise, there may have been just as many Armenians within the Bolshevik hierarchy as ethnic Russians.
With estimates of the dead in the tens of millions as a result of the ensuing upheavals brought upon by the revolution, Christian Slavs suffered by far the most under Bolshevik rule. The Russian church, its national aristocracy, its intellegencia, its military leadership and the vast economic infrastructure of the empire was utterly decimated. Russia's immense national wealth was looted and the entire population terrorized into submission.
Blaming Russians for the evils of Bolshevism is akin to blaming the victim for the actions of the criminal. And taking into close account who runs the information media and educational system here in the West, that is exactly what we do every time we associate Bolsheviks with Russians. Quite frankly, the fear of the Jewish establishment is the main reason why no one today, including Russians, dares to speak the truth about Bolshevism. Bolsheviks made Nazis look like boy scouts. Yet, while it's a crime in much of the Western world to display a Nazi Swastika, it's totally cool, rebellious, even commendable, to display Bolshevik symbols. Why is this?
Moreover, from an Armenian nationalist perspective, the was the primary reason why Russian imperial troops were forced to pull back from Western Armenia between 1916 and 1917 abandoning Armenians to their black fate. Bolsheviks were solely responsible for the mutilation of historic Armenian lands and the murder of tens of thousands of Armenians during the 1920s and the 1930s. The threat of Bolshevism incidentally was also one of the fundamental factors why Nazis rose to power in Germany. Fortunately, Bolshevism evolved, took on a Russian face as an unintended consequence of Stalin's purges (which decimated the early players in the party) and as a result of the patriotic fervor brought upon in Russia by the onset of the Second World War (which primarily effected the region's ethnic Slavs). Yet, despite all this, we still have individuals amongst us that shamelessly exploit the evils of Bolshevism to drive a wedge between Armenians and Russians.
"We mustn't forget that some of greatest murderers of modern times were Jewish"The quote above is not mine, they are the words of an Israeli Jew. Read the rest of his article on "Stalin's Jews" posted below. Even one of the twentieth century's greatest writers, Alexander Solzhenitsyn, could not keep his silence (see article at the middle of this page). Some years prior to his death, Solzhenitsyn became quite vocal about the Jewish role in Bolshevik occupied Russia. In his 1920 book, British journalist Robert Wilton had this to say about Bolshevism:
The whole record of Bolshevism in Russia is indelibly impressed with the stamp of alien invasion. The murder of the Tsar, deliberately planned by the Jew Sverdlov (who came to Russia as a paid agent of Germany) and carried out by the Jews Goloshchekin, Syromolotov, Safarov, Voikov and Yurovsky, is the act not of the Russian people, but of this hostile invader.
Within a short period of time, Cheka became the largest and cruelest state security organization. Its organizational structure was changed every few years, as were its names: From Cheka to GPU, later to NKVD, and later to KGB. We cannot know with certainty the number of deaths Cheka was responsible for in its various manifestations, but the number is surely at least 20 million, including victims of the forced collectivization, the hunger, large purges, expulsions, banishments, executions, and mass death at Gulags. Whole population strata were eliminated: Independent farmers, ethnic minorities, members of the bourgeoisie, senior officers, intellectuals, artists, labor movement activists, "opposition members" who were defined completely randomly, and countless members of the itself. In his new, highly praised book "The War of the World, "Historian Niall Ferguson writes that no revolution in the history of mankind devoured its children with the same unrestrained appetite as did the Soviet revolution. In his book on the Stalinist purges, Tel Aviv University's Dr. Igal Halfin writes that Stalinist violence was unique in that it was directed internally.
Lenin, Stalin, and their successors could not have carried out their deeds without wide-scale cooperation of disciplined "terror officials," cruel interrogators, snitches, executioners, guards, judges, perverts, and many bleeding hearts who were members of the progressive Western Left and were deceived by the Soviet regime of horror and even provided it with a kosher certificate. All these things are well-known to some extent or another, even though the former Soviet Union's archives have not yet been fully opened to the public. But who knows about this? Within Russia itself, very few people have been brought to justice for their crimes in the NKVD's and KGB's service. The Russian public discourse today completely ignores the question of "How could it have happened to us?" As opposed to Eastern European nations, the Russians did not settle the score with their Stalinist past.
