One evil, however, remained, in the face of which both the Maskilim and the financiers found themselves utterly helpless, the evil of the exclusion of Jews from the universities. They could found elementary and high schools for the young, night schools and Sabbath Schools for the adult working-men, but to establish a university was an absolute impossibility. Jewish youths were again compelled, as in the days of Tobias Cohn and Solomon Maimon, to seek in foreign lands the education denied them in their own. Austria, Switzerland, France, and chiefly Germany, became once more the Meccas whither Russo-Jewish graduates repaired to finish their studies, and where they formed a sort of Latin Quarters of their own, and led almost a communal life. Their numbers in the German universities grew to such proportions, and their material condition became so wretched, that a society was organized in Berlin for the express purpose of helping them. On the other hand, the authorities protested (1906) against expending the funds granted each year for German educational institutions on the education of non-Germans, and the Akademischer Club of Berlin passed resolutions demanding a regulation against their admission. In Leipsic alone, of the six hundred and sixty-two foreign students who attended the university, three hundred and forty, or over one-half, are Russian Jews (1906). Of the five hundred and eighty-six students enrolled in the Commercial University, three hundred and twenty-two are foreigners, among whom Russians predominate, and of the eight hundred students who attend the Royal Conservatory of Music, three hundred are foreigners, also mostly Russians. Russians constitute two hundred and two of the three hundred and forty-seven pupils in the Dresden Polytechnicum, and sixty out of one hundred and thirty-seven in the Dresden Veterinary College, while in the Freiberg School of Mines and in the Tharand Forestry Academy they are in a majority, though they pay twice, and in some places three times, the amount of tuition fee required from the native students. The proportion is still greater in the Swiss universities of Basle, Berne, Geneva, Lausanne, and Zurich, where they sometimes constitute three-fourths of the entire student body in the medical schools (Geneva, 1907).

And as for the progress made by the Russo-Jewish woman, it is wonderful, indeed. It is hardly a quarter of a century since attention began to be given to her mental development, and yet she has seldom lagged behind her sisters in more enlightened lands, and has lately attained to a proud height. Vilna, with her "many well-educated wives," attracted the attention of Montefiore in the early "forties"; Tarnopol speaks in terms of high praise of the Jewish women of Odessa in the "sixties"; they "charm by their culture, by the ease and precision with which they speak several European languages, by the correctness of their judgment, and the beauty of their conversation."[21] The memoirs of Madame Pauline Wengeroff throw a sidelight also on the accomplishments of her sisters in the less enlightened districts of Russian Jewry. But in the last quarter of the nineteenth and the early part of the twentieth century, their advance was prodigious.[22] When decent Jewish women were prohibited to reside in St. Petersburg, some of the Jewish female students, at the risk of their reputation, secured the yellow ticket of the prostitute rather than sacrifice their education. But the majority went to other countries. The press has lately been interested in what these seekers for light in foreign lands have accomplished, and reported the successes of Fanny Berlin, who graduated from the University of Berne as doctor of law summa cum laude, and of Miss Kanyevsky of Zinkoff (Poltava), who was the first woman to take her degree as engineer at the Ecole des Pontes et Chaussees, in Paris.

It is a curious fact—remarks a correspondent in the Pall Mall Gazette—the majority [of lady doctors practicing in Paris] are Russian Jewesses, just as are the greatest number of young women medical students. At a rough calculation there are three hundred ladies pursuing medical studies at the various schools, and working side by side with the male students. The reason of the invasion of the Jewess is, of course, the disabilities that exist in Russia for those of the faith of Israel ... disabilities that are hardly lessened in Germany. Moreover, there exists only one university in Russia, and that is in St. Petersburg. Some of the women who graduate in medicine do extremely well afterwards in practice, and are greatly in vogue in the highest society in Paris.... The lady doctor who is also a Russian subject has likewise found a field for her energies in China, where Russian influence is so dominant at the present moment.

Another writer, in Harper's Bazaar, speaking of girl-students in Paris, has this to say:

The Russian students are an interesting class in Paris. There are some one hundred and thirty of them in all, nearly all Hebrews, as the Russian universities admit only about four Jews to every hundred students. Their monthly allowance from their families is often no more than twenty dollars, and out of that they must pay board, room-rent, and all outside expenses. These Russian "new women" are extraordinary students. Mlle. Lepinska, one of the first to graduate in medicine, presented a thesis six hundred and sixty pages long to her astonished professors.

With pitying admiration the world looks on the struggle for enlightenment of these brave sons and daughters of Judah. Their trials and tribulations, their heart-burnings and disappointments, have inspired poets and painters, novelists and playwrights. From Chamisso's Abba Glusk Leczeka to Korolenko's Skazanye o Florye Rimlyaninye, czars have died or have been assassinated, statesmen have risen and fallen, but the Russian Jew, like the heroes of the poem or novel, did not wait to conquer by submitting. Thanks to his indomitable spirit he has made unexampled progress. Within the last twenty-five years he has not only emancipated himself, but he is now the most potent factor in the struggle for the emancipation of his countrymen. Within these years he has become the recognized torch-bearer of liberty and enlightenment in darkest Russia. Uvarov justified his inhuman treatment of the Jews by the plea that they are "orthodox and believers in the Talmud." The latest excuse (1904) of von Plehve was that "if we admitted Jews to our universities without restriction, they would surpass our Russian students and dominate our intellectual life." But neither the former prevails, nor the latter, nor their henchmen who fill the columns of the Grazhdanin, Kievlyanin, Novoye Vremya, and the like. The words and writings of such noble and world-famous Russians as Popoff, Demidov, Strogonoff, Bershadsky, Shchedrin, Tolstoi, and the cream of the Russian "intelligentia," as well as such foreigners as Mommsen, Gladstone, Leroy-Beaulieu, and Michael Davitt, will have their salutary effect. The consciousness of the Russian people will awaken. The attitude lately manifested both in St. Petersburg and the provinces against the Kontrabandisti, a libellous play written by an apostate Jew, Levin, will become more and more general. Then the heroic effort and the unexampled progress of the Russian Jews will be more fully appreciated, and a patriotic nation will gratefully acknowledge its indebtedness to that smallest but most energetic and self-sacrificing portion of its heterogeneous population, the Jews, who have done so much, not only for Jewish Russians, but for Christian Russians as well, to hasten the time when "many shall run to and fro, and knowledge shall be increased."

(Notes, pp. 327-330.)



NOTES

ABBREVIATIONS USED IN THE NOTES

AZJ = Allgemeine Zeitung des Judenthums, Leipsic, 1837— FKI = Fuenn, Keneset Yisrael, Warsaw, 1860. FKN = Fuenn, Kiryah Ne'emanah, Vilna, 1860. FSL = Fuenn, Safah le-Ne'emanim, Vilna, 1881. GMC = Ginzberg and Marek, Yevreyskiya Narodniya Pyesni, St. Petersburg, 1901. HUH = Harkavy, Ha-Yehudim u-Sefat ha-Selavim, Vilna, 1867. JE = Jewish Encyclopedia, 12 vols., New York, 1901-1906. LBJ = Levinsohn, Bet Yehudah, Warsaw, 1901. LTI = Levinsohn, Te'udah be-Yisrael, Warsaw, 1901. WMG = Wengeroff, Memoiren einer Grossrautter, i., Berlin, 1908.

CHAPTER I

THE PRE-HASKALAH PERIOD

?-1648

(pp. 17-52)

[Footnote 1: Mention might, indeed, be made of Dr. Zunz's pioneer work in his Aelteste Nachrichten ueber Juden und juedische Gelehrte in Polen, Slavonien, Russland (Gesammelte Schriften, Berlin, 1875, iii. 82-87), and Firkovich, who, in his Abne Zikkaron (Vilna, 1872), threw much light on the history of the Crimean Jews. The best contributions to the subject, however, are those of Harkavy, Russ i Russkiye v Sred. Yevr. Lit. (Voskhod, 1881), and Malishevsky, Yevreyi v Yuzhnoy Rossii i Kieve, v. x-xii. Vyekakh, St. Petersburg, 1878.]

[Footnote 2: LTI, p. 33, n. 2; LBJ, ii. 94, n. 2.]

[Footnote 3: See JE, s.v. Azov, and Kertch. See also Fishberg, The Jews: A Study of Race and Environment, New York, 1911, pp. 150, 192-194.]

[Footnote 4: See Judah Halevi's Kuzari, Introduction.]

[Footnote 5: Minor, Rukovodstvo, Moscow, 1881, iv; Ha-Pardes, St. Petersburg, 1902, p. 155.]

[Footnote 6: HUH, pp. 31-32, 69-76.]

[Footnote 7: Yevrey Minister, Voskhod, 1885, v. 105 f.]

[Footnote 8: JE, i. 112, 119, 223; viii. 652.]

[Footnote 9: The synagogue in Brest-Litovsk, which Saul Wahl built in memory of his wife Deborah, was demolished in 1836. WMG, p. 84.]

[Footnote 10: HUH, pp. 77-134.]

[Footnote 11: JE, x. 569.]

[Footnote 12: The story of Zacharias de Guizolfi deserves to be given at greater length. He was a prince and ruler of the Taman peninsula near the Black Sea (1419). After he had been unsuccessful in a war against the Turks, Czar Ivan III sent him a message sealed with the gold seal (March 14, 1484) as follows:

"By the grace of God, the great ruler of the Russian land, the Grand Duke Ivan Vassilyevich, czar of all the Russias, to Skariya the Hebrew.

"You have written to us through Gabriel Patrov, our guest, that you desire to come to us. It is our wish that you do so. When you are with us, we shall give you evidence of our favorable disposition toward you. Should you wish to serve us, we will confer honors upon you. But should you not wish to remain with us, and prefer to return to your country, you shall be free to go."

For some reason or other, Zacharias never accomplished his contemplated trip, notwithstanding the many inducements repeatedly offered by the czar during a period of eighteen years. Perhaps it was because of the disturbances which rendered transportation dangerous; possibly because he preferred to serve the khan rather than the czar, for we find him, in 1500, a resident of Circassia. See JE, vi. 107-108; vi. 12.]

[Footnote 13: E.g. Barakha, the hero (1601), Ilyash Karaimovich, the starosta (1637), and Motve Borokhovich, the colonel (1647). See JE, ii. 128; iv. 283; ix. 40.]

[Footnote 14: See Czacki, Rosprava o Zhydakh, Vilna, 1807, p. 93; Buchholtz, Geschichte der Juden in Riga, Riga, 1899, p. 3; Mann, Sheerit Yisrael, Vilna, 1818, ch. 30; Virga, Shebet Yehudah, Hanover, 1856, pp. 147 f., and Graetz, Geschichte der Juden, ix. 480.]

[Footnote 15: The Subbotniki, Dukhobortzi, and the other dissenting, but non-Jewish, sects are not referred to here, though they may have received their inspiration from Jews or through Judaism.]

[Footnote 16: Voskhod, 1881, i. 73-75; JE, vii. 487-488; ix. 570; Bramson, K Istorii Pervonachalnaho Obrazovaniya Russkikh Yevreyev, St. Petersburg, 1896, pp. 4-6.]

