Assassination of Pyotr Stolypin - September, 2012

Couple of years ago the legendary leader of the Russian Federation Vladimir Putin asked Russian MPs to approve state funds for a monument to one of his favorite heroes. The hero to be honored was Pyotr Stolypin, one of Czar Nicholas II's highest officials. A statue in Stolypin's honor was soon put up in Krasnodar, Russia. A couple of years before this monument was erected, Pyotr Stolypin finished second in a nation-wide poll asking "who was the greatest Russian?" Who was this Pyotr Stolypin that Russians seem to have such a high regard for and why do the rest of us know so little about him? Pyotr Stolypin was a great Czarist reformer. He was assassinated one hundred one years ago this month. Who killed Pyotr Stolypin? While attending an opera with the Czar's family in Kiev on September 1911, Stolypin was assassinated by a Bolshevik-Jew activist named Mordekhai Gershkovich. Why was Pyotr Stolypin killed by Jewish activists? Basically because he was a Czarist reformer! Allow me to explain: Had Pyotr Stolypin's reform policies (which were fully backed by Czar Nicholas II) were given enough time and state support to take effect, and a middle class had began to emerge inside the Russian Empire as a result, it could have deprived the Jewish-led Bolshevik movement at the time of the popular support they desperately needed to foment a bloody revolution inside the vulnerable empire. In other words, Marxists/socialists at the time were not genuinely interested in socioeconomic reform, they simply needed the Russian Empire in dire straits so that they could more easily exploit large numbers of Russia's landless peasantry to realize their long-term political agenda. Fast forward to today. This is yet another example in history of how activists/revolutionaries that are supposedly seeking reform do not want it in reality. Today's Washington-led reformers and revolutionaries around the world, similar to their Bolshevik forefathers a century ago, care less about genuine reform, they are merely after power and control. Their call-to-arms back then was "land reform!" Today, their call-to-arms is "democracy!"

The off-springs of Bolsheviks in Russia then suddenly discovered democracy (and of course capitalism) in the 1990s. This time under the populist banner of "democracy", the grandchildren of Bolsheviks once again plundered Russia's immense wealth and once again destroyed the lives of tens-of-millions of people. According to some official Western accounts, between the years of 1990 and 1995, the sociopolitical chaos that plagued the Russian Federation was so severe that it had caused several million surplus deaths (i.e. several million more than normal projected deaths rates for that time period). Here is a little look at the "democratizers" of Russia during the 1990s Corruption, crony capitalism, and Russia's near-demise: http://theriseofrussia.blogspot.com/2009/02/lets-place-vladimir-putin-inproper.html Although Vladimir Putin's government has drastically curbed their subversive activities in recent years by jailing and exiling some of the nation's criminal oligarchs, Russia's neo-Bolshevik democratizers are still at it. Former world chess champion turned world class clown, Garry Kasparov is unfortunately one of the manifestations of this Western-instigated and funded movement inside Russia. Naturally, their ideological comrades in Armenia are at it as well. As we all unfortunately know, Armenia wasn't spared the black fate of the 1990s. In fact, most of what we hate about the Armenia of today has its roots in the 1990s. And very similar to their comrades in places like Russia, the Western-led activists in Armenia's political opposition needs an Armenia that is unstable, weak and hurting in order to put pressure on the Russian-backed government in Yerevan and to foment political unrest in the young republic. This is part of the reason why not a single "opposition" figure and not a single Western funded "think tank" or "media" outlet has been willing to accurately assess Armenia's real predicament in the Caucasus and propose logical solutions for it. For years, all they have done is sow fear, anger, hate and hopelessness throughout Armenian society. All they do is engage in fearmongering and predicting doom&gloom. A perfect example of their modus operandi has been their rabid reaction to the prospect of Armenia joining the Eurasian Union. Although the Moscow-led economic pact in question may be Armenia's only hope for economic recovery and national development, Armenia's Western-led political activists and propaganda outlets such as Richard Giragosian, Ara Papyan, Raffi Hovanissian's Heritage Party, the staff at Policy Forum Armenia, Lragir and Hetq, to name only a few, are describing it as returning back to the Soviet Union! Like I said, their main objective, as always, is to gain power and control by exploiting the young republic's growing pains and by manipulating the emotions/sentiments of the nation's ignorant masses. And their main strategic target, as always, is Russia. Therefore, in the big geostrategic context within which senior Washingtonian policymakers see the world, the problem with

