June 21, 2024
Current Issues Poles Under Communism

Detailed Bulletin: Confronting Zydokomuna Denialism and Jewish Exculpations


  • The “Jewish Communists were not real Jews” Zydokomuna denialism is laughable. What were they? Martians? It is not even self-consistent. A Jew deemed apostate is still a Jew (Zborowski 1952) and a Jew, no matter how far removed from Judaism, still possesses a PINTELE YID (spark of Jewishness) that can be fanned into open Jewishness (Telushkin 2014, p. 23).
  • Yes, Jewish Communists are fully Jews. In fact, the Jewish Communist Deutscher (1982, p. 51, 54) coined the term “non-Jewish Jews” for nontraditional Jews who were Communists.
  • Nor did Jewish Communism necessarily even imply a wholesale rejection of traditional Jewish ways. For instance, Poland’s Jewish Communist butcher Jakub Berman was, with Communist permission, married in a religious Jewish ceremony, and Dovid Sfard was allowed to say Kaddish at the funeral of his father (Gradzka-Rejak 2017).
  • The Communist cells in pre-Revolutionary Belarus were not limited to secular Jews. Those Jewish Communists had come from a religious background (Sloin 2017, pp. 44-45). In fact, many Soviet Hasidic Jews became active Communists (Biale 2017).
  • In general, Jewish Communists did not abandon Judaism: They re-defined their Judaism to fit Communism. This was true of Jewish Communists in the Diaspora (Hoffman and Srebrnik 2016) as well as Soviet Jewish Communists (Shternshis 2006, p. 27, 39).
  • Otherwise, Jews became the latter-day Marranos by often practicing elements of traditional Judaism in private while functioning as the universal Communist in public (Bemporad 2013, p. 142).
  • The Zydokomuna denialist argument that Jewish Communists were generally disowned by the Jewish community is nonsense. Known Jewish Communists were buried in Jewish cemeteries (Kugelmas and Boyarin 1998; Webber 2009), and the State of Israel recognized Jewish Communists as valid Jews, thus giving refuge and immunity from prosecution to these Jewish murderers (Pluzanski 2011).
  • The Zydokomuna exculpatory statement that Jewish Communists “did nothing specifically Jewish” is farcical. By what act of magic did Jewish Communists temporarily stop being “specifically Jewish” while in the act of committing Communist crimes?
  • Consider the Jewish apologetic argument that “only Jewish individuals” (and not Jews as a whole) should be blamed for Jewish Communism. This “reasonable” statement is exposed as a fraud by the hysterical Jewish rejection of the 2018 Polish Anti-Defamation Law (e. g, Beorn 2018). This Law simply states that only Polish individuals (and not the Polish nation) can be blamed for “complicity in the Holocaust”. So, Jews, stop the self-serving Talmudic-style dual morality. Either collective responsibility applies to both Jews and Poles, or else only individual responsibility applies to both Poles and Jews.
  • The “wanting a better world” exculpation, for Jews supporting a criminal movement (Communism), is frivolous. Who does not want a better world? Using the same logic, the German support for another criminal movement (Nazism), based on their vision of a better world, would be equally legitimate.
  • The “Jews had it bad” or “Jews were denied opportunity” excuses for Jewish Communism do not hold. Far from being suppressed, Jews had played a major role in the industrialization of the tsarist Russian Empire in the decades before the Russian Revolution (Sloin 2017, p. 94).
  • In addition, many peoples faced poverty, injustice, and lack of opportunity, and yet did not use this as an excuse to support the criminal movement of Communism. Ironically, according to Jewish Communist Deutscher (1982, p. 63), the Jews in tsarist Russia were better off than the Russian peasants and the Polish peasants. So, if anything, Jews were the least justified in turning to Communism.
  • “The Jews had it bad” is only a valid excuse for Jewish Communism in the same way that “The Germans had it bad” (as because of Versailles) is a valid excuse for Germans turning to Nazism. To be consistent, we could give Hitler a posthumous pardon and expunge the Holocaust from public memory.
  • Nor did Jews turn to Communism out of desperate poverty. Most Jewish Communist elitists were from well-off backgrounds (Bermant 1977), and most if not all of them were university educated (Gradzka-Rejak 2017, pp. 342-344).
  • “Fighting antisemitism” is a hypocritical excuse for Judeo-Bolshevism. Spiewak (2012), a Zydokomuna denialist, nevertheless admits that the 1939 Soviet rulers of the Kresy (Poland’s eastern half) banned the Sabbath and arrested rabbis and yeshiva students [See also Bemporad 2013, p. 31]. The Jews had never stopped complaining about Polish antisemitism, then and now. Yet there was barely a peep from the Jews about this Communist antisemitism! In fact, Jews generally did not begin to speak unfavorably about the Soviet Union until decades later—after Communism had ceased to serve Jewish interests.
  • The number of Jewish Communists is understated because many Jewish Communists were crypto-Jews, as admitted by Zydokomuna denialist Gerrits (2009). In fact, the Communist authorities repeatedly encouraged Jews to conceal their Jewishness by changing their names (Schatz 1991). For details on the many Polish-imitating crypto-Jews found among Jewish Communists in Poland, see Zaorska (2019). Yet all we hear today are complaints whenever Poles suspect the Jewish origins of some dubious “Polish” politician.
  • Leading Jewish Communists Jakub Berman and Roman Werfel said that the massive overabundance of Jews in Poland’s Soviet-imposed Communist government owed to the fact of Polish intellectuals refusing to support Communism (Toranska 1987). This reinforces the fact that Poland’s Communist government was something Jewish and something foreign to Poland.
  • BOMBSHELL: Historian Brenner (2022) challenges historians to stop pretending that Jewish revolutionaries did not exist. Finally, some objectivity from a historian!
  • The “fear of the Nazis” Jewish exculpation for supporting Communism is nonsense. The Jewish love affair with Communism began long before the Nazis existed and continued long after the Nazis were gone.
  • The canned Jewish exculpation for being pro-Soviet in 1939 is “mortal fear of the Nazis”. Totally false. The Holocaust was not to begin for another two years, and most Jews even discounted newspaper reports of Nazi persecution of Jews (Schoenfeld 1985; Wallach 2006). In fact, Jews had an ingrained belief that the Germans were a very civilized people (Wells 1963).
  • At least tens of thousands of Jewish refugees voluntarily relocated from Soviet-occupied Poland to Nazi German occupied Poland in 1939 (Edele 2017). If “mortal Jewish fear of the Nazis” existed then, this would have been unthinkable!
  • Jews even say that they supported the Soviets “because they were afraid of pogroms”. This frivolous exculpation would mean that the goyim could be excused for doing pogroms “because they were afraid of Jewish economic exploitation”.
  • During the Molotov-Ribbentrop Pact (1939-1941), Jewish Communists declared that Hitler’s war was of no concern to them (Rubenstein 1992). So much for the Jewish Communist virtue signaling of fighting fascism!
  • Communists were a ruling elite, and not primarily working class activists. In fact, so much of the Communist elite did not come from the working class that Lenin declared that class consciousness does not arise spontaneously arise in the proletariat but must be brought in from the outside (Leggett 1981). In other words, workers must be indoctrinated.
  • Jews excuse their support for Communism by saying “It favored Jewish advancement” and “It created careers for Jews”. Finally, some honesty. But if self-advancement justifies supporting Communist criminality, then Germans can legitimately use the same excuse for supporting Nazi criminality (Berger 2012). Again, let’s be consistent.
  • Hitler believed that Jews lacked the moral and spiritual ideals of other peoples, and only cared about expanding Jewish wealth, power, and privilege (Steinweis 2006). Now compare this with Jewish scholar Shternshis (2006, p. 3), who noted that Jews did not mind the militant atheism of Soviet Communist rule, as long as it realized the promised Jewish self-advancement.
  • Consider Soviet-ruled Lithuania (1939-1941). Jews did not mind the Communists nationalizing production and confiscating Jewish businesses, if they gave Jews political power (“equal rights”), at the expense of the Lithuanians. Then the Lithuanians returned the favor and secured Lithuanian political power (“equal rights”), at the expense of the Jews, by collaborating with the Nazi German invaders (Koniuchowsky 2020). Tit for tat.