[Footnote 17: Sternberg, Die Proselyten im xvi. und xvii. Jahrhundert, AZJ, 1863, pp. 67-68 (ibid, in L'univers Israelite, 1863, pp. 272 f.); Mandelkern, Dibre Yeme Russyah, Warsaw, 1875, pp. 231 f.; Yevreyskaya Enziklopedya, s.v. Zhidostvuyushchikh; Bedrzhidsky in Zhurnal Ministerstva Narodnaho Prosvyeshchanya, St. Petersburg, 1912, pp. 106-122; Jewish Ledger, Jan., 1902, p. 3; Emden, Megillat Sefer, ed. Cohan, p. 207, Warsaw, 1896. On Count Pototzki, see Ger Zedek, in Yevreyskaya Biblyotyeka, St. Petersburg, 1892; Gershuni, Sketches of Jewish Life and History, New York, 1873, pp. 158-224 (also Introduction), and S.L. Gordon's ballad in Ha-Shiloah (Ger Zedek), i. 431. On Pototzki and Zaremba, see Gere Zedek (Anon.), Johannisberg, 1862. On modern Russian Gerim, see Die Welt, July 5, 1907, pp. 16-17 (Palestine), B'nai B'rith News, May 13, 1913 (United States), and Leroy-Beaulieu, Israel among the Nations, Engl. transl., New York, 1900, p. 110, n. 1; Yiddishes Tageblatt, July 16 and 23, 1913, Gerim in Russland, and Vieder vegen Gerim; JE, i. 336; vii. 369-370, 489.]

[Footnote 18: HUH, pp. 3, 21 f.; Minor, op. cit., p. 4; Yevreyskiya Nadpisi, St. Petersburg, 1884, p. 217; Sefer ha-Yashar, no. 522; Eben ha-'Ezer, no. 118. On [Hebrew: Bn'n Hrogi] see Monatsschrift, xxii. 514.]

[Footnote 19: Catalogue de Rossi, in. 200; Ha-Maggid, 1860, pp. 299-302; HUH, pp. 33, 40.]

[Footnote 20: Autobiography, p. 39.]

[Footnote 21: LBJ, ii. 95, n.; Ha-'Ibri, New York, viii., no. 33; Lehem ha-Panim, Hil. Nedarim, no. 228.]

[Footnote 22: Nishmat Hayyim, Lemberg, 1858, p. 83a; Azulai, Shem ha-Gedolim, s.v. Horowitz; FKN, p. 74, and Ha-Maggid, in. 159. Cf. Sheerit Yisrael, ch. 32, and Edelman, Gedulat Shauel, London, 1854. Reifman, in Ha-Maggid, claims that to Luria belongs the honor of being the first-known Jewish author.]

[Footnote 23: See Zikronot, ed. Cohan, pp. 62-66, 90, 313, 336, 380, passim; Schechter, Studies in Judaism, Philadelphia, 1908, ii. 132.]

[Footnote 24: Margoliuth, Hibbure Likkutim, Venice, 1715, Introduction.]

[Footnote 25: Horowitz, Frankfurter Rabbinen, Frankfort-on-the-Main, 1883, pp. 30-35; FKN, pp. 73-91; Emden, op. cit, p. 125; and biographies.]

[Footnote 26: LTI, ii. 81, n.; Hannover, Yeven Mezulah, Warsaw, 1872, p. 7b.]

[Footnote 27: Zunz, Literaturgeschichte, pp. 433-435, 442; Buber, Anshe Shem, Cracow, 1895, pp. 307-309; Benjacob, Ozar ha-Sefarim, p. 396; JE, xi. 217; Bikkure ha-'Ittim, 1830, p. 43. Jacob of Gnesen, I suspect, must have lived in Russia.]

[Footnote 28: Steinschneider, Jewish Literature, pp. 235, 240; Benjacob, op. cit, p. 396.]

[Footnote 29: JE, xii. 265-266: "Enfin les incredules les plus determines n'out presque rien allegue qui ne soit dans le Rampart de la Foi du Rabbin Isaac."]

[Footnote 30: Nusbaum, Historya Zhidov, i. p. 180; Edelman, op. cit, attributes the coming of Saul Wahl to this cause.]

[Footnote 31: The Elim (Amsterdam, 1629), if not, as the Karaites maintain, actually the work of Zerah Troki, was surely the result of the problems submitted by him to Delmedigo.]

[Footnote 32: JE, iv. 504; vii. 264; xii. 266; Ha-Eshkol, iii. and iv. (R.M. Jarre); LTI, ii. 80; Benjacob, op. cit, no. 1428.]

[Footnote 33: Zunz, Ritus, Berlin, 1859, p. 73, and Gottesdienstliche Vortraege, Frankfort-on-the-Main, 1892, p. 452, n.a.; Wessely, Dibre Shalom we-Emet, ii. 7; Benjacob, op. cit., no. 1187.]

[Footnote 34: Voskhod, 1893, i. 79; New Era Illustrated Magazine, v.; FNI, p. 28 f.; JE, i. 113; ii. 22, 622; xii. 265.]

[Footnote 35: JE, vii. 454.]

[Footnote 36: JE, i. 372; iv. 140; Ha-Yekeb, 1894, p. 68.]

[Footnote 37: Bersohn, Tobiasz Cohn, Warsaw, 1872.]

[Footnote 38: Cf. FKN, pp. 38-42 (Vilna constitution); Hannover, op. cit., p. 23a; Ha-Modia' la-Hadashim, II. i. II, and JE, s.v. Council, Kahal, Lithuania, etc.]

[Footnote 39: See GMC, pp. 59 f., and compare with this Lermontoff's Cossack Cradle-Song, which may be taken as a type:

Sleep, my child, my little darling, sleep, I sing to thee; Silently the soft white moonbeams fall on thee and me. I will tell thee fairy stories in my lullaby; Sleep, my child, my pretty darling, sleep, I sing to thee. Lo, I see the day approaching when the warriors meet; Then wilt thou grasp thy rifle and mount thy charger fleet. I will broider in thy saddle colors fair to see, Sleep, my child, my little darling, sleep, I sing to thee. Then my Cossack boy, my hero brave and proud and gay, Waves one farewell to his mother and rides far away. Oh, what sorrow, pain and anguish then my soul shall fill, As I pray by day and night that God will keep thee still! Thou shalt take a saint's pure image to the battlefield, Look upon it when thou prayest, may it be thy shield. And when battles fierce are raging, give one thought to me; Sleep, my darling, calmly, sweetly, sleep, I sing to thee.

—Westminster Gazette.

See Guedemann, Quellen zur Geschichte des Unterrichts, Berlin, 1891, pp. 285-286; Ha-Boker Or, i. 315 (on Dubno); Ha-Meliz, 1894, no. 254 (on Mohilev); Zunz, Gottesdienstliche Vortraege, pp. 122g and 470a; cf. Weiss, Zikronotai, Warsaw, 1895, pp. 53-83.]

[Footnote 40: Cf. Guedemann, Geschichte des Erziehungswesens, iii. 94, n., and see Dembitzer, Kelilat Yofi, Introduction, and Meassef, St. Petersburg, 1902, p. 205, n.]

CHAPTER II

DAYS OF TRANSITION

1648-1794

(pp. 53-109)

[Footnote 1: JE, s.v. Bratzlav.]

[Footnote 2: In the diary of a Polish squire we find the following item: "Jan. 5. As the lessee Herszka had not yet paid me the rental of 91 gulden, I went to his house to get my debt. According to the contract, I can arrest him and his wife for as long as I wish, until he settles the bill, and so I ordered him locked up in the pig-sty and left his wife and his sons in the inn. The youngest son, however, I took with me to the palace to be instructed in the rudiments of our religion. The boy is unusually bright and shall be baptized. I already wrote to our priest concerning it, and he promised to come to prepare him. Leisza at first stubbornly refused to make the sign of the cross and repeat our prayers, but Strelicki administered a sound whipping, and to-day he even ate ham. Our venerable priest Bonapari ... is inventing all manner of means to break his stiff-neckedness." Meassef, St. Petersburg, 1902, pp. 192-193.]

[Footnote 3: See Wolkonsky, Pictures of Russian History and Literature, Boston, 1897, p. 136.]

[Footnote 4: Orshansky, in Yevreyskaya Biblyotyeka, ii. 207.]

[Footnote 5: Meassef, St. Petersburg, 1902, p. 195; Beck and Brann, Yevreyskaya Istoriya, p. 326; JE, iv. 155; xi. 113.]

[Footnote 6: Meassef, p. 200. On Russia at the time of Peter the Great, see Macaulay, History of England, ch. xxiii., where he describes the "savage ignorance and the squalid poverty of the barbarous country." In that country "there was neither literature nor science, neither school nor college. It was not till more than a hundred years after the invention of printing that a single printing-press had been introduced into the Russian empire, and that printing-press speedily perished in a fire, which was supposed to have been kindled by priests." When Pyoter Vyeliki (Peter the Great), while in London, saw the archiepiscopal library, he declared that "he had never imagined that there were so many printed volumes in the world." See also Carlyle, History of Frederick the Great, iv. 7.]

[Footnote 7: FKN, pp. 126-132; Voskhod, 1893; on the Hasidim and Mitnaggedim see below.]

[Footnote 8: Ma'aseh Tobiah, p. 18; Meassef, pp. 206-209; Geiger (Melo Hofnayim, Berlin, 1840, pp. 1-29) published Delmedigo's corroboration of this statement.]

[Footnote 9: Rapoport, Etan ha-'Ezrahi, Ostrog, 1776, Introduction.]

[Footnote 10: Cf. Zederbaum, Keter Kehunnah, pp. 72-74, 84, 121, etc., and Ha-Shiloah, xxi. 165; Schechter, Studies in Judaism, i., Philadelphia, 1896, i. 17 f., and Greenstone, The Messiah Idea in Jewish History, pp. 237 f. According to some, Judah he-Hasid and his followers went to Palestine in the expectation, not of the Messiah, but of Shabbatai Zebi, who was believed to have been in hiding for forty years, in imitation of the retirement of Moses in Midian for a similar period of years. "The ruins of Rabbi Judah he-Hasid's synagogue" and Yeshibah in Jerusalem still keep the memory of the event fresh in the minds of Palestinian Jews.]

[Footnote 11: Among the many wonderful episodes in the life of the master, his biographer mentions also that he could swallow down the largest gobletful in a single gulp (Shibhe ha-Besht, Berdichev, 1815, pp. 7-8). The best, though not an impartial work on Hasidism is Zweifel's Shalom 'al Yisrael, 4 vols., Zhitomir, 1868-1872.]

[Footnote 12: Ha-Boker Or, iv. 103-105: [Hebrew: H'fkormot Mn Nshmot M'lh Hngon.]]

[Footnote 13: Cf. Emden, op. cit., p. 185, and Shimush, Amsterdam, 1785, pp. 78-80, with Pardes, ii. 204-214.]

[Footnote 14: See Schechter, op. cit., pp. 73-93; Silber, Elijah Gaon, 1906; Levin, 'Aliyat Eliyahu, Vilna, 1856, and FKN, pp. 133-155.]

[Footnote 15: Levin, op. cit., pp. 28-30.]

[Footnote 16: See Ha-Bikkurim, i. 1-26; ii. 1-20; Ha-Zeman (monthly), 1903, ii. 6; Plungian, Ben Porat, Vilna, 1858, p. 33; Keneset Yisrael, iii. 152 seq.]

[Footnote 17: Sirkes (Bayit Hadash, Cracow, 1631, p. 40) decides that Jews may employ in their synagogue melodies used in the church, since "music is neither Jewish nor Christian, but is governed by universal laws." See also Hayyim ben Bezalel's Wikkuah Mayim Hayyim, Introduction, and passim.]

[Footnote 18: See J.S. Raisin, Sect, Creed and Custom in Judaism, Philadelphia, 1907, p. 9, and ch. viii.; Ha-Meliz, x. 186, 192-194.]

