“What tragedy equals this one in pathos: while the Jewish soldiers are killed on the line of fire for the homeland – for the homeland anyway – the non-combatants, who are often their close relatives, die of hunger and misery.”
For the years 1916 and 1917, a survey of The Jewish Chronicle and other Jewish newspapers yielded far fewer articles pertaining to Jewish military service in the Russian Army than the twenty-four that appeared in 1915: Nine. Of the nine, five appeared in the Chronicle, two in l’Univers israélite (France), one in the Chronicle’s brother publication, The Jewish World, and one in The Jewish Exponent (Philadelphia, Pennsylvania).
This far smaller number is probably attributable to the indeterminate and steadily deteriorating military fortunes of the Russian Army as the war continued from 1915, coupled with parallel economic, political, and social unrest within Russia itself. (A subject utterly vast and beyond the immediate scope of this post.) I suppose that these factors would not directly – per se – have been the impetus for decreasing news coverage of the actions and experiences of Jews in the Russian army in 1916 and 1917. Rather, the vastly diminished news coverage of this topic by the Chronicle (and other Jewish publications) probably reflected the generalized perception of the decreasing centrality of the Russo-German conflict, and all its myriad major and minor related aspects – at least, in purely military terms – to the fortunes of the Allies as a whole. As such, even as Russian Jewish soldiers – like other nationalities in the Russian empire – continued to serve in the Russian military, recognition and memory of their actions and experiences would have become moot, if not irrelevant, if not above all, ironic.
In any event, here are news items from 1916 and 1917.
I find it as symbolic as it is significant that the very last news item covering Jewish military service in the Russian army during the Great War – “Jewish Soldiers in the Russian Army”, published in The Jewish Exponent in May of 1917 – is actually a summary of statistics about military awards granted to Jewish soldiers through that time, albeit the total number of casualties – killed, missing, wounded, and prisoners of war – probably then unknown, and perhaps even now in 2019 definitively unknown – is not listed. The Exponent’s article (again, the anonymous author, just like the Chronicle!) notes that the source of information is the newpaper Russky Invalid (Русский инвалид), albeit tantalizingly not specifying the date or number of the edition of Инвалид in which this article appeared. (? – !)
Русский инвалид has been digitized (here’s the publication’s catalog record from the National Library of Russia), including issues for 1914 (starting with # 13, of January 17, 1914) through the newspaper’s final issue (issue # 247, of October 27, 1917) being available at the NLR, and in a different interface through the Национальная электронная библиотека (Russia’s National Digital Library). A search portal for the former can be accessed here (the link directing you to records for 1914) while a portal for the latter, encompassing issues for 1915 through mid-1917, can be found here.
Since this post includes two articles from l’Univers israélite, the text of these French-language items has been (approximately) translated into english, and appears below each article.
As for the article from The Jewish World, “Russian Jewish Volunteers“, this is something altogether different. This article was published in November of 1917, subsequent to the passage of the Decree of Peace on November 8, 1917, and thus after the October Revolution. The Jewsh volunteers referred to are Jewish soldiers – originally from Russia – then serving in the French Army, who requested of the French Government that they be allowed to return to Russia to serve in the “Free Russian Army”, under the assumption that once in the service of the latter, they would continue to participate in the war against Germany. The fate of the 54 Jewish soldiers listed in the article is unknown (will probably never be known) but what is known is that Russia’s military participation in the Great War ended only five months later with the Treaty of Best-Litosvk, on March 3, 1918. If they ventured to and remained in the Russia of Vladimir Ilyich Ulyanov, a different fate could have awaited them, as for untold millions.
So, below, articles from 1916 and 1917…
1 9 1 6
GENERAL KUROPATKIN AND JEWISH SOLDIERS
February 4, 1916
The well-known member of the Duma and the former Russian priest Grigory Petrow has published in the Russian press an interview which he has had at the front with General Kuropatkin. The general, who is at present the commander of the grenadier regiments, spoke in very warm terms of the Jewish soldiers who, he said, are fighting very bravely and loyally for their country. He pointed out that the number of Jewish soldiers decorated with the St. George’s Cross for bravery is equal in proportion to the number bestowed on soldiers of other denominations. General Kuropatkin’s Euologium has created a sensation as he was very hostile to the Jews.
