(Your Voice in a World where Zionism, Steel, and Fire have
turned Justice Mute)
Introduction to Jewish good fortune; Russian Tears
By Muhammad Abu Nasr.
On 25 January 2005, international news agencies buzzed with a report that 19 Russian deputies to the Duma plus some 500 other prominent Russians had sent a letter to the Russian Procurator (Prosecutor) general demanding that Jewish national and religious organizations be banned in Russia as extremist
groups. The letter was
published in the newspaper (and on the website) of Rus pravoslavnaya
(Russia the Orthodox) the Christian religious newspaper published by
the Communist Partys newspaper Sovietskaya Rossiya. It was signed by
prominent editors of Orthodox Christian, Russian nationalist, and Communist
editors among others.
Not surprisingly, after such a radical document made its appearance, the Zionist regime in occupied Palestine, and the Zionized regime in Washington hit Moscow with a campaign of pressure, which was then transmitted down through the Russian government to the signatories on the letter.
One after another, the intimidated parliament members or their staffs called up the offices of Rus pravoslavnaya to withdraw their signatures from the letter. The letter itself was also withdrawn from the office of the Russian Procurator General.
But the vast majority of the signatories of the letter continued to support it, despite the flight of the parliamentarians. Rus pravoslavnaya therefore republished the letter, this time without the signatures of those who had been frightened away by the pressure, but with additional signatures of people ready to defend their principles in the face of attack.
We have translated below the entire text of the letter and amended the partial signature list so that it reflects those who at the present time (2 February 2005) are still openly supportive of the document, which, although it may not be a petition within the Russian legal system, remains a powerful open letter of protest. There are several major positive points in the document.
1. It stresses that Jewish behavior as prescribed in the Talmud can be seen in the actual practice of the Jews - specifically in the Zionist regime in occupied Palestine and in the Jewish oligarchs in Russia. The whole article is directed against Jews, not Zionists, yet its clear that the authors of the letter are not opposed to Jews for pseudo-racial reasons or racial or ethnic reasons, but in response to racist and anti-human Jewish traditions, doctrines, and practices. And quite clearly Zionism is totally in line with that whole Jewish heritage.
2. The document categorizes all these practices as Jewish fascism, that is, it identifies Jewish belief and practice with racial hatred and authoritarianism, and documents just where Jewish holy books give voice to such things. Thus, in a broad sense the document is a part of a leftist discourse, rather than a rightist, neo-Nazi racist one.
3. The document provides some suggestions as to how the mistaken idea that the Jews constitute a nationality might have arisen out of their own self-isolation from neighboring peoples, as enforced by their own religious laws. Nationalities do, indeed, arise out of the separate growth of a people, and in the case of the Jews, it was the racial segregationist laws of their own religion that provided a basis for their separate and self-contained development. Of course, at the same time, it cannot be said that the Jews have ever come to constitute one nationality since on a world level they lack one language, one culture, etc., even though they generally fail to integrate fully into the surrounding population. Along these lines, the document also shows that in the conditions of such a separate and self-contained existence, the Jews, even after being swept up in the general secularization of European society, transferred the practices of chosenness and separation from the realm of religion to the realm of their secular Jewish identity. The sense of being chosen went from being a tenet of Judaism the religion, to being a basic pillar of the Jewish identity.
This, then helps explain why even atheistic and secular Jews continue to behave along lines prescribed centuries ago by the Talmud a book that many modern Jews have never read.
4. The document alludes to the rising global financial power of Jews, a basic feature of the present stage of imperialist capitalism known as globalism. That thought is not developed in the document, but at least the authors are clearly aware of that aspect of contemporary reality.
The document has its weaknesses as well, unfortunately. Most obviously, anyone with an Islamic and/or a scientific outlook will not be able to accept some of the Orthodox Christian doctrines and language in the letter. But it should be recognized that the letter was the product of a coalition of forces in Russia, many of them religious, that are rising against an assault on their national and social integrity, each expressing itself using its own discourse and framework of thought. It also is useful to remember that the Zionists regularly harness certain fundamentalist Christians, primarily Protestants in the US, to their aggressive campaigns. Zionists and their fundamentalist Christian supporters find Biblical references to convince naove Christians that the Jews are Gods chosen people who should be supported and followed. When dealing with such constituencies, the Russian Orthodox arguments could in fact prove useful to us, despite what they lack in scientific rationalism.
