THE JEWS UNDER ALEXANDER III

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THE JEWS UNDER ALEXANDER III
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bet | 30/43 | Sana | 22.11.2020 | Hajmi | 0,7 Mb. | | #12762 |
29. THE JEWS UNDER ALEXANDER III
“Alexander II’s murder,” writes St. John Maximovich, “unleashed a storm of indignation in Russia, which helped strengthen the moral fibre of the people, as became evident during the reign of Alexander III…”412
Now the murder of the Tsar was carried out by a revolutionary organization called “The People’s Will”, which consisted mainly of Jews. This fact, in the words of Bishop Anthony (Khrapovitsky), “clarified for people who were capable of at any rate some thought that these murders and blasphemies were not at all the expression of the people’s will, but on the contrary, a shameful spitting at that will. Moreover, they proceeded not so much from an honourable predilection for false theories as from the hands of the natural enemies of the fatherland – people of another race and nation, who were being rewarded with a corresponding financial payment.”413
Paradoxically, however, the Jews who joined the revolutionary movement and killed the Tsar were not religious Jews who believed in the Talmud, but atheists – and their atheism had been taught them in Russian schools by Russian teachers who had abandoned their own, Orthodox faith and adopted the faith of the revolutionary thinkers of the West.
But this distinction was lost on the ordinary people, who suffered in their everyday life from (mainly religious) Jews that exploited and deceived them, and believed that the (atheist) Jews who killed the Tsar must be of the same kind. Moreover, the violence of the act profoundly shocked them; for, as Alexander Solzhenitsyn explains, “that the deaths of the heirs or tsars of the previous century – Alexis Petrovich, Ivan Antonovich, Peter III, Paul – were violent remained unknown to the people. The murder of March 1, 1881 shocked the minds of the whole people. For the masses of the simple people, and especially the peasants, it was as if the foundations of their life were being shaken. But again, as the narodovoltsy had calculated, this could not fail to be reflected in some kind of explosion. And it was. But in an unpredictable way: in pogroms against the Jews in New Russia and Ukraine.”414
On April 15 the first pogrom broke out in Elizavettgrad. It spread to Kiev and Kishinev and Odessa. The government reacted energetically: in Kiev 1400 people were arrested.
However, there were not enough policemen for the scale of the disturbances, and “the government recognised that it had been insufficiently active. An official declaration proclaimed that in the Kiev pogrom ‘measures to rein in the crowd had not been undertaken quickly and energetically enough’. In June, 1881 the director of the department of police, V.K. Plehve, in his report to the sovereign on the situation in Kiev province named ‘as one of the reasons “for the development of the disturbances and their not very speedy suppression” the fact that the military court “’was very condescending to the accused, and very superficial in approaching the affair’. Alexander III commented on the report: ‘This is unforgiveable’.”415
Many western historians have accused the Tsarist government of complicity in the pogroms. But in fact, as David Vital admits, “Alexander did display genuine dismay and dissatisfaction when reports of the weak and ineffective conduct of the security forces were brought to him; and fury when he learned of cases of military officers and men having actually joined the mob. His instructions were to deal firmly with rioters, to see to it that their leaders were severely flogged; and to make clear to the civil and military authorities alike that their business was to restore and maintain order before all else…. All in all then, while much was murky in official Russia at this time, the grounds for positing a momentarily disoriented, intrinsically inefficacious government not so much stimulating as failing to cope with simmering, popular, generalized discontent seem solid enough.”416
Again, Dominic Lieven writes: “… The pogroms were terrible but they were a long way from the systematic ethnic cleansing, let alone genocide, of whole peoples which were to be the strategies of supposedly more civilized European people towards the Jews. Moreover, all recent research emphasizes that the tsarist central government itself did not organize or instigate pogroms, though local authorities sometimes winked at them and more often were slow to stamp on them. Tsarist ministers did not connive in murder and were in any case deeply uneasy at outbreaks of mass violence and very scared that the ‘dark people’s’ uncontrollable propensity for anarchic settling of scores might easily target the ruling classes themselves. On the other hand, it is the case that knowledge of their superiors’ frequent antipathy to the Jews could encourage junior officials to believe that failure to stop pogroms could go unpunished…”417
“The reasons for the pogroms were earnestly investigated and discussed by contemporaries. Already in 1872, after the Odessa pogrom, the governor-general of the South-Western region had warned in a report that such an event could happen again in his region, for ‘here hatred and enmity towards the Jews is rooted in history and only the material dependence of the peasants on them at the present, together with the administration’s measures, holds back an explosion of discontent in the Russian population against the Jewish race’. The governor-general reduced the essence of the matter to economics: ‘I have counted and estimated the commercial-industrial property belonging to the Jews in the South-Western region, and at the same time have pointed to the fact that the Jews, having taken eagerly to the renting of landowners’ lands, have leased them out again to the peasants on very onerous terms’. And this causal nexus ‘was generally recognized in the pogrom years of 1881’.
