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The crucifiction of Rusia;A Long-Censored Book on Jewish-Russian Relations in Tsarist Russia and the USSR. Yikes! Two Sides to anti-Semitism. Verboten!

jan peczkis|Saturday, October 7, 2017

The censorship is described by Columbus Falco, "Published in the original Russian in 2002, the book was received with a firestorm of rage and denunciation from the literary and media world, from the Jews, and from almost the entire intelligentsia of the established order in the West…immense efforts have been made by the Russian authorities and also by the Western liberal democratic power structure to ignore 200 YEARS TOGETHER, to suppress it as much as possible, and above all to prevent and interdict the book’s translation into foreign languages, most especially into English, which has become essentially the worldwide language of our epoch…The Russian authorities have to this date refused to allow any official English translation of the book to be published". (p. 2).

Columbus Falco refrains from vainglory about his translation, “This is an attempt to create a READABLE translation of 200 YEARS TOGETHER for a worldwide English-speaking audience which is—let us be brutally frank—largely dumbed-down and functionally illiterate, due to the degeneration and destruction of English-speaking society since the end of the Second World War. This horrific truth is the result of a pervasive Cultural Marxism…” (p. 3; Emphasis in original).


So what is so naughty, naughty about this book? Most of it consists of unremarkable information that can be found in standard, non-censored texts. [For details, see comments.]

Agree with author Solzhenitsyn or not, but recognize the fact that he is no lightweight. Solzhenitsyn goes into considerable detail about many different historical epochs, and clearly has a deep knowledge of the issues that he raises. His approach is balanced. He is sympathetic towards Jews as well as critical of Jews. The latter evidently does not sit well with many, because it does not comply with the standard Judeocentric narrative, in which Jews are just victims and can do no wrong. Worse yet, a famous writer is bringing sometimes-unflattering information about Jews to light, and this is threatening. Hence the censorship.


Far from living in oppression, Russia’s Jews not only had more freedom than the serfs, but also more than the Russian traders and merchants. (pp. 16-17), and this was also true of more recent times. (p. 45). Soon after the Partitions of Poland, Derzhavin visited the area and reported on the Jews in the then-current manorial society. The Polish nobility had turned over the management of their estates to the Jews (p. 21), and the Jews engaged in conduct that brought them short-term profits and long-term antagonisms.

Consider the PROPINACJA. The Jews accumulated wealth by cooperating with each other. (p. 31). They made profits by taking the peasants’ grain to the point of impoverishing them (and causing famine), turning it into brandy, and then encouraging drunkenness. (p. 21, 24). Jews forced peasants into lifelong debt and crushing poverty by requiring payment, in cattle and tools, for liquor. (p. 31).

In addition, a system of bribery protected this arrangement. Thus, the Polish magnates were on the “take” of part of the wealth squeezed by Jews out of the peasantry, and, without the Jews and their inventiveness, this system of exploitation could not have functioned, and would have ended. (p. 22). Solzhenitsyn adds that, “…the Jewish business class derived enormous benefit from the helplessness, wastefulness, and impracticality of landowners…” (p. 54).

The Jews kept moving around in order to prevent an accurate count of their numbers—in order to evade taxes. (p. 25). A delegation of Jews travelled to St. Petersburg to try to bribe Russian officials to suppress Derzhavin’s report. (p. 28). In 1824, Tsar Alexander I noticed that Jews were corrupting local inhabitants to the detriment of the treasury and private investors. (p. 32).

Jews were not forced into “parasitic” occupations: They chose them. (p. 31). By the late 19th century (the time of the pogroms), Russian anger had boiled over, focusing on such things as Jews not making their own bread, massive overpricing and profiteering, enriching themselves while impoverishing the muzhik, and taking control of forests, lands, and taverns. (pp. 78-80).

Nor is it true that the Jews were kept out of “productive” occupations. To the contrary. A concerted 50-year tsarist effort to turn Jews into farmers attracted few participants (p. 33), and ended in failure. (p. 58). None of the rationalizations for its failure are valid: Other newcomers to Russian agriculture (Mennonites, Bulgarian and German colonists, etc.), facing the same challenges as the Jews, did quite well. (p. 36). Jewish farmers neglected farm work (pp. 34-35), and kept drifting back into selling goods and leasing of their property to others to farm. (pp. 56-57). The century-later efforts by the Communists, to get Jews into farming, fared no better. (p. 208, 251).

