Communism
Parts 85 through 90
By Willie Martin

Jew Watch

Communism - Part 85

 The United States Congress conducted many investigations into the Communist influence in our country in the '40s, '50s and early '60s.

  However, any Congressman, who spoke out on this obvious connection was immediately labeled as anti- Semitic. Men like Senator Joseph McCarthy were driven to their graves with vitriolic epithets such as "McCarthyism."

 As the Jewish love affair with Communism waned in the late '60s and '70s, their political affiliations also changed. For many years, the description of "right-wing" and "left-wing" used the ordinary circle in its definition.

 The centrist position was at the top of the circle and as a person became more "right-wing" he would move clockwise around the circle until he reached the bottom of the circle, at which time he became known as a Nazi or National Socialist.

 If he moved counter-clockwise around the circle he became more "left-wing" until he would reach the bottom of the circle and he would then become known as a Communist. Both the extreme right-wing and the extreme left-wing joined at the bottom of the circle.

 At least, this was the case by definition. The reason the upper Jews, the Zionists, changed their tactics was because a mass exodus was taking place all over the world from Communism by Talmudic Jewry. Many of them left the "left-wing" or Socialist- Communist-Zionist persuasion and became "neo- conservatives" but they did it with a particular flair.

 They retained many of their Socialist views but joined the so-called Republican party and brought into it the totalitarianism of the old Federalists. Consequently, greatly because of them, the old circle description of "left" and "right" had to be replaced. It was replaced in political science circles with what is called the Nolan Chart. The definitions are changed. A graph is formed with the ordinate or y axis reflecting social freedoms and is measured from 0 to 100%. This is called "left-wing." The abscissa or x axis represents the economic freedoms and is likewise measured from 0 to 100%. This is called "right-wing."

 Those who, not many years ago, were classified as Communists, can now fight for "social freedoms" such as homosexuality, pre-marital sex, sex education [Kindergarten through 12th grade], women's liberation, liberalization of drug use, total pluralism, freedom from Christian principles, etc. At the same time, they can have the economic freedoms of the free enterprise system guaranteed by the Christian principles. The only problem is that they won't heed the limitations of economic freedoms placed on them by the same Christian principles.

 The first response to this dichotomy is that they have given up Communism. No, they haven't given up Communism; they have gained the social freedoms that they could not have, even in the Soviet Union and at the same time have unlimited economic freedoms, far exceeding the limits of Christian principles.

 Returning to the Russian scene; during the recent so-called coup attempt, three young men were killed in the heat of the confrontation. One of the young men was Jewish and the other two were non- Jewish. The Russian people considered them all to be martyrs and a much publicized public service was held for them. The visibility of Russian Orthodox priests were very evident. This appears to mean that the Christian Church is once again being recognized. In fact, it is very obvious that the Christian Church is in the forefront of the massive changes being seen in Russia. Whether its being orchestrated by the KGB or the Communist Central Committee remains to be seen.

 At the public service a Rabbi was also allowed to conduct his service for the young Jewish man who was killed. It is significant that this young Jewish man had recently been given his immigration visa to go to the Israeli State.

 What has been the response to these actions within the leadership of the American Jewish community? This can be described by excerpting from an article found in the Religious News Service for August 30, 1991. The article was written by Rabbi James Rudin who is the director of the American Jewish Committee's inter-religious affairs and is a founder of The National Inter-religious Task Force on Soviet Jewry.

 After citing the incident described above he says, "For nearly 75 years the Soviet Union has officially been an atheistic state, and for many of those years, the Communist rulers carried out an aggressive campaign that prohibited parents from giving spiritual instruction to their children, closed seminaries, persecuted believers and suppressed the publication and distribution of prayer books, Bibles and other articles of religious expression. Soviet Jews, Ukrainian Roman Catholics and Pentecostal Christians were special targets of the Communist authorities.

 The Soviet regime often sponsored acts of anti- Semitism, and Jewish activists like Nathan Scharansky were falsely imprisoned for many years. Many Jews who sought visas to live the Soviet Union were kept waiting for years, and a new work, 'refusnik,' entered our vocabulary. For over 20 years, the struggle to bring freedom to Soviet Jewry has been one of the world's major human rights efforts.

 In this country Jews and Christians worked together in a remarkable inter- religious effort that helped keep the Soviet Jewry movement alive, even in its darkest days. At the same time that Jews were leaving in record numbers, the old Soviet anti- religion policy was weakened, and then finally abandoned. Religious faith, the first target of every totalitarian regime, has emerged with renewed vigor and credibility.

 Although the recent public funeral in Moscow was a sad occasion, it was also a symbolic confirmation of the failure of the atheistic Soviet State. But with this sense of confirmation must also come a sense of caution.

 During Tsarist rule in Russia, religious faith, especially that of the Russian Orthodox Church, was often a source of extreme nationalism, xenophobia and anti-Semitism.

 The intense entanglement of the church and the regime usually resulted in political corruption and moral decadence. In the popular mind, this linkage is personified by Gregory Rasputin, an Orthodox priest who wielded enormous political power during the last days of the Romanov dynasty.

