A Jewish Journey. Sheldon Cohen
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“I know and I’m not an educator, but I’m told that your Jewish education is making your children ignorant about the world. The Czar does not wish to raise a generation of ignorant subjects, so he’s decided to build special schools for the Jews.”
“I see,” said the rabbi. “I guess it matters who is defining the word ignorant. I can understand that the Czar would think our education is making us ignorant, but we feel that it is making us intelligent and wise in the ways of God’s world.”
“Also, I’m told, Rabbi, that the idea for special schools didn’t only come from the Czar, but was suggested by some of the Czar’s court Jews. So you see, not all Jews think like you do. The Czar wants to hear from all his people.”
Ah, thought the rabbi, Haskalah in action. It could be true that the “court Jews” made that suggestion, but they’re not as smart as the Czar and his other advisors who see this as another way to proselytize and take the Jewish children away from their Jewish roots.
The rabbi said, “Yes, you’re right about that. There’s a difference of opinion among Jews just like there can be a difference of opinion among all peoples regardless of their religion and regardless of the subject matter. Anyhow, I’m happy to listen. Who wants to meet me?”
“I don’t have his name yet, but you’ll need to come to the village hall at ten o’clock Monday morning. Two policemen will pick you up and bring you to the hall and then back home when you’re finished. They’ll be here at twenty minutes before ten o’clock. Be ready, I’m sure you’ll find it interesting.”
“I’ll do my best.”
“Goodbye. We’ll be back Monday.”
“Goodbye.”
The rabbi’s thoughts were on the mark. The Haskalah movement had its origins in Germany in the seventeen hundreds, and the Maskilim were the devotees of the movement. The roots of Haskalah spread to Russia where it had a receptive audience, and there were some influential Maskilim who believed that the Russian government would soon emancipate the Jews. Therefore, they wanted to prepare their brethren by promotion of Russian culture and language. They desired to integrate the Jewish Community into the Russian state as full and equal partners. They felt that promoting a secular education was the key to the future. Am I an ancient relic, thought the rabbi, but as far as Rabbi Shepsel was concerned, this was a dangerous trend if it meant that there would be no more study of Torah.
True to Kolakoff’s words, Monday morning at twenty minutes before ten o’clock, two stern appearing Russian policemen arrived at the rabbi’s home. They brought him to the village hall where he was ushered into a windowless meeting room with a wooden table and four chairs. Introduced to Max Lilienthal, they both sat down around the table with a pot of tea, cups and saucers.
“Good morning, Rabbi. I’ve heard much about the excellent work you are doing for our people, and I’m pleased to meet you at last,” said Lilienthal who offered his hand. Shepsel grasped it and smiled. Lillienthal’s straight, black hair came slanting down over the upper part of his ears and his large eyes conveyed warmth reinforced by a sincere smile and nod of his head.
“Thank you, sir. I’m pleased to meet you as well.”
“Minister Uvarov has appointed me to explain the Czar’s proposal for educating the Jewish citizens of Russia. My purpose is not only to educate, but also to obtain feedback and opinions from Jewish leaders in the Pale of Settlement,” said Lilienthal.
“Then that is my first question, Mr. Lilienthal. If you call us citizens of Russia then how do you reconcile that with the fact that we must live in a restricted area, the Pale, and don’t have free access to all the other areas of the country? Likewise, we don’t have free access to all opportunities like the other citizens have. To me it raises suspicion about the Czar’s motives in attempting to educate us. For what purpose? What does he have in mind? He must realize that as we become educated we will also become restless with our shackles and will want to spread our wings. But how can we do so when forced to live in a territory whose geographic boundaries change with his whim?”
“I understand what you say, but I’m afraid I’ve no power to reassure you on that issue. I’m here to discuss a proposal for the education of Jews and report back on the input I receive from the Jewish leaders. I agree the issues you raise are important. I hope the Czar’sproposals are all for the better. You have to believe that as we educate ourselves, opportunities will open to us and the changes you advocate will happen and we’ll be given more freedoms.”
“I hope you’re right,” said the Rabbi, “but I have my doubts. How patient must we be? We have lived in the Pale for seventy years, and are still here and we’re still desperate and discriminated against.”
“Minister Uvarov has assured me that he has spoken to the Czar. He has pointed out that governments who try to solve the Jewish problem through persecution have never succeeded. You can’t exterminate a nation. The time has come for reason and education and assimilation. The purpose is to reform the Jewish people through education and bring them more in synchrony with the rest of the citizens. I envision the day when full freedom, equivalent to every non-Jewish Russian citizen, will be open to us.”
“I wish I felt that reassurance, and I do take issue with some of your words. The first is the terminology of ‘Jewish problem’, which has become part of the language. Why are we a problem? To whom are we a problem? Through no fault of our own, we ended up incorporated into Russia when Russia, Prussia, and Austria divided Poland because Poland was weak and could no longer provide a buffer for Russia on the border. I understand the military and political reasons, but we resent being considered a ‘problem,’ and as long as the government views us as a ‘problem’, we’ll remain suspicious of their motives.
“Secondly, you call us a nation. We’re not a nation, but rather have been driven from nation to nation and have been restricted in our actions, our employment, our movement and our freedom. Can we trust a government that continues to keep these restrictions in place? The Czar is very good at enforcing restrictions, but when the Czar tries to assimilate us into his culture, it’s a joke. Speaking of education, the Czar says we can take advantage of his schools, but where are they? We can’t find them. And if we do manage to get an education and graduate, there are no openings for us anywhere because we are Jews.
“The third is your statement of purpose, which is to reform the Jewish people. By what right does the government feel we are in need of reform? If we were let alone and allowed free access, we would indeed reform over time just as you have reformed from your ancestors, who I’m sure were not Maskilim.
“I have said my words, but I realize you have not come here to discuss such general concepts. I just want you to understand the background upon which I must hear your proposals for education of Jews. So, I listen now to what you’ve come to discuss,” said Shepsel.
“I understand everything you say, and I appreciate what you say. As I said, I don’t disagree with your comments, but I know you understand that these issues represent drastic problems that will not change so fast, lest we all desire martyrdom. So I feel that I’m but a small influence for what could be the slow evolution in the changes that you desire. That’s why I am working so hard,” said Lilienthal.
“And what is this slow evolution?”
“The government will set up special Jewish schools in the Pale. I’ve been appointed to direct the program. I’m travelling the country on a fact-finding mission. This is why I’m talking to you here today. I’ve spoken to many Jewish leaders and rabbis and will continue to speak with them.
“Who will teach at these schools?”
“The teachers will be both Jews and Christians.”
Shepsel contemplated Lillienthal’s response, and said, “I’m sure the subjects will be the same subjects that are taught in all Russian schools: the Russian language, science, mathematics, history