Communism S Jewish Question

In the last two decades a large amount of previously secret documents on Jewish issues emerged from the newly opened Communist archives. The selection of these papers published in the volume and stemming mostly from Hungarian archives will shed light on a period of Jewish history that is largely ignored because much of the current scholarship treats the Shoah as the end of Jewish history in the region. The documents introduced and commented by the editor of the volume, András Kovács, will give insight into the conditions and constraints under which the Jewish communities, first of all, the largest Jewish community of the region, the Hungarian one had to survive in the time of the post-Stalinist Communist dictatorship. They may shed light on the ways how “Jewish policy” of the Soviet bloc countries was coordinated and orchestrated from Moscow and by the single countries. The archival material will prove that the ruling communist parties were restlessly preoccupied with the “Jewish question.” This preoccupation, which kept the whole issue alive in the decades of communist rule, explains to a great extent its open reemergence in the time of transition and in the post-communist period.

The first English translation of Karl Marx’s anti-Semitic writings, with critical analysis by the founder of the Philosophical Library. Long available to the readers of Soviet Russia, here are the unexpurgated papers of Karl Marx on the so-called Jewish question, translated into English by philosopher Dagobert D. Runes. While most of Marx’s anti-Semitic diatribes were carefully eliminated by the translators and editors of his books, journalistic writings, and correspondence, their influence was still considerable. Readers unfamiliar with this aspect of Marx’s thought will be startled to discover how well it has served the purposes of the totalitarian regimes of our time. Runes presents this accurate and unflinching translation with the conviction that any student of Marx should be aware of this aspect of his thought. Extensive comments and critical annotations related to the material appear throughout the book.

This title presents a full-length analysis of the identification of Jews with communism. It traces the myth of Jewish communism from the traditional anti-Jewish prejudices on which it is built, to its crucial role in Eastern European Stalinist and post-Stalinist politics.

To understand the total problem of Communism, it is necessary that we trace the course of the movement from its beginning to the present. We must understand who and what its originators were, and gain some idea as to the forces which influenced and shaped their philosophy. Unfortunately, any deep down discussion of Communism and Marxism involves the Jewish question. We cannot honestly discuss the subject without revealingand commenting onthe fact that the founders of Russian Communism were Jewish. Neither can we ignore the fact that all but a few of the top leadership of the American Communist partyincluding the recently convicted spiesare of the same race. These are facts of history over which we have no control. But we are faced with the very serious problem of how to reveal these facts without being labeledand treatedas "anti-Semites." The main reason why so little is known concerning the true nature of Communism stems from this problem. Historical writers have been understandably reluctant to hold forth on the subject for fear of marking themselves as "race haters" and "bigots." For this reason, the entire subject has been placed beyond the pale of discussion. One simply does not use the word "Jews" and "Communism" together. The result is, of course, censorship. In this work we have decided to breach the wall of silence at whatever cost, and to treat the subject as fairly and as honestly as we know how. No attempt is made to single out individuals because they happened to be born to a certain race; neither have we exempted anyone from criticism for that reason. It was decided that since Communism and Judaism are so irretrievably bound one to the other, a history of the Jewish people would contribute substantially to an understanding of the present Communist menace.

