The February Revolution transformed Jewish life. Just days after the abdication of Tsar Nicholas II, all legal restrictions on Jews were lifted. More than 140 statutes, totaling some thousand pages, were removed overnight. To mark this historic moment of abolition, a special meeting was convened by the Petrograd Soviet. It was the eve of Passover, March 24, 1917. The Jewish delegate who addressed the meeting immediately made the connection: the February Revolution, he said, was comparable with the liberation of Jews from slavery in Egypt. [...]
Without doubt, the soviets had become, by mid-1917, the main political opposition to antisemitism in Russia. An editorial in the newspaper Evreiskaia Nedelia (the Jewish Week) captured this well: “It must be said, and we must give them their dues, the soviets have carried out an energetic struggle against [pogroms]. In many places, it has only been thanks to their strength that peace has been restored.”
It is worth noting, however, that these campaigns against antisemitsm were aimed at workers in factories and sometimes activists within the broad socialist movement. In other words, antisemitism was identified as a problem within the social base of the radical left, and even sections of the revolutionary movement itself. What this revealed, of course, is that antisemitism did not simply emanate from “above,” from the former tsarist establishment; it had an organic base within sections of the working class, and it had to be confronted as such. [...]
What underscored moderate socialist concern about the capacity of antisemitism and revolution to overlap was the way Bolsheviks mobilized the masses, and channeled their class resentment. On October 28, when the revolution was in full flow, the Mensheviks’ Petrograd Electoral Committee issued a desperate appeal to workers in the capital, warning that Bolsheviks had seduced “the ignorant workers and soldiers,” and the cry of “All power to the Soviets!” would all too easily turn into “Beat the Jews, beat the shopkeepers.” For the Menshevik L’vov-Rogachevskii, the “tragedy” of the Russian revolution lay in the apparent fact that the “the dark masses (temnota) are unable to distinguish the provocateur from the revolutionary, or the Jewish pogrom from a social revolution.”
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