500 Russian “intellectuals, academics, newspaper editors and 19 Duma members” posted what amounts to an “open letter” to the Russian government protesting “outlaw” Jewish supremacist and secular organizations for subversive activities in Russia.
Representatives of Russian society demand from the Procurator General of the Russian Federation the suppression of illegal propagation of Jewish national and religious extremism.
Dear Mr. Procurator General:
On 18 December 2003 the President of the Russian Federation, Vladimir V. Putin, brought up the following statistics in the course of a televised address: in 1999 there were four convictions under article 282 of the Russian Federation Criminal Code on inciting inter-ethnic hatred. In 2000 there were 10. And in 2003 “more than 60 criminal investigations were made into cases of inciting inter-ethnic discord. Of these, 20 cases went to court and guilty verdicts were handed down in 17-20 cases.” (President’s live television dialogue with the Russian people, 18 December 2003, excerpts available at:
The overwhelming majority of these cases are initiated by Jewish activists or organizations, who charge their defendants with the “anti-Semitism.” But the overwhelming majority of those accused and convicted are Russian patriots. Now they have been joined by the well-known independent politician and pamphleteer, the former head of Goskompechat’ (the State Publishing Commission) B. S. Mironov.
We recognize that the statements of Russian patriots regarding Jews frequently have a sharply negative and excessively emotional character, unacceptable in public discussion, and constitute what the law regards as extremism. None of the above-mentioned trials, however, ever examined the reason for this sharpness, the original source of this extremism in the given inter-ethnic conflict.
Indeed the chief problem that must be elucidated in investigations and trials is: do the sharply negative assessments of the Jews by Russian patriots correspond in essence to the truth about the Jews (against whom they are directed) or do they not? If they do not correspond to the truth about the Jews, then the discussion can deal with the defamation of Jews and with the incitement of religious and inter-ethnic discord. But if they do correspond to the truth, then such assessments, apart from and independent of their emotionalism, cannot be qualified as defamatory, as incitement to discord, and the like. (For example, to say a decent person is a criminal is defamatory to him; but to name someone who has committed a crime a criminal – this is a truthful statement of facts.)
Furthermore, since there are two sides in this inter-ethnic conflict (the accuser and the accused), it follows that one must clear up: which of the sides actually started this conflict in the first place and was responsible for it, and whether the actions of the accused might not be acts of self-defense in response to acts of aggression by the accusing side?
We ask you to verify, Mr. Procurator General, that on these matters there is a large quantity of universally recognized facts and sources from around the world, on the basis of which it is possible to draw the indisputable conclusion that: the Russian patriots’ negative assessments of typical Jewish qualities and actions with respect to non-Jews correspond to truth; it being known that these actions are not chance occurrences, but are prescribed in Judaism and have been practiced for two millenia. Thus, the incriminating statements and publications made by patriots against the Jews constitute self-defense, which may not always be correct in terms of style, but remains nevertheless justified in essence.
The Morality of Jewish Fascism.
To corroborate this, we draw your attention to the book Kitsur Shulkhan Arukh officially published in Moscow in 2001 by the Congress of Jewish Religious Organizations and Associations in Russia (KEROOR). This is a condensed version of the Jewish law code, the Sulkhan Arukh, compiled several centuries ago on the basis of the Talmud and required in practice to this day. In the introduction to the book the head of KEROOR, Rabbi Zinoviy Kogan makes the frank acknowledgement (the italics are ours) that:
“The editorial council of KEROOR considered it necessary in this translation to omit some instructions of the halakha [Jewish law] . . . whose inclusion in the publication in the Russian language would be perceived by the population of Russia, which does not adhere to Judaism, as an unprovoked insult. The reader who wishes to read the Kitsur Shulkhan Arukh in the ideally complete volume, is invited to come to a yeshiva in order to study this and many other holy books in the original.”
That is, one of the leaders of Russian Jewry himself recognized that some regulations of the Judaic code of behavior were insulting to the non-Jewish population of Russia, but considers it possible to invite his fellow tribesmen to yeshivas – the Jewish schools, which are financed from the state and local budgets – to study these insults. Yet, even in this expurgated publication we find the following provisions:
-In the “Laws about the idolatry” it is stated that “it is forbidden to use the figure of two crossed sticks, which they worship.” That is to say, Christianity is considered a variety of idolatry and all regulations regarding relations with idolaters (“akum”) imply in Russia (a country where the Orthodox religion predominates), first of all, the orthodox Christians (page. 389).
