The real Jewish "Addams Family" lives in Russia! You see him often

Biography

In 1968 she graduated from the Faculty of Philology of Moscow State University.

Since 1973 he has been working at the Institute of Slavic Studies (head of the Center for Sloavian-Judaic Studies). She defended her dissertation for the academic degree of Candidate of Philological Sciences in 1975 “Ideological and stylistic originality of Polish Sovizhal prose and drama of the second half of the 16th - first half of the 17th centuries.”- M., 1974.

1973-1994 - head of the department of literary criticism and culture of the journal “Slavic Studies” (until 1992 - “Soviet Slavic Studies”): member of the editorial board.

She gave courses of lectures at universities in Poland.

Awards and prizes

Awarded the Amicus Poloniae medal

Prize of the Russian Academy of Sciences and PAS for his contribution to science.

Bibliography

The world inside out: Nar.-gor. lit. Poland XVI-XVII centuries. / Rep. ed. B.F. Stakheev. - M.: Nauka, 1985. - 220 p. - 1600 copies.
Miejsce anonimowej prozy plebejskiej w rosyjsko-polskich związkach literackich XVII w.// Tradycja i współczesność: Powinowactwa literackie polsko-rosyjskie. Wrocław, 1978.
Grotesque-fantastic genre of new Polish co-squeals (origins, traditions, meanings)// Slavic Baroque: historical and cultural problems of the era. M., 1979.
“Grassroots Baroque” in Poland: drama and poetry// Baroque in Slavic cultures. M., 1982.
Russian-Polish literary connections of the 17th - 18th centuries. and the formation of personality in Russian literature// Literary connections and literary process: from the experience of Slavic literatures. M., 1986.
“Irrational grotesque” in Polish and Russian Soviet literature of the 20-30s// Comparative literary studies and Russian-Polish literary connections in the twentieth century. M., 1989.
Echa poezij Jana Kochanowskiego w literaturze rosyjskiej// Jan Kochanowski, 1584-1984: Epocha – Twórczość – Recepcja. Lublin, 1989. T. 2.
Stages of development of narrative genres in Polish literature of the 12th - 16th centuries.// Development of prose genres in the literature of Central and South-Eastern Europe. M., 1991.
Nieznany egzemplarz siedemnastowiecznego wydania polskiego Sowizrzała odnaleziony w Moskwie a problem edycji naukowej tego utworu// Problemy edytorskie literatur słowiańskich. Wroclaw, 1991.
Transformation of the perceived in the process of literary connections// Functions of literary connections: on the material of Slavic and Balkan literatures. M., 1992.
Czech Liberated Theater: text and context// Literary avant-garde: features of development. M., 1993.
Historia sub speciae litteraturae// Necessitas et ars: Studia Staropolskie, dedykowane Profesorowi Januszowi Pelcowi... Warszawa, 1993. T. 2.
Jews in Poland: history in the mirror of literature// Slavs and their neighbors. M., 1994. Issue. 5.
Philosophy and poetics: casus of Stanislav Ignatius Vitkevich// History of culture and poetics. M., 1994.
Totalitarian ideology as a surrogate for religion// Familiar stranger. Socialist realism as a historical and cultural problem. M., 1995.
Pictures of the world and the language of culture (about the campaigns of Stefan Batory in Polish and Russian literature)// Uzaemadzeyanne literatur i mou. There are Belarusian-Polish-Russian connections at the junction. Grodno, 1995.
Boris Fedorovich Stakheev (1924-1993)// “I made a romantic path...”: Collection of articles in memory of Boris Fedorovich Stakheev. M., 1996.
The Moscow School of Postmodernism// Postmodernism in Literature and Culture of Central and Eastern Europe. Katowice, 1996.
Demonic intermediaries between worlds// Myth in culture: a person is not a person. M., 2000.
“Jews” and “sin” in Polish literature of the 16th - 17th centuries.// The concept of sin in the Slavic and Jewish cultural tradition. M., 2000.
Pushkin and the Polish theme// A. S. Pushkin and the world of Slavic culture: on the 200th anniversary of the poet’s birth. M., 2000.
Age of Alexander Wat (1.V.1900 - 29.VII.1967)// Slavic almanac 2000. M., 2001.
Jewish demonology: folklore and literary tradition// Between two worlds: ideas about the demonic and otherworldly in the Jewish and Slavic cultural tradition. M., 2002.
The image of Marina Mnishek in historiography and literature// Studia polonica II: To the 70th anniversary of Viktor Aleksandrovich Khorev. M., 2002.
Ideas about Russia and their verification in Poland in the 16th–17th centuries.// Russia - Poland: images and stereotypes in literature and culture. M., 2002.
Jews between Catholics and Protestants in Poland in the 16th-17th centuries.// One's own or someone else's? Jews and Slavs through each other's eyes. M., 2003.
Time and eternity of war: a Galician perspective// The First World War in the literature and culture of the Western and Southern Slavs. M., 2004.
The myth of Europe among Polish romantics// The myth of Europe in the literature and culture of Poland and Russia. M., 2004.
Jewish food regulations and prohibitions through the eyes of Polish polemicists of the 16th-18th centuries.// Feast - meal - feast in the Jewish and Slavic cultural tradition. M., 2005.
The crisis of the early twentieth century through the eyes of Jewish intellectuals: assessments, reactions, reflection in creativity// The world crisis of 1914–1920 and the fate of East European Jewry. M., 2005.
Alexander Wat: thirteen prisons// Figures of Slavic culture in captivity and about captivity: 20th century. M., 2006.
“We will be like in a dream...”: the idea of a dream and the dreamer in the Jewish tradition// Dreams and visions in the Slavic and Jewish cultural tradition. M., 2006.
“Pornography” by Witold Gombrowicz: touches to interpretation// The work of Witold Gombrowicz and European culture. M., 2006.
“Slavic” theme among Polish romantics// The poetic world of the Slavs: general trends and creative individuals. M., 2006.
Julian Tuwim, Alexander Wat, Bruno Jasensky: drama of the Russian-Jewish-Polish borderland of cultures// Russian-Jewish culture. M., 2006.
The idea of Poles about Russians in the 17th century.// Russia in the eyes of the Slavic world. M., 2007.
Polski tekst literacki w perspektywie recepcji oraz polityki rosyjskiej XVII wieku// Literatura, kultura i język Polski w kontekstach i kontaktach światowych. III Kongres Polonistyki zagranicznej. Poznań, 2007.
St. Petersburg Poles (Senkovsky, Bulgarin) and Mickiewicz// Adam Mickiewicz and Polish romanticism in Russian culture. M., 2007.
Healing, salvation, deliverance in the Jewish tradition and magical practice (Jewish ceremony of a cemetery wedding and its Slavic parallels)// Traditional medicine and magic in the Slavic and Jewish cultural tradition. M., 2007.
Secular and ecclesiastical authorities of the Polish-Lithuanian state and the Jewish minority: politics and ideology// Anthologion: power, society, culture in the Slavic world in the Middle Ages. To the 70th anniversary of Boris Nikolaevich Flori. M., 2008.
The idea of Russians and the image of Muscovy in “The History of Vladislav, the Polish and Swedish Korolevich” (1655) Art. Kobezhitsky// Melodies, colors, smells of Adam Mickiewicz’s “small homeland”. Grodno, 2008.
Problems of Jewish emancipation and assimilation in the prose and journalism of Boleslav Prus// The work of Boleslav Prus and his connections with Russian culture. M., 2008.
Ways and methods of moving to the Holy Land in the Jewish tradition// Sacred geography in the Slavic and Jewish cultural tradition. M., 2008.
Jewish participation in Polish military conflicts of the 17th century// Jews&Slavs. Vol. 21. Jerusalem; Gdansk, 2008.
The image of the Russian, Russian power, Polish-Russian relations in Polish political journalism of the 70s of the 16th century.// Russian culture in Polish consciousness. M., 2009.
Jewish legends about the “beginning times” in the Czech Republic and Poland// History - myth - folklore in the Jewish and Slavic cultural tradition. M., 2009.
Meer Balaban's contribution to the activities of the Jewish Historical and Ethnographic Society// Parliamentaryzm - konserwatyzm - nacjonalizm. Sefer jowel. Studio ofiarowane Profesorowi Szymonowi Rudnickiemu. Warsaw, 2010.
Trzy spójrzenia na Polskę z Rosji (1863-1916)// Polonistyka bez granic. Materialy z IV Kongresu Polonistyki Zagranicznej. T. I. Krakow, 2010.
“Fathers and Sons” in Hebrew// Dialogue of generations in the Slavic and Jewish cultural traditions. M., 2010.
Reflection of the conflicts of the Jewish world in the prose of Semyon An-sky// On the evil side: History and culture of the convergent European Jews (1880-1920): Zb. scientific pratz. Kyiv, 2011.

