Wykłady z dziejów Żydów w średniowiecznej Polsce: = Lectures on the history of Jews in Medieval Poland
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| Format: | Book |
| Language: | Polish |
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Warszawa
Instytut Historii im. Tadeusza Manteuffla Polskiej Akademii Nauk
2023
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| Edition: | Wydanie I |
| Subjects: | |
| Online Access: | Inhaltsverzeichnis Abstract |
| Physical Description: | 245 Seiten Illustrationen, Pläne 22 cm |
| ISBN: | 9788366911420 836691142X |
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Spis treści Wstęp. 7 Wykład 1: Imiona. 11 Języki komunikacji między Żydami w starożytności przed i po powstaniu diaspory. Kanaan i język kanaanicki. Słowiańskie glosy w piśmiennictwie hebrajskim. Proweniencja środkowoeuropejskich Żydów: hipoteza nadreńska i naddunajska. Spór o rodowód jidysz i jego przynależność do grupy języków słowiańskich lub germańskich. Stanowisko historyków w kwestii pochodzenia Żydów środkowoeuropejskich. Badania nad imiennictwem żydowskim. Alexander Beider, A Dictionary of Ashkenazic Given Names: Their Origins, Structure, Pronunciation, and Migrations. Imię święte (szem ha-kodesz) i imię świeckie (kinuj). Zmiany w żydowskich imionach w wyniku kontaktu z językiem słowiańskim i niemieckim. Popularne i rzadkie święte imiona. Powstawanie imion świeckich. Regionalne korpusy imion: Śląsk. Wykład 2: Żydowska ulica. Dzielnice żydowskie w miastach średniowiecznych. Transakcje obrotu nieru chomościami jako źródło do badań nad żydowskimi dzielnicami. Plan loka cyjnego Poznania. Zabudowa parceli. Miejski system nazewniczy. Mieszkańcy ulicy Żydowskiej i Małej Żydowskiej: ich podległość jurysdykcyjna i podat kowa. Synagoga i mykwa. Liczba żydowskich domów w XV-XVII wieku. Sąsiedzkie konflikty między dominikanami i Izraelitami. Poznańska legenda o cudzie eucharystycznym. Żydowska dzielnica w Krakowie. Żydzi przed lokacją miasta. Ulica Żydowska:
sąsiedztwo z Uniwersytetem. Umowa z 1469 roku. Getto na Kazimierzu. 45
6 Spis treści Wykład 3: Kirkut. 99 Rodzaje pochówków i miejsc grzebalnych w starożytności. Chrześcijański cmentarz w średniowieczu. Lokalizacja kirkutów. Cmentarz komunalny. Kirkuty w Nadrenii i Bawarii. Kirkuty na Śląsku. Kirkuty w Wielkopolsce i Małopolsce: Poznań i Kraków. Najstarszy żydowski cmentarz w Pradze: organizacja przestrzeni, groby i ich wyposażenie, ułożenie zwłok. Śląskie macewy średniowieczne. Wykład 4: Hebrajska książka. 135 Status pisma i książki religijnej w żydowskiej kulturze. Hebrajska książka w średniowieczu: zwój i kodeks. SFARDATA - baza danych izrael skiej Biblioteki Narodowej. Fragmenty hebrajskich książek w łacińskich kodeksach. Piśmienność Żydów i hebrajska książka w średniowiecznej Polsce. Fragmenty dwóch hagad paschalnych w rękopisach biblioteki Uniwersytetu Krakowskiego. Fragmenty hagady paschalnej w poznańskiej księdze ziemskiej. Wykład 5: Rabini. 179 Przestrzeganie zasad judaizmu w pierwszych koloniach żydowskich w Europie Środkowej. Trudności z zapewnieniem sobie opieki duszpaster skiej. Aszkenaz w XI-XIII wieku: pierwsze szkoły talmudyczne. Responsy rabinów z zachodniej części diaspory dotyczące izraelickich skupisk w jej wschodniej części. Aszkenaz w XIV-XV wieku: kryzys demograficzny, ruch reformy gmin i zmiana przywództwa, ekspulsje Żydów z miast Cesarstwa. Rabinat w średniowiecznej Polsce. Migracje uczonych do Poznania. Responsy niemieckich
rabinów dotyczące gmin żydowskich w Polsce: XV wiek. Zakończenie: Między diasporą a Polską. 218 Więź z diasporą: wspólna tradycja i los, podobny język, organizacja gmin i związanych z nimi instytucji, architektura synagog. Żydzi jako poddani polskiego władcy. Królewscy ludaei. Obowiązki monarchy wobec izraelic kich poddanych. Modlitwa w intencji polskiego króla. Kazimierz Wielki przyjaciel Żydów. Legenda o romansie króla z Esterką. Więzi Żydów z mia stem, dzielnicą i gminą. Prawo starszyzny kahalnej do odmowy pobytu. Spór o przywództwo kazimierskiej gminy. Minhagim. Żydowska świado mość historyczna. Summary. 237 Spis ilustracji. 244
