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The history of the Jews in Poland dates back over a millennium.[1] Poland was home to the largest Jewish population in Europe and served as the center for Jewish culture, ranging from a long period of religious tolerance and prosperity among the country's Jewish population, to its nearly complete genocidal destruction by Nazi Germany in the twentieth century during the German occupation of Poland and the Holocaust. From the founding of the Kingdom of Poland in the eleventh century through the early years of the Polish-Lithuanian Commonwealth created in 1569, Poland was one of the most tolerant countries in Europe.[2] Known as paradisus Iudaeorum (Latin for Jewish paradise) it became unique shelter for persecuted and expelled European Jewish communities and a home to one of the world's largest and most vibrant Jewish communities. With the weakening of the Commonwealth and growing religious strife (due to the Protestant Reformation and Catholic Counter-Reformation), Poland’s traditional tolerance[3] began to wane from the seventeenth century onward.[4] After the partitions of Poland in 1795 and the destruction of Poland as a sovereign state, Polish Jews were subject to the laws of the partitioning powers, primarily the increasingly anti-Semitic Russian Empire,[5] but also Austro-Hungary and Kingdom of Prussia (later known as the German Empire). Still, as Poland regained independence in the twentieth century, in the aftermath of World War I, it was the center of the European Jewish world with one of world's largest Jewish communities of over three million. Anti-Semitism, however, both political establishment and from the general population, common throughout contemporary Europe, was a growing problem.[6] At the start of World War II, Poland was divided between Germany and the Soviet Union. It was during this time of war that the genocidal Holocaust occurred whose death toll was 90% of the Polish Jewry, about three million people, along with approximately three million non-Jewish Poles. Overall, the Second World War resulted in the death of one-fifth of the Polish population. Although the genocide occurred largely in German Nazi-occupied Poland there was little Polish collaberation with Germans. The Nazis made no attempt to set up a collaborationist government in Poland,[7][8][9] and they rejected overtures by Polish fascists and anti-semites.[10] Collaboration by individual Poles with the Nazis has been described as being less than that in other European countries.[11][12] The attitude of non-Jewish Poles ranged from extreme cases of participation in massacres through extortion,[13] indifference to Jews' plight to risking one's live to save Jews.[14] In the postwar period, many of the approximately 200,000 Polish Jewish survivors chose to emigrate from the communist People's Republic of Poland to the nascent State of Israel, United States and South America, their departure hastened by the destruction of most Jewish institutions, post-war pogroms in Poland, and the hostility of the communist party to both religion and to private enterprise. Most of the remaining Jews left Poland in the late 1960s as the result of the Soviet state-sponsored anti-Semitic anti-Zionist campaign. After the fall of the communist regime in Poland in 1989, the situation of Polish Jews became normalized and Jews who were Polish citizens before World War II were allowed to renew Polish citizenship. Religious institutions were revived, largely through the activities of Jewish foundations from the United States. The contemporary Polish Jewish community is generally estimated to have approximately 8,000 to 12,000 members, though the actual number of Jews, including those who are not actively connected to Judaism or Jewish culture, may be several times larger.
[edit] Early history to Golden Age: 966–1572
[edit] Early history: 966–1385The first Jews arrived in the territory of modern Poland in the tenth century. Travelling along the trade routes leading eastwards to Kiev and Bukhara, the Jewish merchants (known as Radhanites) also crossed the areas of Silesia. One of them, a diplomat and merchant from the Moorish town of Tortosa in Spanish Al-Andalus, known under his Arabic name of Ibrahim ibn Jakub, was the first chronicler to mention the Polish state under the rule of prince Mieszko I. The first actual mention of Jews in Polish chronicles occurs in the eleventh century. It appears that Jews were then living in Gniezno, at that time the capital of the Polish kingdom of the Piast dynasty. The first permanent Jewish community is mentioned in 1085 by a Jewish scholar Jehuda ha-Kohen in the city of Przemyśl. 
