Note (return) — Chapter III

This desire for naturalization brought with it an attempt at "Russification." To show the beauty of the Russian language, Baruch Czatzskes of Volhynia translated some of the poems of Khersakov into Hebrew, and others published manuals for the study of Russian and Polish.21 Among the first books issued from the newly-established printing-press in Shklov, the centre of Jewish wealth, refinement, and culture at that time, was the Zeker Rab with a German translation (1804). In an appendix thereto the Shklov Maskilim announced their intention to publish a weekly, the first in the Hebrew tongue. Yiddish was also resorted to as a medium for educating the masses, and as early as 1813 some Vilna Jews applied to the Government for permission to publish a paper in that language, though it was not until ten years later (1823-1824) that a Yiddish periodical, Der Beobachter an der Weichsel, appeared in Warsaw. Nor do we hear of any opposition to the Government decrees, issued probably at the request of Dillon, Notkin, Peretz, or Nebakhovich, that the elders of the kahals in and after 1808, and the rabbis of the congregations in and after 1812, be conversant with either Russian, German, or Polish. This sudden Russification of the Jews amounted sometimes to no more than a superficial imitation of Russian civilization, which pious rabbis as well as liberal-minded men like Schick, Margolioth, Ilye, and Hurwitz, felt impelled to call a halt to. Jews, especially the rich, aped the Polish pans. Their wives dressed in Parisian gowns of the latest fashion, and their homes were conducted in a manner so luxurious as to arouse the envy of the noblemen. Israel waxed fat and kicked. Their greatest care was to become wealthy; they pampered their bodies at the expense of the impoverishment of their souls, and some feared that "with the passing away of the elder generation there would not remain a man capable of filling the position of rabbi."22