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them, convinced of the authenticity of Sabbataj Zevfs mission, went on a pilgrimage to Jerusalem, to be there at the named date. A piercing literary evidence of these times and their ferment was given by Isaac Bashevis Singer in his novel Satan in Goraj, where he referred to real historic events. After 1666 and the death of Sabbataj Zevi (one year later), in the Lublin region and in central Poland many groups were established, referring not directly to his conception, but calling themselves messianic groups, defined in history also as proto-Chassids. One should mention here: Jehuda Chasid from Siedlce, the co-organizer (together with Chaim Malach from Kalisz) of the pilgrimage to the Holy Land. After 1706 a few such groups came into being, and one of them, Wolf ha Lewi from Lublin, guided by his brother-in-law Chasid, was baptized into the evangelical Church. The next pseudo-messiah, who played a great role in shaping religious attitudes and later social processes, was Jakub Frank (from the 18th Century). Significant events from his biography, include first of all the Lviv debate (19th July - 10th September 1759) and his conversion to Catholicism, which was in his opinion (like that of Sabbataj Zevi, who converted to Islam) the necessary condition of the salutary process, which is an act which will only gain an adequate explanation after the fulfillment of time. The route of his messianic expeditions also included Lublin, where one of the members of his "khavura" was buried in the parish church 2 . The famous Szor family, distantly related to the one-day "king" of Poland - Saul Wahl - is connected with Lublin in the context of Frankism. Under the influence of Frank one of the branches of that family was baptized in 1759 in the Catholic Church. Frank was arrested in January 1760, probably denounced by one of his supporters as a crypto convert and transported to the monastery of Jasna Góra 3 , where he refined and modified his messianic doctrine, including the thread of Shekhinah 4 , which in his opinion would be imprisoned in the painting of Holy Mother. It did not interfere ' It was the second (after the so called kamieniecka) debate, which the heirs of Sabbataj Zevi doctrine conducted with the Rabbis in the cathedral of Liviv. They reported a readiness for baptism, stating among other things the argument that the Messiah had already come, and the Holy Cross was his stamp and idea of Holy Trinity. Shortly after the end of the debate, over one thousand followers of Sabbataj Zevi were baptized. Frank distanced himself from the debate, but soon, on 17the September 1759, he was baptized too. 2 A term used by Frank for describing the group of his closest partners and believers. The Hebrew term khaverim (companions) and the word coming from it — khavura (gathering, company, association) has a long tradition in Judaism, especially in the transfer of esoteric knowledge. The meetings of the khaverim during the Sabbath and others feasts had a religious and almost institutional character since ancient times. Frank, like the heirs of Sabbataj, consciously refers to this terminology. 3 Frank, arrested and deported from Poland for the first time in 1756, was able to return thanks to the personal guarantee of King August II. His conversion to Catholicism had a large significance for the Church, which reacted to it immediately, not wanting to allow Frank to popularize the new sciences in the old spirit (messianic and of Sabbataj, that is doubly heretic). 4 Shekhinah - The Holy Presence. 26
further with the development of individual groups of his followers. They were active in the lands and surroundlings of Zamość and Chełm. The famous trial concerning the ritual murder in Wojsławice in 1761 (this date coincides with the time of the baptism of Franks wife in Lublin) is recorded in the history of the Jews in the Lublin region. According to one of the versions of this history, the Frankists, wanting to take revenge on the unfavourable orthodox Jews, falsely accused the Rabbi of Wojsławice of the murder a Christian child, and using the child's blood for ritual purposes. Persons posing as the child's parents gave evidence against the Rabbi and his followers. They confirmed the alleged loss of their son Mikołaj (as the court records show). The process ended with the triumph of the Frankists, all of the accused were killed (as some of them decided to be baptized before the sentence, they were not quartered and salted, but beheaded) and the Rabbi