1846.
REPORT TO COUNT OUVAROFF ON THE STATE OF EDUCATION AMONG THE JEWS
IN RUSSIA AND POLAND--VINDICATION OF THE LOYALTY OF THE JEWS.
The report to Count Ouvaroff, Minister of Public Instruction at
St Petersburg, was as follows:--
"To His Excellency, le Comte Ouvaroff, Ministre de
l'Instruction publique de sa Majeste l'Empereur de Russie,
&c., &c., &c.
"May it please your Excellency,--The zealous and untiring
energy which your Excellency evinces in continual efforts
to promote education, and to diffuse amongst all classes
of His Imperial Majesty's subjects that important
blessing, Knowledge, will, I feel assured, induce you to
pardon me if I venture to lay before your Excellency such
observations on the present condition of my brethren in
Russia, with respect to their educational establishments,
as by your Excellency's favour I have been enabled to
make.
"Previously to my doing so, I beg leave to present my
warmest acknowledgments for the very kind and
condescending manner in which your Excellency was pleased
to convey to me the sentiments of His Imperial Majesty's
Government. I shall ever remember with gratitude the
assurances your Excellency gave me, that the Russian
Government was anxious to promote only such education as
is based upon pure religion; that it did not entertain
sentiments inimical to the Jewish faith; that on the
contrary the Government was anxious to institute with
respect to the Israelites such measures as would tend to
prove to them the paternal kindness of His Majesty; and
that for this reason the Government had called together a
Committee of Chief Rabbis, eminent for their piety, in
order to gain the perfect confidence of all their
brethren.
"These assurances enabled me with pleasure to undertake
the task, the result of which I now have the honour to
submit to your Excellency, feeling convinced that your
Excellency's noble and enlightened sentiments will induce
you to give a due consideration to a subject of such
infinite importance.
"It must be to your Excellency a source of the highest
gratification to hear that His Imperial Majesty's Hebrew
subjects are far from depreciating the advantages which
the human mind in general derives from education. Wherever
and whenever I had an opportunity of addressing them on
that subject, they assured me that they were ever ready
most zealously to assist in the promotion of their mental
and social improvement, and they joyfully hailed every
opportunity presented to them of enriching their minds by
pure and wholesome knowledge. 'An Israelite,' they said,
'cannot underrate the value of knowledge. Every page in
our history proves the reverse. Our ancestors, from the
earliest period of that history, have been remarkable for
their zeal to uphold science and literature as the
greatest and holiest acquisitions. We refer the enquirer
to the works of Bartholocci, Wolf, De Rossi, Rodriguez de
Castro, by which it will be at once ascertained that
Israelites have always kept pace in useful learning with
their neighbours, and that all circumstances considered,
they possess in most instances fully as much general
knowledge as falls to the share of their non-Israelite
fellow-subjects in a corresponding grade of society.' And
in corroboration of this statement, I beg to inform your
Excellency that many of the Israelites in His Imperial
Majesty's dominions have distinguished themselves by their
writings in Hebrew theology and literature, and that their
works are very highly appreciated by the learned in
Germany. 'To improve the mind and promote every kind of
useful and sound information which tends to elevate a man
before God and his fellow-creatures, they deem to be an
important injunction of the sacred law.' I therefore had
no difficulty whatever in persuading them of the good
intentions which His Majesty's Government entertained with
respect to the organisation of schools for their benefit.
They overwhelmed me with quotations from the sacred
writings, tending to show that with the Israelite it is an
imperative duty to give the best effect to such
benevolence.
"Their notions of religion in general, and of the sacred
books which treat thereon, are not less correct, and I had
opportunities of hearing them frequently elucidate many
Scriptural texts, in a manner which proved to me that they
were possessed with the true spirit of their religion, and
that they derive from the perusal of the Oral Law such
beneficial instruction as must tend to make them faithful
to their God, loyal to the Government of the country in
which they live, and good men to all their fellow
creatures.
"Their arguments on this subject, and the excellent
quotations which they advanced in support of them,
appeared to me to be of so much importance that I cannot
forbear submitting them to your Excellency's kind
consideration, bearing particularly in mind that the
adherents to the Oral Law, as the sacred and only
authorized commentary to the holy Scripture, have been
represented to your Excellency in a light certainly not
calculated to throw much lustre on Israel at large.