 Indeed, the very name, Rasputin, has come to mean the evil influence of religion of the affairs of state. Today we rejoice that religion in the Soviet Union has been freed from the dungeon and has entered into the light of freedom. However, we must remain vigilant. With credibility comes responsibility. Just as we pressed our campaign to bring freedom to Jews and Christians who suffered under Communist rule, we must now press with equal commitment, our campaign to guarantee that religion within the USSR does not now become as instrument for new prejudice and repression.

 Many positive things have happened in the world of religion since 1917. Hopefully, the hard won principles of religious liberty, individual conscience, minority rights and religious pluralism will also become an integral part of the republics of the USSR. The symbolism and the rabbi and the patriarch draws together by tragedy was both startling and encouraging."

 This is a typical example of Jewish intellectual dishonesty. Let us go over his points one by one. "For nearly 75 years the Soviet Union has officially been an atheistic state...closing seminaries, persecuted believers...suppressed... Soviet Jews, Ukrainian Roman Catholics and Pentecostal Christians..."It is now 1992 and 75 years ago was 1917. That was the very time that his own Jewish people were creating the revolution and were assisted financially by people of like religious persuasion in the United States, England and around the world.
 


Communism - Part 86

 Their intentions from the outset were that Russia would be atheistic. He indicates that Jews, Roman Catholics, and Pentecostal Christians were the targets. Which is a bald face lie, the Jews were never targets, it was the Christians who were murdered by the millions by the Jews, not by some other group. No mention is made of the Russian Orthodox Church. This is significant. The Church Times in London on April 13, 1923 said: "Already twenty-eight bishops and twelve hundred priests of the Russian Holy Orthodox Church have been sacrificed to the Bolshevik [Jewish] hatred of the Christian Faith."

     Communist subversion of the Russian Orthodox Church can be seen in the following article from The Los Angeles Times, Monday, June 2, 1969, which stated: "MOSCOW (AP)--The Russian Orthodox Church has found new favor here by developing 'Communist Christianity.' This accepts the Communist social system as just and good and supports Kremlin policies. It plays down the philosophic conflict between the Christian faith and the atheistic materialism officially espoused by the government. Notable evidence of a changed attitude toward the church [There could be only one reason for this attitude. The Communists have taken total control of the Russian Orthodox Church!] appears in the latest issue of he Magazine Nauka I Religya (Science and Religion), the leading Soviet publication on religious matters. The magazine used to assail religion and proclaim the need for its disappearance from Soviet life.

 The new article praises the Russian Orthodox Church for turning to Communist Christianity, citing pronouncements by Orthodox leaders and theologians to show they associate the Soviet system with the kingdom of God on earth.

 The previous issue of the magazine, taking a similarly favorable attitude, wrote admiringly of church members as good Soviet citizens. It referred to polls taken recently which were said to have confirmed this.

 The new attitude in Nauka I Religya reflected an apparent Kremlin attempt toward further reconciliation with religion. The post-Khrushchev leadership seems ready to live with the Orthodox Church as part of the national heritage. It has made a general attempt to end divisive quarrels and rally all groups in the country. In an unusual move the government is promoting a meeting in Moscow July 1-4 of Soviet religious leaders of all faiths. They are to discuss peace and international friendship. The support they are expected to give Kremlin policies would be in line with the status churches have come to occupy in Soviet society. By approving the regime they have been allowed to continue functioning, though with restrictions meant to hold down their following. The magazine praised the church for giving up its old alliance with capitalism and its concentration the inner state of man and the after life in favor of more emphasis on social justice and general human welfare on earth. 'The gist of the social interpretation of Russian Orthodoxy lies in the concept of Communist Christianity,' said the article by Pyotr Kurochkin, 'Communist Christianity appeals to believers to get involved in the struggle for Socialism and Socialist Conceptions.'

 Nauka I Religya quoted from Zhurnal Moskovskoi Patriarkhi magazine of the Moscow Patriarchy to show how the church press treated the new outlook. 'The establishment of Christ's kingdom on earth is more and more associated with the Communist reconstruction of the world,' the religious magazine said. The magazine commented approvingly: 'Leaders of the modern Orthodox Church proclaim that the atheistic Soviet authority carries out the will of God by establishing a new life in a just society.'"

 He went on to state: "Many Jews who sought visas to leave the Soviet Union were kept waiting for yearsu..." The Jews were the only ones who were allowed to leave. Some had to wait because they were employed in sensitive military or government positions and were forced to wait until they could be cleared by the higher Soviet Jewish authorities. Because they know that a Jew's loyalty is always for sale. "The regime... sponsored... anti-Semitism, and Jewish activists like Nathan Schransky were falsely imprisoned for many years... 'refusnik' entered our vocabulary."

 However, our history books don't read that way, George Bernard Shaw, quoted in the Jewish Guardian of London on August 7, 1931 stated: "I have seen the statement which Joseph Stalin gave recently to the Jewish Telegraphic Agency on anti-Semitism in which the Soviet leader said that under Soviet Laws Militant anti-Semitism is punishable by death."

 The Jewish Voice, published in New York, in Vol. 2, No. 1, on January 1942, contained Joseph Stalin's statement on anti-Semitism, given by Stalin to the Jewish Telegraphic Agency on January 12, 1931, expounding upon Stalin's stand against anti-Semitism as follows: "In the USSR anti-Semitism is strictly prosecuted as a phenomenon profoundly hostile to the Soviet system. Accordingly the laws of the USSR provide that active anti-Semites are punished with death."  Also, Kurt Blumenfield states in The Jewish Frontier (New York), January 1942, "Up to 50% of the Jews in the Soviet Union are engaged as officials, clerks and in the intellectual profession. In the totalitarian Communist system the Jew, instead of being engaged in trade and business, has been the official, the employee of the State."