The Russian-language website Islam-Info (http://islam-info.ru/?a=315) the website of the Union of Muslim Journalists of Russia, presented the full Russian text of the letter to its readers, despite the fact that they have had their own differences with some of the signatories who had verbally attacked Islam or Muslims in Russia. This sensation, as they called the letter, was such an important document, they felt, that they had to reproduce it for their readers.
FAV feels the same way and presents the document, with its profound insights as well as its weaknesses, as one more contribution our struggle.
Russophobia
in action.
Jewish good
fortune, Russian tears.
Translated from Russian by Muhammad Abu Nasr
Representatives
of Russian society demand from the Procurator General of the
Dear Mr. Procurator General:
On 18 December 2003 the President of the Russian Federation,
Vladimir V. Putin, brought up the following statistics in the course of a
televised address: in 1999 there were four convictions under
article 282 of the Russian Federation Criminal Code on inciting inter-ethnic
hatred. In 2000 there were 10. And in 2003 “more than 60 criminal
investigations were made into cases of inciting inter-ethnic discord. Of these,
20 cases went to court and guilty verdicts were handed down in 17-20
cases.” (President’s
live television dialogue with the Russian people, 18 December 2003, excerpts
available at: http://president.kremlin.ru/eng/speeches/2003/12/18/1200_57480.shtml).
Who is shouting “stop, thief!”?
The overwhelming majority of
these cases are initiated by Jewish activists or organizations, who charge
their defendants with “anti-Semitism.” But the overwhelming majority of those
accused and convicted are Russian patriots. Now they have been joined by the
well-known independent politician and pamphleteer, the former head of
Goskompechat’ (the State Publishing Commission) B. S. Mironov.
We recognize that the
statements of Russian patriots regarding Jews frequently have a sharply
negative and excessively emotional character, unacceptable in public
discussion, and constitute what the law regards as extremism. None of the
above-mentioned trials, however, ever examined the reason for this sharpness,
the original source of this extremism in the given inter-ethnic conflict.
Indeed the chief problem
that must be elucidated in investigations and trials is: do the sharply
negative assessments of the Jews by Russian patriots correspond in essence to
the truth about the Jews (against whom they are directed) or do they not?
If they do not correspond to the truth about the Jews, then the discussion can
deal with the defamation of Jews and with the incitement of religious and
inter-ethnic discord. But if they do correspond to the truth, then such
assessments, apart from and independent of their emotionalism, cannot be
qualified as defamatory, as incitement to discord, and the like. (For example,
to say a decent person is a criminal is defamatory to him; but to name someone
who has committed a crime a criminal - this is a truthful statement of facts.)
Furthermore, since there are
two sides in this inter-ethnic conflict (the accuser and the accused), it
follows that one must clear up: which of the sides actually started this
conflict in the first place and was responsible for it, and whether the actions
of the accused might not be acts of self-defense in response to acts of
aggression by the accusing side?
We ask you to verify, Mr.
Procurator General, that on these matters there is a large quantity of
universally recognized facts and sources from around the world, on the basis of
which it is possible to draw the indisputable conclusion that: the Russian
patriots’ negative assessments of typical Jewish qualities and actions
with respect to non-Jews correspond to truth; since it is known that these
actions are not chance occurrences, but are prescribed in Judaism and have been
practiced for two millenia. Thus, the incriminating statements and publications
made by patriots against the Jews constitute self-defense, which may not always
be correct in terms of style, but remains nevertheless justified in essence.
The Morality of Jewish
Fascism.
