Stories Of Khmelnytsky

In the middle of the seventeenth century, Bohdan Khmelnytsky was the legendary Cossack general who organized a rebellion that liberated the Eastern Ukraine from Polish rule. Consequently, he has been memorialized in the Ukraine as a God-given nation builder, cut in the model of George Washington. But in this campaign, the massacre of thousands of Jews perceived as Polish intermediaries was the collateral damage, and in order to secure the tentative independence, Khmelnytsky signed a treaty with Moscow, ultimately ceding the territory to the Russian tsar. So, was he a liberator or a villain? This volume examines drastically different narratives, from Ukrainian, Jewish, Russian, and Polish literature, that have sought to animate, deify, and vilify the seventeenth-century Cossack. Khmelnytsky's legacy, either as nation builder or as antagonist, has inhibited inter-ethnic and political rapprochement at key moments throughout history and, as we see in recent conflicts, continues to affect Ukrainian, Jewish, Polish, and Russian national identity.

FOREWORD BY THE AUTHOR. Monument to Bogdan Khmelnitsky in Kiev - a monument to the hetman of Ukraine Bogdan Khmelnitsky. Solemnly opened on July 23 (July 11 according to the old style) in 1888 on Sophia Square in Kiev as part of the celebration of the 900th anniversary of the Baptism of Russia. It is one of the symbols of Kiev, a work of art of the XIX century. We will tell you a true story about the life of the Jewish population under the yoke of Bohdan Khmelnitsky. For many Jews, the second in hatred after Hitler is the Ukrainian Cossack hetman Bogdan Khmelnitsky. The rebellious Cossacks staged pogroms, smashed synagogues, burned holy books, and the Jews themselves were mercilessly killed. In the city of Nemirov alone, 16,000 Jews died in one day. Researchers of this period, especially Jewish ones, describe terrible pictures of the massacres of Ukrainian Cossacks against Jews. In fact, the eighth national Holocaust occurred in the history of the Jewish people. Detachments of peasants and townspeople smashed estates, killed Jewish managers and tenants. Jews died in large numbers in Pereyaslav, Piryatin, Lokhvitsa and Lubny. Jewish chroniclers describe the brutal reprisals against Jews in Nemirov, Tulchin, Polonnoy, Zaslavl, Ostrog, Staro-Konstantinov, Chernihiv, Starodub, Gomel in many other places. The day of the Nemirov massacre was celebrated among the Jews as a day of mourning for the events of 1648. The destruction of the Jewish population by the troops of Bogdan Khmelnitsky, in addition to physical destruction, set itself the goal of forcing the Jews to abandon their faith in the One Lord, the God of Israel. This is how the contemporary of these events, the historian and chronicler Nathan ben Moses Hanover (1610-1683), the Rabbi in Iasi, describes it: “Anyone who changes his faith will survive; let him sit under this banner.” Cossacks said to Jews. But no one (from the Jews) answered. Then he opened the gate of the garden and embittered Orthodox entered it and killed many Jews by all means of killing existing in the world. In the story of the defeat of Jewish communities by rebels, the author’s personal memoirs and eyewitness accounts are heard, written sources are cited. Jewish and Polish chronicles of the uprising underline the many victims. Estimates of up to 100,000 dead Jews are common in historical literature from the late 20th century. Michael Milstein, theologian and messianic minister. All right reserved Copyright©2019-2020

Exploring alternatives in East European history. The battle that took place near Konotop in late June 1659 was a continuation of the Muscovite-Cossack war, which began in the fall of 1658, soon after the signing of the Union of Hadiach. Cossack and Tatar detachments trapped a significant portion of the Muscovite army, leading to enormous Russian losses.

Between 1918 and 1921 an estimated 100,000 Jewish people were killed, maimed or tortured in pogroms in Ukraine. Hundreds of Jewish communities were burned to the ground and hundreds of thousands of people were left homeless and destitute, including orphaned children. A number of groups were responsible for these brutal attacks, including the Volunteer Army, a faction of the Russian White Army. The Pogroms in Ukraine, 1918-19: Prelude to the Holocaust is a vivid and horrifying account of the atrocities committed by the Volunteer Army, written by Nokhem Shtif, an eminent Yiddish linguist and social activist who joined the relief efforts on behalf of the pogrom survivors in Kiev. Shtif’s testimony, published in 1923, was born from his encounters there and from the weighty archive of documentation amassed by the relief workers. This was one of the earliest efforts to systematically record human rights atrocities on a mass scale. Originally written in Yiddish and here skillfully translated and introduced by Maurice Wolfthal, The Pogroms in Ukraine, 1918-19 brings to light a terrible and historically neglected series of persecutions that foreshadowed the Holocaust by twenty years. It is essential reading for academics and students in the fields of human rights, Jewish studies, Russian and Soviet studies, and Ukraine studies. Maurice Wolfthal has also written the award-winning translation of Bernard Weinstein’s The Jewish Unions in America, also published by Open Book Publishers.