______________________________
______________________________
AUTOUR DE LA BATAILLE
Les Juifs russes et la guerre
l’Univers Israelite
February 4, 1916
Les souffrances aussi effroyables qu’imméritées que le développement des hostilités ont attirées sur la tête de tant de nos coreligionnaires en Russie ne doivent pas nous faire oublier la participation aussi considérable que glorieuse du judaïsme russe à la guerre. Au contraire! Quelle tragédie égale celle-ci en pathétique: pendant que les soldats juifs se font tuer sur la ligne de feu pour la patrie – pour la patrie quand même – les non-combattants, qui souvent sont leurs proches parents, meurent de faim et de misère. Quel contraste saisissant entre ces deux tableaux: les victimes juives de la guerre, – les héros juifs de la guerre!
D’après le correspondant du Jewish Chronicle à Pétrograd, près de cent cinquante juifs ont reçu l’ordre ou la médaille de Saint-Georges au cours des trois derniers mois, portant le nombre total des décorés à six cent cinquante environ.
Parmi les nouveaux médaillés on distingue deux engagés volontaires: Maltinskey, âgé de quatorze ans, et Frenkel, âgé de quinze ans. Deux héros, Rubinstein et Dubovitzky ont reçu quatre degrés de l’ordre, six autres ont reçu trois degrés, et dix-sept deux degrés.
Plusieurs mé lecins-majors et membres de la Croix-Rouge ont reçu les ordres de Sainte-Anne et Saint-Nicolas ou des médailles d’or et d’argent.
Les journaux libéraux continuent à publier des lettres dans les quelles des officiers louent leurs subordonnés juifs.
Voici deux lettres d’officiers russes qui nous ont été communiquées, il y a quelque temps déjà, par M. J. Antokolsky, de Paris.
“Le hussard Méir Lavinsky est mort en héros sur le champ de bataille. Je ne puis oublier ce glorieux soldat. Il demandait toujours à être au premier rang, en avant des autres. Le jour de sa mort, la bataille fut chaude. Nous avons recherché son corps le lendemain et nous l’avons remis entre les mains de ses coreligionnaires, qui l’ont enterré avec tous les honneurs militaires dans un cimetière juif de Ladzova.”
“J’ai eu sous mes ordres, dans ma compagnie, huit israélites. Quand je fus blessé, il en restait encore deux de vivants. C’étaient tous des réservistes. Tous ont laissé des familles nombreuses. Leurs pensées n’étaient pas pour la guerre et il me paraissait difficile d’attendre d’eux des vertus de guerriers héroïques. Mais après le baptême de feu, je me suis convaincu que le soldat juif est un véritable guerrier. Le sentiment du sacrifice, le mépris de la mort, le courage magnifique les animent tous. Chacun cherchait à remplir de son mieux son devoir envers la patrie. Je les ai vus tous à l’œuvre. Au mépris de n’importe quel danger, sous la pluie des balles et des schrapnels, ils quittaient leurs tranchées pour ramasser les camarades blessés et les ramener à l’abri. Un de ces braves juifs a reçu, en grimpant, deux balles dans le dos et est resté a côté de celui qu’il voulait sauver. Alors un autre juif se dévoua et ramena le blessé. Après l’attaque, je m’approche avec un brancardier vers un groupe de blessés. Je vois deux soldats allongés côte à côte: un israélite et un Slave. La figure pâle, la bouche pleine de sang, l’abdomen traversé par une balle, le juif agonise. Le Slave a une blessure dans le dos et une autre au pied gauche. J’ordonne à l’infirmier de prendre un de ces malheurcux. Le Slave refuse, car, dit-il, le juif est dangereusement blessé; mais l’israélite, tout doucement, riposte et insiste qu’on emmène plutôt son camarade, car, dit-il, moi je n’ai qu’une blessure, tandis que lui en a deux! Comme c’est beau et simple! Je pourrais vous raconter encore d’autres faits, mais je me bornerais à vous déclarer qu’il faut croire aux forces morales de nos soldats juifs dans l’armée.”
