Russian Lessons for Anglophone Jews: A Lesson in Resilience
At a time of increasing political crisis and uncertainty for Jewish communities in the Anglophone world, a new perspective is emerging – one drawn from the experiences of Russophone Jews. Adam J. Sacks suggests that Western Diaspora communities examine the history of those who lived under the former Soviet Union, arguing they developed a unique internal solidarity and a cohesive community capable of defending itself, offering valuable lessons for others facing an uncertain future.
The Critical Third Pillar
Following the collapse of the Soviet Union in 1991, Anglophone Jewish communities provided material aid to their counterparts. Now, Sacks posits, the situation is reversed. With the current crisis facing the liberal world, it is Russophone Jewry that can offer “mental succour and psychological aid” to those who once assisted them.
Recent years have seen assumptions about Jewish life in the 21st century undermined, particularly in the Anglophone West. Long considered a haven of stability and acceptance, these nations are now experiencing turbulence and hostility towards Jews and Israel from across the political spectrum. This shift, characterized by cynicism, corruption, and even the potential for authoritarian rule, means the Anglophone world is no longer exceptional in the Jewish experience.
Russophone Jews, with a global population exceeding two million, represent the most significant subgroup after Anglophone and Hebrew-conversant Jews. Their history navigating life as an “internal enemy of the state” has forged a resilience that can guide contemporary Jewish life. Sacks identifies four fundamental lessons from their experience:
- Maintain a healthy skepticism towards all ideologies, especially the state, prioritizing flexible solidarity within the community over denominational or political boundaries.
- Cultivate a rich inner life – family traditions, books, music, and film – while appreciating the religious practices of others.
- Practice self-defense and prepare for potential relocation, including learning additional languages.
- Maintain hope for a better future for Jews, regardless of political developments in Israel.
The Scars of History
Despite the passage of a generation since the crises of the 1990s, the scars and lessons of Russophone Jewry endure. Dialogue and communal gatherings have proven effective in processing these experiences, exemplified by the thriving ‘Limmud’ model of Jewish learning in the post-Soviet space. The recent Limmud Baltics 2025 conference in Vilnius, Lithuania, themed “Babylon,” showcased these lessons, with participants describing the experience as fostering “friendship,” “family,” and “communication.” This Limmud model, however, has not gained traction in the United States.
Many participants at Limmud “Babylon” had grandparents or great-grandparents who were the sole survivors of their families. Others recounted stories of desperate evacuations during World War II. The entire Ashkenazi Soviet Jewish community can be viewed as second and third-generation Holocaust survivors, with enduring emotional and even physical scars. Misha Beshkin, a Limmud organizer, spoke of the actual wounds on his grandfather’s body, a testament to a hard-won victory.
The 1990s brought economic and social upheaval to the former Soviet Union. Many professional positions vanished, disproportionately affecting educated Soviet Jews. Architects became newspaper vendors, and chemists sold fertilizer from home. Some were forced into organized crime to survive. This period was marked by banditry, unemployment, epidemics, and a 20 percent increase in the crude death rate.
A Singular, Jewish Identity
The Soviet experience created a unique form of Jewish identity. Living in a radical atheist, one-party state that recognized Jews on official documents but prohibited Jewish education fostered a “ferocious Jewish solidarity.” As Misha Beshkin explained, they held steadfastly to Jewishness while being detached from its traditional content, possessing a strong sense of being Jewish without connection to religious practice. This created a new peoplehood forged in opposition to bureaucratic stigmatization.
Russophone Jews largely lack the denominational divisions common elsewhere. They prioritize communal solidarity over factionalism and, upon emigrating to the West, have not typically clustered around denominationally-defined synagogues. This contrasts with the German-Jewish Reform model, which emphasizes individual spiritual feeling and minimizes ritual.
Russophone Jews often view Orthodox rabbis as seeking mystics, influenced by the role of clergy in Orthodox Christianity. This approach represents a survival tactic, a statement against past suppression. Libuja, a volunteer organizer for Limmud “Babylon,” explained this as saying “you tried but you could not suppress this.”
Unlike many Anglophone Jews for whom civic liberalism is a core value, Russophone Jews view it differently, seeing it as potentially contradicting cultural authenticity – something long denied to them.
An Alternative to ‘White Privilege’ and ‘Anti-Zionism’
Russophone Jews find discussions about “white privilege” in the Anglophone world baffling, as the concept is largely irrelevant in the context of the former Soviet Union, a region with its own history of prejudice and state-sponsored discrimination. Misha Beshkin argues that Soviet Jews were not “white” in the American sense and suffered oppression during World War II.
Their relationship to Israel is also unique. While the USSR was the first country to recognize Israel, it later turned against the new state when it did not align with Soviet interests. The Soviets pioneered an “Anti-Zionist” campaign that sowed the seeds of contemporary anti-Israel rhetoric. However, this propaganda was not internalized by Russophone Jews, particularly younger generations. Kolya, an educator, estimates that less than one percent of young Russophone Jews hold anti-Israel views. Vladi Blayberg, a musical act at Limmud “Babylon,” even serves as an official performer of the IDF anthem.
Unlike some Anglophone communities, Russophone Jews cannot rely on the state for their security and must prioritize self-defense. Fascism and Nazi collaboration are not viewed with the same restraint in the former Soviet Union, and symbols of the Nazi political universe remain visible. A community security group offers training in Krav Maga, and firearms. Julija, a mother of three, emphasized the importance of self-reliance.
The historical trajectory of antisemitism differs for Russophone Jews. Unlike the Anglophone world, antisemitism never fully receded from public discourse in the FSU. The Baltic republics, in particular, are grappling with the legacy of their Russophone past, with measures affecting Russian language education and citizenship regulations. Latvia is phasing out Russian language education and some residents face potential deportation for failing to meet residency requirements. Estonia has banned non-EU citizens from voting in local elections.
As Julija stated, “well, it’s never too late to learn some history.” The lessons of Russophone Jewry offer a vital element of the modern Jewish experience, a precious volume of wisdom waiting to be opened.