The first extensive Jewish emigration from Western Europe to Poland occurred at the time of the First Crusade in 1098. Under Boleslaus III (1102–1139), the Jews, encouraged by the tolerant régime of this ruler, settled throughout Poland, including over the border into Lithuanian territory as far as Kiev. At the same time Poland saw immigration of Khazars, a Turkic tribe that had converted to Judaism. Boleslaus III on his part recognised the utility of the Jews in the development of the commercial interests of his country. The Jews came to form the backbone of the Polish economy and the coins minted by Mieszko III even bear Hebraic markings. Jews enjoyed undisturbed peace and prosperity in the many principalities into which the country was then divided; they formed the middle class in a country where the general population consisted of landlords (developing into szlachta, the unique Polish nobility) and peasants, and they were instrumental in promoting the commercial interests of the land. The tolerant situation was gradually altered by the Roman Catholic Church on the one hand, and by the neighbouring German states on the other. There were, however, among the reigning princes some determined protectors of the Jewish inhabitants, who considered the presence of the latter most desirable insofar as the economic development of the country was concerned. Prominent among such rulers was Boleslaus the Pious of Kalisz, Prince of Great Poland. With the consent of the class representatives and higher officials, in 1264 he issued a General Charter of Jewish Liberties, the Statute of Kalisz, which granted all Jews the freedom of worship, trade and travel. During the next hundred years, the Church pushed for the persecution of the Jews while the rulers of Poland usually protected them. In 1334, Casimir III the Great (1303–1370) amplified and expanded Bolesław's old charter with the Wiślicki Statute. Casimir was especially friendly to the Jews, and his reign is regarded as an era of great prosperity for Polish Jewry, and was surnamed by his contemporaries "King of the serfs and Jews." Nevertheless, while for the greater part of Casimir’s reign the Jews of Poland enjoyed tranquillity, toward its close they were subjected to persecution on account of the Black Death. In 1347 the first blood libel accusation against Jews in Poland recorded, and in 1367 the first pogrom, in Poznań.[15] Later the massacres occurred at Kalisz, Kraków, Głogów, and other Polish cities along the German frontier, and it is estimated that 10,000 Jews were killed. Compared with the pitiless destruction of their co-religionists in Western Europe, however, the Polish Jews did not fare badly; and the Jewish masses of Germany fled to the more hospitable lands of Poland. 
[edit] The early Jagiellon era: 1385–1505As a result of the marriage of Wladislaus II to Jadwiga, daughter of Louis I of Hungary, Lithuania was united with the kingdom of Poland. Although, in 1388, rights were extended to Lithuanian Jews as well, it was under the rule of Wladislaus II and those of his successors that the first extensive persecutions of the Jews in Poland commenced, and the king did not act to stop these events. There were a number of blood libels and riots against the Jews, and official persecution gradually increased, especially as the clergy pushed for less tolerance. Hysteria caused by Black Death led to additional fourteenth-century outbreaks of violence against the Jews. Traders and artisans fearing Jewish rivalry supported the harassment. 
The decline in the status of the Jews was briefly checked by Casimir IV the Jagiellonian (1447–1492), but to increase his power he soon issued the Statute of Nieszawa.[16] Among other things it abolished the ancient privileges of the Jews "as contrary to divine right and the law of the land." The policy of the government toward the Jews of Poland was not more tolerant under Casimir's sons and successors, John I Olbracht (1492–1501) and Alexander the Jagiellonian (1501–1506), who expelled the Jews from the Grand Duchy of Lithuania in 1495. [edit] Center of the Jewish world: 1505–72Alexander reversed his position in 1503, just as the Jews were expelled from Spain in 1492, as well as from Austria, Bohemia and Germany, thus stimulating the Jewish emigration to much more tolerant Poland. Indeed, with the expulsion of the Jews from Spain, Poland became the recognized haven for exiles from western Europe; and the resulting accession to the ranks of Polish Jewry made it the cultural and spiritual center of the Jewish people. The most prosperous period for Polish Jews began following this new influx of Jews with the reign of Zygmunt I (1506–1548), who protected the Jews in his realm. His son, Zygmunt II August (1548–1572), mainly followed in the tolerant policy of his father and also granted autonomy to the Jews in the matter of communal administration and laid the foundation for the power of the Kahal, or autonomous Jewish community. This period led to the creation of a proverb about Poland being a "heaven for the Jews". By the mid-16th century, eighty percent of the world's Jews lived in Poland. Jewish religious life thrived in many Polish communities. In 1503, the Polish monarchy appointed Rabbi Jacob Polak, the official Rabbi of Poland, marking the emergence of the Chief Rabbinate. By 1551, Jews were given permission to choose their own Chief Rabbi. The Chief Rabbinate held power over law and finance, appointing judges and other officials. Some power was shared with local councils. The Polish government permitted the Rabbinate to grow in power, to use it for tax collection purposes. Only thirty percent of the money raised by the Rabbinate served Jewish causes, the rest went to the Crown for protection. In this period Poland-Lithuania became the main center for Ashkenazi Jewry and its yeshivot achieved fame from the early 1500s. One the great talmudic scholars of the 1500s was Moses ben Israel Isserles (1525-1572). He founded a religious academy in Cracow. Beyond Talmudic study, he was also familiar with many of the Greek philosophers and was one of the forerunners of the Jewish enlightenment. Additionally, some Polish words may reveal that the exiled Jews coming from Spain brought with them onions (and possibly more then-exotic plants or foods), as onions are called "Cebula" in Polish ("Cebolla" in Spanish). [edit] The Polish-Lithuanian Commonwealth: 1572–1795
[edit] The Warsaw ConfederationFollowing the childless death of Zygmunt II, the last king of the Jagiellon dynasty, Polish and Lithuanian nobles (szlachta) gathered at Warsaw in 1573 and signed a document of limited toleration in which representatives of all the major religions pledged each other mutual support and tolerance. The edict did not include the Polish Brethren, an anti-Trinitarian that would later become known as Socinians, who formed roots for the modern Unitarian church in the US. [edit] Increasing isolation: The traditional view and recent scholarly challenges
