3. Do you think that such specific traits can only be positive?

4. Are you a priori convinced that Jews as an ethnic group cannot have any common features, including those that other cultural communities may perceive as problematic or even negative?

5. If such problematic traits do exist, are only non-Jews to blame for the fact that they are "problematic"?

6. Do you think that any attempt to talk about such features of the Jewish worldview and way of life that will not be complimentary is already anti-Semitism?

7. Do you think that it is impossible to speak critically about any culture and any people, or only about the Jewish one?

If you answer positively to all of the above questions, then please ask Jewish journalists to refrain from any critical remarks about Russia, the Russian people, culture and history.

If your answers are negative, then you are a supporter of a calm and unbiased conversation. You do not confuse theology and cultural studies. And do not transfer the words of the Apostle Paul from the absence of Jews and Greeks from theology to geography and cultural studies.

Those who repeat "there is neither Hellen, nor Jew", in fact, in their midst very clearly track who is "one of their own". In their midst, they put a bold emphasis on the national-family bond: "All Jews are responsible for each other." But a "Greek" has no right to see in the misdeed of one of the members of a Jewish family the result of a common family upbringing. When criticizing an obvious and regular mistake of one of the Jews, it is not allowed to pay attention to his nationality in any case. Nationality can be noticed only in talents ("talented Jewish musician"); Criminals, liars and boors, if they can no longer be shielded, should immediately be presented as "cosmopolitans" and "common people".

Yes, "every nation has the right to have its own scoundrels."

The question is: was this meanness (for example, a pogrom and blasphemous attitude towards someone else's shrine) brought up in him precisely by his national and religious culture?

A. Vaksberg proves the thesis that at the end of the 1930s state anti-Semitism began to gain strength with the help of very interesting figures: "If in the summer of 1934 Jews made up 31 percent of all employees of the highest echelon of the NKVD, in the autumn of 1936 - 39%, in the spring of 1937 - 37%, in the autumn of 1938 - 21%, and already in the summer of 1939 only about 4%."

Yes, yes – every nation has its own scoundrels. But we must also think about why among the executioners there were so many people brought up in one of the cultures of a multinational country.

Have there been anti-Jewish pamphlets in the history of Christian theology? — There were. Could they have played any role in the merciless attitude towards Jews in the minds of at least some Germans? — Yes, they could.

But there were also anti-Christian pamphlets published by Jewish polemicists. Could they have played some role in the merciless attitude towards Russian priests in the minds of at least some Chekists and their then and current journalistic servants?