Source: Jewsandpolesdatabase.org


Bemporad. 2013. Becoming Soviet Jews, p. 31, 142

Beorn. 2018. The Holocaust in Eastern Europe, p. 279

Berger. 2012. The Holocaust, Religion, and the Politics of Collective Memory, p. 78

Bermant. 1977. The Jews, p. 160

Biale. 2017. Hasidism, p. 590

Brenner. 2022. In Hitler’s Munich, p. 6

Deutscher. 1982. The Non-Jewish Jew, p. 51, 54, 63

Edele. 2017. Shelter From the Holocaust, pp. 250-251

Gerrits. 2009. The Myth of Jewish Communism, p. 24, 117

Hoffman and Srebrnik. 2016. A Vanishing Ideology, p. 4

Gradzka-Rejak. 2017. Elity i Przedstawiciele Spolecznosci Zydowskiej Podczas II Wojny Swiatowej, pp. 342-344

Koniuchowsky. 2020. The Lithuanian Slaughter of Its Jews, p. 315

Kugelmas and Boyarin. 1998. From a Ruined Garden, p. 23

Rubenstein. 1992. After Auschwitz, p. 151

Pluzanski. 2011. Bestie Mordercy Polakow, p. 296, 375, 399-403

Schatz. 1991. The Generation, pp. 184-185, 213-214, 365

Schoenfeld. 1985. Holocaust Memoirs, pp. 38-39

Shternshis. 2006. Soviet and Kosher, p. 3, 27, 39

Sloin. 2017. The Jewish Revolution in Belorussia, pp. 44-45, 94

Spiewak. 2012. Zydokomuna, p. 185

Steinweis. 2006. Studying the Jew, p. 8

Telushkin. 2014. Rebbe. p. 23, 229-230

Toranska. 1987. Them: Stalin’s Polish Puppets, p. 121

Wallach. 2006. Bitter Freedom, p. 117

Webber. 2009. Rediscovering Traces of Memory, pp. 44-45

Wells. 1963. The Janowska Road, pp. 34-35

Zaorska. 2019. Poznaj Ich Prawdziwe Nazwiska, p. 100

Zborowski. 1952. Life is With People, p. 424



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