To corroborate this, we draw
your attention to the book Kitsur Shulkhan Arukh officially published in
Moscow in 2001 by the Congress of Jewish Religious Organizations and
Associations in Russia (KEROOR). This is a condensed version of the Jewish law
code, the Sulkhan Arukh, compiled several centuries ago on the basis of
the Talmud and required in practice to this day. In the introduction to the
book the head of KEROOR, Rabbi Zinoviy Kogan, makes the frank acknowledgement
(the italics are ours) that:
“The editorial council
of KEROOR considered it necessary in this translation to omit some instructions
of the halakha
[Jewish law] . . . whose inclusion in the publication in the Russian
language would be perceived by the population of Russia, which does not adhere
to Judaism, as an unprovoked insult. The reader who wishes to read the Kitsur
Shulkhan Arukh in the ideally complete volume, is invited to come to a
yeshiva in order to study this and many other holy books in the
original.”
That is, one of the leaders
of Russian Jewry himself recognized that some regulations of the Judaic code of
behavior were insulting to the non-Jewish population of Russia, but considers
it possible to invite his fellow tribesmen to yeshivas – the
Jewish schools, which are financed from the state and local budgets – to
study these insults. Yet, even in this expurgated publication we find the
following provisions:
-In the “Laws about the
idolatry” it is stated that “it is forbidden to use the figure
of two crossed sticks, which they worship.” That is to say, Christianity is
considered a variety of idolatry
and all regulations regarding relations with idolaters (“akum”)
imply in Russia (a country where the Orthodox religion predominates), first of
all, the orthodox Christians (page. 389).
-The instruction on seeing a
“house of idolatry” (i.e., place of worship) is to pronounce this
curse upon it: “G-d will uproot the house of the proud,” and
at the sight of a destroyed temple one is to exclaim: “The G-d of
retribution has appeared!”
Moreover, this opinion on the instruction is also advanced: “some
maintain that this pertains to the houses of the non-Jews, who live in the
world, calm and wealthy” (pp. 389-390).
-Non-Jews are equated with
excrement. (pp. 47 and 48).
-It is prohibited to train
non-Jews in a craft. (p. 390).
-“The Jewess ought
not to help non-Jews with childbirth.” (p. 390).
-“If a man took a
loan from a non-Jew who then died, the man has the right to refuse to pay back
the loan to the deceased’s son, who does not know accurately whether or
not this Jew was in debt to his father.” (p. 405).
-In money calculations
“If a non-Jew made a mistake against himself, it is permitted to use
his error.” (p. 406).
- “It is forbidden
to betray a Jew into the hands of a non-Jew, whether the matter has to do with
the Jew’s life or his property; and it does not matter whether this is
done by some action or by words; and it is forbidden to report him or to point
out the places where he has hidden his property.” (p. 408) - we
imperatively request that it be noted that this concerns the behavior
prescribed for Jews in the context of investigations and trials.
Of course, among the thirteen
major principles of Judaism is the requirement that they must await a Jewish
world ruler who will appoint Jews to rule above other peoples of the world:
“Unconditionally do I believe in the arrival of the mashiakh
[messiah], and, although his coming may be delayed, nevertheless each day I
will await him.” (p. 485). -
In the teachings of the
Orthodox Church this expected ruler of the world is identified with the
antichrist, about whom Jesus Christ warned (John 5:43), as did the Apostle Paul
(2 Thess. 2), and the holy fathers of the Church. This is an important and
integral part of Orthodox teachings.
In the introduction to this
book the head of KEROOR writes that “the Talmud is the unsurpassed
monument of Jewish genius,” and this distillation of its morality,
“the Kitsur Sulkhan Arukh is the anthology of the Jewish
civilization of our time. . . .
This book is completely necessary for you. You can act in the manner
that it prescribes and be confident that you have carried out the will of the
Ex-lted.”
And the Chief Rabbi of
Russia, Adolf Shayevich, notes in the preface: “Interest in this book
exceeded our most daring expectations. A huge quantity of grateful responses
from the most different people has continued all this time to come in to our
address. An even larger quantity of letters contain imperative requests for
help in acquiring this publication.”