Here's a particularly forlorn historical date: Almost 90 years ago, between the 19th and 20th of December 1917, in the midst of the Bolshevik revolution and civil war, Lenin signed a decree calling for the establishment of The All-Russian Extraordinary Commission for Combating Counter-Revolution and Sabotage, also known as Cheka.
And us, the Jews? An Israeli student finishes high school without ever hearing the name " ," the greatest Jewish murderer of the 20th Century, the GPU's deputy commander and the founder and commander of the NKVD. Yagoda diligently implemented Stalin's collectivization orders and is responsible for the deaths of at least 10 million people. His Jewish deputies established and managed the Gulag system. After Stalin no longer viewed him favorably, Yagoda was demoted and executed, and was replaced as chief hangman in 1936 by Yezhov, the "bloodthirsty dwarf."
Yezhov was not Jewish but was blessed with an active Jewish wife. In his Book "Stalin: Court of the Red Star", Jewish historian Sebag Montefiore writes that during the darkest period of terror, when the Communist killing machine worked in full force, Stalin was surrounded by beautiful, young Jewish women. Stalin's close associates and loyalists included member of the Central Committee and . Montefiore characterizes him as the "first Stalinist" and adds that those starving to death in Ukraine, an unparalleled tragedy in the history of human kind aside from the Nazi horrors and Mao's terror in China, did not move Kaganovich.
Many Jews sold their soul to the devil of the Communist revolution and have blood on their hands for eternity. We'll mention just one more: Leonid Reichman, head of the NKVD's special department and the organization's chief interrogator, who was a particularly cruel sadist. In 1934, according to published statistics, 38.5 percent of those holding the most senior posts in the Soviet security apparatuses were of Jewish origin. They too, of course, were gradually eliminated in the next purges. In a fascinating lecture at a Tel Aviv University convention this week, Dr. Halfin described the waves of soviet terror as a "carnival of mass murder," "fantasy of purges", and "essianism of evil." Turns out that Jews too, when they become captivated by messianic ideology, can become great murderers, among the greatest known by modern history.
The Jews active in official communist terror apparatuses (In the Soviet Union and abroad) and who at times led them, did not do this, obviously, as Jews, but rather, as Stalinists, communists, and "Soviet people." Therefore, we find it easy to ignore their origin and "play dumb": What do we have to do with them? But let's not forget them. My own view is different. I find it unacceptable that a person will be considered a member of the Jewish people when he does great things, but not considered part of our people when he does amazingly despicable things. Even if we deny it, we cannot escape the Jewishness of "our hangmen," who served the with loyalty and dedication from its establishment. After all, others will always remind us of their origin.
Solzhenitsyn argues that some Jewish satire of the revolutionary period "consciously or unconsciously descends on the Russians" as being behind the genocide. But he states that all the nation's ethnic groups must share the blame, and that people shy away from speaking the truth about the Jewish experience. In one remark which infuriated Russian Jews, he wrote: "If I would care to generalise, and to say that the life of the Jews in the camps was especially hard, I could, and would not face reproach for an unjust national generalisation. But in the camps where I was kept, it was different. The Jews whose experience I saw - their life was softer than that of others." Yet he added: "But it is impossible to find the answer to the eternal question: who is to be blamed, who led us to our death? To explain the actions of the Kiev cheka [secret police] only by the fact that two thirds were Jews, is certainly incorrect."
Solzhenitsyn, awarded the Nobel Prize for Literature in 1970, spent much of his life in Soviet prison camps, enduring persecution when he wrote about his experiences. He is currently in frail health, but in an interview given last month he said that Russia must come to terms with the Stalinist and revolutionary genocides - and that its Jewish population should be as offended at their own role in the purges as they are at the Soviet power that also persecuted them. "My book was directed to empathise with the thoughts, feelings and the psychology of the Jews - their spiritual component," he said. "I have never made general conclusions about a people. I will always differentiate between layers of Jews. One layer rushed headfirst to the revolution. Another, to the contrary, was trying to stand back. The Jewish subject for a long time was considered prohibited. Zhabotinsky [a Jewish writer] once said that the best service our Russian friends give to us is never to speak aloud about us."
