The Pete Quiñones Show - Reading Solzhenitsyn's '200 Years Together' w/ Dr. Matthew Raphael Johnson - Part 6

Episode Date: January 25, 2025

60 MinutesPG-13Dr. Matthew Raphael Johnson is a researcher, writer, and former professor of history and political science, specializing in Russian history and political ideology.Pete and Dr. Johnson continue a project in which Pete reads Aleksandr Solzhenitsyn's '200 Years Together," and Dr' Johnson provides commentary.Dr Johnson's PatreonRusJournal.orgTHE ORTHODOX NATIONALISTDr. Johnson's Radio Albion PageDr. Johnson's Books on AmazonPete and Thomas777 'At the Movies'Support Pete on His WebsitePete's PatreonPete's SubstackPete's SubscribestarPete's GUMROADPete's VenmoPete's Buy Me a CoffeePete on FacebookPete on TwitterBecome a supporter of this podcast: https://www.spreaker.com/podcast/the-pete-quinones-show--6071361/support.

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I think sometimes you see that I'm putting out two, even three a day. And, yeah, can't do it without you. So thank you for the support. Head on over to freeman beyond the wall.com forward slash support and do it there. Thank you. I want to welcome everyone back to part six of our reading of 200 years together by Alexander Solzhenycin, Dr. Johnson, are you today? I'm in a pretty good mood, but you know, I'm, I'm almost certain I did damage

my rotator cuff in the move. I just noticed like a few days ago that my soreness wasn't healing in my shoulder. And the weirdest things are very painful. The weirdest moves, I'm pretty sure that's a rotator cuff thing. So given my mentality, it'll probably be another three years before I decided to go to a orthopedist for, for treatment, but I've never had a problem like that before, and it's very, very odd, very strange. Yeah, I've had rotator cuff issues as well. I can't even really throw a snowball without my arm feeling like it's, like there's glass grinding around in there. Well, thank God is my left arm. My right arm seems fine. Cool. All right, we are up to chapter two. So as per normal, I'm going to

start reading and stop me whenever. Chapter 2, during the reign of Alexander I. At the end of 1804, the committee in charge of the organization of the Jews concluded its work by drafting a regulation on the Jews known as the regulation of 1804. The first collection of laws in Russia concerning Jews. The committee explained that its aim was to improve the condition of the Jews to direct them toward a useful activity by opening this path exclusively for their own good and by discarding anything that might divert them from it without calling for coercive measures.

The regulation established a principle of equal civil rights for Jews, Article 42, quoting, all Jews who live in Russia, who have recently settled there, or who have come from foreign countries for their commercial affairs, are free and are under the strict protection of the laws in the same way other Russian subjects are. In the eyes of Professor Gradovsky, we cannot but see in this article the desire to assimilate this people to the whole population of Russia. You see, there was a reason that there were restrictions

on Jewish business practices in Eastern Europe as well as Western Europe. Remember, things like advertising or underselling somebody, luring customers away from another outlet. I mean, these were unknown in both parts of Europe. But the Jews introduced this, and it was something very new. And so when you remove restrictions, you allow that mentality. And there's just blatant dishonesty.

a lot of theft, a lot of smuggling. I mean, the Rothschilds were involved early on in smuggling. They had very low overhead because they had the push carts more than they, more than a stable place. And this is why the guilds were so upset. And they would sell like in a general store kind of a way. The old system was it was a specialization. You would sell one area of things. And through dishonesty, through simple lying, you know,

had more access to liquidity, they could undersell anybody. This is why the restrictions came into existence. When you remove, when you claim that we're all equal citizens, you allow that to develop. There aren't specific, there aren't race-specific restrictions on activity. So all that does is empower this mentality. all of the complaints from Spain to France to Germany to Poland to Russia they're identical in every way that this is how they're behaving they're engaging in underselling money as well as goods

and they're able to take over very quickly because they're not bound by the same moral code that we are, that Christian people are. This naivete that we've been talking about almost since the beginning, it doesn't seem to go away. You still have it now. All these attempts to make them normal people, ordinary citizens, fail miserably, and no one ever seems to learn their lesson. The regulation gave the Jews greater opportunities than Der Javen's original proposals.

Thus, in order to create, textile or leather factories or to move to agricultural economy on virgin lands, it proposed that a government subsidy be directly paid. Jews were given the right to acquire land without serfs, but with the possibility of hiring Christian workers. Jews who owned factories, merchants, and craftsmen had the right to leave the Pala settlement for a time for business purposes, thus easing the borders of this newly established area. All that was promised for the the current of the coming year was the abrogation of double royalties, but it soon disappeared. All the rights of the Jews were reaffirmed, the inviolability of their property, individual liberty,

the profession of their religion, their community organization. In other words, the Kahalem system was left without significant changes, which, in fact, undermined the idea of a fusion of the Jewish world within the Russian state. The Kahalam retained their old right to collect royalties, which conferred on them a great authority, but without the ability of increasing them. Religious punishments and anathemas were forbidden, which assured a liberty to the Hasidim.