Ces lettres sont signées par les officiers Novikoff et Gogoulinsky.
Mais rien n’est plus beau, en ce genre, que les lignes suivantes inscrites par un officier russe, reçu dans une famille juive de Bielostok, sur l’album de la fille du maitre de la maison et qui nous ont été communiquées par un parent:
Biélostock, le 11 décembre 1914.
Conseils a Ninta de celui qui va au combat.
“Quand tu grandiras, ma chère Nînta, aime ton pays qui a tant souffert ot sois fière d’être juive. Reçu dans ta famille avant la bataille, on a fait à nous, chrétiens, qui vous opprimons, un accueil si bienveillant et si chaleureux, que je me suis persuade que ton peuple considère les hommes; sans différence de religion, comme des frères. Nous avons tous le même Dieu, nous le prions et il va vous amener, vous juifs, sur le chemin de la lumière.
“Ninta, tu dois ètre fière de commencer ta vie en un temps où, au bruit des canons et sous le crépitement des fusils, sacrifiant notre vie pour ta grande cause, nous nous employons à réunir par notre sang tous les peuples dans une même famille. Quand cette grande guerre sera terminée, n’oublie pas ceux qui ont célébré dans les tranchées la naissance du Christ qui a sacrifié son sang pour l’amour du prochain. Cet amour n’a pas été observé depuis deux mille ans et c’est pourquoi nous en subissons le châtiment; mais nous expierons par notre sang les fautes de nos pères et tu rentreras dans la vie normale.
“Cette vie sera claire, radieuse. Pour toi, jeune fille, il y aura beaucoup à faire et tu devras travailler sans trêve. Toutes les voies où tu pourras déployer la réserve de tes forces seront ouvertes devant toi. Et tu dois consacrer ces ressources à ton âme et à toute l’humanité. A tes enfants, inspire l’amour de nos semblables et la haine de celui qui a violé la loi de Dieu et a dévasté les grands monuments de la civilisation humaine. Il n’y a pas d’excuse pour celui qui violente les femmes et les enfants, envahit un pays pacifique et laborieux et détruit ses monuments les plus sacrés.
“Nous allons remplacer nos frères qui s’épuisent dans celte lutte. Beaucoup de nous ne survivront pas, mais ceux qui auront la vie sauve se rappelleront plus d’une fois l’accueil de la famille Kaplan. Si je ne suis pas tué, mais blessé seulement, je ferai une visite à ta famille pour vous remercier encore une fois de vos bons procédés.
“Nicolas MASLENNIKOV
sous-lieutenant de réserve en second
au 247eme d’infanterie.”
Quant aux sentiments qui animent les soldats juifs de Russie, voici deux lettres qui les traduisent admirablement: l’amour de la patrie et l’amour du judaïsme.
Lisez cette lettre écrite par un volontaire juif blessé à la bataille de Staloupen; elle a été publiée par la Reitch.
“…J’espère, chers frères et sœurs, que vous saurez apprécier à leur juste valeur les raisons qui m’ont fait partir en qualité de volontaire dans cette guerre. Je n’ai pu rester indiffèrent devant les grands événements que nous voyons se développer et j’ai cru accomplir, en ce faisant, mon devoir de patriote.
Ici, je me sens très dispos, étant très bien soigné.”
Celui-là parle en patriote; celui-ci parle aussi en juif (lettre publiée par la Odesskaïa Novosti):
“Cher Oncle,
Nous nous mettons en marche pour la frontière autrichienne. Je suis tout à fait tranquille, car je vais avec la certitude qu’après la guerre les choses changeront en bien pour les juifs. La mort ne m’effraie pas et je suis prêt à mourir pour ma patrie et pour le people juif. Que je serve donc de dernier sacrifice expiatoire à l’aurore d’une vie nouvelle du peuple d’Israël. Je vois les premières lueurs de l’aurore, je sens le souffle d’une vie nouvelle et cela me donne de l’énergie et du courage pour regarder la mort en face.”
_ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _
AROUND THE BATTLE
Russian Jews and the War
The Jewish World
February 4, 1916
Sufferings as appalling as they are, the expansion of hostilities has [drawn the attention] of so many of our fellow-believers in Russia [that] must not make us forget the great and glorious participation of Russian Judaism in the war. On the contrary! What tragedy equals this one in pathos: while the Jewish soldiers are killed on the line of fire for the homeland – for the homeland anyway – the non-combatants, who are often their close relatives, die of hunger and misery. What a striking contrast between these two pictures: the Jewish victims of the war, – the Jewish heroes of the war!
According to the correspondent of the Jewish Chronicle in Petrograd, nearly one hundred and fifty Jews received the order or medal of St. George during the last three months, bringing the total number of decorated to about six hundred and fifty.
Among the new medalists there are two volunteers: Maltinskey, aged fourteen, and Frenkel, aged fifteen. Two heroes, Rubinstein and Dubovitzky received four degrees of the order, six others received three degrees, and seventeen two degrees.
Several senior staff and members of the Red Cross received orders of St. Anne and St. Nicholas or gold and silver medals.
Liberal newspapers continue to publish letters in which officers praise their Jewish subordinates.
Here are two letters from Russian officers communicated to us some time ago by Mr. J. Antokolsky of Paris.
“Hussar Meir Lavinsky died as a hero on the battlefield. I cannot forget this glorious soldier. He always asked to be in the front line, ahead of the others. The day of his death, the battle was fierce. We searched for his body the next day and handed it over to his co-religionists, who buried him with all military honors in a Jewish cemetery in Ladzova.”
“I had under my orders, in my company, eight Israelites. When I was wounded, there were still two of them alive. They were all reservists. All have left many families. Their thoughts were not for war, and it seemed difficult to expect from them the virtues of heroic warriors. But after the baptism of fire, I convinced myself that the Jewish soldier is a true warrior. The feeling of sacrifice, the scorn of death, magnificent courage animate them all. Each sought to fulfill his duty to his country to the best of his ability. I saw them all at work. In defiance of any danger, in the rain of bullets and shrapnel, they left their trenches to pick up the wounded comrades and bring them back to the shelter. One of these brave Jews received, climbing, two bullets in the back and stayed next to the one he wanted to save. Then another Jew devoted himself and brought back the wounded man. After the attack, I approach a group of wounded with a stretcher-bearer. I see two soldiers lying side by side: an Israelite and a Slav. The pale face; the mouth full of blood; the abdomen crossed by a bullet; the Jew is in agony. The Slav has a wound in the back and another in the left foot. I order the nurse to take one of these unfortunates. The Slav refuses, because, he says, the Jew is dangerously wounded; but the Israelite, very gently, retorts and insists that his comrade should be taken away, for, he says, I have only one wound, while he has two! How beautiful and simple! I could tell you more facts, but I will confine myself to declaring to you that one must believe in the moral force of our Jewish soldiers in the army.”
These letters are signed by officers Novikoff and Gogoulinsky.
But nothing is more beautiful, in this way, than the following lines inscribed by a Russian officer, received in a Jewish family of Białystok, on the album of the daughter of the master of the house and which were communicated to us by a parent:
Białystok, December 11, 1914.
Advice to Ninta who is going to battle.
“When you grow up, my dear Nînta, love your country that has suffered so much and be proud to be Jewish. Received in your family before the battle, Christians, who oppress you, so warmly and so kindly, that I have persuaded you that your people consider men; without difference of religion, like brothers. We all have the same God, we pray for him and he will bring you, Jews, on the path of light.
