THE FUTURE OF THE JEWISH COMMUNITY IN THE REPUBLICS OF THE FORMER SOVIET UNION

EPHRAIM TABORY, PH.D. Department of Sociology and Anthropology, Bar-Ilan University, Ramat-Gan, Israel

Focus on the struggle to "let my people go" from the Soviet Union has given way to the need to absorb Russian Jews in Israel, the United States, and other countries and the ex­ amination of the impact of the Russians (and immigrants from other republics) on the ab­ sorbing societies. It is now clear that not all Jews from the Commonwealth ofIndependent States (CIS) will leave, even though they have the opportunity to do so. This article ana­ lyzes the possibility of the development of a dynamic Jewish community in the CIS. Al­ though much Jewish activity is taking place within the CIS, the demographics of the migra­ tion movement and the nature of the Jewish identity of those remaining lead to a negative prognosis about the future development of an organized Jewish community in the CIS.

he >Mnds of Moscow blow acioss the city economic fortitude of the Soviet Union were Ton a cold, blustery evening. Eight men overrated. and women are making their way by train The newly autonomous republics of the and bus to one of Ihe mass housing projects Former Soviet Union (FSU) or the Com­ that all look so similar, and that are distin­ monwealth of Independent States (CIS) are guishable only by the particular street name now struggling with one another for inde­ and apartment number. In this anonymous pendence, dominance, and security. Ten­ city, there are no names on the mail boxes or sion between republics spills over to tension on the doors. If you do not know where you between people from different ethnic back­ are going, you do not belong there. As each grounds. The backlash against Russia in of the men and women make their way to the non-Russian republics leads to antago­ their apartment, they occasionally see one an­ nism against ethnic Russians and, more other. There are no greetings or even signs generally, to non-natives. The economic, of recognition, however, precisely because social, and political difBculties encountered they know where they are gomg. It is 1984, on the state level are felt by the local popu­ and they are Jews on their way to a class on lace, who is now willing to openly express the laws and customs of Pesach. its dissatisfaction. According to a country­ wide poll conducted in Russia in March country that wished to see its Jews 1993, only 12% ofthe adult population are A disappear has since disappeared itself. satisfied with their lives, 71% find it a fi­ The collapse ofthe Soviet Union was nancial strain to clothe their own families, thought to herald a new era of world peace. 61% report a deterioration in their living It did not take long, however, to realize that standards over the past three months, 71% the Iron Curtain was not only preventing express little or no trust in the government, Russians from being exposed to the West; it and 53% feel that mass disturbances, anti- also prevented outsiders from looking in. government riots, and bloodshed are likely The facade of the stability of the Soviet to break out (Komozin, 1993). For Jews, Union has been sheared, and it soon became civil strife, physical violence, economic clear that Western estimates regarding the woes, and questions of ethnic identity are always a potent mixture. The disappear­ ance of the Iron Curtain leaves the Jews on The preparation of this study was supported by the center stage with no cover. World Jewish Congress.

180 Future of the Jewish Community in the Former Soviet Union / 181

The purpose of this article is to analyze the situation in at least some areas of the the impact of this situation on the Jews, and FSU (like Russia) may have stabilized and specifically on the feasibility of developing may even improve, has led hundreds of a vibrant Jewish community in the FSU that thousands of Jews who were expected to can be maintained and perpetuated from leave the FSU and come to Israel (with con­ generation to generation. sequent implications for absorption budgets, constmction, and other preparations) to re­ ADJUSTMENT TO DECLINE IN FAILING main (Margulies & Singer, 1993). STATES THE BASIS OF SOCIAL IDENTrTY Two basic options exist when an enterprise fails. One can either try and get out, or one What will happen to the Jewish identity of can try and make the best of the new situa­ those who remain in the FSU? This ques­ tion (Hirschman, 1970). The struggle for tion is very egocentric, because it is predi­ Soviet Jewry in the past was predicated on cated on our desire that they remain Jews. the perception of Jewish and Israeli officials The fact that the Jews have not totally dis­ that there was no fiiture for the Jews as a appeared can actually be considered a "mis­ communal group in Russia (as the entire take" of the Soviet authorities themselves. country was known at that time) and that The legal classification that ensured regis­ the only way of saving Russian Jewry was to tration of "Jews" in internal passports help them get out. Since 1968, over one helped lead to a heightened sense of identity million persons have taken advantage of that took the legal taxonomy as a point of their Jewish ethnic identity (or that of their reference. To be sure. Oriental and relatives) and utilized the privilege it gave Ashkenazic Jews differed in their reaction them to leave the country.' Although the to state persecution (Chlenov, 1994), but the exit papers they received entitled them to go spark of Jewish interest manifested through­ to Israel only, many of those who left the out the years of oppression was kept aglow, former Soviet Union went instead to the inadvertently, by the Soviet Union. Since United States, Germany, Canada, and other Russia, the "evil empire," did not let them Westem countries. The high "dropout" rate forget they were Jews, they remembered. of persons who left the Soviet Union but did Chlenov (1994) argues that the announce­ not move to Israel (at times over 90% of ment by the Russian Federation of the deci­ those leaving) indicates that the factors sion to stop registering nationality in new pushing them to leave were stronger than identity documents, together with a decline the call of Zion pulling them to that coun­ in state anti-Semitism, will almost certainly try. This is also indicated by current emi­ lead to an erosion in Jewish identity. gration rates. The migration stream flowed Identity serves as an anchor in society. to Israel when other options were less fea­ Knowing who we are gives meaning to our sible, but the economic and social absorp­ tion of Russians in Israel has not been easy. life and helps us in our interaction with oth­ The result of this difficulty, together with ers. Many of our identities are social, based the perception, whether accurate or not, that on our group memberships. At times we define who we are by who we are not. Thus, the Jew in Russia becomes the Rus­ sian in Israel. We all have multiple identi­ 'According to the director of the Israel Population Registry in the Ministry of Interior, as many as 29% ties and can rank them in a hierarchy. of recent immigrants liom the CIS did not succeed in Some are more important than others. proving their Jewish identity, and the "nationality" Some may bring extrinsic gratification and entry in their idaitity card was left blank. This figure rewards. The choice of enacting a particu­ does not include those who passed as Jews by using false information or forged papers (Yom Le Yom, lar identity may depend on our perception April 25, 1994). of profiting from that identity. The task of

