Żydzi w średniowiecznej Polsce: gmina krakowska
Gespeichert in:
| 1. Verfasser: | |
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| Format: | Buch |
| Sprache: | Polish |
| Veröffentlicht: |
Warszawa
Instytut Historii PAN
2011
|
| Ausgabe: | Wyd. 1. |
| Schlagworte: | |
| Online-Zugang: | Inhaltsverzeichnis Abstract |
| Beschreibung: | Zsfassung in engl. Sprache |
| Beschreibung: | 551, [1] s. Ill., Kt. il. ; 21 cm. |
| ISBN: | 9788388909849 |
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Datensatz im Suchindex
| _version_ | 1804148698138017792 |
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| adam_text | Spis
tresei
I.
Żydzi w średniowiecznej Polsce
1.1.
Jak pisałam historię Żydów w średniowiecznej Polsce
9
1.2.
Geografia żydowska
.................. 41
1.3.
Żydzi we wczesnośredniowiecznej Europie Środkowej
62
1.4.
Wiek
XIII -
migracje i statut Bolesława Pobożnego
dla Żydów z
1264
roku
................ 108
1.5.
Przywileje Kazimierza Wielkiego dla Żydów
i ich średniowieczne konfirmacje
........... 143
1.6.
Żydzi w społeczeństwie miejskim
........... 172
1.7.
Żydzi w sądzie: przestępczość żydowska
....... 216
1.8.
Ilu Żydów mieszkało w średniowiecznej Polsce?
. . . 239
1.9.
Długosz i Żydzi
.................... 267
1.
10.
Kościół i rabini
.................... 293
II.
Gmina żydowska w Krakowie
II.
1.
Dlaczego Kraków?
................... 331
11.2. Ulica Żydowska
.................... 342
11.3. Gmina
......................... 367
11.
4.
Postacie: Lewko i Rachela Fiszel
............ 410
11.5. Żydowscy konwertyci
................. 435
11.
6.
Wydarzenia: pogrom w
1407
roku
........... 456
11.
7.
Wydarzenia: Żydzi i inkwizycja
............ 478
II.
8.
Wydarzenia: przenosiny na Kazimierz
......... 493
Bibliografia
........................... 505
Summary
............................ 539
Spis ilustracji, map i planów
................. 548
Summary
This book is a collection of fifteen studies. Its first part deals with the
history of Jews dwelling in Polish lands in the Middle Ages; the second
covers the history of one of the then-largest Jewish religious communities
in Poland
-
i.e. the Krakow community.
Chapter
1
is a sort of guide for students of the history of Polish Jews in
the Middle Ages. Discussed is the history of research into the subject-matters
dealt with in this book. The characters are introduced of pre-war Jewish
researchers who occupied themselves with these issues; Hebrew and Latin
sources, being the grounds for the present book, are presented. There are
only a handful of Hebrew accounts, created in mediaeval Poland or outside
of its area and eventually received, in one way or the other, by dwellers of
Jewish communities operating in the country s territory. Responses are the
most important among them. Although there are no original or extant copies
available of those queries made to German rabbis on halakhic questions,
their fragments are not infrequently quoted by the repliers. Large Jewish
colonies in mediaeval Poland kept community registers
-
none of them having
survived, though. We know of their existence from Christian sources or
incidental Jewish accounts.
Chapter
2,
titled The Jewish geography , discusses the history of Jewish
migrations from the antiquity to the period when the Sephardic and Ashke-
nazi
Diasporas
took shape.
