The Russian Jews are deprived of that powerful lever for intellectual and moral advancement which is designated as the hope for a better future. They are fully aware of the fact that the highest authority in the land, influenced by the distorted information concerning the Jews, which is systematically presented to it by officials acting from avaricious or other selfish motives, is exceedingly unfavorable to the Jews. They must resign themselves to the fact that there is actually no possibility of directing the attention of the Tzar and Sovereign to the true state of affairs, and that even those dignitaries who themselves act justly and tolerantly towards the Jews are afraid of putting in a good word for them for fear of being charged with favoritism towards them.
2. The Martyrdom of the Moscow Community
The attitude which officials of high rank were prone to adopt towards the Jews was luridly illustrated at that time in Moscow. It will be remembered that the small Jewish colony which had been left in the second Russian capital after the cruel expulsions of 1891 was barred from holding religious services in its large synagogue which had been closed by order of Alexander III.8 In view of the forthcoming festivities in honor of the coronation of Nicholas II., which were to be held in Moscow in the spring of 1896, the representatives of the Jewish community of the second Russian capital petitioned the governor-general of Moscow, Grand Duke Sergius Alexandrovitch, to secure for them the Tzar's permission to have their synagogue open at least during the coronation days, "as a special act of grace, in order that the Jews of Moscow may be given a chance to celebrate the joyful event with due solemnity." But the grand duke, maddened by Jew-hatred, notified the petitioners through the Chief of Police that their petition was "an insolent violation of the imperial will" and could not be considered.
The martyrdom of the Moscow community, the heritage of the past reign, stood out like a black stain even upon the gloomy background of the new era. An imperial ukase issued in 1892 had decreed that the structure of the sealed-up Moscow synagogue should be sold to the highest bidder unless it was converted into a charitable institution.9 The community was naturally anxious to prevent the desecration of its sanctuary and to preserve the edifice for better days to come. With this end in view it placed in the synagogue building the trade school for Jewish children which had been established in memory of Alexander II. The anti-Semitic authorities of Moscow scented in this step a wicked design. The governor-general got into communication with the Ministers of the Interior and of Public Instruction, and, as a result, on May 27, 1896, the executive board of the Moscow community received the following order: To stop the admission of pupils to the trade school and to close the school altogether after the completion of the prescribed course of studies by the present contingent of students. Thereupon the Jews of Moscow made another attempt to save their synagogue by transferring hither their school and asylum for poor and orphaned children, the so-called Talmud Torah. This attempt, too, was frustrated by the Muscovite Hamans. On October 28, 1897, the governor-general announced that, after consultation with the Minister of the Interior, the decision had been reached to close the asylum, which sheltered about one hundred poor children, on the fanciful ground that these children might just as well receive their instruction in Russian educational establishments. The underlying motive of the new order was unmistakably revealed in its latter part: Unless in the course of two months the building of the synagogue will be reconstructed and so altered as to be fitted for a hospital or a similar charitable institution, it will be sold at public auction.
Once more the Jewish community endeavored to save its sanctuary, which its enemies had made up their minds to destroy. The synagogue structure was rebuilt to meet the purposes of a hospital and a shelter. But the commission appointed by the governor-general to examine the alterations found that they were not sufficiently extensive and therefore suggested that the interior of the synagogue should be entirely remodelled so as to exclude the possibility of its ever being used for devotional purposes. The struggle centering around the alterations dragged on for another eight years – until the revolution of 1905 and the assassination of the ferocious governor-general. It was then that the Jews finally succeeded in releasing their sanctuary from the death sentence which had been passed upon it.
The motive which animated the Muscovite Jew-haters was perfectly evident: it was their fervent desire to wipe out the last remnants of the local Jewish community by subjecting the Jews to religious and administrative persecutions and thereby compelling them to flee from the center of Greek Orthodoxy. The growth of the Jewish settlement at Moscow was checked in ruthless fashion. The Jewish artisans had been expelled as far back as 1891, but the Jewish merchants who purchased their right of residence in the second Russian capital at the annual cost of one thousand rubles – the tax levied on first guild members – had been allowed to remain. Moreover, as the largest industrial center of Russia, Moscow naturally attracted a goodly number of Jewish merchants who came there temporarily on business. These "newcomers" were handled more severely than are alien enemies in war-time. Police detectives prowled about on the streets and at the railroad stations, seizing passers-by who happened to exhibit a "Semitic" countenance, and dragging them to the police stations, "with a view to the examination of their right of residence in Moscow." The unfortunate Jews, whose documents did not comply with all the technicalities of the law, were expelled at once. The Moscow Police News carried a regular advertisement offering a reward for the capture of "rightless" Jews. In October, 1897, the Moscow Chief of Police announced a premium of equal amount for the capture of one Jew or of two burglars.10
Finally, the Russian Government took a most effective step towards preventing the increase of the Jewish population of Moscow. On January 22, 1899, an imperial ukase was issued forthwith prohibiting Jewish merchants of the first guild from settling in Moscow, unless they shall have obtained special permission from the Minister of Finance and from the governor-general of Moscow, it being beforehand agreed that no such permission should be granted. The same ukase enacted a number of offensive discriminations against the Jewish merchants already settled in Moscow by depriving them of their vote in the commercial associations, and by other similar devices. On a subsequent occasion the admission was candidly made that all these measures were prompted by the desire "to rid as far as possible the government of Moscow of the Jews already settled there on a legal basis."
3. Restrictions in the Right of Residence
Whereas the régime of Grand Duke Sergius in Moscow represented an acute stage of Judæophobia, manifesting itself in cruelties of an exceptional character, the central Government in St. Petersburg exhibited the same disease in a more "normal" form. Here, the oppression of the Jews was pursued systematically and quietly, and was carried on as one of the most important functions of the public administration. The sacrosanct institution of the Pale of Settlement and the other mainstays of political anti-Semitism were zealously guarded by the faithful watchdogs of Russian reaction – the various Ministers of the Interior who followed one another between the years 1895 and 1904: Durnovo (until the autumn of 1895), Goremykin (1896-1899), Sipyaghin (1899-1902), and Plehve (1902-1904). True, during the régime of the last two Ministers the anti-Semitic temperature rose above normal, but it was only due to the fact that the increased revolutionary propaganda of those days had generally stimulated the powers of reaction to a greater display of energy. Quite aside from these exceptional conditions, the rigid consistency in enforcing the restrictive laws was sufficient to account for many tragedies in the life of the Jews, while the despotism of the provincial authorities aggravated the situation still further and turned the tragedies into catastrophes.
As far as the Pale of Settlement is concerned, the Government continued its old-time policy of cooping up the Jews within the area of the cities and towns by shielding the villages carefully against the influx of Jews. Since the promulgation of the "Temporary Rules" in 1882, the authorities of St. Petersburg had been aiming at the gradual elimination of those rural Jewish "old timers" who had been allowed under those rules to remain in the villages.11 They had been looking forward to the time when the eyes of the Russian moujik would no