We would suppose that already
on the basis of this one official Jewish publication the law-enforcement
agencies should, in accordance with article 282 of the Criminal Code of the
Russian Federation, suppress the propagation of a religion that kindles hatred
among the Jews for the rest of the “population of Russia.” All
the more, if we take a glance at “the ideally complete volume of the
unsurpassed monument of Judaic morals” – the Shulkhan Arukh
that is studied in the yeshivas.
We will use translations of
it from the Amsterdam Judaic publication, made by a judicial expert, the
Hebrew scholar Dr. K. Ecker, for a legal case heard in Germany in 1883 (Dr. K
Ecker. Der “Judenspiegel” im Lichte der Wahrheit, eine
wissenschaftliche Untersuchung. Paderborn. 1884; Russian translation: Dr.
K. Ekker. Yevreyskoe zertsalo v svete istiny. Nauchnoe issledovanie.
Moskva, 1906).
This legal case was brought
to court by Jews who were upset because one of their tribesmen, Justus Brieman,
converted to Christianity and published the anti-human laws of the Shulkhan
Arukh and of the Talmud. The
law court ruled that the man who published the work was in the right, after
finding that his translation corresponded to the original text. Dr. Ekker only
corrected small inaccuracies. We will cite below characteristic extracts from
the text as corrected by him, together with the references to specific Jewish
sources (drawing confidence from both the qualifications of the German Hebrew
scholar and the authority of the German court of law).
-“His [the non-Jew’s] seed is
considered to be like the seed of cattle” (Tosefta – an addition to
the Talmud. Ketubot, 3 b).
“For [dead] servants and maids . . . words of comfort should not
be said to their relatives, but it is necessary to say to him [the Jewish
master]: ‘may God compensate you for your loss’, just as one says
to a man whose bull or donkey has died.” (Iore de’a 377-1).
-“It is forbidden to
save them [non-Jews, akums] when they are close to death. For example, when you
see that one of them has fallen into the sea, do not rescue him, even if he
wants to pay. . . . It is permitted
to test medicine on an akum to see whether or not it is effective.” (Iore
de’a 158-1).
-“The money of akums is essentially like goods with no owner, and the one who arrives first may take possession of it.” “With respect to an akum there is no fraud.” (Khoshen ha-mishpat 156-5, Khaga; 227-26; 348-2, Khaga).
-“When a Jew has robbed an akum and they force him [the Jew] to take an oath., then he must in his heart proclaim his oath invalid, because he has been forced to take it.” (Iore de’a 329-1, Khaga). Note: this again concerns the behavior of Jews during investigations and trials!
-“When it has been established about someone that he has betrayed a Jew or his money three times to an akum, then it is necessary to seek out ways and means to squeeze him out of the world.” “As to expenditures needed for squeezing a traitor from the world, all the inhabitants of a locality are obliged to contribute.” (Khoshen ha-mishpat 388-15 and -16).
-“It is permitted to kill a traitor in any place, even in our time. It is permissible to kill him early, before he manages to make a denunciation [powerful enough to cause ‘bodily or monetary loss, no matter how small’] . . . and everyone who is the first to kill acquires merit.” (Khoshen ha-mishpat 388-10).
-“The free-thinking Jew, i.e., he who carries out the divine service of akums . . . to kill all such people is a good deed. When there is authority to kill them publicly by the sword, then let this be carried out; but if there is not, then they must be entangled in every way possible in order to bring about their death. For example, when you see that one of them has fallen into a well and in the well there is a ladder, then hurry to take out it, saying: ‘I have a major concern; I need to get my son down from the roof, and I will bring it right back to you,’ or something like that.” (Khoshen ha-mishpat 425-5).
Provocateurs and Haters of Humanity.
It should be noted that even the last prescriptions for killing remain today not only theory, but also practice. Thus, the former chairman of Kharkov Jewish community E. Khodos published proofs (“Topor nad pravoslaviem, ili Kto ybil otsa Menya,” [“An Axe above Orthodoxy, or who killed my father.”] Kharkov, 1999) showing that members of the Jewish Chabad movement carried out the 1990 murder of priest-Jew Father Aleksandr Men’ (who “carried out the divine service of the Akums” and dreamed about the creation of a “Jewish Orthodox Church,” something that is considered a criminal offense according to the laws of the state of Israel). But the authorities in the Russian Federation have not been interested in such evidence. Criminals are supposed to be sought only among “Russian anti-Semites”.
