200 Years Together - Aleksandr Solzhenitsyn
200 Years Together - Aleksandr Solzhenitsyn
Aleksandr Solzhenitsyn's book, "200 Years Together," provides a comprehensive examination of the
complex historical relationship between Russians and Jews. This thought-provoking work offers valuable
insights into the challenges and opportunities that have shaped this relationship over the past two
centuries. In this piece, we will explore nine key points that the book actually makes, shedding light on
the nuanced dynamics between these two communities.
2. Jewish Participation in the Revolutionary Movement: The book examines the significant role
that some Jews played in the Russian revolutionary movement, particularly in the Bolshevik
Revolution of 1917. Solzhenitsyn acknowledges the disproportionate representation of Jews
among the revolutionaries but also notes the diversity of Jewish political views and the presence
of Jews on both sides of the conflict.
3. The Soviet Regime and Religious Persecution: Solzhenitsyn discusses the impact of the Soviet
regime on both Russian and Jewish religious communities. He highlights the persecution faced
by the Russian Orthodox Church and the restrictions placed on Jewish religious practices,
emphasizing the shared suffering of both communities under the atheist Soviet system.
4. Cultural and Intellectual Contributions: The book recognizes the significant cultural and
intellectual contributions made by Jews in Russia, particularly in the fields of literature, music,
and science. Solzhenitsyn acknowledges the enriching influence of Jewish artists, writers, and
thinkers on Russian society.
5. Economic and Social Dynamics: Solzhenitsyn explores the complex economic and social
dynamics between Russians and Jews, including issues such as economic inequality, professional
competition, and social interactions. He acknowledges the challenges faced by both
communities and the need for mutual understanding and cooperation.
6. The Holocaust and World War II: The book examines the impact of the Holocaust on Russian
Jews and the complex relationship between Soviet Jews and the Soviet regime during World
War II. Solzhenitsyn highlights the heroism and sacrifices made by Jews in the fight against Nazi
Germany while also acknowledging the unique challenges and tragedies faced by Soviet Jews
during this period.
7. Post-War Soviet Union and Anti-Semitism: Solzhenitsyn discusses the resurgence of anti-
Semitism in the post-war Soviet Union, particularly under the leadership of Joseph Stalin. He
examines the impact of Soviet policies on Jewish cultural and religious life, as well as the
difficulties faced by Jews in obtaining education and employment opportunities.
8. Emigration and the Collapse of the Soviet Union: The book explores the phenomenon of Jewish
emigration from the Soviet Union, particularly in the late 1980s and early 1990s. Solzhenitsyn
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examines the reasons behind this mass exodus and the impact it had on both the Jewish
community and Russian society as a whole.
"200 Years Together" by Aleksandr Solzhenitsyn provides a nuanced and insightful examination of the
complex historical relationship between Russians and Jews. By exploring these nine key points, readers
can gain a deeper understanding of the challenges and opportunities that have shaped this relationship
over the past two centuries and the importance of fostering mutual understanding and respect in the
future.
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Title
Authors
Affiliation
Keywords
Russian Jews, Russian Revolution, Soviet Union, Zionism, Jewish Emigration, Anti-Semitism, Bolshevism,
GULAG, World War I, World War II
Urls
Github: None
Summary
The research background of this article is the historical relationship between Jews and Russians
over a span of 200 years, starting from their incorporation into the Russian Empire in 1772 up to
the mass emigration of Jews from the Soviet Union in the 1970s.
Past methods involved traditional historical narratives that often overlooked or simplified the
complex interactions between Jews and Russians. These methods failed to capture the nuanced
socio-political dynamics and the significant contributions and challenges faced by the Jewish
community. The approach in this book is well-motivated as it aims to provide a comprehensive
and detailed account of these interactions.
The research methodology proposed in this paper involves a chronological and thematic
exploration of Jewish history in Russia, divided into two volumes: one covering the period
before the revolution and the other focusing on the Soviet era. Each chapter addresses specific
time periods and themes, such as the birth of Zionism, the role of Jews in the revolutionary
movement, and their experiences during the Soviet regime.
The task is to present an accurate and thorough historical account of Jewish life in Russia. The
performance is measured by the depth of analysis and the breadth of topics covered, which
supports the goal of providing a detailed understanding of the Jewish-Russian entwinement.
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Methods
Conclusion:
The significance of this piece of work lies in its comprehensive coverage of 200 years of Jewish
history in Russia, offering insights into the socio-political dynamics and contributions of the
Jewish community.
Innovation point: The book provides a detailed and nuanced narrative that challenges simplified
historical accounts.
Performance: The depth and breadth of the analysis are commendable, though the translation
process was challenging.
Workload: The extensive research and translation efforts required to produce this work were
substantial.
What were the main reasons behind the mass emigration of Jews from the Soviet Union in the
1970s?
How did the Jewish community contribute to the Russian revolutionary movement?
What were the socio-political dynamics between Jews and Russians during the reign of
Alexander I?
Pages - 0 -- 10
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Ivan III hesitated to execute the heretics due to their widespread influence.
Archbishop Gennadi associated with collecting and publishing the first church-Slavic Bible.
The heresy condemned but skepticism towards dogma and church order remained.
Ivan III's political motivations for not standing against the heresy.
Heretics faced different fates including burning, imprisonment, and fleeing to Lithuania.
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Pages - 11 -- 20
Catherine the Great allowed Jews to settle in "New Russia" between Crimea and Moldavia.
Jews from Poland and Lithuania migrated to this area for colonization.
The settlement was organized secretly from Riga, and the nationality of the Jews was kept
somewhat confidential.
Princes and kings in Poland encouraged Jews to settle there, granting them special rights.
Jews played a significant role in business activities, including leasing brandy-distilling operations.
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After Tatar devastation, Jews migrated to Ukraine from Podolia and Volhynia.
The Union of Lublin in 1569 led to increased Jewish migration to regions like Kiev, Poltava, and
Chernigov.
Jews collaborated with the Polish nobility in colonizing Ukraine, leading to tensions with
Orthodox peasants.
It collected taxes, regulated commerce, and adjudicated disputes within the Jewish community.
Over time, the Kahal evolved into an oligarchy focused on maintaining its power.
By the end of the 17th century and into the 18th century, Eastern European Jewry faced
increasing poverty and demoralization.
The rabbinate held significant power over the Jewish population, maintaining traditional
practices and isolationism.
Two movements emerged among Eastern European Jewry: religious Hassidim and secular
culture advocates led by Moses Mendelsohn.
In 1772, White Russia came under Russian rule, granting Jews legal equality with Christians.
Catherine the Great extended wider rights to Jews, aiming to integrate them into the civil
organism.
Jews were classified as merchants or townsmen, gaining administrative and judicial power
similar to Christians.
Jewish merchants played a crucial economic role in rural trade and leased various privileges
from landowners.
The presence of Jews in villages led to concerns about moral and economic conditions among
the rural population.
Restrictions were imposed on Jews engaging in the distillation of vodka in villages, leading to
their relocation to cities.
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The threat of removal from villages sparked indignation and inner-city competition among
Jewish townsmen.
A commission of the Kehilot sought to cancel measures against Jewish resettlement but faced
resistance from the Czarina.
Landlords continued to lease schnapps distilling to Jews despite regulations against it.
The Senate did not enforce relocation of Jews into cities due to the power of Polish proprietors.
A compromise was reached where Jews would be gradually relocated into cities.
Jews gained equal rights as citizens, transforming them into an economic power.
Jewish merchants were freed from tax obligations to the Kahal and gained more autonomy in
their businesses.
The integration of Jews into civil society marked a significant social change and enhanced their
practical protection of life interests.
Pages - 21 -- 30
Jews were permitted to live in villages and retain the right to temporary visits to cities.
In 1786, Jews were allowed to lease the right to produce and sell alcoholic beverages in villages,
a privilege not granted to Christian merchants and townsmen.
The delegation did not achieve their goal of establishing a separate Jewish court but regained
supervisory rights over Jewish townsmen in 1786.
This included the division of public benefits, levying poll tax, and adjudicating the right to
separate from the congregation.
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In 1782, an exception was made for White Russia allowing Jewish merchants to move between
cities for commerce.
Jewish merchants exploited this right by settling in Moscow and Smolensk, leading to complaints
from local merchants about unfair business practices.
The ukase of 1791 prohibited Jews from joining merchant guilds in inner provinces but allowed
limited access to Moscow for trade reasons.
This ukase unintentionally laid the groundwork for the future Pale of Settlement, granting
privileges to Jewish merchants compared to Christians.
Catherine II encouraged Jewish migration to new territories like New Russia but faced challenges
in incentivizing colonization.
In 1794, Catherine decided to relocate Jews out of villages and imposed double taxes on them,
which proved ineffective in the long run.
Paul I's rule was considered tolerant and benevolent towards the Jewish population.
He extended rights to Hasidim, allowed Jews to belong to merchant and townsmen classes, and
denied petitions to move Jews out of certain cities.
Polish landholders resisted changes to their rights over Jews and court jurisdiction.
Complaints against exploitation by nobles and Jewish leasers highlighted issues faced by Jewish
communities in Poland.
Gavrila Derzhavin investigated a famine in White Russia and took measures to distribute grain to
the poor.
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Polish landlords and Jewish leasers exploited peasants through unfair trade practices and
alcohol consumption.
Derzhavin recommended strict regulations on liquor distilling and sales to prevent further
impoverishment of villagers.
Derzhavin proposed confiscation of properties if landlords failed to provide grain for peasants.
Regulations were suggested to control liquor production, sales, and distribution to improve the
living conditions of villagers.
Pages - 31 -- 40
Newly-built liquor stores in White Russia to cease use for selling liquor.
Measures to prevent market abuse and scarcity of food in White Russian Province.
Proposal for public schools teaching Russian, German, and Jewish languages.
Criticism of Jewish teachings promoting isolation and hatred towards other religions.
Call for moral and political renewal of Jews by returning to the purity of their religion.
Prejudice against assimilation of secular knowledge and working the land not suitable for Jews.
Suggestions for Jews to pursue education, productive careers, and possibly emigrate for sheep
and crop farming.
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Role of landlords in shifting responsibilities to Jews and profiting from their presence.
Recommendations for economic reforms to benefit both White Russian peasants and Jews.
Measures to reduce number of Jews in villages and improve their living conditions.
Formation of Committee for the Assimilation of the Jews to examine Derzhavin's Memorandum.
Committee members with significant holdings in Poland considering potential loss of income.
Pages - 41 -- 50
Interior Minister Count Kotshubey and Justice Minister Derzhavin were part of the committee.
The committee invited Jewish delegates from various provinces, including merchants and well-
meaning individuals.
Notable figures like Nota Notkin, Abram Perets, Yehuda Leib Nevachovich, and Mendel
Satanaver were involved.
The committee aimed to integrate Jews into civil life and education.
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Allowed Jews to acquire land without serfs and travel outside the Pale temporarily.
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Council of State of the Kingdom of Poland decided to expel Jews from villages.
Warsaw kahal appealed to the Russian Emperor for rights to engage in commerce.
Addressed the special status and rights of Jews compared to Christians in Russia.
Pages - 51 -- 60
General economic and other prohibitions against Jewish activities during the last years of
Alexander I's reign.
Christians were reported to be adopting Jewish customs and rituals, leading to concerns among
authorities.
Decision taken to prohibit Jews from hiring Christian servants, with limited success due to mass
poverty among Jews.
Steps taken to suppress Jewish abuses in response to the rapid development of the sect of
Subbotniks in various provinces.
Expulsion of Jews charged with "grievous bondage" of peasants and Cossacks from rural areas of
Chernigov and Poltava provinces.
Government efforts to combat smuggling and corruption by Jews along the western border of
Russia.
Efforts to relocate unproductive Jewish population to New Russia for agricultural work.
Allocation of land grants and generous benefits for Jewish immigrants to encourage settlement
in New Russia.
Challenges faced in implementing the resettlement plan due to Jewish resistance and
organizational limitations.
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Problems with land titles, lack of basic agricultural knowledge among Jewish settlers.
Settlers' evasion of tillage and preference for returning to their former trades.
Lack of care for livestock and property, complaints about lack of clothing and food.
Temporary suspension of the Jewish settlement program in New Russia in 1810 due to failures
and mismanagement.
Restoration of rights for Jews to sell wine in state-owned villages, leading to many settlers
leaving New Russia.
Government's realization of the failure of the resettlement project and challenges in recovering
funds spent.
Complaints from Jewish settlers about solid prairie land, crop failures, lack of water and fuel,
and poor climate.
Comparison with German colonists and Mennonites who prospered in similar conditions.
Movement for extension of tax exemptions and benefits for Jewish settlers.
Government forbidding Jews from taking Christians into their service in 1820.
Cases of runaway serfs joining Jewish colonies and working for Jewish farmers.
End of tax exemption for Jewish settlers in 1817, leading to requests for extension of benefits.
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Golitsyn's decision to extend Jews' tax exemption for 5 years after the end of the initial 10-year
exemption period.
Golitsyn's role as Minister of Education and Religious Affairs dealing with matters related to
Jews.
Collective petitions from settlers and officials requesting an extension of benefits for Jewish
settlers.
Overall impact of the government's resettlement efforts on Jewish settlers and the challenges
faced.
Consequences of mismanagement, resistance from Jewish settlers, and the failure of the
resettlement project.
Pages - 61 -- 70
Ilier Menashe highlighted poverty and large families among Jewish colonists.
Menashe emphasized the need for Jews to engage in productive work for livelihood.
Concerns were raised about Jews turning to deceptive practices due to economic challenges.
Satisfaction was a common feature of Jewish life, despite varying economic conditions.
Russian Jewry exhibited constant vigilance towards their fate and identity.
Adaptation to new conditions was seen as a collective rather than individual effort.
Unity and coalescence defined Russian Jewry in the first half of the 19th century.
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The Haskalah movement in Prussia aimed at combining Jewish culture with European
knowledge.
Efforts to introduce secular education faced resistance from Jewish ruling class and Hasidism.
Authors like Isaac Ber Levinsohn advocated for cultural reform in Judaism with state support.
Success in secularizing Jewish education was achieved in some regions like Vilna and Odessa.
The development of Russian Jewry had historic consequences for Russia and humanity.
Concentration of will led to a vibrant and varied life for Russian Jewry by the mid-19th century.
Nicholas I initiated many official acts against Jews during his reign.
Nicholas I believed in existing prejudices regarding Jewish faith being a danger to Christians.
Measures were taken against quasi-Jewish sects and Judaizers during Nicholas I's rule.
Nicholas I introduced conscription for young Jewish men to reduce non-productive labor.
Loopholes in the conscription law allowed exemptions for certain occupations and education
levels.
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Opposition from various sectors delayed the implementation of conscription for Jews.
Pages - 71 -- 80
In 1829, Nicholas I attempted to conscript excess Jewish recruits to cover unpaid back taxes
from the Jewish community.
Abuse of this measure led to its halt due to evasion by both local authorities and Jews.
Russian legislation imposed greater obligations on Jews due to their perceived alien nature.
Nicholas I aimed to convert Jews into ordinary Russian citizens through projects like creating
cantonments for Jewish boys.
The cantonments were meant to provide military training and secular education to young Jews.
Local Kahals sometimes exploited the provision to send 12-year-old boys instead of more
desirable recruits.
Soldiers were allowed to marry and live with families during service.
Various committees and measures were established to transform Jews into productive citizens.
Nicholas I introduced Jewish conscription and expulsion from certain areas but faced challenges
in enforcement.
Efforts to compel Jews into physical labor and farming largely failed.
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Jewish capitalists invested in industries like sugar mills and textile milling.
Some prominent Jewish figures transitioned from tavern owners to successful financiers.
Nicholas I sought to mold Russian society according to his vision, including addressing the
"Jewish problem."
Measures included compulsory job training for Jews and restrictions on traditional Jewish
practices.
Efforts to assimilate Jews into Russian society faced resistance and limited success.
Minister Count Kiselyov proposed classifying Jews based on wealth and productivity.
Non-productive Jews were to undergo compulsory job training or special military service.
Laws were enacted to dismantle the Kahal, establish provincial rabbis, and promote secular
education.
Many Jews avoided agriculture and manual labor, preferring non-manual trades.
The Russian government announced policies to restrict Jewish activities in Poland and
encourage migration to the interior.
Jews received increased civil and economic rights in Russia, aiming to integrate them into
Russian commercial life.
Decrees aimed to address complaints about Jewish existence at the expense of others.
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Historical accounts recall mass expulsions, double taxation, and establishment of the Pale of
Settlement.
Jews enjoyed legal status and economic benefits superior to Gentiles in Czarist Russia.
Decrees aimed to address Jewish separation from civil society and complaints about their mode
of existence.
Pages - 81 -- 90
The government proposed establishing a special Jewish secondary school to facilitate the
transition to farming.
Successive Czarist governments were hesitant to fully let go of the idea of transitioning Jews to
farming.
Sir Moses Montefiore arrived in Russia in 1846 with a letter from Queen Victoria to Nicholas I.
His mission was to improve the plight of the Jewish people in Russia.