 Rabbi Rudin makes no mention that the Jews officiated in the Soviet regime. "During Tsarist rule in Russia...the Russian Orthodox Church was often a source of extreme nationalism, xenophobia and anti- Semitism...resulted in political corruption and moral decadence...this linkage is personified by Gregory Rasputin, an Orthodox priest who wielded enormous political power during the last days of the Romanov dynasty... Rasputin, has come to mean the evil influence of religion in the affairs of state."

 Gregory Yefimovich Rasputin was born in 1872 and died December 30, 1916, in St. Petersburg. He was a Siberian peasant and mystic, whose ability to improve the condition of Alexis Nikolayevich, the hemophiliac heir to the Russian throne, made him a powerful favorite in the court of Emperor Nicholas II and Empress Alexandria. After a two year study at Mt. Athos in Greece, he returned to Russian and soon became widely known for his healing arts.

 He was in no way a Russian Orthodox Priest. The high society of St. Petersburg warmly received the filthy, unkept peasant with brilliant eyes and extraordinary healing talents. He was recommended by high church officials to the imperial family in 1905, because of his ability to heal illness. When he demonstrated an ability to ease the suffering of the young Alexis, he was welcomed into the family circle as a close and trusted friend, and Alexandria came to revere him as a holy man sent by God to save her son, the Romanov dynasty, and the Russian autocracy.

 When Emperor Nicholas II went off to take command of the army during World War I, the Empress Alexandria acquired greater control of the domestic affairs. Rasputin moved in and replaced capable officials with unscrupulous men who made decisions adverse to the best interests of the Christian Tzars and to Russia.

 It is possible that those men were but forerunners of the 1917 revolution. The friends of the aristocracy attempted to kill him by poison which didn't work and then by shooting him twice which also didn't work.

 Finally they succeeded by drowning him in the Neva River by throwing him in a hole in the ice covered river. It is true that Rasputin was a very base and course individual with unclean and immoral habits. But he was in no way a Russian Orthodox Priest and he certainly did not represent the "intense entanglement of the church and the regime (which) usually resulted in Political corruption and moral decadence."

 Rabbi Rudin stated, "Just as we pressed our campaign to bring freedom to Jews and Christians who suffered under Communist rule, we must now press with equal commitment our campaign to guarantee that religion within the USSR does not now become an instrument for new prejudice and repression. Many positive things happened in the world of religion since 1917..."  It is certainly true, that many things have happened in the world of religion since 1917. But they have been anything but positive. The Russian Revolution of March, 1917, came like a great explosion. The general public among the Nations were caught with surprise by the event, the significance of which was neither properly analyzed nor thoroughly understood. Much less investigated properly. "There is scarcely an event in modern history that cannot be traced to the Jews. We Jews today, are nothing else but the world's seducers, its destroyer's, its incendiaries." (Jewish Writer, Oscar Levy, The World Significance of the Russian Revolution) For those, however, who were familiar with the international situation and who had been watching developments in the Russian Empire since the beginning of the war, there was nothing unexpected about the revolutionary outbreak.
 


Communism - Part 87

 The first seeds of the revolt were planted in the early part of 1916, on the eve of the victorious offensive of the Russian armies in Galicia. For the first time since the beginning of the war, revolutionary pamphlets were observed at the front.

 The propaganda was primitive in its general outline. The invisible germs of destruction were cultivated by raising suspicion in the minds of the soldiers as to the sincerity of the Imperial Russian Government in regard to its resolve to carry the war to a victorious end. Vague rumors were spread about the sinister influence of Rasputin, his alleged close relations with the Czarina, the weakness of the Czar, and the illness of the Czarevitch.

 From time to time pamphlets were picked up at the front and in the armories in the rear, suggesting to the soldiers a dreadful thought that while he was fighting the external enemy, the nobility might take advantage of his absence in order to deprive him of his land.

 There were more suggestions, for there was nothing definite in the propaganda in its early stage. But the poison was there, and it slowly wormed its way through the minds of the Russian soldiers, gradually penetrating into his very soul. Little by little the tone of the propaganda became more aggressive. Pacifist slogans were continuously disseminated. The soldiers were urged to disobey their officers and to otherwise violate military discipline. "Conscientious objectors" were glorified in various leaflets distributed among the soldiers, especially in the rear.

 Theories were promulgated to the effect that the Central Powers were not inimical to the interests of Russia and that the Russian people had but one enemy, namely, the Imperial Russian Government, supported by the bourgeoisie and the Russian nobility.

 What invisible hand was sowing the seeds of discord among the nation hitherto united? European and American public opinion was always inclined to maintain that pacifist and revolutionary propaganda in Russia was exclusively fomented by the Central Powers. This belief was justified, but to a certain extent only. The Imperial German Government had done everything in its power to break down the morale of the Russian army.

 It is true that part of the revolutionary literature which was spread in Russia prior to and since the March Revolution of 1917 was made in and imported from Germany. It also cannot be denied that the Central Powers did dispatch to Russia through Sweden a number of professional revolutionists. In this connection General Ludendorff's own confession is of the utmost significance.