“Ninta, you must be proud to begin your life at a time when, with the sound of cannons and the crackling of guns, sacrificing our lives for your great cause, we are working to bring together all our peoples in the same family. When this great war is over, do not forget those who celebrated in the trenches the birth of Christ who sacrificed his blood for the sake of his neighbor. This love has not been observed for two thousand years, and that is why we suffer punishment; but we will expiate with our blood the faults of our fathers and you will return to normal life.
“This life will be clear, radiant. For you, young girl, there will be a lot to do and you will have to work without [respite]. All the ways where you will be able to unfold the reserve of your forces will be open before you. And you must devote these resources to your soul and to all humanity. To your children, inspire the love of our fellow men and the hatred of those who have violated the law of God and devastated the great monuments of human civilization. There is no excuse for the one who violates women and children, invades a peaceful and laborious country and destroys its most sacred monuments.
“We are going to replace our brothers who are exhausted in this struggle. Many of us will not survive, but those who are saved will remember the Kaplan family more than once. If I am not killed, but only wounded, I will pay a visit to your family to thank you again for your good behavior.
“Nicolas MASLENNIKOV
Second Lieutenant, Second Reserve
247th Infantry.”
As for the feelings which animate the Jewish soldiers of Russia, here are two letters which translate them admirably: the love of the country and the love of Judaism.
Read this letter written by a Jewish volunteer injured at the Battle of Staloupen; it was published by the Reitch.
“… I hope, dear brothers and sisters, that you will appreciate the reasons that made me leave as a volunteer in this war. I could not remain indifferent to the great events we see developing, and I thought I was fulfilling my duty as a patriot.
Here, I feel very well, being very well cared for.”
He speaks as a patriot; this one also speaks in Jewish (letter published by the Odessa News):
“Dear Uncle,
We set off for the Austrian border. I am quite quiet because I am certain that after the war things will change for the Jews. Death does not frighten me and I am ready to die for my homeland and for the Jewish people. May I therefore serve as the last atoning sacrifice at the dawn of a new life of the people of Israel. I see the first light of dawn, I feel the breath of a new life and it gives me energy and courage to look at death in the face.”
______________________________
______________________________
A RUSSIAN JEWISH HEROINE
[FROM OUR CORRESPONDENT]
February 11, 1916
The Jewish Red Cross nurse, Madame Bernstein, has been awarded the Medal of St. George for conspicuous bravery in the field in rescuing wounded under strong fire.
______________________________
______________________________
RUSSIAN RABBIS EXEMPTED FROM SERVICE
March 31, 1916
The Tsar has exempted Rabbis from military service. Those who are already enrolled in the army will be drafted into non-fighting units.
______________________________
______________________________
A RUSSIAN COMMANDER OF JEWISH SOLDIERS
[FROM OUR CORRESPONDENT]
PETROGRAD
April 21, 1916
The Retch states that a prominent Colonel has informed its representative that the percentage of Jewish Chevaliers of the Order of St. George is the same as that of the Christian soldiers, and that the commander of an Army Corps informed him that in this was the soldiers of all nationalities, without distinction, fought well.
______________________________
______________________________
JEWS AND FIELD WORK IN RUSSIA
[FROM OUR CORRESPONDENT.]
PETROGRAD.
July 21, 1916
A large number of Jews in the Elizabethgrad district have volunteered as labourers for trench digging and other defensive works. In the Kieff district the Jews were informed that they were expected, together with the Christians and on the same terms, to contribute to the war labour contingents.
______________________________
______________________________
1 9 1 7
Jewish Soldiers in the Russian Army
The Jewish Exponent
May 18, 1917
The official military organ, “Russki Invalid,” published data of soldiers who won distinction during the three years of war. Not less than 60,791 Jewish soldiers received decorations of one kind or another. Among these, 8,681 were awarded the Order of St. George; 25,474 the medal of St. George, and 26,636 were raised to officer’s rank. This is a remarkable showing, especially when we consider that all these decorations were given under the old regime, when it was to the interest of the government to suppress the reports of Jewish bravery. The same journal which now publishes these data would not have dared to make known these figures under the old regime. It shows that more than ten per cent of the Jews in the Russian army distinguished themselves for their courage and bravery.