We would like to emphasize that the majority of anti-Jewish actions throughout the world are constantly arranged by Jews themselves with the purpose of provoking punitive measures against patriots. The best-known case in Russia is that of Arkady Norinsky, who in 1988 sent out anti-Semitic leaflets in the name of the organization “Pamyat’” in order to impel authorities to suppress it. In this he had the help of his fellow tribesman, the editor in chief of the journal Znamya, G. Baklanov, who published the leaflet in a print run of several millions. It was only after this that the provocation was uncovered. (“Znamya” No. 10, 1988; “Pravda”, 19 November1988; “Komsomol’skaya Pravda”, 24 November1988; “Ogonyok” No. 9, 1989).
From recent cases it is possible to mention a strange series of reports of vandalism that took place in 1998 and 1999. On the night of 13 May 1998, an explosion occurred at a synagogue in the Mar’inaya grove in Moscow damaging a wall. During the same day “a burning canister of gasoline” was placed not far from the synagogue in Otradny. In Irkutsk “a Jewish cemetery was desecrated” – of course the uproar in the international media was loud and all of them put the blame, without any evidence, on some sort of Russian Nazis (“Nezavisimaya Gazeta,” 15 May 1998).
But when shortly after that, in 1999, a synagogue in Birobidzhan was destroyed, it was established in court that the Jews themselves hired a man to do this. (“Radonezh”, 1999, No. 15-16), but the democratic mass media were silent about this.
On the basis of the rules and practices of Jewish behavior that have been cited above, it is not difficult to understand why a constant companion of Jews among all peoples has been notorious “anti-Semitism”, i.e., the non-acceptance of Judaic morality. For this very reason Jews did not have an equality of rights in the Christian states and attained it only as a result of anti-monarchist bourgeois revolutions.
Thus in the Russian Empire, the Jews, after unsuccessful attempts by the Tsarist government to give them the status “of everybody else,” lost their equality in the 19th Century, not because they were Jewish by blood – since the empire was multinational; nor because they were not Christian – since the Muslims and Buddhists and others were not Christians either; but because the Jewish religion is anti-Christian and misanthropic to the point of ritual murder. Many examples of this ritual extremism were documented in courts. (For example, see the study of the well-known scholar V. I. Dal’, Rozyskanie o ubinenii yevreyami khristianskikh mladentsev i upotreblenii krovi ikh [“Criminal investigation into the murder by Jews of Christian infants and the use of their blood.”] St. Petersburg, 1884).
To all this it is possible also to add the words of the Prayer of Shefokh, in which the Jews on the eve of their Passover issue a call to their “god” “to exterminate from the universe” all other peoples.
Jewish Agressiveness as a Form of Satanism.
The spiritual reason for this hatred of humanity is explained in the Gospels in the words of Christ regarding the Jewish spiritual leaders who rejected the Son of the God: “Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning . . .” (John 8:19-44).
This elucidation of Judaic aggressiveness as a form of Satanism is generally accepted in Orthodoxy. Well-known philosopher-intellectuals who cannot be suspected of anti-Semitism expressed it. For example, A.F. Losev (in “Istochnik” Moscow, 1996, No. 4. pp. 117-122), Father Pavel Florensky (in the book “Sakharna”, by V. V. Rozanov. Moscow. Izdatel’stvo “Respublika”, 1998, p. 360), and Father Sergiy Bulgakov: “the Jews who were rejecting Christ became the “laboratory for all sorts of spiritual diseases, poisoning the world and particularly Christian humanity.” (“Vestnik RKhD”, Paris, 1973 No. 108-110. p. 72). Even the Judeo-Christian Father Aleksandr Men’, who was struggling against “anti-Semitism”, asserted that the Jew who rejects Christianity, “betrays himself and easily falls under the power of dark forces.” (the journal “Yevrei v SSSR”, 1975, No. 11).