Chapter
3
focuses on the Central-European Jewry between 10th and 13th
century. Emergence of a network of trade routes set across this part of the
continent coincided in time with solidification of state structures in the
region, making at all feasible the demanding efforts put into purchases and
transports of slaves
-
the latter being the central, albeit not the only, subject
of the trading. To practice trading, consent from local superior authority had
to be obtained; representatives of such authorities acted no doubt as suppliers
of exchangeable goods. Cooperation with other operational merchants was
another must. That Jews were present among them is certified by descrip¬
tions of Arab geographers or travellers; another source abounding in relevant
540
Summary
information is the Hebrew-language rabbinate literature written in 10th to
13th century in Jewish communities of northern France and Rhineland. Trade
routes were set from the east to the west, down to the Arabic Spain, and from
the north southward or south-eastward, to Central Asia. In the West Slavdom
area, Prague and Krakow were two important hubs for merchants to stay for
some time. Trading in slaves generated colossal income for those dealing with
it. A slave bought in Bohemia and then sold in Constantinople brought the
trader a 270-percent profit; if sold out in Catalonia, at the gate to the Arabic
Spain, the deal would end up in a
1,350%
gain! It is potentially plausible that
one of the reasons behind the important part Jewish merchants played in slave
trading in Central Europe was that the region was Christianised at a rather
late date; hence, the Church could not oppose and thence hinder such activity
initially. The earliest Polish testimony of the Church s hostile attitude toward
such dealings is contained in The Life of St. Adalbert from 12th century. What
it says is that one of the reasons for the Prague bishop
-
later, a missionary
among the Prussians and a patron saint of the Polish kingdom
-
to have quit
performing his duties was apparently the fact that those under his charge
were wont to sell the Christian people like a cattle, to Jews and to other heathens alike.
The emergence of first Israelite colonies in the area has proved decisive
for the Jewish people to stay for several centuries ever since in our part of
Europe. Locations of the earliest clusters are indicative of the major points
of trade exchange and its major players who cared about stabilised business
contacts and proceeds they entailed. The communities of Prague, Krakow
and
Esztergom
-
all set up in the former half of
1
1th c, at the latest
-
were
linked by trade routes from the very outset.
The Middle Ages was a period when having a protector was indispensa¬
ble. This was all the truer with the Jews; and the rulers would grant them
protection indeed. They allowed them to pursue their lending and mercantile
operations, demanding a profit sharing in reward.
The importance of interrelations between the monarch and the Israelites
to the origins of a hostile attitude toward Jews, shared among the authorities
opponents or, more generally, the subjects, is a known phenomenon, not
limited to the mediaeval time. This form of anti-Semitism gained in strength
after the year
1000,
as new strong state organisations were emerging in
Europe, with Jewish communities being assigned a function of slaves of
the ruler who, in turn, was to care about them like for his own treasury .
Resultantly, the Israelites became entirely dependent upon their monarch.
Trading activity did not make the merchants stay in a location throughout,
the colonies appearing by the routes facilitating its organisation. As for the
lending activity, bonds of a different type were established, as it called for
permanent settlement and availability. Specific risks were involved too.
Accounts dating to the latter half of 12th century indicate that colony
dwellers were increasingly encouraged to get involved in the then-developing
Summary
541
monetary economy
-
as slave trading was falling into decline while earlier-
established and probably rather well-off Jewish colonies were getting solidified.
It is not easy to try and establish the range of the practice of using Jewish
mintage services, since the source material we have at hand is virtually
limited to archaeological finds such as bracteates featuring Hebrew inscrip¬
tions. Coins of this sort were minted in Poland in 12th/13th centuries; in
Hungary and Bohemia, they were made in 13 th century.
Chapter
4
is devoted to the thirteenth century. Jews migrated then
from the Empire lands to Bohemia, Hungary (then getting revived after the
Tartar invasion) and Poland
-
first, to Silesia, possibly via Bohemia, then
to
Wielkopolska
(or, the Greater Poland ) and
Małopolska
(the Lesser
Poland ) areas (possibly via Bohemia again). These migrations followed up
the Christian settlement expansion originating in the German lands and
gaining fundamental importance to the region s future.
Jews first appeared in Wroclaw in the late 12th century; Vienna first saw
them arrive in mid-13th c; Berlin, toward the century s end. In Poland,
changes in the map of Jewish settlements are most clearly seen in Silesia
area where Jewish agglomerations can be encountered in the late thirteenth
century in
Bytom, Głogów,
probably in Legnica,
Lwówek,
and
Świdnica.
As
for the
Małopolska/Lesser
Poland area, their presence was limited at that
time to an old Krakow-based colony which had been active at least since the
early
11
th century. That there existed a Jewish religious community in
Płock,
a site which was visited by Jewish merchants trading in slaves in as early
as 11th c, proves to be doubtless for 13th century. As regards
Wielkopolska/
Greater Poland, there was an ancient settlement in
Kalisz;
in late 12th/early
13th c, bracteates with Hebrew inscriptions were minted in
Gniezno.
For the
Poznań
community, whose existence is acknowledgeable for 14th century at
the earliest, it is rather implausible not to have had an earlier record behind it.