______________________________
______________________________
A Jewish Legion Formed in Russia
[FROM OUR CORRESPONDENT]
PETROGRAD
July 27, 1917
With the permission of the military authorities of Kromenitz, Wolliner, Gubernis, there has been organised a volunteer regiment of Jewish soldiers who wish to fight for the new Russia. More than two hundred men have already enrolled. While some of those joining deserted previously, most of the volunteers are men who were freed from military service or whose age places them in classifications which have not yet been reached.
______________________________
______________________________
Les Volontaires juifs russes
l’Univers Israelite
November 23, 1917
Une des conséquences de la Révolution russe a été qu’un grand nombre des juifs qui s’était engagés volontairement dans l’armée française ont demandé au gouvernement la permission de rentrer en Russie pour combattre dans les rangs de l’armée russe libre.
Au point de vue général, cette demande surprendra peut-être, car en a partout le même ennemi à combattre et les volontaires juifs étaient bien à leur place sur le front français, où pendant pins de trois ans, ils ont lutté et sont morts pour la France républicaine. Mais il y a des considérations d’ordre psychologique, des sentiments contre lesquels tout raisonnement est impuissant. C’est que ces hommes, quoique chassés de Russie par les persécutions tzaristes, ont gardé beaucoup d’attaches avec leur pays, où sont restés leurs parents et amis; ils s’y trouvaient dans leur milieu juif, tout leur y était familier. Une fois la Russie devenue libre, leur premier mouvement a été le désir si humain et si naturel de rentrer dans leur pays pour continuer à combattre avec leurs frères d’armes russes l’ennemi commun.
Leur demande a été accueillie par le gouvernement français, grâce aùx démarches du Comité des réfugiés politiques, russes Oboronà, qui s’est créé à Paris au début de la Révolution et qui a pour but de rapatrier en Russie tous les réfugiés (juifs et non juifs) qui sont en mesure de contribuer – militairement où civilement – à la défense nationale de la Russie libre contre l’invasion allemande. C’est grâce à l’activité de ce Comité – dont l’auteur de ces lignes fait partie – que sont retournés en Russie de nombreux groupes de propagandistes et de champions de la cause des Alliés, afin de combattre la funeste propagande des léninistes rentrés en Russie par l’Allemagne.
Les juifs sont en grand nombre parmi les réfugiés rapatriés par l’“Oborona”, qui est reconnu par le gouvernement Provisoire et reçoit de lui les fonds nécessaires aux rapatriements.
Dans le premier groupe de volontaires partis par les soins du Comité se trouvent les juifs dont les noms suivent:
Isaac Alpérovitch, Alficher, Boris Artzichewsky, Michel Bassakévitch, Jacques Bassman, Paul Berkovitch, Wolf Bernstam, Blouwstein, Joseph Brodsky, M. Biélinky, Isaac Wargartick, Hirch Wolphowitch, A. Galachter, Manuel Guendlin, David Glousman, Joseph Goloskow, Salomon Goldenberg, Zeilig Griner, Chmoul Gousovsky, Moïse Dinovetzky, Moïse Zandberg, Bernard Semelchitter, W. Joffé, Emmanuel Kogan, Léon Kaplan, David Kelstein, Jacques Keilin, Alexandre Kogan, Koffman, Joseph Leiser, Joseph Lerner, Jacques Liberman, D. Louvsky, Joseph Margouliès, J. Markovitch, Simon Mirelman, Haïm Mickelin, Jacques Mauder, Joseph Perloff, Jacques Perkon, Isaac Privinan, Michel Rabinovitch, Naoum Soutine, Feldman, Fichman, Zélig Kacklovitch, Novae Zoukerman, Isaac Zoukoria, Lazar Chmerkovitch, N. Chrener, Haïm Gross, Simon Konstartinvowsky, David Krel et Naftou Kackarsky. Soit en tout 54 volontaires; les autres suivront dans les groupes ultérieurs.
