Bernard Lazare, a Jewish writer who has published a work on anti-Semitism, says:
"The Jew, therefore, does take a part in revolutions, and he participates in them in so far as he is a Jew, or more correctly, in so far as he remains a Jew."
He says also—"The Jewish spirit is essentially a revolutionary spirit, and consciously or otherwise, the Jew is a revolutionist."
There is hardly any country in the world, except the United States, where denials of this could be made in such a way as to require proof. In every other country the fact is known. Here we have been under such a fear of mentioning the word "Jew" or anything pertaining to it, that the commonest facts have been kept from us—facts which even a superficial knowledge of Jewish writing would have given us. It was almost a pathetic spectacle to see American audiences go to lectures about the Russian situation, and come away from the hall confused and perplexed because the Russian situation is so un-Russian, all because no lecturer thought it politic to mention "Jew" in the United States, for, as some day we shall see, the Jew has contrived to gain control of the platform too.
Not only do the literary lights of Jewry acknowledge the Jew's propensity to revolution generally, and his responsibility for the Russian situation particularly, but the lower lights also have a very clear idea about it. The Jew in the midst of the revolution is conscious that somehow he is advancing the cause of Israel. He may be a "bad Jew" in the synagogue sense, but he is enough of a Jew to be willing to do any thing that would advance the prestige of Israel. Race is stronger than religion in Jewry.
The Russian paper, On to Moscow, in September, 1919, said:
"It should not be forgotten that the Jewish people, who for centuries were oppressed by kings and czars, are the real proletariat, the real Internationale, which has no country."