But Solzhenitsyn's book has caused controversy in Russia, where one Jewish leader said it was "not of any merit". "This is a mistake, but even geniuses make mistakes," said Yevgeny Satanovsky, president of the Russian Jewish Congress. "Richard Wagner did not like the Jews, but was a great composer. Dostoyevsky was a great Russian writer, but had a very sceptical attitude towards the Jews. "This is not a book about how the Jews and Russians lived together for 200 years, but one about how they lived apart after finding themselves on the same territory. This book is a weak one professionally. Factually, it is so bad as to be beyond criticism. As literature, it is not of any merit."
But DM Thomas, one of Solzhenitsyn's biographers, said that he did not think the book was fuelled by anti-semitism. "I would not doubt his sincerity. He says that he firmly supports the state of Israel. In his fiction and factual writing there are Jewish characters that he writes about who are bright, decent, anti-Stalinist people." Professor Robert Service of Oxford University, an expert on 20th century Russian history, said that from what he had read about the book, Solzhenitsyn was "absolutely right". Researching a book on Lenin, Prof Service came across details of how Trotsky, who was of Jewish origin, asked the politburo in 1919 to ensure that Jews were enrolled in the Red army.
Trotsky said that Jews were disproportionately represented in the Soviet civil bureaucracy, including the cheka. "Trotsky's idea was that the spread of anti-semitism was [partly down to] objections about their entrance into the civil service. There is something in this; that they were not just passive spectators of the revolution. They were part-victims and part-perpetrators. "It is not a question that anyone can write about without a huge amount of bravery, and [it] needs doing in Russia because the Jews are quite often written about by fanatics. Mr Solzhenitsyn's book seems much more measured than that."
Yet others failed to see the need for Solzhenitsyn's pursuit of this particular subject at present. Vassili Berezhkov, a retired KGB colonel and historian of the secret services and the NKVD (the precursor of the KGB), said: "The question of ethnicity did not have any importance either in the revolution or the story of the NKVD. This was a social revolution and those who served in the NKVD and cheka were serving ideas of social change. "If Solzhenitsyn writes that there were many Jews in the NKVD, it will increase the passions of anti-semitism, which has deep roots in Russian history. I think it is better not to discuss such a question now."Source: http://www.cdi.org/russia/johnson/7033-1.cfm
The Jewish Role in the Bolshevik Revolution and Russia's Early Soviet Regime
Recent research and investigation by Radzinsky and others also 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, and recently reissued by the Institute for Historical Review -- is based in large part on the findings of a detailed investigation carried out in 1919 by Nikolai Sokolov 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.
A solid understanding of history has long been the best guide to comprehending the present and anticipating the future. Accordingly, people are most interested in historical questions during times of crisis, when the future seems most uncertain. With the collapse of Communist rule in the Soviet Union, 1989-1991, and as Russians struggle to build a new order on the ruins of the old, historical issues have become very topical. For example, many 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?
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. 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?
A Taboo Subject
Yakov Sverdlov (Solomon) was both the Bolshevik party's executive secretary and -- as chairman of the Central Executive Committee -- head of the Soviet government. Grigori Zinoviev (Radomyslsky) headed the Communist International (Comintern), the central agency for spreading revolution in foreign countries. Other prominent Jews included press commissar Karl Radek (Sobelsohn), foreign affairs commissar Maxim Litvinov (Wallach), Lev Kamenev (Rosenfeld) and Moisei Uritsky. Lenin himself was of mostly Russian and Kalmuck ancestry, but he was also one-quarter Jewish. His maternal grandfather, Israel (Alexander) Blank, was a Ukrainian Jew who was later baptized into the Russian Orthodox Church. A thorough-going internationalist, Lenin viewed ethnic or cultural loyalties with contempt. He had little regard for his own countrymen. "An intelligent Russian," he once remarked, "is almost always a Jew or someone with Jewish blood in his veins."
Meanwhile, the Petersburg (Petrograd) Soviet -- whose chairman was Trotsky -- established an 18-member "Military Revolutionary Committee" to actually carry out the seizure of power. It included eight (or nine) Russians, one Ukrainian, one Pole, one Caucasian, and six Jews. Finally, to supervise the organization of the uprising, the Bolshevik Central Committee established a five-man "Revolutionary Military Center" as the Party's operations command. It consisted of one Russian (Bubnov), one Georgian (Stalin), one Pole (Dzerzhinsky), and two Jews (Sverdlov and Uritsky).