The earlier narrative of Jewish life in Poland emphasized the rise of antisemitism by focusing on the rise of anti-Jewish libels (host desecration and ritual murder accusations).[citation needed] That narrative tended to highlight persecution, and Jewish isolation and autonomy. Yet, recent scholarly works (Fram, Hundert, Rosman, Teller, and Teter) have shown that Jews were not isolated from their Christian neighbours. For example, Jews spoke local languages (although they did retain Yiddish), shared sense of fashion (for example Christian borrowed clothes from Jews to go to church, see a responsum no. 86 by Benjamin Slonik), they shared spaces too (rabbis and the clergy were increasingly worried that Jews and Christians lived together under the same roof). Contrary to the common view of total Jewish autonomy and isolation, historical evidence shows that Jews often used gentile courts against other Jews, and frequently summoned Christians both to lay and Church courts (see works by Judith Kalik, Adam Teller, and Magda Teter). The existence of the Council of Four Lands has often been cited as a pinnacle of Jewish autonomy and self-government in Poland. Yet both the creation and the dissolution of the council are linked to the fiscal transformations of the Polish state. Similarly, while traditional scholarship has promoted an idealized view of Jewish rabbinic culture and self-government, focusing on rabbinic sources, recent works by scholars have shown that this was also a period of transformation if not outright decline of rabbinic authority (see for instance books and articles by Adam Teller). In short, scholars in recent decades have created a much more textured picture of Jewish life in premodern Poland-Lithuania that has gone far away from the view of isolation and persecution. Since late XIV century native Polish merchants became powerful enough to compete with Jewish businessmen, and in the XVI century Jews were barred from the guilds, and large Polish towns limited Jewish entrepreneurship. [edit] The Cossack uprising and the DelugeIn 1648 the Commonwealth was devastated by several conflicts, in which the Commonwealth lost over a third of its populations (over three million people), and Jewish losses were counted in hundreds of thousands. First, the Chmielnicki Uprising when Bohdan Khmelnytsky's Cossacks massacred tens of thousands of Jews and Poles in the eastern and southern areas he controlled (today's Ukraine). It is recorded that Chmielnicki told the people that the Poles had sold them as slaves "into the hands of the accursed Jews". The precise number of dead may never be known, but the decrease of the Jewish population during that period is estimated at 100,000 to 200,000, which also includes emigration, deaths from diseases and jasyr (captivity in the Ottoman Empire). The Jewish community suffered greatly during the 1648 Cossack uprising which had been directed primarily against the Polish nobility. The Jews, perceived as allies of the nobles, were also victims of the revolt, during which about twenty per cent of them were killed. Then the incompetent politics of the elected kings of the House of Vasa brought the weakened state to its knees, as it was invaded by the Swedish Empire in what became known as The Deluge. The kingdom of Poland proper, which had hitherto suffered but little either from the Chmielnicki Uprising or from the recurring invasion of the Russians, Crimean Tatars and Ottomans, now became the scene of terrible disturbances (1655–1658). Charles X of Sweden, at the head of his victorious army, overran Poland; and soon the whole country, including the cities of Kraków and Warsaw, was in his hands. The Jews of Great and Little Poland found themselves torn between two sides: those of them who were spared by the Swedes were attacked by the Poles, who accused them of aiding the enemy. The Polish general Stefan Czarniecki, in his flight from the Swedes, devastated the whole country through which he passed and treated the Jews without mercy. The Polish partisan detachments treated the non-Polish inhabitants with equal severity. Moreover, the horrors of the war were aggravated by pestilence, and the Jews and townsfolk of the districts of Kalisz, Kraków, Poznań, Piotrków, and Lublin perished en masse by the sword of the besieging armies and the plague. As soon as the disturbances had ceased, the Jews began to return and to rebuild their destroyed homes; and while it is true that the Jewish population of Poland had decreased and become impoverished, it still was more numerous than that of the Jewish colonies in Western Europe; and Poland remained as the spiritual center of Judaism, and through 1698, the Polish kings generally remained supportive of the Jews, despite a hostile clergy and nobility. It also should be noted that while Jewish losses in those events were high, estimated by some historians to be close to 500,000, the Commonwealth lost one third of its population — approximately three million of its citizens. [edit] Decline under the Saxon dynastyWith the accession to the throne of the Saxon dynasty the Jews completely lost the support of the government. The szlachta and the townsfolk were increasingly hostile to the Jews, as the religious tolerance that dominated the mentality of the previous generations of Commonwealth citizens was slowly forgotten. In their intolerance, the citizens of the Commonwealth now approached the "standards" that dominated most of the contemporary European countries, and many Jews felt betrayed by the country they once viewed as their haven. In the larger cities, like Poznań and Kraków, quarrels between the Satins and the Jewish inhabitants were of frequent occurrence. Attacks on the Jews by students, the so-called Schüler-Gelauf, became everyday occurrences in the large cities, the police regarding such scholastic riots with indifference. In the XVI and XVII centuries Jews were expelled from the number of Polish towns, and victimized by pogroms usually organized by local merchants and artisans.[17] [edit] The partitionsThere were three partitions of Poland in 1772, 1793 and in 1795. Poland was divided among Russia, Prussia and Austria; Poland-Lithuania no longer existed. The majority of Poland’s one-million Jews became part of the Russian empire. Poland became a mere client state of the Russian empire. In 1772, Catherine II, empress of Russia, discriminated against the Jews by forcing them to stay in their shtetls and barring their return to the towns they occupied before the partition. Disorder and anarchy reigned supreme in Poland during the second half of the eighteenth century, from the accession to the throne of its last king, Stanislaus II Augustus Poniatowski (1764–1795). In 1772, in the aftermath of the Confederation of Bar, the outlying provinces of Poland were divided among the three neighboring nations, Russia, Austria, and Prussia. Jews were most numerous in the territories that fell to the lot of Austria and Russia. 