Montefiore proposed releasing Jews from restrictive legislation and granting them equality with
other subjects.
A new order in 1850 mandated seizing three individuals for every recruit who failed to report for
duty.
The Jewish community hired "snatchers" to capture draft dodgers, leading to internal conflicts.
In 1852, two new statutes were introduced to address the shortage of recruits.
Another law penalized those who fled from conscription and allowed the army to take leaders
responsible for manpower supply.
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Alexander II addressed the Peasant Question and the Jewish Question upon ascending the
throne.
Committees were established to revise statutes on Jews and harmonize them with integration
strategies.
In 1859, prohibitions on Jews acquiring exclusive rights to revenue sources were abolished.
Tax farming and "wine farming" systems were also abolished, impacting Jewish enterprises.
Jews were granted rights to lease and purchase land within the Pale of Settlement.
Changes in the spirits trade industry had significant implications for Jewish entrepreneurs.
By the 1880s, a significant percentage of distillation factories in the Pale of Settlement were
owned by Jews.
Jews were permitted to run distillation in Siberia and reside everywhere from 1865.
Committees recommended abolishing legal restrictions on Jews, but projects were not
implemented.
Discussions on abolishing the Jewish Pale of Settlement began after initial reforms by Alexander
II.
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Pages - 91 -- 100
Jewish merchants and citizens of St. Petersburg petitioned the Czar for privileges for certain
categories of Jews.
The petition aimed to grant privileges to the young generation raised under government
supervision and to good craftsmen.
They sought distinctions by the government based on merit, encouraging praiseworthy actions
among Jews.
In 1859, Jewish merchants of the 1st Guild were granted residency rights in all of Russia.
From 1861, university graduates and persons of free professions were granted universal
residency rights.
Restrictions on Jews entering medical academies and technical institutes were lifted gradually.
By 1865, the whole territory of Russia, including St. Petersburg, was opened to Jewish artisans
during their professional activity.
The definition of artisans was broadened to include various technicians like typesetters.
Merchants relocated with their staff, expanding the Jewish presence outside the Pale of
Settlement.
In 1862, calls were made for the complete abolition of the Jewish Pale of Settlement.
Various ministers and governors advocated for granting universal residency to the entire Jewish
population.
Targeted permissions for residency were issued at a slower but constant rate.
The rapid growth of the Jewish population posed a significant state problem for Russia.
The abolition of serfdom in 1861 had adverse effects on many Jews economically.
Despite some relief measures, the situation of Jews in Russia remained dismal.
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Efforts were made to limit Jewish land rental in certain areas to prevent economic imbalances.
The Commission for Arranging the Jewish Way of Life reviewed proposals related to land
ownership restrictions.
Jewish families fled before official recruit enrollment due to the burdensome nature of military
service.
Military service for Jews was considered threatening, ruinous, and burdensome.
Restrictions on Jews owning or renting real estate were imposed in areas inhabited by the Don
Cossacks.
The prohibition aimed to protect the Cossack economy and prevent uneven distribution of
capital.
The Cossacks' military service on their own horses contributed to their prosperity.
By 1880, the Jewish population in Moscow was around 16,000, and in Kiev, it reached 81,000 by
1913.
The growth of the Jewish population posed challenges for both Jews and the Russian
administration.
The liberation of peasants and abolition of serfdom in 1861 had adverse effects on many Jews.
The situation of Jews in Russia remained challenging despite some improvements in rights and
opportunities.
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Jews avoided conscription by purchasing old recruit discharges, hiring volunteers, and dividing
families into smaller units.
Russian peasants preferred farming over military service, surprising some observers.
In 1874, a unified regulation on universal military service provided relief to Jews but restricted
their residence in interior provinces post-service.
Special regulations were introduced to determine the male Jewish population accurately and
prevent evasion of military duty.
In 1880, the shortfall of Jewish recruits in the Russian Empire was significant, reaching 92%.
From 1876 to 1894, varying percentages of Jewish recruits failed to report for duty compared to
Christians.
Despite issues with contractors, Jewish soldiers displayed courage and resourcefulness during
the Russo-Turkish War of 1877-1878.
The army faced irritation due to dishonest contractor-quartermasters, many of whom were
Jewish.
Efforts to accustom Jews to agriculture failed after the repeal of disproportionate conscription
obligations.
Jewish colonists showed little interest in farming, leading to neglect of land and reliance on
leasing to others.
Reports indicated general Jewish dislike for farm work and preference for trade and business
opportunities.
Authorities observed that Jewish colonies were incapable of independent existence in the new
free situation.
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Alexander II ordered an end to laws aimed at turning Jews into farmers in 1866.
Legal means were provided for Jews to abandon agriculture and engage in artisan and merchant
activities.
Peasants adjacent to Jewish colonies resented high land rental prices and destruction of Jewish
settlements occurred.
Unused land from Jewish settlements was reclaimed by the government for redistribution to
peasants.
A Soviet author criticized Jews for poor diligence in farming and leaving for commercial and
artisan occupations.
The author acknowledged external factors like changing colonization rules and lack of
agricultural preparation.
After 80 years of effort, Russian attempts to compel Jews toward arable farming failed.
Experience in Palestine showed Jewish settlers excelled in farming, contrasting with the failure
of Jewish agricultural colonization in Russia.
Orshansky debunked the opinion that Jewish merchants always support each other in
commerce.
He attributed the Jewish corporate spirit to social and religious matters, not commerce.
Jewish trade does not exclusively consist of exploitation; they find new sales markets.
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Jewish commercial and industrial entrepreneurship quickly recovered after significant blows in
1861.
Jewish capital flowed into various industries like sugar, flour-milling, and factories.
Jews were heavily involved in the grain business and timber trade.
Wealthy Jewish bourgeoisie was loyal to the monarchy during Alexander II's reign.
Jewish capitalists like Gintsburgs, Polyakovs, and Brodskys amassed great wealth.
Jews were allowed to enter government service with no restrictions on job ladder movement.
Jews could attain hereditary nobility status upon reaching Full State Advisor rank.
Judicial statutes of 1864 had no restrictions for Jews entering legal professions.
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Russian language mastery and reduction of specifically Jewish subjects were emphasized.
Specialized Jewish schools were transformed into primary schools and teacher training colleges.
Yakov Brafman exposed and explained the Kahal system to the government.
The Book of Kahal revealed the powerlessness of community members under the Kahal system.
A government commission verified Brafman's work at the demand of the Jewish community.
Brafman claimed that governmental laws cannot destroy the malicious force of Jewish self-
administration.
Brafman viewed the Talmud as a civil and political code rather than a national and religious one.
He believed that the Talmud hindered the political and moral development of Christian nations.
Brafman accused Jewish organizations like the Society for the Advancement of Enlightenment
among the Jews of Russia and the Alliance Israélite Universelle of being part of a Jewish world
conspiracy.
The State Council aimed to mitigate the radical views presented in The Book of Kahal.
They highlighted the need to weaken social connections within Jewish communities and
promote education among Jews.
Efforts were made to eliminate the attitudes of seclusion and hostility towards Christians
prevalent in Jewish communities.
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The Haskalah Movement of the 1840s was based on German culture and lacked knowledge of
Russian culture.
By the 1860s, Russian influences began shaping the Jewish Enlightenment movement.
Secularization of Jewish consciousness faced challenges due to the strong religiosity ingrained
over centuries.
The Jewish periodical press in the Russian language emerged as a new social force.
Publications like Rassvet aimed to disseminate knowledge, promote Russian language learning,
and address communal issues.
The press faced opposition from conservative Jewish circles and sparked debates within the
community.
Jewish intellectuals in Russia started gravitating towards Russian culture in the 1860s.
Prominent figures like S. Dubnov, M. Krol, and G. Sliozberg emerged during this period.
The Jewish intelligentsia played a role in cultural and political life, aligning with Russian values
and aspirations.
Odessa became a hub for Jewish grain trade and commerce in the mid-19th century.
Jews held dominant positions in grain commerce, export, and other business activities.
Odessa's prosperity and diverse population contributed to the growth of Russian Jewry.
Educated Jews in Russia accelerated their adoption of Russian language and culture.
Assimilation with the Russian intelligentsia was sought due to rejection by the ruling class.
The goal was complete blending with Russian society while preserving religious identity.
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Portugalov advocated for dissolving Jewish life into European peoples, particularly the Russian
people.
He emphasized the necessity of freeing Jewish life from ritualism and promoting assimilation.
Affluent Jews outside the Pale of Settlement showed loyalty to Russia as their homeland.
Jewish patriotism and monarchism grew, with admiration for Alexander II.
Russian authorities encouraged socialization between Jewish and Russian youth for re-
education.
Jewish patriotism had limits, with a focus on becoming free citizens in a civilized country.
The Czarist government saw the Russification of Jews as desirable for eradicating hostility
towards Christians.
Levanda believed that one must be a Russian patriot only when the Jewish Question is resolved
satisfactorily.
A Jewish author emphasized unconditional love for the Motherland without any conditions or
pre-conditions.
Small groups of Jewry integrated into Russian civil society, mainly in commercial and industrial
centers.
The wider Jewish masses remained isolated from both Russian society and the Jewish
intelligentsia in the 1860s and 1870s.
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Some members of the Jewish intelligentsia opposed assimilation with the Russian character in
the late 1860s.
Perets Smolensky and poet I. Gordon advocated for preserving Jewish national identity amidst
assimilation trends.
Journals like Rassvet and Russkiy Evrei promoted the study of Jewish history and contemporary
life among Jewish youth.
Cosmopolitan and national directions in Russian Jewry became distinct in the late 1870s and
early 1880s.
The Alliance worked to defend the interests of Jewry worldwide, including addressing issues
faced by Russian Jews.
Yakov Brafman criticized the Alliance, accusing it of shielding Jewry from Christian civilization's
influence.
After the 1874 military charter, more Jews entered public schools and institutions of higher
learning.
Calls to restrict Jewish enrollment in public education institutions arose due to constraints on
the Christian population.
The Russian press, particularly rightist publications, favored equal civil rights for Jews but raised
concerns about their integration.
Bureaucratic circles leaned towards resolving the Jewish Question through emancipation in the
1870s.
Sir Moses Montefiore, Benjamin Disraeli, and Bismarck pressured Russian authorities for Jewish
emancipation.
Count Loris-Melikov's appointment as Minister of the Interior raised hopes for Jewish
emancipation in Russia.
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The assassination of Alexander II led to Jewish pogroms in Novorossiya and Ukraine six weeks
later.
Pogroms were spontaneous, fueled by incendiary posters and promises of easy money,
targeting Jewish shops and homes.
Pogroms spread to various settlements, with incidents in Elizavetgrad, Anan’ev, Kiev, Konotop,
and other regions.
Troops intervened to suppress the pogroms, with varying levels of violence and property
damage reported across different locations.
Pogroms broke out in separate areas in Ekaterinoslav and Poltava guberniyas, including
Aleksandrovsk, Romni, Nezhin, Pereyaslavl, and Borisov.
Panic among Jews in Minsk due to rumors about pogroms in the Southwestern Krai.
1871 saw a three-day pogrom of Jewish taverns, shops, and homes without human fatalities.
Hostility towards Jews from Greek merchants and Christian population in Odessa.
Count N.P. Ignatiev suppressed pogroms as the new Minister of Interior Affairs.
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Agitators were believed to instigate pogroms, spreading rumors like "they are hiding the order
of the Czar" to incite violence against Jews.
People participating in the pogroms believed they were acting legally, convinced that a Czar's
decree permitted the destruction of Jewish property.
Revolutionary leaflets from groups like Narodnaya Vol’ya fueled anti-Jewish sentiments.
The leaflets portrayed Jews as exploiters and called for action against them.
Writers like I. S. Aksakov opposed full civil liberty for Jews, citing concerns about their impact on
Russian society.
M. E. Saltykov-Shchedrin criticized the inhumane treatment of Jews and questioned blaming the
entire Jewish population for the actions of a few.
Some defended Jews, while others saw them as pioneers of capitalism exploiting the
community.
Government commissions were established to examine the Jewish Question and propose
solutions.
Measures were considered to restrict Jewish economic activities and integration with the native
population.
The Vilnius Commission suggested restrictions on Jewish residence and economic activities.
Calls were made for Jews to renounce seclusion and integrate into society.
Some administrators and ministers opposed extensive prohibitive measures against Jews.
Debate arose over the necessity of adopting restrictive policies without proper legislative
process.
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Temporary Regulations of 1882 restricted Jewish residence outside towns and shtetls.
These regulations aimed to prevent further pogroms and control Jewish economic activities.
The May Regulations limited Jewish ownership of real estate and trading activities.
Ignatiev's proposed measures faced resistance and were only partially implemented.
Count D. A. Tolstoy issued directives to prevent new pogroms after the implementation of the
May Regulations.
Ignatiev retired, and the Committee on the Jews ceased to exist, marking a shift in government
response to the Jewish Question.
Restrictions on Jewish settlement outside towns and shtetls were imposed in the Russian
Empire.
Exceptions were made for certain professions like doctors, attorneys, and engineers.
Senate clarifications provided some leniency regarding temporary stays and notarization of
agreements.
Approximately one-third of the Jewish population in the Pale lived in villages in 1882.
The May Regulations restricted further growth of Jewish settlements in rural areas.
These regulations are considered a significant factor in the start of Jewish emigration from
Russia.
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Jewish emigration from Russia began in the mid-19th century and increased after the pogroms
of 1881.
Different waves of Jewish emigration to the United States occurred over time.
Poland, Lithuania, and Byelorussia contributed the most emigrants from the Russian Empire.
Progressive and educated Jewry began distancing from assimilation hopes after the 1881
pogroms.
Notable changes in attitudes toward Russia and assimilation were observed among Russian
Jews.
Some Jewish publicists believed Jews could not live among other peoples without being viewed
as alien.
Dr. Lev Pinsker's brochure "Auto-Emancipation" highlighted the perpetual foreignness of Jews.
It marked a turning point in Jewish self-perception and relations with surrounding populations.
The Palenskaya Commission aimed to revise laws concerning Jews in the Russian Empire.
Majority of the Commission advocated for equalizing rights for Jews and gradual reforms.
Efforts were made to mitigate the restrictive laws, particularly regarding land renting by Jews.
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Shortfall of Jewish conscripts for military service led to stricter measures during Alexander III's
reign.
Stricter laws and fines were introduced to ensure Jewish conscription compliance.
Increase in Jewish students in gymnasiums and universities raised concerns among regional
authorities.
Proposals to limit the number of Jewish students in schools were discussed but not
implemented.
Quotas limiting Jewish admissions were imposed in various institutions from 1882 onwards.
The 1917 February Revolution marked the end of unequal citizenship for Jews in Russia.
Newspapers during the initial days of the revolution focused on denouncing the past.
Calls for rebuilding Russian society were accompanied by demands for Jewish equality.
Various government officials swiftly enacted measures to repeal restrictions based on religion
and nationality.
Actions included allowing Jews to become military officers and eliminating percentage quotas
on Jewish admissions.
Legislative acts were passed to abolish anti-Jewish statutes, significantly improving the situation
for Jews.
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Public figures and intellectuals expressed joy and relief at the newfound Jewish equality.
Declarations and speeches highlighted the significance of the legislative acts for Jewish
liberation.
Plans were made to commemorate the event with symbolic gestures like building a "House of
Freedom."
Shifts in the judiciary system led to investigations and arrests of individuals involved in anti-
Semitic activities.
Notable figures like General Batyushin faced legal repercussions for their actions.
Individuals involved in cases against Jews faced consequences for their actions.
Despite rumors and reports of planned pogroms, no significant anti-Jewish violence occurred.
Measures were taken to counteract incitement and prevent outbreaks of ethnic violence.
The atmosphere of the time made realistic the prevention of anti-Jewish pogroms.
Ongoing efforts were made to address and counter potential anti-Semitic sentiments.
Vigilance was maintained to safeguard Jewish communities from discrimination and harm.
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Despite challenges and uncertainties, the formal legislative act significantly improved the
situation for Jews.
The broader context of societal upheaval and political changes influenced the outcomes of
Jewish emancipation.
The significance of the legislative acts in improving Jewish rights should not be underestimated.
Newspapers, liberal leaders, and socialist intellectuals were accused of political provocation.
Incidents like a girl stealing from a Jewish shop in Kiev and anger over high prices in Rogachevsky
district led to tensions.
Jews faced restrictions in Finland, including limitations on residency, citizenship, marriage, and
court testimony.
Despite attempts to improve civil rights for Jews in Finland, the situation did not change.
Finland did not legislate Jewish equality even after Russia granted equal rights to Jews.
Romanian Prime Minister promised equality for Jews but failed to act on it.
Jews were blamed for military defeats in Romania, leading to unbearable conditions for them.
Large meetings in Great Britain and the USA supported the Revolution and Jewish rights.
British government trusted the new Russian government regarding guarantees for Russian Jews.
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Jacob Schiff, a leader hostile to Russian absolutism, congratulated Russia on the Revolution.
Schiff provided credit to the Kerensky government and was accused of financing the Revolution.
International Jewish Union protested civil inequality of Jews in Romania and Finland.
