The Haskalah Movement in Russia | Page 5

Valentine Pototzki, less fortunate than his comrade and fellow-convert Zaremba, was burnt at the stake in Vilna (May 24, 1749), and his teacher in the Jewish doctrines, Menahem Mann, was tortured and executed a few months later, at the age of seventy. But these measures proved of little avail. According to Martin Bielski, the noted historian, Jews saved their proselytes from the impending doom by transporting them to Turkey. Many of them sought refuge in Amsterdam. For those who remained behind their new coreligionists provided through collections made for that purpose in Russia and in Germany. To this day these Russian and Polish proselytes adhere steadfastly to their faith, and whether they migrate to America or Palestine to escape the persecution of their countrymen, they seldom, if ever, indulge in the latitudinarianism into which many of longer Jewish lineage fall so readily when removed from old moorings.[17]
That the Russian Jews of the day were not altogether unenlightened, that they not only practiced the Law devoutly, but also studied it diligently, and cultivated the learning of the time as well, we may safely infer from researches recently made. Cyril, or Constantine, "the philosopher," the apostle to the Slavonians, acquired a knowledge of Hebrew while at Kherson, and was probably aided by Jews in his translation of the Bible into Slavonic. Manuscripts of Russo-Jewish commentaries to the Scriptures, written as early as 1094 and 1124, are still preserved in the Vatican and Bodleian libraries, and copyists were doing fairly good work at Azov in 1274.
Jewish scholars frequented celebrated seats of learning in foreign lands. Before the end of the twelfth century traces of them are to be found in France, Italy, and Spain. That in the eleventh century Judah Halevi of Toledo and Nathan of Rome should have been familiar with Russian words cannot but be attributed to their contact with Russian Jews. However, in the case of these two scholars, it may possibly be ascribed to their great erudition or extensive travels. But the many Slavonic expressions occurring in the commentaries of Rashi (1040-1105), and employed by Joseph Caro (ab. 1140), Benjamin of Tudela (ab. 1160), and Isaac of Vienna (ab. 1250), lend color to Harkavy's contention, that Russian was once the vernacular of the Russian Jews, and they also argue in favor of our contention, that these natives of the "land of Canaan"--as the country of the Slavs was then called in Hebrew--came into personal touch with the "lights and leaders" of other Jewish communities. Indeed, Rabbi Moses of Kiev is mentioned as one of the pupils of Jacob Tam, the Tosafist of France (d. 1170), and Asheri, or Rosh, of Spain is reported to have had among his pupils Rabbi Asher and Master (Bahur) Jonathan from Russia. From these peripatetic scholars perhaps came the martyrs of 1270, referred to in the Memorbuch of Mayence. It was Rabbi Moses who, while still in Russia, corresponded with Samuel ben Ali, head of the Babylonian Academy, and called the attention of Western scholars to certain Gaonic decisions. Another rabbi, Isaac, or Itshke, of Chernigov, was probably the first Talmudist in England, and his decisions were regarded as authoritative on certain occasions. These and others like them wrote super-commentaries on the commentaries of Rashi and Ibn Ezra, the most popular and profound scholars medieval Jewry produced, and made copies of the works of other authors.[18]
Soon the Russo-Polish Jews established at home what they had been compelled to seek abroad. Hearing of the advantages offered in the great North-East, German Jews flocked thither in such numbers as to dominate and absorb the original Russians and Poles. A new element asserted itself. Names like Ashkenazi, Heilperin, Hurwitz, Landau, Luria, Margolis, Schapiro, Weil, Zarfati, etc., variously spelled, took the place, through intermarriage and by adoption, of the ancient Slavonic nomenclature. The language, manners, modes of thought, and, to a certain extent, even the physiognomy of the earlier settlers, underwent a more or less radical change. In some provinces the conflict lasted longer than in others. To this day not a few Russian Jews would seem to be of Slavonic rather than Semitic extraction. As late as the sixteenth century there was still a demand in certain places for a Russian translation of the Hebrew Book of Common Prayer, and in 1635 Rabbi Me?r Ashkenazi, who came from Frankfort-on-the-Main to study in Lublin, and was retained as rabbi in Mohilev-on-the-Dnieper, had cause to exclaim, "Would to God that our coreligionists all spoke the same language--German."[19] Even Maimon, in the latter half of the eighteenth century, mentions one, by no means an exception, who did not "understand the Jewish language, and made use, therefore, of the Russian."[20] But by the middle of the seventeenth century the amalgamation was almost complete. It resulted in a product entirely new. As