Drawings of Jewish dress in the seventeenth and eighteenth centuries (top) and (bottom) the eighteenth century.
The permanent council established at the instance of the Russian government (1773–1788) served as the highest administrative tribunal, and occupied itself with the elaboration of a plan that would make practicable the reorganization of Poland on a more rational basis. The progressive elements in Polish society recognized the urgency of popular education as the very first step toward reform. The famous Komisja Edukacji Narodowej ("Commission of National Education"), the first ministry of education in the world, was established in 1773 and founded numerous new schools and remodeled the old ones. One of the members of the commission, kanclerz Andrzej Zamoyski, along with others, demanded that the inviolability of their persons and property should be guaranteed and that religious toleration should be to a certain extent granted them; but he insisted that Jews living in the cities should be separated from the Christians, that those of them having no definite occupation should be banished from the kingdom, and that even those engaged in agriculture should not be allowed to possess land. On the other hand, some szlachta and intellectuals proposed a national system of government, of the civil and political equality of the Jews. This was the only example in modern Europe before the French Revolution of tolerance and broadmindedness in dealing with the Jewish question. But all these reforms were too late: a Russian army soon invaded Poland, and soon after a Prussian one followed. A second partition of Poland was made on July 17, 1793. Jews, in a Jewish regiment led by Berek Joselewicz, took part in the Kościuszko Uprising the following year, when the Poles tried to again achieve independence, but were brutally put down. Following the revolt, the third and final partition of Poland took place in 1795. The great bulk of the Jewish population was transferred to Russia, and thus became subjects of that empire, although in the first half of the nineteenth century some semblance of a vastly smaller Polish state was preserved, especially in the form of the Congress Poland (1815–1831). Jews were represented in the November Insurrection (1830 - 1831), the January Insurrection (1863), as well as in the revolutionary movement of 1905. Many Polish Jews were enlisted in the Legions, commanded by , which fought for the Polish independence finally achieved in 1918. [edit] The development of Judaism in Poland and the Commonwealth
The culture and intellectual output of the Jewish community in Poland had a profound impact on Judaism as a whole. Some Jewish historians have recounted that the word Poland is pronounced as Polania or Polin in Hebrew, and as transliterated into Hebrew, these names for Poland were interpreted as "good omens" because Polania can be broken down into three Hebrew words: po ("here"), lan ("dwells"), ya ("God"), and Polin into two words of: po ("here") lin ("[you should] dwell"). The "message" was that Poland was meant to be a good place for the Jews. During the time from the rule of Sigismund until the Nazi Holocaust, Poland would be at the center of Jewish religious life. [edit] Jewish learningYeshivot were established, under the direction of the rabbis, in the more prominent communities. Such schools were officially known as gymnasiums, and their rabbi principals as rectors. Important yeshivot existed in Kraków, Poznań, and other cities. Jewish printing establishments came into existence in the first quarter of the sixteenth century. In 1530 a Hebrew Pentateuch (Torah) was printed in Kraków; and at the end of the century the Jewish printing houses of that city and Lublin issued a large number of Jewish books, mainly of a religious character. The growth of Talmudic scholarship in Poland was coincident with the greater prosperity of the Polish Jews; and because of their communal autonomy educational development was wholly one-sided and along Talmudic lines. Exceptions are recorded, however, where Jewish youth sought secular instruction in the European universities. The learned rabbis became not merely expounders of the Law, but also spiritual advisers, teachers, judges, and legislators; and their authority compelled the communal leaders to make themselves familiar with the abstruse questions of Jewish law. Polish Jewry found its views of life shaped by the spirit of Talmudic and rabbinical literature, whose influence was felt in the home, in school, and in the synagogue. 