“In the spring of 1881 Loris-Melikov had also reported to the Sovereign: ‘At the root of the present disturbances lies the profound hatred of the local population for the Jews who have enslaved them. But this has undoubtedly been used by evil-minded people.’”418
This was true: the “evil-minded” revolutionaries, both Russian and Jewish, used the hatred to their own end. And yet it is little wonder that conservative opinion, while deploring the pogroms, saw the root cause of the Jews’ problems in the Jews themselves, in their economic exploitation of the peasants. When Loris-Melikov was succeeded in 1881 by Count N.P. Ignatiev, the latter, on the instructions of the emperor, sent him a memorandum on the causes of the pogroms. In it, writes Geoffrey Hosking, he outlined “his fears about domination by ‘alien forces’. In it he linked the whole Westernizing trend with the Jews and the Poles… ‘In Petersburg there exists a powerful Polish-Jewish group in whose hands are directly concentrated, the stock exchange, the advokatura, a good part of the press and other public affairs. In many legal and illegal ways they enjoy immense influence on officialdom and on the course of affairs in general.’ They used this influence to mould public opinion in the interests of their favourite schemes: ‘the broadest possible rights for Poles and Jews, and representative institutions on the western model. Every honest voice from the Russian land is drowned out by Polish-Jewish clamours that one must only listen to the ‘intelligentsia’ and that Russian demands should be rejected as old-fashioned and unenlightened.’”419
Among the most important causes of the pogroms, write M. and Yu. Krivoshein, Ignatiev “mentioned the changed economic condition of the peasants after the reform of 1861: having become personally free, but unskilled in financial operations, the peasants gradually fell into dependence on the local Jewish usurers and, in this way, peasant gardens, lands, cattle, etc. began to pass over to the latter. Explosions of popular anger followed.
“In his turn the very prominent banker Baron G.O. Ginzburg interceded before the emperor for the usurers who had been beaten up by the peasants, imploring him not to allow repressions against his co-religionists. The banker’s reply was Count N.P. Ignatiev’s speech in the name of Alexander III before a deputation of Jewish society:
“… ‘Your situation is not comforting, but it depends to a great extent on you to correct it. Living amidst a population that is foreign to you, you have drawn upon yourselves such hatred that for several months I was forced to apply force merely to protect you. Investigations have by no means confirmed your favourite ploy, that they are attacking you as proprietors. Still less can what has happened in the south be ascribed to religious intolerance. The Russian people, like the state, is very tolerant in matters of faith – it takes a lot to draw it out of its tolerance. In the East there live many people of other races amidst the Russian population who are not Christians. However, it is not necessary to employ armies there in order to defend them.
“’While being profoundly sorrowful over the disorders that have taken place, and doing everything that depends on me to prevent them in the future, I warn you that I will not act in a one-sided manner. On reviewing the causes of the disorders, and having studied their details, it is impossible not to recognize that in many cases they have been elicited by the Jews themselves; lengthy cohabitation with the Jews has rooted the conviction in the local population that there is no law which the Jew would not be able to bypass.
“’One can rely on the bayonet, but one cannot sit on it. Remember that you are being protected, but that it is impossible to tolerate a situation in which it is constantly necessary to protect the Jews from the consequences of popular anger. Try to search out for yourselves productive occupations, labouring with your own hands, abandon tavern-keeping and usury… I am willing and ready to assist you in everything that can accelerate your transition to agricultural, craft and factory work, but of course you will find in me a very powerful opponent if you, under the guise of crafts and other productive occupations, develop throughout the provinces of Russia the trades that you usually practise now.