This, unfortunately is what happened with the larger part of the Jewish people (in contrast to its smaller part, which accepted Christianity). But they do not want to recognize this and believe that that statement of the truth by Christ and after Him by Orthodox Christians is “insulting” to the Jews. Jewish plaintiffs frequently direct their charge of “anti-Semitism” against this essential part of Orthodox doctrine itself, demanding that it actually be banned (as in the case with the textbook “Osnov pravoslavnoy kul’tury” [“Bases of Orthodox Culture”]).
But we cannot agree with banning the Orthodox doctrine about the idea of history as the struggle of the forces of good (on the side of the Church) against the forces of evil (the side opposed to religion, that prepares for the reign of the antichrist).
Following the precepts of the Orthodox Fathers of the Church, we also cannot follow the false understanding that is spreading according to which tolerance is humbleness before the sin, evil, heresies, and in this case Satanism. The Christian must precisely from the respect for the image of God placed in each person, and for the sake of saving his soul, frankly indicate to Jews their dangerous deviation from the truth into Satanism. It is in this that, from a Christian point of view, the manifestation of authentic love for people consists. “Tolerant” indulgence of heresies and Satanism only contributes to their spiritual loss – and under their strong pressure – to that of their many victims.
One should also immediately answer the possible objection that the Russian patriots, who level charges at the Jews, do not always distinguish between religious and non-religious Jews, particularly since the majority of Jews do not consider themselves believers in Judaism and do not study the “Shulkhan Arukh.” But many generations of the self-contained life of Jews among other peoples (in this context there developed the idea of the Jewish kahal as a “state within a state” - see the books by Jewish authors: “Antisemitizm v drevnem mire” [“Antisemitism in the ancient world”] by S. Lur’e and the “Kniga Kagala” [“The Book of the Kahal”] by Yakov Brafman) led to the situation where the morality of the “Shulkhan Arukh” became a part of Jewish national self-consciousness even in its secular form. This conclusion was drawn by the well-known Jewish writer and sociologist Hannah Arendt:
“Precisely in the process of secularization was borne completely real Jewish chauvinism. . . . The idea of the chosenness of the Jews became . . . the idea that Jews supposedly were the salt of the earth. From now on, the old religious concept of chosenness was no longer the essence of Judaism; it became instead the essence of Jewishness.” (“Antisemitism”//”Sintaksis”Paris, No. 26, 1989) [English readers see Arendt, The Origins of Totalitarianism, New York: Schocken, 2004. p. 99.]
This “real Jewish chauvinism” and the unceremonious spirit of the “Shulkhan Arukh” were clearly visible in the course of the destruction the USSR and the post-communistic reforms in our country and were expressed in the illegal appropriation of state property as “goods with no owner,” and also in the composition of the new ruling stratum. “The government is full of Jews,” acknowledged the Rabbi Adolf Shayevich ("NG-Figury i litsa”, 1998, No. 16.). Thus, their corresponding influence on the life of the country proved to be completely disproportionate to their numbers (0,16 % according to the data of last census) to the detriment of the interests of all the other peoples of the country and especially the Russian people who formed the country.
The Jewish Revolution.
The well-known Jewish publicist L. Radzikhovsky calls this a ‘democratic-capitalist revolution’ and says: “The Jewish and Jewish-oriented intelligentsia, which constitutes in Russia one of the chief carriers of western-liberal ideology, became the ideologist of this revolution.’ Therefore ‘Jews have a larger specific weight in Russian politics and business than in the politics and business of any other Christian country.” This he calls the “good luck of the Jews” which was also the title of his article (“Yevreyskoe schast’e” in “Novoe Russkoe Slovo,” 17 January 1996.)”