Il est important de souligner que ces volontaires – déjà incorporés dans l’armée russe et partis pour le front – accomplissent une mission spéciale d’une grande utilité dans l’armée alliée: ils y sont devenus des propagandistes de la cause des alliés en général et tout particulièrement de la cause de la France. Ce sont eux qui disent aux soldais paysans russes – pour la plupart illettrés – le rôle de la France dans l’histoire et dans la lutte pour la liberté. Ce sont eux qui combattent les maximalistes qui empoisonnent l’armée russe par leur propagande germanophile et pacifiste. C’est pourquoi ils sont doublement utiles et méritent notre reconnaissance et notre admiration, – comme soldats et comme défenseurs de la cause démocratique des Alliés.
J. BIÉLINKY.
_ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _
Russian Jewish Volunteers
The Jewish World
November 23, 1917
One of the consequences of the Russian Revolution was that a large number of Jews voluntarily engaged in the French army asked the government for permission to return to Russia to fight in the ranks of the Free Russian Army.
From the general point of view, this demand may be surprising, because everywhere there is the same enemy to fight and the Jewish volunteers were well in their place on the French front, where during three years they struggled and died for Republican France. But there are psychological considerations, feelings against which all reasoning is powerless. It is because these men, although driven out of Russia by Tsarist persecutions, have kept many ties with their country, where their relatives and friends have remained; they were there in their Jewish environment, everything was familiar to them. Once Russia became free; their first movement was the human and natural desire to return to their country to continue fighting with their Russian brothers in arms the common enemy.
Their request was welcomed by the French Government, thanks to the efforts of the Committee of Political Refugees, the Russian Oborona, which was created in Paris at the beginning of the Revolution and which aims to repatriate to Russia all the refugees (Jews and non-Jews) who are able to contribute – militarily or civilly – to the national defense of Free Russia against the German invasion. It is thanks to the activity of this Committee – of which the author of these lines is a part – that many groups of propagandists and champions of the Allied cause have returned to Russia in order to fight the fatal propaganda of the Leninists who have returned in Russia by Germany.
Jews are in large numbers among the refugees repatriated by the “Oborona“, which is recognized by the Provisional Government and receives from it the funds necessary for repatriations.
In the first group of volunteers left by the Committee’s care are the following Jews:
Isaac Alperovitch, Alficher, Boris Artzichewsky, Michel Bassakevitch, Jacques Bassman, Paul Berkovitch, Wolf Bernstam, Blouwstein, Joseph Brodsky, M. Bielinky, Isaac Wargartick, Hirch Wolphowitch, A. Galachter, Manuel Guendlin, David Glousman, Joseph Goloskow, Salomon Goldenberg , Zeilig Griner, Shmul Gousovsky, Moses Dinovetzky, Moses Zandberg, Bernard Semelchitter, W. Joffe, Emmanuel Kogan, Leon Kaplan, David Kelstein, Jacques Keilin, Alexander Kogan, Koffman, Joseph Leiser, Joseph Lerner, Jacques Liberman, D. Louvsky, Joseph Margoulies, Markovich, Simon Mirelman, Chaim Mickelin, Jacques Mauder, Joseph Perloff, Jacques Perkon, Isaac Privinan, Michel Rabinovitch, Naoum Soutine, Feldman, Fichman, Zelig Kacklovitch, Novae Zoukerman, Isaac Zoukoria, Lazar Chmerkovitch, N. Chrener, Haim Gross, Simon Konstartinvowsky [Konstantinovsky?], David Krel and Naftou Kackarsky. In all, 54 volunteers; others will follow in later groups.
It is important to underline that these volunteers – already incorporated in the Russian army and left for the front – carry out a special mission of great utility in the allied army: they have become propagandists of the cause of the allies in general and especially the cause of France. They are the ones who say to Russian peasant soldiers – mostly illiterate – the role of France in history and in the struggle for freedom. They are the ones who fight the maximalists who poison the Russian army with their Germanophile and pacifist propaganda. That is why they are doubly useful and deserve our recognition and admiration – as soldiers and as advocates for the democratic cause of the Allies.
J. BIÉLINKY.