[Footnote 19: See Ha-Zeman (monthly), 1903, ii. 7.; Shklov, Euclidus, Introduction; Keneset Yisrael, 1887, and Hagra on Orah Hayyim, Shklov, 1803, Introduction.]

[Footnote 20: See Graetz, op. cit, xi. 590, 604, 606. The Gaon, who as a rule was very mild, lost patience with the Hasidim and wielded the weapons of the kuni (or stocks and exposures) and excommunication without mercy. The Hasidim were also accused of being not only religious dissenters but revolutionaries. Zeitlin, quoted in Yiddishes Tageblatt, from the Moment, March, 1913.]

[Footnote 21: See Karpeles, Time of Mendelssohn, p. 297; Kayserling, Mendelssohn, p. 12; Ha-Meliz, 1900, nos. 194-196.]

[Footnote 22: Epstein, Geburat ha-Ari, Vilna, 1870, p. 29; Rabinovich, Zunz, Warsaw, 1896; Wessely, op. cit., ii.; Linda, Reshit Limmudim, Berlin, 1789, and Ha-Zeman (monthly), ii. 28.]

[Footnote 23: Delitzsch, Zur Geschichte der juedischen Poesie, Leipsic, 1836, p. 118; Bernfeld, Dor Tahapukot, Warsaw, 1897, pp. 88 f. Dubno also edited Luzzatto's La-Yesharim Tehillah, which, according to Slouschz, marks the beginning of the renaissance in Hebrew belles-lettres.]

[Footnote 24: Published in Berlin in 1793. It was translated into English by Murray (Solomon Maimon, Boston, 1888) and into Hebrew by Taviov (Warsaw, 1899).]

[Footnote 25: Bernfeld, op. cit., ii. 66 f. JE, s.v. Maimon; and Autobiography (Engl. transl.), p. 217. For Maimon's system of philosophy and also for a complete bibliography of his writings, see Kunz, Die Philosophic Salomon Maimons, Heidelberg, 1912, pp. xxv, 531.]

[Footnote 26: Wolff, Maimoniana, Berlin, 1813, p. 177.]

[Footnote 27: How touching and suggestive is the word [Hebrew: Shbi]] in an acrostic at the end of his Introduction to his Gibe'at ha-Moreh, a commentary on the Moreh Nebukim:

'hobi ykr kor' 'bi vshm shmi hd' Shbi bmlt bhtboknn]

[Footnote 28: See Murray's Introduction to the Autobiography; Auerbach, Dichter und Kaufmann; Zangwill, Nathan the Wise and Solomon the Fool.]

[Footnote 29: FKI, p. 196.]

[Footnote 30: Maggid, Toledot Mishpehot Ginzberg, pp. 52-53; Emden, Sheelat Ya'abez, Altona, 1739, p. 65 a.]

[Footnote 31: FKN, pp. 109-114, 269; FKI, p. 300.]

[Footnote 32: FKI, p. 394; Delitzsch, op. cit, p. 84.]

[Footnote 33: L'univers Israelite, liii. 831-841: "C'est, vous le voyez, un juif polonais qui contribua puissamment a l'emancipation des juifs de France. Et je me demande si le Judaisme du monde entier ne doit pas rendre hommage a notre coreligionnaire polonais autant peut-etre qu' a Menasse ben Israel." FKI, p. 333; Ha-Meliz, ii. no. 50; Shulammit, iii. 425; Graetz, op. cit. (Engl. transl.), v. 443.]

[Footnote 34: See Berliner, Festschrift, 1903, pp. 1-4.]

[Footnote 35: See Ha-Meliz, viii. nos. 11, 22, 23; FSL, p. 139; Monatsschrift, xxiv, 348-357.]

[Footnote 36: Delitzsch, op. cit., pp. 115-118; Ha-Zeman (monthly), ii. 23 f.]

[Footnote 37: See Meassef, 1788, p. 32, and Levin's ed. of Moreh Nebukim, Zolkiev, 1829, Introduction.]

[Footnote 38: Ha-Meassef, 1809, pp. 68-75, 136-171.]

[Footnote 39: See Sefer ha-Berit, Introduction, and Weissberg, Aufklaerungsliteratur, Vienna, 1898, p. 83.]

[Footnote 40: FKI, p. 428.]

[Footnote 41: See Emden, Torat ha-Kenaot, pp. 123-127, and Hitabkut (Pinczov's letters); Voskhod, 1882, nos. viii-ix; FSL, pp. 136-137; Friedrichsfeld, Zeker Zaddik, p. 12.]

[Footnote 42: Maimon, Autobiography, pp. 106-107; FSL, p. 135.]

[Footnote 43: See LTI, ii. 96, n. 1, and Yellin and Abrahams, Maimonides, p. 160, and reference on p. 330, n. 72; Ha-Zeman (monthly), i. 102-103; Margolioth, Bet Middot, p. 20. Heine's admiration for these idealists or those who succeeded them is well worth quoting. In his essay on Poland, he says: "In spite of the barbaric fur cap which covers his head and the even more barbaric ideas which fill it, I value the Polish Jew much more than many a German Jew with his Bolivar on his head and his Jean Paul inside of it.... The Polish Jew in his unclean furred coat, with his populous beard and his smell of garlic and his Jewish jargon, is nevertheless dearer to me than many a Westerner in all the glory of his stocks and bonds."]

[Footnote 44: Op. cit. Letter ii.]

[Footnote 45: Likkute Kadmoniot, Vilna, 1860, Introduction.]

CHAPTER III

THE DAWN OF HASKALAH

1794-1840

(pp. 110-161)

[Footnote 1: See Orshansky, in Yevreyskaya Biblyotyeka, ii. 240; Drabkin, in Monatsschrift, xix-xx.]

[Footnote 2: FKN, pp. 27, 303.]

[Footnote 3: JE, iv. 301; Plungian, op. cit, p. 59.]

[Footnote 4: FKN, p. 193.]

[Footnote 5: JE, iv. 407.]

[Footnote 6: FKN, p. 193; Jellinek, Kuntres ha-Rambam, pp. 39f.]

[Footnote 7: Occident, v. 360.]

[Footnote 8: Jost, Culturgeschichte, Berlin, 1847, p. 302.]

[Footnote 9: Steinschneider, 'Ir Vilna, 1900, p. 146.]

[Footnote 10: Voskhod, 1881, ii. 29-30; 1900, p. 55.]

[Footnote 11: FKN, pp. 277-279.]

[Footnote 12: See Rabinovitz, Ma'amar 'al ha-Defosat ha-Talmud, Munich, 1876, p. 112. Cf. Zweifel, op. cit., iv. 7.]

[Footnote 13: FKN, pp. 277-279.]

[Footnote 14: Toledot Adam, pp. 14 b, 16 b, 24 b, 75 b, 84 a.]

[Footnote 15: See Plungian, op cit., pp. 46-47, 91; Voskhod, 1900, ix. 77; Ha-Zeman (monthly), 1903, iii. 22-30; see also Die Zukunft, New York, July, 1913, pp. 713 f.]

[Footnote 16: Voskhod, Dec., 1890, pp. 142 f.; Ha-Boker Or, Jan., 1881.]

[Footnote 17: Voskhod, 1888, iii. 37 f; Rodkinson, Toledot 'Ammude HaBaD.]

[Footnote 18: Cohan, Rabbi Yisrael Ba'al Shem Tob, 1900, p. 67.]

[Footnote 19: 'Ammude Bet Yehudah, xxvii., and see Ha-Zeman (monthly), ii. 8-15.]

[Footnote 20: Buchholtz, op. cit., Beilage 14, pp. 137-138.]

[Footnote 21: See Weissberg, op. cit., p. 53; Talmud Leshon Russiah, Vilna, 1825; Moda' li-Bene Binah, ibid., 1826; cf. Baer Heteb, Introduction.]

[Footnote 22: Helel ben Shahar, Warsaw, 1804, Introduction, and p. 81. See Peri ha-Arez Yashan, Letter 2, quoted by Dubnow, Pardes, ii. 210-211.]

[Footnote 23: Keneset Yisrael, i. 138; Morgulis, Voprosi Yevreyskoy Zhizni, pp. 7-10.]

[Footnote 24: Enziklopedichesky Slovar, St. Petersburg, 1895, xvii. 642.]

[Footnote 25: Ha-Shahar, x. 44-52; FKN, p. 33; Ha-Boker Or, i. 145-146.]

[Footnote 26: FSL, p. 164.]

[Footnote 27: See Guenzburg, Ha-Debir, Warsaw, 1883, ii. 55; Israelitische Annalen, 1840, p. 263.]

[Footnote 28: Ha-Zeman (monthly), iii. 10.]

[Footnote 29: Minor, op. cit, p. 46; Lerner, Yevreyi v Novorossiskom Kraye, Odessa, 1901, p. 234; Monatsschrift, xviii. 234 f., 477 f., 551 f.]

[Footnote 30: Voskhod, 1881, i-iii; Ha-Zeman (monthly), iii. 11-14.]

[Footnote 31: Op. cit, pp. 208-209.]

[Footnote 32: Cf. Graetz, xi. 50; Kayserling, op. cit, p. 288; Fuenn, Sofre Yisrael, Vilna, 1891, pp. 138-143; WMG, p. 135.]

[Footnote 33: Graetz, xi. 590, 604, 606; Annalen, xx. 467; Kayserling, op. cit., p. 307; Landshut, Toledot Anshe Shem, p. 85.]

[Footnote 34: [Hebrew: Yd Tshlhu 'l Rm''d Bsfri]. Weiss, Zikronotai, p. 58, n.; Ha-Zeman (monthly), i. and iii. 18-19.]

[Footnote 35: Zweifel, op. cit., pp. 35-40, and Ha-Hasidut we-ha-Musar in Ha-Meliz, 1897; Toledot Mishpehot Shneersohn, in Ha-Asif, v. 35-40, and Nefesh Hayyim, iii. 3.]

[Footnote 36: Mandelkern, Dibre Yeme Russyah, iii. 98; American Israelite, nos. 15, 18, etc. (My Travels in Russia); Gordon, Ha-Azamot ha-Yebashot, Odessa, 1899; AZJ, 1854, p. 22; Zunser, Biography, New York, 1905, pp. 15-19 (Engl. transl., pp. 14-18); Shenot Ra'inu Ra'ah, in Ha-Meliz, 1860; Sefer ha-Shanah, iii. 82-101, and GMC, nos. 43-50. One of these songs runs as follows:

On the streets in tears we're wading, In our bairns' blood we might be bathing; What a misfortune, ah, wellaway— Will never dawn the better day?

Little infants from heder are torn, And forced to wear the soldier's uniform; What a misfortune, etc.

Our leaders, rabbis, and honored elders, E'en help to impress them for the czar's soldiers; What a misfortune, etc.

Seven sons has Zushe Rakover, Yet not a one for the army is over; What a misfortune, etc.

Leah, the widow, has an only son, And for the kahal's sins he's gone; What a misfortune, etc.]

[Footnote 37: GMC, no. 42. On similar enthusiasm among the Galician Maskilim, see Erter, Kol Kore, in Ha-Zofeh le-Bet Yisrael, Warsaw, 1890, pp. 131-133.]

[Footnote 38: Elk, Die juedischen Kolonien in Russland, Frankfort-on-the-Main, 1886, pp. 28-53, 60-80, 119-140, 153-160, 205-208; Jastrow, Beleuchtungen, etc., Hamburg, 1859, pp. 109-113.]

[Footnote 39: See Zunz, Gesammelte Schriften, Berlin, 1875, pp, 279-290; Jost, Freimuethige Beleuchtung, Berlin, 1830; and Culturgeschichte, pp. 302-303.]