Armenia is not "corruption" or the lack of "gay rights" in the young republic, the problem in Armenia is the presence of 'Russia' in Armenia! Have no doubt, had Armenia been a whorehouse for Western oil/gas interests instead, Armenia's government could be as dictatorial as Azerbaijan's, as genocidal as Turkey's, as reckless as Georgia's, as oppressive as Israel's and as Medieval as Saudi Arabia's and Armenia's leadership would still be the darlings of well-dressed reptiles in Washington. Had Armenia been fully subdued by the Anglo-American-Zionist global order and its regional Turkic and Islamic allies, Armenia's leaders would do no wrong. But because Armenia has cleverly chosen to remain under the protective umbrella of Moscow, there is nothing Armenia's leaders can do today (short of capitulating) that would be deemed positive in the eyes of Washington. This is ultimately why they are unleashing their banksters, democratizers and doomsayers in Armenia to drive a wedge between Yerevan and Moscow. The organizational, financial and spiritual power behind so-called democratic movements today are essentially the same as those that were behind the Socialist/Marxist movements inside the Russian Empire one hundred years ago, and the geostrategic reasons behind their activities are also more-or-less the same. And speaking of diehard Leftists and Socialists, just know that their revolutionary spirit is live and well. No, I am not talking about Cuba, Vietnam or China.... I am actually talking about our very own ARF! Armenians and the Left: http://www.armeniansandtheleft.com/ Armenians and Progressive Politics Conference: http://www.armenianweekly.com/2012/08/14/armenians-and-progressivepolitics-conference-new-york/ You would think these people would wait for better, less tumultuous times to begin flirting with this kind of stupidity. As you can see, these so-called Armenians of the "Left" are enthusiastically preparing a new round of propaganda assault against the Armenian state. As usual, in their pursuit of dangerous political concoctions, ego-driven ambitions and childish fantasies, our self-destructive peasantry seems to have again forgotten about the very serious problems facing the Armenian nation in the volatile Caucasus. And the funny/ironic part here is that unlike the "Left" in rest of the world, this particular "Left" is indirectly working for the "Right". By pushing their stupidity inside Armenian society, they are in effect empowering Western imperial powers. When it comes to politics Armenians will never cease to amaze me. Incidentally, it was this kind of Leftist/Socialist/Bolshevik activism at the time that soured relations between Armenians and the Russian Empire a little over a century ago. Our "Dashnak" and "Hnchak" activists, who were Socialists and Marxists respectively, as well as Armenian Bolsheviks at the time, had begun

towing a very dangerous sociopolitical agenda within the very borders of the empire. This type of activism inside Armenian society in the Caucasus began occurring in the late 19th century. I would like to remind the reader that this was a time period that was seeing such movements causing serious sociopolitical unrest inside the Russian Empire, and this was also a time period when Armenians still had the full might of the Ottoman empire to contend with. Therefore, as you can see, our of our "revolutionary" movements were picking a fight with not one but two empires, one of which was actually the only source of real support for Armenians. It was foolish activism inside the Russian Empire, under a Socialist banner nonetheless, that prompted the Russian Czar to angrily crackdown on our revolutionaries in 1905. Simply put, the Russian Czar saw Armenians treacherously biting the hand that fed them. After being given an opportunity by the Russian Empire to form a nation within the Caucasus starting in the 18th century, Armenians basically thanked the Czar by becoming Socialists, Marxists and Bolsheviks. Anyway, getting back to the main topic of discussion. The following two blog pages delves into the topic of Bolshevism and Russia. Please revisit them Stalin's Jews & the Bolshevik Revolution: http://theriseofrussia.blogspot.com/2010/11/im-glad-that-gruesome-story-ofkatyn.html Medvedev Condemns Stalin's Russia, Russians may finally bury Lenin: http://theriseofrussia.blogspot.com/2011/05/medvedev-condemnsstalins-russia.html Like I have said on many previous occasions, those who blame Russians for the crimes of Bolsheviks are either Western/Zionist agents or idiots. Christian Slavs, ethnic Russians and Ukrainians in particular, suffered by-far the worst fate under Bolshevik rule. Tens of millions of ethnic Slavs are said to have perished directly as a result of the Bolshevik upheaval. It is a well established fact that a vast majority of the Bolshevik leadership (perhaps 90%) were of Jewish ancestry. Although the Bolsheviks succeeded in bringing large numbers of Russian's peasantry into their fighting ranks (i.e. as foot soldiers), very few ethic Russians were found in any leadership roles and not a single high ranking Bolshevik could claim Russian ancestry. In fact, there were probably more Armenians within the mid-to-high ranks of Bolsheviks than ethnic Russians. Bolshevism was a destructive sociopolitical movement imported into the Russian Empire by foreign interests seeking to destroy it. The immense blood letting and the historic plunder that occurred after the violent Bolshevik takeover of the Russian Empire has no precedent in world history. Moreover, the rise of Bolshevism was indirectly responsible for the Armenian Genocide because by causing havoc inside the Russian Empire, it forced the Czar to pull back its troops from liberated portions of Western Armenia, thereby allowing Ottoman Turks to realize their dreams of ethnically cleansing native Armenians

living in the area. Moreover, it was Bolsheviks that gifted Turks and Azeris with historic Armenian lands. For reasons that should be obvious to us all, the real story of what happened back then remains one of the least understood periods in modern history. But times are changing. In 2008 a major televised poll was conducted throughout the Russian Federation. The poll's intent was to select "the greatest Russian". Amazingly, Pyotr Stolypin, the great Czarist reformer that was assassinated by Bolshevik Jews placed second, right behind Alexander Nevsky, a medieval nationalist hero. Finishing third was Joseph Stalin, the man many in Russia continue to credit for saving the Soviet Union from Nazi occupation. Incidentally, Stalin was also the man ultimately responsible for weakening Jewish control inside the Soviet Union. Nevertheless, Vladimir Putin's taste in heroes (which is in itself very revealing of the mindset of the great Russian ruler) and the nation-wide poll results are very good indicators of just how far the Russian government and the Russian people have come in recent years. Finally, ethnic Russians are rediscovering their true national history, a glorious history that has seen Russians fight and defeat Turks for hundreds of years. These two major regional peoples have been and continue to be natural competitors and rivals. In fact, of the nearly two dozen major battles or wars fought between the Russian Empire and the Ottoman Empire, Russian forces were victorious every single time. Turks (and Western-backed Islamists in the region today) continue to have an almost instinctual fear and hate of Russia to this day. Needless to say, Russian history is also very rich in traditional/classical European cultural values as well as Orthodox Christianity. In short, the more Russians rediscover their true national history and their true national culture, the better it will be for Armenia. Arevordi September, 2012 ***

Who Killed Pyotr Stolypin?

