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

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СКАЧАТЬ now annihilated by the patriotic Poles, who charged them with disloyalty. The bands of Polish irregulars, which had been organized in 1656, under the command of General Charnetzki, to save the country from the invader, vented their fury upon the Jews in all the localities which they wrested from the Swedes.

      The massacre of Jews began in Great and Little Poland, without yielding in point of barbarism to the butcheries which, eight years previously, had been perpetrated in the Ukraina. The Polish hosts of Charnetzki had learned from the Cossacks the art of exterminating the Jews. Nearly all the Jewish communities in the province of Posen, excepting the city of Posen, and those in the provinces of Kalish, Cracow, and Piotrkov, were destroyed by the saviors of the Polish fatherland. The brutal and wicked Charnetzki, to use the epithets applied to him by the Jewish annalists, or, to be more exact, the Polish mob marching behind him, committed atrocities which were truly worthy of the Cossacks. They tortured and murdered the rabbis, violated the women, killed the Jews by the hundreds, sparing only those who were willing to become Catholics. These atrocities were as a rule committed in the wake of the retreating Swedes, who had behaved like human beings towards the Jewish population. The humaneness shown by the Swedes to the Jews was avenged by the inhumanity of the Poles.

      While the bands of Charnetzki were attacking the Jews in Western Poland, the Muscovites and Cossacks continued to disport themselves in the eastern districts and in Lithuania. Not until 1658 did the horrors of warfare begin gradually to subside, and only after terrible losses and humiliating concessions to Russia and Sweden was Poland able to restore its political order, which had been shaken to its foundation during the preceding years.

      The losses inflicted upon the Jews of Poland during the fatal decade of 1648–1658 were appalling. In the reports of the chroniclers the number of Jewish victims varies between one hundred thousand and five hundred thousand. But even if we accept the lower figure, the number of victims still remains colossal, excelling the catastrophes of the Crusades and the Black Death in Western Europe. Some seven hundred Jewish communities in Poland had suffered massacre and pillage. In the Ukrainian cities situated on the left banks of the Dnieper, the region populated by Cossacks, in the present Governments of Chernigov, Poltava, and part of Kiev, the Jewish communities had disappeared almost completely. In the localities on the right shore of the Dnieper or in the Polish part of the Ukraina as well as in those of Volhynia and Podolia, wherever the Cossacks had made their appearance, only about one-tenth of the Jewish population survived. The others had either perished during the rebellion of Khmelnitzki, or had been carried off by the Tatars into Turkey, or had emigrated to Lithuania, the central provinces of Poland, or the countries of Western Europe. All over Europe and Asia Jewish refugees or prisoners of war could be met with, who had fled from Poland, or had been carried off by the Tatars, and ransomed by their brethren. Everywhere the wanderers told a terrible tale of the woes of their compatriots and of the martyrdom of hundreds of Jewish communities.

An echo of all these horrors resounds in contemporary chronicles and mournful synagogue liturgies. One of the eye-witnesses of the Ukraina massacres, Nathan Hannover, from Zaslav, gives a striking description of it in his historical chronicle Yeven Metzula132 (1653). Sabbatai Kohen, the famous scholar of Vilna,133 brought this catastrophe to the notice of the Jewish world through a circular letter, entitled Meghillath Efa,134 which was accompanied by prayers in memory of the Polish martyrs. In heartrending liturgies many contemporary rabbis and writers, such as Lipman Heller, Rabbi of Cracow, Sheftel Horovitz, Rabbi of Posen, the scholars Meïr of Shchebreshin135 (Tzok ha-`Ittim,136 1650) and Gabriel Shussberg (Petah Teshuba,137 1653), lament the destruction of Polish Jewry. All these writings are pervaded with the bitter consciousness that Polish Jewry would never recuperate from the blows it had received, and that the peaceful nest in which the persecuted nation had found a refuge was destroyed forever.

      4. The Restoration (1658–1697)

      Fortunately these apprehensions proved to be exaggerated. Though decimated and impoverished, the Jewish population of Poland exceeded in numbers the Jewish settlements of Western Europe. The chief center of Judaism remained in Poland as theretofore, though it became the center of a more circumscribed and secluded section of Jewry. The extraordinary vitality of the "eternal people" was again demonstrated by the fact that the Polish Jews were able, in a comparatively short time, to recover from their terrible losses. No sooner had peace been restored in Poland than they began to return to their demolished nests and to re-establish their economic position and communal self-government, which had been so violently shaken. King John Casimir, having resumed the reins of government, declared that it was his inmost desire to compensate his Jewish subjects, though it be only in part, for the sufferings inflicted upon them and to assist them in recuperating from material ruin. This declaration the King made in the form of a charter bestowing the right of free commerce upon the Jews of Cracow (1661). Various privileges, as well as temporary alleviations in the payment of taxes, were conferred by him upon numerous other Jewish communities which had suffered most from the horrors of the Cossacks and the invasions of the Russians and Swedes.

      It goes without saying that all this could only soften the consequences of the terrible economic crisis, but could not avert them. The crisis left its sad impress particularly upon the South, which had been the scene of the Cossack rebellion. As far as the Ukraina was concerned, peace was not completely restored for a long time. By the Treaty of Andrusovo, of 1667, Poland and Muscovy divided the province between them: the portion situated on the right bank of the Dnieper (Volhynia and Podolia) remained with Poland, while the section on the left bank of the same river, called Little Russia (the region of Poltava, Chernigov, and part of the district of Kiev, including the city of the same name), was ceded to Muscovy. However, in consequence of the party dissensions which divided the ranks of the Cossacks, and made their various hetmans gravitate now towards the one, now towards the other, of the sovereign powers, the Ukraina continued for a long time to be an apple of discord between Poland, Russia, and Turkey. This agitation handicapped alike the agricultural pursuits of the peasants and the commercial activities of the Jews. In Little Russia the Jews had almost disappeared, while in the Polish Ukraina they had become greatly impoverished. The southwestern region, where the Jews had once upon a time lived so comfortably, sank economically lower and lower, and gradually yielded its supremacy to the northwest, to Lithuania and White Russia, which had suffered comparatively little during the years of unrest. The transfer of the cultural center of Judaism from the south to the north forms one of the characteristic features of the period.

Michael Vishniovetzki (1669–1673), who was elected King after John Casimir, extended his protection to the Jews by virtue of family traditions, being a son of the hero Jeremiah Vishniovetzki, who had saved many a Jewish community of the Ukraina during the sinister years of the Cossack mutiny. At the Coronation Diet138 Vishniovetzki ratified the fundamental privileges of the Polish and Lithuanian Jews, "as far as these privileges are not in contradiction with the general laws and customs." This ratification had been obtained through an application of the "general syndic of the Jews," Moses Markovich,139 who evidently acted as the spokesman of all the Kahals of the ancient provinces of Poland. The benevolent intentions of the King were counteracted by the Diets, which, controlled by the clergy and Shlakhta, issued restrictive laws against the Jews. The Diet of Warsaw held in 1670 not only limited the financial operations of Jewish capitalists by fixing a maximum rate of interest (20%)140—this would have been perfectly legitimate—but also thought it necessary to restore the old canonical regulations forbidding the Jews to keep Christian domestics or to leave СКАЧАТЬ