[Footnote 40: Rabinovitz, op. cit., pp. 11-18.]

[Footnote 41: On Volozhin, see Ha-Kerem, 1887, pp. 67-77; Bikkurim, 1865, pp. 6-45; Ozar ha-Sifrut, iii.; Ha-Asif, iii.; Ha-Meliz, 1900, nos. 16-18; Schechter, op. cit., i. 93-98; Horowitz, Derek 'Ez ha-Hayyim, Cracow, 1895. The yeshibah was reopened under the deanship of Rabbi Raphael Shapira of Bobruisk, and still exists, though in a rather precarious condition.]

[Footnote 42: Read the vivid description in WMG, p. 147.]

[Footnote 43: Occident, ii. 563-564.]

[Footnote 44: Uvarov's opinion of the Talmud was "razvrashchal i raz-vrashchayet" ("it has been degrading and is degrading"). Nicholas granted special privileges to the Karaites, and claimed they were the genuine Israelites, chiefly because they did not follow the precepts of the Talmud.]

[Footnote 45: Occident, ii. 562-563.]

[Footnote 46: See Loewe, Diaries of Sir Moses and Lady Montefiore, London, 1890, i. 100, 231, 311-312, passim; Guenzburg, Debir, ii. 99-108; (Dick), Ha-Oreah, Koenigsberg, 1860.]

[Footnote 47: Guenzburg, op. cit., pp. 115-117, 122-125; Leket Amarim (suppl. to Ha-Meliz), St. Petersburg, 1887, pp. 81-86; AZJ, ix. nos. 46-50; x. nos. 5, 49, etc.; Jastrow, op. cit., p. 12, Lubliner, De la condition politique .... dans le royaume de Pologne, Brussels, 1860 (especially pp. 44-45).]

[Footnote 48: GMC, no. 255.]

CHAPTER IV

CONFLICTS AND CONQUESTS

1840-1855

(pp. 162-221)

[Footnote 1: Diakov states that "when the population degenerated in West Russia, business and industry declined, and the number of the rich greatly diminished, while the nobles, embittered against the Government, did absolutely nothing for their country, the Jews formed an exception.... There is no doubt that they are doing their utmost for the regeneration of our land, despite the restrictions heaped upon them without any cause" (Elk, op. cit., p. 41 seq.). Surovyetsky likewise maintains that "after the devastation of Poland because of the numerous wars, the ruining of so many cities, and the almost total extermination of their inhabitants ... the Jews alone effected the regeneration of our trade. They alone upheld our tottering industries .... We may safely affirm that without them, without their characteristic mobility, we should never have recovered our commerce and wealth" (Jastrow, op. cit., p. 12).]

[Footnote 2: See AZJ, April 29, 1844, and Orient, 1844, P-224, in which the correspondent adds: "It is a touching sight to see these laborers (as longshoremen), for the most part aged, perform their fatiguing duties in the streets during the hottest seasons, endeavoring to lighten their heavy burdens by the repetition of Biblical and Talmudic passages."]

[Footnote 3: Ozar ha-Sifrut, 1877; Annalen, 1839, pp. 345-346, and 1841, no. 31. Bikkure ha-'Ittim, 1821, pp. 168-172; FSL, p. 150; Paperna, Ha-Derammah (Eichenbaum's letter); Ha-Boker Or, 1879, pp. 691-698; Occident, v. 255; Pirhe Zafon, ii. 216-217; Ha-Maggid, 1863, p. 348; Orient, 1841, p. 266; Lapin, Keset ha-Sofer, Berlin, 1857, p. 8, and Morgulis, op. cit., p. 48.]

[Footnote 4: Jost, Culturgeschichte, pp. 308-309; Morgulis, op. cit., p. 27; Atlas, Mah Lefanim u-mah Leaher, Warsaw, 1898, pp. 44 f.]

[Footnote 5: Sbornik of the Minister of Education, iii. 140; Ha-Shahar, iv. 569.]

[Footnote 6: See An die Verehrer, Freunde und Schueler, etc., Leipsic, 1823, pp. 122-125.]

[Footnote 7: Ueber die Verbesserung der Israeliten im Koenigreich Polen, Berlin, 1819.]

[Footnote 8: Zunz, Gesammelte Schriften, pp. 296-297; Jost, op. cit, p. 304; Jastrow, op. cit, pp. 41 f.; and Zederbaum, Kohelet, St. Petersburg, 1881, p. 6.]

[Footnote 9: Occident, v. 493.]

[Footnote 10: Maggid Yeshu'ah, Vilna, September, 1842. It is reproduced, together with many Haskalah reminiscences, by Gottlober in Ha-Boker Or, iv. (Ha-Gizrah we-ha-Binyah). According to Gottlober the Hebrew is Fuenn's translation from the original German. Yet Hebrew letters (Leket Amarim, St. Petersburg, 1888) were published in Lilienthal's name.]

[Footnote 11: See AZJ, 1842, no. 41; Mandelstamm, Hazon la-Moed, Vienna, 1877, pp. 19, 21, 25-27; Leket Amarim, pp. 86-89; Kohelet, p. 12; Morgulis, op. cit, p. 55; Ha-Pardes, pp. 186-199; Nathanson, Sefer ha-Zikronot, Warsaw, 1878, p. 70; Lilienthal, in American Israelite, 1854 (My Travels in Russia), and Juedisches Volksblatt, 1856 (Meine Reisen in Russland), and Der Zeitgeist, 1882, p. 149.]

[Footnote 12: Occident, v. 252, 296.]

[Footnote 13: WMG, pp. 185-200; AZJ, 1844, pp. 75, 247; 1845, pp. 304-305; 1846, p. 18; American Israelite, i. 156.]

[Footnote 14: Rede, etc., Riga, 1840, p. 5.]

[Footnote 15: Ha-Pardes, i. 202-203. See Bramson, op. cit., pp. 26-27; WMG, p. 118.]

[Footnote 16: Ha-Kokabim, 1868, pp. 61-78; Ha-Kerem, 1887, pp. 41-62; Zweifel, op. cit, pp. 55-56.]

[Footnote 17: Ha-Mizpah, 1882, p. 17; Kohelet, p. 16; Sbornik of the Minister of Education, 1840, pp. 340, 436-437, and Supplement, pp. 35-38; Prelooker, Under the Czar and Queen Victoria, London, pp. 4-5; cf. AZJ, 1846, p. 86.]

[Footnote 18: Elk, op. cit, ch. iii.]

[Footnote 19: Occident, v. 493; Nathanson, Sefat Emet, p. 92; Mandelstamm, op. cit., pp. 31-32, and Morgulis, op. cit, pp. 102-147.

On tax collectors, cf. the English ballad quoted by Macaulay (History of England, ch. iii.):

Like plundering soldiers they'd enter the door, And made a distress on the goods of the poor, While frightened poor children distractedly cried; This nothing abated their insolent pride.

And the Yiddish folk song (GMC, no. 55):

The excise young fellows, They are tremendously wild: They shave their beards, And ride on horses, Wear overshoes, And eat with unwashed hands.

Their lack of confidence in the permanence of the schools is expressed in the following song (GMC, no. 53):

May we soon be released from the Jewish Goless, When we shall be expelled from the Gentile Scholess (schools).

On the struggle to retain the so-called Jewish mode of dress, see I.M. D(ick), Die Yiddishe Kleider Umwechslung, Vilna, 1844.]

[Footnote 20: Op. cit., pp. 12-13; cf. Letteris, in Moreh Nebuke ha-Zeman, Introduction, pp. xv-xvi; Bramson, op. cit., pp. 34-35, 43-44, and Levanda, Ocherki Proshlaho, St. Petersburg, 1876.]

[Footnote 21: Cf. Buckle, History of Civilization, New York, 1880, ii. 529-538.]

[Footnote 22: "Fifty years ago," says Mr. Rubinow (Bulletin of the Bureau of Labor, no. 72, Washington, Sept., 1907, p. 578), "the educational standard of the [Russian] Jews was higher than that of the Russian people at large is at present."]

[Footnote 23: Mandelkern, op. cit., iii. 33.]

[Footnote 24: Buckle, op. cit., pp. 140-142, notes 33-37.]

[Footnote 25: The same phenomenon was witnessed to a certain extent also in Galicia, where for a while Haskalah flourished in great splendor. There, too, the charm and fecundity of German literature, the similarity of Yiddish to German, and the privileges the Austrian Government accorded them, proved too strong a temptation for the Jews, and many of those who became enlightened were rapidly assimilated with their Gentile countrymen. While, therefore, in Galicia the Haskalah movement lasted longer than in Germany, it had ceased long before it reached its fullest development in Russia. Austrian civilization accelerated the assimilation of the educated, Polish prejudice retarded the progress of the masses. So that though Erter, Letteris, Krochmal, Goldenberg, Mieses, Rapoport, Perl, and Schorr exerted a great influence in Russia, their own country remained unaffected. Many of them, like A. Peretz, Eichenbaum, Feder, Pinsker, Werbel, and Rosenfeld emigrated to Russia, where they found a wider field for their activities, while others, like Professor Ludwig Gumplowicz, the sociologist, Marmorek, the physician, and Scheps, the litterateur, became alienated from their former coreligionists.]

[Footnote 26: Keneset Yisrael, iii. 84; Gottlober, Za'ar Ba'ale Hayyim, Zhitomir, 1868: [Hebrew: T'rng Nfshi 'lid Ki] (comp. Ps. xlii, and Shir ha-Kabod, last verse).]

[Footnote 27: Occident, v. 243. Cf. Buchholtz, op. cit., pp. 82-116.]

[Footnote 28: Occident, v. 255; Yevreyskaya Biblyotyeka, ii. 207-210.]

[Footnote 29: 1840, no. 9.]

[Footnote 30: Emden, Megillat Sefer, p. 5; Guenzburg, Debir, ii. 105-106; Mandelstamm, op. cit, i. 3-4, 11; Annalen, 1841, no. 31.]

[Footnote 31: FKN, pp. 246-247; Guenzburg, op. cit., i. 48. Moses Reines also points out the fact that the prominent rabbis did not withhold their approval of the most typical Haskalah works when their authors were not suspected of heresy, as shown by Abele's haskamah on Levinsohn's Te'udah be-Yisrael, Tiktin's on Guenzburg's Toledot ha-Arez, and Malbim's on Zweifel's Sanegor (Ozar ha-Sifrut, 1888, p. 61).]

[Footnote 32: Ha-Boker Or, 1879, no. 4; FKI, pp. 537-538, 1132; Ha-Lebanon, 1872, no. 35; Ha-Zefirah, 1879, no. 9; Jewish Chronicle, May 4, 1877; Keneset Yisrael, 1887, pp. 157-162; Ha-Meliz, ix. (1889), nos. 198-199, 201, 232; Jost, op. cit., p. 305. Da'at Kedoshim, St. Petersburg, 1897, pp. 19, 22, 27.]

[Footnote 33: These biographical sketches, first published respectively in the New Era Illustrated Magazine (1905, pp. 387-396) and the American Israelite (April 25, 1907), are drawn from the following sources; Houzner, I.B. Levinsohn (Russian), Odessa, 1862; Nathanson, Sefer ha-Zikronot (Heb.), Warsaw, 1878; Yiddishe Bibliotek (Yid.), Kiev, 1888; also Annalen, 1839, no. 17; Ha-Maggid, 1863, p. 381; Ha-Zefirah, 1900, p. 197; Maggid, op. cit., pp. 86-115; Guenzburg, Debir, i. and ii., Warsaw, 1883; Kiryat Sefer, Vilna, 1835 (esp. Letters 85-93, 101-102); Abi'ezer, Vilna, 1863; Lebensohn, Kiryat Soferim, Vilna, 1847; Pardes, i. 192; Recke und Napyersky, Allgemeines Schriftsteller und Gelehrten Lexicon der Provinzen Livland, Esthland und Kurland, Mitau, 1829, pp. 147-148; and the works referred to in the text.]