-The instruction on seeing a “house of idolatry” (i.e., place of worship) is to pronounce this curse upon it: “G-d will uproot the house of the proud,” and at the sight of a destroyed temple one is to exclaim: “The G-d of retribution has appeared!” Moreover, this opinion on the instruction is also advanced: “some maintain that this pertains to the houses of the non-Jews, who live in the world, calm and wealthy” (pp. 389-390).
-Non-Jews are equated with excrement. (pp. 47 and 48).
-It is prohibited to train non-Jews in a craft. (p. 390).
-“The Jewess ought not to help non-Jews with childbirth.” (p. 390).
-“If a man took a loan from a non-Jew who then died, the man has the right to refuse to pay back the loan to the deceased’s son, who does not know accurately whether or not this Jew was in debt to his father.” (p. 405).
-In money calculations “If a non-Jew made a mistake against himself, it is permitted to use his error.” (p. 406).
– “It is forbidden to betray Jew into the hands of a non-Jew, whether the matter has to do with the Jew’s life or his property; and it does not matter whether this is done by some action or by words; and it is forbidden to report him or to point out the places where he has hidden his property.” (p. 408) – we imperatively request that it be noted that this concerns the behavior prescribed for Jews in the context of investigations and trials.
Of course, among the thirteen major principles of Judaism is the requirement that they must await a Jewish world ruler who will appoint Jews to rule above other peoples of the world: “Unconditionally do I believe in the arrival of the mashiakh [messiah], and, although his coming may be delayed, nevertheless each day I will await him.” (p. 485). –
In the teachings of the Orthodox Church this expected ruler of the world is identified with the antichrist, about whom Jesus Christ warned (John 5:43), as did the Apostle Paul (2 Thess. 2), and the holy fathers of the Church. This is an important and integral part of Orthodox teachings.
In the introduction to this book the head of KEROOR writes that “the Talmud is the unsurpassed monument of Jewish genius,” and this distillation of its morality, “the Kitsur Sulkhan Arukh is the anthology of the Jewish civilization of our time. . . . This book is completely necessary for you. You can act in the manner that it prescribes and be confident that you have carried out the will of the Ex-lted.”
And the Chief Rabbi of Russia, Adolf Shayevich, notes in the preface: “Interest in this book exceeded our most daring expectations. A huge quantity of grateful responses from the most different people has continued all this time to come in to our address. An even larger quantity of letters contain imperative requests for help in acquiring this publication.”
We would suppose that already on the basis of this one official Jewish publication the law-enforcement agencies should, in accordance with article 282 of the Criminal Code of the Russian Federation, suppress the propagation of a religion that kindles hatred among the Jews for the rest of the “population of Russia.” All the more, if we take a glance at “the ideally complete volume of the unsurpassed monument of Judaic morals” – the Shulkhan Arukh, that is studied in the yeshivas.
We will use translations of it from the Amsterdam Judaic publication, made by a judicial expert, the Hebrew scholar Dr. K. Ecker, for the court trial in Germany in 1883 (Dr. K Ecker. Der “Judenspiegel” im Lichte der Wahrheit, eine wissentschaftliche Untersuchung. Paderborn. 1884; Russian translation: Dr. K. Ekker. Yevreyskoe zertsalo v svete istiny. Nauchnoe issledovanie. Moskva, 1906).
This legal case was brought to court by Jews who were upset because one of their tribesmen, Justus Brieman, converted to Christianity and published the anti-human laws of the Shulkhan Arukh and of the Talmud. The law court ruled that the man who published the work was in the right, after finding that his translation corresponded to the original text. Dr. Ekker only corrected small inaccuracies. We will cite below characteristic extracts from the text as corrected by him, together with the references to specific Jewish sources (drawing confidence from both the qualifications of the German Hebrew scholar and the authority of the German law court).
-“His [the non-Jew’s] seed is considered like the seed of cattle” (Tosefta – an addition to the Talmud. Ketubot, 3 b). “For [dead] servants and maids . . . words of comfort should not be said to their relatives, but it is necessary to say to him [the Jewish master]: ‘may God compensate you for your loss’, just as one says to a man whose bull or donkey has died.” (Iore de’a 377-1).
-“It is forbidden to save them [non-Jews, akums] when they are close to death. For example, when you see that one of them has fallen into the sea, do not rescue him, even if he wants to pay. . . . It is permitted to test medicine on an akum to see whether or not it is effective.” (Iore de’a 158-1).