 In his memoirs it is stated: "By sending Lenin to Russia our Government had, moreover, assumed a great responsibility. From a military point of view his journey was justified, for Russia had to be laid low. But our Government should have seen to it that we also were not involved in her fall. The events in Russia gave me no cause for complete satisfaction. They considerably eased the military situation, but elements of the greatest danger still remained." (Lundendoriff's Own Story, Vol. II, pp. 126-127)

 In her book, The Firebrand of Bolshevism, Princess Radziwill specifically refers to this fact. She states that during the Fall of 1916 several conferences were held on Swedish territory, among other places in the Town of Malmo, near the Danish frontier, between Herr Steinwachs, one of the most able German Secret Agents, and a close group of Russian Jews: "Among them was a man named Kameneff, whose name was found later on among the signatures at the bottom of the treaty of Brest-Litovisk and who introduced himself as a confidential friend of both Lenin and Trotzky. This Kameneff was another repulsive Jew, but undoubtedly an intelligent creature whose only principle was to enrich himself at any price and in the shortest of time. He was eager for action, because he realized that it was only through some upheaval or other that he would be enabled to lay his greedy hands on the Russian public exchequer. Captain Rustenberg heard afterwards that when it came to the partition of the millions which Germany paid for the betrayal of Russia to the Bolsheviks, Kameneff was the man who got the lion's share." (Princess Catherine Radziwill, The Firebrand of Bolshevism, pp. 203-204)

 Kameneff, whose real name was Rosenfeld, was one of the most notorious Soviet officials. He replaced Krassin as Chairman of the Bolshevist delegation to Great Britain, which was dispatched to conduct negotiations for the resumption of trade relations between England and Soviet Russia. Rosenfeld-Kameneff was said to be a brother-in-law of Trotzky (Bronstein).

 During the Summer of 1916 a secret report was received by the Russian General Headquarters from one of its agents in New York. This report, dated February 15, 1916, reads in part as follows: "The Russian Revolutionary Party of America has evidently resumed its activities. As a consequence of it, momentous developments are expected to follow. The first confidential meeting which marked the beginning of a new era of violence took place on Monday evening, February 14, 1916, in the East Side of New York City. It was attended by sixty-two delegates fifty of whom were 'veterans' of the revolution of 1905, the rest being newly admitted members. Among the delegates were a large percentage of Jews, most of them belonging to the intellectual class, as doctors, publicists, etc., but also some professional revolutionists...The proceedings of this first meeting were almost entirely devoted to the discussion of finding ways and means to start a great revolution in Russia as the 'most favorable moment for it is close at hand.'

 It was revealed that secret reports had just reached the party from Russia, describing the situation as very favorable, when all arrangements for an immediate outbreak were completed. The only serious problem was the financial question but whenever this was raised the assembly was immediately assured by some of the members that this question did not need to cause any embarrassment as ample funds, if necessary, would be furnished by persons in sympathy with the movement of liberating the people of Russia. In this connection the name of Jacob Schiff was repeatedly mentioned."

 It was further added in the report that: "The soul of this new revolutionary movement is the German Ambassador in Washington, Count Bernstorff, Dr. Albert, the financial agent attached to the German Embassy in Washington, is manager of this revolution, just as he was manager of the revolution which took place in Mexico. He is aided in his task by the first Secretary of the German Embassy."

 It was not a coincidence that at the notorious meeting held at Stockholm in 1916, between the former Russian Minister of the Interior, Protopopoff, and the German Agents, the German Foreign Office was represented by Mr. Warburg, whose two brothers were members of the International Banking firm Kuhn, Loeb & Company, of which the late Jacob Schiff was a senior member.

 Nor is it a mere coincidence that in the later stages of the Russian Revolution we still find international finance hard at work engaged in further endeavors to break the last resistance of Russia against the onslaught of the "Triple Alliance," that is of the Central Powers, Revolutionary International-ism and International Finance itself. Indeed, this was a world-conspiracy, first against Russia and next against Christian civilization at large. The following two documents throw a peculiar sidelight upon the nature of this sinister enterprise.

 (1) Copenhagen, June 18, 1917.

 Mr. Ruffner, Helsingfors. Dear Sir: Please be advised that from the Disconto-Gesellschaft account 315,000 marks have  been transferred to Mr. Lenin's account in Kronstadt, as per order of the Syndicate. Kindly acknowledge receipt: Nilandeway 98, Copenhagen, W. Hansen & Co. -- Svensen.

 (2) Stockholm, September 21, 1917.

 Mr. Raphael Scholan Haparanda. Dear Comrade: The office of the banking house M. Warburg has opened in accordance with telegram from president of Rheinish-Westphalian syndicate an account for the undertaking of Comrade Trotzky. The attorney (agent) purchased arms and has organized their transportation and delivery up to Luleo and Varde. Name to the office of Essen & Son in Luleo, receivers, and a person authorized to receive the money demanded by Comrade Trotzky. J. Furstenberg. (The German-Bolshevik Conspiracy, issued by The Committee on Public Information, Washington, D.C., p. 27, October, 1918. The documents as above quoted were never repudiated by the Disconto-Gesellschaft or the Rheinish-Westphalian Syndicate)
 


Communism - Part 88

 "The principle of human equality prevents the creation of social inequalities. Whence it is clear why neither Arabs nor the Jews have hereditary nobility; the notion even of 'blue blood' is lacking. The primary condition for these social differences would have been the admission of human inequality; the contrary principle, is among the Jews, at the base of everything. The accessory cause of the revolutionary tendencies in Jewish history resides also in this extreme doctrine of equality.