Contemporary Voices of Warning
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, the Dictator of the Red Citadel (Petrograd), 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 Commissions for Combatting Counter-Revolution [the Cheka] has been taken by Jews, and in some notable cases by Jewesses Needless to say, the most intense passions of revenge have been excited in the breasts of the Russian people.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." The Netherlands' ambassador in Russia, Oudendyke, made much the same point a few months later: "Unless Bolshevism is nipped in the bud immediately, it is bound to spread in one form or another over Europe and the whole world as it is organized and worked by Jews who have no nationality, and whose one object is to destroy for their own ends the existing order of things." "The Bolshevik Revolution," declared a leading American Jewish community paper in 1920, "was largely the product of Jewish thinking, Jewish discontent, Jewish effort to reconstruct."
As an expression of its radically anti-nationalist character, the fledgling Soviet government issued a decree a few months after taking power that made anti-Semitism a crime in Russia. The new Communist regime thus became the first in the world to severely punish all expressions of anti-Jewish sentiment. Soviet officials apparently regarded such measures as indispensable. Based on careful observation during a lengthy stay in Russia, American-Jewish scholar Frank Golder reported in 1925 that "because so many of the Soviet leaders are Jews anti-Semitism is gaining [in Russia], particularly in the army [and] among the old and new intelligentsia who are being crowded for positions by the sons of Israel."
Immediately after the [Bolshevik] Revolution, many Jews were euphoric over their high representation in the new government. Lenin's first Politburo was dominated by men of Jewish origins. Under Lenin, Jews became involved in all aspects of the Revolution, including its dirtiest work. Despite the Communists' vows to eradicate anti-Semitism, it spread rapidly after the Revolution -- partly because of the prominence of so many Jews in the Soviet administration, as well as in the traumatic, inhuman Sovietization drives that followed. Historian Salo Baron has noted that an immensely disproportionate number of Jews joined the new Bolshevik secret police, the Cheka. And many of those who fell afoul of the Cheka would be shot by Jewish investigators. The collective leadership that emerged in Lenin's dying days was headed by the Jew Zinoviev, a loquacious, mean-spirited, curly-haired Adonis whose vanity knew no bounds."Anyone who had the misfortune to fall into the hands of the Cheka," wrote Jewish historian Leonard Schapiro, "stood a very good chance of finding himself confronted with, and possibly shot by, a Jewish investigator." 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. (Beginning as the Cheka, or Vecheka the Soviet secret police was later known as the GPU, OGPU, NKVD, MVD and KGB.) In light of all this, it should not be surprising that Yakov M. Yurovksy, the leader of the Bolshevik squad that carried out the murder of the Tsar and his family, was Jewish, as was Sverdlov, the Soviet chief who co-signed Lenin's execution order.
Igor Shafarevich, a Russian mathematician of world stature, has sharply criticized the Jewish role in bringing down the Romanov monarchy and establishing Communist rule in his country. 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.
In Russophobia, a book written ten years before the collapse of Communist rule, he noted that Jews were "amazingly" numerous among the personnel of the Bolshevik secret police. The characteristic Jewishness of the Bolshevik executioners, Shafarevich went on, is most conspicuous in the execution of Nicholas II:
This ritual action symbolized the end of centuries of Russian history, so that it can be compared only to the execution of Charles I in England or Louis XVI in France. It would seem that representatives of an insignificant ethnic minority should keep as far as possible from this painful action, which would reverberate in all history. Yet what names do we meet? The execution was personally overseen by Yakov Yurovsky who shot the Tsar; the president of the local Soviet was Beloborodov (Vaisbart); the person responsible for the general administration in Ekaterinburg was Shaya Goloshchekin. To round out the picture, on the wall of the room where the execution took place was a distich from a poem by Heine (written in German) about King Balthazar, who offended Jehovah and was killed for the offense.In his 1920 book, British veteran journalist Robert Wilton offered a similarly harsh assessment:
The whole record of Bolshevism in Russia is indelibly impressed with the stamp of alien invasion. The murder of the Tsar, deliberately planned by the Jew Sverdlov (who came to Russia as a paid agent of Germany) and carried out by the Jews Goloshchekin, Syromolotov, Safarov, Voikov and Yurovsky, is the act not of the Russian people, but of this hostile invader.In the struggle for power that followed Lenin's death in 1924, Stalin emerged victorious over his rivals, eventually succeeding in putting to death nearly every one of the most prominent early Bolshevik leaders -- including Trotsky, Zinoviev, Radek, and Kamenev. With the passage of time, and particularly after 1928, the Jewish role in the top leadership of the Soviet state and its Communist party diminished markedly.