On September 14 [O.S. September 1] 1911, while he was attending a performance at the Kiev Opera House in the presence of the Tsar and his two eldest daughters, the Grand Duchesses Olga and Tatiana, Pyotr Stolypin was shot twice, by Dmitri Bogrov (born Mordekhai Gershkovich), a Jewish leftist radical.

Another of those curious 911 moments that seem to reoccur in the story of Zionism was the murder of Count Stolypin by a Jewish assassin in September 1911. Stolypin was a central part of the attempted reforming of Czarist Russia, in concert with the Czar Nicholas himself, giving three million landless Russian peasants the land they worked on. Improving conditions in Russia were not fertile ground for the Talmudic extremists undermining it, and from there the rest of the world, and so in September 1911 yet another Jewish assassin played a crucial part in swaying world history towards their cause by murdering a reformer, as they have murdered many over the decades in order to arrive at the astonishing power they currently wield over most of mankind, though eventually they will wield utter and total control over every last person on this planet, that being the long game. Count Stolypin's daughter was summarily executed in 1917 by a Jewish commissar (so called Bolshevik commissar), when he discovered she was Stolypin's daughter, a savage act that heralded the vicious reign of these creatures, and the subsequent murder of over sixty million real Russians, though this atrocity itself may be overshadowed in the future if these terrorists have their way. Source: http://suspiciousdeaths.blogspot.com/2010/10/pyotr-arkadyevich-stolypin.html

Vladimir Putin tells Russian MPs they must pay for a monument to his hero

Vladimir Putin has told cabinet ministers they must pay out of their own pockets for a monument to his political guru, a tough Tsarist-era reformer who hanged revolutionaries. The Russian prime minister told ministers to cough up "at least a month's wages" each to fund a statue of Pyotr Stolypin, who was himself prime minister of the country from 1906 to 1911. Stolypin launched important agrarian reforms but brooked no dissent and introduced a faster process for prosecuting opponents of Tsar Nicholas II. As a result, the hangman's noose became known as "Stolypin's necktie". Speaking in Moscow, Putin praised Stolypin for his "unbending will" in striving to ensure economic growth at a troubled moment in the country's history, while recognising the threat of radicalism. He suggested the current leadership had to demonstrate its own sacrifice in promoting Stolypin's desire to "put Russia on a healthy path". Stolypin was assassinated by a leftist radical at a theatre in Kiev in 1911, in the turbulent years before the Bolshevik revolution. Analysts say Putin sees himself as a successful analogue to the former PM who will survive, suppress any protests by foreign-backed wreckers and ensure Russia is the glorious, strong state his mentor. Putin said: "Members of the government must give a minimum of one month's wages for the Stolypin monument, and, I think, not only the government." He said MPs should also contribute to the memorial, which will be erected outside the White House, the Russian government building, to coincide with events celebrating the 150th anniversary of Stolypin's birth in April. Ministers appeared to raise no objection to being told how to spend their cash. Commentators said that in the speech on Wednesday 13 July, the Russian prime minister's eulogising of his hero almost completely coincided with his image of himself. Putin said Stolypin was a "real patriot and a wise politician" who displayed "personal courage and a willingness to load himself with the entire burden of responsibility for the state of the country". Stanislav Belkovsky, a political analyst, said: "Recalling Stolypin helps Putin justify his own deeds, such as limiting democracy and certain liberties." He added: "It was the rejection of Stolypin's ideas and reform projects by the so-called progressive part of society at the beginning of the 20th century that led Russia to the [1917] revolution. "In Putin's mind he has become a successful Stolypin who avoided any uprising and ensured a level of stability and a strong state. "But that interpretation ignores the fact that monstrous corruption has flourished under Putin, and the state machine has run out of control." Stolypin came second after the 13th-century warrior prince Alexander Nevsky in a statesponsored nationwide poll to find Russia's greatest historical figure in 2008. The organisers later admitted in private that Joseph Stalin had won, but the results were fixed to avoid the embarrassment of having a dictator in first place. "I doubt Stolypin would

have even come in the top 10 in a real poll," said Belkovsky. "He's not well known outside the elite." Source: http://www.guardian.co.uk/world/2011/jul/14/vladimir-putin-statue-of-pyotrstolypin

Solzhenitsyn Breaks Taboo: The Role Of Jews In Soviet-era Repression

Alexander Solzhenitsyn, who first exposed the horrors of the Stalinist gulag, is now attempting to tackle one of the most sensitive topics of his writing career - the role of the Jews in the Bolshevik revolution and Soviet purges. In his latest book Solzhenitsyn, 84, deals with one of the last taboos of the communist revolution: that Jews were as much perpetrators of the repression as its victims. Two Hundred Years Together - a reference to the 1772 partial annexation of Poland and Russia which greatly increased the Russian Jewish population - contains three chapters discussing the Jewish role in the revolutionary genocide and secret police purges of Soviet Russia. But Jewish leaders and some historians have reacted furiously to the book, and questioned Solzhenitsyn's