Russian Jews had mixed reactions to the February Revolution, with some ecstatic and others
cautious.
Jewish activity intensified politically after the Revolution, contributing to social uplift in Russia.
Many Jewish names and themes were prominent in accounts of the Revolution.
Jewish individuals were involved in forming committees, militias, and commissions during the
Revolution.
The Jewish Encyclopedia noted that Jews held posts in central and regional administrations for
the first time in Russian history.
Intransigent hostility towards the historical Russian state dominated the ideology of the
Revolution.
The trial of Beilis and mass expulsions of Jews in 1915 fueled this hostility among Jews.
The Executive Committee of Workers’ and Soldiers’ Deputies wielded power and influenced the
course of events during the Revolution.
The Executive Committee comprised mostly Jewish socialists, along with Russians, Caucasians,
Latvians, and Poles.
More than half of the members who wielded power in the Executive Committee were Jewish
socialists.
Concerns were raised about the large foreign element in the Committee's composition.
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The Executive Committee deprived the Provisional Government of real power and destroyed the
old army.
The Committee's actions significantly altered the course of history during the Revolution.
To address the situation, the government announced the issuance of domestic Freedom Loan
bonds to raise funds.
Jewish bankers played a significant role in subscribing to these bonds, with large sums collected
from both local and international Jewish communities.
The government was disappointed with the overall subscription results, leading to public
shaming of wealthy individuals who did not participate.
Following the February Revolution, various Jewish political parties emerged and became active
in Russian politics.
Parties such as the Bund, Poale Zion, Zionists, and Socialist Jewish Workers’ Party (SJWP) were
prominent.
Attempts at unity among different Jewish factions faced challenges due to ideological
differences.
The Zionist movement gained influence, advocating for support of the Provisional Government
and emphasizing the importance of Palestine for Jewish national revival.
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The Bund, a Jewish socialist party, had a history of balancing national and revolutionary
platforms.
By 1917, the Bund held key positions in the Executive Committee of the Soviet of Workers' and
Soldiers' Deputies.
The Bund's membership grew significantly, reaching around 40,000 members by the end of
1917.
The party faced internal divisions and shifts in alliances during this period.
Poale Zion, a Jewish socialist party, held its All-Russian Conference in Moscow in early April
1917.
The conference discussed issues related to emigration to Palestine and class warfare.
A split occurred within Poale Zion, leading to the formation of radical socialist and social
democratic factions.
The party's focus shifted towards aligning with the Third International.
The SJWP merged with the Socialist Zionists to form the United Jewish Socialist Workers' Party
(Fareynikte).
Fareynikte advocated for equality of languages, funding for Jewish schools, and collaboration
with Socialist Revolutionaries.
The party abandoned the idea of an extraterritorial Jewish nation with its own parliament.
Zionism emerged as the most influential political force among Jews in Russia.
Calls for support of the Provisional Government and national consolidation were central to
Zionist objectives.
Prominent figures like Jacob Schiff and movements like the Jewish People's Union contributed to
the growth of Zionism.
Plans for cultural revival, economic transformation, and emigration to Palestine were key Zionist
initiatives.
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Between February and November 1917, there was a flourishing of Jewish culture and healthcare
in Russia.
Jewish youth were granted permission to enlist as officers in the Russian Army, leading to mass-
scale promotions.
Despite general confusion in Russia, Jewish activities stood out for their diversity, vigor, and
organization.
Jewish officers faced challenges and discrimination in military academies and regiments.
Some Junkers expressed opposition to having Jews in command ranks of the Russian Army.
Efforts to form separate Jewish regiments were met with resistance and accusations of
provocation.
Jewish officers sought national organization within the military to report on their situation and
experiences.
Various Jewish organizations and committees aimed to unify Jewish forces and prepare for
elections to the Constituent Assembly.
Public discussions and debates took place regarding the convocation of the All-Russian Jewish
Congress.
Differences between factions like the Bund and Zionists hindered efforts for unity.
The idea of a united Jewish nation and concern for Jews in other countries gained traction
among Russian Jews.
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Amid the upheavals of 1917, Jewish social and political activities demonstrated energy and
organization.
Jewish cultural publications, educational institutions, and healthcare initiatives flourished during
this period.
Jewish officers' promotion in the Russian Army and the establishment of unions and warrior
groups reflected Jewish national energy.
Jewish national activities showcased resilience and determination amidst the turbulent events
of 1917.
Conscripts were required to present IDs, triggering protests against national restrictions.
Flow of Jews into Petrograd and Moscow increased due to these events.
Two trains brought nearly 200 prominent individuals to Russia, mostly Jews.
Individuals represented various Jewish parties and played significant roles in future events.
Russian Jews received energetic reinforcement from abroad, including those returning from the
United States.
Many returnees from the United States became revolutionary fighters and victims of Czarism.
Abraham Kagan addressed Russian ambassador on behalf of Russian Jews in the USA.
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Famous individuals like V. Volodarsky, M. Uritsky, and Yu. Larin returned to participate in the
revolution.
Yakov Sverdlov's brother, Veniamin, also returned but held lower positions.
Moisei Kharitonov assisted anarchists in a robbery and held various positions in gubkoms.
Semyon Dimanshtein became head of the Jewish Commissariat and supervised Jewish life.
Members of Trotsky's group held key positions in Soviet trade unions and other sectors.
Names of other returnees after the February Revolution are highlighted for their important
roles.
Some returnees did not share Bolshevik views initially but were welcomed into Lenin and
Trotsky's party.
Examples include Yakov Fishman and Yefim Yarchuk, who held posts within the Red Army and
Soviets.
Jews occupied key posts in the Provisional Government and various ministries.
Representation of Jews in leadership roles was notable in socialist parties and local
governments.
At the August Government Conference, ethnic groups of Russia were represented, including
eight Jewish delegates.
Socialist parties worked towards expanding the revolution with significant Jewish
representation.
Jews actively participated in local and municipal work outside the former Pale of Settlement.
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The Executive Committee of the Petrograd Soviet and later the All-Russian Central Executive
Committee ruled over Russia.
Despite appearing solid, internal contradictions and ideological confusion plagued these
governing bodies.
The Presidium consisted of nine men, including Social Revolutionaries, Mensheviks, and
members of Bund.
Lev Kamenev, a prominent Bolshevik, was among the members of the Presidium.
The ethnic composition of the Presidium was diverse, including individuals from Georgia,
Armenia, Poland, and possibly Russia.
The Executive Committee had 30 members, with only three actual peasants.
Seven Jews were identified in the Executive Committee, causing concern about Jewish interests.
The Executive Committee put forward candidates for the future Constituent Assembly, including
several Jews.
Members believed they could manage matters better due to their talents and revolutionary
spirit.
V. Stankevich noted the influence of the abundance of Jews in the Committee on public opinion.
The treatment of Russian matters by the new regime reflected disdain for Russian historical
heritage.
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The United States warned Russia against making a separate peace with Germany.
Prince Georgi Lvov emphasized sending the army to battle without concern for consequences.
The Provisional Government's loyalty to the Allies guided its actions during the war.
The government rejected funding for the Great Russian Orchestra despite lavish spending
elsewhere.
Key figures like Milyukov and Kerensky lacked specifically Russian sentiments.
Anxious bias against conservative circles was evident in the government's actions.
The use of pseudonyms by leaders led to confusion and suspicion among the public.
Resentment against Jews flared up among the masses after the February Revolution.
Bolsheviks fanned flames of anti-Semitism and blamed capitalists and Jews for leniency.
The Bolshevik uprising targeted the Executive Committee, exploiting soldiers' anger toward
Jews.
A commission of inquiry, including Jewish members, failed to address the Bolshevik uprising
effectively.
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Representatives during garrison meetings and CEC reports highlighted instances of anti-Semitic
sentiments before the Bolshevik uprising.
Incidents included taunting, threats, and accusations against Jews, reflecting a growing hostility
towards the Jewish community.
Despite widespread anti-Semitic rhetoric, there were no Jewish pogroms throughout the year of
1917.
By mid-1917, Jews felt threatened by the embittered population and ongoing collapse of the
state.
The Jewish community and press narrowly focused on isolated manifestations of pogroms,
missing the broader dangers facing them.
During the German breach at Ternopol, the joint meeting of the CEC acknowledged the threat to
the revolution and named a Government for Salvation.
Ya. Kantorovich warned about the emergence of dark forces and evil geniuses in Russia,
anticipating turmoil and potential dangers.
Concerns were raised about bestial patriotism and pogrom-loving national identity as potential
threats.
G. Landau reflected on Jewish participation in the Russian turmoil, noting suicidal overtones and
broad sympathy for the revolution.
The Jewish community's involvement in Bolshevism and the revolution was seen as complex and
multifaceted.
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Jewish support for Russian unity during the revolution was notable, with efforts to defend the
integrity of Great Russia.
Jewish socialists opposed territorial partition and federalization of Russia, advocating for unity
and democracy.
Calls for limiting industrial profits and addressing economic disparities were made by figures like
Shulim Bespalov.
Progressive individuals like Konovalov faced criticism for prioritizing war profits over societal
welfare.
Jewish participation in elections, support for Zionist parties, and success in the Constituent
Assembly elections were significant.
The declaration of a Jewish national home in Palestine by Balfour was met with enthusiasm
among Russian Jewry.
Jewish involvement in various revolutionary movements, including the Bolsheviks, was notable
leading up to the October Revolution.
Key figures like Trotsky, Zinoviev, Sverdlov, and others played prominent roles in the Bolshevik
movement, contributing to its success.
The Politburo consisted of seven members, including Trotsky, Zinoviev, Sokolnik, and another
individual with a Jewish name.
The presence of Jewish otshchepentsy in the Bolshevik leadership was disproportionate to their
population numbers.
Some members of the Politburo, like Trotsky, played significant roles in the October Revolution.
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Lenin recognized the mobilizing force of the Jewish question in ideological struggles and utilized
Jewish bitterness towards the Czar in the Revolution.
The liquidation of permanent residency in 1917 led to a dispersion of Jews from urban centers in
Russia.
Jewish social security agencies and philanthropic organizations played a role in forming large
Jewish settlements in central Russia and the Urals.
Soviet information from 1920 indicated significant Jewish settlement in various regions like
Samara and Irkutsk.
Bolsheviks called upon Jews to assume bureaucratic roles in the Soviet apparatus, and many
Jews responded enthusiastically.
Jewish participation in the Bolshevik regime was not ideological but driven by mass calculation.
Young Jews, previously non-revolutionary, joined the Bolsheviks voluntarily to support the
revolution.
A special People’s Commissariat was created in January 1918 from Jewish commissariat
members.
Lenin acknowledged the role of the large Jewish intelligentsia in Russian cities in enabling
Bolshevik success.
The Jewish Communist Union of Soviet Russia was integrated into the RKPB with a special Jewish
section in the Russian Telegraphic Agency.
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Initially, Jewish involvement in Bolshevism was met with caution or hostility by the Jewish
population.
Over time, Jews embraced Bolshevik authority due to the freedom granted by the revolution
and opportunities for Jewish activity.
Bolshevik authority attracted Jews with a surplus of cruelty to participate in the regime.
After the decline of Communism, discussions on the Jewish role in the 1917 revolution faced
criticism as extreme anti-Semitism.
Jewish voices have started to publicly discuss Jewish involvement in Bolshevism after several
decades.
Some Jewish authors acknowledge and even take pride in the disproportionate Jewish
participation in Bolshevism.
Apart from visible official posts, Lenin's structure relied on invisible figures like Ganetsky and
Parvus.
Individuals like Eugene Sumenson and Saul Picker briefly surfaced in Bolshevik activities during
specific periods.
Covert activities of figures like Rosalia Zalkind and Samuel Sachs were associated with the
Bolshevik upper echelon.
Revolutionary institutions in Odessa had significant Jewish representation due to the high
Jewish population in the region.
Prominent Jewish figures like V. Yudovsky, J. Gamarnik, and Lazar Kaganovich held key positions
in Bolshevik structures.
Jewish individuals like Gamarnik and Kaganovich faced repercussions under Stalin's regime.
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Lazar Kaganovich, at a young age, became Chairman of the Provincial Committee of the
Communist Party in Nizhny Novgorod.
Kaganovich's rise to power and involvement in implementing harsh measures exemplified the
influence of Jewish leaders in Bolshevik structures.
Arkady Rozengolts was a leader in the October Revolution in Moscow and held various high-
ranking positions in the Revolutionary Military Councils.
Simon Nakhimson was a commander of the Latvian riflemen and a military commissar in the
Yaroslavl Military District.
Zorach Greenberg served as the Commissioner of Education and Art of the Northern Commune
and was a close aide to Lunacharsky.
Moses Frumkin served as a member of the board of the People’s Commissariat of the RSFSR and
later became chairman of Glavproduct.
Isaac Zelensky was a member of the board of the People’s Commissariat of the RSFSR and later
worked in the secretariat of the Central Committee.
Jews held prominent roles in the food bodies of the RSFSR during the war communism era.
Key figures like Moses Kalmanovich and Myron Vladimirov-Sheynfinkel were instrumental in
managing food supplies in various regions.
The West Siberian peasant uprising, known as the "Ishim rebellion," was sparked by abuses of
power by officials like Lauris Matthew.
Severe grain procurement measures led to conflicts with peasants, resulting in violent
confrontations.
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Jewish Bolsheviks played significant roles in the early Soviet government, leading to
overrepresentation in key positions.
Their involvement in various aspects of governance caused tensions and anti-Semitic sentiments
among the population.
The murder of the royal family was orchestrated by Lenin, with key roles played by individuals
like Shai-Philippe Goloshchekin and Yakov Yurovsky.
The decision to kill the royal family was made at the top levels of the Bolshevik leadership, with
Lenin anticipating minimal political repercussions.
Goloshchekin played a major role in planning and executing the murder of the royal family,
advocating for their public execution.
He returned to Yekaterinburg to await final orders from Moscow, demonstrating his active
involvement in the operation.
Yakov Yurovsky, appointed as the commandant of the Ipatiev house, organized the murder
operation with a team of assassins.
Yurovsky claimed credit for killing Nicholas II, while other participants like Ermakov also took
part in the executions.
The assassination of the royal family involved individuals from diverse nationalities, including
Latvians, Russians, and Hungarians.
The decision-making process and execution of the murders reflected a mix of nationalities
within the Bolshevik ranks.
The revolution resulted in widespread violence and loss of life, predominantly affecting Russian
noblemen, priests, and peasants.
The aftermath of the revolution left a lasting impact on the Russian population, leading to
significant casualties and societal upheaval.
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Special meetings of the Council devoted to the Jewish question and anti-Semitism.
Signed by V. I. Ulyanov (Lenin) to curb anti-Semitic activities during the Red Terror.
Larin advocates putting active anti-Semites outside the law, implying execution.
Lenin supports Gorky's pro-Jewish leaflets, highlighting Jewish contributions to the revolution.
Bolshevik assault on Orthodox churches in Central Russia, particularly in the Moscow region.
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Soviet practice of renaming cities and places, including those with national significance.
Material conditions post-revolution led many Jews to work for the Soviet government.
Many Jews saw Communism as the only way out amidst economic challenges.
Assimilated Jews broke with their folk and spiritual traditions to embrace Bolshevism.
Debate on the connection between Judaism and Bolshevism in the Jewish community.
Some Jews saw Bolshevism as aligned with Jewish ideals of social justice.
Rabbi Dr. Judah Magnes supported Bolsheviks, viewing Bolshevism as compatible with Judaism's
highest ideals.
Judaism's focus on the one great God is highlighted as incompatible with godless Bolshevism.
The presence of Jews in Russian Bolshevism is seen as causing a spiritual crisis within the Jewish
community.
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Communist coups in Bavaria and Hungary, alongside Lenin's rise in Russia, saw significant Jewish
involvement.
Despite no persecution in Hungary, Jews held key positions in cultural and economic spheres,
leading to accusations of Jewish domination.
Support for Bolshevik movements was observed among European and American Jewish
communities.
Lenin and his cohorts received hidden financial aid from German sources through intermediaries
like Dmitry Rubinstein and Abram Zhivotovsky.
Thousands of Jews from America sailed back to Russia to participate in the Bolshevik cause.
Key figures like Olof Aschberg facilitated financial transactions supporting the Bolsheviks.
Prominent Jewish individuals like M. M. Gruzenberg and Solomon Slepak played significant roles
in the Comintern and Bolshevik administration.
The Central Bureau of Jewish Communities was dissolved by Agursky and Stalin, reflecting a shift
towards Jewish communist leadership.
Jewish bankers and revolutionaries from abroad actively supported the Bolshevik regime.
Many Jewish socialists transitioned to support the Bolsheviks to survive and protect Jewish
interests.
Other socialist parties failed to effectively oppose Bolshevism, leading to defections and
collaboration with the Bolsheviks.
The Bund and other political parties experienced splits and defections to the Bolshevik camp.
Notable Jewish defectors from Mensheviks and Socialist Revolutionaries to the Bolsheviks are
highlighted.
Individuals like Boris Magidov, Yakov Livshits, and Lazar Kogan rose to prominent positions
within the Bolshevik administration.