"Mochalova Victoria Valentinovna" - as the value of the property

Unique designation: Mochalova Victoria Valentinovna (May 7, 1945)
Designation: Mochalova Victoria Valentinovna
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Description:


Date of Birth:	May 7(1945-05-07 ) (72 years old)
Place of Birth:	Moscow, USSR
A country:	USSR Russia
Scientific field:
Alma mater:

Victoria Valentinovna Mochalova(born May 7, Moscow) - Russian philologist, head of the Sefer Center for Jewish Studies, candidate of philological sciences, employee since 1973.

She is engaged in her genealogy, created %D1%81%D0%B0%D0%B9%D1%82<=>%5B>https:%E2%95%B1%E2%95%B1www.myheritage.com%E2%95%B1site-20466151%E2%95%B1kersteinmargolin%E2%81%87lang=RU<%5D<)+%7D">website of the Kerstein and Margolin families and is its administrator

She was awarded the “Amicus Poloniae” medal, and the RAS and PAS Prize for her contribution to science (2008). Winner of the FEOR Award for 2013 in the “Aidyshe Mama” category.

Works

The world inside out: Popular urban literature of Poland in the 16th-17th centuries. M., 1985.
Miejsce anonimowej prozy plebejskiej w rosyjsko-polskich związkach literackich XVII w. // Tradycja i współczesność: Powinowactwa literackie polsko-rosyjskie. Wrocław, 1978.
Grotesque-fantastic genre of new Polish co-squeals (origins, traditions, meanings) // Slavic Baroque: historical and cultural problems of the era. M., 1979.
“Lower Baroque” in Poland: drama and poetry // Baroque in Slavic cultures. M., 1982.
Russian-Polish literary connections of the 17th-18th centuries. and the formation of personality in Russian literature // Literary connections and literary process: from the experience of Slavic literature. M., 1986.
“Irrational grotesque” in Polish and Russian Soviet literature of the 20-30s // Comparative literary studies and Russian-Polish literary relations in the twentieth century. M., 1989.
Echa poezij Jana Kochanowskiego w literaturze rosyjskiej // Jan Kochanowski, 1584-1984: Epocha- Twórczość- Recepcja. Lublin, 1989. T. 2.
Stages of development of narrative genres in Polish literature of the 12th-16th centuries. // Development of prose genres in the literature of Central and South-Eastern Europe. M., 1991.
Nieznany egzemplarz siedemnastowiecznego wydania polskiego Sowizrzała odnaleziony w Moskwie a problem edycji naukowej tego utworu // Problemy edytorskie literatur słowiańskich. Wroclaw, 1991.
Transformation of the perceived in the process of literary connections // Functions of literary connections: on the material of Slavic and Balkan literatures. M., 1992.

“There are also fools among Jews”

Polonist philologist, Candidate of Sciences, head of the Center for Slavic-Judaic Studies at the Institute of Slavic Studies of the Russian Academy of Sciences. All these strict scientific titles lose their inaccessibility after meeting her. Moreover, the acquaintance took place against the backdrop of an impressive panorama of Moscow - this Academy of Sciences is a romantic place. And of course, we can agree that the “Fiddler on the Roof” award awarded to her belongs to the entire team of the Center for Researchers and Teachers of Jewish Studies at Sefer Universities. But as soon as you start talking to her, everything immediately becomes interesting and you want to immediately start studying it all. With her cheerfulness, energy, laughter, and wit, she simply pushes you to accomplish great things and discoveries. Many people know her as the mother of Anton Nosik; her husbands were the writer Boris Nosik and the artist Ilya Kabakov. But perhaps, if not for this woman, these famous names would not have existed. While working on the genealogy of her family, she created a website for the Kerstein and Margolin families, thanks to which she was able to discover more than 900 relatives in the United States.

The conversation with Victoria Valentinovna Mochalova took place in between reports, during the regular conference of the Center for Slavic-Judaic Studies of the Russian Academy of Sciences.

“MOSCOW – KREMLIN – STALIN... YOU CAN’T GET AWAY FROM THESE GROWING, LAYERED, POWERED HISTORICAL ASSOCIATIONS”

RUSSIA AND HANUKAH CANDLES

— How do you feel about the fact that the ceremony for presenting the Jewish “Person of the Year” award, which has now been renamed “Fiddler on the Roof,” is held in the Kremlin?

- Of course, I have an extremely negative attitude towards this, because the Kremlin is not a neutral place, it is a place very loaded with semantic meaning, and in a negative way. There was the residence of a cannibal and a bloody tyrant, who hatched all his villainous plans there: the murder of Mikhoels, the execution of members of the Jewish Anti-Fascist Committee, the trial of “poisoning doctors,” plans for the deportation of the Jewish population - it was all there. And you cannot get rid of this villainous aura, the atmosphere of this place, it is present. In addition, this place seems completely unkosher to me: there are Christian shrines, Christian churches, crosses all around, it is completely inappropriate for Jews to be there. The point is not that some anti-Semites may feel offended and blame them for this, although that too.

- And to a very large extent.