In accordance with the wishes of the Kahulam, the project of establishing Jewish schools of general education was abandoned, but all Jewish children are allowed to study with other children without discrimination in all schools, colleges, and all Russian universities, and in these establishments, no child shall be under any pretext deviated from his religion or forced to study what might be contrary or opposed to him. Jews who, through their abilities, will attain a meritorious level in universities in medicine, surgery, physics, mathematics, and other disciplines will be recognized as such and promoted to university degrees. It was considered essential that the Jews learned the

language of their region, change her external appearance, and adopt family names. In conclusion, the committee pointed out that in other countries, nowhere were used means so liberal, so measured, and so appropriate to the need of the Jews. Jay Heson agrees that the regulation of 1804 imposed fewer restrictions on Jews than the Prussian regulations of 1797. especially since the Jews possessed and retained their individual liberty, which a mass of several million Russian peasants subjected to serfdom did not enjoy. The regulation of 1804 belongs to the number of acts imbued with the spirit of tolerance. I don't want to give the impression that it was just the Russian Empire that you had this naifte. Napoleon did the exact, we'll be talking about him

here in a little bit. Napoleon did the exact same thing. Most European nations, kingdom, cities tried to do the same thing, had the same mentality, not fully aware of how deeply the Talmud penetrated into the Jewish mind.

The fact is, the Jewish economic, Jewish economic thought was completely opposed to economic thought at the time, whether it be in France, Germany or Russia, especially when,

you're talking about the landed powers. It was, you know, labor-based, it was based on productivity. It was based on the common good, strict moral code. For the Jews, it was the exact opposite. It was based on exploitation, usury, manipulation. And, of course, it's the latter mentality that has taken over. That's called capitalism today. I always recommend E. Michael Jones is barren metal,

even though it's 1,500 pages long, it'll change how you view economics. And it's, even I was surprised about how much had changed in a very short period of time in terms of things like competition. You know, I mentioned advertising and all this, that these things were simply out of the question.

But having a fixed residence was certainly resisted. Having a, taking a last name was resisted because so many criminal activities were taken as normal that the way that the call worked is that they can get away with a lot and they could always be smuggled out if worse came to worse. They all kind of look the same to the average person

so they were able to get away with a lot. But none of this seemed, and there's really no excuse in my mind because of how they behaved in Poland. There was no excuse for that they had to have known. at least to some extent, but somehow they believe that they were different. Their system was different. We're going to civilize them.

And of course, you know, from then to today, it never worked. It hasn't changed. And even with something like Zionism, the black hundreds believed in, you know, getting rid of them, sending them to, you know, the Middle East or somewhere. But even that, Zionism can't function without their full control over the foreign policy apparatus. of the major or the major powers. So even that doesn't really solve the problem. So the theme so far here has just been that Gentiles sometimes can't enter into the Jewish headspace. And it is difficult to think in those terms.

But it is essentially your libertarian capitalist free market mentality was being created at the time and that imposed later on. We call that economics and capitalist economics today. You catch them in the corner of your eye. Distinctive, by design. They move you, even before you drive. The new Cooper plugin hybrid range. For Mentor, Leon, and Terramar. Now with flexible PCP finance and trade-in boosters of up to 2000 euro,

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are the inevitable consequences of oppression that has burdened it for many centuries. The goal of the new law is to give the state, useful citizens and to Jews a homeland. However, the regulation did not resolve the most acute problem in accordance with the wishes of all Jews, namely the Jewish population, the Kahulam deputies, and the Jewish collaborators of the committee. The regulation stipulated that no one among the Jews in any village or town can own any form of stewardship of inns or cabarets under their name or nor the name of a third party, nor are they allowed to sell alcohol or live in such places, and propose that the entire Jewish population leave the countryside within three years by the beginning of 1808.

We recall that such a measure had already been advocated under Paul in 1797, even before the Derjavan project appeared. Not that all Jews, with that exception, were to be distanced from the villages, but in order that by its mass, the Jewish population in the villages, would not exceed the economic possibilities of the peasants as a productive class. It is proposed to reduce the number of them in the agglomerations of the districts. This time it was proposed to direct the majority of the Jews to agricultural labor in the Virgin lands of the Pale of Settlement, New Russia,

but also the provinces of Ostrachan and the Caucasus, exonerating them for 10 years of the royalties they up to then had to pay with the right to receive a loan from the Treasury for their enterprises, to be reimbursed progressively after 10 years of franchise, to the most fortunate it was proposed to acquire land in personal and hereditary ownership, with the possibility of having them exploited by agricultural workers. In its refusal to allow desolation,

the committee explained, as long as this profession remains accessible to them, which in the end exposes them to recriminations, contempt, and even hatred of inhabitants, the general outcry toward them will not cease. Moreover, can we consider the measure of removing the Jews from the village as repressive when they are offered so many other means not only to live in ease, but also to enrich themselves in agriculture, industry crafts,

