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Updated: June 24, 2025
To all his pleadings Count Uvarov returned but a single answer: "The Russian Jews are different from other Jews; they are orthodox, and believe in the Talmud" a reason for persecution in Holy Russia! Montefiore's visit to Russia, from which so much had been hoped, did not improve the situation in the least.
At the instance of Uvarov, Lilienthal had entered into correspondence with Philippson, Geiger, Crémieux, Montefiore, and other leaders of West-European Jewry, bespeaking their moral support on behalf of the school-reform and going so far as to invite them to participate in the proceedings of the Rabbinical Commission convened at St. Petersburg.
Lilienthal arrived in Vilna in the beginning of 1842, and, calling a meeting of the Jewish Community, explained the plan conceived by the Government and by Uvarov, "the friend of the Jews." He was listened to with unveiled distrust. The elders Lilienthal tells us in his Memoirs sat there absorbed in deep contemplation.
In a short time Lilienthal managed to raise the instruction in secular and Jewish subjects to such a high standard of modernity that he elicited a glowing tribute from Uvarov.
The Government, nevertheless, remained as stubbornly determined as ever, and unable to turn all the children into Cantonists, it decided to have those who remained at home gradually converted by means of a method worked out by the Minister of Education, Uvarov. They were forced to attend what became known as Government schools, though maintained exclusively with Jewish funds.
Among the leading statesmen of Russia were men, such as the Minister of Public Instruction, Sergius Uvarov, who were well acquainted with Western European ways and fully aware of the fact that the reactionary governments of Austria and Prussia had invented several contrivances for handling the Jewish problem which might be usefully applied in their own country.
The advocates of Haskalah gradually came to recognize the truth, which Lilienthal admitted afterwards, that for a Russian rabbi a thorough knowledge of the Talmud was absolutely indispensable. But it was with the object of discouraging such knowledge that the seminaries had been suggested by Uvarov, and it was this study that was almost entirely ignored in them.
The Minister was struck by the idea that the Riga school might serve as a model for the net of schools with which he was about to cover the whole Pale of Settlement, and Lilienthal seemed the logical man for carrying out the planned reforms. In February, 1841, Lilienthal was summoned to St. Petersburg, where he had a prolonged conversation with Uvarov.
Having acquired the bon ton of Western Europe, Uvarov prefaces his statement by the remark that the European governments have abandoned the method of "persecution and compulsion" in solving the Jewish question and that "this period has also arrived for us." "Nations," observes Uvarov, "are not exterminated, least of all the nation which stood at the foot of Calvary."
Needless to say, these expectations were not realized. On his return to London, Montefiore addressed various petitions to Kiselev, the chairman of the Jewish Committee, to Minister Uvarov and to Paskevich, the then viceroy of Poland.
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