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The History of the Jews in New Zealand

Chapter XIX — Parliament and the Russian Jews

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Chapter XIX
Parliament and the Russian Jews

When Joseph Barrow Montefiore called New Zealand "A Britain of the South", he could not have given it a more apt designation as far as the Jews were concerned. They regarded England as their home country. Strong ties and loyalties bound them to her institutions and customs. Voluntarily, they placed their congregations under the jurisdiction of the Chief Rabbi of the British Empire. He could not accept a suggestion to visit Australia and New Zealand because of the urgency of business in England, but he did send his son, A. S. Adler, in an unofficial capacity. He addressed the congregation in the Wellington synagogue. The New Zealand Jews conducted their religious services and institutions on similar lines to those of London. Their ministers were trained and came from "home". It has been stated that New Zealand is more British than any other colony. The New Zealand Jews contributed their share to the shaping of the truth of this statement. They welcomed any move to strengthen the bonds between New Zealand and Britain. When Queen Victoria celebrated her Diamond Jubilee, the congregations conducted special services to commemorate the event, and the Jewish communities of Victoria, South Australia, Queensland, West Australia, Fiji and New Zealand signed a combined address of loyalty to Her Majesty. Sir Moses Montefiore symbolized for them, as well as for other Jews in the Empire, the combination of the noble qualities of the English gentleman with the truth and freedom-loving benevolence of the dignified Jew. A loyal Englishman of a patrician family, this orthodox Jew had been honoured by the Queen with a baronetcy for his unceasing help to his suffering brethren in all parts of the world, interviewing kings and heads of states in order to persuade them to alleviate the lot of his persecuted people. When he celebrated his one hundredth birthday in 1884, the New Zealand communities held special services to mark the occasion, sending him, besides congratulatory messages, an illuminated address enclosed in a casket of New Zealand timbers. Representatives from all denominations attended many of the Montefiore celebrations as a token of respect for Sir Moses and as a mark of esteem for their Jewish friends. New Zealand Jewry rejoiced with the rest of the Jews of the Empire when the Queen raised Baron Rothschild to the dignity of a seat in the House of Lords. They looked upon his elevation as a further step in the emancipation of the Jews and in page 139 the struggle for freedom and democracy for which the Empire had become renowned.

In England, the Jews had established an institution, the Anglo-Jewish Association, to further the movement for greater democracy, to strengthen ties at home and abroad between Jewish communities and the Empire, and to win for Jews outside the British Commonwealth the enlightened treatment and freedom which Jews enjoyed in England. It is significant that in New Zealand, the Rev. Zachariah, when minister in Christchurch, opened the first branch of the Association. Only he of the ministers serving in New Zealand did not come from England. He had suffered under foreign rule, and appreciated the freedom that he enjoyed in the country of his adoption. Later, branches were established in Dunedin, Wellington and Auckland, and the question arose as to whether each branch should attach itself to the headquarters in England or to a newly created colonial headquarters. New Zealand chose the latter course, and Zachariah was appointed President, with M. Joel, B. Isaacs, Edward Shrimski, M. K. Samuels and G. Jacobs forming the committee. The main work of the branches developed into the collecting of the annual dues forwarded to headquarters and to the raising of money for any special appeal as directed by the Association in England for causes overseas. Usually the cause in question concerned alleviation of the poverty and distress of Jewish communities abroad brought about by oppression and persecution.

New Zealand Jewry, small in numbers as it was, distinguished itself by its generosity and benevolence. No worthy cause, either Jewish or Gentile, at home or abroad, ever lacked some response. Most of the oversea appeals for assistance in the latter half of the nineteenth century came on behalf of the Jews in Russia, where the oppressive anti-semitic government instigated uneducated, boorish mobs to commit horrible excesses against the Jewish communities. In addition, the Tsarist government introduced its own cruel economic measures against them. Subscription lists were opened for Russian Jews in July, 1869, and for those on the Russo-Turkish border in January, 1878, in conjunction with the Anglo-Jewish Association. Further pogroms against the Jews under the Tsar aroused a storm in the democratic world. In London, the Lord Mayor called a public meeting in May, 1882, at which prominent Members of Parliament and leading citizens expressed strong protests condemning the Russian government. A call for help went out to all Jewry. New Zealand answered promptly and admirably. As was usual in New Zealand when Jews made a public appeal, many Christians voluntarily subscribed towards the cause.