The transition of Jewish leaders to support the Bolsheviks was influenced by survival instincts
and perceived protection of Jewish interests.
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The Zionist movement initially maintained neutrality but faced increasing repression from the
Bolsheviks.
Zionist activities were banned in Soviet Russia, leading to underground operations and
emigration.
Lev Mehklis stands out as a prominent defector from Zionism to Bolshevism, achieving high-
ranking positions within the Bolshevik regime.
A significant layer of Russian Jewry, including rabbis and intellectuals, resisted joining the
Bolsheviks.
Despair among Russian Jews who sought common life with the Russian intelligentsia but refused
to cooperate with the Bolsheviks is noted.
Acts of terrorism committed by Jewish individuals against the Bolshevik regime are highlighted.
Jewish predominance among Soviet authorities caused despair among Russian Jews seeking
common ground with the Russian intelligentsia.
Those who did not accept Bolshevism were marginalized and silenced by the ruling regime.
The winners controlled events, overshadowing the voices of those who opposed Bolshevism.
Two famous terrorist acts committed by Jewish individuals against the Bolshevik regime are
mentioned.
These acts stand out as notable instances of resistance against the Bolshevik rule.
The perpetrators of these acts are highlighted as part of the opposition to the Bolshevik regime.
Kaplan's attempt was initially attributed to Socialist Revolutionaries, while Kannegisser's motive
was to clear the name of Jewish people accused of Bolshevism.
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Recent research has raised questions about the nature and genesis of the assassination
attempts.
Theories suggest Lenin may have ordered Kaplan's capture instead of her immediate execution.
There are arguments that authorities deliberately created conditions for Kannegisser to be shot
down.
Doubts exist regarding the conspiratorial versions of events surrounding the assassination
attempts.
It is questioned whether Bolsheviks would sacrifice key figures like Uritsky purely for
propaganda.
Bolsheviks did not typically settle internal intrigues with blood during those early days.
The Kannegisser family was surprisingly released without further molestation after Leonid's
assassination attempt.
Relatives and friends planned an armed raid to release Leonid before learning of his death.
The leniency shown towards the family is speculated to be due to influential Jewish circles in
Petrograd.
Vilenkin volunteered for war in 1914, served as an officer, and resisted Bolsheviks underground.
Jews in Bolshevik positions enjoyed advantages and privileges, especially in urban areas.
Many Jews migrated from the Pale of Settlement to cities and held government positions.
The text describes the luxurious lifestyle of the Bolshevik elite, including special amenities and
opportunities.
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Ordinary Russians responded to Jewish dominance in Bolshevik administration with rhymes and
anecdotes.
There was a growing sentiment against Jewish influence in Soviet ruling class.
The issue of Jewish responsibility for Bolshevik actions was a topic of concern among the
Russian population.
The text discusses the psychological impact of Jewish dominance in Bolshevik regime on the
Russian people.
The text explores moral responsibility for past actions, including Jewish involvement in
Bolshevism.
The need for Jews to acknowledge their historical actions and learn from them is highlighted.
The discussion extends to how nations should take responsibility for their past, including
shameful events.
The text emphasizes the need to hold individuals accountable for their revolutionary actions.
Jews are urged to take responsibility for the actions of their revolutionary members.
The importance of acknowledging historical truths and potential future implications is stressed.
The text mentions the names of some individuals who were among the commissar-butchers
responsible for commanding brutal actions during the Russian Civil War.
Examples include Red Guard Basov, Trotsky, and various other Bolshevik leaders who
orchestrated violent acts.
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The text emphasizes the importance of taking responsibility for the actions of a nation as part of
a larger family.
It suggests that without accountability, the concept of national identity is at risk of being lost.
The February Revolution in Russia did not aim to destroy pre-existing life entirely, unlike the
subsequent events post-October 1917.
The Revolution evolved into an international and devastating plague, leading to widespread
destruction and chaos.
The Russian Civil War involved a diverse range of participants, including Red Latvians, former
German and Austrian prisoners of war, Chinese, and Russian Jews.
The multinational nature of the conflict added complexity and intensified the horrors of the
Russian Revolution.
Jews played significant roles in the Red Army during the Civil War and beyond, holding positions
in command corps, military districts, and political administrations.
Detailed information is provided about specific Jewish commanders, commissars, and their
contributions to the Red Army.
The text highlights specific Jewish commanders in the Red Army, detailing their roles and
achievements during the Civil War.
Names like Drabkin-Gusev, Gaskovich-Lashkevich, Razgon, Goldberg, and others are mentioned
for their leadership in various military capacities.
The text acknowledges the presence of extraordinary Jewish women in high-ranking positions
within the Bolshevik regime.
Examples include Nadezda Ostrovskaya and Revekka Plastinina, who held significant roles in the
Red Army and party committees.
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The text discusses the composition of the "Corps of Red Cossacks," which included individuals
from various nationalities, not just Cossacks.
Details are provided about the leadership and organizational structure of this group.
Many Russian generals and officers from the former Imperial Army served in the Red Army
during the Civil War.
Their contributions were crucial to the Bolsheviks' eventual victory, despite facing challenges
and risks under the new regime.
The Cheka, established in December 1917, enforced terror tactics and mass executions
throughout the Russian Civil War and beyond.
The text describes the ruthless practices of the Cheka, including immediate death penalties,
mass executions, and interrogation methods.
The Red Terror aimed at physical extermination of enemies for proletarian dictatorship.
Melgunov provided estimates of the body count during the Red Terror.
Specific numbers were not available, but the scale of murders was significant.
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A secret extract from a meeting of the Central Committee discussed Jewish representation in
Cheka.
Initial stage of Red Terror saw national minorities constituting a significant portion of Cheka
apparatus.
Profiles of prominent Chekists like Gerson, Leplevsky, Katznelson, Mogilevsky, and Vizner.
Jews were both victims and perpetrators during the communist onslaught.
Perception of Chekists and Jews being synonymous was widespread among Reds and Whites.
Jews involved in violent acts contrary to their perceived detachment from physical activity.
Examples of genocide on the Don River and suppression of uprisings in Tambov Guberniya.
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The Kronstadt Uprising had an anti-Jewish character, with destruction of portraits of Trotsky and
Zinoviev, both Jewish.
Zinoviev avoided negotiating with rebels due to fear of being torn apart, so Russian Kalinin was
sent instead.
Labor strikes in Moscow in February 1921 featured slogans against Communists and Jews.
Majority of Russian socialists, including many Jews, supported Lenin during the Civil War.
Some Jews, like Solomon Schwartz, fought for the Bolsheviks during the Civil War.
It appeared that not only Bolshevik Jews but all of Jewry sided with the Reds during the Civil
War.
During the surrender of Kiev to Bolsheviks, a significant Russian exodus occurred, with wealthy
Jews choosing to stay.
American historian Bruce Lincoln noted the high percentage of Jews in the Ukrainian Cheka.
Hungarian Soviet Republic saw prominent Jewish figures like Bela Kun leading the government.
Hungarian Jews faced violence and anti-Semitism despite historical success and lack of pogroms.
Leaders of suppressed Communist revolts being Jews fueled political anti-Semitism in Germany.
Ukrainian separatism impacted Jewish destinies during the breakdown of the Russian Empire.
Jewish representatives initially hesitated to support Ukrainian nationalism but later aligned with
Bolsheviks.
Enmity between Jews and Ukrainian separatists led to conflicts and divisions.
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Bolsheviks established control in Ukraine with key Jewish figures in leadership positions.
Talks about Bolshevik Jews and Jewish Bolsheviks fueled tensions among troops loyal to the
Rada.
Jewish workers returning from England supported the Soviet regime in Kiev.
Under the Hetmanate, Zionists operated freely and established Jewish institutions.
Jewish Kadet Sergei Gutnik served as Minister of Trade and Industry in the Hetman government.
Sich Riflemen and atamans targeted Jewish population during transitions of power in Kiev.
Jews were accused of joining the enemy side and blamed for supporting Bolshevik victories.
Jewish organizations tried to assist socialist factions in Ukraine but faced backlash.
Jewish deputy from the Lesser Rada warned against anti-Semitism in founding a state.
Arnold Margolin compared the situation in Ukraine to historical atrocities by Khmelnytsky and
Gonta.
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Between December 1918 and August 1919, Petliura's troops carried out dozens of pogroms.
Largest pogrom occurred in Proskurov in February 1919 after a failed Bolshevik coup attempt.
Despite pro-Jewish stance, Makhno's troops carried out some Jewish pogroms.
Makhno protected Jewish populations and punished pogromists within his ranks.
Pogroms also carried out by Denikin's troops and Polish-supported forces in Byelorussia.
Ukrainian Jewry faced mass exodus from shtetls due to the violent wave of pogroms.
White Army carried out Jewish pogroms during its retreat in November-December 1919.
Kadets demanded Jews declare war against those supporting Bolshevist movement.
Volunteer Army punished pogromists, but violence escalated during retreat from Ukraine.
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Mass exodus of Jews from smaller towns to larger cities or borders for safety.
Lack of aid from American Jews to White movement leaders seeking support.
Pogroms in Ukraine and Russia linked to political ideologies and local sentiments.
Divergent views on the role of Whites, Petliura's troops, and other factions in perpetuating anti-
Jewish violence.
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D.O. Linsky, a former White Guard, urges Jewry to fully support the Russian land and Fatherland.
He emphasizes the need for Jews to sacrifice their lives and wealth for the victory of anti-
Bolshevik forces.
Linsky believes that Jewry's support for the Russian Army would counter anti-Semitism and
prevent pogromist movements.
Despite some Jews volunteering for service in the White Army, they faced discrimination and
humiliation.
The Volunteer Army refused to accept Jewish petty officers and cadets, even those who fought
bravely against Bolsheviks.
Jewish volunteers were often relegated to non-combat roles like cooks, causing moral distress
among them.
Only a small fraction of Jewry joined the White Guards, with many opting to support the Reds
instead.
Anti-Semitism among the Whites was evident, leading to reluctance among Jews to actively
participate in the White Movement.
Jewish individuals who did join the Volunteer Army faced danger from both enemy bullets and
internal hostility.
Despite education and upbringing, young White officers from intellectual families harbored anti-
Semitic feelings.
This internal anti-Semitism further isolated and doomed the White Army to failure.
Anti-Semitic attitudes within the White Army hindered its ability to garner broader support.
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Jews were not employable in government services or intelligence agencies under the Volunteer
Army's control.
While OsvAg publications were claimed to be free of anti-Semitic propaganda, the army
struggled to address pogromist attitudes among its troops.
Winston Churchill advocated for Allied intervention and military aid to the White armies but
expressed concerns over ongoing pogroms.
Western powers' reluctance to support the Whites was influenced by the prevalence of anti-
Semitic violence within their ranks.
Wall Street's calculations favored supporting the Bolsheviks due to perceived economic benefits
and social objectives.
Section 7: Greed and Indifference of Western Nations Towards the White Movement
The former Entente nations displayed greed and indifference towards the White Movement
during the Civil War.
Western powers demanded the Whites join peace negotiations with the Bolsheviks and
prioritized their own interests over supporting the White cause.
Actions like occupying oil-rich regions and extorting payments from White generals showcased
the self-serving nature of Western involvement.
Pogroms in Ukraine during 1919-1920 surpassed previous historical instances in scale and
brutality.
Estimates suggest 70,000 to 200,000 Jews were killed during this period, with widespread
atrocities committed by various factions including Petliura's troops and the Red Army.
Socialist parties merged with the Reds, exploiting the pogroms to influence public opinion and
strengthen their positions.
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The Bolsheviks skillfully exploited the pogroms in Ukraine to sway public opinion in Russia and
abroad.
Red Army units also perpetrated pogroms during the Civil War, yet historical awareness of these
events has been limited.
The chaos of the time led to widespread violence and anarchy, with entire social classes
targeted for destruction.
Section 10: Impact on Russian Jewry and the Evolution of the State
The Civil War exacerbated tensions between Reds and Whites, leading to a deepening divide
among Russian Jewry.
The struggle against the Bolsheviks overshadowed the potential benefits of a White victory for
the evolution of the Russian state.
Both the sympathy of Russian Jews towards the Bolsheviks and the White forces' treatment of
Jews obscured the larger implications of the conflict for the nation.
Hundreds of thousands of Russian citizens emigrated abroad after the October coup and Civil
War.
Emigrants included surviving combat personnel of the White Army, Cossacks, old nobility,
former landowners, merchants, industrialists, financiers, and ordinary citizens.
Many emigrants were Russian Jews, with over 200,000 Jewish emigrants from the Soviet
republics in 1918-1922.
Russian emigrants crossed Polish and Romanian borders and later settled in the USA, Canada,
South America, Western Europe, and Palestine.
Around 100,000 Russian Jews gathered in Germany by the end of World War I.
Paris was the political center of RussiainExile, while Berlin became a cultural capital for Russian
emigration in Europe.
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Berlin attracted emigrants due to inflation, with many major industrialists, merchants, bankers,
and manufacturers settling there.
Jewish emigrants had fewer integration problems and felt more confident in Western Europe.
Russian Jews were active in cultural and social enterprises among emigrants.
Russian Jews played a prominent role in the cultural atmosphere of Russia-in-Exile between the
two world wars.
Rich individuals, often Jews, financed liberal and left-of-center Russian emigrant press.
Many Jews were journalists, editors, and publishers in the emigrant press.
Notable publications include Archive of the Russian Revolution, Rul newspaper, and Socialist
Herald.
Berlin became the capital of Russian book publishing, releasing more Russian books than
Germany.
Riga and other Baltic cities became major destinations for Jewish emigration.
Berlin started losing its position as the center of emigrant culture due to economic instability
and rise of Nazism.
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The newspaper had a wide circulation and was financially supported by prominent figures.
Political tensions existed around the paper's coverage of the Volunteer Army.
Established and run by Socialist Revolutionaries, the magazine featured fiction, articles, and
memoirs of many Jewish authors.
Ilya Fondaminsky, born into a prosperous merchant family, joined the Socialist Revolutionaries
and sacrificed wealth for the revolution.
He played an active role in emigrant cultural life, supporting Russian writers and poets.
Fondaminsky grew closer to Orthodoxy and was arrested by the Germans during World War II.
Tribune and Novoe Russkoe Slovo were prominent Russian newspapers with contributions from
notable journalists like M. M. Vinaver and S. B. Pozner.
Novoe Russkoe Slovo, founded in 1910 in the United States, became known as the oldest
Russian newspaper in the world.
Right-wing or nationalist Russian newspapers appeared in various locations but did not leave a
lasting impact.
Grass-root anti-Semitism in Soviet Russia was reported by Russian democratic journalists like A.
V. Tyrkova-Williams and E. D. Kuskova.
Initially met with suspicion, reports of anti-Semitism in Soviet Russia were gradually confirmed.
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Authors like Dr. Pasmanik and Bikerman highlighted the widespread belief that Jews played a
crucial role in the rise of Bolshevism.
The fear of the Jewish influence on destructive ideas led to the rise of anti-Semitic sentiments
across nations.
The Protocols of the Elders of Zion gained popularity post-World War I, spreading across Europe
and America.
Initially believed to be authentic, the Protocols were later exposed as a forgery, leading to
denials of their connection to Bolsheviks and Jews.
Despite being debunked, the Protocols continued to influence right-wing ideologies, especially
National Socialism in Germany.
Liberal emigrant journalism in the 1920s and 1930s focused on exposing the forgery of the
Protocols and denying the link between Bolsheviks and Jews.
Prominent figures like Milyukov, Rodichev, Burtsev, and Kartashev contributed to the discussion
on anti-Semitism and the Jewish question.
A.V. Kartashev emphasized the need for honest efforts to address the Jewish question and
combat anti-Semitism effectively.
Jews in the Baltic countries and Poland faced social pressure and discrimination despite civil
rights and autonomy.
The breakup of the Russian Empire led to the diminished status of Russian Jewry in newly
independent states.
The position of Jewry in international post-war politics, particularly in Paris, remained strong,
especially concerning Zionism.
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In July 1922, the League of Nations recognized the World Zionist Organization as the 'Jewish
Agency,' representing the interests of Zionists and non-Zionists.
The organization provided support to European Jews and played a significant role in advocating
for Zionist goals.
Criticisms arose regarding the idealization of a fragmented Russia by some Zionist groups.
After the Civil War, Soviet Russia experienced heavy censorship, silencing independent voices
and promoting only the official line.
Emigrant communities, including anarchists and monarchists, engaged in intense debates about
accountability for the events that transpired.
Discussions within emigrant Jewry also addressed issues of blame and responsibility in the
aftermath of the Civil War.
Tensions within emigrant communities led to discussions about the roles played by different
groups in the events of the time.
Various perspectives emerged on the extent of Jewish involvement and culpability in the context
of broader societal challenges.
The text provides a comprehensive overview of the complex dynamics surrounding anti-
Semitism, journalistic responses, and political influences in the early 20th century.
It highlights the enduring impact of historical events on emigrant communities and the ongoing
struggles with identity, blame, and responsibility.
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Many Jewish emigrants from Russia settled in the United States and embraced pro-Bolshevik
attitudes.