-“The money of akums is essentially like goods with no owner, and the one who arrives first may take possession of them.” “With respect to an akum there is no fraud.” (Khoshen ha-mishpat 156-5, Khaga; 227-26; 348-2, Khaga).
-“When a Jew has robbed an akum and they force him [the Jew] to take an oath., then he must in his heart proclaim his oath invalid, because he has been forced to take it.” (Iore de’a 329-1, Khaga). Note: this again concerns the behavior of Jews during investigations and trials!
-“When it has been established about someone that he has betrayed a Jew or his money three times to an akum, then it is necessary to seek out ways and means to squeeze him out of the world.” “As to expenditures needed for squeezing a traitor from the world, all the inhabitants of a locality are obliged to contribute.” (Khoshen ha-mishpat 388-15 and -16).
-“It is permitted to kill a traitor in any place, even in our time. It is permissible to kill him early, before he manages to make a denunciation [powerful enough to cause ‘bodily or monetary loss, no matter how small’] . . . and everyone who is the first to kill acquires merit.” (Khoshen ha-mishpat 388-10).
-“The Jew-free-thinker, i.e., he who carries out the divine service of akums . . . to kill all such people is a good deed. When there is authority to kill them publicly by the sword, then let this be carried out; but if there is not, then they must be entangled in every way possible in order to cause to them death. For example, when you see that one of them has fallen into a well and in the well there is a ladder, then hurry to take out it, saying: ‘I have a major concern; I need to get my son down from the roof, and I will bring it right back to you,’ or something like that.” (Khoshen ha-mishpat 425-5).
Provocateurs and Haters of Humanity
It should be noted that even the last prescriptions for killing – are to this day is not only theory, but also practice. Thus, the former chairman of Kharkov Jewish community E. Khodos published proofs (“An Axe above Orthodoxy, or who killed my father.” Kharkov, 1999) showing that members of the Jewish Chabad movement carried out the 1990 murder of priest-Jew Father Aleksandr Men’ (who “carried out the divine service of the Akums” and dreamed about the creation of a “Jewish Orthodox Church,” something that is considered a criminal offense according to the laws of the state of Israel). But the authorities in the Russian Federation have not been interested in such evidence. Criminals are supposed to be sought only among “Russian anti-Semites”.
We would like to emphasize that the majority of anti-Jewish actions throughout the world are constantly arranged by Jews themselves with the purpose of provoking punitive measures against patriots. The best-known case in Russia is that of Arkady Norinsky, who in 1988 sent out anti-Semitic leaflets in the name of the organization “Pamyat’” in order to impel authorities to suppress it. In this he had the help of his fellow tribesman, the editor in chief of the journal Znamya, G. Baklanov, who published the leaflet in a print run of several millions. It was only after this that the provocation was uncovered. (“Znamya” No. 10, 1988; “Pravda”, 19 November1988; “Komsomol’skaya Pravda”, 24 November1988; “Ogonyok” No. 9, 1989).
From recent cases it is possible to mention a strange series of reports of vandalism that took place in 1998 and 1999. On the night of 13 May 1998, an explosion occurred at a synagogue in the Mar’inaya grove in Moscow damaging a wall. During the same day “a burning canister of gasoline” was placed not far from the synagogue in Otradny. In Irkutsk “a Jewish cemetery was desecrated” – of course the uproar in the international media was loud and all of them put the blame, without any evidence, on some sort of Russian Nazis (“Nezavisimaya Gazeta,” 15 May 1998).
But when shortly after that, in 1999, a synagogue in Birobidzhan was destroyed, it was established in court that the Jews themselves hired a man to do this. (“Radonezh”, 1999, No. 15-16), but the democratic mass media were silent about this.
On the basis of the rules and practices of Jewish behavior that have been cited above, it is not difficult to understand why a constant companion of Jews among all peoples has been notorious “anti-Semitism”, i.e., the non-acceptance of Judaic morality. For this very reason Jews did not have an equality of rights in the Christian states and attained it only as a result of anti-monarchist bourgeois revolutions.