By 14th century, the Halitch
Ruthenia,
appended to Poland by King
Casimir
III the Great
[Kazimierz Wielki]
and subject to German-law-based
colonisation, has become a new area of Jewish settlement. Trading with the
Black Sea region led to emergence of strong exchange hubs there, with Jewish
communities forming part of them. The fourteenth century also marked the
appearance of Jews in Lithuania. (Chapter
5
discusses Jewish settlement
trends in the eastern borderland of Poland and in Lithuania.)
The statute issued in
1264
by the Greater-Poland Duke Boleslaus the Pious
[Bolesław Pobożny]
-
almost convergent content-wise with peer instruments
published at that time by Bohemian and Hungarian rulers
-
was addressed
to the Jewry of
Wielkopolska, Kalisz
included. By the end of 13th century,
the statute was accepted by rulers of three Silesian dukedoms: Wroclaw,
Głogów
and
Jawor. Duke
Boleslaus s statute did not thoroughly modify the
legal situation of the Jewish populace. The need to have the status of the
Jewish people inhabiting German-law-located hubs regulated stemmed from
542
Summary
a new situation these people experienced. Namely, the situation of Christian
dwellers
-
primarily, the German so-called free visitors
-
and their Jewish
neighbours, thitherto similar as it was, was getting diversified resultant
from the location procedure. Whereas the former were to enjoy a privileged
position under location diplomas granted, the latter retained their by-then-
standard rights and obligations.
Chapter
5
deals with late-mediaeval confirmations of the Boleslaus-the-
Pious charter. King
Casimir
III the Great was the first to confirm the
Kalisz
statute in
1334,
once the Kingdom of Poland has been reunited on the verge
of the fourteenth century. This was followed by two subsequent confirmations
by
Casimir, in 1364
and
1367,
respectively. Some researchers would add one
more document to this list
-
the one approved by King
Casimir
IV
Jagiellon
[Kazimierz Jagiellończyk]
in 1453.
The practice of approving the privileges
granted to the Jews by
Casimir
the Great was first undertaken by King Ladi-
slaus
[Władysław]
II
Jagiełło
who issued a
1387
document which however
only concerned the Jews of Lvov; King
Casimir
Jagiellon
was to follow this
up. Cardinal
Zbigniew Oleśnicki,
as well as the famous Italian preacher John
of Capistrano, who stayed then in Poland, opposed these latter confirma¬
tions. Other opponents were the Polish nobility, who lodged their objections
at the convention held in Cerekwica and, subsequently, in
Nieszawa.
The
statutes, eventually called off by
Casimir
Jagiellon,
were reconfirmed by Polish
monarchs of the modern age with no obstacles whatsoever.
Chapter
6
is entitled The Jews in urban societies . In medieval Poland,
Jews lived, almost in their entirety, in urban areas. (Among more than
100
Jewish colonies existing in the late 15th
с
in the Crown and in Mazovia,
some twenty operated in nobility s landed estates, three within Church
properties and the remainder, in royal towns). Jewish dwellers of urban
areas participated in, and benefited from, a mediaeval urbanisation which
was getting started and gaining full swing in 12th century. Also, they shared
mistrust being part of the agrarian society s perception of the urban world.
It came only with time and after prejudices were overcome that money and
trade-related dealings, similarly to wealth not reflected in owning a land, were
accepted in the Christian culture. Rendering the mediaeval society acquainted
with the culture of money did not encompass Jews as they stayed out of the
Christian institutions and organisations which ensured a religious sanction
to urban occupations and pursuits. The Jews had their place in those areas
determined at an early stage. A description of the Jews situation in an urban
or municipal economy system has to start off from a clear delineation of
the economic activity area then available to them. Jews living in Diaspora
areas were as a rule prevented from production activities; Christian artisan
corporations, monopolising the manufacture as they were, would not let them
in. Thus, they were getting involved in the domains of tomorrow : commerce
and lending
-
the latter approached with distrust by the period s Church.