WINTER/SPRING 1995 Journal of Jewish Communal Service / 182 organizing multiple identities comes to the one would be employed until one received a fore particularly in times of social change. pension. The bread and food lines were a Identity must remain continuous over time price that had to be paid, but one knew that and space in order to ensure order, respon­ there would be bread. It might take years, sibility and even sanity (Wegert et al., but eventually one would have some type of 1986). apartment. This situation lasted until the Throughout the years of darkness, Jews 1980s, when a new generation realized that visiting Russia managed to make contact bread and milk and apartments could be at­ with their co-religionists to reinforce their tained in the West without having to wait Jewish identity. Some visitors conducted forever. The younger Soviet citizens, espe­ religious classes for them. Some taught cially those who had not experienced the them Hebrew and lectured about Israel. suffering and sacrifices of the Great Patri­ Many visitors apparently brought with them otic War (World War II), questioned why religious and other, more materialistic items should they be different. that they conveniently "forgot" to take These changes in Soviet life have re­ home. The manner in which all the books sulted in turmoil. Skepticism characterizes and items on display at the Israel pavilion everyday life. According to Israeli emissar­ of the International Book Fair "disap­ ies who have spent a considerable amount peared" was made into a documentary of time in the FSU, particularly in small broadcast on Israeli television. The direct towns and villages, there seems to be little message for the Jews was that a worldwide belief in higher values. The perception is campaign was on to help them as Jews in that everyone acts out of considerations of the USSR. (Israel, for example, was not personal benefit. Some of those who search anxious for the Jews to be involved in the for a higher meaning in the spiritual general dissident movement.) While many vacuum that has developed find God in one Jews tried to pass as non-Jews, Jewish iden­ form or another. Various Japanese, South tity became a salient and central component Korean, and Hindu sects are making in­ of their identity in a positive manner—not roads in the FSU because of this situation. oidy because they were forced to adopt such In fact, the Supreme Soviet of Russia an identity by the Soviet authorities. The changed the law on freedom of religion in indirect message for some was that it mate­ 1993 to curtail the activities of foreign reli­ rially paid to be a Jew. gious groups without the consent and ex­ It clearly "pays" to be a Jew for those plicit invitation of local religious congrega­ who now want to leave, because it is still tions. This was done at the request of the relatively easier to leave the FSU as a Jew, Russian Orthodox Church, which is suffer­ especially since Israel will still accept any ing from proselytizing by the White Ortho­ eligible person under the Law of Return. dox Church and is also fearful of the impact Jewish identity, then, serves as a life-saving of televised American evangelism. anchor. Some Jews have been similarly affected. In addition, some of those who wish to At the very least, affiliation with other Jews, stay in the CIS can find solace in their Jew­ even occasionally, provides them with the ish identity because it provides them with opportunity to share common experiences. meaning in a turbulent society. The Soviet Religious identity, for some, is basically a people were accustomed to a fixedse t of support group. The role of Judaism is espe­ rituals and symbols that they could count on cially significant in the non-Russian repub­ for continuity. A country that had experi­ lics. The Jews in the Moslem republics, for enced tremendous strife in the war years example, are not Moslems. They are, but survived by promising its citizens stability. they are also not, Russians. Anti-Semitism Jobs were guaranteed, and one knew that affects them only, and they can share that