Lectures on the History of Jews in Medieval Poland Summary The idea for this book arose from a reflection on the future of research into the history of Jews in medieval Poland and the conviction that it will depend primarily on enriching the source base and using the results of studies by spe cialists in fields other than history, who draw on information known to his torians and interpret it using their own tools. Individual chapters are devoted to Slavic glosses in Hebrew texts, Jewish names, real estate contracts in which Jewish houses are mentioned, epigraphy of cemetery records, Hebrew books and rabbinic responsa. Lecture 1, “Names,” presents the processes occurring in the language of Jewish newcomers as a result of contact with the Slavic speech of the Central European population. Traces of the linguistic assimilation of the Jews residing in Central Europe in the earliest period - between the eleventh and thirteenth centuries, a time poorly illuminated by written sources - include Slavic glosses and terms present in Hebrew texts written at this time, as well as Jewish names increasingly evident in later material. Slavic glosses appeared already in Rashi’s commentaries. They were also used in the writings by two thirteenth-century scholars: Abraham ben Azriel, a native of Bohemia, and Isaac ben Moshe, who received his education, among others, in Prague. Both had an excellent command of the Czech language. Moreover, Slavic glosses appear in two hundred Jewish prayer books from German and French lands. Linguists have their own views on the provenance of Jews arriving in
Central Europe in the early Middle Ages, and challenge historians’ opinion of their Rhineland origin. According to linguists, Yiddish, the language of Ashkenazi Jews, better known only from early modern texts, has little in common with Rhineland dialects and more in common with Bavarian and Austrian, which means that they came from the Danube area. The dispute between the proponents of the two concepts - Rhineland and Danube - finds an extension in the controversy
238 Summary over the birthplace of the Yiddish language and its belonging to a Germanic or Slavic linguistic group. Studies by Paul Wexler and his followers, above all Alexander Beider, author of A Dictionary ofAshkenazic Given Names: Their Origins, Structure, Pronunciation, and Migrations (2001), have pointed to the applicability of linguistic analysis of names to the study of the provenance of Jews living in the Ashkenazi diaspora. The incoming new migrants brought with them the names used in their home lands. The name corpus expanded due to the creation - in contact with the local language - of local names (kinuyim), used in contact with the Christian population. They were created by translating Hebrew names with the use of local language-specific word-formation techniques and by drawing on Christian names. The analysis of Jewish personal names in different areas of Central Europe has led linguists to conclude that there are specific, regional corpora of names. One example of this is the system of Jewish names in Silesia, which, among other things, is characterised by numerous names of Czech origin. Lecture 2, “Jewish Street,” is devoted to the history of the formation of Jewish space in Poznań and Cracow. Information about the location of Jewish houses in these areas can be obtained from records of court books, in which real estate transactions and purchase of mortgage rents were recorded. In late medieval Poznań (the earliest mention of Jewish presence in the city dates back to the fourteenth century), Jewish-owned houses were in the quarter located in the north-