Summary
543
Studies on Jewish crediting operations in late-mediaeval Poland have
shown that their share in the overall lending was not in excess of ten percent
(with Jews accounting for less than
1%
of the country s population). Interest
was apparently charged by Jewish lenders at amounts not exceeding the
admissible norms laid down by the Church. Since the latter half of 14th
century, if not earlier, a group of wealthy bankers operated in Poland, lending
money to noblemen, in the first place (not infrequently pledged by their
realties), and providing financial services to state and
ecclesia]
dignitaries and
monarchs. During the reign of
Casimir
the Great and King Louis I of Hungary
[Ludwik Węgierski],
only the Krakow Jews were mentioned as royal servitors. In
Ladislaus Jagiello s time,
Ruthenian
Jews first appeared as customs chamber
leaseholders. The main creditors to King Ladislaus III of Varna
[Władysław
Warneńczyk]
were Christian; under
Casimir
Jagiellon,
the most active ones
along with those became the members of a Jewish family named Fiszel, who
had just arrived in Krakow then. In the reign of John I Albert ]an Olbracht]
and Alexander
Jagiellon [Aleksander Jagiełlończyk],
Jewish bankers definitely
gave way to capital-city burghers. As regards the leasehold of customs, Jewish
leaseholders prevailed till the epoch s close in
Ruthenia
as well as the Grand
Duchy of Lithuania. Along with crediting activity, the other field of economic
operations pursued by Jews was trade
-
the domain inseparably associated
with money lending. In the fifteenth century, Jewish merchants could be
encountered on any route and in any important commercial hubs of Poland.
Our knowledge on Jewish craftsmanship is relatively the least. It is certain,
though, that the Jews were active in this field indeed and their crafts must
have developed in parallel to the Christians ones, corporately framed as they
were. It is a legitimate guess that Jewish workshops operating in towns
primarily worked to satisfy the needs of community dwellers.
Jews inhabiting Polish towns were not subject to municipal jurisdic¬
tion and were not liable to pay municipal taxes. While participating in
the economic life of their town, they remained outside of its political and
corporate structures.
Chapter
7
discusses the monarch s judicial superiority over Jews. Jewish
entrepreneurship,
including usury- and trade- related abuses (fencing,
monetary forgeries), is also portrayed.
The title of Chapter
8
reads: How many Jews inhabited mediaeval
Poland? The basic issues of Jewish demography still remain subject to
scholarly disputes. More precise data on the size of individual colonies could
only be provided by sources related to taxes. As for the fourteenth century,
such documentation, encompassing Jewish people, is extant only for Silesia
-
the province remaining outside the limits of Poland since mid-14th
с
The
material at stake concerns the communities of
Świdnica
and Legnica. In
the former case, a
1379
census recorded thirty-eight tax items referring to
Jews (i.e. houses owned by Jewish people), who accounted for
6%
of all the
544
Summary
taxpayers
(ca. 600
people) dwelling inside the town s ramparts. A
1372
list
concerning the Legnica community specifies ten Jewish nouses. The only
mediaeval list of Jewish taxpayers not of a Silesian origin names dwellers
of two Mazovian localities: Warsaw and
Wyszogród
(1423),
with ten and
seven Israelite families in each, respectively. This documentation was made
in conjunction with Jewish houses being gradually bought out by the Krakow
University authorities. With some data added thereto from certain other
sources, it tells us about ten houses owned in the first half of 15th by the
wealthiest inhabitants of the capital-city Jewish community. Use of this
resource for calculation of the Jewish populations for the towns in question
required assumptions to be made with respect to the number of residents
per a Jewish house.
The main basis for assessment of the headcount in mediaeval Jewish
colonies in Poland is the so-called Coronation Tariff [Polish,
taba
koronacyjna]
of
1507,
being a register of taxes paid by the Jews in connection with
Sigis¬
mund
I the Old s
[Zygmunt Stary]
ascension to the throne. The Tariff specifies
settlements in
Wielkopolska, Małopolska,
Mazovia (in the area s incorporated
part, in fact) and Red
Ruthenia.
The Tariff, as complemented by relevant data
from other accounts, implies that a total of
106
Israelite agglomerations had
been set up in Poland by the year
1507.
Wielkopolska
came first with regard
to density of Jewish settlement; Mazovia and Red
Ruthenia
performed very
well in this respect, too. The latter two regions were relatively new areas of
Jewish presence. Appearance of Jewish people therein ought to be ascribed
to changes in the arrangement of trade routes, policies employed by Dukes
of Mazovia, and King
Casimir
the Great s strivings for integration of the
then-newly-incorporated
Ruthenian
lands with the Crown.