Another call for assistance came in 1891, when further excesses against Jews in Russia aroused the ire of decent men and women throughout the world. It also evoked horror in the minds of all New Zealanders, and evoked page 140 an unprecedented protest by a unanimous vote of a responsible Parliament. Sir George Grey, who had returned to the country after acting as Governor for two separate terms and had entered politics, stood up in the House of Representatives on 30 July, 1891, and said that New Zealand would for the first time be taking her place amongst the nations of the world in presenting a petition to the Emperor of Russia to have mercy upon his five million Jewish subjects. He had the kindliest feelings towards the Jews. Any move to help them must be of beneficial effect. He believed the Emperor was a good and merciful man. Although New Zealand had nothing to do with the matter, it must strive to help its fellow men. Whilst asking on behalf of others New Zealand would be doing good for herself. It would be recorded in history that, at the beginning of its life as a nation, New Zealand strove to do good to her fellow men in other parts of the world. "We," he continued, "by this act I propose, formally recognize that it is the duty of the New Zealand nation, however small or however great it may be, to do all the good it possibly can for people in all parts of the world." He then proposed: "That a memorial be addressed to His Imperial Majesty, the Emperor of All the Russias, respectfully praying that all exceptional and restrictive laws which afflict his Jewish subjects may be repealed, and that equal rights with those enjoyed by the rest of His Majesty's subjects may be conferred upon them. That the said Memorial be signed by the Speaker, and be by him transmitted to His Majesty." Joseph Ward seconded the motion. He reiterated Sir George Grey's sentiments, and emphasized that five million people were involved. The House agreed unanimously to the motion.

For nearly a year nothing more was heard about the Memorial, though questions were asked about it in various sessions. Eventually, on 23 June, 1892, the Speaker reported that he had sent the resolutions regarding Russian Jews, as well as copies of Hansard, to His Excellency Lieutenant-General De Richter, Aide-de-camp to His Majesty the Emperor for the Reception of Petitions. De Richter had replied in diplomatic French:

Sir,

By virtue of the formal instructions of His Majesty the Emperor, my august master, I am not authorized to receive petitions or addresses from representatives of foreign countries concerning questions which relate to the internal policy of Russia.

I find myself consequently obliged to return to you forthwith the address of the House of Representatives of New Zealand without submitting it to His Majesty the Emperor.

Accept, Sir, the assurance of my highest esteem,
P. De Richter

Parliament came to the opinion that it could do nothing more, and it ordered the reply to be entered in the Journals of the House.

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Sir George Grey's resolution won approval and applause in many parts of the world. It raised the prestige of the New Zealand Government and placed it on the political map. Congratulations poured in from Jewish communities abroad. Grey's proposal did indeed make history. It had established New Zealand as a courageous, democratic and humanitarian nation. That the Tsar's Aide-de-camp did not pass on New Zealand's representations to his master and Government added another black line to Russia's dreadful record in its persecution of the Jews.

The public is fickle and its memory short. The same may be said of parliamentarians. The very same men who had raised New Zealand's name to the skies soon brought its prestige down low to the dust. Less than two" years after Parliament had passed its memorable resolutions in favour of Russian Jews it adopted an extraordinary stand when news arrived that 500 destitute Russian Jews were about to leave England for New Zealand under the auspices of the London Jewish authorities. Protests arrived from all over the country expressing fear of racial difficulties and of competition. Trade and labour councils passed strong resolutions protesting against the admittance of foreign Jews, laying stress upon their destitution and poverty and poorness of quality. A rumour that the Russian Jews would land in New Zealand without permission prompted the Premier, urged by a continuous clamour from diverse sources, to cable the Agent-General in London, instructing him to take all possible means to prevent the Russian Jews from being sent to New Zealand.

The amazing change of heart of the New Zealand Government aroused the indignation of many Jews, and a fierce, angry and acrimonious correspondence passed between the Premier and a prominent Jewish resident. The Jews in New Zealand had enjoyed a freedom unequalled anywhere else in the world. Before the immigration protests, no anti-semitism had ever appeared upon the surface. On the contrary, it could be stated that New Zealanders were pro-semitic. Harmony and goodwill existed between Jews and Gentiles. At every important event in the Jewish community, representatives of all Christian denominations would attend. They contributed liberally towards Jewish appeals and towards the building of synagogues, just as Jews subscribed generously to Christian charities and churches. The Jews of New Zealand possessed an outstanding and incomparable record as pioneers and in the development of the commercial and civic life of the country. Wherever they settled, they had been elected by the Gentiles to prominent positions in city and borough councils and in the principal legislative bodies of the land because of their merit and integrity.

The unfounded prejudices against the Russian Jews may have arisen from a number of causes. Economic conditions had taken a sudden turn for the worse in 1893, and John Ballance and his successor as Premier in the page 142 Liberal-Labour Government, Richard John Seddon, could not afford to lose the support of the workers, who were afraid that large-scale migration would affect their working conditions and living standards. The working movement at the time would have opposed any source of assisted migration whether the newcomers came from Russia or England or whether they were Jews or Gentiles. Moreover, the country had been misinformed about the number of Jews who wished to migrate to New Zealand. Rumours varied from half a million to half a thousand. Probably, if migration had been allowed, not more than a hundred settlers would have come.