As Alexander Solzhenitsyn has written, February brought only harm and destruction to the Russian population. However, “Jewish society in Russia received in full from the February revolution everything that it had fought for, and the October coup was really not needed by it, except by that cutthroat part of the Jewish secular youth that with its Russian brother-internationalists had stacked up a charge of hatred for the Russian state structure and was straining to ‘deepen’ the revolution.” It was they who through their control of the Executive Committee of the Soviet – over half of its members were Jewish socialists – assumed the real power after February, and propelled it on – contrary to the interests, not only of the Russian, but also of the majority of the Jewish population, - to the October revolution.
Nevertheless, at the time of the October revolution only a minority of the Bolsheviks were Jews (in the early 1900s they constituted 19% of the party). “At the elections to the Constituent Assembly ‘more than 80% of the Jewish population of Russia voted’ for Zionist parties. Lenin wrote that 550,000 were for Jewish nationalists. ‘The majority of the Jewish parties formed a single national list, in accordance with which seven deputies were elected – six Zionists’ and Gruzenberg. ‘The success of the Zionists’ was also aided by the Declaration of the English Foreign Minister Balfour [on the creation of a ‘national centre’ of the Jews in Palestine], ‘which was met by the majority of the Russian Jewish population with enthusiasm [in Moscow, Petrograd, Odessa, Kiev and many other cities there were festive manifestations, meetings and religious services]’.”
The simultaneous triumph of the Jews in Russia and Palestine was indeed an extraordinary “coincidence”: Divine Providence drew the attention of all those with eyes to see this sign of the times when, in one column of newsprint in the London Times for November 9, 1917, there appeared two articles, the one announcing the outbreak of revolution in Petrograd, and the other – the promise of a homeland for the Jews in Palestine (the Balfour declaration).
This coincidence was reinforced by the fact that the theist Jews who triumphed in Israel in 1917, and especially in 1948 after the foundation of the State of Israel, came from the same region and social background – the Pale of Settlement in Western Russia – as the atheist Jews who triumphed in Moscow in 1917. Sometimes they even came from the same families. Thus Chaim Weitzmann, the first president of Israel, points out in his Autobiography that his brothers and sisters were all either Zionists or Bolsheviks. M. Heifetz also points to the coincidence in time between the October revolution and the Balfour declaration. “A part of the Jewish generation goes along the path of Herzl and Zhabotinsky. The other part, unable to withstand the temptation, fills up the band of Lenin and Trotsky and Stalin.” “The path of Herzl and Bagritsky allowed the Jews to stand tall and immediately become not simply an equal nation with Russia, but a privileged one.”
Indeed, the Russian revolution may be regarded as one branch of that general triumph of Jewish power which we observe in the twentieth century in both East and West, in both Russia and America and Israel. The mainly Jewish nature of the Bolshevik leadership – and of the world revolution in general – cannot be doubted. Such a view was not confined to “anti-Semites”.
Thus Winston Churchill wrote: “It would almost seem as if the Gospel of Christ and the gospel of anti-Christ were designed to originate among the same people; and that this mystic and mysterious race had been chosen for the supreme manifestations, both of the Divine and the diabolical… From the days of ‘Spartacus’ Weishaupt to those of Karl Marx, and down to Trotsky (Russia), Bela Kun (Hungary), Rosa Luxembourg (Germany) and Emma Goldman (United States), this worldwide conspiracy for the overthrow of civilization and for the reconstitution of society on the basis of arrested development, of envious malevolence and impossible equality, has been steadily growing. It played, as a modern writer, Mrs. Nesta Webster, has so ably shown, a definitely recognizable part in the tragedy of the French Revolution. 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 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.”
Douglas Reed writes: “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, Letts, Georgians and others. The Council of People’s Commissars consisted of 17 Jews and five others. The Moscow Che-ka (secret police) was formed of 23 Jews and 13 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… were 55 Jews and 6 others.”
