History of the Jews in Russia and Poland. Volume 1 of 3. From the Beginning until the Death of Alexander I (1825). Dubnow SimonЧитать онлайн книгу.
have stolen no sacraments from any church, and have never made my God an object of barter. I merely stole a few silver and other church dishes. My former depositions were made at the advice of the gentlemen of the magistracy. The first time I was conducted into the court room Judge Belza spoke to me as follows: "Depose that you have stolen the sacraments and sold them to the Jews. You will suffer no harm from it, while we shall have a weapon wherewith to expel the Jews from Cracow." I had hoped that this deposition would obtain freedom for me, and I did as I had been told.
But Yurkevich's statement had no effect. He was convicted on the strength of his original affidavit, though it had been squeezed out of him by trickery and torture, and he was burned at the stake. As for the Jews of Cracow, they had to bear the penalty in the shape of a riot, the mob attacking the Jewish ghetto and seizing forty Jews, who were carried off to be thrown into the river. Seven men were drowned, while the others saved themselves by promising to embrace Christianity (May, 1637).
CHAPTER IV
THE INNER LIFE OF POLISH JEWRY AT ITS ZENITH
1. Kahal Autonomy and the Jewish Diets
The peculiar position occupied by the Jews in Poland made their social autonomy both necessary and possible. Constituting an historical nationality, with an inner life of its own, the Jews were segregated by the Government as a separate estate, an independent social body. Though forming an integral part of the urban population, the Jews were not officially included in any one of the general urban estates, whose affairs were administered by the magistracy or the trade-unions. Nor were they subjected to the jurisdiction of Christian law courts as far as their internal affairs were concerned. They formed an entirely independent class of citizens, and as such were in need of independent agencies of self-government and jurisdiction. The Jewish community constituted not only a national and cultural, but also a civil, entity. It formed a Jewish city within a Christian city, with its separate forms of life, its own religious, administrative, judicial, and charitable institutions. The Government of a country with sharply divided estates could not but legalize the autonomy of the Jewish Kahal, after having legalized the Magdeburg Law of the Christian urban estates, in which the Germans constituted the predominating element. As for the kings, in their capacity as the official "guardians" of the Jews, they were especially concerned in having the Kahals properly organized, since the regular payment of the Jewish taxes was thereby assured. Moreover, the Government found it more to its convenience to deal with a well-defined body of representatives than with the unorganized masses.
As early as the period of royal "paternalism," during the reign of Sigismund I., the king endeavored to extend his fatherly protection to the Jewish system of communal self-government. The appointment of Michael Yosefovich as the "senior" of the Lithuanian Jews, with a rabbi as expert adviser65, was designed to safeguard the interests of the exchequer by concentrating the power in the hands of a federation of Kahals in Lithuania. On more than one occasion Sigismund I. confirmed the "spiritual judges," or rabbis (judices spirituales, doctores legis), elected by the Jews in different parts of Poland, in their office. In 1518 he ratified, at the request of the Jews of Posen, their election of two leading rabbis, Moses and Mendel, to the posts of provincial judges for all the communities of Great Poland, bestowing upon the newly-elected officials the right of instructing and judging their coreligionists in accordance with the Jewish law. In Cracow, where the Jews were divided into two separate communities – one of native Polish Jews and another of immigrants from Bohemia, – the King empowered each of them to elect its own rabbi. The choice fell upon Rabbi Asher for the former, and upon Rabbi Peretz for the latter, community, and when a dispute arose between the two communities as to the ownership of the old synagogue, the King again intervened, and decided the case in favor of the native community (1519). In 1531 Mendel Frank, the rabbi of Brest, complained to the King that the Jews did not always respect his decisions, and brought their cases before the royal starostas. Accordingly Sigismund I. thought it necessary to warn the Jews to submit to the jurisdiction of their own "doctors," or rabbis, who dispensed justice according to the "Jewish law," and were given the right of imposing the "oath" (herem, excommunication) and all kinds of other penalties upon insubordinates. In the following year the King appointed as "senior," or chief rabbi, of Cracow the well-known scholar Moses Fishel – who, it may be added parenthetically, had taken the degree of Doctor of Medicine in Padua – to succeed Rabbi Asher, referred to previously. Pursuing the same policy of centralization, the King, a few years later, in 1541, confirmed in their office as chief rabbis (seniores) of the whole province of Little Poland two men "learned in the Jewish law," the same Rabbi Moses Fishel of Cracow, and the famous progenitor of Polish Talmudism, Rabbi Shalom Shakhna of Lublin.
In the same measure, however, in which the communal organization of the Jews gained in strength, and the functions of the rabbis and Kahal elders became more clearly defined, the Government gradually receded from its attitude of paternal interference. The magna charta of Jewish autonomy may be said to be represented by the charter of Sigismund Augustus, issued on August 13, 1551, which embodies the fundamental principles of self-government for the Jewish communities of Great Poland.
According to this charter, the Jews are entitled to elect, by general agreement,66 their own rabbis and "lawful judges" to take charge of their spiritual and social affairs. The rabbis and judges, elected in this manner, are authorized to expound all questions of the religious ritual, to perform marriages and grant divorces, to execute the transfer of property and other acts of a civil character, and to settle disputes between Jews in accordance with the "Mosaic law" (iuxta ritum et morem legis illorum Mosaicae) and the supplementary Jewish legislation. In conjunction with the Kahal elders they are empowered to subject offenders against the law to excommunication and other punishments, such as the Jewish customs may prescribe. In case the person punished in this manner does not recant within a month, the matter is to be brought to the knowledge of the king, who may sentence the incorrigible malefactor to death and confiscate his property. The local officers of the king are enjoined to lend their assistance in carrying out the orders of the rabbis and elders.
This enactment, coupled with a number of similar charters, which were subsequently promulgated for various provinces of Poland, conferred upon the elective representatives of the Jewish communities extensive autonomy in economic and administrative as well as judicial affairs, at the same time insuring its practical realization by placing at its disposal the power of the royal administration.
The firm consolidation of the régime of the self-governing community, the Kahal, dates from that period. In this appellation two concepts were merged: the "community," the aggregate of the local Jews, on the one hand, and, on the other, the "communal administration," representing the totality of all the Jewish institutions of a given locality, including the rabbinate. The activity of the Kahals assumed particularly large proportions beginning with the latter half of the sixteenth century.
All cities and towns with a Jewish population had their separate Kahal boards. Their size corresponded roughly to that of the given community. In large centers the membership of the Kahal board amounted to forty; in smaller towns it was limited to ten. The members of the Kahal were elected annually during the intermediate days of Passover. As a rule the election proceeded according to a double-graded system. Several electors (borerim), their number varying from nine to five, were appointed by lot from among the members of all synagogues, and these electors, after taking a solemn oath, chose the Kahal elders. The elders were divided into groups. Two of these, the rashim and tubim (the "heads" and "optimates"), stood at the head of the administration, and were in charge of the general affairs of the community. They were followed by the dayyanim, or judges, and the gabbaim, or directors, who managed the synagogues as well as the educational and charitable institutions. The rashim and tubim formed the nucleus of the Kahal, seven of them making a quorum; in the smaller communities they were practically identical with the Kahal board.
The sphere of the Kahal's activity was very large. Within the area allotted to it the Kahal collected and turned over to the exchequer the state taxes, arranged the assessment of imposts, both of a general and a special character, took charge of the synagogues, the Talmudic academies, the cemeteries, and other
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