WINTER/SPRING 1995 Future of the Jewish Community in the Former Soviet Union / 183 experience only with other Jews. The groups of Jews who want to study religious search for meaning with similar others can texts have to do so clandestinely. The lead them to Judaism. Chabad-Lubavitch organization is one of the strongest Jewish religious movements in JEWISH LIFE IN THE CIS the CIS. Chabad emissaries travel all over The nature of social identity provides a the former Soviet Union teaching Yiddish­ framework in which to describe the begin­ keit. Their purpose is to create a return to nings of Jewish communal life in the FSU. Judaism, but they are not a Zionist move­ However, at the present time one cannot re­ ment. They do not attempt to convince the ally speak about a national united "Jewish Jews to move to Israel, but rather try to get community" with a shared heritage as it ex­ them to lead religious lives. Indeed, they ists in the West. There are many programs may feel they have a better chance achiev­ and activities, but they are often indepen­ ing this goal in the FSU than if the Russian dent and are focused on a specific audience. Jews left for abroad where they could more There is an Executive Board of the Union of readily be adversely affected by modernity. Jewish Communities in the CIS (the Va'ad) They are seeking to have synagogue build­ that purports to speak for the entire Jewish ings that were expropriated in the past re­ body, but there is no real community as turned to the Jews for their own use (but such. they are not alone in this endeavor). Laws on the return of religious property confis­ In fact, surveys of the Va'ad members cated by the State have been passed in Rus­ have yielded some disturbing results. Most sia and Ukraine. According to the 1993 re­ members do not know any Jewish language, port of the Va'ad, many synagogues are be­ one-quarter have a non-Jewish spouse, and ing returned to newly emerging congrega­ only one-third have some knowledge of tions, but the local newly formed Jewish Jewish history or are connected to Jewish communities do not have the fimds to carry culture. The researchers are of the opinion out the necessary renovations. In Samara that in fact less than 10% of them have any and Omsk the local religious communities attachment to Jewish culture (Shapiro & united with the cultural Jewish groups to re­ Cherviakov, 1992a & b). store the synagogues {Annual Report, It is also noteworthy that the discussion 1993). regarding the possibility of the development In a particularly creative stratagem, the of a flourishing Jewish community in the Lubavitch representative purchases week­ future is tinged with political overtones. end tickets to a puppet theater in Kiev that There are those who argue that Jewish life was once a synagogue. The "theater" then in the FSU is doomed and that the only so­ operates as a synagogue for the entire lution is to get the Jews out. Some Israelis Shabbat. A religious kindergarten is also maintain this position and understandably operated by them in that city. The children argue that oidy in Israel can former Soviet who attend have the added benefit of receiv­ Jews have a Jewish future. Persons who ing a bountifiil supply of kosher food that is hold such an opinion do not want even to not produced locally, i.e., near Chernobyl. entertain the idea of a thriving Jewish com­ Indeed, that has led to protests against the munity in the FSU. On the other hand, kindergarten by Kiev residents who com­ there are those who very much want Jewish plain about the special treatment accorded life to prosper and flourishi n the FSU and these children. to have a say in the way it develops. Some Yeshivahs operate in various cities, in­ of the religious movements, accordingly, cluding Moscow, Tbilisi, Kishinev, Alma are very active in the FSU. Ata, and St. Petersburg. These schools are There is a great flurry of Jewish activity supported by various Jewish groups in the in the former Soviet Union. No longer do