and that they are also given the possibility of possessing land in full ownership? How could this people be regarded as oppressed by the abolition of a single branch of activity in a state in which they are offered a thousand other activities in fertile, uninhabited areas suitable for the cultivation of cereals and other agricultural products. You know, we said, I think, the last time on Saturday, we mentioned that, you know, if the committee, and how philosemitic this committee is,

we went through that in some detail. but if they're using the word oppressed, that means at the time Jews had to have been using that word, writing to the committee saying how terrible it is that we're not allowed to have the monopoly on on alcohol anymore. Furthermore, it seems that the committee,

again, profiting from a lot of these people, given who it was, we talked about that, I guess that was, I think that was last time, they seem to reduce the contempt for Jews. Jews just for alcohol, missing all the other things that Drozhavan himself spoke about. Yes, the alcohol was a key element in it, but it certainly wasn't the only thing. But that was sufficient for the Jews to create this legend that they were terribly oppressed.

And I just don't know what was possessing these people and thinking that they would ever become peasants. I don't know what the mentality was, unless it was a scam, but I've never come across any evidence concerning that. And you're out of Russian peasant, who was a landowner relative to the MIR. You know, serfdom was not quite what people think it is. I mean, they had full title to it. Not in the 18th century, but it was getting much better. The privileges that were being given to Jews were not being given to the average Russian peasant. And I'm not sure where they got the idea that Jews were willing to take out a loan.

It's like were they impoverished? They needed a loan for this? I'm just not, there may be there's this a certain insulation from reality here. But of course, to remove that was the entire point of Djaven's committee in the first place. But by this point, you know, he wasn't involved. And a group of philosemitic mostly polls were, and Jews themselves were involved in this committee. So it was this feedback loop all the time that really served their interests. But claiming, you know, to claim that they're oppressed has been such a longstanding weapon here.

It was serving almost to take advantage of the moral code of your average Gentile man. and of course none of it worked. These are compelling arguments. However, Hessen finds that the text of the committee testifies to a naive look on the nature of the economic life of a people consisting in believing that economic phenomena can be changed in a purely mechanical way by decree. From the Jewish side, the projected relocation of the Jews from villages and the ban imposed on them on making alcohol, the secular occupation of the Jews, was perceived as a terribly cruel, decision, and it was in these terms that it was condemned by Jewish historiography 50 and even 100 years later. Given the liberal opinions of Alexander I, his benevolence toward the Jews, his perturbed character, his weak will, without a doubt forever broken by his ascension to the

throne at the cost of his father's violent death, it is unlikely that the announced deportation of the Jews would have been energetically conducted, even if the rain, even if the rain has had followed a peaceful course. It would have undoubtedly been spread out over time. But soon after the adoption of the 1804 regulations, the threat of war in Europe was outlined, followed by the application of measures favoring the Jews by Napoleon, who united a Sanhedron of Jewish deputies in Paris. The whole Jewish problem then took an unexpected turn. Bonaparte organized in Paris a meeting of the Jews whose main aim was to offer, the Jewish nation various advantages and to create a link between the Jews scattered throughout Europe.

Thus, in 1806, Alexander I ordered a new committee to be convened, a new committee to be convened to examine whether special steps should be taken and postpone the relocation of the Jews. Napoleon added a brand new variable to all of this. But as I've said already, Napoleon was just as naive about this as your typical Gentile at the time was, or at least in ruling circles. The St.hedron was simply a mass mobilization to use the money and the power of the Jews for his own benefit. but Napoleon did also believe in the idea that maybe at some point this will be a mechanism by which we could have, you know, Jewish landowners and Jewish farmers and have them be normal Europeans. But they're not normal Europeans. They're aliens and Zionism is based entirely on that concept.

We don't belong here. We don't think like these people. That was the initial concept of Zionism. That means as far as Alexander's concern, and he's absolutely right. Alexander was a very weak man. It's very hard. I have a few papers out on him. It's very hard to get a grasp on what he was doing.

And it's true. His father was murdered. He is the oldest son. And he was under the influence of a lot of rotten people, one of the worst of which was Alexander Gulitzen, who I've lectured on not too. long ago on my own show and the so-called Bible Society and everything else. I want to point out that another thing that was going in favor of the Jews at the time was Freemasonry, which Alexander, of course, he was never a member in the lodge, but tolerated.

