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Eduard Hodos: The Jewish Syndrome

The Jewish Syndrome-3

Theme and Variations

Translated from the Russian


"The Jewish Observer", 6/25, March 2002, p.11.

As I said before, the book "The Jewish Syndrome-3" was conceived by me as a detailed analysis and a broad argumentation of the "Three Khazarias Theory". However, under the pressure of circumstances I decided to modify my original plan to focus more on the body of evidence. What were the circumstances which forced me to veer from my decided course?

In one of the March issues of the newspaper "The Jewish Observer" under the rubric "Anti-semitism" a fragment from the press-conference given by Metropolitan (Bishop) of Smolensk and Kaliningrad Kirill, Chairman of the the Department of External Church Relations of the Russian Orthodox Church (Moscow Patriarchate), was published. The Orthodox priest's answer to one of the questions asked by the Jewish journalist was given special attention:

...We formulated our question thusly: "How do you comment the fact of the publishing of Sergei Nilus' book Bliz est', pri dverekh (It's Near, At the Door), and the dissemination of this book in bookstores and churches of the Yekaterinburg Diocese, which is taking place with the blessing of the Archbishop of Perm and Solikamsk, Athanasius? Do you consider that this book inflames religious and ethnic hatred, and is the "Protocols of the Elders of Zion", which it contains, a falsification?"

"I've made a special study of this question," answered the Metropolitan. "No blessing was given by the diocese for the publication of this book, and the fact of its dissemination at certain points of sale doesn't prove the bishop's involvement. Relations between the Orthodox Christian and Jewish communities in Yekaterinburg are excellent. Just recently I was informed that the [head] rabbi and the archbishop made a joint visit either to a nursing home or an orphanage, to deliver humanitarian aid. Therefore it seems to me that it's important, if we're to put an end to this issue, that both sides in Yekaterinburg expand their collaboration in accordance with those principles which both religious communities confess. Our relations with people of other religious convictions, including the Judaic community, are built not on literature of various kinds, including the book you've just mentioned, but on concrete sources: on Holy Scripture, and on the works of the Holy Fathers [...] and [...] on the foundation of the Social Conception of the Russian Orthodox Church. The ROC builds its relationships in this foundation, and not on any other. I'd like for that position to be understood by all, and for there to be no ambivalence in our relations to those who hold different religious views from ours, including the Judaic community."

"And what about the "Protocols of the Elders of Zion"? Do you consider this work to be a fake?

"Here we'd have to convene a session and dedicate it to the examination of this question. I don't want to concentrate attention on this private matter. I just set forth the position of the Russian Orthodox Church in principle."

So we see that the ROC still isn't ready to admit the fact, which has been proven repeatedly, that this document, attributed to the Jews (allegedly stolen from the First Zionist Congress) was written with the purpose of inflaming anti-Jewish hatred. It turns out that the answer to this question still demands lengthy discussion. And in the century which has passed from the moment of the "Protocols'" writing, time still hasn't been found..."

("The Jewish Observer", 6/25, March 2002, p.11.)

As you see, no manner of protest on the part of Metropolitan Kirill about the loyalty of the ROC to "those who hold different religious views from ours, including the Judaic community" could save his interview from being published in the Jewish newspaper under the rubric "Anti-semitism". None of his justifications: "excellent relations between the Orthodox Christian and Jewish communities...", "the rabbi and the archbishop", and so forth were able to convince the Jewish press of the pure intentions of Orthodox Christians toward the "poor, persecuted Jews". For me, there's nothing surprising in this. You see, as one of the "literary mastodons" who, in his time, molded Jewish self-consciousness and with whom I will acquaint you further on, said: "He who justifies himself is already half guilty!"

At the same time there's a moment in the above-cited passage which surprised even me, namely - the "repeated proof" of the falsity of the document "ascribed to the Jews", known as the "Protocols of the Elders of Zion". I don't understand: what "repeated proofs" are they talking about? Judging by what we've just read, representatives of the ROC also are unacquainted with such "proofs", since they still haven't accepted them as "fact".

In this case, what's to prevent us from opening the discussion on this topic ourselves (which is in dire need of discussion, if we're to believe the lamentations of this Jewish newspaper) and once and for all dot all the "i's" regarding the historical genuineness of the above-mentioned "Protocols"? I personally don't see any obstacles. All the more so since the examination of the topic won't hurt us at all in our study of the "Three Khazarias Theory". Quite the contrary, it will bring clarity to our understanding of it.

Though certain complications still do exist. You see, in order to discuss anything one first needs to study the object under discussion. And this is where the rub lies. The thing is that the "Protocols" in and of themselves are marked by a rare "dryness", and I'd say even "boringness" of style. They're so difficult to "digest", that one has the impression that the authors of the "Protocols" purposely couched their ideas in such "impenetrable" form to prevent all but a chosen few from grasping their meaning.

Thus I have good reason to believe that only the most intrepid reader will even get halfway through this embodiment of Zionist wisdom. So I've made the following decision.

In this book you'll find the "Protocols" presented in two forms. First you may acquaint yourself, so to speak, with their shortened version, where only the high points of each of the "Protocols", in the form of those fragments which maximally reflect the content of the protocol as a whole, will be set forth.

The second, full version of the document "allegedly stolen from the First Zionist Congress" can be found at the end of the book in the form of an "Appendix". Here's my advice: Make your best effort to get your way through this "debris" of Zionist wisdom. Believe me, it's worth your time...

I must warn you right now: Even with my "circumcised" version you're in for some rather heavy reading. Those with weak nerves would do better to stop right here. By the way, I've decided not to put even my braver readers at risk and will try to stick to a maximally "lightened" presentation with the aim of avoiding psychological trauma.

* * *

Naturally, among my readers will be those for whom the content of the "Protocols of the Elders of Zion" is already known. But these are in the minority, I know, for 74 of the 100 years of the "Protocols'" existence were blotted out by a strict communist taboo. Why? You'll find the answer to this question only after acquainting yourself with the "arch-importance" of the document under discussion.

Let's jump right now into our reading of the "Protocols" which so shook the world 100 years ago.


Bold emphasis is the author's. Colored highlighting provided by

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