Jewish Disloyalty 1944 Ginsberg

The Fatal Embrace: Jews and the State, by Benjamin Ginsberg. 1993

Significance of the Zydokomuna in the USSR and in the Soviet-Imposed Communist Puppet Governments of Eastern Europe

Ginsberg advances the notion that the Jewish-state embrace, designed to ameliorate the effects of anti-Semitism, has, paradoxically, exacerbated the latter: “Thus, over the past several centuries, Jews have played important roles in the construction of absolutist, liberal, and socialist states as well as major parts in movements seeking to reform or supplant regimes to which they were unable to obtain access. Jews have traditionally offered their services to the state in exchange for the regime’s guarantee of security and opportunity. Ironically, however, precisely this relationship between Jews and the state has often sparked organized anti-Semitic attacks.” (p. 57).

DO NOT SINGLE POLAND OUT FOR LIMITING JEWISH ADMISSIONS TO UNIVERSITIES

Considering the attention given to the numerus clausus in certain 1930’s Polish universities, one may be surprised to learn of the existence of quotas limiting Jewish enrollment in American universities (pp. 96-99), sometimes as recently as the early 1960’s (p. 2).

JEWS AND THE “SEPARATION OF CHURCH AND STATE”

We are not dealing with the promotion of atheism per se. Ginsberg discusses the Jewish prominence in the ACLU (pp. 1-2, 100-101), including the deliberate use of gentile plaintiffs attorneys, done in order to avert an anti-Semitic backlash in the successful public school prayer opposition lawsuit [ENGEL V. VITALE (1962)].

HELPING MAKE THE GERMAN EMPIRE A REALITY

Jews played major roles in assisting the Hohenzollern rulers (p. 17), and in events leading to the unification of the German state under Bismarck (p. 18). No wonder that subjugated Poles commonly thought of Jews as their co-oppressors!

ZYDOKOMUNA WAS REAL AND WAS NO SMALL THING

Ginsberg is exceptionally forthright about the extent and significance of the Zydokomuna (Jewish Communism). Beginning with Soviet Communism, he writes: “As we saw earlier, in the aftermath of the Bolshevik revolution, Jews played an extremely prominent role in the Soviet regime.” (p. 53). “Three of the six members of Lenin’s first Politburo–Trotsky, Kamenev, and Zinoviev–were of Jewish origin…If the distinctive contribution of Jews to the absolutist state was in the realm of finance, and their singular role in liberal regimes was the mobilization of opinion, the special contribution of the Jews to the Bolshevik state involved the organization of coercion…During the 1920’s and 1930’s, Jews were a major element in the secret police and other Soviet security forces…Jews were also important in the Red Army…Another domain in which Jews were particularly visible was the Soviet cultural and propaganda apparatus.” (pp. 30-31). “In twentieth-century Russia, Jews commanded powerful instruments of terror and repression.” (p. 57). “During the Second World War, Jews played prominent roles in the Soviet government, particularly in the realms of propaganda and foreign relations.” (p. 54).

THE ZYDOKOMUNA AND THE 1944-ON SOVIET SUBJUGATION OF POLAND

Later, the Zydokomuna admittedly became an important factor in the Soviet imposition of Communism upon Eastern Europe. Ginsberg comments: “A third area in which Jews played a particularly noteworthy role was the governance of the Soviet Union’s Eastern European satellites after World War II. Indigenous Jewish Communists provided the Soviets with a useful leadership cadre in…Poland…” (p. 32). This can be generalized: “As indicated above, in the aftermath of World War II, Jews played major roles in the puppet governments established by the Soviets in Czechoslovakia, Poland, East Germany, Hungary, and Romania.” (p. 55).

ATTEMPTING TO SHIFT THE BLAME, FOR JEWISH CRIMES, TO THE POLES

Ginsberg assesses the geopolitical fallout stemming from the actions of the Eastern European Zydokomuna: “This prominent Jewish presence allowed nationalist and religious forces to use anti-Semitic appeals to mobilize popular opposition to Communist rule in these nations.” (p. 55). As an example of this, Ginsberg cites Polish Cardinal Hlond’s statement that figured the Zydokomuna as a provocation leading to the Kielce Pogrom.

Ginsberg’s exculpatory reasoning is nonsensical. Soviet hegemony and Communism were almost universally hated by Poles, so there was no reason to mobilize public opposition against it, much less to pick on the poor Jews to make it happen! Second, by choosing to help the Soviets torture and murder tens of thousands of Poles, the Zydokomuna had already freely practiced hatred–against Poles. There was no need for Polish “national and religious” forces to unleash the hatred that the Zydokomuna had already so freely and deservedly unleashed. Finally, those Jews who served the Soviets were well aware of the fact that their conduct would reflect upon Jews as a whole, but they chose to do so anyway. And now they are trying to escape the consequences of their actions.

MORE CANNED EXCULPATIONS FOR THE ZYDOKOMUNA

By way of introduction, the “we had it bad” and “we were shafted” are the oldest stock excuses in the book. Recall that the Germans amply used these excuses to justify their support of Hitler and his crimes.

In common with many authors, Benjamin Ginsberg attributes the Jewish over-involvement in Communism to the injustices that Jews had experienced in non-Communist societies (p. 28). But many other peoples (e. g., the Poles) were also downtrodden, yet they never supported Communism to any appreciable extent (a few Dzerzhinskys notwithstanding). And what about the fact that the average Jew was better off than the average Pole and average Russian? So Ginsberg’s exculpation falls rather flat.

There is also a selective indignation about injustices. Ironic to complaints about anti-Semitism, Ginsberg describes how, in the 1930’s, Jews constituted about 500,000 of the ten million victims of Stalin’s purges, including the majority of the politically most prominent victims (p. 53). Yet the Zydokomuna persisted! Ginsberg fails to answer the following question: If it was injustices that had driven Jews to Communism, then why didn’t Communist injustices, especially those against Jews, drive Jews AWAY from Communism–by the 1930s at the latest?