And people like Sparansky, people like Ullitzen, were members and promoted it all over the place. They used all kinds of flowery rhetoric, but this was an anti-Christian organization. that had taken up its being right in the cabinet, so to speak, of Tsar Alexander. Given the fact that he was so easy to manipulate, now that changed a little bit later. I mean, there were heroes, people like the Archimandryphotios, who argued against all of this. But having a guy like that, the very opposite of Tsar Paul, just made life easier. for the Jews. It's certainly easier for the free masonry. It's just, you know, Judaism or the Kabbalah for Gentiles. You know, I think, you know, we've spoken about that. I've been

writing on that since I was in college. But so Napoleon, really the French Revolution in general, but Napoleon added a brand new variable. Now we can't do anything. Our, their loyalties, will be the revolutionary movement, which of course was already happening. But, and Napoleon, if, you know, because they went, you know, Alexander went back and forth with Napoleon. Napoleon was able to manipulate him like everyone else

until, of course, the invasion in 1912. But Alexander was terrified of what Bonaparte could do, what Napoleon could do. And there had been battles in his early years that the Russians lost, especially up in the mountains, despite very good leadership. So this was a brand new variable that, of course, worked in the Jews' favor. Napoleon had increased the, in France itself, the emancipation of the Jews from any possible restrictions on their behavior. He had a very idealistic and very naive view of what the Jews were,

or at a very minimum, wanted to harness all of that for his own purposes. And, of course, that put Alexander in the Russian ruling class in general, in a very difficult position. As announced in 1804, the Jews were supposed to abandon the villages by 1808. But practical difficulties arose, and as early as 1807, Alexander I, received several reports highlighting the necessity of postponing the relocation. An imperial decree was then made public, requiring all Jewish societies to elect deputies and to propose through them the means which they consider most suitable for successfully

putting into practice the measures contained in the regulations contained in the regular of December 9th, 1804. The election of these Jewish deputies took place in the western provinces, and their views were transmitted to St. Petersburg. Of course, these deputies expressed the opinion that the departure of the Jews residing in the villages had to be postponed to a much later time. One of the reasons given was that in the villages, the unkeepers had free housing, whereas in towns and cities they would have to pay for them. The minister of internal affairs wrote in his report that the relocation of Jews currently residing in villages to land belonging to the state will take several decades, given their overwhelming number.

Toward the end of 1808, the emperor gave orders to suspend the article prohibiting the Jews from renting and producing alcohol and to leave the Jews where they lived until a subsequent ruling. Immediately afterwards, 1809, a new committee said of the Senator Pryl. Popoff was instituted for the study of all problems and the examination of the petitions formulated by the Jewish deputies. This committee considered it indispensable to put an energetic end to the relocation of the Jews and to retain the right to the production and trade of vodka.

The committee worked for three years and presented its report to the emperor in 1812. Alexander I did not endorse this report. He did not wish to undermine the importance of the previous decision. and had in no way lost his desire to act in favor of the peasants. He was ready to soften the measure of expulsion, but not to renounce it. Thereupon, the Great War broke out with Napoleon, followed by the European War, and Alexander's concerns changed purpose. Since then, displacement out of the villages never was initiated as a comprehensive measure in the entire pill of settlement, but at most in the form of specific decisions in certain places.

you know contrary to popular belief in contrast to say um you know france and britain the russian empire didn't have a huge bureaucracy in st petersburg or anywhere else um and even if they did the long distances that they had to travel to enforce anything worked against them and especially the weather this was always a problem so i'm not 100% sure when when a regulation like this was put out, I'm not sure how they were planning on enforcing it. It's not like they were thinking about using the army for this. You didn't have a formalized system of policing. You certainly didn't have a prison system. So much of the best of the Middle Ages was still retained in Orthodox Russia. And that's why this election of deputies was a way to create a communication

with Petersburg so that they could carry this out themselves. The war, of course, stopped all of that, and the Jewish question never quite left the Russian mind, but obviously there were more important things happening. There was a Jewish element to the invasion, which has already been hinted at here, but I'm not sure how they were going to make this happen. And this third committee, which is not particularly significant,

Most of the work had already been done and the information had already been gathered. So I'm not really sure. It doesn't matter very much. The first two were really the only ones that make a difference. But how this was going to be carried out is something that's never been, was never, not even discussed at the time in terms of coercion. During the war, according to a certain source, the Jews were the only inhabitants not to flee before the French army,

neither in the forest nor inland, in the neighborhoods of the, Vilnius, they refused to obey a Napoleon's order to join his army, but supplied him forage and provisions without a murmur. Nevertheless, in certain places it was necessary to resort to requisitions. Another source reports that the Jewish population suffered greatly from the abuses committed by Napoleon's soldiers, and that many synagogues were set on fire, but goes even further by stating that Russian troops were greatly helped by what was called the Jewish post set up by Jewish merchants, which transmitted the information with a celerity unknown at the time in serving as relay. They even used Jews as couriers for the connections between the various attachments of the Russian army.