Thus in the Russian Empire, the Jews, after unsuccessful attempts by the Tsarist government to give them the status “of everybody else,” lost their equality in the 19th Century, not because they were Jewish by blood – since the empire was multinational; nor because they were not Christian – since the Muslims and Buddhists and others were not Christians either; but because the Jewish religion is anti-Christian and misanthropic to the point of ritual murder. Many examples of this ritual extremism were documented in courts. (For example, see the study of the well-known scholar V. I. Dal’, Rozyskanie o ubinenii yevreyami khristianskikh mladentsev i upotreblenii krovi ikh [“Criminal investigation into the murder by Jews of Christian infants and the use of their blood.”] St. Petersburg, 1884).
To all this it is possible also to add the words of the Prayer of Shefokh, in which the Jews on the eve of their Passover issue a call their “god” “to exterminate from the universe” all other peoples.
Jewish Agressiveness as a Form of Satanism.
The spiritual reason for this hatred of humanity is explained in the Gospels in the words of Christ regarding the Jewish spiritual leaders who rejected the Son of the God: “Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning . . .” (John 8:19-44).
This elucidation of Judaic aggressiveness as a form of Satanism is generally accepted in Orthodoxy. Well-known philosopher-intellectuals who cannot be suspected of anti-Semitism expressed it. For example, A.F. Losev (in “Istochnik” Moscow, 1996, No. 4. pp. 117-122), Father Pavel Florensky (in the book “Sakharna”, by V. V. Rozanov.
Moscow. Izdatel’stvo “Respublika”, 1998, p. 360), and Father Sergiy Bulgakov: “the Jews who were rejecting Christ became the “laboratory for all sorts of spiritual diseases, poisoning the world and particularly Christian humanity.” (“Vestnik RKhD”, Paris, 1973 No. 108-110. p. 72). Even the Judeo-Christian Father Aleksandr Men’, who was struggling against “anti-Semitism”, asserted that the Jew who rejects Christianity, “betrays himself and easily falls under the power of dark forces.” (the journal “Yevrei v SSSR”, 1975, No. 11).
This, unfortunately is what happened with the larger part of the Jewish people (in contrast to its smaller part, which accepted Christianity). But they do not want to recognize this and believe that that statement of the truth by Christ and after him by Orthodox Christians is “insulting” to the Jews. Jewish plaintiffs frequently direct their charge of “anti-Semitism” against this essential part of Orthodox doctrine itself, demanding that it actually be banned (as in the case with the textbook “Osnov pravoslavnoy kul’tury” [“Bases of Orthodox Culture”]).
But we cannot agree with banning the Orthodox doctrine about the idea of history as the struggle of the forces of good (on the side of the Church) against the forces of evil (the side opposed to religion, that prepares for the reign of the antichrist).
Following the precepts of the Orthodox Fathers of the Church, we also cannot follow the false understanding that is spreading according to which tolerance is humbleness before the sin, evil, heresies, and in this case Satanism. The Christian must precisely from the respect for the image of God placed in each person, and for the sake of saving his soul, frankly indicate to Jews their dangerous deviation from the truth into Satanism. It is in this that, from a Christian point of view, the manifestation of authentic love for people consists. “Tolerant” indulgence of heresies and Satanism only contributes to their spiritual loss – and under their strong pressure – to that of their many victims.
One should immediately answer also the possible objection that the Russian patriots, who level charges at the Jews, do not always distinguish between religious and non-religious Jews, particularly since the majority of Jews do not consider themselves believers in Judaism and do not study the “Shulkhan Arukh.” But many generations of the self-contained life of Jews among other peoples (in this context there developed the idea of the Jewish kahal as a “state within a state” – see the books by Jewish authors: “Antisemitizm v drevnem mire” [“Antisemitism in the ancient world”] by S. Lur’e and the “Kniga Kagala” [“The Book of the Kahal”] by Yakov Brafman) led to the situation where the morality of the “Shulkhan Arukh” became a part of Jewish national self-consciousness even in its secular form.
This conclusion was drawn by the well-known Jewish writer and sociologist Hannah Arendt: “Precisely in the process of secularization was borne completely real Jewish chauvinism. . . . The idea of the chosenness of the Jews became . . . the idea that Jews supposedly were the salt of the earth. From now on, the old religious concept of chosenness was no longer the essence of Judaism; it became instead the essence of Jewishness.” (“Antisemitism”//”Sintaksis”Paris, No. 26, 1989) [English readers see Arendt, The Origins of Totalitarianism, New York: Schocken, 2004. p. 99.]