The rise of Hitlerism in Germany reinforced the preference for Bolshevism among European
Jewry.
The New Economic Policy (NEP) was seen as a positive development by some, as it loosened the
grip of the Reds on the economy.
Some Jewish emigrants sympathized with the Bolshevik state and did not see it as their main
enemy.
The NEP was perceived as a sign that Bolsheviks could change for the better.
An incident involving a Jewish emigrant writer, Goryansky, highlighted tensions within the
Jewish community.
The First International Jewish Congress in Vienna in 1936 showcased varying attitudes towards
the Bolshevik regime among Jewish leaders.
There was a debate within the Jewish community regarding the acceptance of Jewish
Bolsheviks.
Some believed that Jews had the right to have their own Bolsheviks, while others saw Bolshevik
communism as a threat to personal and cultural identity.
Authors criticized Jewish Bolsheviks and called for a struggle against them.
Concerns were raised about the impact of Jewish support for Bolshevism on the overall course
of events in Europe.
Calls were made for Russian (and emigrant) Jews to actively oppose the Bolshevik regime.
Participation in the struggle to eliminate Bolshevism was seen as crucial for securing a safe
position for Jews in Russia.
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Criticism was directed towards Jewish attitudes towards the White Army and their lack of
support for anti-Bolshevik forces.
The importance of fighting for the White cause as a means of Jewish salvation was emphasized.
The spiritual harm caused by Jewish support for Bolshevism was noted, despite the absence of
significant physical harm.
The success of Bolshevism in expelling the Jewish religion from Russia was highlighted.
Authors warned of the dangers posed by Bolsheviks to Jews and other peoples of Russia.
The failure to heed these warnings was seen as contributing to historical consequences.
The importance of self-reflection, admitting mistakes, and uniting for a common cause was
emphasized.
The need to love one's people while acknowledging and addressing mistakes was highlighted as
a lesson for both Jews and Russians.
Authored works on emigration during the French Revolution and a book about Mongolia
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Founder of Jewish Democratic Group and Union for Equal Rights for Jews in Russia
Authors call on Jewish emigrants to admit mistakes and not judge Russia harshly
Stress the need for moral duty and reconciliation with the Russian people
Discussion on past oppression affecting current relations between Jews and Russians
Decline of anti-Jewish sentiments among Russian émigrés in the second half of the 1920s
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Shulgin responded to Litovtsev's desire for mutual comprehension between Jews and Russians
by writing a book titled "What We Don’t Like About Them," which was considered anti-Semitic.
The proposed "interexchange of views" between Jews and Russians never took place due to the
impending catastrophe from Germany.
A Union of Russian-Jewish Intelligentsia was established in Paris to bridge the gap between the
two cultures.
Exile life created a disconnect between generations, leading to a decline in Russian Jews'
influence on global Jewry.
In the 1920s, a significant exodus of the Jewish population to major cities like Moscow and
Leningrad occurred.
By 1933, the Jewish population in Moscow had increased to 226,500 from 28,000 in 1920.
The social and demographic changes in the Soviet Union during the 1920s were colossal.
Thousands of Jews migrated to urban centers, with a large percentage settling in RSFSR.
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The percentage of Jews in urban areas equaled their representation in the government.
Jews had wide access to higher education, making up 15.4% of university students in the USSR.
Jewish youth were accepted into institutions of higher learning despite their bourgeois origin.
During War Communism, the Russian bourgeoisie was purged, while the Jewish bourgeoisie
remained intact.
Jewish NEPmen replaced the Russian bourgeoisie when the economy opened up under the New
Economic Policy (NEP).
Anti-Semitic tendencies arose in urban society and reached various levels, including the
Communist Party and local government.
Social tensions emerged due to perceived Jewish dominance in power structures and cultural
spheres.
The Twenties saw a migration of Jews to Russian capital cities and industrial centers.
Moscow experienced an influx of Jews, leading to concerns about housing shortages and
national dissatisfaction.
Jews held significant positions within the Communist Party, exceeding their proportion in the
general population.
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In 1921, due to the preponderance of Jews in the Petrograd CP organization, the Politburo
decided to send ethnic Russian communists for publicity.
Zinoviev objected to this decision, leading to the formation of a purely Russian opposition group
in Petrograd.
At the 12th Communist Party Congress in 1923, three out of six Politburo members were Jewish.
There was a plan for an anti-Jewish revolt at the 13th Party Congress in May 1924.
The proportion of national minorities in the Cheka apparatus decreased towards the mid-
Twenties.
The Twenties saw a significant influx of Jewish cadres into the OGPU.
Jews were able to meet the needs of the OGPU and adapt to new conditions effectively.
Dzerzhinsky's assistants included prominent Jewish figures like G. Yagoda, V.L. Gerson, and M.M.
Lutsky.
Jewish Chekists played key roles in various regions and departments of the Cheka.
The Nakhamkins, a Hasidic Jewish family, had members who rose to high positions in the Cheka,
GPU, NKVD, and prosecutor's office.
Some family members changed their last names to assimilate better into Russian society.
Political power in early Soviet Russia was internationalist but predominantly Russian.
Despite the multinational makeup of leadership, there was an anti-Russian sentiment against
the state and traditions.
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European diplomats noted that Soviet delegations and staff at diplomatic conferences were
mostly Jewish.
Boris Yefimovich Stern played crucial roles in Soviet diplomacy but is now largely forgotten.
Gorky criticized the high number of Jews in Soviet government positions, advocating for more
Russians in charge.
Der Emes objected strongly to the idea of Jews stepping back from government roles.
Jews held significant positions in Soviet institutions like Gosbank, trade unions, and consulates
worldwide.
Jewish representation in the Supreme Court, Procurator's office, and RKI was notable in the
1920s.
Moses Frumkin was Deputy Narkom of Foreign Trade and effectively in charge of the entire
Narkomat.
Z. Zangvil's newspaper article described a celebratory meeting of the Gosbank board of directors
in 1927, highlighting the importance of chervonets and praising Sheinman and Katzenelenbaum.
B. D. Brutskus discussed the opportunities for the Jewish population in government service post-
revolution.
Upper-class Jews serving the Soviet government faced challenges and potential backlash.
Larin and G. Pomerantz emphasized the role of Jewish public servants in the revolution and
government institutions.
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Many Jews supported the Bolshevik cause due to perceived opportunities and benefits.
The revolution was seen as a positive change by the majority of Jews, especially in Byelorussia
and Ukraine.
Jewish support for the communists was influenced by the promise of equality and advancement.
Solomon Luria noted the resurgence of anti-Semitism in Soviet Russia despite the absence of
legal restrictions on Jews.
Events post-revolution fueled a new wave of anti-Semitism, with Jews being blamed for various
societal issues.
Maslov highlighted the widespread hatred towards Jews in modern Russia, linking it to the
perception of Jewish power within Soviet institutions.
Maslov identified ethnic cohesion among Jews and their dominance in key positions as
contributing factors to anti-Semitism.
Tactless behavior of Jewish Bolsheviks and their actions were seen as provoking anti-Semitism.
Pasmanik criticized impudent Jews in communist ranks for causing harm to Russia and Jewry.
The Soviet authorities became concerned about the rise of anti-Semitism in the 1920s.
A commission was established to study the protection of Jews from anti-Semitic forces.
Larin conducted a study on Jews and anti-Semitism in the USSR, addressing questions and
concerns raised by the public.
Public perceptions questioned the origins of Jews in Moscow, their authority in government,
and preferential treatment.
Queries raised concerns about Jews' access to housing, financial resources, and professions.
Observations included Jews avoiding physical labor, sticking together in professions, and not
engaging in farming.
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Anti-Semitism spread widely across Russia, affecting areas where Jews were previously not
present.
Various incidents and policies fueled anti-Semitic sentiments among Russian peasants and
workers.
The identification of Soviet power with Jewish power contributed to the rise of anti-Semitism.
Anti-Semitic sentiments were observed among both non-party and party members in Russia.
The mass of workers showed dislike towards Jews, reflecting a growing Judæphobic mood.
Gorky highlighted the role of tactless behavior of Jewish Bolsheviks in fueling anti-Semitism.
D. Pasmanik criticized impudent Jews in communist ranks for causing harm to Russia and Jewry.
Concerns about the open participation of Jews in destructive processes fed anti-Semitic
sentiments.
Larin investigates the rise of anti-Semitism in the USSR and its unexpected spread among
different societal groups.
Anti-Semitic attitudes are observed among various segments of society, including the
intelligentsia, urban bourgeoisie, countryside, and working class.
Dissatisfaction among the intelligentsia arises from Jews competing for government jobs.
Anti-Semitic tendencies are noted in intellectual professions like medicine and engineering.
The battle against anti-Semitism in the bourgeoisie is linked to the destruction of the
bourgeoisie itself.
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Anti-Semitism resurfaces in areas where Jews have been resettled from former landowners.
Anti-Semitism grows stronger among workers, particularly in backward parts like women and
seasonal workers.
Economic competition is not a factor in the rise of anti-Semitism among the working class.
Measures are taken by the Communist Party to combat anti-Semitism through educational
programs, public reports, and strict disciplinary measures.
Lenin's decree calls for severe punishment for active anti-Semites, including death for inciting
pogroms.
NEP improved economic conditions for Jews within the Soviet framework.
Jewish merchants faced discrimination during the anti-capitalist assault at the end of NEP.
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In the early 1930s, the entire Jewish male population in towns and shtetls faced torture
chambers of GPU during a campaign for gold and jewelry extortion.
Due to socioeconomic experiments by Soviet authorities, only one-fifth of Soviet Jews lived in
traditional Jewish settlements by the 1930s.
Many Jewish families moved to large cities to avoid stigma and persecution.
Soviet policies like nationalization and socialization devastated middle classes, small merchants,
and craftsmen.
Shtetl merchants faced challenges like lack of merchandise, solvent customers, high taxes, and
low liquidity.
Many shtetl merchants had to close down their shops, leading to economic instability in Jewish
communities.
Simon published a book titled "Jews Rule Over Russia" in Paris, describing oppression of Jewish
manufacturing and trade by Soviets.
The book highlighted the gloomy mood among the Jewish populace and fears of mass-murder of
Jews during the revolution.
B. D. Brutskus analyzed the situation of the Jewish population under communist power in
Ukraine and Byelorussia.
The fight against private enterprise was seen as a fight against the Jewish populace.
Brutskus identified three periods during the New Economic Policy (NEP) affecting the Jewish
population.
Jewish craftsmen and merchants experienced fluctuations in rights and economic stability.
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Soviet authorities promoted Jewish colonization of agricultural land for political and financial
support.
The idea of colonization aimed to improve productivity and gain sympathy from foreign
bourgeoisie.
Organizations like KomZET and OZET were established to facilitate Jewish resettlement on their
own land.
International Jewish community supported the project of Jewish agricultural colonization in the
Soviet Union.
Financial aid and resources were provided for Jewish settlers through agreements with
organizations like Agro-Joint.
Plans for resettling Jewish families in Crimea and Ukraine gained momentum with global
support.
American Zionists objected to the OZET plan for Jewish colonization, seeing it as a challenge to
Zionism.
Questions arose about the ethics of Russian Jews colonizing expropriated land.
Jewish colonization efforts faced criticism and skepticism from various groups.
Settlement of Jews in Crimea provoked hostility from Tatars and dissatisfaction among local
peasants.
Rumors circulated about removal of land from non-Jews and strong support for Jewish settlers.
Political actions were taken against those opposing Jewish colonization efforts.
Jewish colonization efforts faced challenges but gained strength over time.
Closed trials and political convictions were used to suppress opposition to Jewish colonization.
Jewish settlement plans in Crimea and Ukraine continued despite obstacles and criticisms.
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630 Jewish households moved into Kherson Province between the end of 1925 and July of 1927.
In 1927, there were 48 Jewish agricultural settlements in Ukraine with a total population of
35,000.
Contradictory claims about the number of Jews living in Jewish agricultural colonies: 220,000 by
1928 according to some sources, while Larin mentioned 200,000 by the beginning of 1929.
Despite government assistance, the program of Jewish land colonization was considered a
failure due to settlers frequently returning to their place of origin or moving to cities.
Semyon Dimanstein opposed universal collectivization in national regions to protect the Jewish
colony.
The program of Jewish settlement in Ukraine and Crimea was halted under collectivization.
The principal Soviet project of Jewish colonization was at Birobidzhan, intended to create a
national homeland for Jews.
Challenges faced in Birobidzhan included poor living conditions, lack of agricultural progress,
and mass departure of settlers.
YevSek promoted communist education in Yiddish and opposed traditional Jewish structures,
Zionism, and Hebrew.
Activities of YevSek were contradictory, supporting Yiddish culture while battling against
Judaism.
YevSek aimed to develop communist influence on Russian Jewry and create a Jewish Soviet
nation.
YevSek's activities ceased in 1930, leading to the dissolution of the Bund movement.
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Hebrew culture was repressed and forbidden, seen as carrying religious and Zionist
connotations.
Growth of Yiddish schools in the 1920s through forced "Yiddishization" of Jewish schools.
Independent Jewish schools of higher education existed until the early 1930s.
Jewish culture in the 1920s was shaped by Soviet authorities, limiting access to Jewish history.
The cultural situation of Jews in the USSR in the early Soviet years was assessed by Russian
Jewry.
Yiddish newspapers were published, with Der Amos being a prominent one from 1920 to 1938.
Yiddish literature was encouraged to portray a new Soviet Jew and turn away from historical
Jewish past.
Prominent Jewish writers returned to the USSR, attracted by the cultural developments.
Yiddish culture flourished with the establishment of professional Yiddish theater groups and
publications.
Hebrew culture faced suppression, leading to the departure of some Hebrew writers for
Palestine.
The Jewish Chamber Theater in Moscow thrived artistically and became a representative of
Soviet power.
The history of the Hebrew theater Gabima was complex, facing persecution and eventual
dissolution.
The Kremlin had a dual policy towards Zionism, with varying levels of repression over the years.
Underground Zionist movements existed but were eventually dispersed by the late Twenties.
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Young urban Jews were attracted to communist and Soviet culture, while resistance persisted
among religious and older Jews.
Jewish society underwent significant changes, moving away from its historical past.
Misfortunes post-revolution were attributed to the renunciation of religion and national culture
by Jewish youth.
Attempts were made to close synagogues and institute Living Synagogues, which faced
opposition.
Jewish community was the only religious group allowed to build religious buildings in Moscow.
Three synagogues were built and remained open throughout the Thirties.
Young Jewish writers and poets depicted empty synagogues, lonely rabbis, and the impact of
Soviet policies on religious practices.
Jewish intelligentsia had opportunities in science and culture within Soviet restrictions.
Jewish youth were prominent in moviemaking, with figures like B. Shumyatsky and S. Dukelsky
leading the industry.
Notable Jewish contributions in cinematography included works by Dziga Vertov, Esther Shub,
Sergei Eisenstein, and others.
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Meyerhold was a significant figure in Soviet theater, known for his authoritarian style.
Meyerhold's approach faced criticism for its dogmatism and lack of creativity.
Other notable figures in Soviet theater included Mikhail Bulgakov and A. Tairov-Kornblit.
Artists like Marc Chagall emigrated, while others like Isaac Brodsky gained favor with Soviet
authorities.
Jewish musicians contributed to Soviet musical life, with figures like Matias Sokolsky-Greenberg
and Moses Greenberg playing key roles.
Leonid Utesov and composers like A. P. German and Y. Hayt contributed to Soviet mass singing
culture.
Vicious power struggles within the Party involved Trotsky, Zinoviev, Kamenev, and Stalin.
Trotsky feared Stalin would use anti-Semitism against him, but Stalin avoided such tactics.
Stalin maintained Jewish presence in the party apparatus and encouraged their expansion in
various fields.
Jews played active roles in collectivization efforts, with some becoming commanders in rural
communities.
The imposition of collectivization led to tensions between Jewish commissars and peasants.
Collectivization was seen as a strategic blow against the Russian people, carried out mostly by
Lenin's design.
Trials targeted engineers, eliminating an older class predominantly Russian with some Germans.
Study of Russian history, archeology, and folklore was suppressed, altering the understanding of
Russian identity.
Decrees abolishing history and philology departments at Russian universities were signed into
existence by Lenin, impacting the study of Russian history.
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The Twenties saw a suppression of Russian culture, with changes in historical understanding and
national identity.
The period was considered a dawn of liberated culture but led to a loss of Russian heritage.
Russians themselves walked along a path that altered the perception of Russian history and
identity.
The text opens with a description of counterrevolutionary sentiments in the Soviet Union,
including derogatory terms used for ethnic Russians.
Pravda published a poem in 1925 by V. Aleksandrovsky criticizing Russian culture and traditions.
Calls were made to remove historical monuments and statues from prominent locations in
Moscow.
David Zaslavsky demanded the destruction of studios restoring ancient Russian art.
Western leftist intellectuals admired Soviet socialism based on ideas rather than nationality.
Mention of executions of food workers during the Great Famine and the involvement of Jews in
these events.
Efforts to raise protests against Soviet power among Western intellectuals were discussed.
Discussion on the perception that Jews were second-class citizens under Soviet power.
