The Jew and American Ideals

by John Spargo

The Glukhov pogrom, which has attained such sad notoriety, started on February 28, 1918, after a Bolshevist detachment had entered the city. The Red Army men, transformed into savage beasts, murdered the arrested Jews who were being taken under guard to the building of the Soviet, and the street which housed the Soviet was literally sodden with Jewish blood. All Jewish stores and residences were sacked. Peasants from the near-by villages soon joined the plunderers of the Red Guard in their work of looting and pillaging. According to newspaper reports, four hundred and fifty Jews were murdered, among these some Jewish soldiers who had been rewarded with "St. George" medals for bravery. Long lists of victims—such as could be identified—were at that time published in the newspapers. The pogrom was directed exclusively against the Jews, and the Christian population of the city did not suffer in the least.

Concerning the pogroms in Poliesiye, Kossovsky quotes from the official organ of the Menshevist party, the Novaia Zaria, of Moscow, June 10, 1918, the following:

The large Jewish population of this region (Poliesiye) finds itself in a particularly tragic situation. The "activity" of the Red Army in Novogorod-Sieversk, Seredina-Buda, and Glukhov, where the Soviet detachments massacred the Jewish populations, has found an echo in other cities, and the sword of Damocles hangs at present over the unfortunate Jewish people. In the city of Potchep the Jews saved themselves from a pogrom by collecting in time fifteen thousand rubles, which they handed over to the pogrom-mad Red Army detachment upon its entrance into the city, in addition to giving it a splendid reception and a sumptuous feast. As reward for this reception the bashi-bazouks of the Soviet decided to spare the city.

Pogroms and other manifestations of anti-Semitism have been so common in Bolshevist Russia as to make the "Jewish question" one of extreme difficulty and importance. In numerous Soviets, notably Yaroslavl, Vitebsk, and Smolensk, Jewish members were openly insulted by the Bolsheviki; such epithets as "szhid!" ("sheeny!") were hurled at the Jewish members. Once more I quote from the article by Kossovsky:

In the provinces the pogrom mania invaded even the Soviets, not mentioning the Red Army which became more and more infected with it. According to the Kiev Naiye Zait, in the Vitebsk Soviet shouts were heard, "Chase the Jews out of the Soviets and its institutions!" In the Yaroslavl Soviet, according to information printed in the Moscow Social-Democratic newspaper, Vperiod, there were often heard insulting and shameful cries directed against the Jews. In Smolensk, according to Svobodnaya Rossia, members of the Red Army would come to the Soviet and demand that Jews be barred from holding posts as war commissaries and commanders. A lively anti-Semitic propaganda was carried on in Moscow and Petrograd, too, though it never reached the stage of a pogrom. In Petrograd anti-Jewish posters, signed by a "Kamorra of the People's Revenge," were spread broadcast. As a result of the apprehensiveness aroused, detachments for self-defense were organized by the Jews of Moscow. In Petrograd the Bolshevist authorities did not permit the organization of self-defense bodies, fearing lest the weapons of the self-defense detachments be turned against the Soviet.

Upon the initiative of the Petrograd Jewish Community the day of May 23, 1918, was designated as a Jewish National Day of Mourning throughout Russia as a protest against the latter-day Jewish pogroms in Russia. On that day the Jews were to close all their business establishments, not to issue newspapers, etc., etc. The May 23d issue of the Petrograd Jewish daily, Unser Tagblat, appeared in a black border and was full of articles relating to anti-Jewish attacks and pogroms, entitled: "Protest by Mourning," "Let Jewish Blood Boil," "The Day of Sorrow," "The Bloody Roll (Statistics Concerning Jewish Pogroms)." To convey to the reader the substance of these articles I will quote the closing words of the article, "The Bloody Roll": "The old tsarist, bloody Russia, fell, and a new Russia, a radical-Socialist, a communist, Russia came in its place. And still, as before, we stand facing a roster of Jewish pogroms, a roster which is, as yet, far from ended, as each day adds new names, new victims, and new massacres."

Mr. Louis Marshall, who is universally recognized as one of the foremost leaders of the American Jewry and who headed the American-Jewish delegation to the Peace Conference, in an interview published in the New York Jewish daily newspaper, The Day, July 27, 1919, categorically denied the assertion that there have been no Jewish pogroms under the rule of the Bolsheviki. He declared that such pogroms took place in the districts of the Ukraine controlled by the Bolsheviki as well as in those controlled by the robber bands. "We know of such pogroms having occurred," he said, "and very often the Bolsheviki care just as little about the Jews as others who make pogroms. It is possible that some of their pogroms are at times different, but in substance there were Jewish pogroms in Bolshevist territory as well." Mr. Marshall added the following observation: "All Jewish representatives that I have met in Paris who came from Russia are strong opponents of Bolshevism. Even to this day the Jewish Socialist parties are no less sharp in their condemnation of the Bolsheviki than are the bourgeois parties."

So far as I have been able to discover, there is not a large Jewish Community in Russia which has not repudiated Bolshevism. Not in a single instance has the support of the leaders of such a Community been given to the Lenin-Trotzky regime. For example, I have before me the report of the annual general meeting of the Jewish Community of Archangel, which took place on May 11, 1919. Therein is contained a Memorandum by the Council of the Community on the relation of the Jews to Bolshevism. The Memorandum points out that, while it is true that there are Jews among the leaders of the Bolsheviki, it is also true that there are many Jews among the leaders of the anti-Bolshevist forces. It names such men as MM. Vinaver, Gotz, Minor, Bliumkin (who assassinated Count Mirbach), Kannengisser (who shot Uritzki), and Dora Kaplan (who attempted to assassinate Lenin and forfeited her own life).

The Memorandum asks the non-Jewish world to remember that all of the Jews connected with the Bolshevist movement in any prominent capacity are apostates, that not one of them ever took the slightest part in the affairs of Russian Jewry, and that the Jewish people only learned of their existence at about the same time and in the same way as the Russian people in general became aware of the existence of such non-Jewish Bolshevist leaders as Lenin, Lunarcharsky, Tchitcherin, Krylenko, Dybenko, and many others. Attention is called to the fact that prominent Jewish national workers in Russia have been subjected to the same persecution and maltreatment by the Bolsheviki as the public-spirited men and women of other nationalities. The Memorandum cites the imprisonment of Doctor Maze, Rabbi of the Moscow Community, and the confiscation of the buildings belonging to the Petrograd Jewish Community, where the cultural and religious institutions of the Jews of that city were centered. I commend to the attention of all fair-minded men and women the following paragraph from this document:

Aside from this group of Jewish Bolshevist leaders there is the Jewish people, the many millions of the Jewish population of Russia. The unassuming representatives of that Jewish Community of Archangel take the liberty to affirm that neither the Jewish people as a whole, nor any of its socially organized groups, are responsible for the savagery, violence, acts of blasphemy, and mockery of human rights which characterize the Bolshevist regime.