Solzhenitsyn y el antisemitismo

In his fictional account of these events, Aleksandr Solzhenitsyn attributes Bogrov’s action to the desire to protect Jewish interests allegedly threatened by Stolypin‘s ideal of a “Great Russia”.  Solzhenitsyn thus “reconstructs” Bogrov’s thinking: “Stolypin had done nothing directly against the Jews; he has even succeeded in easing their lot somewhat. But this was not sincere. One must know how to identify an enemy of the Jews more deeply than from appearances. Stolypin promotes too insistently, too openly, too provocatively Russian national interest, Russian representation in the Duma, the Russian state. He is building, not a country free to all, but a national monarchy. Thus, the future of Jews in Russia depends on the will of someone who is not their friend. Stolypin’s development does not promise prosperity to Jews.” (…) There is no evidence to support this interpretation. Quite the contrary. Bogrov, who came from a thoroughly  assimilated family (his grandfather had converted to Orthodox Christianity and his father belonged to the Kievan Nobles’ Club), was a Jew only in the biological (“racial”) sense. Even his given name, which Solzhenitsyn chooses to be the Yiddish “Mordko”, was the very Russian Dmitrii. In his depositions to the police, Bogrov stated that he had shot Stolypin because his reactionary policies had brought great harm to Russia. In a farewell letter to his parents written on the day of the murder, he explained that he was unable to lead the normal life which they had expected of him (…). The most likely source of the claim that Bogrov acted as a Jew and on behalf of Jewish interests is a false report in the right-wing daily, Novoe vremia, of September 13, 1911, that prior to his execution Bogrov told a rabbi he had “struggled for the welfare and happiness of the Jewish people” (…). In reality, he had refused to see a rabbi before his execution (…).

Richard Pipes, The Russian Revolution