- But now I’m speaking a little from the other side, from an internal Jewish point of view. I'm not even talking about the fact that since this is the Kremlin, since this is the “heart of our Motherland,” there is a very complex access system: queues, checkpoints, even on the tickets they write that they begin to let you through 1 hour 45 minutes before the start. That is, it’s better for people to come an hour and forty-five before, because if they arrive, as they come to a normal theater, 15-20 minutes in advance, they simply won’t get in - after all, the tickets say that latecomers will not be allowed into the hall. That is, it is inconvenient even for the public. Of course, I don't like it at all, and I would prefer it to be some neutral place. For example, the Solomon Mikhoels Festival took place at the Bolshoi Theater; the theater is such a neutral place. Either a neutral place, or some Jewish place, the same MEOC.

“But it won’t be able to accommodate so many people.”

- Yes, I heard the idea that a hall that could accommodate six thousand people is very difficult to find. But there are some “Luzhniki”, stadiums... You can find places with which there are fewer associations, and such mournful ones, such bloody ones, as with this place. Of course, when I speak negatively about the Kremlin, I do not mean the wonderful Italian architecture, beautiful historical monuments, this architectural beauty.

Emmanuel Vitorgan, who performed “The Blue Ball Spins and Spins” on the stage of the Kremlin Palace, and one of the presenters of the ceremony, Valdis Pelsh

— The atmosphere there is still special, it’s not just that the Kremlin was built on this very spot.

- It is, of course, very beautiful, it is historically valuable. But now I’m talking about these accumulated, layered, piled-up historical associations, which you still can’t get rid of: Moscow - Kremlin - Stalin.

— Then why is the award presented in the Kremlin? Is this done on purpose?

— I think so, although it’s difficult for me to interpret the motives of the organizers. Maybe these are some kind of galut complexes: before we were driven, persecuted - but now we are in a central place. But to me personally this seems inappropriate.

— Do you feel like “Person of the Year”?

- No, of course (laughs).

Victoria Mochalova, director of the Center for Researchers and Teachers of Jewish Studies at Universities "Sefer", laureate of the award in the category "EDUCATIONAL ACTIVITY"

— What does this award mean to you?

“I was very touched and grateful, but I consider this award to be recognition of the achievements of our entire association of Jewish studies, all our colleagues, the Sefer Center as a whole, and I received it symbolically - simply as the director of Sefer.” I couldn’t do anything like this alone, create such a network, develop such successful programs - we’ve been around for twenty years!

Israeli violinist Sanya Kroytor, who performed solo on the stage of the Kremlin Palace many times during the ceremony

“JEWISH INTELLIGENCE, SCIENTISTS ARE THE BEST THAT EVER EXISTS”

— Tell us how your project was created?

- It was born in the head of a great dreamer - a dreamer. This is an absolutely amazing person - Ralph Goldman, honorary vice president of the Joint. He was very closely associated and collaborated with the Hebrew University of Jerusalem. And there, in particular, there is such an International Center for University Teaching of Jewish Civilization (International Center for University Teaching of Jewish Civilization, MTSUPEC - editor's note), it was once headed by Moshe Davis, and in our time - by Professor Nehemiah Levtzion, may their memory be blessed. Ralph Goldman and Moshe Davis were very concerned about Jewish research and education - all over the world, and this function was performed by the International center. They had a center in Jerusalem, a branch in Oxford for Western Europe, in Budapest for Eastern Europe, but for the collapsed Soviet Union, for all this vast space, they had no center. But this activity had to be established and coordinated (lectures, students, universities, etc.) - that is, this is a huge job. By this time, Jewish universities had already opened in St. Petersburg, Moscow, Kyiv, and the Hebrew University in Jerusalem helped us a lot. They gathered us at their place, brought us, organized seminars, gave us lectures, supplied us with literature on Jewish history - in general, they took care of us. And during one of these seminars they told us that there is such a problem: in the entire post-Soviet space there is no center that would deal with all this, think about whether you would like to create one in your own country. For us, this was a very new matter, completely incomprehensible, unusual, we are all academic scientists, rather of the armchair type...

— It’s not clear what and how to start.

- Yes Yes. The American Jewish Joint Distribution Committee "Joint" was very inspired by this idea. Our founding fathers are the Hebrew University of Jerusalem, the MTSUPEC (scientific, academic part), and the Joint as an organizer and financier. And so they proposed creating such an organization. This is, of course, a good thing. Just imagine: perestroika, everything suddenly became possible...

- Hope...

- Yes, some hopes. We have opened Jewish universities, a wonderful Project Judaica program has opened at the Russian State University for the Humanities - this was also a joint venture, it is clear that without the help of the West we could not have done anything then. That is, there were several higher educational institutions where there were either departments of Jewish studies, or, as was the case in St. Petersburg and Moscow, entirely Jewish universities. We knew that there was a huge, rich tradition of Jewish studies in pre-revolutionary Russia, and even before the Stalin period, when he crossed it all out, killed and buried everyone. But before that, it existed, there was high science. The Jewish Encyclopedia was published here, the Jewish Historical and Ethnographic Society worked here, An-sky was here, Ginzburg was here—there was wealth here. And then such a caesura, such surgery - and that’s all, and a dead desert. Of course, one cannot say that there was a desert-desert...

Viktor Vekselberg, laureate of the “CHARITY” nomination for creating the board of trustees of the Jewish Museum and Tolerance Center in Moscow

“Everything went underground.”

- Yes, everything was underground. There were no institutions, there were no institutes, but scientific thought cannot be stopped. That's why there were apartment seminars...

—Have you visited them?

— I visited something. Mikhail Anatolyevich Chlenov (now he is the chairman of the Academic Council of Sefer), for example, had underground seminars and Hebrew courses. For me personally, active attendance was quite difficult (when you have a small child, when you don’t really belong to yourself, and at the same time you need to study, you need to finish graduate school). But in any case, there was Jewish samizdat, and, for example, “Tarbut”, all this was distributed. This life existed, it was just visible only to us - and to the KGB men. It seemed to them that they had banned everything, they shot everyone, destroyed everything, and nothing happened.

“But you can’t kill a thought.”

- Certainly. Everything was there, only it had a hidden, underground form. And after perestroika, all this came out, so there was enormous enthusiasm, there was inspiration. And what was also remarkable about all this was the contingent that was both a consumer and a producer. It was a very nice contingent... These are the Jewish intelligentsia, these are scientists - it seems to me that this is the best that exists.

— Has this contingent changed somehow now compared to those who started?

- No, something else has changed now. The atmosphere changed, the enthusiasm moderated, and it turned into, I won’t say, a routine, but an ordinary scientific work.

— Have you become aware?

— Awareness has always been there. But before it was a forbidden fruit, for the first time it was possible to find out something - and then there was, perhaps, more enthusiasm than science.

— What programs does Sefer carry out today?

— We hold conferences, we organize winter and summer schools for students, and they come in different types. There are stationary schools, when we bring one hundred and fifty people from everywhere, place them in Moscow, in the Moscow region, in Kyiv, and they are given lectures from morning to evening - Israeli teachers, our teachers. There are other schools - these are field schools, expeditions, when we get together and, for example, this year, we go to Georgia and study the topic “History of the Jews of Georgia.” Some students are engaged in epigraphy: they clear the matzevos and read them, it’s like a chronicle that they are reading. There are ethnographers who work with the population, they have developed special questionnaires...