motives in writing it, accusing him of factual inaccuracies and of fanning the flames of anti-semitism in Russia. Solzhenitsyn argues that some Jewish satire of the revolutionary period "consciously or unconsciously descends on the Russians" as being behind the genocide. But he states that all the nation's ethnic groups must share the blame, and that people shy away from speaking the truth about the Jewish experience. In one remark which infuriated Russian Jews, he wrote: "If I would care to generalise, and to say that the life of the Jews in the camps was especially hard, I could, and would not face reproach for an unjust national generalisation. But in the camps where I was kept, it was different. The Jews whose experience I saw - their life was softer than that of others." Yet he added: "But it is impossible to find the answer to the eternal question: who is to be blamed, who led us to our death? To explain the actions of the Kiev cheka [secret police] only by the fact that two thirds were Jews, is certainly incorrect." Solzhenitsyn, awarded the Nobel Prize for Literature in 1970, spent much of his life in Soviet prison camps, enduring persecution when he wrote about his experiences. He is currently in frail health, but in an interview given last month he said that Russia must come to terms with the Stalinist and revolutionary genocides - and that its Jewish population should be as offended at their own role in the purges as they are at the Soviet power that also persecuted them. "My book was directed to empathise with the thoughts, feelings and the psychology of the Jews - their spiritual component," he said. "I have never made general conclusions about a people. I will always differentiate between layers of Jews. One layer rushed headfirst to the revolution. Another, to the contrary, was trying to stand back. The Jewish subject for a long time was considered prohibited. Zhabotinsky [a Jewish writer] once said that the best service our Russian friends give to us is never to speak aloud about us." But Solzhenitsyn's book has caused controversy in Russia, where one Jewish leader said it was "not of any merit". "This is a mistake, but even geniuses make mistakes," said Yevgeny Satanovsky, president of the Russian Jewish Congress. "Richard Wagner did not like the Jews, but was a great composer. Dostoyevsky was a great Russian writer, but had a very sceptical attitude towards the Jews. "This is not a book about how the Jews and Russians lived together for 200 years, but one about how they lived apart after finding themselves on the same territory. This book is a weak one professionally. Factually, it is so bad as to be beyond criticism. As literature, it is not of any merit." But DM Thomas, one of Solzhenitsyn's biographers, said that he did not think the book was fuelled by anti-semitism. "I would not doubt his sincerity. He says that he firmly supports the state of Israel. In his fiction and factual writing there are Jewish characters that he writes about who are bright, decent, anti-Stalinist people." Professor Robert Service of Oxford University, an expert on 20th century Russian history, said that from what he had read about the book, Solzhenitsyn was "absolutely right". Researching a book on Lenin, Prof Service came across details of how Trotsky, who was of Jewish origin, asked the politburo in 1919 to ensure that Jews were enrolled in the Red army.

Trotsky said that Jews were disproportionately represented in the Soviet civil bureaucracy, including the cheka. "Trotsky's idea was that the spread of anti-semitism was [partly down to] objections about their entrance into the civil service. There is something in this; that they were not just passive spectators of the revolution. They were part-victims and part-perpetrators. "It is not a question that anyone can write about without a huge amount of bravery, and [it] needs doing in Russia because the Jews are quite often written about by fanatics. Mr Solzhenitsyn's book seems much more measured than that." Yet others failed to see the need for Solzhenitsyn's pursuit of this particular subject at present. Vassili Berezhkov, a retired KGB colonel and historian of the secret services and the NKVD (the precursor of the KGB), said: "The question of ethnicity did not have any importance either in the revolution or the story of the NKVD. This was a social revolution and those who served in the NKVD and cheka were serving ideas of social change. "If Solzhenitsyn writes that there were many Jews in the NKVD, it will increase the passions of anti-semitism, which has deep roots in Russian history. I think it is better not to discuss such a question now." Source: http://www.cdi.org/russia/johnson/7033-1.cfm

The Jewish Role in the Bolshevik Revolution and Russia's Early Soviet Regime

Recent research and investigation by Radzinsky and others also corroborates the account provided years earlier by Robert Wilton, correspondent of the London Times in Russia

for 17 years. His account, The Last Days of the Romanovs -- originally published in 1920, and recently reissued by the Institute for Historical Review -- is based in large part on the findings of a detailed investigation carried out in 1919 by Nikolai Sokolov under the authority of "White" (anti-Communist) leader Alexander Kolchak. Wilton's book remains one of the most accurate and complete accounts of the murder of Russia's imperial family. A solid understanding of history has long been the best guide to comprehending the present and anticipating the future. Accordingly, people are most interested in historical questions during times of crisis, when the future seems most uncertain. With the collapse of Communist rule in the Soviet Union, 1989-1991, and as Russians struggle to build a new order on the ruins of the old, historical issues have become very topical. For example, many ask: How did the Bolsheviks, a small movement guided by the teachings of German-Jewish social philosopher Karl Marx, succeed in taking control of Russia and imposing a cruel and despotic regime on its people? In recent years, Jews around the world have been voicing anxious concern over the specter of anti-Semitism in the lands of the former Soviet Union. In this new and uncertain era, we are told, suppressed feelings of hatred and rage against Jews are once again being expressed. According to one public opinion survey conducted in 1991, for example, most Russians wanted all Jews to leave the country. But precisely why is antiJewish sentiment so widespread among the peoples of the former Soviet Union? Why do so many Russians, Ukrainians, Lithuanians and others blame "the Jews" for so much misfortune?