When the Russian army resumed possession of the land, the Jews welcomed the Russian troops with admiration, bringing bread and alcohol to the soldiers. The future Nicholas I, Grand Duke at that time, noted in his diary, it is astonishing that they, Jews, remained surprisingly faithful to us in 1812 and even helped us where they could at the risk of their lives. At the most critical point of the retreat

of the French at the passage of Berezina, the local Jews communicated to the Russian command, the presumed crossing point. The episode is well known, but it was in fact the successful ruse of General Laranque, he was persuaded that the Jews would communicate this information

to the Russians and the French, of course, chose another crossing point. There's a lot of controversy as to, first of all, whether or not this is true that they generally backed the Russian government. And why? Those two questions, I don't think there's a solid answer yet. I think the basic idea is that Napoleon

was far more of a dictator with strong will than Alexander was. that again the French methods of coercion were far greater than anything that Russians were able to do domestically and he's too far away to really be anything but a but a symbol it doesn't take a genius to realize that it doesn't matter even if you def holding Russia is almost impossible the sheer manpower and supply you need is so overwhelming that It's just, it's, an invasion of Russia seems absolutely absurd. It's conceivable that the Kahul didn't really think that he was really going to win here.

And that because, possibly also because of the behavior of the French, the invading force, that they just, you know, turned many Jews against them. So, you know, because of these committees, I guess the Jews said, well, let's stay with the devil that we know. rather than devil that we only know from it, from a, we don't know, or know just from a very long distance. So this is, this is going to be an area of controversy for a while, I think. After 1814, the reunification of Central Poland brought together more than 400,000 Jews. The Jewish problem was then presented to the Russian government with more acuteness and complexity. In 1816, the government council of the Kingdom of Poland, which in many areas enjoyed a separate

state existence ordered the Jews to be expelled from their villages. They could also remain there, but only to work the land, and this was without the help of Christian workers. But at the request of the Kahl of Warsaw, as soon as it was transmitted to the emperor, Alexander gave orders to leave the Jews in place by allowing them to engage in the trade of vodka on the sole condition that they should not sell it on credit. It is true that in the regulations published by the Senate in 1818, and the following provisions are again found, to put an end to the coercive measures of proprietors, which are ruinous to the peasants,

for non-repayment of their debts to the Jews, which forces them to sell their last possessions. Regarding the Jews who run inns, it is necessary to forbid them to lend money at interest to serve vodka on credit, to then deprive the peasants of their livestock or any other things that are indispensable to them. Characteristic trait of the entirety of Alexander's reign

no spirit of continuation in the measures taken. The regulations were promulgated, but there was no effective control to monitor their implementation. Same goes with the statute of 1817 with regard to the tax on alcohol. In the provinces of Great Russia, desolation was prohibited to the Jews.

However, as early as 1819, the prohibition was lifted until Russian artisans had sufficiently perfected themselves in this trade. that last line has always intrigued me this notion that they have to catch up that they have to go down that same slippery slope that we today kind of take for granted

but he also needs it again is right here that there's no spirit of continuation there's you can't get a hold of Alexander's political ideas they really depended on who he was listening to of course liberalism had a completely different presence now given you know its ultimate sign

Napoleon invading invading Russia there was revolutionary and Masonic movement within the Russian nobility thanks to the you know thanks to the freemations thanks to the presence of the Jews in Russia

That movement, they tried to take over during the Decemberist rebellion, which I don't think we'll talk about today after his death. But he was turning on liberal. He was turning on his previous teachers. But even in doing that, he never landed someplace where you could, you can, you know, there's principles here that he's going to adhere to. I mean, he wanted a constitution. He wanted a bill of rights. He went back and forth on the Jewish question. I think the invasion hardened him a little bit.

But, you know, here what we're talking about here is, you know, the war is over. Russia is the predominant power in Europe. He's created the Holy Alliance, which was an ecumenical body. And even his religious ideas were mostly, you know, they had, he was not a Mason, but they had this Masonic and ecumenical tone to them. That's what the so-called Bible Society was. all about. This wasn't almost explicitly Masonic undertaking. He was a member of it for a while.

So you can't you can't get a hold of him. He was and this was unlike his successors. There you know and they were very very firm about it. But he was so he was so fluid that even the war wasn't able to to ground him in any way. Sultan Eaton mentions that and he also

as I said before, the concept of bureaucratic enforcement, it didn't exist. Not that that ever occurred to Alexander. So you never knew what he was going to do. You never knew what direction he was going to go in, and it caused a lot of problems. Of course, Polish owners who were too concerned by their profits opposed the eradication of Jewish distilleries in the rural areas of the western provinces, and at that time, the Russian government did not dare act against them. However, in the Cherinigov province, where their establishment was still recent, the successful removal of distilleries in the hands of owners and Jews was undertaken in 1821, after the governor reported following a bad harvest that the Jews hold in hard bondage to peasants of the crown and Cossacks.