— The local population is not against it?

“They are even very glad that old men and women ask them.” Where there are Jews left - in Chernivtsi, in Balti - they also communicate willingly.

Ambassador of the State of Israel Dorit Golender with the laureates in the category “CULTURAL EVENT OF THE YEAR”: for organizing the exhibition “White City. Bauhaus Architecture in Tel Aviv” at the State Hermitage, the award was received by the initiator and curator of the exhibition Nitza Metzger Schmuck, co-curator of the exhibition Tal Iyal and production director Smadar Timor

“THINKING OF YOURSELF NOT AS A VICTIM, BUT AS AN EXECUTIONER IS VERY DIFFICULT, THESE ARE COMPLEX PSYCHOLOGICAL PROCESSES”

— Most of your research is the history of the Holocaust. How can one explain the fact that on the territory of many republics of the former USSR, two SS men were enough for a populated area - everything else was done by the local population?

— This is rather typical for Poland. And, again, we can’t say for sure. We cannot say that everyone did this - and someone hid, and the largest number of the Righteous were in Poland. These are complex things. In 1939, Stalin chopped off the eastern part of Poland, then he relied on the Jews as strangers among the locals. They were recruited into the KGB services, and they took an active part in Stalin’s politics; the local population called them that - the Jewish commune. Therefore, the entire Stalinist communist regime was associated by the local population with Jews.

“From a scientific point of view, you can’t say that.” There are no “ifs” in science. But my personal point of view is this: everything that has happened in history indicates that this can, in principle, happen. All this concerns not only Jewish history. And we can observe all this ourselves. When we were young, we had an illusion: it seemed to us that all we had to do was eliminate Soviet power and communism - and everything would be fine. But much of what was inherent in Soviet power and ideology is characteristic of human nature. For example, the same concept of an external enemy that unites the people. Now Putin is uniting the Ukrainian opposition; this is their common enemy - the Muscovite, who does not allow them into Europe.

—What does the problem of repentance mean for modern Poles?

“This is a sore point for them.” It is very difficult. Over the years, they have developed a national mythology that Poland is a victim.

- How did it happen?

— This probably dates back to the time of the divisions of the Polish-Lithuanian Commonwealth in 1772 between Austria, Prussia and Russia. Then this messianic idea was born that Poland is a victim, this is the “Christ of the nations.” If we talk about the quality of life, then life was best for those who found themselves on the territory of Austria-Hungary, then came Prussia and, finally, Russia: here there were the worst, most inhumane conditions, constant exile to Siberia - we know what Russia is . Therefore, the idea of sacrifice dominates the Polish historical consciousness. The Germans came and again confirmed this theory. And suddenly, for example, a certain Jan Tomas Gross appears with his book “Neighbors” about the events in Jedwabne. It was a bomb that exploded. It is very difficult to think of yourself not as a victim, but as an executioner; these are very complex psychological processes. Of course, many resist this, calling it slander and slander against the Polish people. But many understand that it is difficult to move forward if there are skeletons in the closet. In Poland this is a subject of public debate, and a lot of literature has been published on this topic.

— How could it happen that in the 50s, international trials of the Nazis had already taken place, the concentration camps were already open as museums and were visited by foreigners, and many Poles only learned in the 90s about what terrible events took place in their own cities?

- This is a property of human consciousness, human psychology: people do not want to know some unpleasant things. Everyone knows, for example, that there are now prisoners in Russia, that this is a country in which there are camps similar to Stalin’s. And reading, for example, Nadezhda Tolokonnikova’s letter, we understand in what terrible, inhuman conditions people are kept there. This all happened, and this is all happening. So, is modern Russian society starting to beat itself in the chest? What, do those who now live in the area of Kommunarka or the Butovo training ground remember that their houses are on bones? The modern city of Auschwitz, three kilometers from which the former concentration camp is located, is an ordinary European town, prosperous and provincial. The human psyche cannot withstand this, and the law of repression of what cannot be realized is triggered. The banality of evil is all very scary. People who managed to survive the Tragedy then committed suicide, and there are many such cases. I knew one Polish Jew who managed to escape. He was a very thin boy, and when they were being taken on a train to a concentration camp, they managed to squeeze out the board and help him get out. He found himself alone, in the middle of the forest, hungry, cold. He came across a hut, a Pole opened it for him and said: if you are a Pole, then leave, I have nothing for you, if you are a Jew, then come in. This is how he survived these years. After the war, along with many surviving Jewish children, he was transported to Israel, he married, and had three children. And then one day he rented a hotel room in Tel Aviv and committed suicide. What these people carry within themselves is simply impossible for us to imagine.

— You are a Slavic scholar by profession, at what point did you develop a scientific interest in Judaic studies itself?

— I am a philologist by profession. I also had a personal - in addition to purely academic - interest in Judaic studies, because these are my roots, my great-grandfather Yankel Leib Kershtein and all his descendants, including me. Here the scientific is multiplied by the personal.

— Why did your relatives leave the Belarusian town for Moscow in the 1920s? Why to Moscow, and not to America or Palestine, where almost everyone went?

“This was a very big mistake on their part.” My great-grandfather Yankel Leib Kershtein had seven brothers and sisters, and they all went to America, he alone remained in Belarus. There are also fools among Jews, seven smart ones left, one remained. There are now more than 900 of our relatives, the Kersteins, in America, and many of those who remained in Belarus died in the Minsk ghetto. And now you won’t find the graves. And my grandfather’s brother, Meer, has a grave in one of the best Jewish cemeteries in New York, on Long Island, and we received an inheritance from him: each of the twenty-nine people who remained in Galut. And my mother’s younger generation rushed to big cities, including Moscow.

— In your family, the Jewish spirit and Jewish atmosphere were preserved, but was the tradition preserved?

- Certainly. My grandmother baked leikakh and teiglakh, my mother made tzimmes, I just love gefilte fish.

— Do you cook yourself?

“I work forty-eight hours a day, and this is simply impossible, but I am ready to eat the fish that my aunt makes in huge quantities.”

— What happened to the religious tradition in your family?

— My great-grandfather observed it, but my family did not adhere to it back in Belarus.

- Why?

- I don’t know this, in our family it was strictly behind the scenes.

—What does the concept of Jewishness include for you?

- You can’t express it in a few words... This is, perhaps, a special state of mind, the wakefulness of a non-lazy mind, so to speak, intellectual liveliness, a peculiar warehouse of the emotional sphere and inexhaustible energy.

Candidate of Philological Sciences, head of the Center for Slavic-Judaic Studies, has been working at the Institute of Slavic Studies since 1973.

After graduating from the Faculty of Philology of Moscow State University in 1968, she studied at the graduate school of the Institute of Slavic Studies. In 1975 she defended her thesis “Ideological and stylistic originality of Polish prose and drama of the second half of the 16th – first half of the 17th centuries.”