Jewish resistance to assimilation is usually framed in terms of the GOY excluding the Jew. It was the other way around. For the first half of the 19th century, rabbis and kahals strenuously resisted enlightenment, including the proffered Russian education to Jews. (p. 38).

Jews have always tended to exaggerate the wrongs they have experienced from others. (p. 42). This applies to such things as double taxation, forced military service, expulsion from villages, etc. (p. 42, 46, 50).

The Jews of the Vilnius (Wilno), Kaunas, and Grodno regions sided with the Russians during the Poles’ ill-fated January 1863 Insurrection. (p. 69). This confirms Polish sources.

Mainstream Judaism did not conduct ritual murder. However, it is possible that some Jewish cults did so. (p. 40). [For more, see my review of BLOOD PASSOVER]. As for the PROTOCOLS, their authenticity was rejected early-on by the tsarist government. However, this did not erase legitimate grievances about Jewish influence. (p. 174).


We often hear that Communist Jews were “not real Jews”. This nonsense is equivalent to saying that Lenin and other Russian Communists were “not real Russians”—a contrived distinction that Solzhenitsyn refuses to make. (p. 117). [For more, see comments].

One common exculpation for Jews supporting revolutionary movements, and then Communism, is that of the tsarist system preventing Jews from improving their lot. This is nonsense. Once the Jews accepted the Russian education system, their numbers increased, to such a spectacular extent (by about 1870: p. 63, 71), in Russian higher education, that quotas (numerus clausus) had to be imposed upon them. This nowadays-called affirmative action became necessary because Jews were wealthier and thus unfairly advantaged in schooling-related matters. (p. 88).

Hungary is instructive. There, Jewish grievances were the least valid. Hungarian Jews had enjoyed atypical freedoms and a high standard of living, and there had been no pogroms. Yet the 1919 Hungarian Communism was especially dominated by Jews, and was odiously cruel. (pp. 153-154).

Another exculpation for Jews in Communism was the alleged need for defense against pogroms conducted by the Whites. Not so. The massive influx of Jews into the Soviet apparatus occurred in late 1917 and 1918, but the White pogroms did not begin until 1919. (p. 121).


One can easily make lists of Jews in high positions in the Soviet Union. Influential Jews commonly occurred at a rate 10 or more times the abundance of Jews in the USSR. (e. g, pp. 143-on, 225-on). [For more, see comments]. Whether or not motivated by "ethnic solidarity", Jews in authority tended to promote other Jews to high positions. (p. 138).

However, the Jewish role in Communism goes far beyond what is apparent in any such “grocery list”. For instance, consider what some call the Judaization of academia, and its impact on the bloody events of 1917. Solzhenitsyn comments, “The February Revolution was carried out by Russian hands and Russian foolishness. Yet at the same time, its ideology was permeated and dominated by the intransigent hostility to the historical Russian state that ordinary Russians didn’t have, but the Jews had. So the Russian intelligentsia too had adopted this view.” (p. 98).

Now consider the October Revolution. Lenin contended that the Bolshevik success in the revolution had been made possible by the role of the large Jewish intelligentsia in several Russian cities. (p. 119). Furthermore, according to Lenin, the October Revolution was preserved by the actions of Jews against the attempted sabotage by government officials. (p. 128).

The energy and high intelligence of the Jews made them indispensable. (p. 129, 189). In fact, Solzhenitsyn suggests that Soviet Communism lost its ideological fervor, and began slowly to die of “Russian laziness”, already in the late 1960s, all because the Jews were largely gone. (p. 317).


Dekulakization was not just an economic measure. It was a tool to uproot peoples and destroy their traditions and culture. For this reason, Stalin’s dictatorship can in no sense be accepted as a nationalist (Russian) phenomenon. (p. 221).

Religious Judaism was never persecuted as intensely by the Communists, in the 1920s and 1930s, as was Russian Orthodox Christianity. (p. 306). High-level Jew Lazar Kaganovich directed the destruction of the Church of the Redeemer. He also wanted to destroy St. Basil's Cathedral. (p. 223).