Richard Pipes admits: “Jews undeniably played in the Bolshevik Party and the early Soviet apparatus a role disproportionate to their share of the population. The number of Jews active in Communism in Russia and abroad was striking: in Hungary, for example, they furnished 95 percent of the leading figures in Bela Kun’s dictatorship. They also were disproportionately represented among Communists in Germany and Austria during the revolutionary upheavals there in 1918-23, and in the apparatus of the Communist International.”
According to Donald Rayfield, in 1922, the Jews “reached their maximum representation in the party (not that they formed a coherent group) when, at 15 per cent, they were second only to ethnic Russians with 65 per cent.”
The London Times correspondent in Russia, Robert Wilton, reported: ”Taken according to numbers of population, the Jews represented one in ten; among the commissars that rule Bolshevik Russia they are nine in ten; if anything the proportion of Jews is still greater.”
On June 9, 1919 Captain Montgomery Shuyler of the American Expeditionary Forces telegrammed from Vladivostok on the makeup of the presiding Soviet government: “… (T)here 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.”
The Jews were especially dominant in the most feared and blood-thirsty part of the Bolshevik State apparatus, the Cheka, which, writes Brendon, “consisted of 250,000 officers (including 100,000 border guards), a remarkable adjunct to a State which was supposed to be withering away. In the first 6 years of Bolshevik rule it had executed at least 200,000. Moreover, the Cheka was empowered to act as ‘policeman, gaoler, investigator, prosecutor, judge and executioner’. It also employed barbaric forms of torture.”
So complete was the Jewish domination of Russia as a result of the revolution that it is a misnomer to speak about the “Russian” revolution; it should more accurately be called the Russian-Jewish revolution.
That the Russian revolution was actually a Jewish revolution, but at the same time part of an international revolution of Jewry against the Christian and Muslim worlds, is indicated by an article by Jacob de Haas entitled “The Jewish Revolution” and published in the London Zionist journal Maccabee in November, 1905: “The Revolution in Russia is a Jewish revolution, for it is a turning point in Jewish history. This situation flows from the fact that Russia is the fatherland of approximately half of the general number of Jews inhabiting the world… The overthrow of the despotic government must exert a huge influence on the destinies of millions of Jews (both in Russia and abroad). Besides, the revolution in Russia is a Jewish revolution also because the Jews are the most active revolutionaries in the tsarist Empire.”
But why were the Jews the most active revolutionaries? What was it in their upbringing and history that led them to adopt the atheist revolutionary teachings and actions of Russia’s “superfluous young men” more ardently than the Russians themselves? Hatred of Christ and the Christians was, of course, deeply imbedded in the Talmud and Jewish ritual – but the angry young men that began killing thousands of the Tsar’s servants even before the revolution of 1905 had rejected the Talmud as well as the Gospel, and even all religion in general.
Donald Rayfield writes: “The motivation of those Jews who worked for the Cheka was not Zionist or ethnic. The war between the Cheka and the Russian bourgeoisie was not even purely a war of classes or political factions. It can be seen as being between Jewish internationalism and the remnants of a Russian national culture…
“…What was Jewish except lineage about Bolsheviks like Zinoviev, Trotsky, Kamenev or Sverdlov? Some were second- or even third-generation renegades; few even spoke Yiddish, let alone knew Hebrew. They were by upbringing Russians accustomed to a European way of life and values, Jewish only in the superficial sense that, say, Karl Marx was. Jews in anti-Semitic Tsarist Russia had few ways out of the ghetto except emigration, education or revolution, and the latter two courses meant denying their Judaism by joining often anti-Jewish institutions and groups.”
This can be illustrated from the deathbed confession of Yurovsky, the murderer of the Tsar: “Our family suffered less from the constant hunger than from my father’s religious fanaticism… On holidays and regular days the children were forced to pray, and it is not surprising that my first active protest was against religious and nationalistic traditions. I came to hate God and prayer as I hated poverty and the bosses.”