WINTER/SPRING 1995 Journal of Jewish Communal Service / 184

United States, Canada, Israel, and Europe. oriented. For example, for the past several Obviously, the quality of studies varies and years the Joint has conducted a religious is not on the level of such institutions in Is­ and cultural program centering on the Jew­ rael or the United States, but the yeshivahs ish holidays that involved sending emissar­ do attract native residents who are inter­ ies from Israel to lead High Holiday services ested in becoming Orthodox Jews. on Rosh Hashanah and Pesach seders, in The American Jewish Joint Distribution addition to teaching Hebrew and Israeli cul­ Committee (Joint) is also particularly active ture. The Joint has supplied many of the in fostering local Jewish communities in the products used during the holidays, includ­ republics. The Joint supports many cultural ing Israeli wine, matzot, and lulavim and programs, including professional perform­ etrogim on Siddcot. ing groups, and sponsors Jewish book and There seems to be a contradiction be­ radio projects. It trains teachers in all areas tween the Joint's Israel-oriented activities in of Jewish art and sponsors union-wide con­ the CIS and the attempt to foster a local tests to promote Jewish culture, such as a Jewish community. Asher Ostrin, the Is­ Jewish song contest in May 1994. rael-based director of activities in the CIS, In the field of educafion, the Joint pro­ explains that the Joint is interested in Jew­ vides educational material to some 200 ish continuity. It maintains that the pri­ schools, of one type or another, serving mary method of ensuring Jewish continuity 17,000 students. It conducts seminars and in the CIS is by bringing Jew^ to Israel. training programs for Jewish teachers on However, it is not realistic to expect all how to present and teach Jewish topics. former Soviet Jews to emigrate at this time, The Joint also underwrites the budgets of and for this reason, the Joint is willing and the Jewish University in Moscow, St. Pe­ interested in helping establish Jewish com­ tersburg Jewish University, and the Interna­ munities as a secondary measure. The pur­ tional Solomon University in Kiev. Al­ pose is to keep the Jews in a Jewish envi­ though the Jewish content of these universi­ ronment. For this reason the Joint is help­ ties may be limited, at least they provide a ing develop local institutions to handle the milieu for Jews of university age and an op­ needs of the Jewish community, rather than portunity to mingle and meet. (However, providing assistance (such as welfare) di­ anti-discrimination laws now enable non- rectly. As another example, it is trying to Jews to enter these universities as well.) ensure the establishment of bakeries that The Joint also supports Israel's Open Urti­ can manufacture all the matzot needed throughout the FSU each Passover, rather versity program in the FSU, which offers than importing it. Russian-language correspondence courses on the Holocaust, the history of East Euro­ Many specifically religious activities are pean Jewry, and an introduction to the Tal­ taking place in the FSU, and some have mudic period. It also publishes religious been quite successfiil. For example. Rabbi materials in Russian (including Orthodox Yaakov Bleich, a Carhn Chasid, has moved and Reform prayer books). Over 100 librar­ from Brooklyn to Kiev. FUs religious orien­ ies in Jewish schools, universities, cultural tation is a blend of Haredi extrenusm with a and religious societies, and synagogues in measure of American pluralistic tolerance. 75 cities have been among the recipients of His American background, combined with the approximately 500,000 books it has dis­ his own savvy, has enabled him to establish tributed in the FSU. The Joint also pro­ rapport with a non-Jewish goverimient and vides educational material to Jewish el­ with a non-religious Jewish population. ementary and high schools that they have Rabbi Bleich has taken over one of the old­ helped establish in many areas. est synagogues in Kiev and had it restored. Many of the Joint's activities are Israel He supervises a kosher meat slaughtering

WINTER/SPRING 1995 Future of the Jewish Community in the Former Soviet Union / 185 system, runs a bakery that makes and dis­ sons to be rabbis. It claims that the great tributes matzot throughout the former So­ interest shown in Reform Judaism in the viet Union, and otherwise obtains and dis­ FSU is because people are interested in a tributes kosher food. Those who keep ko­ movement that allows them to decide reli­ sher receive assistance from him, which in­ gious issues for themselves. Rabbi Ariel cludes instructions for the parents on how Stone, a Reform rabbi from the United to maintain a kosher comer in the kitchen States, formerly based in Kiev, notes that and a weekly generous package of kosher the movement has had some difficulty in at­ food for the child. Rabbi Bleich's success tracting adherents precisely because of the and his good rapport with Jewish and civil lack of rigid doctrine. She explains that it authorities have led to his election as Chief seems easier to find lost souls seeking an Rabbi of Ukraine. authority who will tell them what to do than As much as Rabbi Bleich has done for to locate people who want to question along Jewish life in Ukraine, he professes to be as with you. willing for the Jews to leave as he is in es­ It is not surprising, given the tremendous tablishing a dynamic native Jewish commu­ market in the CIS, that the Conservative nal life. He offers Jewish girls a prize of a movement is also attempting to make in­ trip to Israel if they observe Shabbat for an roads there. Among its endeavors are the entire year. Rabbi Bleich has an advantage establishment of Sunday schools to function in Kiev, if one can morally call it an advan­ similarly to American Hebrew schools. It is tage, in that many local parents are worried also actively involved in a summer camp about the impact of Chernobyl on their chil­ program in the FSU. dren, and they are therefore more likely to Other religious activity in the former So­ let their children be influenced by a pro­ viet Union includes Bnei Akiva youth who gram that might allow or enable them to have been sent as teacher-youth leader em­ move away, even without them. (The same issaries throughout the republics. Different motivation inspires at least some of the par­ yeshivahs and women's academies in Israel ents of the children enrolled in the Israel- have "adopted" various cities in the repub­ sponsored Naaleh program, which is de­ lics, and the students spend several months signed to bring up to 5,000 youth from the at a time in the adopted cities reaching out FSU to Israel annually, even without their to the local youth. The many activities of parents.^) Bnei Akiva include seminars that are held It is interesting to observe parallel activi­ almost weekly in Moscow for youth who ties on the other side of the religious spec­ come from all the republics. Up to 400 tmm. The World Union for Progressive Ju­ teenagers participate at a time, and for as daism has established a center in Moscow many as one-half of them, this is their first and currently allocates $500,000 toward the encounter of any type with anything Jewish. establishment of Progressive Judaism in the The message carried by the Bnei Akiva former Soviet Union. The World Union youth is both Zionistic and religious. They conducts regular seminars for Jews from are geared to teaching Russian youth about various republics and is training local per­ religious life, but their primary aim is to in­ spire these youth to come to Israel. The son the state level, Jewish activity instigated from view of Bnei Akiva is that the former repub­ abroad runs the risk of being perceived as foreiga lics are a Jewish wasteland and that there is intervention in the intemal affairs of the republics. no Jewish fiiture there. In fact, the strong This can lead to a backlash among the govermnents involved, as well as among the local population. The presence of the Bnei Akiva youth is so im­ roots for this scenario are already in place. The pressive that some non-religious (and even Naaleh program was criticized by the Ukrainian anti-religious) elements in Israel have authorities and by individuals as child snatching, as a looked upon the Bnei Akiva youth with form of brain drain.