A Taboo Subject
Although officially Jews have never made up more than five percent of the country's total population, they played a highly disproportionate and probably decisive role in the infant Bolshevik regime, effectively dominating the Soviet government during its early years. Soviet historians, along with most of their colleagues in the West, for decades preferred to ignore this subject. The facts, though, cannot be denied. With the notable exception of Lenin (Vladimir Ulyanov), most of the leading Communists who took control of Russia in 1917-20 were Jews. Leon Trotsky (Lev Bronstein) headed the Red Army and, for a time, was chief of Soviet foreign affairs. Yakov Sverdlov (Solomon) was both the Bolshevik party's executive secretary and -- as chairman of the Central Executive Committee -- head of the Soviet government. Grigori Zinoviev (Radomyslsky) headed the Communist International (Comintern), the central agency for spreading revolution in foreign countries. Other prominent Jews included press commissar Karl Radek (Sobelsohn), foreign affairs commissar Maxim Litvinov (Wallach), Lev Kamenev (Rosenfeld) and Moisei Uritsky. Lenin himself was of mostly Russian and Kalmuck ancestry, but he was also one-quarter Jewish. His maternal grandfather, Israel (Alexander) Blank, was a Ukrainian Jew who was later baptized into the Russian Orthodox Church. A thorough-going internationalist, Lenin viewed ethnic or cultural loyalties with contempt. He had little regard for his own countrymen. "An

intelligent Russian," he once remarked, "is almost always a Jew or someone with Jewish blood in his veins."

Critical Meetings
In the Communist seizure of power in Russia, the Jewish role was probably critical. Two weeks prior to the Bolshevik "October Revolution" of 1917, Lenin convened a top secret meeting in St. Petersburg (Petrograd) at which the key leaders of the Bolshevik party's Central Committee made the fateful decision to seize power in a violent takeover. Of the twelve persons who took part in this decisive gathering, there were four Russians (including Lenin), one Georgian (Stalin), one Pole (Dzerzhinsky), and six Jews. To direct the takeover, a seven-man "Political Bureau" was chosen. It consisted of two Russians (Lenin and Bubnov), one Georgian (Stalin), and four Jews (Trotsky, Sokolnikov, Zinoviev, and Kamenev). Meanwhile, the Petersburg (Petrograd) Soviet -- whose chairman was Trotsky -established an 18-member "Military Revolutionary Committee" to actually carry out the seizure of power. It included eight (or nine) Russians, one Ukrainian, one Pole, one Caucasian, and six Jews. Finally, to supervise the organization of the uprising, the Bolshevik Central Committee established a five-man "Revolutionary Military Center" as the Party's operations command. It consisted of one Russian (Bubnov), one Georgian (Stalin), one Pole (Dzerzhinsky), and two Jews (Sverdlov and Uritsky).

Contemporary Voices of Warning

Well-informed observers, both inside and outside of Russia, took note at the time of the crucial Jewish role in Bolshevism. Winston Churchill, for one, warned in an article published in the February 8, 1920, issue of the London Illustrated Sunday Herald that Bolshevism is a "worldwide conspiracy for the overthrow of civilization and for the reconstitution of society on the basis of arrested development, of envious malevolence, and impossible equality." The eminent British political leader and historian went on to write: There is no need to exaggerate the part played in the creation of Bolshevism and in the actual bringing about of the Russian Revolution by these international and for the most part atheistical Jews. It is certainly a very great one; it probably outweighs all others. With the notable exception of Lenin, the majority of the leading figures are Jews. Moreover, the principal inspiration and driving power comes from the Jewish leaders. Thus Tchitcherin, a pure Russian, is eclipsed by his nominal subordinate, Litvinoff, and the influence of Russians like Bukharin or Lunacharski cannot be compared with the power of Trotsky, or of Zinovieff, the Dictator of the Red Citadel (Petrograd), or of Krassin or Radek -all Jews. In the Soviet institutions the predominance of Jews is even more astonishing. And the prominent, if not indeed the principal, part in the system of terrorism applied by the Extraordinary Commissions for Combatting CounterRevolution [the Cheka] has been taken by Jews, and in some notable cases by

Jewesses Needless to say, the most intense passions of revenge have been excited in the breasts of the Russian people. David R. Francis, United States ambassador in Russia, warned in a January 1918 dispatch to Washington: "The Bolshevik leaders here, most of whom are Jews and 90 percent of whom are returned exiles, care little for Russia or any other country but are internationalists and they are trying to start a worldwide social revolution." The Netherlands' ambassador in Russia, Oudendyke, made much the same point a few months later: "Unless Bolshevism is nipped in the bud immediately, it is bound to spread in one form or another over Europe and the whole world as it is organized and worked by Jews who have no nationality, and whose one object is to destroy for their own ends the existing order of things." "The Bolshevik Revolution," declared a leading American Jewish community paper in 1920, "was largely the product of Jewish thinking, Jewish discontent, Jewish effort to reconstruct." As an expression of its radically anti-nationalist character, the fledgling Soviet government issued a decree a few months after taking power that made anti-Semitism a crime in Russia. The new Communist regime thus became the first in the world to severely punish all expressions of anti-Jewish sentiment. Soviet officials apparently regarded such measures as indispensable. Based on careful observation during a lengthy stay in Russia, American-Jewish scholar Frank Golder reported in 1925 that "because so many of the Soviet leaders are Jews anti-Semitism is gaining [in Russia], particularly in the army [and] among the old and new intelligentsia who are being crowded for positions by the sons of Israel."