Toward the end of the Middle Ages, Poland was inhabited by some
5,500
Jews, with the largest communities
-
in
Poznań,
Krakow and Lvov
-
number¬
ing between
500
and
800
members. The average Jewish colony in fifteenth-
century Poland was a small settlement inhabited by one or two families at
a time.
Chapter
9
concerns the Church s attitude toward Jewish people and
Judaism s attitude toward Christians. As regards the mediaeval Church s
position with respect to Judaist believers, two elements were key: the concept
of Jewish slavery as a punishment for rejection of Christ s truth, and the
importance the Church attached to survival of Jewish people because of
the very fact that they had been witnesses to the said truth. Jews were to
survive
-
positioned as humiliated unbelievers. The starting point in this
chapter for presentation of the Church s position as to the place of Jews in the
Christian world is three letters by Bishop
Henryk
of Wierzbno
(1302-1319)
to Wroclaw rectors. Development of the ecclesial strategy of segregation from
Jews is reflected in the legislation of Polish synods (the Wroclaw Synod of
1267),
being the aftermath of general legislation (provisions of the 4th
Lateran
Summary
545
Council). The attitude of mediaeval rabbis, adhering to extreme forms of piety
(the circumstance one has to bear in mind), toward Christians is discussed
starting from a work written in the late 12th/early 13th century by rabbi
Yehuda the Pious, the German
Talmudist
with whom almost all twelfth-
century Jewish scholars descending from Poland or active in its territory
were associated. The work, Sefer Hassidim, contains a comprehensive group
of instructions concerning relations with non-Jewish surroundings. Some of
these postulate separation whilst others recommend cautiousness; others
still remind the reader that relationships with gentiles are charged with the
same binding moral rules as are applicable with respect to Jews. The chapter
also discusses the Church s position with respect to conversion of Jews to
Christianity and the rabbinate s attitude toward converts.
For Jewish inhabitants of a country that had no Jewish scholars or yeshivas
of its own, knowledge of Talmud s commands as well as the necessity of
solving daily problems stemming from living in a Diaspora, was quite of
an issue. Assistance in resolving various doubts
-
be it purely religious
or pertaining to the family law or colony administration
-
was therefore
sought with the leading authorities of the Ashkenazi Diaspora. The practice
of responses served this end. Israel
Isserlein,
Israel
Bruna
and Moses Mintz
were among the leading scholars of the fifteenth-century Ashkenazi Diaspora
who exchanged correspondence with Jewish colonies in Poland.
The last, ninth chapter of the book s first part is devoted to Jewish themes
in the writings of
Jan Długosz,
canon of Krakow and an outstanding chronicler,
affiliated to the Krakow University.
Długosz
considered the clerical authority
to be the supreme one, with primacy afforded thereto for superiority over the
Jews; he accused the royal authority of excessive tolerance for the Jews and
of inconsiderate distribution of their privileges
-
as in the story on Esterka
(Esther), the Jewish mistress to King
Casimir
the Great. A separate group
of the
Długosz
Chronicle s fragments concerning Jews consists of descriptions
of their crimes against Christians. They form a rather complete catalogue of
anti-Jewish plots, as customary with the period s Christian rhetoric. These
accounts are not limited to Poland but extend to events from almost the
entire Ashkenazi Diaspora area. The chronicler thereby makes it apparent
that the Jewish issue is widely reaching; Polish Jewry is seen as part of the
European Diaspora and this author believes that being akin to their fellow
believers living in different parts of the continent, Polish Jews are equally
greedy and perfidious.
Part two of the book concerns the mediaeval history of the Jewish com¬
munity in Krakow. Its origins are discussed in the initial section. Chapter
1
tells a story about the first Jewish street
(Platea ludaeorum) in a
located town
and the history of the Jewish district s relocations. Similarly to other towns
governed under the German law, it was a legally separated enclave to which
the municipal jurisdiction did not extend. The Jews inhabiting it lived next to
546
Summary
Christians, though. The first college of the Krakow University was situated in
Żydowska
[ Jewish ] street (similarly to Prague, Heidelberg and
Tübingen).