WINTER/SPRIN G 1995 Journal of Jewish Communal Service / 186 envy, if not fear. The charge raised is that activities at the end of the camp session the Bnei Akiva movement is brainwashing (versus 59% in the beginning of the camp). Russian youth to adopt Orthodox Judaism. Seventy-two percent expressed interest in The desire to counter Bnei Akiva's influ­ learning Hebrew (versus 35% in the begin­ ence has led for calls for the Israeli army to ning), and 89% said they feh part of the send soldiers who are specifically non-reli­ Jewish people at the end (versus 79%). The gious to the republics of the FSU to serve as actual impact may be much more long term youth leaders. and not measurable by such questions. The Bnei Akiva youth leaders in the FSU are Jewish youth meet and come into contact joined by other religious and non-religious with Jewish teenagers from many other ar­ youth movement representatives from Is­ eas. They apparently also keep in touch rael, including Ezra, Betar, Hashomer with them after the camp ends. The devel­ Hatzair, and Habonim Dror. One way of opment of a social group of similar-aged maintaining harmony between them is to al­ Jews may be more significant for Jewish life locate them to diflferent geographic loca­ in the fiiture than any change (or lack of tions. For example, each movement was al­ change) as gleaned from a questionnaire. located at least one summer camp held in In addition, the impact of the Israeli teenag­ the FSU in the summer of 1994. ers who work in the camps as counselors The successful functioning of the youth may be more significant as role models than movement leaders throughout the FSU is any particular program or activity they un­ partially dependent on the individuals sent. dertake. One advantage is that these youth go for Another effort on the part of Israel to in­ relatively lengthy periods, usually two still Jewish and Israeli culture in the FSU is months at a time, and thus have a chance to sending Jewish Agency emissaries who establish close relationships with the local work as teachers, instructing children and youth. They are also replaced by a team youth in the Hebrew language. In addition, from the same movement, so that some Israeli cultural centers are operating openly form of continuity is maintained. Another and providing information about Israel and advantage of these youth emissaries is their Judaism. The material now available in age. They can more easily relate to the these centers was considered illegal by So­ youth in the FSU, and according to some of viet authorities just a few years ago. In ad­ the older emissaries who served in the FSU, dition to printed material, the Israel centers the FSU youth particularly appreciate the offer computer-assisted programs for learn­ wiUingness and readiness of the Israeli ing Hebrew and provide information about young people to take time oflf from their living in Israel. own career plans and devote it to them. The key word that characterizes the cur­ This is in contrast with the "professional" rent situation in most of the republics is that emissary who is seen to profit from his or everything is "open" and permitted. There her service. The particular success of all seems to be a fiurry of Jewish and Israeli ac­ the emissaries, however, is essentially de­ tivity in at least many of the primary cities pendent on their devotion to their task. throughout the countries. (There are at What is the actijial impact of the youth least 152 cities throughout the CIS that activities sponsored by Israeli movements have a population of at least 1,000 Jews.) on FSU youth? A study conducted by the Yeshiva University and Touro College are Jerusalem-based Guttman Institute (as re­ active in the CIS. The Maccabi Israel ported by the Jewish Agency) on the Jewish Sports Association sponsored sports camps youth who took part in summer camp ac­ and seminars in St. Petersburg, Odessa, tivities in 1993 found that 71% ofthe youth Novosibirsk, and Alma Ata in the sununer expressed interest in participating in Jewish of 1994 for about 400 youth. About 700 lo-

