History of the Jews in Russia and Poland (Vol. 1-3). Dubnow Simon

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СКАЧАТЬ enemies heard these words, they started a terrible butchery, killing their victims with spears in order that they might die slowly. Husbands, wives, and children fell in heaps. They did not even attain to burial, dogs and swine feeding on their dead bodies.

      In September, 1648, Khmelnitzki himself, marching at the head of a Cossack army, and accompanied by his Tatar allies, approached the walls of Lemberg, and began to besiege the capital of Red Russia, or Galicia. The Cossacks succeeded in storming and pillaging the suburbs, but they failed to penetrate to the fortified center of the town. Khmelnitzki proposed to the magistracy of Lemberg, that it deliver all the Jews and their property into the hands of the Cossacks, promising in this case to raise the siege. The magistracy replied that the Jews were under the jurisdiction of the king, and the town authorities had no right to dispose of them. Khmelnitzki thereupon agreed to withdraw, having obtained from the city an enormous ransom, the bulk of which had been contributed by the Jews.

      From Lemberg Khmelnitzki proceeded with his troops in the direction of Warsaw, where at that time the election of a new king was taking place. The choice fell upon John Casimir, a brother of Vladislav IV., who had been Primate of Gnesen and a Cardinal (1648–1668). The new King entered into peace negotiations with the leader of the rebels, the hetman Khmelnitzki. But owing to the excessive demands of the Cossacks the negotiations were broken off, and as a result, in the spring of 1649, the flame of civil war flared up anew, accompanied by the destruction of many more Jewish communities. After a succession of battles in which the Poles were defeated, a treaty of peace was concluded between John Casimir and Khmelnitzki, in the town of Zborov. In this treaty, which was favorable to the Cossacks, a clause was included forbidding the residence of Jews in the portion of the Ukraina inhabited by the Cossacks, the regions of Chernigov, Poltava, Kiev, and partly Podolia (August, 1649).

      At last the Jews, after a year and a half of suffering and tortures, could heave a sigh of relief. Those of them who, at the point of death, had embraced the Greek Orthodox faith, were permitted by King John Casimir to return to their old creed. The Jewish women who had been forcibly baptized fled in large numbers from their Cossack husbands, and returned to their families. The Council of the Four Lands, which met in Lublin in the winter of 1650, framed a set of regulations looking to the restoration of normal conditions in the domestic and communal life of the Jews. The day of the Niemirov massacre (Sivan 20), which coincided with an old fast day in memory of the martyrs of the Crusades, was appointed a day of mourning, to commemorate the victims of the Cossack rebellion. Leading rabbis of the time composed a number of soul-stirring dirges and prayers, which were recited in the synagogues on the fateful anniversary of the twentieth of Sivan.

But the respite granted to the Jews after these terrible events did not last long. The Treaty of Zborov, which was unsatisfactory to the Polish Government, was not adhered to by it. Mutual resentment gave rise to new collisions, and civil war broke out again, in 1651. The Polish Government called together the national militia, which included a Jewish detachment of one thousand men. This time the people's army got the upper hand against the troops of Khmelnitzki, with the result that a treaty of peace was concluded which was advantageous to the Poles. In the Treaty of Byelaya Tzerkov, concluded in September, 1651, many claims of the Cossacks were rejected, and the right of the Jews to live in the Greek Orthodox portion of the Ukraina was restored.129

      As a result, the Cossacks and Greek Orthodox Ukrainians rose again. Bogdan Khmelnitzki entered into negotiations with the Russian Tzar Alexis Michaelovich, looking to the incorporation, with the rights of an autonomous province, of the Greek Orthodox portion of the Ukraina, under the name of Little Russia, into the Muscovite Empire. In 1654 this incorporation took place, and in the same year the Russian army marched upon White Russia and Lithuania to wage war on Poland. Now came the turn of the Jews of the northwestern region to endure their share of suffering.