At the same time, the Bolshevik Jews did appear to sympathize with Talmudism more than with any other religion. Thus in 1905 the Jewish revolutionaries in Kiev boasted that they would turn St. Sophia cathedral into a synagogue. Again, in 1918 they erected a monument to Judas Iscariot in Sviazhsk, and in 1919 - in Tambov! Perhaps the strongest evidence of the continued religiosity of the Bolshevik Jews was the fact that when the Whites re-conquered Perm in 1918 they found many Jewish religious inscriptions in the former Bolshevik headquarters – as well as on the walls of the basement of the Ipatiev House in Yekaterinburg where the Tsar and his family were shot.
While officially rejecting the Talmud and all religion in general, the revolutionaries did not reject the unconscious emotional energy of Talmudic Judaism. This energy was concentrated in a fiercely proud nationalism, a nationalism older and more passionately felt by virtue of the fact that the Jews had once truly been the chosen people of God. Having fallen away from that chosen status, and been scattered all over the world by the wrath of God, they resented their replacement by the Christian peoples with an especially intense resentment. Roma delenda est – Christian Rome had to be destroyed, and Russia as “The Third Rome”, the Rome that now reigned, had to be destroyed first of all. The atheist revolutionaries of the younger generation took over this resentment and hatred even while rejecting its religious-nationalist-historical basis.
L.A. Tikhomirov wrote: “It is now already for nineteen centuries that we have been hearing from Jewish thinkers that the religious essence of Israel consists not in a concept about God, but in the fulfilment of the Law. Above were cited such witnesses from Judas Galevy. The very authoritative Ilya del Medigo (15th century) in his notable Test of Faith says that ‘Judaism is founded not on religious dogma, but on religious acts’.
“But religious acts are, in essence, those that are prescribed by the Law. That means: if you want to be moral, carry out the Law. M. Mendelsohn formulates the idea of Jewry in the same way: ‘Judaism is not a revealed religion, but a revealed Law. It does not say ‘you must believe’, but ‘you must act’. In this constitution given by God the State and religion are one. The relationships of man to God and society are merged. It is not lack of faith or heresy that attracts punishment, but the violation of the civil order. Judaism gives no obligatory dogmas and recognizes the freedom of inner conviction.’
“Christianity says: you must believe in such-and-such a truth and on the basis of that you must do such-and-such. New Judaism says: you can believe as you like, but you have to do such-and-such. But this is a point of view that annihilates man as a moral personality…”
Thus Talmudism creates a personality that subjects faith and truth to the imperative of action. That is, it is the action that is first proclaimed as necessary – the reasons for doing it can be thought up later. And this corresponds exactly both to the philosophy of Marx, for whom “the truth, i.e. the reality and power, of thought must be demonstrated in action”, and to the psychological type of the Marxist revolutionary, who first proclaims that Rome (i.e. Russia) must be destroyed, and then looks for an ideology that will justify destruction. Talmudic Law is useful, indeed necessary, not because it proclaims God’s truth, but in order to secure the solidarity of the Jewish people and their subjection to their rabbinic leaders. In the same way, Marxist theory is necessary in order to unite adherents, expel dissidents and in general justify the violent overthrow of the old system.
So the Russian revolution was Jewish not so much because of the ethnic composition of its leaders as because the Satanic hatred of God, Christ and all Christians that is characteristic of the Talmudic religion throughout its history was transferred – by spiritual rather than genetic heredity – from the nationalist Talmudic fathers to their internationalist atheist sons.Source: http://www.orthodoxchristianbooks.com/articles/371/bolshevism-jews/
On September 14 [O.S. September 1] 1911, while he was attending a performance at the Kiev Opera House in the presence of the Tsar and his two eldest daughters, the Grand Duchesses Olga and Tatiana, Pyotr Stolypin was shot twice, by Dmitri Bogrov (born Mordekhai Gershkovich), a Jewish leftist radical.
Another of those curious 911 moments that seem to reoccur in the story of Zionism was the murder of Count Stolypin by a Jewish assassin in September 1911. Stolypin was a central part of the attempted reforming of Czarist Russia, in concert with the Czar Nicholas himself, giving three million landless Russian peasants the land they worked on.
Count Stolypin's daughter was summarily executed in 1917 by a Jewish commissar (so called Bolshevik commissar), when he discovered she was Stolypin's daughter, a savage act that heralded the vicious reign of these creatures, and the subsequent murder of over sixty million real Russians, though this atrocity itself may be overshadowed in the future if these terrorists have their way.