 How could a State, necessarily organized as a hierarchy, subsist if all the men who composed it remained strictly equal? What strikes us indeed, in Jewish history is the almost total lack of organized and lasting State...Endowed with all qualities necessary to form politically a nation and a state, neither Jews nor Arabs have known how to build up a definite form of government. The whole political history of these two peoples is deeply impregnated with undiscipline.

 The whole of Jewish history...is filled at every step with 'popular movements' of which the material reason eludes us. Even more, in Europe, during the 19th and 20th centuries the part played by the Jews in all Revolutionary Movements is Considerable. And if, in Russia, previous persecution could perhaps be made to explain this participation, it is not at all the same thing in Hungary, in Bavaria, or elsewhere. As in Arab history the explanation of these tendencies must be sought in the domain of psychology." (Kadmi Cohen, pp. 76-78; The Secret Powers Behind Revolution, by Vicomte Leon de Poncins, pp. 192-193)

 "There was no opposition organized against Bela Kun. Like Lenin he surrounded himself with commissaries having absolute authority. of the 32 principle commissaries 25 were Jews, a proportion nearly similar to that in Russia. The most important of them formed a Directory of five: Bela Kun alias Kohn, Bela Vaga (Weiss), Joseph Pogany (Schwartz), Sigismond Kunfi (Kunstatter), and another. Other chiefs were Alpari and Szamuelly who directed the Red Terror, as well as the executions and tortures of the bourgeoisie." (A report on revolutionary activities published by a committee of the Legislature of New York, presided over by Senator Lusk; The Secret Powers Behind Revolution, by Vicomte Leon De Poncins, pp. 124) "Szamuelly travelled about Hungary in his special train; an eye witness gives the following description: 'This train of death rumbled through the Hungarian night, and where it stopped, men hung from trees, and blood flowed in the streets. Along the railway line one often found naked and mutilated corpses.

 Szamuelly passed sentence of death in the train and those forced to enter it never related what they had seen. Szamuelly lived in it constantly, thirty Chinese terrorists watched over his safety; special executioners accompanied him. The train was composed of two saloon cars, two first class cars reserved for the terrorists and two third class cars reserved for the victims. In the later the executions took place. the floors were stained with blood. the corpses were thrown from the windows while Szamuelly sat at his dainty little writing table, in the saloon car upholstered in pink silk and ornamented with mirrors. A single gesture of his hand dealt out life or death.'" (C. De Tormay, Le livre proscrit, p. 204. Paris, 1919, The Secret Powers Behind Revolution, by Vicomte Leon De Poncins, p. 122)

 One should remember that Furstenberg, who also assumed the name of Ganetzky, together with his Jewish friend Radek, alias Sobelshon, became later prominent members of the Soviet Government. In March, 1917, Furstenberg took an active part in the "defeatist" propaganda in Russia, and it was through his medium that part of the money contributed by the German- Jewish bankers to the leaders of the destruction of civilization was forwarded to Russia.

 The documents above quoted reveal the active participation of international banking organizations in the "undertaking of Comrade Trotzky." The Disconto- Gesellschaft, the Rheinish-Westphalian Syndicate, the international banking firm of Warburg, the various subsidiary banking institutions in Scandinavia, such as the Nya Banken, all of them were working in harmonious accord with the red generals of the world-revolution. This was the "one big union" the aim of which was the complete destruction, if possible the annihilation, of "holy Russia," the corner-stone of European Christianity. It was only later, after the terrible events it became possible to appreciate fully the accuracy of the information presented in the secret report of Count Lamsdorf, former Russian Foreign Minister, to Emperor Nicholas II, dated January 3, 1906, on the international aspect of the first revolutionary outbreak in Russian in 1905.

 Some of the passages in this report are so striking that we feel it necessary to quote them in extenso: "The events which took place in Russian during 1905, and which assumed especially acute forms at the beginning of October last, when after a series of strikes, they brought about an armed revolt in Moscow, and many other towns and localities of the Empire, plainly indicate that the Russian revolutionary movement, apart from its deeper, internal, social-economic and political causes, the circumstances that the Russian revolutionaries are in possession of great quantities of arms which are imported from abroad, and of very considerable financial means, because there can be no doubt that the leaders of the revolution have already spent on our anti-government movement, the organization of all sorts of strikes included, large amounts of money.
 Since, however, it must be acknowledged that such support given to the revolutionary movement by sending arms ad money from abroad can hardly be ascribed to foreign governments (with very special exceptions, as, for instance, that of Sweden supporting the revolutionary movement in Finland, and of Austria which helped the Poles) one is bound to come to the conclusion that there are foreign capitalists' organizations which are interested in supporting our revolutionary movement.

 With this conclusion the fact must be confronted that the Russian revolutionary movement has the outspoken character of a movement of the heterogeneous nationalities of Russia which one after another, Armenians and Georgians, Letts and Esths, Finns, Poles and others, arose against the Imperial Government...If we add to the above that, as has been proved beyond any doubt, a very considerable part among these heterogeneous nationalities is played by Jews, who, individually, as ringleaders in the other organizations, as well as through their own (the Jewish Bund in the Western Provinces), have always come forward as the most bellicose element of the revolution, we may feel entitled to assume that the above-mentioned foreign support of the Russian revolutionary movement comes from Jewish capitalist circles.