"The Talmud distinctly forbids us appropriating unlawfully
from our neighbour, whether he be Israelite or
non-Israelite, any object whatever, even of the smallest
value. ('Khoshen Mishpat, Halakhot Genebah,' ch.
ccclxxviii., secs. 1, 2.) Every kind of deception is
interdicted without respect to the person subject thereto
being Israelite or non-Israelite. (Maimonides, 'Halakhot
Deot,' ch. ii., sec. 6.) By the same authority we are
bound to act with equal fairness in the sale of any
article, be the purchaser Israelite or the follower of any
other faith. ('Khoshen Mishpat,' ch. ccxxviii.;
Maimonides, 'Halakhot Makhiva,' ch. xviii., sec. 1.) That
every temptation to do wrong may be avoided, an Israelite
is enjoined not to keep under his roof any bad coin,
unless he deface it so that it cannot be used as current
coin in dealing with any person, whatever be his religious
faith. ('Peroosh Hamishnayot teharambam Tract Kelim,' ch.
xii., Mishna 7.) The prohibition of such practices is
understood in the sacred text in Deuteronomy, ch. xxv., v.
16: 'For all that do such things, and all that do
unrighteously, are an abomination unto the Lord thy God.'
"Principles like these must surely tend to create good
feeling between all Israelites and their neighbours of
every faith.
"Sincere attachment and perfect obedience, the strictest
loyalty we are enjoined to evince towards the Government
of the country in which we live, and this is a truth, my
brethren rightly aver, prominently taught in our sacred
writings. Therefore, in the first place, we look upon the
monarch, though of another faith and nation, as the
anointed of the Lord (Isaiah ch. xlv., v. 1), and consider
his Government as a resplendence of the heavenly
Government ('Tract Berakhot,' p. 58). We are enjoined to
fear the Eternal Being and the King, and not to
confederate with those who are given to change (Proverbs
xxiv., v. 21). The prophets, in speaking of a
non-Israelite ruler, say: 'Serve the King of Babylon, and
ye shall live;' and they also command us to 'seek the
peace of the city whither the Almighty has caused us to be
carried away captives, and pray unto the Lord for it'
(Jer. xxix., v. 7). The reverence we are enjoined to
testify towards our earthly sovereign is further shown in
our glorifying the Almighty Power for conferring a
similitude of His boundless Majesty upon a mortal. We are
enjoined not to swear against the King even in thought
(Kohelit ch. x., v. 20), and to regard the decrees of the
Monarch as inviolable ('Tract Baba Kama,' p. 112). We are
distinctly ordered not to act in opposition to the King's
laws relating to the customs and excise, _even though the
Israelite be the most heavily taxed_ ('Baba Kama,' 112;
'Pesakhim,' cxii. p. 2; Maimonides, 'Halakhot Melakhim,'
ch. iv., sec. 1; 'Khoshen Mishpat,' ch. ccclxix., sec. 6);
and from the same authority it is incumbent on us to show
the same veneration to those who are representatives of
the monarch as to himself ('Tract Shebuot,' xlvii. p. 2).
"The high esteem in which the Israelite holds every human
being who is distinguished by moral and mental qualities,
is clearly stated in Maimonides, 'Halakhot Shemita
Weyobel,' ch. xiii., sec. 13, and of this the most
striking confirmation is found in the words of our Talmud
('Baba Kama,' xxxviii. p. 1), where we are told that a
Gentile who applies himself to the study of the sacred law
is to be held in equal esteem with the High Priest, which
is likewise declared in the book 'Tana debe Eliyahoo,' in
the beginning of the ninth chapter.
"I had another most gratifying instance of the sound and
clear perceptions which they have of the pure doctrines of
our religion and the traditional commentary to the sacred
Scripture, in the sublime elucidation which they gave to
that most important point in our creed which refers to the
Messiah.
"'We are praying for a time,' said they, 'when the ideas
of mankind at large are to be noble and sublime; for a
time when, as the prophet describes, Gentiles will come to
the light of Zion and kings to the brightness of her
rising (Isaiah lx., v. 3); when nations will fear the name
of the Lord, and all the kings of the earth His glory
(Psalms ch. cii., v. 10; Daniel ch. vii., v. 27).
"Our sentiments are more distinctly stated by the immortal
Maimonides in the following words ('Halakhot Melakhim,'
ch. xii, secs. 4, 5): 'The wise men and the prophets did
not desire the advent of the Messiah, that they might
attain the power of any terrestrial government, that they
should be elevated in worldly rank by the nations, or
enjoy every terrestrial comfort. No! this was not the
object of their fervent prayer; their object was, in that
glorious period, to be enabled to devote themselves wholly
and in perfect freedom to the study of the holy law and
its sacred literature, through which they might, at the
end of their worldly career, attain the bliss of
immortality. That period is expected to be full of peace;
no war, no disturbance, no hatred; no jealousy between men
will then exist; happiness will be the lot of every
creature, and the whole world will only be anxious to
acquire the knowledge of the law. Then will Israel be
enlightened by the Word of God, for the world is to be
filled with the knowledge of the Lord, even as the waters
cover the sea.'
