The
unprecedented catastrophe of the Russian revolution required an
explanation… For very many this lay in the coming to power of the Jews,
and their hatred for the Russian people. For after the revolution of
February, 1917 the Jews acquired full rights with the rest of the
population, and the (already very porous) barriers set up by the Pale of
Settlement were destroyed. Jews poured from the western regions into
the major cities of European Russia and soon acquired prominent
executive positions in all major sectors of government and the economy
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-
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.
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