The Jewish oligarchs themselves frankly described on Israeli television (2nd program, 3 October 1996) the sources of their “good luck” in the revolution that they perfected (the italics are ours):
“The degree of corruption in Russia completely corresponds to the degree of transformations in Russia. I do not think that in the hands of the officials of Israel . . . there is the possibility to redistribute wealth worth tens, hundreds of millions and billions . . . this was – no one’s, this was – the state’s, this was everyone’s! So here, an official had the capability to determine by drawing up a list: this belongs to you, or to someone else. . . . A good fight, which led to the result that we have today.” (Boris Berezovsky).
“Incomes like this and profits like this, which could be earned in Russia, could not be earned anywhere else. . . . A big share of capital there, 50 percent, belongs to Jewish business.” (Vitaly Malkin, now a member of the presidium of Russian Jewish Congress).
Vladimir Gusinsky, the first chairman of Russian Jewish Congress, said in that broadcast that one of the reasons for Jewish luck is their “harshness.” “It is not so much the rules; it is more the rule of force, it is more the rule of aggression.”
“For the first time in thousands of years, since the moment the Jews settled in Russia, we have obtained real authority in this country,” states another Jewish writer, E. Topol’, in an “Open letter to Berezovsky, Gusinsky, Smolensky, Khodorkovsky and the rest of the oligarchs” (“Otkrytoe pis’mo Berezovskomu, Gusinskomu, Smolenskomu, Khodorkovskomu i ostal’nym oligarkham,” in “Argumenty i Fakty”, 1998, No 38). In this connection, Topol’ and other sensitive Jews (for example, Yu. Nudel'man in "Sovyetskaya Rossiya", 20 June 2002) emphasize that the destructive and self-interested policy of Jewish oligarchs, which degrades the Russian people, provokes the hostility of the Russian people to the Jews. This obvious fact was noted even by the ambassador of the Kingdom of Belgium to the Russian Federation, André Mernier, in his final report on his work, sent out to all foreign embassies and to his colleagues in the diplomatic corps in September 2004, before his departure from Moscow.
We request that the Procurator General’s office regard this opinion of Topol’ and Nudel’man as an acknowledgement that it is the accusing (Jewish) side that is responsible for the contemporary aggravation of the Russo-Jewish conflict.
This is especially true, given the fact that in order to keep
their authority and their illegally seized “un-owned” state
property, this ruling stratum conducts a policy designed to bring about the
decay of the people’s morals and the removal of spiritual values, attempting
to turn the people into an animal mass without faith and tradition –
the more easily to govern them and the more easily to suppress their
resistance.
In particular, it was precisely the Jews who put up furious resistance to teaching “Osnov pravoslavnoy kyl’tury” [“The Bases of Orthodox Culture”] in the schools, and it is precisely on the initiative of Jews that we, the Russian people who formed the country, are forbidden to indicate our nationality in our passports. The Chef Rabbi of the Russian Federation, Adolf Shayevich, in an interview with the “Los Angeles Times” (1 October 1997) confirmed that precisely the Jews insisted on eliminating the entry for “nationality” [in passports], and he explained the reason for this by citing the fact that “Jews have taken high posts in the administration.” That is, even they themselves realize what kind of idea non-Jews have formed about their nationality, and therefore they attempt to hide their nationality. This also says a lot.
Among the other numerous examples of the removal of spiritual values we cannot but draw your attention, Mr. Procurator General, to the policy of the Minister of Culture Mikhail Shvydkoy (who now leads a government agency for the matters of culture) and its television program “Kul’turnaya revolyutsiya” [“Cultural Revolution”], in which Russian patriotism and Orthodox traditions are regularly degraded. It propagandizes obscenity and the idea that “sex is the engine of culture” (7 March 2002). All protests of the Russian community against the scandalous and, in essence, provocative activity of this “chief man of culture in the country” have proven futile.
Moreover Shvydkoy and his associates have the central channels of Russian television at their disposal for their attacks, while the Orthodox patriot defendants have the tiny print runs [of publications], for which they are investigated and brought to trial. This inequality of opportunity can also lead them involuntarily to excessive emotionalism, especially when they are rebuffing the blasphemous and insolent anti-Russian actions of persons of Jewish origin.