This “real Jewish chauvinism” and the unceremonious spirit of the “Shulkhan Arukh” were clearly visible in the course of the destruction the USSR and the post-communistic reforms in our country and were expressed in the illegal appropriation of state property as “goods with no owner,” and also in the composition of the new ruling stratum. “The government is full of Jews,” acknowledged the Rabbi Adolf Shayevich (“NH- Figury i litsa”, 1998, No. 16.). Thus, their corresponding influence on the life of the country proved to be completely disproportionate to their numbers (0,16 % according to the data of last census) to the detriment of the interests of all the other peoples of the country and especially the Russian people who formed the country.
The Jewish Revolution.
The well-known Jewish publicist L. Radzikhovsky calls this a ‘democratic-capitalist revolution’ and says: “The Jewish and Jewish-oriented intelligentsia, which constitutes in Russia one of the chief carriers of western-liberal ideology, became the ideologist of this revolution.’ Therefore ‘Jews have a larger specific weight in Russian politics and business than in the politics and business of any other Christian country.” This he calls the “good luck of the Jews” which was also the title of his article (“Yevreyskoe schast’e” in “Novoe Russkoe Slovo,” 17 January 1996.)”
The Jewish oligarchs themselves frankly described on Israeli television (2nd program, 3 October 1996) the sources of their “good luck” in the revolution that they perfected (the italics are ours):
“The degree of corruption in Russia completely corresponds to the degree of transformations in Russia. I do not think that in the hands of the officials of Israel . . . there is the possibility to redistribute wealth worth tens, hundreds of millions and billions . . . this was – no one’s, this was – the state’s, this was everyone’s! So here, an official had the capability to determine by drawing up a list: this belongs to you, or to someone else. . . . A good fight, which led to the result that we have today.” (Boris Berezovsky).
“Incomes like this and profits like this, which could be earned in Russia, could not be earned anywhere else. . . . A big share of capital there, 50 percent, belongs to Jewish business.” (Vitaly Malkin, now a member of the presidium of Russian Jewish Congress).
Vladimir Gusinsky, the first chairman of Russian Jewish Congress, in that broadcast said that one of the reasons for Jewish luck is their “ferocity.” “It is not so much the rules; it is more the rule of force, it is more the rule of aggression.”
“For the first time in thousands years, since the moment the Jews settled in Russia, we have obtained real authority in this country,” states another Jewish writer, E. Topol’, in an “Open letter to Berezovsky, Gusinsky, Smolensky, Khodorkovsky and the rest of the oligarchs” (“Otkrytoe pis’mo Berezovskomu, Gusinskomu, Smolenskomu, Khodorkovskomu i ostal’nym oligarkham,” in “Argumenty i Fakty”, 1998, No 38). In this connection, Topol’ and other sensitive Jews (for example, Yu. Nudel’man in “Sovyetskaya Rossiya”, 20 June 2002) emphasize that the destructive and self-interested policy of Jewish oligarchs, which degrades the Russian people, provokes the hostility of the Russian people to the Jews. This obvious fact was noted even by the ambassador of the Kingdom of Belgium to the Russian Federation, André Mernier, in his final report on his work, sent out to all foreign embassies and to his colleagues in the diplomatic corps in September 2004, before his departure from Moscow.
We request that the Procurator General’s office regard this opinion of Topol’ and Nudel’man as an acknowledgement that it is the accusing (Jewish) side that is responsible for the contemporary aggravation of the Russo-Jewish conflict.
This is especially true, given the fact that in order to keep their authority and their illegally seized “un-owned” state property, this ruling stratum conducts a policy designed to bring about the decay of the people’s morals and the removal of spiritual values, attempting to turn the people into an animal mass without faith and tradition – the more easily to govern them and the more easily to suppress their resistance.
In particular, it was precisely the Jews who put up furious resistance to teaching “Osnov pravoslavnoy kyl’tury” [“The Bases of Orthodox Culture”] in the schools, and it is precisely on the initiative of Jews that we, the Russian people who formed the country, are forbidden to indicate our nationality in our passports. The Chef Rabbi of the Russian Federation, Adolf Shayevich, in an interview with the “Los Angeles Times” (1 October 1997) confirmed that precisely the Jews insisted on the eliminating the entry for “nationality” [in passports], and he explained the reason for this by citing the fact that “Jews have taken high posts in the administration.” That is, even they themselves realize what kind of idea non-Jews have formed about their nationality, and therefore they attempt to hide their nationality. This also says a lot.