A similar measure was taken in 1822 in the province of Boltova. In 1823, it was partially extended to the provinces of Mogulov and Nesh. Vitebsk, but its expansion was halted by the pressing efforts of the Kahalim. Thus, the struggle led over the 25-year reign of Alexander against the production of alcohol by the transplantation of the Jews out of villages gave little results. But distilling was not the only type of production in the palest settlement. Owners leased out various assets in different sectors of the economy. Here a mill, they're fishing, elsewhere bridges, sometimes a whole property, and in this way,

not only peasant serfs were leased, such cases multiplied from the end of the 18th century onwards, but also the serfs churches, that is to say, Orthodox churches, as several authors points out, Kostomarov, Katkof, and Shulgin. These churches, being an integral part of an estate, were considered as belonging to the Catholic proprietor, and in their capacity as operators, the Jews considered themselves entitled to levy money on those who frequented these churches and on those who celebrated private offices. For baptism, marriage, or funeral, it was necessary to receive the authorization of a Jew for a fee.

The epic songs of Little Russia burst with bitter complaints against the Jewish farmers who oppress the inhabitants. It's worthwhile. It's worthwhile to point out that the 18th century and the purges of the Orthodox Church that Peter engaged in, the post-Petring state, and even to a great extent, Catherine, the church had to rebuild itself. We're still talking about the fairly early 19th century. It didn't have the authority, especially with the massive old believer movement that took over the villages, not for the Jewish issue, but they had a far more realistic understanding of the Jewish issue. they didn't have the moral authority that they used to.

Nothing changed. From the Polish Empire to the era we're talking about, nothing changed. The fact that Poland doesn't have an empire and doesn't have political independence doesn't mean any part of its social structure changed in any way. And because they were generating money and the empire didn't want to irritate the Jews and hence lose some of that and cause a lot of unrest in these very key parts of the empire, a lot of this stuff was left alone. They're still owning churches and charging a fee for it. The entire Pala settlement where Jews had tremendous privileges was just economically speaking,

just slightly different from the old Polish system of exploitation. and and it's going to take much stronger czars to be able to address this directly. But this, you know, Alexander was probably the worst person to have had as emperor in this period of time. And he was one of these people who he knows that there's something wrong, but A, doesn't know what it is in detail, and B, doesn't know what to do about it. He did legitimately want to do the right thing. He just didn't know how. and um um you know customato who i've i've written on substantially you know he talks about this quite a bit because of their predominance in ukraine uh ukrainian writers were far more um uh realistic about

you know the cossacks had been broken uh they existed but not like they had in you know in kimal nitsky's time katherine the great thought of that um and peter you know even before with Ivan Mazepa. So that check on Jewish power was gone or greatly weakened. So it's depressing, but so much of the bad stuff about serfdom came from exactly these kind of institutions, whether it be alcohol or debt, where they were able to take control of entire villages. And it was very hard for the state to do much about it.

But the last thing they wanted was unrest, but they were creating the conditions for unrest and riots against the Jews. Today, of course, we just consider it normal, so we don't do anything. The Russian governments had long perceived this danger. The rights of the farmers were likely to extend to the peasant himself and directly to his work, and the Jews should not dispose of the personal labor of the peasants and by means of a lease, although not being Christians, become owners of peasant serfs, which was prohibited on several occasions, both by the decree of 1784, and by the ordinances of the Senate of 1801 and 1813, the Jews cannot possess villages or peasants nor dispose of them under any name whatsoever.

However, the ingenuity of the Jews and the owners managed to circumvent what was forbidden. In 1816, the Senate discovered that the Jews had found a means of exercising the rights of owners under the name of Crestencia. That is to say, after agreement with the owners, they harvest the wheat and barley sewn by the peasants. These same peasants must first thresh and then deliver to the distilleries leased by these same Jews. They must also watch over the oxen that are brought to graze in their fields,

provide the Jews with workers and wagons, thus the Jews dispose of all these areas. While the landlords receiving from them substantial rent referred to as Crestentia, sell to the Jews all the harvest to come that are sown on their lands, one can conclude from this that they condemn their peasants to famine. It is not the peasants who are, so to speak, claimed as such, but only the Christensia, which does not prevent the result from being the same. This is a big area where the theme of naifte comes in. The Talmud is nothing more than hair-splitting. I've read huge chunks of it over the years

and it's agony from beginning to end. It's what's now taken for granted in American and legal practice. But that was not the understanding of law in the Middle Ages or the Russian Empire, the business in empire or anywhere else. Natural law and custom and tradition and church law was the foundation

of everything at least at the local level. The Jews, of course, were the complete opposite of all of that. They were able to just change the names and they could falsify whatever they wanted. They could talk their way out of anything. And this naivete would just just kept them from being punished for it. This story here is just one out of a thousand examples. All they had to do is change the name. And it's all of a sudden okay. These regulations were written in such a a way that, you know, they could argue about definitions. They could argue about what does it mean

to own something? What does it mean to, what is a peasant exactly? And they could nullify anything. And this is something that the peasants themselves were knew far better than the elite in Petrograd. Despite all the prohibitions, the practice of Christencia continued its crooked ways. It's extreme intricacy resulted from the fact that many landowners fell into debt with their Jewish farmers, receiving money from them on their estate, which enabled the Jews to dispose of the estate and the labor of the serfs. But when, in 1816, the Senate decreed that it was appropriate to take domains back from the Jews, he charged them to recover on their own the sums they had lent. The deputies of the Kahulam immediately sent a humble petition to his majesty asking him to