CHAPTER V

RUSSIFICATION, REFORMATION, AND ASSIMILATION

1856-1881

(pp. 222-267)

[Footnote 1: San Donato, The Jewish Question, St. Petersburg, 1883, p. 36.]

[Footnote 2: Ha-Meliz, 1888, nos. 95, 163; Gordon, Iggerot, Warsaw, 1894, ii., and Russky Vyestnik, 1858, i. 126.]

[Footnote 3: Scholz, Die Juden in Russland, Berlin, 1900, pp. 102-107; Hessen, Galeriya, p. 23; Voskhod, 1881, v. 1893; viii; Russky Yevrey, 1882, i.]

[Footnote 4: Second Complete Russian Code, xxv, nos. 24, 768; xxvii. nos. 26, 508.]

[Footnote 5: Voskhod, October, 1881; Chwolson, Die Blutanklage, Frankfort-on-the-Main, 1901, p. 117.]

[Footnote 6: Zunser, Biography, p. 28.]

[Footnote 7: Kol Shire Mahallalel, i. 79-91.]

[Footnote 8: Kol Shire YeLeG, i. 43.]

[Footnote 9: Bramson, op. cit, pp. 52-54; Russky Yevrey, 1879, nos. 16-17.]

[Footnote 10: Rosenthal, Toledot Hebrat Marbe Haskalah, i. 3, 19, 103, 158-159; ii. Introduction.]

[Footnote 11: How happy the Maskilim of that time were to save their fellows from the darkness of ignorance can be seen from the following anecdote told by a Maskil in a retrospective mood (Ha-Shiloah, xvii., 257-258): "Among the first of our young men to enter the gymnasium of my native town of Mohilev were Ackselrod and the Leventhal brothers. The former began to give instruction while he was still in the third grade .... One morning he suddenly disappeared. After several days of anxious search it was discovered that he had left on foot for Shklov, a distance of about thirty vyersts, and while there he succeeded in persuading fifteen boys to leave the yeshibah and come with him to Mohilev, where, like a puissant warrior returning in triumph, he went with his little army to the different homes to secure board and lodging for them while they were being prepared for admission into the gymnasium."]

[Footnote 12: Op. cit., p. 35 (Engl. transl., p. 26).]

[Footnote 13: Op. cit., p. 9.]

[Footnote 14: Max Raisin, The Reform Movement, etc. (reprint from the Year Book of the Central Conference of American Rabbis, xvi.), Introduction.]

[Footnote 15: Odessky Yevrey, 1847 (Novaya Yevreyskaya Synagoga v Odessa).]

[Footnote 16: Hessen, op. cit., p. 68; Voskhod, 1881, p. 132.]

[Footnote 17: Rosenthal, op. cit., p. 70; Gordon, Iggerot, nos. 60-62; Ha-Meliz, xx, nos. 8, 11, 13.]

[Footnote 18: Voskhod, 1900, v.; Sefer ha-Shanah, ii. 288-290.]

[Footnote 19: Ha-Meliz, 1899, no. 39.]

[Footnote 20: Ben Sion, Yevrey Reformatory, St. Petersburg, 1882. In his manifesto (Ha-Meliz, April 21, 1881) Gordon declared: "We have discarded the dusty Talmud. We cannot rest satisfied, in questions of religion, with the worm-eaten carcass, with the observances of rabbinical Judaism." See Ha-Shiloah, ii. 53. See also Kahan, Meahore ha-Pargud (reprint from Ha-Meliz, 1885), St. Petersburg, 1886.]

[Footnote 21: Prelooker, op. cit., pp. 24 f.; Voskhod, Feb. 3, 1886; Razsvyet, 1881, no. 25.]

[Footnote 22: Duprey, Great Masters of Russian Literature (Engl. transl. Dole, New York, 1886), p. 151.]

[Footnote 23: Rosenthal, op. cit, i. 66, 103, 158-159; Ha-Maggid, 1868, p. 18. Cf. McClintock and Strong, Biblical, Theological and Ecclesiastical Cyclopedia, New York, 1891, ii. 805. The beautiful synagogue which the Jews began to erect in Moscow at the cost of half a million rubles was declared by Pobyednostsev to be "too high and imposing," and they were compelled to destroy the cupola and deform the interior. Nevertheless it had to remain a "dead" synagogue, until Nicholas II was pleased to give permission to open it.]

[Footnote 24: Shereshevsky, O Knigie Kahala, St. Petersburg, 1872; Seiberling, Gegen Brafmann's Buch des Kahals, Vienna, 1881; Ha-Shahar, iv. 621; xi. 242.]

[Footnote 25: Prelooker, Heroes and Heroines of Russia, London, p. 120; Ha-Shiloah, xvii. 257-263.]

[Footnote 26: Zederbaum, 'Ayin Zofiyah, Warsaw, 1877, pp. 7-8; Prelooker, Under the Czar, etc., pp. 8-21.]

[Footnote 27: It may not be superfluous to quote here the vivid picture given of the period I am now describing by Eliakum Zunser in his interesting autobiography; the more, as it is depicted very much in the style of the Maskilim of to-day:

"It is an accepted law in hygiene that the digestive system must not be overburdened at any one time by too much food, that eating must not be done hastily, and, above all, great care must be taken to choose wholesome and digestible food. These principles are still more important to one who is hungry, who has abstained from food for any length of time. He should select the healthy and light foods, and partake of little at first until the powers of digestion are fully restored. Should he neglect to observe these simple rules, he will ruin his digestive system, the food will turn into poison, and he may contract a stubborn disease which no physician will be able to cure.

"This is exactly what happened to our Russian Jews from 1860 to 1880. For many long centuries they had endured an intellectual fast. The Government had debarred them from the world's culture. They were closely packed together in the narrow and dark ghettos. They knew of their synagogues, yeshibot, and prayer-houses (Kloisen) on the one hand, and of their little stores on the other. That there was a great world beyond and without, a world of culture, education, and civilization, of this they had only heard. A great many of them strove to break through the bounds that confined them and step into the world of light and life; but the Cossack, lead-laden whip in hand, stood there ready to drive them back.

"The thirst for education and civilization became daily more intense, and reached the utmost limits of endurance. Five million Russian Jews raised their hands to the Government and pleaded for mercy: 'Release us from this ghetto! We, too, are human beings! Give us breathing space! Give us light! We are faint and starving!' And the Cossack promptly answered 'Nazad ('Back!') Here you are and here you remain—not a step further!'

"And all at once, lo! there came a light! Alexander II, as soon as he ascended the throne, opened wide the doors of the ghetto, and the Russian Jews, young and old, men and women, rushed to the new culture. All crowded to the dainty dish, and no time was lost in making up for the intellectual fast.

"But here happened what usually occurs after a long fast. The wiser partook of food with discretion. They selected the ingredients which were wholesome, and which their system could digest. All unripe, objectionable food they rejected; their main object was to select the food which the Jewish system could assimilate. The governing principle was to unite Jewish learning with the new culture. They knew that among the new delicacies there were many that were injurious and unhealthy, though the defects were disguised by alluring spices; but those who had not lost the innate, unerring Jewish scent found no difficulty in distinguishing that which was sound from the injurious, and they remain strong and faithful Jews to this day.

"Others, and they formed the greater part of the Russian Jews, seized things as they came. Nay, the more dangerous the delicacy, the more the relish with which it was devoured. And these delicacies were gorged at such a rate as to cause constitutional disorder. They who were a little wiser somehow shook off the objectionable matter, and became 'whole' again; and a great number 'died,' and a still greater number are dangerously 'sick' to this very day.

"The sick among our Russian brethren, those who partook in dangerous quantities of the unwholesome delicacies, believed that they would solve all difficulties by 'Russification,' that is, by abandoning the old Jewish culture and adopting Russian mannerisms and customs—by ceasing to lead Jewish lives and by leading the lives of Russians. A great number of Jewish literary men of those times believed that if the Russian Jews would become 'Russified,' and would adopt modern civilization, they would receive full and equal rights, on the same terms as the other nationalities. These literary men were dazzled by the little liberty Alexander II granted the Russian Jews, and they did not understand that he pursued the same object as his father, Nicholas I. In the days of Alexander II, many more Jews were converted to Christianity than in the bitter days of Nicholas I; and many who were not converted remained but caricatures of real Jews.

"The so-called 'Jewish Aristocracy' in Russia, and especially the wealthy Jews of North Russia, of St. Petersburg, Moscow, and Kharkov, Russified at top speed. They removed from their homes and their home-life anything that was in the least degree Jewish. They shattered all that for thousands of years had been holy and dear to the Jew. Like apes they imitated the manners and customs of the Christians. The younger children did not even know that they were descended from Jews, as was the case in the first 'pogroms,' when the children asked their parents: 'Why do they beat us? Are we, too, Jews (Razve vy tozhe Yevrey)?'"]

[Footnote 28: For a full biography see Brainin, Perez ben Mosheh Smolenskin, Warsaw, 1896; Keneset Yisrael, i. 249-286; Ha-Shiloah, i. 82-92, and his works, especially Ha-Toeh be-Darke ha-Hayyim, Vienna, 1876.]

CHAPTER VI

THE AWAKENING

1881-1905

(pp. 268-303)

[Footnote 1: Most of this is based on Persecution of the Jews in Russia, Philadelphia, 1891, pp. 8-18, 22, 35, 51-82, 184-185; Frederick, The New Exodus, London, 1892, pp. 192-208; Errera, Les juifs russes, Brussels, 1893, pp. 29, 43 f., 89-90, 188-189. Between 1883 and 1885, the Mining Institute and Engineering Institute for Public Roads adopted the five per cent limit, the Kharkov Technical Institute a ten per cent limit, and the Veterinary Institute, of the same city, the only one of the sort in Russia, excluded Jews altogether.

"My zemlyakes" (countrymen), says a reminiscent writer, "soon after they had finished their course in engineering, had taken each a different road. One became a crown-rabbi, one a flour merchant, a third a bookkeeper, but none of them could, on account of his religion, legally pursue his chosen vocation" (Yiddishes Tageblatt, New York, May 13, 1908).]

[Footnote 2: Urussov, Memoirs of a Russian Governor (Engl. transl., New York, 1908), pp. 70, 90-91. "Out of 266 students admitted to the Kharkov University in 1901, only 8 were Jews, though at least 12 had 'finished the gymnasium,' not only with the 'highest possible' marks, but with gold medals. At the Technological Institute of the same city, 7 were Jews in a total of 240, though 12 applying for admission had received the 'highest possible' marks. At the Kiev University, of 580 new students, 32, all of them medallists, were Jews. How many applied for admission, the daily and weekly press, from which these figures are taken, did not report."]

[Footnote 3: Ner ha-Ma'arabi, vii, 27.]

[Footnote 4: "He who claims that a spirit of reaction has affected our people as a whole," says Moses Reines (Ozar ha-Sifrut, ii. 45), "is greatly mistaken. That the children of the poor from whom learning cometh forth still forsake their city and country and acquire knowledge, ... that societies for the spread of Haskalah are formed every day, ... that strict and pious Jews send their sons and daughters to where they can obtain enlightenment, that rabbis, dayyanim, and maggidim urge their children to become proficient in the requirements of the times ... write for the press ... and deplore the gezerot (restrictions) regarding admission to schools—all this proves convincingly that they do not see right who complain that our entire nation is going backward."]