Historians' Views
Summing up the situation at that time, Israeli historian Louis Rapoport writes: Immediately after the [Bolshevik] Revolution, many Jews were euphoric over their high representation in the new government. Lenin's first Politburo was dominated by men of Jewish origins. Under Lenin, Jews became involved in all aspects of the Revolution, including its dirtiest work. Despite the Communists' vows to eradicate anti-Semitism, it spread rapidly after the Revolution -- partly because of the prominence of so many Jews in the Soviet administration, as well as in the traumatic, inhuman Sovietization drives that followed. Historian Salo Baron has noted that an immensely disproportionate number of Jews joined the new Bolshevik secret police, the Cheka. And many of those who fell afoul of the Cheka would be shot by Jewish investigators. The collective leadership that emerged in Lenin's dying days was headed by the Jew Zinoviev, a loquacious, mean-spirited, curly-haired Adonis whose vanity knew no bounds. "Anyone who had the misfortune to fall into the hands of the Cheka," wrote Jewish historian Leonard Schapiro, "stood a very good chance of finding himself confronted with, and possibly shot by, a Jewish investigator." In Ukraine, "Jews made up nearly 80 percent of the rank-and-file Cheka agents," reports W. Bruce Lincoln, an American professor of Russian history. (Beginning as the Cheka, or Vecheka the Soviet secret police was later known as the GPU, OGPU, NKVD, MVD and KGB.) In light of all this, it should not be surprising that Yakov M. Yurovksy, the leader of the Bolshevik squad

that carried out the murder of the Tsar and his family, was Jewish, as was Sverdlov, the Soviet chief who co-signed Lenin's execution order. Igor Shafarevich, a Russian mathematician of world stature, has sharply criticized the Jewish role in bringing down the Romanov monarchy and establishing Communist rule in his country. Shafarevich was a leading dissident during the final decades of Soviet rule. A prominent human rights activist, he was a founding member of the Committee on the Defense of Human Rights in the USSR. In Russophobia, a book written ten years before the collapse of Communist rule, he noted that Jews were "amazingly" numerous among the personnel of the Bolshevik secret police. The characteristic Jewishness of the Bolshevik executioners, Shafarevich went on, is most conspicuous in the execution of Nicholas II: This ritual action symbolized the end of centuries of Russian history, so that it can be compared only to the execution of Charles I in England or Louis XVI in France. It would seem that representatives of an insignificant ethnic minority should keep as far as possible from this painful action, which would reverberate in all history. Yet what names do we meet? The execution was personally overseen by Yakov Yurovsky who shot the Tsar; the president of the local Soviet was Beloborodov (Vaisbart); the person responsible for the general administration in Ekaterinburg was Shaya Goloshchekin. To round out the picture, on the wall of the room where the execution took place was a distich from a poem by Heine (written in German) about King Balthazar, who offended Jehovah and was killed for the offense. In his 1920 book, British veteran journalist Robert Wilton offered a similarly harsh assessment: The whole record of Bolshevism in Russia is indelibly impressed with the stamp of alien invasion. The murder of the Tsar, deliberately planned by the Jew Sverdlov (who came to Russia as a paid agent of Germany) and carried out by the Jews Goloshchekin, Syromolotov, Safarov, Voikov and Yurovsky, is the act not of the Russian people, but of this hostile invader. In the struggle for power that followed Lenin's death in 1924, Stalin emerged victorious over his rivals, eventually succeeding in putting to death nearly every one of the most prominent early Bolshevik leaders -- including Trotsky, Zinoviev, Radek, and Kamenev. With the passage of time, and particularly after 1928, the Jewish role in the top leadership of the Soviet state and its Communist party diminished markedly. Source: http://www.ihr.org/jhr/v14/v14n1p-4_Weber.html

BOLSHEVISM AND THE JEWS

The unprecedented catastrophe of the Russian revolution required an explanation For very many this lay in the coming to power of the Jews, and their hatred for the Russian people. For after the revolution of February, 1917 the Jews acquired full rights with the rest of the population, and the (already very porous) barriers set up by the Pale of Settlement were destroyed. Jews poured from the western regions into the major cities of European Russia and soon acquired prominent executive positions in all major sectors of government and the economy. As Alexander Solzhenitsyn has written, February brought only harm and destruction to the Russian population. However, Jewish society in Russia received in full from the February revolution everything that it had fought for, and the October coup was really not needed by it, except by that cutthroat part of the Jewish secular youth that with its Russian brother-internationalists had stacked up a charge of hatred for the Russian state structure and was straining to deepen the revolution. It was they who through their control of the Executive Committee of the Soviet over half of its members were Jewish socialists assumed the real power after February, and propelled it on contrary to the interests, not only of the Russian, but also of the majority of the Jewish population, - to the October revolution. Nevertheless, at the time of the October revolution only a minority of the Bolsheviks were Jews (in the early 1900s they constituted 19% of the party). At the elections to the Constituent Assembly more than 80% of the Jewish population of Russia voted for Zionist parties. Lenin wrote that 550,000 were for Jewish nationalists. The majority of the Jewish parties formed a single national list, in accordance with which seven deputies were elected six Zionists and Gruzenberg. The success of the Zionists was also aided by the Declaration of the English Foreign Minister Balfour [on the creation of a national