In the first half of the sixteenth century the seeds of Talmudic learning had been transplanted to Poland from Bohemia, particularly from the school of Jacob Pollak, the creator of Pilpul ("sharp reasoning"). Shalom Shachna (ca. 1500–1558), a pupil of Pollak, is counted among the pioneers of Talmudic learning in Poland. He lived and died in Lublin, where he was the head of the yeshivah which produced the rabbinical celebrities of the following century. Shachna's son Israel became rabbi of Lublin on the death of his father, and Shachna's pupil Moses Isserles (known as the ReMA) (1520–1572) achieved an international reputation among the Jews as the co-author of the Shulkhan Arukh, (the "Code of Jewish Law"). His contemporary and correspondent Solomon Luria (1510–1573) of Lublin also enjoyed a wide reputation among his co-religionists; and the authority of both was recognized by the Jews throughout Europe. Heated religious disputations were common, and Jewish scholars participated in them. At the same time, the Kabbalah had become entrenched under the protection of Rabbinism; and such scholars as Mordecai Jaffe and Yoel Sirkis devoted themselves to its study. This period of great Rabbinical scholarship was interrupted by the Chmielnicki Uprising and The Deluge. 
Israel ben Eliezer, founder of Hasidism.
[edit] The rise of HasidismThe decade from the Cossacks' uprising until after the Swedish war (1648–1658) left a deep and lasting impression not only on the social life of the Polish-Lithuanian Jews, but on their spiritual life as well. The intellectual output of the Jews of Poland was reduced. The Talmudic learning which up to that period had been the common possession of the majority of the people became accessible to a limited number of students only. What religious study there was became overly formalized, some rabbis busied themselves with quibbles concerning religious laws; others wrote commentaries on different parts of the Talmud in which hair-splitting arguments were raised and discussed; and at times these arguments dealt with matters which were of no practical importance. At the same time, many miracle workers made their appearance among the Jews of Poland, culminating in a series of false "Messianic" movements, most famously as Sabbatianism was succeeded by Frankism. In this time of mysticism and overly formal rabbinism came the teachings of Israel ben Eliezer, known as the Baal Shem Tov, or BeShT, (1698–1760), which had a profound effect on the Jews of Eastern Europe and Poland in particular. His disciples taught and encouraged the new fervent brand of Orthodox Judaism based on Kabbalah known as Hasidism. The rise of Hasidic Judaism within Poland's borders and beyond had a great influence on the rise of Haredi Judaism all over the world, with a continuous influence through its many Hasidic dynasties including those of Chabad-Lubavitch, Aleksander, Bobov, Ger, Nadvorna, among others. More recent rebbes of Polish origin include Rabbi Yosef Yitzchok Schneersohn (1880–1950), the sixth head of the Chabad Lubavitch Hasidic movement, who lived in Warsaw until 1940 when he moved Lubavitch from Warsaw to the United States. See also: List of Polish Rabbis [edit] Jews of Poland within the Russian Empire (1795–1918)
Official Russian policy would eventually prove to be substantially harsher to the Jews than that under independent Polish rule. The lands that had once been Poland were to remain the home of many Jews, as, in 1772, Catherine II, the tzarina of Russia, instituted the Pale of Settlement, restricting Jews to the western parts of the empire, which would eventually include much of Poland, although it excluded some areas in which Jews had previously lived. By the late 19th Century, over four million Jews would live in the Pale. Initially, Russian policy towards the Jews of Poland was confused, alternating between harsh rules and somewhat more enlightened policies. In 1802, the Tsar established the Committee on the Improvement of the Jews in an attempt to develop a coherent approach to the Empire's new Jewish population. The Committee in 1804 suggested a number of steps that were designed to encourage Jews to assimilate, though it did not force them to do so. It proposed that Jews be allowed to attend school and even to own land, but it restricted them from entering Russia, banned them from the brewing industry, and included a number of other prohibitions. The more enlightened parts of this policy were never fully implemented, and the conditions of the Jews in the Pale gradually worsened. In the 1820s, the Cantonist Laws passed by Tsar Nicolas kept the traditional double taxation on Jews in lieu of army service, while actually requiring all Jewish communities to produce boys to serve in the military, where they were often forced to convert. Though the Jews were accorded slightly more rights with the emancipation reform of 1861, they were still restricted to the Pale of Settlement and subject to restrictions on ownership and profession. The status quo was however shattered with the assassination of Tsar Alexander II in 1881, an act falsely blamed upon the Jews. [edit] PogromsThe assassination prompted a large-scale wave of anti-Jewish riots, called pogroms, throughout 1881–1884. In the 1881 outbreak, pogroms were primarily limited to Russia, although in a riot in Warsaw twelve Jews were killed, many others were wounded, women were raped and over two million rubles worth of property was destroyed. The new czar, Alexander III, blamed the Jews for the riots and issued a series of harsh restrictions on Jewish movements. Pogroms continued in large numbers until 1884, with at least tacit government approval. They proved a turning point in the history of the Jews in Poland and throughout the world. The pogroms prompted a great flood of Jewish immigration to the United States, with almost two million Jews leaving the Pale by the late 1920s, and the pogroms set the stage for Zionism. An even bloodier wave of pogroms broke out from 1903 to 1906, and at least some of the pogroms are believed to have been organized or supported by the Tsarist Russian secret police, the Okhrana. Some of the worst of these occurred on Polish territory, where the majority of Russian Jews lived then, and included the Białystok pogrom of 1906, in which up to a hundred Jews were killed and many more wounded. 