Notion that Jews played a significant role in the ruling elite of the Soviet Union in the 1930s.
Denial of guilt by many Soviet Jews regarding their involvement in the history of 20th century
Russia.
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The first and second five-year plans required technical provisions and collaboration with
specialists from the capitalist West.
The Soviet communists paid for industrial development with Russia's resources and trade
agreements.
Wall Street had long-standing financial ties with the Bolsheviks, aiming to strengthen
international finance through centralized authority.
American financiers supported collective enterprises in the Soviet Union despite ideological
differences.
Trade links between America and the Soviet Union were openly acknowledged.
Analysis of Jewish representation in key party positions after purges in the early 1930s.
Comparison of Jewish membership in the Central Committee before and after the 16th Party
Congress.
Specific individuals like Lazar Kaganovich and Grigory Leplevsky held influential positions.
Jewish presence in crucial party posts was not always publicly announced.
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Jewish individuals were involved in managing key ideological establishments like the
Department of Press and Publishing.
Molotov's propaganda speech at the 8th Congress of Soviets emphasized Jewish contributions
to
Mekhlis became deputy narkom of defense and head of Political Administration of the Red
Army.
Jews held command posts in various provinces and party committees, such as Mendel
Khatayevich, Yakov Chubin, and others.
Geographical mobility and knowledge were valued among these secretaries in the 1920s.
In 1936, there were nine Jewish narkoms in the government, including Litvinov, Yagoda,
Kaganovich, Rozengolts, and others.
Various sectors like foreign affairs, internal affairs, trade, healthcare, and more were headed by
Jewish narkoms.
Jewish names were also prominent among deputy narkoms in different people's commissariats.
The Great Turning Point occurred from the end of 1929 to the beginning of 1931.
Key figures like M. Kalmanovich and V.G. Feigin were involved in collectivization progress.
Various individuals like M.G. Gerchikov, Lev Maryasin, Solomon Krutikov, and A.P. Rozengolts
were involved in different commissariats and trusts.
Jewish representation was notable in the People's Commissariats of Trade and Supply.
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Individuals like Lev Maryasin and Solomon Krutikov were chairmen of the Gosbank.
Notable Jewish representation in the board of the people's commissariat of domestic trade.
Jewish individuals played key roles in construction projects and industrial development.
Soviet Jews obtained substantial power in state, industrial, and economic sectors.
B. Roizenman received the Order of Lenin for adjusting the state apparatus for socialism.
His role in special missions for the state apparatus abroad was highlighted.
Jewish representation in diplomacy included prominent figures like Litvinov, Umansky, Surits,
and Shtein.
Jews played significant roles in the Political Administration of the Red Army.
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Not all mentioned individuals were Jews, but a significant number were.
Description of key figures like Naum Etingon and Lev Feldbin in espionage activities.
Highlighting their roles in significant events such as orchestrating murders and overseeing
espionage rings.
Details about individuals like A.A. Slutsky, M. Berman, and others holding leadership positions in
the NKVD.
Information on the movement of high-ranking officials between different posts and regions.
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Documentation of the significant number of Jewish Chekists executed during Stalin's purges.
Listing names of individuals and their fates during the Yezhov period.
Revelation of the invention of mobile gas chambers and their use in executions.
Reflection on the legacy of Jewish Chekists and their impact on Soviet history.
Isai Davidovich Berg, head of the administrative section of the NKVD of Moscow Oblast in 1937,
organized executions during the Soviet era.
Berg was responsible for carrying out sentences from the troika of the NKVD of Moscow Oblast,
involving transporting prisoners to execution sites.
Due to the overwhelming number of executions, a time-saving method was invented where
victims were stripped, tied, and suffocated in a disguised bread truck using redirected exhaust
fumes.
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Many Party activists, Bolsheviks, and military commanders fell victim to the destructive wave of
purges in 1937-1938.
Notable figures like Yakovlev, Kalmanovich, Rukhimovich, Kamenev, Zinoviev, and others were
executed or faced severe consequences during this period.
The purge extended to Red Army commanders, with high losses in the Political Administration of
the Red Army during the massacre of 1937.
Grigory Shtern had a distinguished military career, advancing through various political and
military roles.
He participated in battles at Lake Khasan in 1938 and conspired against Marshall Blücher,
eventually taking over his post.
Shtern made a speech at the 18th Party Congress in 1939, mentioning the elimination of
prominent figures like Tukhachevskys and Gamarniks.
Yakov Smushkevich, known as "General Douglas," rose through the ranks in aviation,
commanding air forces of the Red Army.
He fought in Spain in 1936-37 and later commanded the aviation group at Khalkhin Gol on the
Manchurian-Mongolian border.
Smushkevich was arrested in May 1941 and executed in the same year.
The wave of terror spared neither administrators nor diplomats, with many mentioned
individuals being executed.
A list of persecuted individuals includes prominent names like Boris Belenky, Lev Gordon,
Solomon Kruglikov, and many others who faced arrests and executions.
Boris Osipovich Bogdanov, Boris Davidovich Kamkov-Kats, and Abram Rafailovich Gots were
notable Russian Jewish socialists who faced persecution.
Their backgrounds, involvement in socialist movements, arrests, exiles, and eventual fates are
detailed, showcasing the hardships they endured under the Soviet regime.
Despite their contributions and struggles against the Bolsheviks, these individuals faced
repeated arrests, exiles, and even execution during the tumultuous times.
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Isai Davidovich Berg, despite his involvement in organizing executions, was shot in 1939 for anti-
Soviet conspiracy.
He was rehabilitated in 1956 without any issues, although the records of his case preserved the
story of his murderous invention.
Berg's role in the executions and subsequent rehabilitation highlights the complexities and
contradictions of the Soviet era justice system.
The purges of 1937-1938 had a significant impact on military commanders, with a large number
of Red Army officers being executed or facing severe consequences.
Lists of executed military chiefs include a significant percentage of Jews, reflecting the diversity
of those affected by the purges.
The loss of experienced military leaders during this period had long-lasting effects on the Red
Army's structure and operations.
The commemoration roster lists numerous top-placed Jews who were executed or faced
persecution during the Soviet dictatorship.
The fate of individuals like Lazar Aronshtam, Moisey Kalmanovich, Ilya Kit-Viytenko, and others
showcases the wide-ranging impact of the purges on various sectors of society.
These individuals played significant roles in Soviet history but met tragic ends due to political
circumstances and power struggles within the regime.
Boris Osipovich Bogdanov, Boris Davidovich Kamkov-Kats, and Abram Rafailovich Gots were
Russian Jewish socialists who faced persecution for their political beliefs and actions.
Their involvement in socialist movements, arrests, exiles, and eventual fates highlight the
challenges faced by individuals who opposed or struggled against the Bolshevik regime.
Despite their efforts to bring about change and uphold their convictions, these individuals
endured years of hardship, imprisonment, and even execution under the Soviet regime.
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Mikhail Isaakovich Liber-Goldman (born 1880) was one of the founders of the Bund and a
member of the Central Committee of the General Jewish Labor Bund of Lithuania, Poland, and
Russia in Emigration.
Several prominent Jewish individuals faced persecution, arrests, and executions during the
Stalin era, including scholars, scientists, and political figures.
The fate of many Jews included repeated sentences, exiles, and deaths during the purges of
1937-38.
The three Shpilrein brothers from Rostov-on-Don, Jan, Isaak, and Emil, faced persecution and
were either arrested or executed during the Stalin era.
Jan was a mathematician, Isaak a psychologist, and Emil a biologist, each contributing to their
respective fields before facing tragic ends.
Tensions between Ukrainians and Jews escalated during the famine of 1932-33, with suspicions
arising that the famine was orchestrated by Jews.
Official Soviet policy did not exhibit hostility towards Jews, with anti-Semitism being prosecuted
as a crime.
Foreign Jewish circles perceived the Soviet regime as protective against pogroms and anti-
Semitic violence.
The Party emphasized an energetic struggle against chauvinism, particularly Great Russian
chauvinism, during the 1930s.
Stalin's efforts to combat chauvinism were met with enthusiasm, although the threat of Russian
patriotism was highlighted as a concern.
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Concerns arose about the return to national traditions of Moscovite Russ and Imperial Russia
within the Soviet dictatorship.
Alarm was raised about the danger of Russian patriotism resurging, posing a threat to the
regime.
Jewish publicists expressed concerns about the resurgence of Russian patriotism and its
potential impact on the Soviet regime.
Even during WWII, mass patriotism was viewed with caution by Jewish publicists, highlighting
the complex relationship between patriotism and Soviet Jewry.
Soviet patriotism was critiqued for its foundation in the traditions of the Black Hundreds, raising
concerns among Jewish publicists.
The development of Soviet patriotism during the Great Patriotic War was viewed through a
critical lens by Jewish commentators.
The alarm over Russian patriotism persisted among Jewish publicists for decades, even in
hindsight of WWII.
The role of patriotism in saving Soviet Jewry during the war was acknowledged, but concerns
about the implications of patriotism remained prevalent.
The text questions the existence of Russian patriotism and its treatment of Jewish culture and
society.
It discusses the impact of Soviet policies on Jewish intelligentsia, including arrests, executions,
and closures of cultural and educational institutions.
Persecutions extended to writers in Yiddish, closure of Jewish schools, and suppression of Jewish
cultural expression.
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Jewish education faced challenges with a decline in Yiddish schools and institutions of higher
education.
Persecution of Jewish writers, critics, and educators led to a significant decline in Jewish cultural
development.
Literature in Yiddish during the 1930s was marked by socialist realism and flattery for Stalin.
Hebrew culture was suppressed, and the Zionist movement faced crackdowns and arrests.
Closure of semi-legal cheder schools, yeshivas, and synagogues impacted Jewish religious life.
The text highlights the persecution of rabbis and restrictions on religious practices.
Efforts to establish a Jewish colony in Birobidzhan faced challenges with low Jewish population
and lack of agricultural success.
Despite cultural developments in Yiddish, the region struggled economically and socially.
The text discusses the failure to create a strong Jewish presence in Birobidzhan.
Jewish youth showed high levels of educational attainment compared to other populations in
the USSR.
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Yury Levitan was the voice of Moscow and a favorite of Stalin, known for reading Stalin's
speeches and war announcements.
Musicians like Mikhail Gnesin, Isaak Dunaevsky, and Matvey Blanter made significant
contributions to Soviet music.
Jewish songwriters and composers, such as the Pokrass brothers and Oskar Feltsman, enjoyed
fame and success in the 1930s.
The movie industry in the 1930s focused on glorifying socialism with many Jewish filmmakers
participating in ideological films.
Filmmakers like F. Ermler, S. Yutkevich, and Mikhail Romm created films promoting socialist
values.
Despite arrests in the cinema industry, filmmakers were not persecuted in the 1930s.
Jewish filmmakers played a significant role in shaping Soviet cinema during this period.
Jewish individuals were involved in various branches of printed propaganda works in the Soviet
Union.
Notable figures like Boris Efimov and R. Karmen contributed to propaganda efforts through
caricatures and documentaries.
Jews played a prominent role in Soviet science, especially in critical technological fields.
By the late 1930s, the percentage of Jewish scientists and lecturers in institutions of higher
learning had increased significantly.
Jewish scientists faced repressions, but their contributions to fields like physics and military
technology were substantial.
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In the late 1930s, Jews held key positions in various sectors of Soviet society, including
engineering, medicine, education, arts, and law.
The significant representation of Jews in professional roles created tensions within the state.
Stalin allied with Jewish leaders of the Communist Party but also harbored potential hostility
towards Jews.
During the purges of the 1930s, important Jewish communists were removed from power.
Lazar Kaganovich remained an exception to the decreasing Jewish influence in the party.
In the second half of the 1930s, Jews were gradually barred from entering certain educational
institutions in the Soviet Union.
Rumors circulated about secret quotas on Jewish admissions to higher education institutions
enforced from 1939.
Molotov's actions in dismissing Jews from positions of power indicated a shift in policy towards
Jewish individuals.
European Jewish intelligentsia sought support from the Comintern against anti-Semitism.
The Comintern's approval of the Molotov-Ribbentrop Pact had negative consequences for East
European Jewry.
Polish Jews fleeing German armies found varying treatment by the Soviet authorities during
World War II.
Soviet government closed the border to Polish Jewish refugees in November 1939.
Around 300,000 Jews managed to migrate from Western to Eastern Poland in the early stages of
the war.
Soviet authorities demanded that Polish Jews register as Soviet citizens after evacuating them
deeper into the USSR.
The Soviet Union provided refuge to 90% of all European Jewish refugees fleeing from Hitler.
Before the war, there were 3,020,000 Jews in the USSR, and after annexations and taking in
refugees, the total increased to around 5 million.
Jews became the fourth largest people in the USSR after the three Slavic peoples.
Despite the Soviet-German non-aggression pact, the legal status of the Jewish population
remained unchanged during the collaboration.
Mutual non-aggression pact evoked fear about the future of Soviet Jewry.
East European Jews sensed a catastrophe coming from Germany and saw the Soviet welcome as
a form of salvation.
Nationality played a significant role in the treatment of prisoners in the Gulag camps.
Ethnic proportions among Idiots (inmates with easier duties) varied, with certain nationalities
being overrepresented.
Different nationalities in the Gulag camps employed various strategies for survival.
Jews were sometimes perceived as having advantages in securing less labor-intensive roles.
Contrasting views exist on the experiences of Jewish inmates in the Gulag camps.
Some accounts suggest that life for Jewish inmates was easier, while others argue they faced
double oppression.
Jewish inmates in the Gulag camps often formed support networks based on shared ethnicity.
Free Jewish employees in the camps were inclined to help Jewish prisoners.
Accounts of specific individuals and incidents shed light on the dynamics within the Gulag
camps.
Examples include the actions of Naftaly Frenkel and Lev Ilyich Inzhir.
Recognition and awards within the Gulag system were sometimes granted based on political
affiliations rather than merit.
Notable figures involved in the construction of infrastructure projects received high honors.
Section 10: Controversies and Criticisms Surrounding Jewish Involvement in the Gulag System
Controversies arose regarding the representation of Jews in key positions within the Gulag
system.
The author addresses criticisms and accusations related to the treatment of Jewish inmates in
the camps.
Half-colonel Arm was described as a tall black-haired Jew with a notorious reputation.
Arm's wife held a paid accountant position but did not actually work, as her duties were
performed by an inmate.
Anecdotes about corruption and misconduct within the GULAG administration were shared.
Mention of the Trust of Arais, a tunnel-building project between Sakhalin and the mainland.
Stories of individuals like Boris Gammerov and Ingal who faced different fates in the camp.
Accounts of Jews like Volodya Gershuni, Jog Masamed, Tatyana Moiseevna Falike, and Vladimir
Efroimson doing common labor in camps.
Details of their principled choices and challenges faced due to their Jewish identity.
Mention of Gersh Keller, a leader in the Kengir uprising, and Yitzhak Kaganov, a commander
sentenced for Zionism.
Information about Alexander Ginsburg's response during his trial and his work for the Russian
Public Relief Fund.
Description of the influence and actions of Solomon Solomonov, David Burstein, and Isaac
Bershader in the camp setting.
Instances of manipulation and power dynamics among camp officials and inmates.
Narratives of Jewish individuals like Vladimir Efroimson and Jacov Davydovich Grodzensky facing
judgment and ridicule from fellow inmates.
Themes of austerity, dedication, and societal perceptions explored through their experiences.
Author's struggles in portraying Jewish characters truthfully while navigating sensitivities and
criticisms.
Anecdotes of feedback received from readers, including V. L. Teush's objections to the portrayal
of Solomon Solomonov.
Accounts of the Jewish Catastrophe during the Soviet-German War, detailing mass killings and
hardships faced by Soviet Jews.
Mention of prominent Jewish figures who perished or were saved during the war.
Discussion on the evacuation efforts undertaken by Soviet authorities to save Jews during the
war.
Estimates and accounts of successful evacuations of Jewish populations from various cities.
Reflections on the survival and loss of Jewish individuals during the war, including those who
were saved through evacuation.
Insights into the impact of the war on Jewish communities and the efforts made to protect them
amidst the conflict.
Estimates suggest around 1,000,000 to 1,100,000 Jews managed to escape Eastern regions
occupied by Germans.
Lightning-speed German attack left little chance for escape in newly incorporated territories.
Only about 10-12% of the Jewish population in these areas managed to escape.
Approximately 2,226,000 Jews escaped German occupation within the new USSR borders.
Resettlement of Evacuees
Majority of Jews resettled beyond the Ural Mountains, including Western Siberia, Kazakhstan,
Uzbekistan, and Turkmenistan.
Around one and a half million Jews were evacuated to Central Asian Republics.
Priorities included evacuating state agencies, industries, workers, and young people.
Approximately 12 million people evacuated from threatened areas to the rear by November
1941.
Share of Jews among evacuees larger than their share in urban population.
Soviet Jews had limited awareness of the scale of the Jewish Catastrophe.
Jews in cities like Voronezh, Rostov, and Krasnodar hoped to continue their work despite the
occupation.
Soviet press censored information about atrocities against Jews, but Yiddish newspaper Einigkeit
openly discussed these issues from 1942.