centre of the Jews in Palestine], which was met by the majority of the Russian Jewish population with enthusiasm [in Moscow, Petrograd, Odessa, Kiev and many other cities there were festive manifestations, meetings and religious services]. The simultaneous triumph of the Jews in Russia and Palestine was indeed an extraordinary coincidence: Divine Providence drew the attention of all those with eyes to see this sign of the times when, in one column of newsprint in the London Times for November 9, 1917, there appeared two articles, the one announcing the outbreak of revolution in Petrograd, and the other the promise of a homeland for the Jews in Palestine (the Balfour declaration). This coincidence was reinforced by the fact that the theist Jews who triumphed in Israel in 1917, and especially in 1948 after the foundation of the State of Israel, came from the same region and social background the Pale of Settlement in Western Russia as the atheist Jews who triumphed in Moscow in 1917. Sometimes they even came from the same families. Thus Chaim Weitzmann, the first president of Israel, points out in his Autobiography that his brothers and sisters were all either Zionists or Bolsheviks. M. Heifetz also points to the coincidence in time between the October revolution and the Balfour declaration. A part of the Jewish generation goes along the path of Herzl and Zhabotinsky. The other part, unable to withstand the temptation, fills up the band of Lenin and Trotsky and Stalin. The path of Herzl and Bagritsky allowed the Jews to stand tall and immediately become not simply an equal nation with Russia, but a privileged one. Indeed, the Russian revolution may be regarded as one branch of that general triumph of Jewish power which we observe in the twentieth century in both East and West, in both Russia and America and Israel. The mainly Jewish nature of the Bolshevik leadership and of the world revolution in general cannot be doubted. Such a view was not confined to anti-Semites. Thus Winston Churchill wrote: It would almost seem as if the Gospel of Christ and the gospel of anti-Christ were designed to originate among the same people; and that this mystic and mysterious race had been chosen for the supreme manifestations, both of the Divine and the diabolical From the days of Spartacus Weishaupt to those of Karl Marx, and down to Trotsky (Russia), Bela Kun (Hungary), Rosa Luxembourg (Germany) and Emma Goldman (United States), this worldwide conspiracy for the overthrow of civilization and for the reconstitution of society on the basis of arrested development, of envious malevolence and impossible equality, has been steadily growing. It played, as a modern writer, Mrs. Nesta Webster, has so ably shown, a definitely recognizable part in the tragedy of the French Revolution. It has been the mainspring of every subversive movement during the nineteenth century; and now at last this band of extraordinary personalities from the underworld of the great cities of Europe and America have gripped the Russian people by the hair of their heads and have become practically the undisputed masters of that enormous empire. There is no need to exaggerate the part played in the creation of Bolshevism and in the bringing about of the Russian Revolution by these

international and for the most part atheistical Jews. It is certainly a very great one; it probably outweighs all others. Douglas Reed writes: The Central Committee of the Bolshevik Party, which wielded the supreme power, contained 3 Russians (including Lenin) and 9 Jews. The next body in importance, the Central Committee of the Executive Commission (or secret police) comprised 42 Jews and 19 Russians, Letts, Georgians and others. The Council of Peoples Commissars consisted of 17 Jews and five others. The Moscow Che-ka (secret police) was formed of 23 Jews and 13 others. Among the names of 556 high officials of the Bolshevik state officially published in 1918-1919 were 458 Jews and 108 others. Among the central committees of small, supposedly Socialist or other non-Communist parties were 55 Jews and 6 others. Richard Pipes admits: Jews undeniably played in the Bolshevik Party and the early Soviet apparatus a role disproportionate to their share of the population. The number of Jews active in Communism in Russia and abroad was striking: in Hungary, for example, they furnished 95 percent of the leading figures in Bela Kuns dictatorship. They also were disproportionately represented among Communists in Germany and Austria during the revolutionary upheavals there in 1918-23, and in the apparatus of the Communist International. According to Donald Rayfield, in 1922, the Jews reached their maximum representation in the party (not that they formed a coherent group) when, at 15 per cent, they were second only to ethnic Russians with 65 per cent. The London Times correspondent in Russia, Robert Wilton, reported: Taken according to numbers of population, the Jews represented one in ten; among the commissars that rule Bolshevik Russia they are nine in ten; if anything the proportion of Jews is still greater. On June 9, 1919 Captain Montgomery Shuyler of the American Expeditionary Forces telegrammed from Vladivostok on the makeup of the presiding Soviet government: (T)here were 384 commissars including 2 negroes, 13 Russians, 15 Chinamen, 22 Armenians, and more than 300 Jews. Of the latter number, 264 had come to Russia from the United States since the downfall of the Imperial Government. The Jews were especially dominant in the most feared and blood-thirsty part of the Bolshevik State apparatus, the Cheka, which, writes Brendon, consisted of 250,000 officers (including 100,000 border guards), a remarkable adjunct to a State which was supposed to be withering away. In the first 6 years of Bolshevik rule it had executed at least 200,000. Moreover, the Cheka was empowered to act as policeman, gaoler, investigator, prosecutor, judge and executioner. It also employed barbaric forms of torture.