“On The Jewish Question” (OTJQ) was written by Karl Marx and exposes his anti-Semitism. The complete work is here in its entirety for your analysis. It was an inspiration to Adolf Hitler. OTJQ and other work (e.g. the term “Aryan” used by Marx repeatedly in his “Ethnological Notebooks”) were the same ideas that motivated Hitler to gain power in Germany. Top mind-blowing discoveries of the 21st Century were revealed by Marx and his OTJQ (thanks to the academic critique of Professor Rex Curry). Many revelations came to light years after Marx’s death. Some are enumerated in the following paragraphs. For example, the following facts (with credit to Dr. Curry) will be news to most readers: 1. Marx’s anti-Semitism (and his Christian background) inspired Hitler’s anti-Semitism and Hitler’s use of Christian cross symbolism including the SWASTIKA (the Hakenkreuz or “hooked cross”); Iron Cross; Balkenkreuz; Krückenkreuz; and the common Christian cross. The symbols signified commonality with Marx’s opposition to Judaism, and they promoted Christianity as the “alternative” thereto. The Swastika was also used to represent “S” letter shapes for “SOCIALISM” (Marx’s underlying dogma). 2. NEW SWASTIKA DISCOVERY: Hitler’s symbol is the reason why Hitler renamed his political party from DAP to NSDAP - "National Socialist German Workers Party" - because he needed the word "Socialist" in his party's name so that Hitler could use swastikas as "S"-letter shaped logos for "SOCIALIST" as the party's emblem. The party's name had to fit in Hitler's socialist branding campaign that used the swastika and many other similar alphabetical symbols, including the “NSV" and "SA” and “SS” and “VW” etc. 3. NEW LENIN’S SWASTIKA REVELATION: Vladimir Lenin’s swastika is exposed herein. The impact of Lenin’s swastikas was reinforced at that time with additional swastikas on ruble money (paper currency) under Soviet socialism. The swastika became a symbol of socialism under Lenin. It’s influence upon Adolf Hitler is explained in this book. Lenin’s Christian background was similar to Marx’s. Marx’s anti-Semitism (and his religious upbringing) inspired Lenin’s anti-Semitism and the use of the SWASTIKA as Christian cross symbolism after 1917. The swastika symbol signified commonality with Marx’s opposition to Judaism. Judaism was banned by Soviet socialists. Under Lenin, the Russian Orthodox Church remained powerful (then Stalin became tyrant in 1922). The Swastika was also used to represent “S” letter shapes for “SOCIALISM” (Marx’s underlying dogma). 4. Marx, Hitler and their supporters self-identified as “socialists” by the very word in voluminous speeches and writings. The term "Socialist" appears throughout Mein Kampf as a self-description by Hitler. (Marx also used the term “Communist”). 5. Hitler was heavily influenced by Marx. Many socialists in the USA were also shaped by Marx. Two famous American socialists (the cousins Edward Bellamy and Francis Bellamy) were heavily influenced by Marx. The American socialists returned the favor: Francis Bellamy created the “Pledge of Allegiance to the Flag” that produced Nazi salutes and Nazi behavior. The Bellamy cousins were American national socialists. 6. Hitler never called himself a "Nazi." There was no “Nazi Germany.” There was no “Nazi Party.” 7. Hitler never called himself a “Fascist.” Modern socialists use “Nazi” and “Fascist” to hide how Hitler and his comrades self-identified: SOCIALIST. 9. The term “Nazi” isn’t in "Mein Kampf" nor in "Triumph of the Will." 10. The term “Fascist” never appears in Mein Kampf as a self-description by Hitler. 11. The term “swastika” never appears in the original Mein Kampf. 12. There is no evidence that Hitler ever used the word “swastika.” 13. The symbol that Hitler did use was intended to represent “S”-letter shapes for “socialist.” 14. Hitler altered his own signature to show his “S-shapes for socialism” logo branding.

In The Jewish Question: History of a Marxist Debate, Enzo Traverso analyses an intellectual controversy that runs over more than a century, between Jewish emancipation and the Holocaust, between Marx and the Frankfurt School, stressing both its achievements and its limits.

Tracing the evolving nature of popular and official beliefs about the purported nature of the Jews from the 18th century onwards, Russia and the Jewish Question explores how perceptions of Jews in late Imperial Russia and the Soviet Union shaped the regimes' policies toward them. In so doing Robert Weinberg provides a fruitful lens through which to investigate the social, economic, political, and cultural developments of modern Russia. Here, Weinberg reveals that the 'Jewish Question' – and, by extension anti-Semitism – emerged at the end of the 18th century when the partitions of Poland made hundreds of thousands of Jews subjects of the Russian crown. He skillfully argues the phrase itself implies the singular nature of Jews as a group of people whose religion, culture, and occupational make-up prevent them from fitting into predominantly Christian societies. The book then expounds how other characteristics were associated with the group over time: in particular, debates about rights of citizenship, the impact of industrialization, the emergence of the nation-state, and the proliferation of new political ideologies and movements contributed to the changing nature of the 'Jewish Question'. Its content may have not remained static, but its purpose consistently questions whether or not Jews pose a threat to the stability and well-being of the societies in which they live and this, in a specifically Russian context, is what Weinberg examines so expertly.