EAK was established in 1941 with influential members like Solomon Mikhoels and Shakhno
Epstein.
EAK aimed to influence international public opinion and raise funds for the Red Army.
The Committee's success led to the establishment of a permanent Jewish Committee in the
Soviet Union.
Jews were prominent in top command positions in the Red Army during WWII.
Over 100 Jewish generals served in the Red Army during the war.
Jews also held key roles in military administration, science, and technology.
Thousands of Jews were awarded orders and medals for courage and heroism in combat.
Jews were among the top recipients of military decorations in the Soviet Union during WWII.
There were beliefs and accusations that Jews avoided combat units during the war.
Despite examples of Jewish bravery, doubts and criticisms persisted about Jewish contributions
to the war effort.
Estimates suggest that around 420,000-430,000 Jews fought in the ranks of the Soviet Army
against the Nazis.
Additional estimates include thousands of Jewish partisans who fought against the German
invaders.
Lower estimates indicate over 15,000 Jews fought in underground organizations and partisan
units in the Soviet Union.
Jewish soldiers faced challenges and prejudices within the army and society.
Accusations of Jews evading military service or front line duty were common.
Post-war sentiments reflected doubts and criticisms about Jewish contributions to the war
effort.
Jewish soldiers made significant sacrifices and contributions to the war effort.
Many Jewish soldiers displayed bravery and dedication on the front lines.
Despite challenges and prejudices, Jewish soldiers played a crucial role in the Soviet Army during
WWII.
Arad assumes the proportion of mobilized Jews was similar to the average percentage of
mobilized for the entire USSR population during the war, around 13-13.5%.
Estimated 390,000-405,000 Eastern Jews served in the army out of slightly more than 3 million
total.
Approximately 30,000 Jewish youths were enlisted in Western Byelorussia and Western Ukraine
before being transferred to the Labor Army due to reliability concerns.
By the end of 1943, re-mobilization efforts began, including 6,000-7,000 Western Jewish
refugees fighting in national Baltic divisions.
Author concludes that at least 50,000 Jews from annexed territories served in the Red Army.
Overall number estimated by Arad for Jews in military service between 1941-1944 is 420,000-
430,000.
Arad challenges the commonly used figure of 500,000 soldiers, suggesting a base of 3,700,000-
3,850,000 people would be needed.
Maximum estimate for total number of Eastern and Western Jews who escaped German
occupation was 2,226,000.
Data from the Institute of Military History shows mobilized personnel numbers during the Great
Patriotic War for various nationalities.
Contrary to popular belief, the number of Jews in the Red Army was proportional to the size of
the mobilization base of the Jewish population.
The fraction of Jews participating in the war matched their proportion in the population.
Jews were disproportionately represented among senior officers in the Red Army, particularly in
political leadership roles.
Percentage of Jews in political leadership of the army was three times higher than overall
percentage of Jews in the USSR population.
Jewish doctors and military engineers held significant positions in the Red Army, including
generals in Medical Corps and Veterinary Corps.
Proportion of Jews among military doctors increased during the war due to high representation
in medicine and engineering professions.
Not all Jews served on the front lines; many contributed in support roles such as medical staff,
engineers, and propaganda.
Examples of Jews engaging in espionage activities against Hitler's regime during the war.
Russian Jews, seen as bureaucrats with wealth, faced hostility from locals for inflating market
prices.
Hitler's propaganda influenced anti-Semitic attitudes in Central Asia during the Soviet regime.
Evacuation of organizations into hinterland areas highlighted social contrasts between locals
and privileged bureaucrats.
Local populations viewed Jews as informants and agents of the NKVD, contributing to animosity.
Hatred towards Jews in the Baltics intensified during Hitler's invasion of Soviet Russia.
Pogroms and mass executions of Jews occurred in Lithuania, Latvia, and Estonia under German
control.
Actions in Byelorussia
Secret German documents revealed lack of support from the population for extermination of
Jews.
Local sentiment in Byelorussia was sympathetic towards Jews and critical of German actions.
Ukrainian nationalists allied with Germans against Bolsheviks and targeted Jews.
Einsatzgruppen Operations
Special groups (Einsatzgrüppen) were established by the SS for executing hostile individuals,
including Jews.
Extermination of Jews in Soviet Russia varied in methods and locations, lacking a standardized
system.
Mass exterminations took place in Vilnius, Riga, Minsk, Rovno, Mogilev, Vitebsk, and other
locations.
Babi Yar in Kiev became a symbol of Nazi atrocities, with tens of thousands of Jews executed.
Babi Yar executions in Kiev symbolized the cold-blooded nature of Nazi extermination.
Over 33,000 Jews were methodically shot at Babi Yar over two days.
The executions at Babi Yar have become a symbol in world history, representing the horrors of
the Holocaust.
Tens of thousands of Soviet prisoners of war died in camps near Babi Yar.
Millions of Soviet prisoners of war perished during the early years of the war, often overlooked
in commemorations.
Thousands of Jews were killed in various locations such as Kherson, Nikolayev, Dnepropetrovsk,
Mariupol’, Kharkov, Simferopol’, and Western Crimea.
In November 1941, about 55,000 Jews were shot in the Domanevskiy District.
By the end of 1941, over 22,000 Jews were killed in Kherson and Nikolayev, with similar
numbers in other cities.
The German High Command shifted focus from blitz tactics to a prolonged war.
Some ghettoes were spared extermination temporarily to utilize Jewish labor for the war
economy.
Ghettoes survived in cities like Riga, Vilnius, Kaunas, Minsk, and others due to labor needs.
In spring 1942, mass killings resumed in Western Byelorussia, Western Ukraine, Southern Russia,
and Crimea.
Jews in various regions like Polesia, Pinsk, Brest-Litovsk, and Smolensk were eradicated.
Soviet guerrillas' attitudes towards Jews varied, with instances of anti-Semitism among some
detachments.
Partisans assisted fleeing Jews, conducted attacks on small towns, and helped thousands hide in
forests.
Anti-Semitic sentiments among Soviet guerrillas posed challenges for Jewish partisans.
Instances of clashes and separations within partisan units due to growing numbers of Jews.
Improved conditions for Jews with disciplined personnel arriving from the Soviet Union.
Estimates of total losses among Soviet Jews during WWII vary between different sources.
Figures suggest significant losses among Soviet Jews under Nazi rule.
Various reflections among Jews on the Catastrophe's impact and historical significance.
The Catastrophe led to intensified Jewish identity and diverse interpretations of its causes.
Hannah Arendt's perspective on the Catastrophe and its causes within Jewry.
Calls for recovery from the trauma of Auschwitz and normalization of Jewish identity.
Prof. Branover believed the Catastrophe was a punishment for sins, including leading the
communist movement.
Lessons of the Second World War led to the growth of Jewish nationalism.
A Jewish publicist from Germany stated that the moral capital gained by Jews due to Auschwitz
seemed depleted.
Jews were urged to break the mirror and look around, realizing they are not alone in the world.
Calls for not mixing ancient blood with alien blood emerged.
There was a call for Russian self-criticism regarding the brutality of the Revolutionary period and
Soviet times.
Russians were urged to perceive their history as possibly a punishment from a higher power.
Acknowledgment of the role of useless rulers and personal worthlessness in ruining Russian
history.
Soviet Jews faced persecutions under Stalin, including targeting of "cosmopolitans" and the
Doctors' Plot.
Stalin initiated campaigns to weaken Jewish presence and influence in the Soviet system.
Wartime Jewish refugees faced hostility upon returning to Siberia, Central Asia, and Ukraine.
Plans for a Jewish Republic in Crimea and Volga German Autonomous Soviet Socialist Republic
were discussed.
Stalin initially supported the creation of Israel but later changed policies towards Jews.
Soviet Jews showed enthusiasm for Israel, leading to mass applications for relocation.
Stalin feared a schism in Jewish national feelings and altered his policies.
Stalin began acting quietly but determinedly against Jews from late 1948 onwards.
Discrimination against Jews in the Soviet Union became a focus of anti-Soviet propaganda.
Discrimination against Jews in the USSR became a main anti-Soviet card of the West during the
Cold War.
Ehrenburg's article stating Jews are doomed to assimilate caused dismay among Soviet Jews and
in America.
Discrimination against Jews in the Soviet Union was highlighted as a human rights issue.
The EAK (Jewish Anti-Fascist Committee) gained influence in the USSR, functioning as a
representative body for Soviet Jews.
EAK executives enjoyed privileges like decent salaries, publishing opportunities abroad, and
travel permissions.
Lozovsky, a key figure in the EAK, was removed from his positions due to suspicions of Jewish
concentration in Sovinformburo.
The Central Committee criticized EAK for supporting Zionist propaganda instead of focusing on
ideological warfare against Western influences.
EAK Chairman Mikhoels faced suspicions of gathering private information about Stalin.
Mikhoels was murdered in 1948 under the guise of an accident, causing shock among Soviet
Jewry.
Other notable EAK members were secretly arrested and interrogated intensively.
Stalin initiated a campaign against "cosmopolitans," many of whom were Jews camouflaging
their origins.
The campaign aimed to displace Jewish intellectuals from various spheres of Soviet life.
Jews faced public humiliation, job dismissals, and restrictions in education and cultural
institutions.
Jews were gradually removed from prestigious positions in scientific and technical fields post-
World War II.
Notable Jewish figures faced dismissals and restrictions in academia and industry.
The purging campaigns extended to defense, aviation, and automobile industries, affecting
Jewish professionals.
Positions of importance in the KGB, party apparatus, and military were closed to Jews.
Middle stratum of Jewish elite, including officials, journalists, and professors, bore the brunt of
post-war purges.
Despite the campaign, highly educated Jews still held significant positions.
Jewish theaters, book publishing houses, newspapers, and radio broadcasts were shut down.
Jewish generals and officers in the military were forced to resign by 1953.
Investigation into EAK activities reopened in 1952, leading to the execution of key EAK
members.
The Doctors' Plot emerged in 1951, accusing prominent physicians of criminal treatment of state
leaders.
Similar accusations had been made in the past, but the plot gained momentum in the early
1950s.
The case marked a period of heightened persecution and suspicion within the Soviet leadership.
Soviet Jews were forced to sign a letter condemning Jewish bourgeois nationalists.
Many Soviet Jews felt ashamed for believing in the Doctors' Plot.
Diplomatic relations with Israel were broken off on February 11, 1953.
Stalin died 51 days after the public announcement of the Doctors' Plot.
The MGB ceased to exist on March 6, 1953, incorporated into the MVD by Beria.
Beria dismissed the Doctors' Plot and accused Ryumin of its fabrication.
Soviet Jews hoped for positive changes under Beria but were soon disappointed.
Old Zionists were released from camps during the thaw period.
Soviet Union vetoed UN Security Council attempt to open Suez Canal to Israeli ships in March
1954.
Khrushchev declared a pro-Arab, anti-Israel turn in Soviet foreign policy in late 1955.
Khrushchev's report at the 20th Party Congress did not emphasize Jewish victims or the anti-
Jewish nature of the Doctors' Plot.
Western communist parties and Jewish social circles demanded explanations from Soviet
leaders.
Khrushchev's responses regarding Jews and Jewish culture were met with criticism and demands
for justice.
David Burg's formula advised Jews to hold on to the Soviet government despite oppression.
Some Jews shifted focus from Soviet government's anti-Semitism to Russian people's anti-
Semitism.
Recollections of the YevSek as a guardian of Jewish national interests resurfaced among Soviet
Jews.
Khrushchev had an equivocal policy towards Jews, allowing some cultural activities while
implementing hostile policies against the Jewish religion.
Jewish cultural events like literary soirees and song performances were authorized in the late
1950s and early 1960s.
Publications of books by Jewish authors resumed, and a Yiddish magazine was established in
Moscow in 1961.
However, restrictions on Jewish religious practices intensified, with obstacles to baking matzoh
and closure of synagogues.
By 1966, around 100 Jewish authors were writing in Yiddish in the Soviet Union.
Despite cultural initiatives, there was a lack of enthusiasm from the wider Jewish population,
leading to half-empty halls during performances and poor book sales.
The Jewish situation in the USSR was described as "cultural orphanhood" by S. Schwartz.
Soviet authorities adopted hostile policies towards Zionism post-Suez War to secure friendship
with Arab nations.
Struggle against Zionism intensified in the late 1950s, targeting not just Judaism but Jews in
general.
Restrictions on Jewish religious practices included hindering printing of prayer books, banning
matzoh baking, and closing down synagogues.
Only a limited number of synagogues were allowed to function, with significant decline in Jewish
religious life observed in the 1960s.
Jewish religious leaders were used for political shows by the Soviet authorities for foreign policy
purposes.
In 1959, the USSR Census reported 2,268,000 Jews living in the country, with a majority residing
in urban areas.
Concentration of Jews in large cities increased over the years, impacting their living standards
and cultural activities.
Migration to cities like Moscow, Leningrad, and Kiev contributed to the rise in Jewish population
in these urban centers.
Relative share of Jewish students in higher education decreased from pre-war levels to the
1960s.
Number of Jewish scientists declined from 1960 to 1973, while Jewish representation in various
professions like medicine remained significant.
Jews faced challenges in accessing higher education and professional opportunities due to
unofficial discriminatory practices.
Jews held influential positions in sectors like art, literature, medicine, and legal professions in
the Soviet Union.
Jewish presence in Soviet bureaucracy was noted, with instances of displacement in national
republics.
Jewish emigrants highlighted their roles in publishing and film industries back in the USSR.
Anti-Semitism grew stronger in the second half of the 1960s, leading to discreditation,
humiliation, and isolation of the Jewish population.
Alarming signals from economic barons raised concerns among Jews about their activities in key
economic spheres.
An anti-Semitic campaign against theft of socialist property was initiated in 1961, leading to
punitive decrees by the Supreme Soviet of the USSR.
The Soviet Union implemented harsh measures against economic crimes, including foreign
currency speculations and bribery.
Capital punishment was introduced for these crimes, with retroactive application leading to
executions starting in the first year.
Jewish individuals were disproportionately targeted in trials related to economic crimes, with a
significant number being sentenced to death.
Court reports specifically highlighted the Jewish identity of defendants in economic crime trials.
Publicity surrounding the trials emphasized the Jewish names of defendants, contributing to an
anti-Jewish sentiment.
The Vilnius case of speculators in foreign currency in 1962 involved all Jewish defendants,
further fueling anti-Jewish sentiments.
Western media interpreted Soviet actions as anti-Semitic, leading to protests from figures like
Bertrand Russell.
The Soviet authorities faced criticism for their treatment of Jews, prompting a softening of
policies post-Khrushchev era.
The campaign against Zionism in the press created challenges for Soviet Jews to prove loyalty
and distance themselves from Jewish identity.
Encounters between the young Soviet political establishment and Jews in various fields led to
tensions and antagonism.
The shift in power from a Jewish elite to a Russian one resulted in social conflicts and ridicule
towards Jews.
By 1965, Soviet anti-Semitism began to diminish due to various social influences and changes in
policies.
Events like the Suez Crisis and the International Youth Festival in Moscow sparked a revival of
Zionist activity among Soviet Jews.
The Khrushchev thaw period allowed Soviet Jews to express their Jewish identity openly and
engage in cultural activities.
Works like Yevtushenko's "Babi Yar" and literature with Jewish themes contributed to the
strengthening of Jewish identity in the 1960s.
Post-Khrushchev era saw a relaxation of restrictions on Jewish practices like baking matzoh.
While economic crime campaigns faded, propaganda against Zionist activities among Soviet
Jews intensified.
Political fluctuations and changes in Jewish policies served to awaken Soviet Jews to their
identity.
Despite assimilation efforts, Soviet Jews retained a distinct Jewish character and sense of
national solidarity.
The official mouthpiece Sovetish Heymland acknowledged the unique character of Russian-
speaking Jews.
Testimonials from individuals like Natan Sharansky highlighted the enduring Jewish identity
among Soviet Jews.
Soviet Jews experienced historical ordeals like the Jewish Catastrophe and campaigns against
"cosmopolitans."
The Six-Day War and threats from the Soviet authorities fueled a spiritual awakening and sense
of kinship with Israel.
A small group of scientists played a crucial role in rebuilding Jewish national consciousness in
Russia.
Despite fears and propaganda, a growing explosion of Jewish national consciousness emerged
among Soviet Jews.
The victory of the Israeli Army in the Six-Day War contributed to the awakening of national
consciousness among Soviet Jews.
The victory of the Israeli Army spurred Zionist activity and attempts to create a united Zionist
Organization in the USSR.
Increasing numbers of Soviet Jews applied to emigrate, seeking to sever ties with the Soviet
Union.
The process of national revival and the surge in Zionist groups across the country marked a
turning point for Soviet Jews.
Dymshits-Kuznetsov hijacking affair considered a historic landmark in the fate of Soviet Jewry.
Propaganda in the Soviet empire denied the existence of the Jewish question.
Six-Day War led to a shift in perception among Soviet and world Jewry.
American radio broadcasts highlighted the importance of the Jewish question in the Soviet
Union.
Not a national question in the narrow sense but interconnected with larger themes.