She was awarded the Amicus Poloniae medal and the RAS and PAS Prize for her contribution to science (2008).

Historian of Polish and Czech literature, researcher of literary connections and intercultural dialogue. The result of long-term polonistic research was the monograph by V.V. Mochalova. Subsequently, along with Polish literature, she dealt with problems of poetics and the study of inter-Slavic and Judeo-Slavic contacts in the Eastern European region. She has published a number of works on the reflection of historical events and stereotypes of national perception in literature.

She participated in the preparation of collective works of the Institute of Slavic Studies “Writers of People's Poland” (Moscow, 1976), “Literary connections and the literary process. From the experience of Slavic literatures" (Moscow, 1986), "Functions of literary connections. Based on the material of Slavic and Balkan literatures" (Moscow, 1992), "Studia Polonica. To the 60th anniversary of Viktor Aleksandrovich Khorev" (M., 1992), "Essays on the history of culture of the Slavs" (M., 1996), "History of the literature of the Western and Southern Slavs" (M., 1997. Vol. 1–2).

In 1973–1994, she headed the department of literary studies and culture of the magazine “Slavic Studies” (until 1992 – “Soviet Slavic Studies”), member of the editorial board of the magazine.

Editor-in-Chief of the Judaic-Slavic Journal.

Proceedings

The world inside out: Popular urban literature of Poland in the 16th – 17th centuries. M., 1985.

Miejsce anonimowej prozy plebejskiej w rosyjsko-polskich związkach literackich XVII w. // Tradycja i współczesność: Powinowactwa literackie polsko-rosyjskie. Wrocław, 1978.

Grotesque-fantastic genre of new Polish co-squeals (origins, traditions, meanings) // Slavic Baroque: historical and cultural problems of the era. M., 1979.

“Lower Baroque” in Poland: drama and poetry // .

Russian-Polish literary connections of the 17th – 18th centuries. and the formation of personality in Russian literature // Literary connections and literary process: from the experience of Slavic literature. M., 1986.

“Irrational grotesque” in Polish and Russian Soviet literature of the 20–30s // Comparative literary studies and Russian-Polish literary relations in the twentieth century. M., 1989.

Echa poezij Jana Kochanowskiego w literaturze rosyjskiej // Jan Kochanowski, 1584–1984: Epocha – Twórczość – Recepcja. Lublin, 1989. T. 2.

Stages of development of narrative genres in Polish literature of the 12th – 16th centuries. //

Nieznany egzemplarz siedemnastowiecznego wydania polskiego Sowizrzała odnaleziony w Moskwie a problem edycji naukowej tego utworu // Problemy edytorskie literatur słowiańskich. Wroclaw, 1991.

Transformation of the perceived in the process of literary connections // Functions of literary connections: on the material of Slavic and Balkan literatures. M., 1992.

Czech Liberated Theater: text and context // Literary avant-garde: features of development. M., 1993.

Historia sub speciae litteraturae // Necessitas et ars: Studia Staropolskie, dedykowane Profesorowi Januszowi Pelcowi... Warszawa, 1993. T. 2.

Jews in Poland: history in the mirror of literature // .

Philosophy and poetics: casus of Stanislav Ignatius Vitkevich // History of culture and poetics. M., 1994.

Totalitarian ideology as a surrogate for religion // Familiar stranger. Socialist realism as a historical and cultural problem. M., 1995.

Pictures of the world and the language of culture (about the campaigns of Stefan Batory in Polish and Russian literature // Uzaemadzeyanne litaratur i mou. On the Belarusian-Polish-Russian connections. Grodno, 1995.

Boris Fedorovich Stakheev (1924–1993) // “I completed the romantic path...”: Collection of articles in memory of Boris Fedorovich Stakheev. M., 1996.

The Moscow School of Postmodernism // Postmodernism in Literature and Culture of Central and Eastern Europe. Katowice, 1996.

Demonic intermediaries between worlds // .

“Jews” and “sin” in Polish literature of the 16th – 17th centuries. // .

Pushkin and the Polish theme // A. S. Pushkin and the world of Slavic culture: on the 200th anniversary of the poet’s birth. M., 2000.

The Age of Alexander Vat (1.V.1900 – 29.VII.1967) // Slavic Almanac 2000. M., 2001.

Jewish demonology: folklore and literary tradition // .

The image of Marina Mnishek in historiography and literature // Studia polonica II: To the 70th anniversary of Viktor Aleksandrovich Khorev. M., 2002.

Ideas about Russia and their verification in Poland in the 16th–17th centuries. // Russia - Poland: images and stereotypes in literature and culture. M., 2002.

Jews between Catholics and Protestants in Poland in the 16th–17th centuries. // .

Time and eternity of war: Galician perspective // The First World War in the literature and culture of the Western and Southern Slavs. M., 2004.

The Myth of Europe among Polish Romantics // The Myth of Europe in the literature and culture of Poland and Russia. M., 2004.

Jewish dietary regulations and prohibitions through the eyes of Polish polemicists of the 16th–18th centuries. // .

The crisis of the early twentieth century through the eyes of Jewish intellectuals: assessments, reactions, reflection in creativity // The world crisis of 1914–1920 and the fate of Eastern European Jewry. M., 2005.

Alexander Vat: thirteen prisons // .

“We will be like in a dream...”: the idea of a dream and the dreamer in the Jewish tradition // .

“Pornography” by Witold Gombrowicz: touches to interpretation // .

“Slavic” theme among Polish romantics // .

Julian Tuwim, Alexander Wat, Bruno Yasensky: drama of the Russian-Jewish-Polish borderland of cultures // Russian-Jewish culture. M., 2006.

The idea of Poles about Russians in the 17th century. // Russia in the eyes of the Slavic world. M., 2007.

Polski tekst literacki w perspektywie recepcji oraz polityki rosyjskiej XVII wieku // Literatura, kultura i język Polski w kontekstach i kontaktach światowych. III Kongres Polonistyki zagranicznej. Poznań, 2007.

St. Petersburg Poles (Senkovsky, Bulgarin) and Mickiewicz // .

Healing, salvation, deliverance in the Jewish tradition and magical practice (Jewish ceremony of a cemetery wedding and its Slavic parallels) // .

Secular and church authorities of the Polish-Lithuanian state and the Jewish minority: politics and ideology // Anthologion: power, society, culture in the Slavic world in the Middle Ages. To the 70th anniversary of Boris Nikolaevich Flori. M., 2008.

The idea of Russians and the image of Muscovy in “The History of Vladislav, the Polish and Swedish Korolevich” (1655) Art. Kobezhitsky // Melodies, colors, smells of the “small homeland” by Adam Mickiewicz. Grodno, 2008.

Problems of Jewish emancipation and assimilation in the prose and journalism of Boleslav Prus // .

Ways and methods of moving to the Holy Land in the Jewish tradition // .

Participation of Jews in Polish military conflicts of the 17th century // Jews & Slavs. Vol. 21. Jerusalem; Gdansk, 2008.

