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The Fatal Embrace: Jews and the State

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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). Owing to the breadth of this topic, this review focuses on only a few of Ginsberg's many points.

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). Ginsberg also discusses the Jewish prominence in the ACLU (pp. 1-2, 100-101), including the deliberate use of gentile plaintiffs and attorneys, done in order to avert an anti-Semitic backlash, in the eventually-successful prayer-opposition lawsuit.

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!

Unlike some modern authors (e. g., Jan Tomasz Gross), 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).

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).

Some of Ginsberg's reasoning is dubious. In common with many authors, he 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). Ginsberg does not explain this. Ironic to his argument, he also 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?

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. Again, Ginsberg's reasoning is dubious. Soviet hegemony and Communism were almost universally hated by Poles, so there was no reason to mobilize public opposition against it, much less to introduce extraneous elements to do so! Second, Communism had been imposed on Poland on the heels of the "liberating" Red Army, and there never had been any realistic hope of overthrowing it. Furthermore, by the time of the (so-called) Kielce Pogrom, anti-Communist guerilla activity had already been largely repressed. The motive behind Hlond's comments had been rather prosaic: The western media had focused exclusively on the Jewish victims at Kielce (as indeed it does almost exclusively to this very day), but ignored (and still ignores) the reality of significant Jewish support for Poland's enemies.

I wish Benjamin Ginsburg would update this work. I learned a lot.

But, given the ferocity/ ethnic baiting of the 2008 election, the extreme leverage (PONZI scheme) of global banking, there has not been a whisper of anti-semitism (except in most veiled code) anywhere. Why is that?

Seems like a volume 2 is needed!

Anyway, I love reading this book. Who would have thought that Jewish people helped reconstruct the South after the civil war! The book is as much about power politics, as it is about any Jewish role in power. The book delivers a potent recipe for a segment of a minority who services those in power, make tons of money and gain power behind the scenes, and then is hatefully driven out of town by opposing power seekers. Have any groups other than Jews done this? If not, why not?

The latter brings up my major criticism of the book. I wish that the thesis would be broadened to other minorites. If it cannot be broadened, then we are stuck with the "singularity" of the Jewish people with regards to the dynamics of the Fatal Embraces. This begs for further elucidation.

regards,
Mark

This is an eye opening book for most American Jews. As most Jews are assimilated into the political culture, enjoy reasonable prospects in the current era and have learned how to avoid the worst of anti-Semitism (consciously or otherwise), it comes as a shock to learn that it is actually a tool of politics used to subtley intimidate and manipulate us.

In thinking through comments made about NYC political life (in reference to municipal and educational politics) in the 1960s and my own experiences, I now realize how manipulated I was. It was systematic, calculated and directed...that makes it worse than if it was random, as it bespeaks an evil knowledge. It affected the employment of my wife, my in-laws and others I knew in the educational field. NYC education suffers today from the purge of Jews that occurred from that time on and we are all poorer for it.

This book is an explanation of why anti-Semitism does not get "solved", but merely goes into remission until needed again -it is a tried and true technique to influence people. That both Democrats and Republicans have used such techniques also indicates its universality and that no one party is a "friend of the Jews". This is the knowledge used by practitioners of the "politics of division". Black anti-Semites use it in their power moves within the Democratic Party. Bill Clinton used it in his defense of pardoning Marc Rich and it is used by Republicans in dealing with Middle Eastern politics as viewed here in the US to forestall the will of the Congress on a Jerusalem based embassy.

This book will annoy those who do not want to hear that message, that an age old hatred is so institutionalized that it is current state-craft.

This valiant effort to address the question of the danger of the Jewish alliance with government fails to pick out other important points. The basic argument here is that throughout history, since 70 A.D to be exact, Jews have tried to embrace government so as to be protected by it. As the weakest and more discriminated against people in Europe Jews frequently worked in the courts of Kings. When communism and socialism wee being Born this book shows how Jews worked to establish the Soviet in Russia and fought in the Spanish civil war. In America Jews quickly embraced the more tolerant state, aiding on both sides of the civil war and occupying a seat on the supreme court for more then a century.

The question this book asks is: Has the Jewish alliance with the state proved to be a fatal tactic? Examples of the expulsion from Spain in 1492 and the Stalinist purges of Jews in Russia seem to be prime example. But the book does not address the fact that in the middle eastern countries Jews had no status and frequently existed with no alliance to the state and yet the Jews of the middle east were also suppressed, pogromed, and sometimes expelled. Jews of the middle east, despite the fact that they were not visible were still hated and they were forced to wear distinctive embarrassing clothes and were restricted from riding horses and forced to work on the Sabbath. So the conclusion should be that it really doesn't matter whether Jews embrace or shun the state, either way we will be at risk and the reality is that at least by embracing the state Jews have gotten a measure of power to help influence government so that it is harder for government sanctioned anti-Semitism to take place.