Among the other numerous examples of the removal of spiritual values we cannot but draw your attention, Mr. Procurator General, to the policy of the Minister of Culture Mikhail Shvydkoy (who now leads a government agency for the matters of culture) and its television program “Kul’turnaya revolyutsiya” [“Cultural Revolution”], in which Russian patriotism and Orthodox traditions regularly are degraded. It propagandizes obscenity and the idea that sex is the engine of culture” (7 March 2002). All protests of the Russian community against the scandalous and, in essence, provocative activity of this “chief man of culture in the country” have proven futile.
Moreover Shvydkoy and his associates have the central channels of Russian television at their disposal for their attacks, while the Orthodox patriot defendants have the tiny print runs [of publications], for which they are investigated and brought to trial. This inequality of opportunity can also lead them involuntarily to the excessive emotionalism, especially when they the rebuff the blasphemous and insolent anti-Russian actions of persons of Jewish origin.
But this emotionalism of defendants driven into a corner should not be mixed up with aggressive, offensive emotionalism. The Orthodox person is not allowed to be aggressive, but he is called on to protect its people and their sacred things. The example of this was given by Christ Himself, who by the whip was banished from the temple by the merchants who had profaned it.
What is permissible to whom?
In comparison with the statements of the accused Russian patriots, much more aggressive statements by Jews regarding non-Jews are printed in Jewish newspapers published in the Russian Federation. For example, in the organ of the Russian Jewish Congress, ‘Yevreyskie novosti’ (2002, No. 16, page 9) the Knesset deputy A. Lieberman called for the forcible expulsion of the Palestinians from Israel. Accordingly the Palestinians – in violation of UN Security Council resolutions! – are not only thrown out of their homeland (4 million refugees), but their activists are murdered along with their families. Thus does the Shulkhan Arukh show up in the state policy of Israel.
And the Jews of the Russian Federation support it. The Russian Jewish Congress states that one of its aims is “to conduct actions of solidarity with the people of Israel, carrying out political lobbying for the interests of Israel” (Yevreyskie novosti, 2002 No. 15, p. 5). The same goal is also pursued by the state Institute for the Study of Israel and the Near East, the leader of which, Yevgeny Satanovsky, simultaneously headed the Russian Jewish Congress.
Jewish communities all over the world carry out similar “political lobbying” for the interests of international Jewry to the detriment of the interests of the countries in which they live, and particularly in the USA. That state has become an instrument for the attainment of the global aims of Jewry. And they try to mask the racism of their Shulkhan Arukh by slapping the charge of anti-Semitism (i.e., allegedly racial hatred) on all those who do not agree with their morality, their activities, their wars.
But such a reversal of concepts is a crude forgery, as should be clear to any impartial judge. One can say that the whole democratic world today has fallen under the financial and political control of international Jewry, of which eminent bankers (Jacques Attali and others) are openly proud. And we do not see it as desirable that our Russia, against whose revival a permanent preventive war without rules is being conducted, should wind up among such unfree countries.
Therefore we, both in order to protect our fatherland and for personal self-defense, are forced to turn to you, Mr. Procurator General, with the imperative request that within the shortest period you verify the scandalous facts presented above and, if they are confirmed, on the basis of the corresponding articles of the Criminal Code of the Russian Federation’s Law “on opposing extremist activity” (2002) and article 13 of the Constitution of the Russian Federation (“the creation and activity of public associations, the aim of which is directed towards kindling social, racial, national, and religious discord are prohibited”) to officially institute proceedings for the prohibition in our country of all religious and national Jewish associations as extremist. We also request that persons responsible for assigning to these associations state and municipal property, privileges, and state financing, be called to account regardless of the posts they occupy.
V. M. Klykov, people’s artist of Russia,
A. N. Krutov, Deputy to the State Duma, editor in chief of the magazine Russkiy Dom,
A. A. Senin, editor in chief of Russkiy vestnik,
M. V. Nazarov, publications chief of Russkaya ideya,
K. Yu. Dushenov, editor in chief of the newspaper Rus’ pravoslavnaya,
V. V. Khatyushin, deputy editor in chief of Molodaya gvardia,
A.V. Dzikovitsky, editor in chief of the newspaper Kazachiy vzglyad,
T. G. Basova, editor in chief of the newspaper Marsh Slavyanki,
V. F. Kalent’ev, editor in chief of the newspaper Otchizna,
And others (in all more than 500 signatories, among them 19 deputies to the State Duma).