“’I will end the way I began: as long as you keep your kahal organization, your cohesion and your striving to take everything into your hands, while violating the laws of the country, you will in no way be able to count on privileges and a broadening of your rights or places of settlement, which will create fresh complications…’”420
The importance of the kahal organization was especially emphasized by Archbishop Nicanor of Odessa and Kherson: “Religion is the basis of the powerful Jewish spirit. The more or less secret-open religious organization of the kahal is that mighty, many-cylindered machine which moves the millions of Jews to secretly planned ends. Only a blind man could not see how terrible and threatening is this power! It is striving for nothing less than the enslavement of the world!… In the last century it has had horrific successes by relying on European liberalism, on equality before the law, etc. It is mixing up people of other faiths more and more closely, while it rules its own people like a machine. All the Jews are in essence like one man. We reason in a liberal way whether it is useful or harmful to ban bazaars on feast-days. But the secret Jewish power says to its own people: ‘Don’t you dare! Honour the Sabbath! Honour the law of your fathers! The law gives life and power to Jewry!’ And look: not a single Jew dares to go out on Saturday from Nikolaev to Kherson or Odessa. The railway trains are empty, while the steamer services between these great cities stop completely. It is strange and offensive for the Christian people and such a great Kingdom as ours! But what a foreign power! And how bold and decisive it is. This is a religious power coming from the religious organization of the kahal.”421
In May, 1882 the government issued new “temporary rules” which “forbade Jews to resettle or acquire property in rural areas, even within the Pale, while outside it the police were instructed to enforce restrictions on Jewish residence which had previously been widely flouted. In the following years Jews were barred from entering the advokatura and the military-medical professions, while a numerus clausus was imposed on their admission to secondary and higher education in general. They were also denied the vote in zemstvo and municipal elections. In 1891, at Passover, there was a mass expulsion of illegal resident Jews from Moscow, which deprived the city of two-thirds of its Jewish population.”422
The Jewish radicals of the previous reign had seen themselves as joining Russian culture, whose famous writers had been their idols. Unfortunately, however, the pogroms served to radicalize Jewish youth still further and in an opposite direction, so that their radicalism was now nationalist rather than internationalist, and anti-Russian rather than pro-Russian. As Solzhenitsyn writes: “The general turning-point in Jewish consciousness in Russia after 1881-82 could not fail, of course, to be reflected to some extent also in the consciousness of the Jewish revolutionaries in Russia. These youths had first left Jewry, but afterwards many returned, ‘the departure from “Jew street” and return to the people’, ‘our historical destiny is bound up with the Jewish ghetto, and from it comes our national essence’. Until the pogroms of 1881-82 ‘it absolutely never entered the head of any of us revolutionaries to think about the necessity’ of publicly explaining the role of the Jews in the revolutionary movement. But the pogroms elicited ‘amongst… the majority of my compatriots an explosion of discontent’. And so ‘not only the intelligent Jews in general, but also some revolutionary Jews, who previously had felt not the slightest bond with their nationality… suddenly recognized themselves as obliged to devote their strength and abilities to their unjustly persecuted compatriots’. ‘The pogroms brought out previously hidden feelings and made the youth more sensitive to the sufferings of their people, and the people more receptive to revolutionary ideas.”423
And yet there is reason to believe that the great wave of Jewish emigration from Russia to the West in the late nineteenth and early twentieth centuries – about two million Jews emigrated to America alone before 1914424 - was not elicited primarily by the pogroms. A more important factor, probably, was the introduction of a state monopoly on the sale of alcohol in 1896. As Solzhenitsyn writes: “There is no doubt about it: the introduction of the state wine monopoly turned out to be a very powerful blow at the economy of Russian Jewry. And right up to the World War itself, when it more or less came to an end, the state wine monopoly continued to be a favourite target of public displeasure – although only it introduced strict control over the quality of the spirits sold in the country and their purity. And although the state monopoly also removed the livelihood of Christian publicans.., it was nevertheless made out to be primarily an anti-Jewish measure: ‘The introduction of the state sale of wines in the Pale of Settlement at the end of the 90s deprived more than 100,000 Jews of their livelihood’, ‘the authorities counted on pushing the Jews out of their village localities’, and from that time ‘trade in alcohol did not have its former significance for the Jews’.