A Bundist demonstration, 1917
[edit] Haskalah and HalakhaThe Jewish Enlightenment, Haskalah, began to take hold in Poland during the 1800s, stressing secular ideas and values. Champions of Haskalah, the Maskilim, pushed for assimilation and integration into Russian culture. At the same time, there was another school of Jewish thought that emphasized traditional study and a Jewish response to the ethical problems of anti-Semitism and persecution, one form of which was the Mussar movement. Polish Jews generally were less influenced by Haskalah, rather focusing on a strong continuation of their religious lives based on Halakha ("rabbis's law") following primarily Orthodox Judaism, Hasidic Judaism, and also adapting to the new Religious Zionism of the Mizrachi movement later in the 1800s. [edit] Politics in Polish territoryBy the late 1800s, Haskalah and the debates it caused created a growing number of political movements within the Jewish community itself, covering a wide range of views and vying for votes in local and regional elections. Zionism became very popular with the advent of the Poale Zion socialist party as well as the religious Polish Mizrahi, and the increasingly popular General Zionists. Jews also took up socialism, forming the Bund labor union which supported assimilation and the rights of labor. The Folkspartei (People's Party) advocated for its part cultural autonomy and resistance to assimilation. In 1912, Agudat Israel, a religious party, came into existence. Since Jews were treated badly by the Russians, many decided to become in involved in the Polish insurrections. Jews participated in a number of Polish insurrections against the Russians, including the Kościuszko Insurrection (above), and the January Insurrection (1863) as well as the Revolutionary Movement of 1905. In 1897, fourteen percent of Polish citizens were Jewish. Jews were represented in government with seats in the Sejm, municipals councils and in Jewish religious communities. Jews developed many political parties and associations, ranging in ideologies from Zionist to socialist to Anti-Zionist. The Bund, a socialist party, spread throughout Poland in the early 20th century. Many Jewish workers in Warsaw and Lodz joined the Bund. In 1914 German Zionist have founded German Committee for Freeing of Russian Jews, which main goal was establishment of a buffer state (Pufferstaat) within the Jewish Pale of Settlement, composed of the former Polish provinces annexed by Russia, being de facto protectorate of the German Empire and hence to make impossible resurrection of independent Poland.[18] Zionism also became popular among Polish Jews, who formed the Poale Zion. Another group, the Folksists (People's Party) supported assimilation and trade unions. The Polish Mizrahi, a Zionist orthodox political party, had a large following. General Zionists became popular in the inter-war period. In the 1919 election of the Sejm, the General Zionists received 50 percent of the votes for Jewish parties. [edit] Interwar period 1918–39[edit] Independence and Polish Jews
Jews also played a role in the fight for independence in 1918, some joining Józef Piłsudski,[citation needed] while many other non-Polish minorities were ambivalent or neutral to the idea of a Polish state. In the wake of World War I and the ensuing conflicts that engulfed Eastern Europe — the Russian Civil War, Polish-Ukrainian War, and Polish-Soviet War — many pogroms were launched against the Jews by all sides. As a substantial number of Jews were perceived to have supported the Bolsheviks in Russia, they came under frequent attack by those opposed to the Bolshevik regime.[19] Anti-Jewish atrocities committed by the Polish army and its allies during the 1920 invasion into Ukraine and Belarus had a profound impact on the perception of Polish state among the local Jews.[20] Just after the end of World War I, the West became alarmed by reports about alleged massive pogroms in Poland against Jews. Pressure for government action reached the point where U.S. President Woodrow Wilson sent an official commission to investigate the matter. The commission, led by Henry Morgenthau, Sr., announced in its report that the reports of pogroms were exaggerated, and in some cases may even have been fabricated (Morgenthau Report). It identified eight major incidents in the years 1918–1919, and estimated the number of victims at 200–300 Jews. Four of these were attributed to the actions of deserters and undisciplined individual soldiers; none were blamed on official government policy. Among the incidents, in Pińsk a commander of a local Polish military garrison accused a group of Jewish civilians of plotting against the Poles and ordered the execution of thirty-five Jewish men, women and children. (See Pinsk massacre). In Lviv (then Lwów) in 1918, after the Polish Army captured the city, hundreds of people were killed in the chaos, including seventy-two Jews who were killed by officers and soldiers of the Blue Army.[21][22] In Warsaw, soldiers of Blue Army assaulted Jews in the streets, but were punished by military authorities. Many other events in Poland were later found to have been exaggerated, especially by contemporary newspapers such as The New York Times, although serious abuses against the Jews, including pogroms, continued elsewhere, especially in Ukraine.