The image of the Russian, Russian power, Polish-Russian relations in Polish political journalism of the 70s of the 16th century. // .

Jewish legends about the “initial times” in the Czech Republic and Poland // .

Meer Balaban’s contribution to the activities of the Jewish Historical and Ethnographic Society // Parlamentaryzm – konserwatyzm – nacjonalizm. Sefer jowel. Studio ofiarowane Profesorowi Szymonowi Rudnickiemu. Warsaw, 2010.

Trzy spójrzenia na Polskę z Rosji (1863–1916) // Polonistyka bez granic. Materialy z IV Kongresu Polonistyki Zagranicznej. T. I. Krakow, 2010.

“Fathers and Sons” in Hebrew // .

Reflection of the conflicts of the Jewish world in the prose of Semyon An-sky // On the evil of the century: History and culture of convergent European Jews (1880–1920): Zb. scientific pratz. Kyiv, 2011.

Polish “King-Korolich” – Russian Tsar: a literary portrait // Text of Slavic culture. For the anniversary of L.A. Sofronova. M.: InSlav., 2011.

Jewish Studies in Russia in the Post-Communist Era // Journal of Modern Jewish Studies. Vol. 10. No. 1. March 2011.

Russian theme in “Beniewski” by J. Słowacki // Juliusz Słowacki and Russia. M.: Indrik, 2011.

Politics – literature – censorship: echo of the scandal of the 17th century // Russian-Polish linguistic, literary and cultural contacts. M.: Quadriga, 2011.

The Polish question as Slavic and European: Russian view (1863–1916) // Slavic world in the eyes of Russia. Dynamics of perception and reflection in fiction, documentary and scientific literature / Responsible. ed. L.N. Budagova. Ser. Slavica et Rossica. M., 2011.

About Małgorzata Baranowska // New Poland. 2011. No. 7–8 (132).

Jews and Christians of Eastern Europe: attitude to other people's wisdom // Wisdom - righteousness - holiness in the Slavic and Jewish cultural tradition. Sat. articles. Academician Series. Vol. 33. M., 2011.

Judeo-Christian dialogue in the Polish-Lithuanian state of the 16th century. // Belarusian-Jewish dialogue in the context of world culture. Materials of the I International Scientific Conference. Minsk, April 28–30, 2008. Minsk: BSU, 2011 (deposited in the State Institution "BelISA" on December 30, 2011, No. D201182).

Trzy spójrzenia na Polskę z Rosji (1863–1916) // Polonistyka bez granic. IV Kongres Polonistyki Zagranicznej. UJ, 9-11.10.2008 / Pod red. R. Nycza, W.T. Miodunki i T. Kunza. Krakow, 2011. T. I: Wiedza o literaturze i kulturze. S. 231–239.

Polish Horace in Moscow prison // Victor Chorev – Amicus Poloniae. To the 80th anniversary of Viktor Aleksandrovich Khorev. M., 2012.

Polacy i Rosjanie: wspóldzialanie na tle rosyjskiego Zamętu, czyli Smuty // Studia Rossica XXII. Polska - Rosja: dialog culture. Tom poświęcony pamięci Prof. Jeleny Cybienko/Red. A. Wołodźko-Butkiewicz, L. Lucewicz. Warszawa, 2012. S. 55–65.

New Russian national holiday: November 4 versus November 7 // “Old” and “new” in the Slavic and Jewish cultural tradition. Sat. articles. Academician Series. Vol. 39. M., 2012. pp. 103–119.

Slavic theme in Gogol // N.V. Gogol and Slavic literature. M., 2012. pp. 44–63.

Paradisus Judaeorum: the Jewish elite in the Renaissance Polish-Lithuanian Commonwealth // Jews: another history / Comp., rep. ed. G. Zelenina. M.: ROSSPEN, 2013. pp. 163–181.

Heard vs. written down (rumors about other peoples in written literary genres) // Oral and bookish in the Slavic and Jewish cultural traditions / Rep. ed. O. Belova. Sat. articles. Academician series. Vol. 44. M., 2013. pp. 66–85.

Polish Horace in Moscow prison // Amicus Poloniae. In memory of Viktor Khorev. M., 2013. pp. 249–258.

G. D. Hundert Jews in the Polish-Lithuanian state in the 18th century. Genealogy of the New Age. M., 2013. Scientific editor V. Mochalova 17.6 al.

Translation of Polish articles in the collection Amicus Poloniae. In memory of Viktor Khorev (articles by I. Grali (1.4 al.), M. Baranovskaya (0.4 al.)).

Translation of the article Art. Ign. Vitkevich "On the work of Bruno Schulz" // Collection. Op. S. I. Vitkevich. 0.9 a.l.

Slivovskaya V. Escapes from Siberia. St. Petersburg, 2014. 5.6 al.

“It should not be that the sons of the Highest work with opposite goals” // Norm and anomaly in the Slavic and Jewish cultural tradition / Rep. ed. O. V. Belova. M., 2016. pp. 97–112

Jews and tolerance in the Polish-Lithuanian state of the Renaissance // Academic research and conceptualization of religion in the 21st century: traditions and new challenges. Collection of materials. T. 5. Vladimir, 2016. pp. 129–149.

Jewish Orpheus in Hell of the 20th century: Jozef Wittlin // Proceedings of the XXIII International Annual Conference on Jewish Studies. M., 2017. pp. 494–521.

Glubokoe - pages of history // Glubokoe: memory of the Jewish shtetl. M., 2017. pp. 23–48.

Konflikt – wyobcowanie – wrogość – obojętność w środowisku żydowskim w Europie Wschodniej w zwierciadle literature, publicystyki, pamiętnikarstwa // Żydzi wschodniej Polski. Bialystok, 2017. S. 81–96.

Reprehensible sexual contacts as a source of conflicts // Contacts and conflicts in the Slavic and Jewish cultural tradition. M., 2017. pp. 93–111.

Bartolomew Novodvorsky - the ideal of a Christian knight // Multicolored Vertograd. Collection for the 80th anniversary of B. N. Flory. M., 2018. pp. 423–440

Jewish Museums in Moscow (RSF Grant No. 15-18-00143) // New Directions in the History of the Jews in the Polish Lands / Ed. by A. Polonsky, H. Węgrzynek, A. Żbikowski. Boston, 2018, pp. 150–169.

Gdy polityka chce rzadzic historia Słowiańska Wieża Babel. Filologia Słowiańska nr 41. T. II: Język i tożsamość / red. J. Czaja, I. Jermaszowa, M. Wójciak, Bogusław Zieliński. Poznan, 2018. S. 147–160.

Jewish minority in the Polish legal field // Prohibitions and regulations in the Jewish and Slavic cultural tradition. M., 2018. pp. 76–91. DOI 10.31168/2658-3356.2018.7

Publications

Veselovsky A. N. Historical poetics. M., 1989 (comp., commentary).

Slovatsky Yu. Benevsky: Poem / Translation by B.F. Stakheeva. M., 2002 (compiled, one of the commentators).