"A most remarkable feature in the purity of that
particular article of our creed is, that whilst the prayer
for the Messiah regards the welfare of the whole human
race, it also strongly inculcates a sentiment that no kind
of coercive measures ought to be used by any person for
the purpose of hastening the advent of that blissful
period. Our Talmud declares that the Omnipotent enjoined
the Israelites not to press events to bring on that
promised season of peace, nor ever to oppose the nations
('Tract Ketubot," 1. cx. p. 1).
"Having made these preliminary remarks, I shall now
proceed to describe to your Excellency the state of the
schools which I visited in the course of my journey
through Russia and Poland.
"Being anxious to convince myself of the real condition of
my brethren, I often took them by surprise, and I am happy
to say, although they had not teachers of profane
sciences, still most of the pupils in some schools knew
how to write and to read in the Russian, Hebrew, and
German languages. In Wilna I found the schools organised
agreeably to the command of His Imperial Majesty's
Government; they were well provided with competent
masters, and the pupils answered most satisfactorily
questions in the various branches of tuition--in Latin,
Russian, and German grammars, geography, arithmetic, and
history.
"In Hebrew, however, they could only obtain instruction
during three hours each week. The pupils who frequent the
gymnasium also attended whilst I was there the schools
thus organised, and I had an opportunity of ascertaining
that a considerable number of them were well versed in
various branches of science and secular education. The
girls' schools are in a most flourishing state, and your
Excellency will be pleased to hear that the pupils excel
in the knowledge of the Russian, Polish, French, Hebrew,
and German languages, in addition to their knowledge of
geography, Russian history, and arithmetic. With respect
to the Talmud Tora schools (your Excellency having
expressed so zealous a desire to advance the study of the
Hebrew language and its literature), I feel much pleasure
in assuring your Excellency that I examined a great number
of pupils, and their knowledge of Hebrew was surprising.
Sometimes they were addressed in that language, and they
translated it into German, or _vice versa_; on various
occasions they continued to recite any sacred text in the
Bible after the first word of the chapter or verse was
given to them. At Warsaw also I found the schools
organised upon the principles laid down by His Imperial
Majesty's Government in a flourishing state. The pupils
are well versed in the Russian, Polish, French, Hebrew,
and German languages, independently of their knowledge of
geography, history, arithmetic, and composition. I was
equally satisfied in inspecting the girls' school. Like
those at Wilna, these schools may be regarded as models,
for they are upon an equality with similar establishments
in my own country. The school of industry I also found to
be a most excellent establishment, which, in the course of
time, will confer great benefits upon the rising
generation. With respect to the Talmud Tora schools, in
which a knowledge of Hebrew language and its literature is
exclusively taught, I beg leave to assert that there is
not any school in the most distinguished Hebrew
congregation in Europe that deserves to rank higher than
those established in Warsaw and Wilna. Of the various
Hebrew schools which I visited in the smaller towns on my
route, I was frequently surprised in a most agreeable
manner. At those where I expected it the least the pupils
were well acquainted with the Hebrew language and its
literature, and on many occasions wrote in my presence
various sentences in the Russian, Hebrew, and German
languages.
"I particularly inquired the reason why the Talmud Tora
schools had no professors appointed for the Russian
language and other branches of secular science and
literature, this deficiency having struck me the more
after having heard such powerful arguments in favour of
studying these, showing that a knowledge of worldly
science and literature, when combined with that of Hebrew
and the observance of pure religion, was well adapted to
improve an Israelite. The answer to my inquiry was, that
they had not the means to procure such professors; that
to have a master of that description would have given them
the highest pleasure, but that having themselves to
contend with innumerable difficulties in obtaining the
ordinary and most urgent necessaries of life, they deemed
it their first duty morally and religiously to procure,
with the limited means they had, such instruction for
their children as is essential for the enjoyment of their
religion, leaving other kinds of learning for more
favourable opportunities. Of their real feeling on this
head the following incident is an example. I offered the
means of procuring masters for the Russian language,
geography, history, writing, and arithmetic in several
schools, and my offer was most eagerly accepted, and the
following day masters were engaged.