committed suicide in prison. Connections of Frank with Lublin are special in the present day, because only there - in the Hieronim Łopaciński Regional Public Library — can the manuscripts of his works be found: Rozmaite adnotacje, przypadki, czynności i anektody Pańskie {Different notes, cases, activities and anecdotes of the Lord) (published in 1996) 5 , Dodatek do "Zbioru słów Pańskich w Briinnie mówionych" {Supplement to the "Collection of the Lord's words being said in Briinno'), Dodatek do "Zbioru słów Pańskich w Offenbach mówionych" {Supplement to the "Collection of the Lord's words being said in Offenbach') and Widzenia Pańskie (Visions of the Lord) — these works became a base for Księga słów Pańskich {The Book of the Lord's Words) 6 which was publishing in 1997. It can be seen that the research of the history of religious movements in the Lublin region significantly changes the view of the Jewish nation, which is first met in literary writings, where the principal paradigm usually concerns a sleepy sztełt, in which life, disrupted by tragic pogroms, focuses on the struggle for everyday existence and on fulfilling religious rituals. FRANK J.: Rozmaite adnotacje, przypadki, czynności i anekdoty Pańskie. Doktór J. (worked out, prepared for printing and enriched in introduction), Warszawa 1996. Księga słów Pańskich. Ezoteryczne wykłady Jakuba Franka. 1.1 - 2, Doktór J. (scientific study and commentaries), Warszawa 1997. ** Translation from the Polish language by Michał Gumowski. 27
Page 2 and 3: The Jews in Lublin — The Jews in
Page 4 and 5: The Jews in Lublin - The Jews in Lv
Page 6 and 7: CONTENT Joanna Zętar, Sławomir Ja
Page 8 and 9: Joanna Zętar, Sławomir Jacek Żur
Page 10 and 11: the later different institutions wh
Page 12 and 13: PLACES (LUBLIN AND LVIV) AND THEIR
Page 14 and 15: community of Lublin and led to its
Page 16 and 17: Kazimierz Dolny (Taub), Izbica and
Page 18 and 19: published, in Yiddish, (it was publ
Page 20 and 21: inhabiting the city, including only
Page 22 and 23: equest a thorough theoretical knowl
Page 24 and 25: end of 18th Century contributed to
Page 28 and 29: Konrad Zieliński (Lublin)* The Rou
Page 30 and 31: among others factors his poor knowl
Page 32 and 33: (also due to the relatively low per
Page 34 and 35: Once, there was a Jewish cemetery o
Page 36 and 37: them to trade on the days of the Ch
Page 38 and 39: Mykola Hetmanchuk (Lviv)* The Parti
Page 40 and 41: to the Lviv region from evacuation,
Page 42 and 43: and Ballet Theatre personnel includ
Page 45 and 46: Beata Skrzydlewska (Lublin)* Jewish
Page 47 and 48: The first information about Goldste
Page 49 and 50: Iryna Horban (Lviv)* The Centres of
Page 51 and 52: The group organized exhibitions of
Page 53 and 54: The decision to found the Museum of
Page 55 and 56: save his collection, gave it on dep
Page 57 and 58: Weronika Litwin (Warszawa)* The Pre
Page 59 and 60: The materials to be displayed were
Page 61 and 62: its neighbourhood from oblivion, by
Page 63 and 64: phere and image of the area which c
Page 65 and 66: 10,000 victims between 30th June an
Page 67 and 68: Łokietek Street disappeared with t
Page 69 and 70: In the 1980s in Lublin (1987 to be
Page 71 and 72: Anna Ziębińska-Witek (Lublin)* Re
Page 73 and 74: actions. Sponsors can influence the
Page 75 and 76: turrets, barracks, farm and adminis
Page 77 and 78:
Leon Weissberg went even further to
Page 79 and 80:
ledge of Jews and their exterminati
Page 81 and 82:
ance towards other nations and reli
Page 83 and 84:
een fully explored, studied and pub
Page 85 and 86:
Rudolf Myrs'kyj (Lviv)* The Tragedy
Page 87:
to the high schools of the Western
Page 91 and 92:
Sławomir Jacek Żurek (Lublin)* Lu
Page 93 and 94:
of the Law." (CCC 581) Jesus meticu
Page 95 and 96:
young people from Lublin (at the ch
Page 97 and 98:
Piotr Piluk (Lviv - Warsaw)* Jewish
Page 99 and 100:
fill reputation, but nobody asked t
Page 101 and 102:
The present-day Krakowskie Przedmie
Page 103 and 104:
Unfortunately, none of the four Lvi
Page 105 and 106:
Roman Chmelyk (Lviv)* The Role of M
Page 107 and 108:
days of its existence, the Museums
Page 109 and 110:
Culture, named after Sh. Dubnov, wh
Page 111 and 112:
would rather be witnesses of reviva
Page 114 and 115:
Weronika Litwin* The Preservation o
Page 116 and 117:
Joanna Zętar Documentation - Educa
Page 118 and 119:
A scene from "Tajbełe and the Demo
Page 120 and 121:
Piotr Piluk Jewish Traces in the Ci
Page 122:
A Yiddish inscription (1) preserved
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