[23] The result of the concern over the fate of Poland's Jews was a series of explicit clauses in the Versailles Treaty protecting the rights of minorities in Poland. In 1921, Poland's March Constitution gave the Jews the same legal rights as other citizens and guaranteed them religious tolerance. [edit] Jewish and Polish cultureThe newly independent Second Polish Republic had a large Jewish minority – by the time World War II began, Poland had the largest concentration of Jews in Europe but most Polish Jews had a cultural and ethnic identity totally different from that of Polish Catholics. It has been estimated that more than 80 percent of Polish Jews were easily recognizable. According to the 1931 National Census there were 3,130,581 Polish Jews measured by the declaration of their religion. Estimating the population increase and the emigration from Poland between 1931 and 1939, there were probably 3,474,000 Jews in Poland as of September 1, 1939 (approximately 10% of the total population). Jews were primarily centered in large and smaller cities: 77% lived in cities and 23% in the villages. In 1939 there were 375,000 Jews in Warsaw or one third of the city's population. Only New York City had more Jewish residents than Warsaw. The overwhelming majority of Polish Jews at that time worked in commerce industry. In some areas the Jews constituted a majority of shopkeeppers and merchants. Tailoring and shoemaking were also typical Jewish occupations. At the same time 56 per cent of all doctors, 43 per cent of teachers, 33 per cent of lawyers, and 22 per cent of journalists were Jewish. Jewish youth and religious groups, diverse political parties and Zionist organizations, newspapers and theatre flourished. In addition to small businesses, Jews owned real estate and export and manufacturing enterprises. Religious practices ranged from Hasidism to modern "Progressive" Judaism. Most Warsaw Jews spoke Yiddish, but Polish was increasingly used by the young who have not had a problem in identifying themselves fully as Jews, Warsavians and Poles. Polish Jews were entering the mainstream of Polish society, though many thought of themselves as a separate nationality within Poland. More than half the Jewish children attended special Jewish schools. Enrollment in religious school, in turn, discouraged mastery of the Polish language. Thus, in answer to a 1931 census inquiry, the overwhelming majority of Jews mentioned Yiddish as their native tongue (79 per cent) and only 12 percent gave Polish as their first language. The rest chose Hebrew. During the school year of 1937–1938 there were 226 elementary schools[1] and twelve high schools as well as fourteen vocational schools with either Yiddish or Hebrew as the instructional language. The YIVO (Jidiszer Wissenszaftlecher Institute) Scientific Institute was based in Wilno before transferring to New York during the war. Jewish political parties, both the Socialist General Jewish Labor Union (The Bund)[2], as well as parties of the Zionist right and left wing and religious conservative movements, were represented in the Sejm (the Polish Parliament) as well as in the regional councils. 
The Jewish cultural scene[3] was particularly vibrant and blossomed in pre-World War II Poland. There were many Jewish publications and over 116 periodicals. Yiddish authors, most notably Isaac Bashevis Singer, went on to achieve international acclaim as classic Jewish writers, and in Singer's case, win the 1978 Nobel Prize. Other Jewish authors of the period, like Janusz Korczak, Bruno Schulz, Julian Tuwim, Jan Brzechwa (a favorite poet of Polish children) and Bolesław Leśmian were less well-known internationally, but made important contributions to Polish literature. Singer Jan Kiepura was one of the most popular artist of that era and pre-war songs of Jewish composers like Henryk Wars or Jerzy Petersburski are still widely known in Poland today. Scientist Leopold Infeld, mathematician Stanislaw Ulam or professor Adam Ulam contributed to the world of science. Others are Moses Schorr, Ludwik Zamenhof - the creator of Esperanto, Georges Charpak, Samuel Eilenberg, Emanuel Ringelblum, Arthur Rubinstein just to name a few from the long list of Polish Jews who are known internationally. The term "genocide" was coined by Raphael Lemkin (1900-1959), a Polish-Jewish legal scholar. Leonid Hurwicz was awarded the 2007 Nobel Prize in Economics. The Main Judaic Library and the Institute of Judaic Studies were located in Warsaw, religious centers had at their disposal Talmudic Schools (Jeszybots), as well as synagogues, many of which were architecturally outstanding. Yiddish theatre also flourished; Poland had fifteen Yiddish theatres and theatrical groups. Warsaw was home to the most important Yiddish theater troupe of the time, the Vilna Troupe, which staged the first performance of The Dybbuk in 1920 at the Elyseum Theatre. Some future Israeli leaders studied at University of Warsaw - Menachem Begin, Yitzhak Shamir. [edit] Growing anti-SemitismPolish attitudes regarding Jews and Jewish regarding Poles have been shaped by a complex and long history. Antisemitism in Poland had reached high proportions in the immediate years before the Second World War, although Jews enjoyed unprecedented liberties during the Middle Ages, at a time when their brethren suffered persecution in the rest of Europe. Jews were often not identified as true Poles; a problem caused by both Polish nationalism, supported by the Endecja government, and the fact that a substantial proportion of Jews lived separate lives from the Polish majority: 85% of Polish Jews listed Yiddish or Hebrew as their native language, for example. The matters improved for a time under the rule of Józef Piłsudski (1926–1935), who opposed anti-Semitism. Piłsudski replaced Endecja's 'ethnic assimilation' with the 'state assimilation' policy: citizens were judged by their loyalty to the state, not by their nationality.