Aleksandr Solzhenitsyn notable work Two Hundred Years Together
On Russia and the Jews
In his 1974 essay "Repentance and Self-Limitation in the Life of Nations", Solzhenitsyn urged "Russian Gentiles" and Jews alike to take moral responsibility for the "renegades" from both communities who enthusiastically embraced atheism and Marxism–Leninism and participated in the Red Terror and many other acts of torture and mass murder following the October Revolution. Solzhenitsyn argued that both Russian Gentiles and Jews should be prepared to treat the atrocities committed by Jewish and Gentile Bolsheviks as though they were the acts of their own family members, before their consciences and before God. Solzhenitsyn said that if we deny all responsibility for the crimes of our national kin, "the very concept of a people loses all meaning."In a review of Solzhenitsyn's novel August 1914 in The New York Times on 13 November 1985, Jewish American historian Richard Pipes wrote: "Every culture has its own brand of anti-Semitism. In Solzhenitsyn's case, it's not racial. It has nothing to do with blood. He's certainly not a racist; the question is fundamentally religious and cultural. He bears some resemblance to Fyodor Dostoyevsky, who was a fervent Christian and patriot and a rabid anti-Semite. Solzhenitsyn is unquestionably in the grip of the Russian extreme right's view of the Revolution, which is that it was the doing of the Jews". Award-winning Jewish novelist and the Holocaust survivor Elie Wiesel disagreed and wrote that Solzhenitsyn was "too intelligent, too honest, too courageous, too great a writer" to be an anti-Semite. In his 1998 book Russia in Collapse, Solzhenitsyn criticized the Russian far-right's obsession with anti-Semitic and anti-Masonic conspiracy theories.In 2001, Solzhenitsyn published a two-volume work on the history of Russian-Jewish relations (Two Hundred Years Together 2001, 2002). The book triggered renewed accusations of anti-Semitism. In the book, he repeated his call for Russian Gentiles and Jews to share responsibility for everything that happened in the Soviet Union. He also downplayed the number of victims of an 1882 pogrom despite current evidence, and failed to mention the Beilis affair, a 1911 trial in Kiev where a Jew was accused of ritually murdering Christian children. He was also criticized for relying on outdated scholarship, ignoring current western scholarship, and for selectively quoting to strengthen his preconceptions, such as that the Soviet Union often treated Jews better than non-Jewish Russians. Similarities between Two Hundred Years Together and an anti-Semitic essay titled "Jews in the USSR and in the Future Russia", attributed to Solzhenitsyn, have led to the inference that he stands behind the anti-Semitic passages. Solzhenitsyn himself explained that the essay consists of manuscripts stolen from him by the KGB, and then carefully edited to appear anti-Semitic, before being published, 40 years before, without his consent. According to the historian Semyon Reznik, textological analyses have proven Solzhenitsyn's authorship.
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