Читать книгу History of the Jews in Russia and Poland (Vol. 1-3) - Dubnow Simon - Страница 30

The rebels managed to bribe the head of the city, who delivered the Jews into their hands. The Greeks [Yevanim, i.e. the Greek Orthodox Russians] surrounded them with drawn swords, and with daggers and spears, exclaiming: "Why do you believe in your God, who has no pity on His suffering people, and does not save it from our hands? Reject your God, and you shall be masters! But if you will cling to the faith of your fathers, you shall all perish in the same way as your brethren in the Ukraina, in Pokutye,128 and Lithuania perished at our hands." Thereupon Rabbi Eliezer, our teacher, the president of the [rabbinical] court, exclaimed: "Brethren, remember the death of our fellow-Jews, who perished to sanctify the name of our God! Let us too stretch forth our necks to the sword of the enemy; look at me and act as I do!" Immediately thousands of Jews renounced their lives, despised this world, and hallowed the name of God. The Rosh-Yeshibah was the first to offer up his body as a burnt-offering. Young and old, boys and girls saw the tortures, sufferings, and wounds of the teacher, who did not cease exhorting them to accept martyrdom in the name of Him who had called into being the generations of mortals. As one man they all exclaimed: "Let us forgive one another our mutual insults. Let us offer up our souls to God and our bodies to the wild waves, to our enemies, the offspring of the Greeks!" When our 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.