The disappointment among Jews grew as they were pushed out of ruling, administrative,
cultural, and scientific circles.
The disillusionment led to a lack of strength to discuss the situation even with their children.
Calls for acknowledging Jewish responsibility for communism and its impact on Russia.
Some Jews expressed contrasts, comprehension, and remorse regarding their role in Soviet
history.
Discussion on moral responsibility and acknowledgment of actions by Jews in the Soviet Union.
Jews became reliable supporters and members of democratic and dissident movements.
Dissidents, including Jews, faced challenges and sacrifices in their opposition efforts.
Notable Jewish dissidents like Alexander Ginzburg, Pavel Litvinov, and Larisa Bogoraz played key
roles in challenging the Soviet regime.
Dissidents did not regret their Jewish heritage despite facing hardships.
Outstanding individuals like Alexander Galich represented the changing attitudes in Soviet
intellectual circles.
Galich's songs called for moral cleansing, resistance, and reflection on past events.
Galich's songs resonated with societal discontent and challenged the status quo.
Galich's songs personalized the suffering, persecution, and struggles of the people.
Galich's music reflected the spirit of the time and resonated with societal grievances.
Galich symbolized the social revival of the 1960s through his music.
His songs resonated with the Soviet intelligentsia and addressed societal issues.
Galich's transition from mainstream success to dissenting artist marked a shift in public
consciousness.
His songs reflected societal discontent and challenged the established norms.
Galich's music became a powerful tool for expressing dissent and advocating for social change.
The text discusses the internal conflict of a former camp inmate who participated in Soviet lies.
Questions are raised about the individual's lack of personal remorse or repentance for past
actions.
The individual eventually realizes the need to speak the truth and renounce their previous pro-
official works.
The individual, no longer in Russia, acknowledges their role as a well-off screenwriter and
playwright within the Soviet system.
A shift occurs where the individual feels compelled to speak loudly and share the truth about
their past experiences.
The individual challenges traditional beliefs by expressing contempt for certain aspects of
existence.
There is a portrayal of the individual assuming the role of a judge despite not being elected,
showcasing growing confidence in their beliefs.
The text criticizes the individual for promoting intellectual anarchism that lacks clear ideas or
resolute offers.
The individual's words are described as muzzling any coherent thought and leading to a sense of
aimless wandering.
The individual's lyrics often reflect a deep connection to Jewish identity and the pain associated
with it.
Examples such as references to Auschwitz, Jewish symbols, and historical events highlight the
recurring theme of Jewish suffering in the individual's work.
The text points out that the individual's portrayal of Jews in their lyrics often focuses on
humiliation, suffering, or imprisonment.
The audience is criticized for wholeheartedly accepting sentimental lines without considering
the broader context of Soviet Jewry.
The text highlights the difficulty of remembering negative aspects of one's own history.
The individual's satire extends to targeting Russians, portraying them as informers, prison
guards, or fools.
The text describes how the individual's songs invoke social anger towards Russians through
derogatory imagery and details.
The individual's work lacks positive portrayals of Russian heroes, soldiers, intellectuals, or
decent camp inmates.
Russians are depicted as drunk, idle, foolish individuals, reflecting a caricatured or pitied view of
the Russian population.
The text includes scathing critiques of Russia, labeling it as brimming with filth and despair.
The individual's words express desperation and disillusionment with the state of Russia,
highlighting a sense of hopelessness.
Galich faced a dilemma between the legendary Russian city of Kitezh and the present reality.
He expressed his conflict through poetic words about the vicious circle and the inability to close
or open it.
Some departing Jews drew inspiration from Galich's songs to break away from Russia.
They viewed leaving Russia as a painful but necessary step towards finding their own home.
The departure of Jews marked a significant historical movement away from Soviet communism.
Jewish emigrants, while leaving Bolshevism, directed blame towards the Russian people for
various issues.
There was a lack of remorse or acknowledgment of past involvement in supporting the regime.
Different perspectives were presented on the Bolshevik Revolution and the role of the Russian
intelligentsia.
The guilt of the intelligentsia for subsequent events in Russian history was debated.
The totalitarian rule in Russia was attributed to the choice of the Russian people.
Negative expressions about Russian culture entered samisdat publications and contemporary
slang.
Emotions of contempt and hatred towards Russia were expressed by some intellectuals.
Arkady Belinkov criticized Russian society and its perceived lack of revolutionary spirit.
Dissident Jews were questioned for their repudiation of Bolshevism based on these criticisms.
A collection published in London included derogatory remarks about the Russian soul and
character.
The tradition of criticizing Russia dates back to the 19th century and continues into modern
times.
The text reflects on the perception of Russian national identity and character.
Contempt towards Russian culture and society is highlighted through various quotes.
The portrayal of Russia as a cesspool and the lack of protest against such views are discussed.
The departure of Arkady Belinkov and his writings exemplified anti-Russian sentiments among
dissidents.
The text concludes with reflections on the acceptance of anti-Russian sentiments in intellectual
circles.
Insulting judgments about Russia are normalized and not met with protest.
Telegin criticizes Russian Orthodoxy for not earning the credence of intellectuals.
The text questions if the Russian people only temporarily submitted to Christianity for 950 years
and waited for a moment to get rid of it during the revolution.
Russian publicists, including S. Rafalsky, are criticized for their distorted consciousness regarding
Orthodox Holy Russia.
Grigory Pomerants rises above controversies and discusses the fate of nations and the
intelligentsia.
Pomerants emphasizes the importance of the solidarity of the intelligentsia across borders.
The text explores the complexities of nationality and belonging in relation to writing and
identity.
Pomerants advocates for avoiding judgment based on nationality and focusing on shared
humanity.
Pomerants engages in a polemic against Solzhenitsyn, emphasizing the need for mutual
understanding between Russians and Jews.
The text highlights tensions and misunderstandings between the Russian and Jewish
communities.
The text discusses how an inferiority complex among Russian leaders led to military conquests
and influenced the Revolution of 1917.
There is a critique of Russian socialism being seen as a direct heir of Russian autocracy.
The text critiques Russian culture for its perceived hostility towards other cultures and its
unique national characteristics.
Russian history is condemned for its bloodshed and provocations, leading to negative
perceptions of Russian nationalism.
The text explores Jewish sentiments towards Russians, highlighting resentment and contempt
towards Russian culture.
There is a discussion on the portrayal of Russians and Jews in literature and historical contexts.
Contemporary Jewish authors express fear and hostility towards the idea of Russian revival,
fearing the replacement of Soviet culture with Russian culture.
The text reflects on the complexities of Russian-Jewish relations and the challenges of
overcoming historical animosities.
The author calls on Russians and Jews to share responsibility for historical atrocities committed
during the Soviet administration.
Emphasizes the importance of exchanging contrition for past actions and encourages
repentance for involvement in oppressive systems.
Urges Jews to look into the oppressive depths of the early Soviet system beyond well-known
figures like Trotsky, Kamenev, and Zinoviev.
Encourages reflection on the roles played by lesser-known individuals like Isai Davidovich Berg in
creating harmful technologies.
Highlights the importance of voices from different waves of Jewish emigration in fostering
understanding and support between Russians and Jews.
Discusses the concept of national repentance and the need for acknowledging national guilt.
Mentions the importance of learning from the German example of facing historical mistakes and
embracing national repentance.
Recognizes the contributions of Jewish intellectuals in fighting communist lies and supporting
persecuted individuals in Russia.
Highlights the role of individuals like M. Agursky, D. Shturman, and A. Nekrich in journalism and
historical research.
Describes the backlash faced by those advocating for remembrance and repentance, both from
extreme nationalists and within Jewish communities.
Traces the start of the "Age of Exodus" for Soviet Jews to the late 1960s, following events like
the Six-Day War and changes in emigration policies.
Discusses the impact of these events on ethnic consciousness and attitudes towards assimilation
among Soviet Jews.
Explores the sense of oppression felt by many Soviet Jews, despite a seemingly higher standard
of living.
Notes that cultural oppression was often more prominent than economic oppression among
cultivated Jews.
Examines the struggle of Soviet Jews to retain their presence in Russian culture while facing
xenophobia and discrimination.
Highlights the challenges faced by Jews who identified with Russian culture but were treated as
outsiders.
Stresses the necessity for mutual understanding between Russians and Jews, rooted in shared
historical experiences.
Calls for honesty, openness, and a willingness to confront past wrongs as essential for building a
better future together.
Soviet Jews aspired to become equal with Russians and be indistinguishable from them.
The silence about their Jewish identity created tension within them, reminding them of who
they are.
Some Soviet Jews felt spiritually impoverished after trying to transform into Russians.
Some Soviet Jews, especially in the cultural stratum, felt alienated and not fully belonging
anywhere.
The feeling of being different from others in Russia led to a sense of not belonging.
Some individuals found it unbearable to live in a country where they didn't feel at home.
The emergence of Jewish groups and underground centers for Hebrew and Jewish history
studies started in the mid-1960s.
The hijacking incident in the early 1970s acted as a breakthrough for Jewish self-identification.
The Zionist movement was reborn, echoing the call "Let my people go!"
Trials in Leningrad became a powerful stimulus for the development of Jewish ethnic
consciousness.
The establishment of samisdat journal "The Jews in the USSR" covered the struggle for
emigration rights and Jewish culture development.
Some Soviet Jews opposed the rise of Jewish ethnic consciousness due to fear and concerns
about career advancement.
The Soviet government intensified propaganda against Israel and Zionism to deter the newly
conscious Jews.
A denunciatory public press conference aimed to denounce Israeli aggression and Zionism.
Public figures like I. Zilberberg publicly rebuked the official stance against Israel and Zionism.
Mikhail Kalik addressed a letter about his loyalty to Jewish culture to the Russian intelligentsia
before leaving for Israel.
Grigory Svirsky faced consequences for speaking out against anti-Semitism and decided to leave
for Israel.
Soviet Jews engaged in various forms of protest and activism to fight for the right to emigrate to
Israel.
Support from Jewish communities abroad played a crucial role in the struggle for emigration
rights.
Material assistance and economic support from Jews abroad empowered refuseniks in Moscow.
The Soviet government proposed a tax on educated emigrants leaving for other countries.
International outrage erupted over the tax on educated emigrants, leading to widespread
protests.
The Soviet government eventually revoked the tax order due to intense international pressure.
Some Soviet Jews reflected on their past focus on settling debts with Russia rather than
embracing their Jewish identity.
The struggle for emigration rights showcased determination and inventiveness among Soviet
Jews.
International support and solidarity were crucial in empowering Soviet Jews in their fight for
emigration rights.
In April 1973, union leader George Meany criticized the trade agreement between the USA and
the USSR.
Senators passed the agreement with the addition of the "Jackson amendment," linking it to the
freedom of Soviet Jews to emigrate.
The Jackson amendment highlighted the specific focus on Jewish emigration from the USSR.
The international community's response to Jewish emigration from the USSR was initially
focused on Soviet Jews.
Support for Jewish emigration grew in America and Europe through various organizations and
demonstrations.
Nobel laureates and academics also supported individual cases of Jewish emigration.
The Soviet government's refusal of the trade agreement shifted the focus back to Jewish
activists in the USSR and abroad.
Support for Jewish emigration continued to increase despite the Soviet government's actions.
Various campaigns and protests aimed at supporting Jewish emigration were organized globally.
Mass Jewish emigration from the USSR began in 1971, with varying numbers leaving each year.
Emigrants primarily went to Israel initially, but later preferences shifted towards other countries
like the United States.
Different regions within the USSR experienced varying levels of Jewish emigration.
The Yom Kippur War in 1973 altered perceptions of Israel among Soviet Jews considering
emigration.
Israel's image changed from a secure refuge to a country facing internal challenges.
Decreasing numbers of Soviet Jews chose Israel as their destination over time.
Initial waves of emigrants to Israel were idealistic, but subsequent waves faced challenges
adjusting to Israeli society.
Many Soviet Jews found Israel lacking in intellectual opportunities and cultural compatibility.
A growing prejudice against emigrating to Israel emerged among Soviet Jews in the mid-1970s.
Soviet Jews criticized Israel for its perceived authoritarianism and lack of intellectual freedom.
The perception of Israel as a closed society led many Soviet Jews to reconsider their decision to
emigrate there.
The notion of exchanging one authoritarian regime for another influenced opinions on
emigrating to Israel.
Contrary to popular belief, Zionist beliefs were not the primary motivator for Soviet Jews to
emigrate.
The desire to escape Soviet restrictions and bureaucratic obstacles played a significant role in
emigration decisions.
Some Soviet Jews felt driven into Jewishness and Zionism due to their struggles within the Soviet
system.
The act of departure for Soviet Jews was accompanied by a complex emotional environment.
Many Soviet Jews left reluctantly, feeling torn between leaving familiar surroundings and
traditions.
Emigration decisions were often made based on practical considerations rather than emotional
attachment.
Soviet Jews faced a mix of motivations and emotions when deciding to emigrate.
The departure of Soviet Jews to various destinations reflected a range of personal and societal
factors.
The act of emigration symbolized both liberation from Soviet constraints and a search for
intellectual freedom.
Soviet Jews desired to emigrate coinciding with the dissident movement in the USSR.
Some Jewish intellectuals saw emigration as a new form of intellectual development and
political cause.
Dilemma faced by Zionists in deciding whether to maintain a political struggle within Russia
while aiming to leave.
Activists in the Jewish movement supported the Helsinki Group of dissidents, leading to
government repression.
Some dissidents used emigration as an escape from political battles for safety.
The role of Jewish emigration in promoting rights awareness and perpetuating dissidence.
Notable figures who assimilated into host cultures while retaining Jewish elements.
Struggle within Jewry between blending with the environment and preserving national
uniqueness.
The ongoing battle between individual and collective will within Jewry.
Struggles within Jewry between individual and collective wills regarding assimilation.
Gershenzon expresses surprise at the acceleration of assimilation at the end of the 18th century.
Gershenzon believes that internal factors, such as decay in religious unity, contribute to Jewish
disintegration.
Assimilating Jews adopt aspects of local culture but struggle with true acceptance.
Internal conflict arises when individuals pretend not to be Jewish or change their religion.
Assimilating Jews face accusations of consumerism, conformism, and deserting their people.
Lack of trust from surrounding native people adds to the challenges of assimilation.
Before Zionism, Jews faced duality between religious tradition and external world.
Gershenzon, a historian, struggled with his European upbringing and Jewish identity.
M. Krol observed Jewish energy in various countries and the preservation of Jewish culture.
Koestler presented a tough choice to Diaspora Jews: become Israelis or stop being Jews.
By the 1990s, assimilation had advanced significantly, especially in the United States.
Rabbi Adin Steinsaltz warned about the shrinking role of the Diaspora and its potential
extinction.
Western Jews may face gradual degradation and disappearance if current trends continue.
Authors predict the humiliating degradation and potential death of the Diaspora.
American and Soviet Jews prepare for the possibility of carrying on the Jewish nation if Israel
falls.
Authors express concerns about the survival of Jews in the event of a second Catastrophe.
Diaspora Jews may play a crucial role in preserving Jewish heritage in case of a crisis.
Hypotheses suggest that Jewish Diaspora ensures the indestructibility and eternal existence of
Jewry within mankind.
Various perspectives on the purpose of Diaspora are presented, including a bellicose defense
against the historical demand for aliyah to Israel.
Data shows a significant increase in mixed marriages in Western countries, leading to concerns
about the dilution of Jewish identity.
Observations point to a decline in Jewish life globally, with a focus on the erosion of racial,
religious, and ethnic boundaries.
The impact of assimilation and intermarriage on Jewish identity is discussed, emphasizing the
challenges faced by Diaspora Jews.
Tensions between Diaspora Jews and Israelis are explored, with criticisms directed at Diaspora
Jews' reluctance to move to Israel.
The concept of Galut (exile) and its significance in Jewish identity is examined, questioning the
preference for remaining in Diaspora over returning to Israel.
Predictions suggest a potential decrease in the size of the Diaspora by 2021, with a shift towards
a concentration of Jewish population in Israel.
Debates on the indestructibility of the Diaspora and the preservation of Jewish national
uniqueness are highlighted.
The complexity of assimilation among Jews is discussed, emphasizing the preservation of Jewish
identity despite outward signs of assimilation.
Individual cases of deep assimilation and the persistence of Jewish identity are noted.
The concept of dual identity as a Russian Jew is explored through historical and personal
reflections.
The intertwining of Jewish and Russian cultural influences and the challenges of maintaining a
dual identity are discussed.
The fusion of Jewish and Slavic souls in Russia is seen as purposeful, leading to a unique cultural
blend.
Personal accounts highlight the complexities and depth of cultural fusion and identity among
Russian Jews.
The idea of spiritual completeness arising from the fusion of Jewish and Russian identities is
examined.
Deep connections between cultural origins and spiritual layers are emphasized, challenging
notions of division and conflict within one's soul.
Various perspectives on Jewish identity, assimilation, and cultural fusion are presented,
showcasing the ongoing dialogue and exploration of complex identities.
The enduring nature of Jewish identity and the intricate balance between cultural influences are
central themes throughout the text.