annul this decree, the general administrator in charge of foreign affairs, the prince NN. Gulletson, Beltson, convinced the emperor that inflicting punishment on only one category of offender with the exception of owners and officials, the landlords could still gain if they refuse to return the capital received from the Christentia, and furthermore keep the Christensia for their profit. If they have abandoned their lands to the Jews in spite of the law, they must now return the money to them. The future December's P.I. Pestal, at that time in officer in the western provinces was by no means a defender of the autocracy, but an ardent Republican. He recorded some of his observations on the Jews of this region, which were partially

included in the preamble of his government program, recommendations for the provisional Supreme Government. Quoting, awaiting the Messiah, the Jews consider themselves temporary inhabitants of the country in which they find themselves, and so they never, on any account, want to take care of agriculture. They tend to despise even the craftsmen and only practice commerce. The spiritual leaders of the Jews who are called rabbis keep the people in an incredible dependence by forbidding them in the name of faith any reading other than that of the Talmud. A people that does not seek to educate itself will always remain a prisoner of prejudice. The dependence of the Jews in relation to the rabbis goes so far that any

order given by the latter is executed piously without a murmur. The close ties between the Jews give them the means to raise large sums of money for their common needs, in particular to incite different authorities to concession and to all sorts of embezzlements, which are useful to them, the Jews. That they readily accede to the conditions of possessors, one can see it ostensibly in the provinces where they have elected domicile. All commerce is in their hands, a few peasants are not. By means of debts in their power, this is why they terrorize, ruined the regions where they reside. The previous government, that of Catherine, has given them outstanding rights and privileges which accentuate the evil they are doing.

For example, the right not to provide recruits, the right not to announce deaths, the right to distinct judicial proceedings subject to the decisions of the rabbis, and they also enjoy all the other rights accorded to other Christian ethnic groups. Thus, it can be clearly seen that the Jews form within the state, a separate state, and enjoy more extensive rights than Christians themselves. Such a situation cannot be perpetuated further, for it has led the Jews to show a hostile attitude towards Christians and has placed them in a situation contrary to the public order

that must prevail in the state. Here you have what, you know, given the time period, is a liberal constitutionalist, who, of course, at the time all believed in violent revolution and imposing, you know, their views, a high level Mason. The Decembrists were, you know, the elite of the elite, many of whom were free masons, hated the monarchy, or at least wanted a monarch they can control.

So even people who you would think might be allies of the Jews turn on them. This is really because of the Dershavin Committee. This information now is disseminated everywhere, even concerning the Talmud, where, you know, this is their economic system. And given the nature of what the economic system in Russia was prior to this, it means that commerce is, as he says, entirely in their hands. The old believers were a separate issue. They were pretty good merchants themselves.

And they also maintained a great degree of in-group cohesion. The Palaas settlement was a highly privileged place. The Jews dominated entirely. It was a huge region. some of which was in the old Khazar Empire. So there's no excuse for not understanding this. There's no excuse for the naivete when you have someone like this. This is a very well-crafted understanding.

And things like this were set all over Europe at the time. Today, of course, in certain parts of Europe, you'll go to prison for mentioning this. But this is what people finally realize that this is a destructive entity that has been, you know, that we've brought into this country, that even with the profits that some of the elite get from their dealings with the Jews, eventually that's going to go away. Because remember, the nobles and the old Polish Empire were as much in debt as anybody else.

And that was happening here, that even the elite were in debt to these people. And that just means increasing levels of power, almost nesting levels of power, almost nesting levels of power as as as they come to dominate this was this was serfdom wasn't the issue this was the issue this was direct domination of the peasantry um that was not the case with the with with with serfdom this was taking a free population a communal population but a free population and turning them into slaves and it didn't distinguish really between nobles and and and peasants they were all part of this hellish cycle of debt. The state found it very difficult to deal with this for reasons we've already mentioned.

But it seems that even now, we say 18, 18, late 1810s, maybe 1820, nothing has changed. And the difference between now and then is that what they were reacting against in Russia today is just take it for granted. Well, that's just economics. We have five short paragraphs and we come to a natural stopping point. In the final years of Alexander I reign, economic and other types of prohibitions against Jewish activities were reinforced. In 1818, a Senate decree now forbade that never may Christians be placed in the service of Jews for debts. In 1819, another decree called for an end to the works and services that peasants and servants perform on behalf of the Jews. Galitzin always him told the council of ministers,