[Footnote 5: See Ha-Maggid, 1899, no. 160. While in 1848 there were 2446 and in 1854, 4439 converts, in 1860-1880 there were from 350 to 450 per annum, in 1881, 572, in 1882, 610, and in 1883, 461 converts. With the spread of Zionism conversions continued to diminish, and, while there were relapses during the renewed pogroms of 1891 and 1901, they decreased materially, though the Jewish population is constantly on the increase.]

[Footnote 6: Autobiography, pp. 42-51. See also Kahan, Meahore ha-Pargud, pp. 15-17.]

[Footnote 7: Ha-Meliz, 1900, no. 123; Luah Ahiasaf, 5696, p. 312; Zablotzky and Massel, Ha-Yizhari, Manchester, 1895, Introduction; Ha-Meliz, xxxvii, no. 36; The Menorah, April, 1904.]

[Footnote 8: Yalkut Ma'arabi, 1904, pp. 46 f.]

[Footnote 9: Ha-Shahar, x. 511, 30; Habazelet, 1882, no. 2.]

[Footnote 10: Ha-Le'om, 1906, nos. 21-22; Belkind, in Ha-Zefirah, no. 46, 1913; Lubarsky and Lewin-Epstein, Derek Hayyim, New York, 1905.]

[Footnote 11: Greenstone, The Messiah Idea in Jewish History, ch. viii.]

[Footnote 12: The Progress of Zionism, pp. 3-4; cf. Voskhod, 1895, iv.]

[Footnote 13: Zamenhof's new universal language was primarily intended to be the international language of his people, "who are speechless, and therefore without hope, scattered over the world, and hence unable to understand one another, obliged to take their culture from strange and hostile sources."]

[Footnote 14: Ahiasaf, iv.; Gordon, op. cit., i. xxi; Razsvyet, 1882, i.; Magil's Kobez (Collection), no. 3, p. 45.]

[Footnote 15: Ha-Meliz, 1899, no. 256; 1901, no. 2; weekly Voskhod, 1893, no. 40; monthly Voskhod, 1894, iv. Some Jewish financiers erected gymnasia in Vilna and Warsaw, improved the condition of the hadarim, and turned many Talmud Torahs into technical schools. Of the Lodz Talmud Torah a writer says that "no Jewish community, even outside of Russia, possesses such an institution, not excepting the Hirsch schools in Galicia."]

[Footnote 16: London, Unter juedischen Proletariern, 1898, pp. 81-83; Bramson, K Istorii, etc., pp. 63-69, 71-74; Ha-Meliz, xli., no. 246 (1901, no, 35); Ha-Zefirah, xxix., no. 285; and the Jewish Gazette, July 16, 1909 (Kunst und Nationalismus). The Ha-Zamir (a choral society), founded in Lodz by Nissan Schapira, counts its members by the thousands.]

[Footnote 17: London, op. cit, pp. 64-74; Ha-Meliz, 1900, nos. 192-193; Rubinow, op. cit., pp. 530-532, 548-553, 561-566.]

[Footnote 18: Ha-Meliz, 1901, nos. 20, 27, 36, 54, 95.]

[Footnote 19: Atlas, Mah Lefanim u-mah Leaher, pp. 53 f.; Ha-Meliz, 1900, no. 47; 1901, no. 27.]

[Footnote 20: Ha-Meliz, 1901, no. 87.]

[Footnote 21: Reflexions sur l'etat des israelites russes, Odessa, 1871, pp. 121-122.]

[Footnote 22: Kayserling, Die juedischen Frauen, Leipsic, 1879, pp. 306-313; Rubinow, op. cit., p. 581. The Russian Jewess has already produced several writers above the average (Einhorn, Mosessohn, Ben Yehudah, Sarah and Eva Schapira) in Hebrew, has given Russian literature at least one novelist of note (Rachel Khin), has furnished leaders in the movement for the emancipation of women (Maria Saker), and especially for the liberation of Russia (Finger, Helfman, Levinsohn, Novinsky, Rabinovich). According to Mr. Rabinow, the Russo-Jewish "women and girls use every available means" to obtain an education, and at least fifty per cent of them possess a knowledge of Russian in addition to their vernacular Yiddish.]



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INDEX

Abele, Abraham, Talmudist, 164, 199.

Abi'ezer, by Guenzburg, 220.

Abraham, son of Elijah Gaon, 119.

Abramovich, Andrey, statesman, 22.

Abramovitsch, Solomon Jacob, novelist, 203.

Adelsohn, Wolf, "the Hebrew Diogenes," 200.

Aguilar, Grace, on Russo-Jewish misery, 154.

Ahiasaf Society, 296-297.

Aleksey (Abraham), proselyte-priest, 25.

Alexander I, during his period of tolerance, 111-113; during his period of intolerance, 127-138, 140, 144, 163, 170, 192, 201, 249, 251, 253.

Alexander II, referred to, 11, 79, 261; reign of reforms, 222-226; favorable attitude towards Jews, 224-225, 229-231; the Narodniki, 236; change of policy, 248-255; plotted against and assassinated, 255-258.

Alexander III, referred to, 80, 255; restrictions, 268-270; pogroms, 269; "May Laws," 270-273; Jews excluded from schools by, 273-275.

Alexander Jagellon and the Jews, 21.

Allgemeine juedische Arbeiterbund, Der, in Littauen, Polen, und Russland, 293.

Alliance Israelite Universelle, programme of, 236; criticism of, 285-286.

Altaras, Jacques Isaac, philanthropist, 157.

America. See United States, the.

'Am 'Olam Society, 283.

Amsterdam, referred to, 22; a place of refuge for Russo-Polish proselytes, 27; elects Russo-Jewish rabbis, 33-34; place of study, 81, 93, 109, 126, 165.

Antokolsky, Mark, sculptor, 241.

Anton, Carl, author, 64.

Apostol, Cossack hetman, 57.

Apotheker, Abraham Ashkenazi, author, 40.

Arbeiterstimme, Die, 293.

Aristotle, 50, 216, 297.

Ascension of Elijah, 134.

Ashkenazi, Meir, envoy of the Khan of the Tatars, 23.

Ashkenazi, Meir, rabbinical author, quoted, 31, 33.

Ashkenazi, Solomon, statesman, 23.

Assemblies, Jewish, under Alexander I, 117, 128; under Nicholas I, 151, 173, 174-176; in Vilna, 165; under Alexander II, 230; at Kattowitz, 285.

Auerbach, Berthold, on Maimon, 88.

Austria, Haskalah in, 12, 188; influence on Russian Maskilim, 195; place of study for Russian Jews, 285, 298. See also Galicia.

Auto-Emancipation, 281-283.

'Ayit Zabua', 244-245.

Baku, antiquity of, 20.

Barit, Jacob ("Yankele Kovner"), scholar, 200, 255, 259.

Bathory, Stephen, 59, 253.

Beer, Michel, champion of Jewish rights, 114.

Behalot, 63, 161.

Behr, Issachar Falkensohn, poet, 90-91, 108.

Belkind, Israel, Zionist, 286.

Belzyc, Jacob Nahman, author, 36.

Bene Mosheh Society, 286.

Bennett, Solomon, of Polotzk, engraver, champion of Jewish rights in England, 95-96.

Bentwich, on Jewish colonists in Palestine, 289.

Ben Yehudah, Eliezer, Hebraist, 284-285.

Beobachter, Der, an der Weichsel, 124, 196.

Berdichev, 123, 175, 200, 206, 239.

Berek, Joselovich, colonel, 115.

Berlin, 37, 78, 80, 81, 84, 85, 90, 91, 93, 120, 126, 132, 192, 245, 251, 257, 291, 298.

Berlin, Moses, uchony Yevrey, 230.

Berlin, Naphtali Zebi Judah, dean of Yeshibah, 152, 254, 288.

Bernfeld, on Maimon, 86.

Besht, Israel Baal Shem [Tob], referred to, 65, 122, 123; his life, 66-69; opposition to rabbinism, 67, 70, 71, 75; his influence, 76; his biography, 134.

Bet ha-Midrash, description of the, 50-51.

Bet ha-Sefer, in Jaffa, 290-291.

Bet Yehudah, by Levinsohn, 209-210.

Bezalel, school of art, 291.

Bibikov, on Russian Jews, 162.

Bible, the, ancient Russo-Jewish commentaries on, 28; customs of (according to Elijah Vilna), 74; the Biur on, 81, 82; Mendelssohn's translation, 105, 131, 193, 203 translated into Russian, 239, 252.

Bibleitsy (Dukhovnoye Bibleyskoye Bratstvo), 247-248.

Bielski, on Jewish proselytes, 27.

Bilu Society, 286.

Biur, commentary, collaborators on, 81; welcomed, 82; banned, 132; studied, 193; referred to, 265.

Blood-accusation, 59, 115, 145, 155, 208, 213, 229, 253, 275-276.

Bogdanovich, Judah, merchant, 22.

Bokhara, 127, 271.

Bolingbroke, quoted, 215.

Bompi, Issachar, bibliophile, 166-167, 200.

Bone Zion Society, 286-287.

Book of Common Prayer, old translation of, 30; suggested changes in, 175; new Russian translation, 239, 252.

Brafmann, Jacob, delator, 254.

Bratzlav, 53-54.

Brest-Litovsk, Jewish community in, 20; granted privileges, 21; Talmudists of, 34; persecution of Hasidim in, 76; Haskalah in, 105, 166, 200.

Brody, 195.

Buchner's Der Talmud in seiner Nichtigkeit, 146.

Buckle, on Russian civilization, 190; referred to, 245.

Buduchnost, 286.

Byelostok, 113, 199, 201, 294.

Calvinism, in Poland, 56.

Cantonists, 138-139, 142, 171, 225.

Carlyle, quoted, 88, 109.

Caro, Joseph Hayyim, rabbi, 200.

Casal, Jonas, physician, 39.

Casimir IV, Jews under, 26, 253.

Catherine II, favors the Jews, 110-111, 112, 147, 249.

Chamisso, on "the Glusker Maggid," 132, 302.

Chaucer on "beggar students," 48.

Chazanowicz, Joseph, Zionist, 291.

Chernichevsky's What to Do, 257.

Chernigov, Isaac of, Talmudist, 29.

Chernyshev, Governor-General, proclaims religious liberty, 110.

Chiarini, Abbe Luigi, anti-Talmudist, 145, 146.

Chmielnicki, Cossack hetman, 48, 52, 53, 54, 58, 64, 77, 149.

Chozi Kokos, statesman, 23, 55.

Chufut-Kale (Rock of the Jews), 19.

Clement VIII, pope, 72.

Clement XIV, pope, 253.

Clermont-Tonnerre, on Zalkind Hurwitz, 93.

Coen, Moses, court physician and statesman, 40-41.

Cohen, Shalom, litterateur, 99.

Cohn, Tobias, physician, 41-42; on Polish Jews, 64; referred to, 101, 298.

Coins, with Hebrew inscriptions, 21.

Colonists, under Nicholas I, 140-144, 160; under Alexander II, 228; in America, 283; in Palestine, 283, 286-289.

Commendoni, on Lithuanian Jews, 24.

Converts to Christianity, 25, 26, 64, 130, 136, 139, 146, 168, 177-178, 248, 254, 260, 270-273, 278-279, 303.