"The Addams Family"- group fictional characters created in 1938 by American artist Charles Addams for newspaper comics published in The New Yorker. Comics about them were published until the artist’s death in 1988. The surname is given to fictional characters in honor of their creator.

In this photo, the real “Addams family” living in Russia is Victoria Mochalova and her son, famous blogger Anton Nosik.

Victoria Mochalova is a Polish philologist, candidate of sciences, head of the Center for Slavic-Judaic Studies at the Institute of Slavic Studies of the Russian Academy of Sciences, and heads the Sefer Center for Jewish Studies.

In 2013, this smiling lady was awarded a prize at the State Kremlin Palace "fiddler on the roof". On this occasion, 12 days later, the global Jewish on-line center published an article with an interview taken with Victoria Mochalova.

I will give only a fragment of this interview:

"There are also fools among Jews"

— How do you feel about the fact that the ceremony for presenting the Jewish “Person of the Year” award, which has now been renamed “Fiddler on the Roof,” is held in the Kremlin?

— Of course, I have an extremely negative attitude towards this, because the Kremlin is not a neutral place, it is a place very loaded with semantic meaning, and in a negative way. There was the residence of a cannibal and a bloody tyrant, who hatched all his villainous plans there: the murder of Mikhoels, the execution of members of the Jewish Anti-Fascist Committee, the trial of “poisoning doctors,” plans for the deportation of the Jewish population - it was all there. And you cannot get rid of this villainous aura, the atmosphere of this place, it is present. In addition, this place seems completely unkosher to me: there are Christian shrines, Christian churches, crosses all around, it is completely inappropriate for Jews to be there. The point is not that some anti-Semites may feel offended and blame them for this, although that too.

— The atmosphere there is still special, it’s not just that the Kremlin was built on this very spot.

— Then why is the award presented in the Kremlin? Is this done on purpose?

— Tell us how your project was created?

- It was born in the head of a great dreamer - a dreamer. This is an absolutely amazing person - Ralph Goldman, honorary vice president of the Joint. He was very closely associated and collaborated with the Hebrew University of Jerusalem. And there, in particular, there is such an International Center for University Teaching of Jewish Civilization (International Center for University Teaching Jewish civilization, MTSUPETS - editor's note), it was once headed by Moshe Davis, and in our time by Professor Nehemiah Levtsion, may their memory be blessed. Ralph Goldman and Moshe Davis were very concerned about Jewish research and education - all over the world, and this function was performed by the International center. They had a center in Jerusalem, a branch in Oxford for Western Europe, in Budapest for Eastern Europe, but for the collapsed Soviet Union, for all this vast space, they had no center. But this activity had to be established and coordinated (lectures, students, universities, etc.) - that is, this is a huge job. By this time, Jewish universities had already opened in St. Petersburg, Moscow, Kyiv, and the Hebrew University in Jerusalem helped us a lot. They gathered us at their place, brought us, organized seminars, gave us lectures, supplied us with literature on Jewish history- in general, they looked after. And during one of these seminars, they told us that there is such a problem: in the entire post-Soviet space there is no center that would deal with all this, think about whether you would like to create one in your own country. For us, this was a very new matter, completely incomprehensible, unusual, we are all academic scientists, rather of the armchair type...

— It’s not clear what and how to start.

- Hope...

- Yes, some hopes. We have opened Jewish universities, a wonderful program "Project Judaica" opened in RSUH- this was also a joint venture, it is clear that without the help of the West we could not have done anything then. That is, there were several higher educational institutions where there were either departments Jewish studies, or, as was the case in St. Petersburg and Moscow, entirely Jewish universities. We knew that there was a huge, rich tradition of Jewish studies in pre-revolutionary Russia, and even before the Stalin period, when he crossed it all out, killed and buried everyone. But before that, it existed, there was high science. The Jewish Encyclopedia was published here, the Jewish Historical and Ethnographic Society worked here, An-sky was here, Ginzburg was here—there was wealth here. And then such a caesura, such surgery - and that’s all, and a dead desert. Of course, one cannot say that there was a desert-desert...

Reference: RSUH— Russian State Humanitarian University (RGGU) is a Russian higher educational institution in Moscow, organized by Yuri Afanasyev in March 1991 on the basis of the Moscow Institute of History and Archives. In 1919-1932 - “Communist University named after Y. M. Sverdlova", previously it was called "Moscow City People's University named after A. L. Shanyavsky"; But the university had the most interesting name in the period from 1939 to 1991 - "Higher Party School under the CPSU Central Committee". Tradition, however!

“Everything has gone underground.”

- Yes, everything was underground. There were no institutions, there were no institutes, but scientific thought cannot be stopped. That's why there were apartment seminars...

—Have you visited them?

— I visited something. Mikhail Anatolyevich Chlenov (now he is the chairman of the Academic Council of Sefer), for example, had underground seminars, Hebrew courses. For me personally, active attendance was quite difficult (when you have a small child, when you don’t really belong to yourself, and at the same time you need to study, you need to finish graduate school). But in any case, there was Jewish samizdat, and, for example, “Tarbut”, all this was distributed. This life existed, it was just visible only to us - and to the KGB men. It seemed to them that they had banned everything, they shot everyone, destroyed everything, and nothing happened.

“But you can’t kill a thought.”

- Certainly. Everything was there, only it had a hidden, underground form. And after perestroika all this burst out, so there was great enthusiasm, there was inspiration. And what was also remarkable about all this was the contingent that was both a consumer and a producer. It was a very nice contingent... These are the Jewish intelligentsia, these are scientists - it seems to me that this is the best that exists... .

There is a proverb "What's on a sober man's mind is on his tongue" .

The same thing happens to Jews when they are sober, when they give interviews to Jewish journalists for Jewish websites. At such moments, they begin to reveal much of what is “on their mind.” Here we see what Victoria Mochalova expressed in her interview everything she thinks about the Moscow Kremlin, about Stalin, who in 30 years managed to unite a hundred nations into one friendly family called the USSR, about Christianity and the attitude of Jews towards it...

The biggest revelation for me was the announced news that in modern Russia they have opened "entirely Jewish universities". Well, you have to! And naive Russian fools still consider themselves "state-forming people"! Judging by the real facts, Jews are the state-forming people in Russia who not only believe that "Jewish intelligentsia, scientists are the best that exists" , but also celebrate their in the Moscow Kremlin!

Why there?

Victoria Mochalova has already answered this question in her interview: “The Kremlin is not a neutral place, it is a place very loaded with semantic meaning, and negatively at that. It was the residence of a cannibal and a bloody tyrant, who hatched all his villainous plans there: the murder of Mikhoels, the shooting of members of the Jewish Anti-Fascist Committee, the trial of the “doctors- poisoners", plans for the deportation of the Jewish population - it was all there."

Reference: Hanukkah is a Jewish holiday, founded in honor military victory Jews, perfect in 165 BC. over King Antiochus of Greek origin from Syria. However, Hanukkah is a celebration of a miracle that happened with Jewish ritual lamp during this victory. .