WIN TER/SPRING 1995 Future of the Jewish Community in the Former Soviet Union / 187 cal teenagers participated in summer semi­ The years of Soviet rule have clearly taken nars sponsored by Israeli youth movements their toll, as Jewish identify and knowledge in Kiev, Odessa, Riga, and Samarkand. have waned. Documents from the Center for Research The question of the fiiture of the Jewish and Documentation of East European Jewry communify is not only whether Jewish insti­ at the Hebrew University in Jerusalem testi­ tutions may operate at present but rather fying to the persecution and discrimination what their potential effect can be in the fii­ suffered by Jews during the Soviet period ture. Robert Brym (1994), a sociologist at went on display in the central hall of the the Universify of Toronto in Canada, has re­ Writer's Union in Moscow this past June. cently completed a study of the identify, For the past several years seders, sponsored feelings of anti-Semitism, and emigration in part by the Joint and Israel's Ministry of plans of the Jews of Moscow, Kiev and Religious Affairs and led by Israelis, have Minsk that sheds light on this question. been held in a wide variefy of cities Brym conducted a survey of a representa­ throughout the former republics. The seder tive sample of 1,000 persons in 1993.' He halls have been filled to capacify with Jews, estimates that 1,144,000 people in the en­ many of them experiencing a seder for the tire territory ofthe former USSR in 1993 first time. identified themselves as Jews, were regis­ It is difficult to assess how much of the tered as Jews in their internal passports, or Jewish activify in the FSU is sponsored had at least one parent who was so regis­ from abroad and how much is local. Some tered. His calculations differ from the esti­ Israeli sources maintain that the bulk of the mate ofthe Jewish agency by less than activities are foreign sponsored and fi­ 10,000. Russia and Ukraine had by far the nanced, but there are no independent data largest Jewish populations (435,000 and available on the subject. Many of the local 389,000, respectively) followed by Belarus Jewish cultural and religious associations (92,000). throughout the republics seem to be per­ An initial analysis of Brym's data would petually in formation or reorganization, as seem to indicate that the Jews are interested their Jewish communities undergo "rejuve­ in achieving a stronger Jewish identity. nation," according to a Jewish Agency re­ Some 95% desire a Jewish cultural revival, port issued in May 1994 that details the and 73% of the respondents said they would Jewish communities in the republics that like to have more contact with Jewish cul­ constitute the CIS. Many of them are affili­ ture. These questions, though, are dis­ ated with the Va'ad, the umbrella organiza­ counted by Brym himself as being too broad tion located in Moscow. and general to indicate specific Jewish in­ terest. Regarding more micro-level ques­ PROGNOSIS FOR THE FUTURE tions, Brym found that less than 20% ofthe Jews of the three main cities he studied All in all, this description of so much activ­ ify in a few paragraphs might give the im­ 'The population listing from which the pression of a vibrant Jewish life. This, respondents were chosen was provided by the police however, is not necessarily the case. As in each ofthe cities, who prepared (for pay) a list of some familiar with the scene in the FSU families having common Jewish surnames. The use point out, the Jewish qualify of the activities of distinguished Jewish names (djn) to identify Jewish families for such surveys is a common cost- and time- varies. One might wish to identify as a Jew saving practice ia the West. Its disadvantage is that it for no better reason than to have a family probably fails to identify and locate the more member receive assistance from the Joint. marginal and unidentified Jews who are more likely In addition, hardly anyone claims that more to have changed their name to pass as non-Jews. In such a case, one can easily assimie that the Jewish than 20% ofthe Jews in the FSU are cur­ identity of those Jews who were not surveyed would rently involved in any real Jewish activify. be less developed than those included in the study.