  In this respect one must not ignore the following concurrences of facts which lead to further conclusions, namely, that the revolutionary movement is not only supported but also to a certain degree directed from abroad. One hand, the strike broke out with special violence and spread all over Russia not before and not after October, that is, just at the time when our government tried to realize a considerable foreign loan without the participation of the Rothschilds and just in time for preventing the carrying out of this financial operation; the panic provoked among the buyers and holders of Russian loans could not fail to give additional advantages to the Jewish bankers and capitalists who openly and knowingly speculated upon the fall of the Russian rates...Moreover, certain very significant facts, which were also mentioned in the press, quite confirm the obvious connection of the Russian Revolutionary movement with the foreign Jewish organizations.

 Thus, for instance the above-mentioned importation of arms, which according to our agents' information was carried on from the European Continent through England, can be duly appreciated if we take into consideration that already in June, 1905, a special Anglo-Jewish committee of capitalists was openly established in England for the purpose of collecting money for arming fighting groups of Russian Jews, and that the well-known anti-Russian publicist, Lucien Wolf, was the leading member of this committee. On the other hand, in view of the fact that the sad consequences of the revolutionary propaganda affected the Jews themselves.

 Another committee of Jewish capitalists was formed in England, under the leadership of Lord Rothschild, which collected considerable amounts of contributions in England, France and Germany for the officially alleged purpose of helping Russian Jews who suffered from pogroms. And lastly, the Jews in America, without thinking it necessary formally to distinguish between the two purposes, collect money for helping the pogrom suffers and for arming the Jewish youth." (The full text of this report was published in the American Hebrew and Jewish Messenger in its issue of July 13, 1918)

 No wonder Mr. George von Lengerke Meyer, United States Ambassador to Russia during the Russo- Japanese War, stated in an official letter written to Mr. Elihu Root, at that time Secretary of State, dated December 30, 1905, that: "The Jews have undoubtedly to a large extent furnished the brains and energy in the revolution throughout Russia." (George von Lengerke Meyer, His Life and Public Works, p. 239)
 

Communism - Part 89

 Nevertheless, in 1905, the revolutionary conspiracy failed. In 1917, it was bound to have succeeded not only on account of the fact that much larger sums were put into play, not only because the efforts to corrupt the Russian mob were highly organized by the brains of the German Chief Command, but mainly on account of the general economic disorganization which came as a result of the intolerable burden of a world war.

 In 1917 the "Triple Alliance" took advantage of a factor which was non-exist in 1905, namely, the state of national hysteria which prevailed among the Russian people. The American people were systematically misled by the press, just as they are today, as to the nature of the old regime in Russia. The Imperial Government was pictured as a terrible machine of oppression, as a monster whose sole aim was to keep the people under the yoke of slavery ad majorem gloriam of the Czars.

 Day by day lies were disseminated by innumerable periodicals, mostly controlled by interests distinctly hostile to Russia, circulating false stories about the dreadful conditions under which the Russian people were living, referring to alleged dramatic episodes about the persecution of various non-Russian elements in the heterogeneous populace of the former Russian Empire.

 The more simple-minded Europeans and Americans whose knowledge of Russia was limited to George Kennan's volume, were earnestly convinced that almost every Russian was a candidate for Siberia and that Russia herself was nothing but a huge prison in which Russian multitudes were kept enslaved.

 The education of the average person in civilized countries is nothing to be proud of. Outside of the public school, where the four rules of arithmetic are taught, the people acquire their knowledge mostly from the daily press and this is but a poor means for developing one's mentality. Russia had few friends throughout the world.

 The press was probably among her deadliest enemies. It took many years for the Western World to awaken to the fact that a grave injustice had been inflicted upon Russia. but due to the absolute control of the mass media by the Jews, there are still too many who have not come to that realization yet.

 In this connection it is interesting to read the testimony of Mr. George Pitt-Rivers, who, being an Englishmen himself, could hardly be suspected of inimical feelings towards his native country: "...It was in England, the home of the Jews that the Tzar's Government was always systematically vilified, for years made out as the blackest home of tyranny and oppression in the world.

 Although there were English writers like Mr. Stephen Graham who, years ago, went out to Russia to live there because he considered it the freest country in Europe. It was, of course, the least commercialized, while England, one of the most commercialized countries, and the greatest lovers and entertainers of Jews, in the world, in consequence, sees no merit in a simple agricultural existence.

 Neither is it surprising in view of her cult of unlimited industrialism, and its consequences, an ever expanding industrial and urban population, free commercial exploitation by all and sundry middlemen, usurers, Jews; and the translations of all values into money-values, by which alone can be realized that ideal of personal equality, dead-levelness and compulsory mediocrity in which she glories under the name of Liberalism and Democracy.

