2. THE CONCLUSIONS OF THE PAHLEN COMMISSION
Whilst the Russian bureaucrats who had been ordered by the Tzar to take "active" measures towards solving the Jewish problem abandoned themselves entirely to a policy of repression, those of their fellow-bureaucrats who had been commissioned to consider and judge the same question from a purely theoretic point of view came to the conclusion that the repressive policy pursued by the Government was not only injurious but even dangerous. Contrary to expectations, the "High Commission" under the chairmanship of Count Pahlen, consisting of aged dignitaries and members of various ministries, approached the Jewish question, at least as far as the majority of the Commission was concerned, in a much more serious frame of mind than did the promoters of the "active" anti-Jewish policies, who had no time for contemplation and were driven by the pressure of their reactionary energy to go ahead at all cost. In the course of five years the Pahlen Commission succeeded in investigating the Jewish question in all its aspects. It studied and itself prepared a large mass of historic, juridic, as well as economic and statistical material. It probed the labors of Ignatyev's gubernatorial commissions, quickly ascertaining their biased tendency, and examined the entire history of the preceding legislation concerning the Jews. It finally came to the conclusion that the whole century-long system of restrictive legislation had failed of its purpose, and must give way to a system of emancipatory measures, to be carried out gradually and with extreme caution. The majority of the members of the Commission concurred in this opinion, including Count Pahlen, its chairman. In the following we present a few brief extracts from the conclusions formulated by this conservative and bureaucratic commission in its comprehensive "General Memoir" which was written in the beginning of 1888:
Can the attitude of the State towards a population of five millions, forming one-twentieth of its subjects—though belonging to a race different from that of the majority—whom that State itself had incorporated, together with the territories populated by them, into the Russian body politic, differ from its attitude towards all its other subjects?…. Hence, from the political point of view, the Jew is entitled to equality of citizenship. Without granting him equal rights, we cannot, properly speaking, demand from him equal civic obligations…. Repression and disfranchisement, discrimination and persecution have never yet leaded to improve groups of human beings and make them more devoted to their rulers. It is, therefore, not surprising that the Jews, trained in the spirit of a century-long repressive legislation, have remained in the category of those subjects, who are less accurate in the discharge of their civic duty, who shirk their obligations towards the State, and do not fully join Russian life. No less than six hundred and fifty restrictive laws directed against the Jews may be enumerated in the Russian Code, and the discriminations and disabilities implied in these laws are such that they have naturally resulted in making until now the life of an enormous majority of the Jews in Russia exceedingly onerous….
The prejudice against the Jews is largely nurtured by the dislike which the common people secretly harbor towards them until to-day as non-Christians…. The names "Non-Christian" and "Christ-killer" may often be heard from the lips of the Russian common man as abusive terms directed against the Jew. The attitude of our Church and of the law of the State towards the Jewish religion is different. For, while they designate the Jewish religion as a "pseudo-doctrine," they nevertheless sanction religious toleration on as large a scale as possible [?!], and refrain from carrying on a compulsory and official missionary propaganda.
In the course of the last twenty-five years a new accusation has been brought forward against the Jews in Russia and those outside of Russia. The Jews have been found to form a considerable percentage among the champions of anarchistic and revolutionary doctrines, consisting mostly of half-educated youngsters who have drifted away from one shore and have not succeeded in reaching the other. This extremely deplorable fact is used as evidence for the purpose of showing that Judaism itself contains within it a destructive force, and is, therefore, doubly dangerous to State and society. The Jewish progressives and socialists are wont to speak of their mission to reconstruct the world and of their innate love of mankind…. These statements need hardly be taken seriously, for present-day Jewry, by the very essence of its nature, professes strictly conservative principles, which to a large extent are egotistic and have for their aim the practical welfare of its adherents. The interpretation of the spirit of Judaism in a directly opposite sense is but an unsuccessful attempt on the part of Jewish anarchists who wish to proclaim themselves as the apostles of a new national mission invented by them. The fact of their forming a large percentage in the camp of those opposed to the Russian civic order may be explained by the artificial manner in which vast numbers of pupils from among the lowest classes of the Jewish population are attracted into the secondary and elementary educational establishments. These pupils are without means of a livelihood, and they lack, moreover, all religious beliefs; they are embittered not only by their personal unfortunate position but also by the pressure of the restrictive laws which weigh heavily upon their fellow-Jews in Russia.
The defects which should be truly combated by Government and society are: a) Jewish exclusiveness and separatism; b) the endeavor of the Jews to bring the economic forces of the population, in the midst of which they live, under their influence (i.e., exploitation)….
Having established the true dimensions and characteristics of the "Jewish evil," we are naturally expected to answer a question of an opposite nature: are the Jews to any extent useful to State and society? This question, though very frequently heard, is not quite intelligible, for every subject, who fulfils his obligations, is useful to State and society. It would be strange to put a similar question concerning other nationalities of Eastern origin in Russia, such as the Greeks, Armenians, and Tartars. And yet this question is raised with great frequency in the case of the Jews, for the purpose of proving the need of repressive measures and framing a stronger indictment against the Jewish population. There is no doubt that in certain lines of endeavor the Jews are extremely useful. This was already realized by Catherine, who admitted them to the South-Russian coast in order to introduce commercial activities and bring life into the country,…. The peculiar nature of their commerce and credit is useful to the State, because they connect the remotest regions by commercial ties and are satisfied with considerably smaller profits than are the Christian merchants….
We must not, first of all, engage in too comprehensive plans of reform and imagine that the Jewish question can be considered in all its aspects and solved at one stroke…. Gradation and cautiousness must above all become the guiding principles of the future activity of the legislator.
The repressive policy, taken by itself, has been and will always be the first and main source of the clannishness of the Jews and their aloofness from Russian life…. The prohibitive laws have not improved the Jews. On the contrary, they have developed in them the spirit of opposition, and have prompted them to devise all the time most dexterous means of evading the law, thereby corrupting the lower executives of the State power. These laws affect the daily doings of every member of the Jewish population, and they extend to such spheres of life and activity in which State control is almost impossible. They touch the domain of private contract law (the prohibition of land leases), the domain of physical liberty and the need of human locomotion (the prohibition to transgress the Pale of Settlement, or to live in villages within fifty versts of the border), the domain of daily pursuits and earnings (the prohibition of several professions), and many others.
No law will ever be able to check effectively the legal violations in these hourly acts and common relations of life. It is impossible to attach a policeman or a public prosecutor or a justice of the peace to every Jew. And yet it is perfectly natural that, being restricted in the most elementary rights of a subject—to take as one instance only the right of free movement—every Jew should daily attempt to violate and evade such burdensome regulations. This is perfectly natural and intelligible….