So complete was the Jewish domination of Russia as a result of the revolution that it is a misnomer to speak about the Russian revolution; it should more accurately be called the Russian-Jewish revolution. That the Russian revolution was actually a Jewish revolution, but at the same time part of an international revolution of Jewry against the Christian and Muslim worlds, is indicated by an article by Jacob de Haas entitled The Jewish Revolution and published in the London Zionist journal Maccabee in November, 1905: The Revolution in Russia is a Jewish revolution, for it is a turning point in Jewish history. This situation flows from the fact that Russia is the fatherland of approximately half of the general number of Jews inhabiting the world The overthrow of the despotic government must exert a huge influence on the destinies of millions of Jews (both in Russia and abroad). Besides, the revolution in Russia is a Jewish revolution also because the Jews are the most active revolutionaries in the tsarist Empire. But why were the Jews the most active revolutionaries? What was it in their upbringing and history that led them to adopt the atheist revolutionary teachings and actions of Russias superfluous young men more ardently than the Russians themselves? Hatred of Christ and the Christians was, of course, deeply imbedded in the Talmud and Jewish ritual but the angry young men that began killing thousands of the Tsars servants even before the revolution of 1905 had rejected the Talmud as well as the Gospel, and even all religion in general. Donald Rayfield writes: The motivation of those Jews who worked for the Cheka was not Zionist or ethnic. The war between the Cheka and the Russian bourgeoisie was not even purely a war of classes or political factions. It can be seen as being between Jewish internationalism and the remnants of a Russian national culture What was Jewish except lineage about Bolsheviks like Zinoviev, Trotsky, Kamenev or Sverdlov? Some were second- or even third-generation renegades; few even spoke Yiddish, let alone knew Hebrew. They were by upbringing Russians accustomed to a European way of life and values, Jewish only in the superficial sense that, say, Karl Marx was. Jews in anti-Semitic Tsarist Russia had few ways out of the ghetto except emigration, education or revolution, and the latter two courses meant denying their Judaism by joining often anti-Jewish institutions and groups. This can be illustrated from the deathbed confession of Yurovsky, the murderer of the Tsar: Our family suffered less from the constant hunger than from my fathers religious fanaticism On holidays and regular days the children were forced to pray, and it is not surprising that my first active protest was against religious and nationalistic traditions. I came to hate God and prayer as I hated poverty and the bosses. At the same time, the Bolshevik Jews did appear to sympathize with Talmudism more than with any other religion. Thus in 1905 the Jewish revolutionaries in Kiev boasted that they would turn St. Sophia cathedral into a synagogue. Again, in 1918 they erected a monument to Judas Iscariot in Sviazhsk, and in 1919 - in Tambov! Perhaps the strongest

evidence of the continued religiosity of the Bolshevik Jews was the fact that when the Whites re-conquered Perm in 1918 they found many Jewish religious inscriptions in the former Bolshevik headquarters as well as on the walls of the basement of the Ipatiev House in Yekaterinburg where the Tsar and his family were shot. While officially rejecting the Talmud and all religion in general, the revolutionaries did not reject the unconscious emotional energy of Talmudic Judaism. This energy was concentrated in a fiercely proud nationalism, a nationalism older and more passionately felt by virtue of the fact that the Jews had once truly been the chosen people of God. Having fallen away from that chosen status, and been scattered all over the world by the wrath of God, they resented their replacement by the Christian peoples with an especially intense resentment. Roma delenda est Christian Rome had to be destroyed, and Russia as The Third Rome, the Rome that now reigned, had to be destroyed first of all. The atheist revolutionaries of the younger generation took over this resentment and hatred even while rejecting its religious-nationalist-historical basis. L.A. Tikhomirov wrote: It is now already for nineteen centuries that we have been hearing from Jewish thinkers that the religious essence of Israel consists not in a concept about God, but in the fulfilment of the Law. Above were cited such witnesses from Judas Galevy. The very authoritative Ilya del Medigo (15th century) in his notable Test of Faith says that Judaism is founded not on religious dogma, but on religious acts. But religious acts are, in essence, those that are prescribed by the Law. That means: if you want to be moral, carry out the Law. M. Mendelsohn formulates the idea of Jewry in the same way: Judaism is not a revealed religion, but a revealed Law. It does not say you must believe, but you must act. In this constitution given by God the State and religion are one. The relationships of man to God and society are merged. It is not lack of faith or heresy that attracts punishment, but the violation of the civil order. Judaism gives no obligatory dogmas and recognizes the freedom of inner conviction. Christianity says: you must believe in such-and-such a truth and on the basis of that you must do such-and-such. New Judaism says: you can believe as you like, but you have to do such-and-such. But this is a point of view that annihilates man as a moral personality Thus Talmudism creates a personality that subjects faith and truth to the imperative of action. That is, it is the action that is first proclaimed as necessary the reasons for doing it can be thought up later. And this corresponds exactly both to the philosophy of Marx, for whom the truth, i.e. the reality and power, of thought must be demonstrated in action, and to the psychological type of the Marxist revolutionary, who first proclaims that Rome (i.e. Russia) must be destroyed, and then looks for an ideology that will justify destruction. Talmudic Law is useful, indeed necessary, not because it proclaims Gods truth, but in order to secure the solidarity of the Jewish people and their subjection to their rabbinic leaders. In the same way, Marxist theory is necessary in order to unite adherents, expel dissidents and in general justify the violent overthrow of the old system.

So the Russian revolution was Jewish not so much because of the ethnic composition of its leaders as because the Satanic hatred of God, Christ and all Christians that is characteristic of the Talmudic religion throughout its history was transferred by spiritual rather than genetic heredity from the nationalist Talmudic fathers to their internationalist atheist sons. Source: http://www.orthodoxchristianbooks.com/articles/371/bolshevism-jews/ Posted by Arevordi Email ThisBlogThis!Share to TwitterShare to Facebook