Cossacks, Jews as, 23-24.

Costume, Jewish, origin of, 115; opposition of Maskilim to, 166, 175; Friedlaender opposes, 170; enforced change of, by Government, 179; in Courland, 194.

Council of the Four Countries, 44, 208.

Courland, Jews admitted into, 111; annexed to Russia, 113; taxes in, 129; colonists from, 140; stronghold of Haskalah, 193-194.

Cracow, 27, 78.

Cremieux, Adolphe, statesman, 154, 175.

Crimea, the, 19, 23.

Crusades, the, 18, 52.

Cyril, apostle to Slavonians, 28.

Czacki, Tadeusz, Polish historian, defends Jews, 114; praises them, 115.

Czartorisky, Prince, and the Polish Jews, 94, 116.

Czatzskes, Baruch, translator, 124.

Dainov, Zebi Hirsh, "the Slutsker Maggid," 246.

Damascus Affair, the, 155, 208.

Danzig's Hayye Adam, 147.

Darshan, Moses Isaac, "the Khelmer Maggid," 280.

Dead Souls, by Gogol, 257.

Delacrut, philosopher, 37.

Delitzsch, on Dubno, 81; on Hebrew poetry, 98; on Satanov, 99.

Delmedigo, Joseph, physician, 24.

Derek Selulah, by Temkin, 146.

Diakov, on Russian Jews, 162, 318 (n. 1).

Dillon, Eliezer, financier, 118, 125.

Dob Baer, biographer of Besht, 123.

Dolitzky, Menahem Mendel, poet, 98, 243.

Dos Polische Yingel, by Linetzky, 242, 244.

Dostrzegacz Nadvisyansky, 196.

Dubno, 65, 200.

Dubno, Solomon, grammarian, 81-82, 98, 105.

Dubnow, Simon, historian, 17.

Dyerzhavin's Mnyenie, 118.

Edels, Samuel (Maharsha), Talmudist, 72.

Efes Dammim, by Levinsohn, 208, 213.

Efrusi, Hayyim, communal worker, 165.

Eger, Akiba, rabbi, 149.

Eisenmenger's Entdecktes Judenthum, 146.

Eishishki, antiquity of, 20.

Eliasberg, Jonathan, rabbi, 288.

Eliasberg, Mordecai, rabbi, 288.

Elijah Gaon, 70-76; his curriculum of study, 73, 74; his appreciation of science and influence on Haskalah, 74, 75; reputed to be the author of Sefer ha-Berit, 102; his disciples, 119-121, 126, 150; his biography, Ascension of Elijah, 134; referred to, 164, 197, 201, 212, 220.

Eliot, George, on Maimon's Autobiography, 88; referred to, 297.

Elizabeta Petrovna, 57, 135, 195.

Emden, Jacob, Talmudist, 78, 91, 94, 197.

England, Russian Jews in, 29, 93-96, 109; sympathy of, 154-157, 270.

Entdecktes Judenthum, by Eisenmenger, 146.

Erter, Isaac, satirist, 205, 217.

Esterka, Polish Jewish queen (?), 22.

Euclid, in Hebrew, 105.

Exportation Law of 1843, 152-154, 179.

Eybeschuetz, Jonathan, Talmudist, 64, 78.

Falk, Hayyim Samuel Jacob, Baal Shem, 93-94.

Fathers and Sons, by Turgenief, 257.

Finkel, Elijah, educator, 164.

Folk Songs, 137-138, 141, 161, 232, 316 (n. 36), 320 (n. 19). See also Lullabies.

France, Russian Jews in, 29, 92-93, 96, 109, 298, 300-301.

Franco-Russian war, 116-117, 204.

Frank, physician, 91, 127.

Frank, Jacob (Yankev Leibovich), founder of the Frankists, 64-65, 66, 69, 104, 131.

"Freitisch," 47, 151.

Friedlaender, David, scholar and philanthropist, referred to, 105, 237; on the improvement of Jews in Poland, 169-170.

Frug, Simon, poet, 290, 297.

Fuenn, Joseph, historian, 106, 203.

Gaden, Stephen von, court physician and statesman, 40.

Galicia, Haskalah in, 12, 321 (n. 25); Hasidism in, 69; referred to, 163, 195, 205, 291. See also Austria.

Germany, Haskalah in, 12; emigration from, 30; Russo-Polish rabbis in, 33-34; Russo-Jewish Maskilim in, 77-91, 104, 106; Hebrew poetry of, 97-98; object of Maskilim in, 99-100, 107; Haskalah encouraged by the Government, 102; by Jewish financiers, 237; opposition to Haskalah in, 105-106, 131-133, 188; state of Judaism in, 168-169; reason for speedy Germanization of Jews in, 191; Jewish science in, 219; influence of, on Russian Maskilim, 192-198; a place of refuge, 252; restrictions against refugees in, 298-299, 301.

Gibbon, Edward, referred to, 24.

Ginzberg, Asher (Ahad Ha-'Am), and Haskalah, 13.

Glueckel von Hameln's Memoirs, 33.

"Glusker Maggid, the," 132, 302.

Goethe on Maimon, 89: on Behr, 90; referred to, 189, 192.

Gogol's Jewish traitor, 224; influence of his Dead Souls, 257.

Gordin, Jacob, ethical culturist, 247.

Gordon, David, litterateur, 284.

Gordon, J.L., and Haskalah, referred to, 13, 252, 261; poetry of, 98; and Levinsohn, 212; on the new era, 232; attacks the Talmud, 243; laments the effect of Haskalah, 260; on Zionism, 290.

Gordon, Jekuthiel, scientist, 92.

Gottlober, Abraham Baer, on Hasidism, 69; on Luria, 168; and Levinsohn, 212; on Russification, 231; defends Mendelssohn, 265.

Graetz, on Maimon, 83; on Slavonic Jews, 103.

Granovsky, on Jewish emancipation, 228.

Grazhdanin, 253, 302.

Gregory X, pope, 253.

Grodno, Jewish community in, 20; a Talmudic centre, 32, 34; scene of martyrdom, 57; persecution of Hasidim in, 76; Talmud published in, 148-149; Maskilim, 201.

Guizolfi, Zacharias de, statesman, 23, 55, 306 (n. 12).

Guenzberg, Benjamin Wolf, student, 91.

Guenzburg, Horace, financier, 237.

Guenzburg, Joseph Yosel, financier, 237.

Guenzburg, Mordecai Aaron, 13, 204, 225; his life, 213-221; on Minhagim, 215; his impress on Hebrew literature, 217-219; his Abi'ezer, 220.

Gurovich, Marcus, educator, 228.

HaBad, reform sect of Hasidim, 122.

Ha-Boker Or, 265.

Ha-Emet, 256.

Haggadah shel Pesah, Russian translation of, 239.

Haidamacks, 59, 269.

Hakohen, Ephraim, rabbi, 34.

Hakohen, Joseph, rabbi, 19, 195.

Hakohen, Raphael, rabbi, 78.

Ha-Maggid, 284.

Ha-Meliz, 242, 286, 288.

Hannover, Nathan, his Safah Berurah, 39; his Yeven Mezulah, quotation from, 48-49.

Harkavy, Abraham, Orientalist, 17, 29, 203.

Ha-Shahar, 242, 261-262, 265, 267.

Hasidim, 65; their teachings, 66, 67, 150; spread, 69; persecuted by the Mitnaggedim, 76, 131; efforts at reconciliation with Mitnaggedim, 120-121, 260; reformed, 122; united with Mitnaggedim against Haskalah, 134; fought by Maskilim, 168.

Haskalah, definitions of, 12-13; writers on, 14; regarded differently in Germany and Russia, 103-108, 131; opposition to, 132-150, 185-188; in the "forties," 164-197; influence of Germany on, 191-199; in Galicia, 205; Levinsohn's advice on, 212; Guenzburg's opinion of, 216; spreads under Alexander II, 230-248; disappointments of, 232-234; and Reform Judaism, 242-248; cosmopolitan, 255-257; romantic and pessimistic, 278-281; Zionistic, 283-291.

Ha-Toeh be-Darke ha-Hayyim, 266, 267.

Hattot Ne'urim, 232-234.

Hayye Adam, by Danzig, 147.

Ha-Zefirah, 286.

Hebrew literature: style, 96, 97, 217-218; poetry, 98; Reform Judaism in, 242-248; necessity of (Smolenskin), 264.

Heder, 46, 184.

Hegel, 86, 192.

Heilprin, Joseph, financier, 175.

Heine, referred to, 297; on Polish Jews, 314 (n. 43).

Helena, Princess, proselyte, 26.

Heller, Yom-Tob Lipman, rabbi, 37.

Herz, Marcus, disciple of Kant, 85.

Herzl, Theodore, Zionist, 263, 281, 283.

Hillul Society, 286.

Hirsch, Baron de, 277.

Hizzuk Emunah, Voltaire's opinion on, 37.

Hobebe Zion, 285, 286.

Horn, Meir, educator, 164.

Horowitz, Isaiah, Cabbalist, 33.

Horowitz, Phinehas, rabbi, 78.

Horowitz, Shabbatai, rabbi, 34.

Horowitz, Shmelke, rabbi, 78.

Horwitz, Aaron Halevi, rabbi, 78.

Hurwitz, Hirsh, educator, 164.

Hurwitz, Hyman, professor, 95.

Hurwitz, Judah Halevi, translator, 92, 105, 121, 123, 125, 134.

[Hurwitz], Phinehas Elijah, encyclopedist, 101-103, 214.

Hurwitz, Zalkind, champion of Jewish rights in France, 92-93.

Huss, influence of, in Poland, 26.

Hut ha-Meshullash, by Kohn, 244.

Ibn Ezra, Abraham, commentaries on his works, 30, 106.

Ignatiev, Nicholas, 268.

'Illuyim, 47.

Ilye, Manasseh of, Talmudist, 120-121, 125, 132, 134.

Information about the Killing of Christians, etc., by Skripitzyii, 229.

Innocent IV, pope, 253.

Inventions, 201-202.

Israelit, Asher, Maggid, 280.

Israelita, Polish weekly, 247.

Isserles, Moses, rabbi, 50, 78.

Italy, a place of attraction for Russian Jews, 37, 40, 91-92, 126, 165.

Ivan the Terrible, 55-56, 152.

Jacob Isaac, court physician, 39.

Jaffe, Daniel, scholar, 90.

Jaffe, Mordecai (Lebushim), Talmudist, 37, 61, 105.

Jastrow, Marcus, rabbi, 159, 246.

Jekuthiel, Solomon, financier, 204.

Jerusalem, by Mendelssohn, 209.

Jerusalem, pilgrimage to, 65.

Jesuits, in Poland, 54, 58.

Joffe, Mordecai, rabbi, 288.

Joseph ben Isaac Levi, philosopher, 38.

Josephovich, Abraham, statesman, 21-22.

Josephovich, Michael, nobleman, 21-22.

Judah Halevi, poet and philosopher, 28, 98, 106, 284.

Judah Hasid, mystic, founder of the original Hasidim, 65.

Judaizing heresy. See Proselytism.

Judex Judaeorum, 44.

Juedischer Arbeiter, Der, 293.

Kab ha-Yashar, referred to, 63.

Kadimah Society, 285.

Kahal, 44; oppression by, 61; denunciation of, 254.

Kalisz, antiquity of, 20.

Kamenetz-Podolsk, antiquity of, 41.

Kant, favorite with Maskilim, 79, 192; on Maimon, 85, 88, 89; referred to, 189.

Kant, the Hebrew, 106.

Kaplan, Wolf, educator, 225.