Chapter
2
discusses the organisation of the mediaeval community of
Krakow. The Israelite community was managed by a council consisting of
the colony s richest and best educated people of age (Latin,
seniores;
Hebrew,
roshim, parnassim) and, at least from
15*
century onwards, the major taxpay¬
ers
-
the
tovim
(Latin,
boni viri)
as well as kahal members. Any decision
of material importance required being approved by an assembly of all the
inhabitants (referred to in Christian sources as communitas Iudaeorum)
.
These
three groups were regarded, also by Christians, as representative. The Jewish
elders resolved, either on their own or upon consent of all its members,
on internal affairs as well as on contacts with Christians. The names of
the Krakow kahal elders are displayed on the bottom of a
1469
act which,
concluded in presence of the entire community, was decisive for relocating the
colony in the city area. The elders signatures can be seen in the certificate of
waiver of the right to trade and perform crafts in Krakow, as was forced on the
Jews in
1485.
Financial policies and control of transactions entered into by
community members were also part of the elders responsibilities. (Meeting
the obligations as to state taxes and the much lower municipal taxes had to
be seen to; funds needed being raised for maintenance of the synagogue, lease
of the cemetery, acquisition of real properties, loans granted by the elders to
the municipality, plus for bribery or gifts.) The money was earned, at least
partly, on investments as well as on fixed fees paid by community members.
It was part of the community authorities responsibility to take care of
municipal buildings and of the
kirkut
(cemetery). Communities of importance
-
such as those of Krakow or Lvov
-
had to have a synagogue aligned with
their rank, along with a ritual baths, kosher slaughterhouses, a cemetery
on its own, and, at times, a kahal house and a hospital. Construction of
a synagogue consumed the most considerable expenses investment-wise; such
projects involved hiring Christian architects and craftsmen. The elders were
tasked with providing the community with kosher meals on a regular basis.
The elders could refuse an incomer the right to stay in a colony. To settle
down in the community required consent from its members
-
on a collective,
but also individual, basis
-
and from its authorities. Refusal to agree for
a newcomer to reside or removal of a dweller from the community proved
to be an important instrument used in defence of the collectivity s cohesion
and in combating the impending competition on the part of such incomers.
This is testified to by the history of a conflict between the Krakow kahal and
the Fiszel family who arrived there from the Empire in
1477,
as well as by
the struggle that took place in the early years of 16th century between the
Jews, already by then settled in the nearby
Kazimierz
area, and the Bohemian
incomers. Other duties of the elders included watching for the colony s safety.
It was them who bargained for the conditions for regaining property taken
Summary
547
away from Jewish houses in the course of riots; demanded with the authori¬
ties that the perpetrators be punished; strove for reinstating order in the town
once a pogrom was over. Those resisting the elders in action were threatened
by a curse (Hebrew, kherem). Imposing anathemas was in the fifteenth century
the prerogative of the rabbi or rabbinic court.
How the rabbinate functioned in Jewish communities in Poland is por¬
trayed by sources dated as late as 15th century.
Poznań
is the only Polish
town known for several rabbis being active locally in the said century. Local
scholars exchanged letters with the famous
Isserlein
of
Wiener-Neustadt;
it was in
Poznań
that Moses Mintz, another German
Talmudist
of renown,
resided for some time. For Jewish colonies in Poland, important were their
contacts with Prague which remained the main hub of spiritual life for the
Central-European Jewry throughout the epoch. The Prague
Talmudic
school
was apparently put an end to, according to later-date Jewish writings, result¬
ing from Jacob Polak s departure from the local yeshiva. Jacob is believed to
have founded the first yeshiva in Krakow.
Chapter
3
portrays two figures of interest. Levko was a banker to Polish
rulers of 2nd half of 14th century and co-leaseholder of the
Wieliczka
salt
mine. Rachela Fiszel was a creditor to Kings
Casimir
Jagiellon,
John Albert
and Alexander
Jagiellon.
She represented a family which for almost a century
had a decisive say in the Krakow kahal
-
herself being mother of the famous
convert Stefan Fiszel and mother-in-law of rabbi Jacob
Polak,
the
Talmudist.
Focusing on the
1407
pogrom, Chapter
4
describes the event s course
and the repressive measures applied to its perpetrators. The question is also
proposed of the role of judicial actions in restoring peace violated by the
disturbances.
Lastly, Chapter
5
concerns the failed attempt at holding an inquisitional
trial against the Krakow kahal authorities.
