A Jewish Journey. Sheldon Cohen

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СКАЧАТЬ 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 and geography. As a Jew, I must know if the Torah will be taught since I’ve been advised that Minister Uvarov considers the Torah to be false doctrine and a source of vile untruths. How can Jews trust a Minister of Education that thinks that way and at the same time wants to direct Jewish education?”

      “You raise an important issue, because I too was aware of Minister Uvarov’s statement. But, Minister Uvarov has said there will be religious instruction.”

      “This I can’t understand, for religious study is so all encompassing that there’ll be very little room for anything else.”

      “It will be limited. That’s true,” answered Lilienthal.

      “This is a massive undertaking. I can’t believe that the Czar will raid his treasury for the benefit of the Jews.”

      “It will be financed by a tax.”

      “A tax? You can’t lead me to believe that my Christian neighbors will happily pay a tax so that Jews can be educated.”

      “It’ll be a candle tax levied on the Jews and collected by the Minister of Education. Whenever Jews buy candles for Sabbath worship, for honoring the dead, for any religious purpose, for lighting, there will be a small tax. The money raised goes back into each community in proportion to the amount of meat tax that is paid. That’ll provide the funds for the Jewish schools.”

      “I see. Everything is figured out, but I tell you at risk to me, and I’m sure you have heard this from other Jews, that there’s an ulterior motive underlying all this show of concern for us. That motive is to move our children’s minds away from Judaism.”

      “I hear what you say. I’m a Jew, and if I believed that was the case I wouldn’t be involved in what I’m doing and I would leave the country.”

      Rabbi Shepsel responded, “What I am telling you will be the majority opinion of most of the Jews of the country. They’ll avoid the schools for fear of their children being proselytized. Those who go will be educated, but will be disappointed when they finish, for even if they’re at the head of their class they won’t СКАЧАТЬ