WINTER/SPRING 1995 Joumal of Jewish Communal Service •' 188 have a working knowledge of Hebrew or ethnicity is reinforced among people who feel Yiddish, belong to or participate in a Jewish they cannot advance on their individual mer­ organization, have a Jewish upbringing, are its. Especially if they beUeve that discrimi­ giving their children a Jewish upbringing, nation against their ethnic group is an impor­ or celebrate Shabbat or the High Holidays. tant reason for their blocked mobihty, people It is possible that, current practice aside, tend to view their individual interests as the Jews are anxious to have more Jewish identical with their group interest. They are involvement in their lives. After all, how then inclined to seek coUective, ethnic means much Jewish identity could any resident of of improvmg their situation (Brym, 1994b). the CIS have at the present time, especially considering the behavioral measures used? The relationship between anti-Semitism and Indeed, the measures used seem well suited Jewish identity is not clear. For example, to the West, but less suited for the Jews in attacks on Jews in the Republic of Georgia the FSU. One measure of Jewish identity could be attributed to anti-Semitism, but in utilized in the West is visits to Israel. Over fact the acts have been explained away by 52,000 Jews from the former Soviet Union the authorities as "simple crime." Accord­ visited Israel as tourists in the first half of ing to a report in the Russian newspaper 1994. Considering that only 27% of the Vesti (August 3, 1994), the increase in Jewish respondents in his survey said they crime against Jews in particular only stems feel part of the Jewish community, Brym from the fact that so many of them have nevertheless concludes that "while there is a sold their possessions in preparation for surprisingly widespread desire for a revivi­ their move to Israel and that they therefore fication of Jewish life in Moscow, Kiev and have become targets for criminals. Indeed, Minsk, it is doubtful whether any more than the government of Georgia has denied that a third of the population wants to get per­ the incidents could even be thought of as sonally involved." motivated by anti-Semitism since "tradi­ Several factors determine the Jewishness tional anti-Semitism" no longer exists in of Jews in the FSU. Area of residence is the country. As it happens, the explanation one such variable—people who came from is indeed quite accurate. areas more recently incorporated into the A. Levinson, who works for the Mos­ USSR are less assimilated. In addition, cow-based All-Union Center for Public people who are 60 years or older are more Opinion Research, told me that a study con­ involved in Jewish life than people under ducted by him and L. Gudkov indicated that 60, probably because they are more likely to anti-Semitism is not a problem in the FSU, have been exposed to Jewish culture in their although it could be a problem in the fiimre. youth. Natural demographic processes, Their study was based on a random sample combined with the emigration of those conducted in Russia, Belarus, Latvia, Lithu­ youth who are more Jewishly oriented, will ania, Ukraine, Estonia, Moldova, Azerbai­ also have an impact on Jewish life in the fu­ jan, Georgia, Kazakhstan, and Uzbekistan. ture. Related to this is Brym's finding that The data have since been published (Gud­ high levels of Jewishness are related to a se­ kov and Levinson, 1992, summarized in ries of factors indicating a pessimistic out­ Brym, 1994b), and they are less reassuring look of one's future. This supports the im­ than one might have wished. Between 33 pression of Israeli emissaries in the FSU. and 55% of the respondents (depending on Traditionally, students of religion have the republic) do not approve of Jews as found an interaction between feelings of workers; 23 to 38% are unwilling to work deprivation and religiosity. Brym does not in the same group with Jews. Between 65 call it religiosity, but rather ethnicity, argu­ and 75% maintain that Jews avoid physical ing. work, 40 to 53% say that Jews value mak-

WINTER/SPRING 1995 Future of the Jewish Community in the Former Soviet Union / 189 ing money and profit above human rela­ greatest propensity for staying in the CIS tions, 34 to 68% are unwilling to have Jews are those who see themselves as having the as members of one's family, and 25 to 45% greatest chance of becoming fully integrated often have negative feelings toward Jewish in society, economically and culturally. parties and organizations. These persons are the least involved in Jew­ Actual negative feelings toward the ish life. Ofthe estimated 500,000 Jews who Jews, beliefs in Zionist conspiracies, and will remain in the territory of the former even preference for the old, Stalinist order USSR in the year 2000, Brym (1994b) are relevant to this discussion because they writes: "What was the largest Jewish com­ serve as the all-important framework in munity in the world in 1900 will constitute which a vibrant Jewish community can or less than 4% of world Jewry at the end of cannot develop. Historically, it is improb­ the century. The Jews who will remain will able to expect Jews who initially have a for the most part be old, highly assimilated weak ethnic and religious identity to de­ and dwindling quickly in number." Indeed, velop a strong sense of community when data from a variety of sources indicate that they think that they can break out of their the increased availability of economic op­ ethnic mold and join the mainstream. For portunities abroad will further deplete the this reason, the perceptions of the Jews re­ number of Jews in the CIS. garding the situation are even more relevant than the actual reality. Over 95% of the re­ CONCLUSIONS spondents in Brym's study responded affir­ Obviously, the number of Jews remaining in matively when asked if they believe that the CIS depends on emigration rates, which anti-Semitism exists in their country. (The depends both on the success of absorption corresponding figure in Margulies and abroad and the conditions in the FSU. Sur­ Singer's (1993) study was 92%.) The main veys in Israel indicate a rise in dissatisfac­ source of anti-Semitism is attributed to ordi­ tion with life in Israel, and only a third of nary people by 38% of the respondents; na­ the immigrants from the CIS now recom­ tionalist organizations such as Pamyat by mend to their brethren that they follow in 25%; state policy by 23%; articles in the their footsteps {Nasha S'trana, July 24, press by 10%; and envious people by 5%. 1994); however, these survey findingsfluc­ Over 30% of the Jews in each of the cit­ tuate from time to time. ies studied by Brym say they are very fright­ The economic situation in the CIS has ened of anti-Semitism, and another 40% are both a negative side and a positive side. somewhat frightened. It was particularly Jobs are no longer secure, as they once the less assimtiated Jews who are more were, but the economic opportunities are frightened. Those Jews who have person­ now greater than ever before, if one knows ally witnessed anti-Semitism and those who how to maximize them. The face of Mos­ have a stronger Jewish identity are more cow has been changed. Once a bleak city willing to emigrate, specifically for Israel. decorated only by large posters of its leaders Although the primary factor motivating and slogans, it is now covered by advertise­ emigration from the CIS is economic, the ments and billboards announcing the latest primary factor inhibiting emigration is cul­ Western imports. (There are now 2,000 ad­ tural affinity for their homeland. These vertising agencies in Moscow, a city in findings are quite similar to those of which advertising as it is known in the Margulies and Singer (1993), even though West was not to be found just ten years their data were based only on people who ago.) The political situation is fragile and had already registered to leave (although changes quickly. they had not yet done so). However, more important than any ob­ Therefore, those most Jewishly involved jective condition are subjective perceptions will leave the CIS, and the persons with the