The book concludes with a section describing the circumstances in which
the Jews were eventually moved from Krakow to the nearby
Kazimierz.
Translated by Tristan
Korecki
|
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| author | Zaremska, Hanna 1948- |
| author_GND | (DE-588)142353043 |
| author_facet | Zaremska, Hanna 1948- |
| author_role | aut |
| author_sort | Zaremska, Hanna 1948- |
| author_variant | h z hz |
| building | Verbundindex |
| bvnumber | BV039778990 |
| ctrlnum | (OCoLC)773309447 (DE-599)BVBBV039778990 |
| edition | Wyd. 1. |
| era | Geschichte 1000-1500 gnd Geschichte 1200-1500 gnd Geschichte 1050-1500 gnd |
| era_facet | Geschichte 1000-1500 Geschichte 1200-1500 Geschichte 1050-1500 |
| format | Book |
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| geographic | Polen (DE-588)4046496-9 gnd Krakau (DE-588)4073760-3 gnd |
| geographic_facet | Polen Krakau |
| id | DE-604.BV039778990 |
| illustrated | Illustrated |
| indexdate | 2024-07-10T00:11:16Z |
| institution | BVB |
| isbn | 9788388909849 |
| language | Polish |
| oai_aleph_id | oai:aleph.bib-bvb.de:BVB01-024639852 |
| oclc_num | 773309447 |
| open_access_boolean | |
| owner | DE-12 |
| owner_facet | DE-12 |
| physical | 551, [1] s. Ill., Kt. il. ; 21 cm. |
| publishDate | 2011 |
| publishDateSearch | 2011 |
| publishDateSort | 2011 |
| publisher | Instytut Historii PAN |
| record_format | marc |
| spelling | Zaremska, Hanna 1948- Verfasser (DE-588)142353043 aut Żydzi w średniowiecznej Polsce gmina krakowska Hanna Zaremska Wyd. 1. Warszawa Instytut Historii PAN 2011 551, [1] s. Ill., Kt. il. ; 21 cm. txt rdacontent n rdamedia nc rdacarrier Zsfassung in engl. Sprache Geschichte 1000-1500 gnd rswk-swf Geschichte 1200-1500 gnd rswk-swf Geschichte 1050-1500 gnd rswk-swf Juden (DE-588)4028808-0 gnd rswk-swf Polen (DE-588)4046496-9 gnd rswk-swf Krakau (DE-588)4073760-3 gnd rswk-swf Krakau (DE-588)4073760-3 g Juden (DE-588)4028808-0 s Geschichte 1000-1500 z DE-604 Polen (DE-588)4046496-9 g Geschichte 1200-1500 z 1\p DE-604 Geschichte 1050-1500 z 2\p DE-604 Digitalisierung BSB Muenchen 2 application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=024639852&sequence=000002&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA Inhaltsverzeichnis Digitalisierung BSB Muenchen 2 application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=024639852&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA Abstract 1\p cgwrk 20201028 DE-101 https://d-nb.info/provenance/plan#cgwrk 2\p cgwrk 20201028 DE-101 https://d-nb.info/provenance/plan#cgwrk |
| spellingShingle | Zaremska, Hanna 1948- Żydzi w średniowiecznej Polsce gmina krakowska Juden (DE-588)4028808-0 gnd |
| subject_GND | (DE-588)4028808-0 (DE-588)4046496-9 (DE-588)4073760-3 |
| title | Żydzi w średniowiecznej Polsce gmina krakowska |
| title_auth | Żydzi w średniowiecznej Polsce gmina krakowska |
| title_exact_search | Żydzi w średniowiecznej Polsce gmina krakowska |
| title_full | Żydzi w średniowiecznej Polsce gmina krakowska Hanna Zaremska |
| title_fullStr | Żydzi w średniowiecznej Polsce gmina krakowska Hanna Zaremska |
| title_full_unstemmed | Żydzi w średniowiecznej Polsce gmina krakowska Hanna Zaremska |
| title_short | Żydzi w średniowiecznej Polsce |
| title_sort | zydzi w sredniowiecznej polsce gmina krakowska |
| title_sub | gmina krakowska |
| topic | Juden (DE-588)4028808-0 gnd |
| topic_facet | Juden Polen Krakau |
| url | http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=024639852&sequence=000002&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=024639852&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA |
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