"With respect to the inclination of the Israelites to
frequent public schools, I found that a considerable
number of the Jewish youth do attend these institutions,
and many more would do so were it not that a most
difficult question arises to their parents, who say, 'We
thoroughly appreciate the great advantages derivable from
additional acquirements, but what is to become of our
children after their minds shall have been so instructed
in the higher branches of knowledge and their
sensibilities thereby necessarily refined? or how are we
to provide them with proper habiliments and books required
for the purpose if we can hardly afford to satisfy them
with bread?' Very many Israelites are also much afraid
that the mode of instruction at some public schools, and
at some established for the Israelites exclusively, may
induce their children to abjure the Jewish faith, which of
course is dear to Israelites, and which they are ready to
defend with their lives. For there are schools where
persons, who are apostates from the Hebrew religion, are
allowed to instruct the pupils, a course of tuition which
must give rise to the most painful anxiety in the minds of
those by whom that religion is still cherished.
"I beg leave now to state, with the most profound respect
for your Excellency's judgment on this important subject,
that I have given it most serious consideration, and
knowing from ample evidence that my brethren in the
Russian empire are most anxious to advance their mental
and social improvement, I humbly submit to your Excellency
that they are in a fit condition for receiving the
benefits which their most benevolent and merciful monarch
intended to bestow upon them.
"My humble petition to your Excellency is, that by your
humane and kind intercession supplications may be brought
effectually before His Imperial Majesty's Government.
"Those supplications I will thus set forth. In the first
place, that they may be permitted to have the management
themselves of their Hebrew theological schools. This is
essential to their dearest sympathies and interests, as no
other persons could promote the study of Hebrew literature
more effectually. In all regions where civilisation has
made any marked progress, wherever its blessings are
really experienced, Hebrew literature is regarded as its
most precious feature, and all nations ardently cultivate
its study and render homage to its worth. May it therefore
please the Imperial Government to allow the Israelites
themselves, the people by whose agency this boon has been
given to mankind, to have the direction of those
establishments in which they are to be trained in the true
knowledge of their own inalienable inheritance. For the
acquirement of knowledge in secular science and literature
they should also have the appointment of their own
teachers, such whose competency may be approved of by His
Majesty's Minister of Public Instruction, or should be
allowed to avail themselves of the public educational
establishments, subject, of course, to such periodical
examinations as may be deemed necessary to test the
progress of the pupil.
"Secondly, they consider it a just regulation that, in
those schools which His Majesty's Government has
originated solely for their benefit, no convert from
Judaism be appointed a teacher. Particular allusion is
here made to the Rabbinical school at Warsaw, where a
person who was tutor, whilst belonging to that faith,
continues to hold that situation even after having abjured
it and embraced another. No permanent satisfaction can
result from such an anomaly, which will surely deter
sincere Israelites from sending their children to
institutions placed in similar circumstances, as they will
naturally suppose that His Imperial Majesty's Government
encourages conversion, but which I am assured, by a
statement from your Excellency, it does not desire. Such
appointments of instructors should be made as would remove
all misconception on this vitally important subject.
"Thirdly, I submit to your Excellency that it is just that
the Ukase issued on the 24th November 1836, declaring that
all such Hebrew books as are pronounced by the Chief Rabbi
not to contain inimicable sentiments to the government of
the country, be permitted to remain with the Israelites,
do continue in full force, because unfortunately during
the last eleven months, the Hebrew libraries of private
individuals have been in the hands of the police, and many
books which they were authorized to keep by the Chief
Rabbi, having thereon his seal and signature, were taken
away from them, and even those books on which the
Committee of Censors would find nothing wrong, are still
kept back by the Committee. May it therefore please your
Excellency to order that the books be returned to the
owners.
"Finally, I have to petition your Excellency to take
seriously into consideration all that I have here advanced
on my suffering brethren's behalf. Your Excellency, I am
aware, entertains the most philanthropic views, and when
your Excellency reflects on the earnest desire of my
brethren in His Imperial Majesty's dominions to benefit by
education in the most comprehensive and useful sense of
the word, and the restrictions which as Israelites impede
a beneficial progress therein, I am sure that your
Excellency's enlightened judgment will accord them your
powerful advocacy with His Imperial Majesty's Government.
"Your Excellency may indeed believe that I assert as my
solemn conviction, that when they shall fully enjoy those
privileges and opportunities which their paternal and
beneficent Sovereign has designed for them, the result
will be surprising to those who have underrated their
talents and inclinations, and most gratifying to all who
like your Excellency have evinced a sincere desire to
promote their welfare, equally with that of the other
numerous people over whom His Imperial Majesty reigns.--I
have the honour to be, with the highest consideration and
the most profound respect, your Excellency's most faithful
servant.
(Signed) "Moses Montefiore."