“And it is precisely from the end of the 19th century that the emigration of Jews from Russia intensified. Its statistical link with the introduction of the state sale of wines has not been established, but these 100,000 lost livelihoods point to it. In any case, the Jewish emigration (to America) did not increase substantially until 1886-87, jumped for a short time in 1891-92, and its long and massive rise began in 1897…”425
However, other means of exploiting the Christian peasantry remained. 18% of the Jews before the revolution, about one million people, were occupied in the sale of bread. And sometimes they would hoard the harvest and refuse to sell it so that the prices should fall. “It is not by accident that in the 90s of the nineteenth century agricultural cooperatives (under the leadership of Count Haydn and Bekhteev) arose for the first time in Russia, forestalling Europe, in the southern provinces. [This was envisaged] as a counter-measure to this essentially completely monopolistic hoarding of peasant bread.”426
The Jews were also heavily involved in the lumber, sugar, gold, oil and banking industries. And by 1900 they controlled one-third of the trade of Russia. With such a heavy involvement in the country’s economy, it is not surprising to learn that, of those Jews who emigrated between 1899 and 1907, only one per cent were educated.427 The educated had no reason to leave: there were plenty of opportunities for them in Tsarist Russia. We might also have expected that those who remained would be gradually assimilated. But no: the Jews chose emancipation (education), but not assimilation. They fought for equality of rights, but without the loss of their Jewishness.428
“From the beginning of the century a ‘Bureau for the Defence’ of the Jews in Russia was organized from prominent lawyers and publicists…
“In these years ‘the Jewish spirit was roused to struggle’, and in many Jews there was ‘a rapid growth in social and national self-consciousness’ – but national self-consciousness no longer in a religious form: with the ‘impoverishment at the local level, the flight of the more prosperous elements… among the youth into the cities… and the tendency to urbanization’, religion was undermined ‘among the broad masses of Jewry’ from the 90s, the authority of the rabbinate fell, and even the yeshbotniks were drawn into secularization. (But in spite of that, in many biographies in the Russian Jewish Encyclopaedia we read about the generation that grew up on the cusp of the nineteenth and twentieth centuries: ‘he received a traditional Jewish religious education’.)
“However, as we have seen, Palestinophilia began to develop in an unexpected form and with a strength that was unexpected for many…”429
“Anti-Jewish manifestations - both abroad and in Russia – were being passionately discussed already in 1884 by Vladimir Soloviev, who was disturbed by them: ‘The Jews have always treated us in a Jewish way; but we Christians, by contrast, have not yet learned to treat Judaism in a Christian way’; ‘with regard to Judaism the Christian world in its majority has so far displayed either zeal not according to reason or a decrepit and powerless indifferentism’. No, ‘Christian Europe does not tolerate the Jews – unbelieving Europe does’.
“Russian society felt the growing importance of the Jewish question for Russia as much as half a century after the government. Only after the Crimean war did ‘embryonic Russian public opinion begin to become conscious of the presence of the Jewish problem in Russia’. But several decades would have to pass before the primary importance of this question was recognized. ‘Providence implanted the largest and strongest part of Jewry in our fatherland,’ wrote Vladimir Soloviev in 1891.
“But a year earlier, in 1890, Soloviev, finding incitement and support in a circle of sympathizers, composed the text of a ‘Protest’. [He wrote] that ‘the only reason for the so-called Jewish question’ was ‘forgetfulness of justice and love of man’, ‘a mindless attraction to blind national egoism’. – ‘The incitement of tribal and religious enmity, which is so counter to the spirit of Christianity… radically corrupts society and can lead to moral savagery…’ – ‘It is necessary decisively to condemn the anti-Semitic movement’ – ‘already from the single feeling of national self-preservation’.
“S.M. Dubnov recounts how Soloviev collected more than a hundred signatures, including those of Lev Tolstoy and Korolenko. But the editors of all the newspapers received a warning: don’t publish this protest. Soloviev ‘addressed Alexander III with an ardent letter’. However, he was warned through the police that if he insisted he would be administratively persecuted. And he abandoned the idea.
“As in Europe, the many-faceted growth of Jewish strivings could not fail to elicit in Russian society – alarm in some, sharp opposition in others, but sympathy in yet others… And in others – a political calculation. Just as in 1881 the People’s Will revolutionaries had thought of the usefulness of playing on the Jewish question…, so, some time later, the Russian liberal-radical circles, the left wing of society, appropriated for a long time the usefulness of using the Jewish question as a weighty political card in the struggle with the autocracy: they tried in every way to re-iterate the idea that it was impossible to attain equality of rights for the Jews in Russia in any other way than by the complete overthrow of the autocracy. Everyone, from the liberals to the SRs and Bolsheviks, brought in the Jews again and again – some with sincere sympathy, but all as a useful card in the anti-autocratic front. And this card, without a twinge of conscience, was never let out of the hands of the revolutionaries, but was used right up to 1917…”430
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