There you are Jewish ritual lamp on Red Square in Moscow, and here you go Hanukkah in the Kremlin in which there was a residence, whom they call "cannibal", "bloody tyrant" and so on.

However, not everything is so simple and glamorous in our lives.

Three days ago in Moscow an unknown person killer great Jewish scientist, intellectual, reformer and liberal oppositionist Boris Nemtsov, one of the mainorganizers anti-crisis march "Spring", which was planned for March 1, 2015. Who killed him, I believe, we will never know, because the killer managed to kill Nemtsov and escape from the crime scene in just 5 seconds, while his appearance could not be remembered three eyewitnesses who found themselves in close proximity to the killed person, even Anna Duritskaya, who most likely invited the famous oppositionist to take a walk along the Moskvoretsky Bridge.

And what do you think?!

It never occurred to any normal person to think that "The murder of Boris Nemtsov was ordered by Vladimir Putin"!

However, the son of Victoria Mochalova - Anton Nosik, famous blogger with the nickname dolboeb , Not only I decided so, but also published a note in LiveJournal with screaming headline:

Putin's Crystal Night

I read Sveta Reuters’ report on Coltabout St. Petersburg neo-Nazism .
I have exactly one thing to say.
The current government in Russia has no other support than the Nazis.
Surkov realized this a long time ago, that’s why he gave protectionBORN .
Volodin, if you still haven’t understood, he will understand any day now.
And he will also provide protection.

Putin is diligently and successfully molding Russia into a clone of Hitler’s Germany.
It’s as if he doesn’t know how it ended for Germany.
Or believes that Fuhrer's mistakes taken into account, and now everything will be different.
But it’s just in vain that he believes in it. Everything will be exactly like in Germany.
First, collective insanity, then - the same collective sobering up.

The way to survive in such a country is called “emigration”, alas.
This is what scientists, musicians, and artists did during Hitler’s timelessness.
Some later returned.
But the bulk remained where they went.
Don't say I didn't warn you.
.

Apparently, the blogger's nickname is dolboeb true to nature Anton Nosik.

In his statement that "the current government in Russia has no other support than the Nazis", there is an obvious schizophrenia, which, alas and ah, even in the USA is considered "Jewish disease" .

I should note that vertical of Putin's power based on strong structure, but first of all it relies on regional, regional, city and rural organizations who govern the life of regions, regions, cities and towns in the Russian Federation. And there, in these government structures, the share of Jews is very significant. In the country as a whole, the share of Jews in government structures is no less than 50%. Therefore, writing about “Putin’s Crystal Night”, drawing an analogy with “Crystal Night” in Nazi Germany, is, to put it mildly, stupid. In general it's called provocation!

Reference: Kristallnacht(Night of Broken Glass) (German: (Reichs-)Kristallnacht) was a pogrom (a series of coordinated attacks) against Jews throughout Nazi Germany and parts of Austria on November 9–10, 1938, carried out by SA paramilitaries and civilians. Official authorities did not interfere in events. The attacks left the streets covered with shards of glass from the windows of Jewish-owned shops, buildings and synagogues. The reason for the attack was the murder on November 9 of the German diplomat Ernst vom Rath by Herschel Grynszpan, a Polish Jew of German origin living in Paris. Kristallnacht was followed by further economic and political persecution of the Jews and is seen by historians as part of the racial policies of Nazi Germany and marks the beginning of the Final Solution and the Holocaust. .

I would say this: in multinational Russia, the vast majority of Jews live well, including thanks to Putin, but there is some share of Jews, which at the beginning of the twentieth century the English Prime Minister Churchill called "demonic part" , here they are, these Jews, due to their demonism, are never satisfied with anything, they always act as provocateurs, as misinformers, as destroyers of cultures, as destroyers of states, fully consistent with their biblical name "the power of darkness".

Historical reference: On November 5, 1919, Churchill spoke in the House of Representatives, where he made a speech that became historic. Among other things, there were these words: “There is no need to downplay the role played in the creation of Bolshevism and the genuine participation in the Russian revolution by international atheist Jews. Moreover, the main inspiration and driving force came from the Jewish leaders. The predominance of Jews in Soviet institutions is more than surprising. And the main part in carrying out the system of terror established by the Extraordinary Commission for Combating Counter-Revolution was carried out by Jews and, in some cases, Jewish women. The same diabolical fame was achieved by the Jews during the period of terror, when Bela Kun ruled Hungary. It seems that the Gospel of Christ and the preaching of the Antichrist were destined to be born in the bosom of the same people, and that this mystical and mysterious race was chosen for the highest manifestations of both the divine and the diabolical.... A worldwide conspiracy to overthrow culture and remake society into the beginnings of a halt in progress, envious malice and unthinkable equality continued to grow continuously. It (the conspiracy) was the mainspring of all the subversive movements of the 19th century; and, finally, now this gang of unusual personalities, the scum of the big cities of Europe and America, has grabbed the Russian people by the hair, and has actually become the undivided master of the huge Empire. There is no need to exaggerate the role of these international and mostly godless Jews in the creation of Bolshevism and in carrying out the Russian revolution. Their role is undoubtedly very great, it probably significantly outweighs the role of everyone else..."

A year later, in 1920, Churchill published an article “Bolshevism and Zionism”, which included the following words: "The Jews have given us in the Christian revelation an ETHICAL SYSTEM which, even if completely separated from the supernatural, is the MOST PRECIOUS of all that mankind possesses, surpassing all other fruits of wisdom and knowledge put together. On this SYSTEM, and this FAITH, since time the fall of the Roman Empire, our entire civilization was built...This amazing race is now in the process of creating a new system of morality and philosophy, as VICIOUS as Christianity was pious, which, if not stopped, will irrevocably GROW everything that has become. made possible by Christianity. It appears that both the GOSPEL OF CHRIST and the GOSPEL OF THE ANTICHRIST must have been begotten by the SAME PEOPLE, and that this mystical and mysterious race was chosen for the SUPREME MANIFESTATION of both the DIVINE and the DEVIL... . (1920, Winston Churchill, article “Zionism & Bolshevism”).

Here you go "Poor, eternally persecuted people. .." And after that, someone dares to call Stalin "... Judeer" and "bloody tyrant" ? He just cleared society of some part demonic Jews who acted as executioners of the Russian people during the Civil War of 1918-1922 and subsequently actively harmed progress in the construction of the USSR.

When we, Russians, were faced with a glaring fact - on the territory of Ukraine in 2014 demonic jews first they organized the Maidan, then the revolution, then the Civil War and after all this they blamed Russia and Russian Putin for all the troubles of the Ukrainian people, I could not resist and wrote an article with a self-explanatory title "What should Putin do if a significant part of the Jews are schizophrenics" .

The striking resemblance between Boris Nemtsov and Petro Poroshenko, like brothers!

Today, when after the murder of Boris Nemtsov by an unknown killer some Jews started shouting about "Putin's Crystal Night", about the fact that "Putin is directly or indirectly guilty of the murder of Nemtsov", I want to ask the readers the same question again.