Another reason for prejudice may have been that the average New Zealander had not come in personal contact with Jews. Although the Jews achieved prominence in the country, they comprised only a mere 0.25 per cent of the total population. Most of the citizens, when they read about the achievements of well-known Jews, were totally unaware of then faith. No mention would be made of it except on rare occasions. Unfortunately, in spite of the official friendly and sincere attitude of the churches and then-heads, many of their adherents and clergymen were deeply prejudiced against Jewish followers because of the method with which the New Testament was taught in churches and Sunday-schools. The cry from the pulpit and the schoolmaster's desk that "the Jews killed Christ", could have no other effect.

Prejudices also arose because the New Zealanders did not know and did not understand the Russian Jews. Even some of the Jewish faith, whose ancestors had been born and bred in England for generations, believed the rumours that the Russians were the dregs of Europe. The phrase, "but you are different from the foreign Jew", was frequently accepted as a truth. When the first Russian Jewish refugee arrived in Australia, surprise was expressed in the Press that "the man was cleanly dressed". It would have taken the New Zealand Jews generations to have attained the standard of learning, culture and dignity of the Russian Jews. These latter were far more advanced in every direction, in spite of the sufferings which they had undergone. Spiritually and intellectually they were head and shoulders above their New Zealand brethren. If the English Jews did not altogether understand them, the New Zealand Gentile certainly did not. The Russian Jews constituted an enigma and puzzle to them. Ignorance made them believe whatever they were told, and ignorance, with its scandalously prejudicial results, did not prevail only amongst the labouring classes. It reared its ugly head in Parliament as well. "The new House," wrote Alfred Saunders, "contained an unusually small proportion of highly educated or experienced men."

If the politicians had made inquiries, they would have discovered that the Jews made good migrants, even if they did come from Russia. By his introduction of the Aliens Bill in 1870, Julius Vogel had made New Zealand page 143 more attractive to the foreign migrant. The legislation allowed aliens to own land in the colony. Before the introduction of the Bill they could not do so. Jews, however, did not take advantage of the law because of the distance of New Zealand from Jewish centres. When persecutions in Russia became acute, about 1882, a sprinkling of twelve Jews migrated to Wellington, where Van Staveren, although burdened with a large family, welcomed and fed them. They soon integrated themselves into the community and strengthened it. In 1889, the London Emigration Society wrote to the Dunedin Congregation inquiring if it could absorb Jewish immigrants. Because of the economic situation and the persistent persecution of the Russian Jews, the authorities in London who voluntarily accepted this labour of mercy, explored every avenue to relieve the pressure upon its resources. Dunedin replied that it would accept five migrants on trial, but advised that they should be artisans and not ultra-orthodox. "Ultra-orthodox is objectionable as Sabbath is not kept," wrote the correspondent. Dunedin had followed the Christchurch example, whereby three men and two women had been sent out by the Mansion House Fund under the auspices of the Lord Mayor of London, and had succeeded in settling down comfortably.

Although the Anglo-Jewish Association announced that it would pay the fares of immigrants, and that no burden would be placed upon the Government or its people, the clamour from trade councils and uninformed organizations continued, inspired by anti-immigration propaganda from England. Not until the Chief Rabbi, Dr Herman Adler, assured the New Zealand Government that no large-scale migration had ever been contemplated, did the provoked propaganda die down and calm reign again. Because of its sad experiences with the Australasian colonies, the headquarters of the Anglo-Jewish Association resolved not to send out one refugee under its auspices. The Association regarded its resolution as a loss and blow to New Zealand. Wherever the Russian Jews had fled, they had brought blessing and had contributed to the prosperity of the country receiving them. In England, a feeling that the Anglo-Jewish Association had not handled the situation with sufficient vigour, led to the community's strengthening the Jewish Board of Deputies, which was more representative of the Jewish institutions in the country and attracted men specifically dedicated to alleviate the position of the Jews abroad. Only financial difficulties prevented some of the New Zealand communities from joining the Board of Deputies. The venom of the attack against Jewish immigration, however, made the New Zealand communities wary about recommending any organization to send newcomers to the country. When the London Colonization Society wanted, in 1900, to settle Roumanian Jews in the colony, the New Zealand communities informed the Society of their experiences seven years previously. The proposition lapsed.