The famous mobile gas chambers were not invented by the Nazis. They were developed, in 1937, by Isai Davidovich Berg, a leading Jew in the NKVD. (p. 237).


Solzhenitsyn notes the irony that, in the West, there was little effective concern about the victims of Communism until it turned on the Jews. He quips, “15 million peasants were destroyed in the ‘dekulakisation’, 6 million peasants were starved to death in 1932, not even to mention the mass executions and millions who died in the camps, and at the same time it was fine to politely sign agreements with Soviet leaders, to lend them money, to shake their ‘honest hands’, to seek their support, and to boast of all this in front of your parliaments. But once it was specifically JEWS that became the target, then a spark of sympathy ran through the West and it became clear what sort of regime this was.” (p. 346; Emphasis is Solzhenitsyn’s).


Alexander Solzhenitsyn describes the standard double-standard (one which Poles are all too familiar with), as he describes current Jewish attitudes, “There are so many such confident voices ready to judge Russia’s many crimes and failings, her inexhaustible guilt towards the Jews—and they so sincerely believe this guilt to be inexhaustible almost all of them believe it! Meanwhile, their own people are coyly cleared of any responsibility for their participation in Cheka shootings, for sinking the barges and their doomed human cargo in the White and Caspian seas, for their role in collectivization, the Ukrainian famine and in all the abominations of the Soviet administration, for their talented zeal in brainwashing the ‘natives’. This is not contrition.” (p. 335).

Of course, Solzhenitsyn is not insinuating that Jews are collectively guilty for Communism. However, Jews should accept collective liability for Communism and its crimes in much the same way that Germans accept collective liability for Nazism and its crimes. (p. 141, 321). Until they do so, this issue of the Zydokomuna (Judeo-Bolshevism) will not go away. 9 comments| 6 people found this helpful. Was this review helpful to you?YesNoReport abuse| Permalink  


Click on, and read my detailed English-language reviews, of the following works, on Jewish fifth-column activity on behalf of the 1939 Soviet conquerors of eastern Poland:

Wojna Polsko-Sowiecka 1939: To polityczne, prawnomiedzynarodowe i psychologiczne - Agresja sowiecka i polska obrona- Sowieckie zbrodnie wojenne i ... ukrainskie (Polish and English Edition)

Polacy i bialorusini w zaborze sowieckim: Stosunki polsko-bialoruskie na ziemach polnocno-wschodnich II Rzeczypospolitej pod okupacja sowiecka 1939-1941 (Historia najnowsza) (Polish Edition)

Kresy We Krwi: Obrona Polnocno-Wschodniej Polski We Wrzesniu 1939 R.

To see my review of an English-language book that includes documentation (by author Mark Paul) of Jewish fifth-column activity on behalf of the invading Red Army in 1939, and subsequent acts of active Jewish-Soviet collaboration in the persecution of Poles and the destruction of their cultural and religious institutions, please click on:

Golden Harvest or Hearts of Gold? Studies on the Wartime Fate of Poles and Jews 

Need still more proof? For a profusion of documented cases, largely from Jewish sources, on specific Jewish acts against Poles in Russian-occupied eastern Poland in 1939-1941, read the free online book, NEIGHBOURS ON THE EVE OF THE HOLOCAUST, by Mark Paul. [Download the 2013, or any more recent, version.]


For details on the large-scale Jewish complicity in the "revolutionary banditry" of the Communist GL-AL bands in German-occupied Poland, a banditry that was designed to terrorize the rural Polish population into submission to the impending Soviet-imposed Communist puppet government (1944-on), see, and read my detailed English-language review, of Tajne oblicze GL-AL i PPR: Dokumenty (Polish Edition).

For detailed information on the very massive (40-fold) Jewish overrepresentation of officers in the Communist security forces (U. B., Bezpieka), of the Soviet-imposed puppet government ruling over Poland (1944-on), responsible for the torture and murder of tens of thousands of Poles, please click on, and read my detailed review, of Aparat bezpieczenstwa w Polsce w latach 1950-1952: Taktyka, strategia, metody (Dokumenty) (Polish Edition).