[24] The years 1926–1935 were favourably viewed by many Polish Jews, whose situation improved especially under the cabinet of Pilsudski’s appointee Kazimierz Bartel.[25] However a combination of various reasons, including the Great Depression,[24] meant that the situation of Jewish Poles was never too satisfactory, and it deteriorated again after Piłsudski's death in May 1935, which many Jews regarded as a tragedy.[26] With Endecja party influence growing antisemitism gathered new momentum in Poland and was most felt in smaller towns and spheres in which Jews came into direct contact with Poles, such as in Polish schools or on the sports field. Further academic harassment, such as the introduction of like ghetto benches, which forced Jewish students to sit in section of the lecture halls reserved exclusively for them, anti-Jewish riots, and semi-official or unofficial quotas (Numerus clausus) introduced in 1937 in some universities halved the number of Jews in Polish universities between independence and the late 1930s. The restrictions were so inclusive that while in 1921 Jews made up 24.6% of the student population by 1938 their share was down to only 8%. Although many Jews were educated, they were excluded from most of the relevant occupations, including the government bureaucracy. A good number therefore turned to the liberal professions, particularly medicine and law. In 1937 the Catholic trade unions of Polish doctors and lawyers restricted their new members to Christian Poles. A series of professional and trade unions, including those for lawyers and physicians, enacted "Aryan clauses" expelling Polish Jews from their ranks.[27] The bulk of Jewish workers were organized in Jewish trade unions under the influence of the Jewish Labor Bund, which recognized the special cultural needs of the Jewish population, as well as special conditions arising from official descrimination against Jews in certain professions.[28] Jews were virtually excluded from Polish government jobs during this period.[29] This discrimination was accompanied by physical violence: in the years between 1935 and 1937 seventy-nine Jews were killed and 500 injured in anti-Jewish incidents, there were also victims among anti-semites.[30] National policy was such that jobless Jews, who larhely worked at home or in small shops due to discrimination in employment, were excluded from welfare benefits.[31] The Endecja party promoted a national boycott of Jewish merchants. The term "Christian shop" was introduced, and, in the late 1930s, even some carriage drivers bore the inscription "Christian carriages" on their caps. Under the guise of animal rights there was a national movement to forbid the Jewish ritual slaughter or koshering of animals.[32] Violence was also frequently aimed at Jewish stores and many of them were looted. At the same time, persistent economic boycotts and harassment including property-destroying riots, combined with the effects of the Great Depression that had been very severe on agricultural countries like Poland, reduced the standard of living of Polish Jews to the extent that by the end of the 1930s, a substantial portion of Polish Jews lived in grinding poverty.[33] The result was that at the eve of the Second World War, the Jewish community in Poland was large and vibrant internally, yet (with the exception of a few professionals) also substantially poorer and less integrated than the Jews in most of Western Europe.[citation needed] Poland was also a strict Catholic country and the Poles were passionately devoted to the Catholic religion which at that time taught them that the Jews were responsible for the crucifixion of Jesus[34] On the eve of World War II, many typical Polish Christians believed that there were far too many Jews in the country and the Polish government became increasingly concerned with the "Jewish Question." The favored solution was mass Jewish emigration. By the time of the invasion of Poland by Nazi Germany in 1939, antisemitism in Poland was escalating, and hostility towards Jews was a mainstay of the Catholic church, right-wing political forces, and the post-Piłsudski regime. Discrimination and violence against Jews had rendered the Polish Jewish population increasingly destitute, as was the case throughout much of Central and Eastern Europe. Despite the impending threat to the Polish Republic from Nazi Germany, there was little effort seen in the way of reconciliation with Poland's Jewish population. In July of 1939 the pro-government Gazeta Polska wrote "The fact that our relations with the Reich are worsening d |
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