those who dwell in the house of the Jews not only forget and no longer fulfill the obligations of the Christian faith, but adopt Jewish customs and rights. It was then decided that Jews should no longer employ Christians for their domestic service. It was believed that this would also benefit the needy Jews who could very well replace Christian servants. But this decision was not applied. This is not surprising among the urban Jewish masses. There was masses, there was poverty and misery. For the most part, they were wretched people who could scarcely feed themselves,

but the opposite phenomenon has never been observed. The Jews would hardly work in the service of Christians. Undoubtedly, some factors opposed it, but they also apparently had means of subsistence coming from communities between which solidarity reigned. However, as early as 1823, Jewish farmers were allowed to hire Christians. In fact, the strict observance of the decision prohibiting Christians from working on Jewish lands was too difficult to put into practice. During these same years, to respond to the

rapid development of the sect of Subotniki, in the provinces of Veronik, Samara, Tula, and others, measures were taken for the palest settlement to be more severely respected. Thus, in 1821, Jews accused of heavily exploiting the peasants and Cossacks were expelled from the rural areas of Chernegev province and in 1822 from the villages of the Pultava province. In 1824 during... I just for a second. I have no idea what that paragraph is saying.

I think what I'll do after this is I'll go to the original Russian and see what it is. There's a few paragraphs that are like that here. but that measures were taken. I don't know what they're talking about. But the idea is clear, though, that it's, it's, the cycle seems to be that they dominate the areas. They hold peasants and serfdom.

And the state being what it is and being as far away as it is, is almost helpless to do anything about it. In 1824, during his journey in the Ural Mountains, Alexander I noticed that a large number of Jews in factories, by clandestinely buying quantities of precious metals, bribed the inhabitants to the detriment of the Treasury and the manufacturers and ordered that the Jews be no longer tolerated in the private or public factories of the mining industry. The Treasury also suffered from smuggling all along the western frontier of Russia,

goods and commodities being transported and sold in both capitals without passing through customs. The governors reported that smuggling was mainly practiced by Jews, particularly numerous in the border area. In 1816, the order was given to expel all the Jews from a strip 60 kilometers wide from the frontier and that it be done in the space of three weeks. The expulsion lasted five years, was only partial, and as early as 1821, the new government authorized the Jews to return to their former place of residence. In 1825, a more comprehensive, but much more moderate decision was taken. The only Jews liable to deportation were those not attached to the local Kehalam or who did not have property in the border area.

In other words, it was proposed to expel only intruders. Moreover, the measure was not systematically applied. you know it seems that the peasantry the cost of groups they're taking matters into their own hands and the most that the state was able to do

at the time and Alexander was learning very quickly as to what was going on is just let it happen they're going to be they're going to be expelled you know this is as democratic as you can get by their by their wage and and debt slaves and but even even the laws or the regulations that were

laid out Solzhenitsyn has now said it like five times I said it ten times it's very difficult to enforce this because you really don't have a a modern state in the sense that you know the U.S. or Britain is and the Jews were able to take advantage of that and were able to argue with it but now you're starting to see some action and no one can blame them at the time. And this is part of the reason why Jews then and now were so desperate to keep a lot of this information away from the public to keep to make sure this is all censored because in their minds, this was all for no reason. And they're just jealous that we have money and they're stupid goyum and we have the right to rule them. And they don't like that. You know, that's about as sophisticated as it gets.

So, but the last phrase, this measure was not systematically. applied. It's, uh, russia was not ready for this kind of thing. And, um, that most places weren't. What happened with the destruction of Poland meant that Russia now had to deal with a couple of million Jews whose entire reason for existing was exploitation and manipulation and getting around the law and criminality that they took for granted as perfectly normal. You know, what's, uh, what's eye opening here and I think is something that

I hope people are starting to realize is that the system of exploitation, as far as commercial system of exploitation, that is going on, which is being reported, which is, you know, some, some people are trying to fight against, has just been institutionalized in the United States and in the West, large scale. I mean, to the point where this is who we consider this to be who we are. And that if you fight against it, if you say, well, we shouldn't do things this way, well, you're unpatriotic. And you're a communist. Now, the Jews were also a huge part of that movement as well.

You know, the communists in Russian history create, the Jews created the Soviet Union. They also took advantage in the 1990s after the dissolution of the Soviet Union. It doesn't matter. it ends up being the same and ends up with this enriched elite that then once they take over want to make sure that no one knows

that they're this enriched elite that has taken over and of course always fraud and lies in manipulation and more than anything else their obsession with internal cohesion which is how they dominate which is how they do this

yeah it's taken for granted now this is called free market capitalism it comes from this very Jewish idea and it has no moral or even practical truth to it. All right, Dr. Johnson, I'm going to, once again, encourage people to go to the show notes of this. I put all Dr. Johnson's links so that you can donate to him. This is what he does. This is his full-time job. And the reason he is so well-versed and knows so much about this is because he can do it full-time.

So continue to support him so that he can gobble up this knowledge and put it into language that we can understand. Thank you, Dr. Johnson. Always. I appreciate you, thank you. You're welcome. Talk you soon.