 Can England with her tradition of three hundred years of Jew-loving free-mamonism, democratic- shopkeeping, Puritanism, and obsessional urban- industrial expansion, in any case understand a healthier ideal of rural simplicity and paternal government, which, in spite of the obvious shortcomings of his successor, was the idea of Alexander III." (George Pitt-Rivers, The World Significance of the Russian Revolution, pp. 20-21)

 These views were in harmony with those which prevailed on the East Side of New York. In an article published on March 16, 1917, entitled "East Side Rejoices at Czar's Downfall," The New York Call described the situation: "News of the Revolution in Russia stirred the East Side yesterday, and the Russian-persecuted immigrants of that section of the city made merry all day and night."

 At the same time an editorial in the Forward, a Jewish daily published in New York, stated: "The Revolution is on. We receive today the only cheering news within the last three years of the bloody World War. The hearts of every working man and woman burst with joy and gladness at this news. Nicholas is overthrown. The Duma has taken the Government in its hands and the liberal government rules. Hurrah!"

 Mr. Abraham Cahan, editor of the above- mentioned paper, analyzing the significance of the Revolution in Russia, stated that: "He considered the Revolution a victory for the Jews, which opinion prevailed on the East Side where rejoicing knew no bounds. We felt that this is a great triumph for the Jews' cause. The anti-Jewish element in Russia has always been identified with the anti-revolutionary party. Jews having always sat high in the Councils of the revolutionists, all of our race became inseparably linked with the opponents of the government in the official mind." (See the New York Call, March 17, 1917, article entitled, Upheaval in Russia Is Fight For Liberty (sic))

 Since 1917, Christianity has been changed into Judeo-Christianity. The term was never heard of 75 years ago. Judeo-Christianity with its pluralism is now ordaining homosexuals and women. The greatest debates now going on in official church councils relate to the values of pre-marital sex and extra-martial sexual relationships. The Rabbis of Judaism understand this just as do the leaders in the Christian movement. Rabbi Moshe Maggal of the National Jewish Information Service said in 1961 when the term Judeo-Christian was relatively new, "There is no such thing as a Judeo-Christian Religion. We consider the two religions so different that one excludes the other." (National Jewish Information Service, 6412 W. Olympic Blvd. L.A. CA)

 It is common knowledge that the so-called Christian book publishers are owned by non- Christians. The seminaries use Jewish Rabbis as teachers of the Bible. There are very few individual Christian Churches where the evils of our society and government are addressed. The people are staying home, just like they did in Russia, and are receiving their guidance from those government approves preachers on television and radio.

 In Issues, the quarterly periodical of the American Council for Judaism, Vol. 12, No. 8, we find on pages 12 to 14: "Kaplan emphasizes the existence of a Jewish people but denies their superiority. He contends that Jews cannot prove the existence of any specific covenant between them and God. Jews are neither superior human beings, nor do they possess a superior tradition because of the Torah [The Torah does not mean the first five books of the Bible as most Christians have been led to believe, it means the Babylonian Talmud]. 'We Jews regard our race as superior to all humanity, and look forward, not to its ultimate union with other races, but to its triumph over them.' (Goldwin Smith, Jewish Professor of Modern History at Oxford University, October, 1981)

 It is related in the Talmud that Torah actually means The Talmud, according to Kaplan. He implies that other religious civilizations offer traditions equally good. He also rejects the inference that Jewish choosiness consists of heightened ethical responsibility."

 Rabbi Elmer Berger, Executive Director of the American Council for Judaism stated in Issues. "Berger rejects the existence of a Jewish people. He says: I find nothing to support the thesis that there is such an entity as a Jewish people except in the sense that among all Jews there are certain similarities of religious belief and practice. Burger argues that the people believing in the God of Moses constituted a religious community, not a nationality."
 

Communism - Part 90

 Dr. Samuel Max Malamed, himself a Jew and an authority on the origin of Communism, stated as editor of The Reflex, published in New York, in the November 1927 issue, Vol. 1, No. 5, page 7, the following: "The Russian Jew is often accused of being responsible for the rise of Bolshevism and for the continuation of the Bolshevist regime. This accusation is founded on the fact that so many Jews were to be found in the offices of the Soviet Government in the first years of the revolution, and that their  number was out of proportion to the Jews in Russia. This fact cannot be denied."

 Clare Sheridan, the well known journalist and student of the origin of Communism, stated in The New York World, in an exhaustive analysis of the origin of Communism, on December 13, 1920, on page 13, the following: "The Communists are Jews, and Russia is being entirely administered by them. They are in every Government office, in every bureau, in every newspaper office."

 Sir Winston Churchill, being a half Jew himself, was as familiar as any person in the world concerning the origin of Communism, was the author of an article on that subject published in London, in The Illustrated Sunday Herold of February 8, 1920, page 5, which among other things included this observation: "The fact that in many cases Jewish interests and Jewish places of worship were excepted by the Bolshevists from their universal hostility has tended more and more to associate the Jewish race in Russia with villainies which are now being perpetrated."

 The British Guardian of London, recognized throughout the world as a highly dependable source of information on the origin of Communism, on March 13, 1925, published in Vol. 6, No. 10, page 73, the following: "...The majority of the most influential Bolshevist leaders are Jews."

 Henry C. Emery, in his analysis of the origin of Communism, published in The Yale Review of New Haven, in July 1919, in Vol. 8, No. 4, page 676 of that scholarly study, the following: "In the minds of some people, especially in Russia, Bolshevism takes on the color of a revolt of the Jews against Russians..."