Karaites, discussions with Rabbanites, 36; with Christians, 37; Nicholas I on, 136.

Katkoff, defends Jews under Alexander II, 225; becomes a reactionary under Alexander III, 269.

Kattowitz, conference of, 285.

Katz, Meir, Talmudist, 61.

Katzenellenbogen, Hayyim, Talmudist, 40.

Katzenellenbogen, Moses, 40.

Kaufman, Governor-General, convokes conference, 255.

Kertch, Archbishop of, tries to convert Jews, 25.

Kharkov, 286.

Khazars, 18, 20, 25.

Khelm, antiquity of, 20.

Khelm, Ephraim of, liturgist, 35.

Kherson, 28, 142, 144, 160, 292.

Kiev, early settlement of Jews in, 19-20; their influence, 23; proselytism in, 25; Talmudists of, 29, 31; University of, 126; expulsions from, 153; referred to, 200, 226, 227, 275.

Kishinev, 154, 164, 185, 248, 276.

Kissilyef, on emigration, 158.

Klaczke, G., educator, 166.

Kniga Kahala, 254-255.

Kobrin, Joseph of, liturgist, 35.

Kohen, Naphtali, rabbi, 34.

Kohen, Shabbatai, rabbi and historian, 35-36.

Kohn's Hut ha-Meshullash, 244.

Kol Mebasser, 242.

Koenigsberg, 33, 79, 90, 120, 126, 132.

Kontrabandisti, by Levin, 303.

Koerner, on Maimon, 89.

Korobka, 129.

Korolenko's Skazanye O Florye Rimlyaninye, 302.

Kovno, Government of, 20; city of, 21; Talmudists of, 34; Maskilim in, 201, 246; Mussarnikes in, 280; referred to, 288, 294.

Kramsztyk, Isaac, rabbi, 247.

Krochmal, Nahman, philosopher, 205.

Kruedener, Baroness, 127, 129, 251.

Kruzhevan, 276.

Kryloff, 175, 189.

Kuritzin, Theodore, proselyte, 26.

Kusselyevsky, physician, 127.

Ladi, Shneor Zalman of, 116, 122-123.

Landau, Ezekiel, rabbi, 78, 133.

Landau, Moses, educator, 164.

Lassalle, 257, 293, 297.

Lebensohn, Abraham Dob Bar, poet, 98, 212, 244.

Leczeka, Abba, "the Glusker Maggid," 132, 302.

Leibnitz, 79, 88.

Leibov, Baruch, martyr, 57.

Lemberg, court of, 44; fair at, 49.

Leo, the court physician, 23, 39, 55.

Lermontoff's spy, 224.

Leroy-Beaulieu, Anatole, on Maimon, 130; on university restrictions, 276-277; referred to, 303.

Lessing, Ephraim, on Israel Zamoscz, 77; on Behr, 90; referred to, 192.

Letteris, Meir Halevi, poet, 205.

Letzte Nachrichten, 293.

Levanda, Lyev, novelist, 203, 279.

Levin, Judah, merchant, 204.

Levin, Mendel, Hebrew and Yiddish author, 99-101, 116, 119, 195, 217.

Levin's Kontrabandisti, 303.

Levinsohn, I.B., and Haskalah, 13; on the settlement of Jews in Russia, 18; on the effect of Chmielnicki's massacres, 52; his life, 204-213; Te'udah be-Yisrael, 205-207, 209, 210, 221; Efes Dammim, 208, 213; Bet Yehudah, 209-210; Zerubbabel, 210-211, 213; referred to, 219-220.

Liboschuets, Jacob, physician and philanthropist, 91.

Liboschuets, Osip Yakovlevich, court physician, 126.

Lichtenstadt, Moses, communal worker, 165.

Lieberman, Aaron ("Arthur Freeman"), socialist, 256.

Lieven, Prince Emanuel, 209.

Lilien, Ephraim Moses, artist, 291.

Lilienblum, Moses Loeb, skeptic, 232-234; attacks the Talmud, 242; repentant, 279; Zionist, 289-290.

Lilienthal, Max, referred to, 14, 117, 151, 164, 183, 277; opens school in Riga, 165, 170; his personality, 171-172; his Maggid Yeshu'ah and his efforts in behalf of Russian Jews, 174-176; his disillusionment, 177-180; his opinion on Russia, 179; how regarded by Maskilim, 172-173, 180-181; on the Jews of Courland, 194; on the Jews of Odessa, 196; his supporters, 198-199, 200; Guenzburg on, 216.

Linetzky's Dos Polische Yingel, 242, 244.

"Lishmah" ideal, 107.

Lithuania, Magna Charta of, 21; Jewish merchants of, 22; description by Cardinal Commendoni and by Delmedigo, 24; Talmudic centre, 31-35; status of Jews of, under Ivan the Terrible, 55; after the massacres, 60; opposition to Hasidism in, 65, 69; method of study in, 71-72; inclination to Haskalah in, 105-109; annexed to Russia, 113; Russified, 124-125; colonization in, 143-144, 159; Talmud published in, 148-149; referred to, 195.

Litvack, Judah, deputy, 93.

Livonia, Jewish merchants of, 22; Gentiles remonstrate on behalf of Jews of, 57; stronghold of Haskalah, 193-194.

Loewe, Louis, Orientalist, quoted, 155, 199.

London, 94, 126, 129.

Louis XIV, and the Treaty of Ryswick, 22.

Lover of Enlightenment societies, 165.

Lublin, 31, 34, 40; fair at, 49; Haskalah in, 105.

Lublin, Meir (Maharam), Talmudist, 72.

Lukas, "the little Jew," 25.

Lullabies, Russo-Jewish, quoted, 46, 309 (n. 39). See also Folk Songs.

Luria, David, philanthropist, 166, 168, 203.

Luria, Solomon, Talmudist, 40; censures the liberality of Isserles, 50; opposes the kahal, 61; his method of study, 72.

Luther's doctrines in Poland, 26.

Luzzatto, Moses Hayyim, poet, 92.

Lyons, Israel, grammarian, 95.

Ma'aseh Tobiah, 42.

Macaulay, on Russian civilization, 310 (n. 6).

McCaul's Old Paths, 146, 211.

Maggid Yeshu'ah, by Lilienthal, 174-176.

Maimon, Solomon, 81-89; quoted, 31, 60, 106; Autobiography, 83, 88; his philosophy, 84-87; his contributions to the Meassef, 98; referred to, 108, 130, 132, 192, 298.

Maimuni, commentators on his Moreh Nebukim, 38, 84, 89; retranslated by Levin, 100; his Mishneh Torah, translated, 186, 200; his Hebrew style, 97.

Malak, Abraham, Hasid, 122.

Malak, Hayyim, Hasid, 65.

Manasseh ben Israel, 32; his Nishmat Hayyim, 63; his activity, 96.

Mandelkern, Solomon, rabbi, 203, 246.

Mandelstamm, Benjamin, on Lilienthal, 173; quoted, 186; on Vilna, 198; and Levinsohn, 212.

Mandelstamm, Leon, graduate from University of St. Petersburg, 186, 200, 252.

Mane, Mordecai Zebi, poet, 98.

Mann, Eliezer, "the Hebrew Socrates," 38.

Mann, Menahem, martyr, 27.

Manoah, Handel, mathematician, 38.

Mapu, Abraham, novelist, 244-245.

Margolioth, Judah Loeb, rabbi, 105, 125.

Markusevich, Isaac, physician, 127.

Marx, Karl, his teachings promulgated, 256; his name assumed, 257.

Masliansky, Zebi Hirsh, Maggid, 280.

May laws, 270-275.

Meassef, contributors to, 98-100; condemned, 132; referred to, 265.

Megillah 'Afah, 36.

Meisels, Berish, rabbi, 246.

Melammedim, in Germany, 35, 78, 80; in Russia, 47, 294.

Memorbuch of Mayence, 29.

Mendelssohn, Meyer, communal worker, 140.

Mendelssohn, Moses (Rambman, "Dessauer"), appealed to by Mitnaggedim, 75; his contact with Russiam Jews, 76-78; his friends and followers, 81-90, 135; his philosophy, 88; referred to, 92; presumed to be author of Sefer ha-Berit, 102; his translation of the Pentateuch, 78, 81, 105, 132, 133, 203; post-Mendelssohnian period in Germany, 168; in Russia, 192, 193; his Jerusalem, 209; his Phaedon, 214; Alexander I's ideal Jew, 128; the "Russian Mendelssohn," 213; Smolenskin and Gottlober on, 265.

Mendlin, Jacob Wolf, socialist, 293.

Meseritz, Baer of, promoter of Hasidism, 65.

Midrash Talpiyot, 63.

Mielziner, Leo, on Zionist artists, 291.

Mikhailovich, Czar Aleksey, 40.

Milman, on Maimon's Autobiography, 88.

Minhagim, according to Elijah Vilna, 73-74; according to M.A. Guenzburg, 215.

Minor, Solomon Zalkind, "the Russian Jellinek," 235, 236.

Minsk, 21; Talmudists of, 34, persecution of Hasidim in, 76; schools in, 166-167, 292; reception of Lilienthal in, 172, 173; Maskilim of, 200, 201-235, 246; referred to, 292, 293.

Mirabeau's reference to Hurwitz, 92.

Mitau, 123, 216.

Mitauer, Elias, communal worker, 140.

Mitnaggedim, opposition to Hasidism, 70, 131; efforts of, at reconciliation with Hasidim, 120-121; make common cause with Hasidim against Maskilim, 134, 260.

Mnyenie, by Dyerzhavin, 118.

Mohilev, 31, 104, 119, 128, 202.

Moldavia, 40-41.

Molo, Francisco, economist, 22.

Montefiore, Sir Moses, visits Russia, 155-157; invited to Russia, 175; entertained, 200; visit of 1872 to Russia, 230; on the pogroms, 270; on Russo-Jewish women, 299.

Morgulis, Manasseh, litterateur, 14, 187-188.

Morschtyn, George, proselyte (?), 26.

Mosaide, by Wessely, 98.

Moscow, proselytism in, 25, 26; expulsions from, 56, 153, 271; Jews admitted to, 111; converts in, 177; Russification in, 240; restrictions in the University of, 274, 276; referred to, 291.

Moses, martyr, 57.

Mussarnikes, 280.

Muzhiks, emancipation of, 222-223; education of, 236-237; restlessness of, 249-250; socialism among, 257.

Mylich, George Gottfried, Lutheran champion of Jewish rights, 113-114.

Nachlass, Wolf, Cantonist, 139.

Napoleon, convokes the Sanhedrin, 93; his invasion of Russia, 112, 113; his defeat, 115-117, 128; on Vilna, 197.

Narodnaya Volya Society, 257, 278.

Narodniki, 236-237.

Nazimov, Governor-General, champion of Jews, 201, 225.

Nebakhovich, Alexander, theatrical director, 201.

Nebakhovich, Leon (Loeb), first defender of Russian Jews in Russian, 114, 125, 130; dramatist, 189.

Nebakhovich, Michael, editor of comic paper, 201.

Nemirov, 59.

Nemirov, Jehiel Michael of, scholar, 35.

Nestor's Chronicles, 20.

Nicholas I, referred to, 104, 202, 222, 229, 246, 249, 253, 260, 268, 284; his policy, 135-160; his recruiting, 135-139; his colonization scheme, 140-143; attempts at conversion of Jews, 144-147, 188; his Exportation Law, 152-154; his accusations refuted, 162-164; investigates number of learned Jews, 167, 168, 198; outwitted, 184; on Jews of Odessa, 196.