The cause for the massive overrepresentation of Jews among the leaders of the Communist security forces (U. B., or Bezpieka) was straightforward: The Polish intelligentsia had boycotted the Communists, while the Jewish intelligentsia had embraced it. Please click on, and read my detailed review, of "Them": Stalin's Polish Puppets.

. Leave a reply Jan Peczkis6 days ago (Edited)In reply toan earlier post Report abuse Dan,

"Jews have nothing to apologize to Poles"

Classic Jewish-wrongdoing denialism.

Get real for a change...assuming that you can. Leave a reply Dan6 days ago (Edited)In reply toan earlier post Report abuse Peczkis,

If you're waiting for Jews to apologize to Poles, you'll be waiting for a very long time, in fact for eternity, because Jews have nothing to apologize to Poles for and won't be apologizing to Poles now or ever. By contrast, Poles have a great deal to apologize to Jews for in terms of their mistreatment of Jews both during and after the war. So instead of obsessing about Jews constantly, worry about the way your own people behaved! Leave a reply Jan Peczkis7 days ago (Edited) Report abuse .
A followup of sorts to Solzhenitsyn's long censored work:

So also...

This 17th-Century Armenian:

The Travel Accounts of Simeon of Poland (Armenian Studies Series)

This 1816 British Visitor:

Travels Through Part of the Russian Empire and the Country of Poland Along the Southern Shores of the Baltic

These Groups of Early 20th-Century Palestinian Jews:

Real Jews: Secular Versus Ultra- Orthodox: The Struggle For Jewish Identity In Israel

Israeli Society, the Holocaust and its Survivors


In addition to all this, French Jews were Ashamed of the Conduct of German Jews:

Some of My Best Friends Are Jews

(Click on the foregoing links and read my detailed reviews.)
. Leave a reply Jan Peczkis8 days ago (Edited) Report abuse .

Please click on the following items and read my detailed reviews:


I. The Poale Zion, and Hashomer Hatzair, usually described as "Marxist-Zionist", were--semantics aside--often little different from Communism:
Israeli Society, the Holocaust and its Survivors

II. The Bund, a large, mainstream Jewish socialist and Yiddishist party, was strongly infected with Communism:

Bundist Counterculture Interwar Poland (Modern Jewish History) 

On the Eve: The Jews of Europe Before the Second World War by Bernard Wasserstein (May 1 2012)

III. The silly exculpatory notion--that Jews at the time did not know that Communism was violent and totalitarian--is totally false:

Essential Papers on Jews and the Left (Essential Papers on Jewish Studies)

IV. Members of the Bund, Hashomer Hatzair, and other elements of the non-Communist Jewish Left, nevertheless often displayed open support for Soviet Communism:

Reflections on the Kielce Pogrom

The Fall of a Sparrow: The Life and Times of Abba Kovner (Stanford Studies in Jewish History and C)

V. "Many Jewish leaders were reared in the spirit of the Russian Revolution":

And We Are Not Saved: Including The Jewish Military Organization in the Warsaw Ghetto

VI. After the Russian Revolution (1917), many Jewish socialists effortlessly became Communists:

Vladimir Medem: The Life and Soul of a Legendary Jewish Socialist

VII. Forget woolly conspiracy theories. Soviet Communism, for a time, enjoyed considerable OPEN financial support from American Jews:

Dreams of Nationhood: American Jewish Communists and the Soviet Birobidzhan Project, 1924-1951 (Jewish Identity in Post-Modern Society)

VIII. Even in the new State of Israel (1948), there was no sharp demarcation between Jewish Socialists and Jewish Communists:

1949: The First Israelis Leave a reply
UPDATED AESOP’S FABLE—GERMANY: THE FOX THAT LOST ITS TAIL In the original Aesop’s fable, the success of the Fox in expiating his shame, over the loss of his tail, was directly proportional to his ability to persuade the other foxes to despise their own tails and to cut them off. The other foxes figured it out, and called the bluff. Now Germany is the Fox, patriotic and nationalistic traditions are the tails, and the non-German nations are the other foxes. Germany would very much like to expiate the shame that surrounds her patriotic and nationalistic traditions (caused by German imperialism, Nazism, and the Holocaust), by persuading Poland (and other nations) to despise (and eventually abandon) THEIR OWN patriotic and nationalistic traditions.
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