      3. The Russian and Swedish Invasions (1654–1658)

The alliance of their enemies, the Cossacks, with the rulers of Muscovy, a country which had always felt a superstitious dread of the people of other lands and religions, was fraught with untold misery for the Jews. It was now the turn of the inhabitants of White Russia and Lithuania to face the hordes of southern and northern Scythians, who invaded the regions hitherto spared by them, devastating them uninterruptedly for two years (1654–1656). The capture of the principal Polish cities by the combined hosts of the Muscovites and Cossacks was accompanied by the extermination or expulsion of the Jews. When Moghilev on the Dnieper130 surrendered to Russian arms, Tzar Alexis Michaelovich complied with the request of the local Russian inhabitants, and gave orders to expel the Jews and divide their houses between the magistracy and the Russian authorities (1654). The Jews, however, who were hoping for a speedy termination of hostilities, failed to leave the city at once, and had to pay severely for it. Towards the end of the summer of 1655 the commander of the Russian garrison in Moghilev, Colonel Poklonski, learned of the approach of a Polish army under the command of Radziwill. Prompted by the fear that the Jewish residents might join the approaching enemy, Poklonski ordered the Jews to leave the boundaries of the city, and, on the ground of their being Polish subjects, promised to have them transferred to the camp of Radziwill. Scarcely had the Jews, accompanied by their wives and children, and carrying with them their property, left the town behind them when the Russian soldiers, at the command of the same Poklonski, fell upon them and killed nearly all of them, plundering their property at the same time.

      In Vitebsk the Jews took an active part in defending the town against the besieging Russian army. They dug trenches around the fortified castle, strengthened the walls, supplied the soldiers with arms, powder, and horses, and acted as scouts. When the city was finally taken by the Russians, the Jews were completely robbed by the Zaporozhian Cossacks, while many of them were taken captive, forcibly baptized, or exiled to Pskov, Novgorod, and Kazan.

      The Jews suffered no less heavily from the riot which took place in Vilna, the capital of Lithuania, after its occupation by the combined army of Muscovites and Cossacks in August, 1655. A large part of the Vilna community fled for its life. Those who remained behind were either killed or banished from the town at the command of Tzar Alexis Michaelovich, who was anxious to comply with the request of the local Russian townspeople, to rid them of their Jewish competitors.

      Shortly thereafter a similar fate overtook the central Polish provinces on the Vistula and the San River, which had hitherto been spared the horrors of the Cossacks and Muscovites. The invasion of Sweden, the third enemy of Poland (1655–1658), carried bloodshed into the very heart of the country. The Swedish King, Charles Gustav, reduced one city after the other, both the old and the new capital, Cracow and Warsaw, speedily surrendering to him. A large part of Great and Little Poland fell into the hands of the Swedes, and the Polish King, John Casimir, was compelled to flee to Silesia.

      The easy victories of the Swedes were the result of the anarchy and political demoralization which had taken deep root in Poland. It was the treachery of the former Polish sub-Chancellor Radzieyevski that brought the Swedes into Poland, and the cowardice of the Shlakhta hastily surrendered the cities of Posen, Kalish, Cracow, and Vilna, to the enemy. Moreover the Swedes were welcomed by the Polish Protestants and Calvinists, who looked for their rescue to the northern Protestant power in the same way in which the Cossacks expected their salvation from Orthodox Russia.

The Jews were the only ones who had no political advantage in betraying their country, and their friendly attitude towards the Swedes no more than corresponded to the conduct of the Swedes towards them. At any rate, their patriotism was no more open to suspicion than that of the Poles themselves, who joined the power of Sweden to get rid of the yoke of Muscovy. Nevertheless, the Jews had to pay a terrible price for this lack of patriotism. They found themselves, in the words of a contemporary chronicler, in the position of a man who "fleeth from a lion, and is met by a bear."131 The Jews who had been spared by the СКАЧАТЬ