"The mid-seventeenth century witnessed an enormous wave of Jewish refugees and forced migrants from the wars of the Polish-Lithuanian Commonwealth, who spread across the Jewish communities of Europe and Asia. A series of wars that hit the Polish-Lithuanian Commonwealth-the Khmelnytsky uprising of 1648; the Muscovite invasion that begin in 1654; and the Swedish incursion from 1655 to 1660-all together forced many Jews out of their homes. Though not the direct targets of the combatants, within a short time many were deeply involved in the conflicts, some becoming victims of violence and some becoming arms-bearing participants. But most became refugees and forced migrants. These refugees posed a huge social, economic and ethical challenge to the Jewish world. In an unprecedented manner, the Jewish centers around Europe answered this challenge and, both individually and jointly, organized relief for the Polish-Lithuanian Jews in all the different places they now found themselves. The need for concerted action on behalf of the Polish Jewish refugees strengthened ties between communities across Europe, and significantly increased the range of communal co-operation. The book moves through the three different environments the refugees found themselves in. The first part looks at the refugees who remained within the Polish-Lithuanian Commonwealth, probing the local and regional policies of relief that would eventually prove so successful in helping them overcome the traumas of their past. The second examines the Jews who were brought to the slave markets of Constantinople, and then redeemed there by newly developed philanthropic systems that had raised the money to do so. The third examines the fate of the Jews who fled to Central and Western Europe, examining tensions that developed within the local Jewish populations between the need to help the refugees and a basic antipathy born of cultural difference. In each case, a web of inter-communal connections was created to help support the refugees-bringing different parts of the Jewish world into an extraordinary level of purposeful contact, and paving the way for similar organization in the future. As a result, the seventeenth century communities set in motion processes of change that would eventually be refashioned into the globalized Jewish world we know today"--

A vivid and intimate account of the Ukrainian Revolution, the rare moment when the political became the existential What is worth dying for? While the world watched the uprising on the Maidan as an episode in geopolitics, those in Ukraine during the extraordinary winter of 2013–14 lived the revolution as an existential transformation: the blurring of night and day, the loss of a sense of time, the sudden disappearance of fear, the imperative to make choices. In this lyrical and intimate book, Marci Shore evokes the human face of the Ukrainian Revolution. Grounded in the true stories of activists and soldiers, parents and children, Shore’s book blends a narrative of suspenseful choices with a historian’s reflections on what revolution is and what it means. She gently sets her portraits of individual revolutionaries against the past as they understand it—and the future as they hope to make it. In so doing, she provides a lesson about human solidarity in a world, our world, where the boundary between reality and fiction is ever more effaced.

From a preeminent scholar of Eastern Europe and the prizewinning author of Chernobyl, the essential history of Russian imperialism. In 2014, Russia annexed the Crimea and attempted to seize a portion of Ukraine -- only the latest iteration of a centuries-long effort to expand Russian boundaries and create a pan-Russian nation. In Lost Kingdom, award-winning historian Serhii Plokhy argues that we can only understand the confluence of Russian imperialism and nationalism today by delving into the nation's history. Spanning over 500 years, from the end of the Mongol rule to the present day, Plokhy shows how leaders from Ivan the Terrible to Joseph Stalin to Vladimir Putin exploited existing forms of identity, warfare, and territorial expansion to achieve imperial supremacy. An authoritative and masterful account of Russian nationalism, Lost Kingdom chronicles the story behind Russia's belligerent empire-building quest.

Winner of the 2018 Lionel Gelber Prize From the author of the Pulitzer Prize-winning Gulag and Iron Curtain, winner of the Cundill Prize and a finalist for the National Book Award, a revelatory history of Stalin's greatest crime. In 1929, Stalin launched his policy of agricultural collectivization -- in effect a second Russian revolution -- which forced millions of peasants off their land and onto collective farms. The result was a catastrophic famine, the most lethal in European history. At least five million people perished between 1931 and 1933 in the U.S.S.R. In Red Famine, Anne Applebaum reveals for the first time that three million of them died not because they were accidental victims of a bad policy, but because the state deliberately set out to kill them. Applebaum proves what has long been suspected: that Stalin set out to exterminate a vast swath of the Ukrainian population and replace them with more cooperative, Russian-speaking peasants. A peaceful Ukraine would provide the Soviets with a safe buffer between itself and Europe, and would be a bread basket region to feed Soviet cities and factory workers. When the province rebelled against collectivization, Stalin sealed the borders and began systematic food seizures. Starving, people ate anything: grass, tree bark, dogs, corpses. In some cases they killed one another for food. Devastating and definitive, Red Famine captures the horror of ordinary people struggling to survive extraordinary evil.