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

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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.

      The influence of these Church fanatics upon the Polish schools, coupled with the general deterioration of morals as a result of the protracted wars, was responsible for the recrudescence, during that period, of the ugly street attacks upon the Jews by the students of the Christian colleges, the so-called Schülergeläuf. These scholastic excesses now became an everyday occurrence in the cities of Poland. The riotous scholars not only caused public scandals by insulting Jewish passers-by on the street, but frequently invaded the Jewish quarters, where they instituted regular pogroms. Most of these disorders were engineered by the pupils of the Academy of Cracow and the Jesuit schools in Posen, Lemberg, Vilna, and Brest.

      The local authorities were passive onlookers of these savage pranks of the future citizens of Poland, which occasionally assumed very dangerous forms. In order to protect themselves from such attacks many Jewish communities paid an annual tax to the rectors of the local Catholic schools, and this tax, which was called kozubales, was officially recognized by the "common law" then in use. However, even the ransom agreed upon could not save the Jews of Lemberg from a bloody pogrom. The pupils of the Cathedral school and the Jesuit Academy of that city were preparing to storm the Jewish quarter. Having learned of the intentions of the rioters, the Jewish youth of Lemberg organized an armed self-defense, and courageously awaited the enemy. But the attack of the Christian students, who were assisted by the mob, was so furious that the Jewish guard was unable to hold its own. The resistance of the Jews only resulted in exasperating the rioters, and the disorders took the form of a massacre. About a hundred Jewish dead, a large number of demolished houses, several desecrated synagogues, were the result of the barbarous amusement of the disciples of the militant Church (1664).