 David Lloyd George, the British Prime Minister at the time of the overthrow of the Russian Government by the Communist revolution in 1917, is quoted in The World At The Crossroads, published in 1921 in Boston, by its Russian author Boris Leo Brazol, as having stated: "... The Jews of Russia wielded considerable influence in Bolshevik circles."

 The Communist publication Kommunist of Kharkov, Russia, in its April 12, 1919 issue reported the following concerning the origin of Communism, according to The World Hoax, published in Asheville, North Carolina in 1938 by Ernest F. Elmhurst: "Without exaggeration, it may be said that the great Russian Revolution was indeed accomplished by the hands of the Jews."

 George Pitt-Rivers in his classic, The World Significance of the Russian Revolution, published in 1920 at Oxford, observed the following concerning the origin of Communism: "...Jewry, as a whole, strove every nerve to secure and heartily approved of the overthrow of the Russian monarchy, which they regarded as their most formidable obstacle in the path of their own ambitions."

 Rabbi Judah Leon Magnes, whose understanding of the origin of Communism commanded the respect of his co-religionists as an expert on the subject, stated in The Jewish Form on February 1919, published in New York, page 722, this observation on the Bolshevik Revolution of 1917: "The revolution in Russia set free creative forces -- and look what a large company of Jews were available for immediate service."

 Harry Waton, himself a Jew and a recognized authority on the question of Communism, is quoted by others as having stated in his book, A Program For The Jews and Humanity, published in 1939 in New York, pages 143-144 the following: "...In the Russian revolution the triumph of Communism was the triumph of Judaism..."

 The Jewish World, of London in its August 18, 1922 issue, is quoted by Colin Jordan in his Fraudulent Conversion, published in London in 1955, as having published the following: "Business is gaining in Russia, and with the new regime Jews are promptly becoming the captains of industry."

 Robert Wilton in his history of the origin of Communism, The Last Days of the Romanovs, published in 1920 in New York, reveals the illuminating fact on page 391, as follows: "Taken according to the numbers of population, the Jews represented one in ten; among the commissars that rule Bolshevist Russia they are nine in ten, if anything, the proportion of Jews is still higher."

 William Jocobus Oudendijk, Netherlands Minister in Petrograd during the Bolshevik revolution, in his excellent explanation of the origin of Communism, Ways and By-Ways in Diplomacy, published in London in 1939 states on page 246: "Those who were not for the Bolsheviks were not allowed to be against them; they were to be exterminated."

 The eminent Professor Charles Sarolea, of the University of Edinburgh, in his analysis of the origin of Communism, Impressions of Soviet Russia, published in 1924 in London, on page 159 states as follows: "That the Jews played a leading part in the Bolshevist upheaval and are still playing a leading part in the Bolshevist Government is a proposition which no one will deny who has taken the trouble to study Russian affairs at first hand."

 Before the Committee on the Judiciary of the United States Senate, in Washington, D.C., in 1920, dealing with Bolshevik Propaganda, Colonel V.S. Hurban, Military Attache of the Czechoslovak Legation in Washington, D.C., in sworn testimony testified to the following: "Perhaps I choose a very difficult question when I speak of the role of the Jews in the Russian revolution...I can not deny it, because it is a fact, and it is useless to deny it, that in the Soviets from the beginning there have been a very large percentage of Jews. It cannot be denied."

 In an exhaustive study on the Origin of Communism under the title The Protocols and World Revolution, not to be confused with the book of a similar name, The Protocols of the Elders of Zion, The Morning Post of London is quoted as having published on April 9, 1921 the following: "These Jews are at the present time in control of the Russian Government and they have powerful friends in all the Allied countries who are helping them."

 DeWitt Clinton Poole, Jr., the head of the Division of Russian Affairs in the Department of State in Washington, D.C., prepared a "confidential" memorandum for the Secretary of State, on October 28, 1921, which contained the following statement: "One of the American prisoners who recently returned from Russia made the following comment upon the position of Jews in Russia; (1) though he saw many Commissars, he saw none who was not a Jew; (2) he was tried by seven judges, all of whom were Jews."

 The New York Times on February 17, 1938, on page 5, quoted Giornale d'Italia of Rome, which published that Feodor Budenko, Charge d'affaires of the Soviet Legation in Bucharest, Rumania, after severing all connections with Bolshevism and fleeing to Rome, stated the following: "Jews who have replaced pre-Bolshevist capitalists and who virtually control big industry now have a monopoly of production and live lives of luxury."

 The Morning Post of London on August 30, 1919, again quoted by Small, Maynard & Co., of Boston, Mass., in 1920, as above mentioned, published the following: "It is unfortunately true that Bolshevism is very largely a Jewish movement. In Russia the Jewish Bolsheviks have taken a terrible revenge upon all whom they regarded as enemies..."

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"A Jew remains a Jew. Assimilalation is impossible, because a Jew cannot change his national character. Whatever he does, he is a Jew and remains a Jew. The majority has discovered this fact, but too late. Jews and Gentiles discover that there is no issue. Both believed there was an issue. There is none." (The Jews, Ludwig Lewisohn, in his book "Israel," 1926)

Under the heading of "A brief History of the Terms for Jew" in the 1980 Jewish Almanac is the following: "Strictly speaking it is incorrect to call an ancient Israelite a 'Jew' or to call a contemporary Jew an Israelite or a Hebrew." (1980 Jewish Almanac, p. 3)

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