WINTER/SPRING 1995 Journal of Jewish Communal Service / 190 regarding the current situation at any given size of the Jewish community. Some Israeh time. That these perceptions have a strong authorities give Jewish life in the CIS no impact on migration decisions was found more than five or ten more years. Although even among those persons already regis­ political orientations have an impact on tered as potential immigrants, in a study by such perceptions, objective assessments bear Margulies and Singer (1993) of 1,150 po­ them out. Brym writes (1994b), with ap­ tential immigrants. It is generally accepted propriate reservations, that in the year by Israeli authorities that the relatively 2,000, "Given that the younger and more small emigration from Russia in the sum­ Jewish Jews are the most likely to emigrate, mer of 1994 was due to the widespread per­ and that they are continuing to do so in ception that the situation in the FSU was large numbers, one cannot possibly be opti­ basically stable and tending toward im­ mistic about the prospects for the Jewish provement. The opposite is the case in community in the CIS in the next century." Ukraine, and Jewish life there is a society in Because of the demographic situation, motion. the impact of the activities in the CIS, What are the implications for Jewish life which are a major focus for Jewish organi­ in the former Soviet Union? A critical mass zations throughout the world, may even of persons is necessary to serve as a nucleus hasten the dissipation process, rather than around which Jewish activity can take facilitating long-lasting local activities. place. The number of cities with a popula­ The activities may heighten the salience of tion numbering more than 1,000 Jews will Jewish identity in the FSU and lead the certaiidy decline from the current figure of newly identified to decide to leave for eth­ 152. Data from the 1990 National Jewish nic/religious reasons, as well as economic Population Survey indicate that small-town concerns. Jews have attenuated Jewish identity. The Some may feel remorse about the nega­ resources for building and maintaining Jew­ tive fiimre for Jewish life in the USSR, the ish identity are just not available. We can largest Jewish community at the beginning expect the same in the CIS. of this century. However, "Let my people The motivation for affiliation as a Jew is go," the biblical commandment that served also problematic. How many will afBliate as a rallying cry for Russian Jewry in the because of some materialistic interest, and past, is a command that relates to a people, what does this mean for the nature of Juda­ not to a mere aggregate of individuals. The ism in the FSU? Will those searching for community of Russian Jews should therefore roots turn to a traditional form of religion, not be seen as disappearing, but rather as or will the FSU serve as a new model for simply continuing elsewhere. Jewish identification? I conclude that, despite all the effort in­ REFERENCES vested in the CIS, a strong communal life Annual Report (1993). Annual Report NIS-93. will not develop even in the larger cities be­ By the Executive Board of the Union of cause of simple demographics. There will Jewish Communities in the MS. Moscow: just not be enough young Jews interested in The Union of Jewish Communities in the maintaining a Jewish community. As Rob­ Newly Independent States. ert Brym (1994a) notes, the Jewish birth Brym, R. (1994a). Jews between East and rate is now negative—Jews are not replac­ fVe.^t. London: The Macmillan Press and ing themselves, even if migration figures The Instimte of Jewish Affairs of the were not included. There are no factors that World Jewish Congress. indicate this situation will change in the Brym, R. (1994b). Anti-Semitism in the former foreseeable future. Some Jews might return to the CIS firom Israel, but not in enough Soviet Union: Recent survey results. In­ stitute of Jewish Affairs, Research Re- numbers to make a serious increase in the

WINTER/SPRING 1995 Future of the Jewish Community in the Former Soviet Union / 191

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