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New Zealand Jewry wisely did not adopt the parochial views of its neighbours. They readily responded to any estimable appeal from overseas. When the Rev. Dr A. J. Messing came to New Zealand seeking assistance for his synagogue, "Beth El", in San Francisco, and for the orphanage of the city, all the congregations donated liberally to his cause. No emissary who came for a cause in the Holy Land ever went away empty-handed. The land of Israel stirred the spiritual feelings of colonial Jews. In a desolate and waste land, the few Jews in Eretz Israel symbolized the continuity of the Jewish people and its eternal durability. Such a high reputation for generosity did New Zealand attain in Jerusalem, that the emissaries arrived for help in a constant stream. All the congregations, and Julius Meyer and David Nathan at Wanganui, organized an appeal through the daily Press when news arrived, in December, 1865, of the terrible cholera epidemic in Jerusalem and of the drought throughout the country. The small Wellington community alone, with the aid of Gentile sympathizers, subscribed over £.200, which it sent to Jerusalem for the starving and the sick. No sooner had the substantial sums been dispatched than personal emissaries arrived in New Zealand to inform the communities of the horrors and crisis in the Holy Land. First came Rabbi Kassan, followed a few months later by Rabbi Yechiel Bechor Cohen, a beturbaned, picturesque figure in flowing, silken Arabian dress. Rabbi L. Mendelsohn came a few years later on behalf of the Jews in Hebron, and after him trailed Rabbi Judah Levy of Jerusalem, Rabbi Joseph Horowitz, from the same city, on behalf of a soup kitchen, and Rabbi Judah Assuri, who came for the poor of Jerusalem, Safed, Hebron and Tiberias.

When lesser lights also arrived, the communities protested at the disorganization, stating that visits from persons collecting funds for the Holy Land and other places in the East now became "more frequent than pleasant". They sent a communication to the Board of Deputies in London expressing the wish that all emissaries who came to New Zealand should first receive the Board's approval and credentials. They complained that messengers who were really Polish Jews came in oriental garb. These obtained lists of donors from previous collectors and retained a goodly percentage of the takings. If a man donated less than he had done previously, they wanted to know the reason. They stated that they gladly gave to genuine causes but deplored the monotony of impostors. The Board of Deputies recommended the appeal of Rabbi Moses Rivlin, and the communities responded handsomely. New Zealand Jewry had well earned its reputation for open heartedness and generosity both at home and abroad. It held a proud record.

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N. Alfred Nathan, son of David Nathan, who for over 30 years was President of the Auckland Hebrew Congregation. He was chairman of directors of L. D. Nathan and Co., and a director of many other commercial, sports, and philanthropic organizations.

N. Alfred Nathan, son of David Nathan, who for over 30 years was President of the Auckland Hebrew Congregation. He was chairman of directors of L. D. Nathan and Co., and a director of many other commercial, sports, and philanthropic organizations.

Mrs. David L. Nathan, a descendant of the Arbabanel family and a leading worker in New Zealand for the Zionist movement. With her husband she visited Palestine several times and they donated the New Zealand Infant Welfare Centre building in Tel-Aviv.

Mrs. David L. Nathan, a descendant of the Arbabanel family and a leading worker in New Zealand for the Zionist movement. With her husband she visited Palestine several times and they donated the New Zealand Infant Welfare Centre building in Tel-Aviv.

Phineas Selig. General manager and editor-in-chief of the Christchurch Press Company, he was a leading figure in the New Zealand newspaper world. He was president both of the Newspaper Proprietors' Association and the Master Printers' Federation.

Phineas Selig. General manager and editor-in-chief of the Christchurch Press Company, he was a leading figure in the New Zealand newspaper world. He was president both of the Newspaper Proprietors' Association and the Master Printers' Federation.

Mark Cohen—parliamentarian, civil dignitary, educational pioneer and newspaperman. His sound judgment won him high office on many important organizations.

Mark Cohen—parliamentarian, civil dignitary, educational pioneer and newspaperman. His sound judgment won him high office on many important organizations.

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Rabbi S. A. Goldstein was for over 50 years the Minister of the Auckland Hebrew Congregation. A man of profound knowledge, he ministered with joyous enthusiasm and unsparing devotion.

Rabbi S. A. Goldstein was for over 50 years the Minister of the Auckland Hebrew Congregation. A man of profound knowledge, he ministered with joyous enthusiasm and unsparing devotion.

Rabbi Solomon Katz. Wide experience, scholarship and brilliance in oratory and debate made him a public figure of note. On his death in 1944, American servicemen erected a memorial to him in the foyer of the Wellington Synagogue.

Rabbi Solomon Katz. Wide experience, scholarship and brilliance in oratory and debate made him a public figure of note. On his death in 1944, American servicemen erected a memorial to him in the foyer of the Wellington Synagogue.