But this emotionalism of defendants driven into a corner should not be mixed up with aggressive, offensive emotionalism. The Orthodox person is not allowed to be aggressive, but he is called on to protect its people and their sacred things. The example of this was given by Christ Himself, who by the whip was banished from the temple by the merchants who had profaned it.
What is permissible to whom?
In comparison with the statements of the accused Russian patriots, much more aggressive statements by Jews regarding non-Jews are printed in Jewish newspapers published in the Russian Federation. For example, in the organ of the Russian Jewish Congress, ‘Yevreyskie novosti’ (2002, No. 16, page 9) the Knesset deputy A. Lieberman called for the forcible expulsion of the Palestinians from Israel. Accordingly the Palestinians – in violation of UN Security Council resolutions! – are not only thrown out of their homeland (4 million refugees), but their activists are murdered along with their families. Thus does the Shulkhan Arukh show up in the state policy of Israel.
And the Jews of the Russian Federation support it. The Russian Jewish Congress states that one of its aims is “to conduct actions of solidarity with the people of Israel, carrying out political lobbying for the interests of Israel” (Yevreyskie novosti, 2002 No. 15, p. 5). The same goal is also pursued by the state Institute for the Study of Israel and the Near East, the leader of which, Yevgeny Satanovsky, simultaneously headed the Russian Jewish Congress.
Jewish communities all over the world carry out similar “political lobbying” for the interests of international Jewry to the detriment of the interests of the countries in which they live, and particularly in the USA. That state has become an instrument for the attainment of the global aims of Jewry. And they try to mask the racism of their Shulkhan Arukh by slapping the charge of anti-Semitism (i.e., allegedly racial hatred) on all those who do not agree with their morality, their activities, their wars.
But such a reversal of concepts is a crude forgery, as should be clear to any impartial judge. One can say that the whole democratic world today has fallen under the financial and political control of international Jewry, of which eminent bankers (Jacques Attali and others) are openly proud. And we do not see it as desirable that our Russia, against whose revival a permanent preventive war without rules is being conducted, should wind up among such unfree countries.
Therefore we, both in order to protect our fatherland and for personal self-defense, are forced to turn to you, Mr. Procurator General, with the imperative request that within the shortest period you verify the scandalous facts presented above and, if they are confirmed, on the basis of the corresponding articles of the Criminal Code of the Russian Federation’s Law “on opposing extremist activity” (2002) and article 13 of the Constitution of the Russian Federation (“the creation and activity of public associations, the aim of which is directed towards kindling social, racial, national, and religious discord are prohibited”) to officially institute proceedings for the prohibition in our country of all religious and national Jewish associations as extremist. We also request that persons responsible for assigning to these associations state and municipal property, privileges, and state financing, be called to account, regardless of the posts they occupy.
V. M. Klykov, people’s artist of Russia,
A. N. Krutov, Deputy to the State Duma, editor in chief of the
magazine Russkiy Dom,
A. A. Senin, editor in chief of Russkiy vestnik,
M. V. Nazarov, publications chief of Russkaya ideya,
K. Yu. Dushenov, editor in chief of the newspaper Rus’
pravoslavnaya,
V. V. Khatyushin, deputy editor in chief of Molodaya gvardia,
A.V. Dzikovitsky, editor in chief of the newspaper Kazachiy
vzglyad,
T. G. Basova, editor in chief of the newspaper Marsh
Slavyanki,
V. F. Kalent’ev, editor in chief of the newspaper Otchizna,
And others (in all more than 500 signatories, among them 19
deputies to the State Duma).
FROM THE EDITORIAL STAFF:
This letter was drawn up by the Moscow representatives of
Orthodox-Patriotic Association and is open for signing by all Russian patriots.
(We in “Rus’ Pravoslavnaya” only gave to it a title
and broke it into sections subtitles). Signatures on the circular are being collected
by Vladimir Nikolayevich Krygin. Tel. (095) 355-00-85 (Moscow).
For complete Russian text see:
http://www.rusprav.ru/2004/new/10.htm