eastern part of the chartered city, at Żydowska and Mala Żydowska Streets. In both streets, Jews were neighbours of Christians, mainly nobles and clergy. In Poznań, the growing number of nobility - and Jewish-owned proper ties - aroused the dissatisfaction of city authorities, who tried to prevent this trend, as neither group was subject to a municipal jurisdiction, nor did they pay taxes to the city. At the end of the fifteenth and in early sixteenth century, there were about forty Jewish houses in Poznań. In 1613 there were no fewer than 147. Comparative material suggests that about twenty people lived in each building. In the centre of the quarter inhabited by Jews there was a complex of build ings belonging to the Dominicans. The immediate neighbourhood gave rise to conflicts over the disposal of waste in the vicinity of monastery walls, noise, dis turbance of services, and starting fires that could potentially cause a fire hazard. Until the early eighteenth century, Poznans densely populated civitas ludaeorum was not administratively separated from the rest of the city. Its boundaries were not defined until a decree passed in 1717. In Cracow, Jews appeared before the city was chartered (1257). The first Jewish colony operated between the tenth and thirteenth centuries in the trade
Summary 239 and craft settlement of Okół. After the town was granted a charter, Jews moved to an area parcelled out to them. As in the case of Poznań, court records are the primary source of informa tion about the houses owned by Jews in the fourteenth and fifteenth centuries in Cracow. Żydowska Street led from the Market Square to the city walls, where it was closed by a Jewish gate; the road beyond it took one to the Jewish cemetery out side the walls. From Żydowska Street, Jews gradually moved to the neighbouring Garncarska Street. Wherever they lived, they were neighbours of Christians. For the history of this part of the city and the fate of its Jewish inhabitants, the location of the university buildings on Żydowska/St Annes Street was of crucial importance. The university expanded by taking over Jewish houses. A contract concluded in 1469 stipulated that the Jews would give the land and buildings in this vicinity in exchange for a house and a plot of land near St Stephens Church. In the following years, they lived on Sławkowska, Szpiglarska and St Marks Streets. From there, they moved to Kazimierz District at the end of the fifteenth century. The Kazimierz civitas ludaeorum was formed from the amalgamation of pro perties already in Jewish hands, the land left over from the buildings of the fourteenth-century - unrealised - university foundation, and plots granted to Jews by the king in 1494. At the turn of the sixteenth century, the city implemented an operation aimed to “lock up” Jews on Kazimierz island - land located between the branches of the Vistula River -
and thus remove them from Cracow as such. The applied solu tion - relocation of Jews to the nearby but inferior Kazimierz and the prohibition of their residence in Cracow - foreshadowed strategies that would soon be fully developed. Jurydyki - settlements outside the walls of a royal town, exempt from municipal laws, but under the jurisdiction of its secular or ecclesiastical owner began to be established and cities sought to be endowed with the privilege de non tolerandis ludaeis. Lecture 3 is devoted to Jewish cemeteries (kirkuts). In ancient times, Jewish family tombs and sarcophagi carved in rocks were located outside the inhabited area. (The Halacha interpretation of this custom refers to the Mishnah’s ruling that tanneries, carrion, and graves must be separated from human houses.) This custom did not change in the Middle Ages. Instead, the Jewish institution of the com munal necropolis was born, where the bodies of deceased members of the local community were buried. The oldest Jewish kirkuts we know of in the lands of the Empire served the Rhineland communities in the cathedral cities there. The dead from other Jewish colonies of the region were also buried there.
240 Summary The fact that small Jewish communities in Poland used Jewish ceme teries located in larger centres is evidenced by the provision of a privilege by Bolesław the Pious (1264) on transporting the bodies of the dead from town to town, which forbids the collection of customs fees from protected funeral processions. In fourteenth century Silesia, the towns of Wrocław, Świdnica, Legnica, Brzeg, Nysa, and Głogów(?) each had their own Jewish cemeteries. This large number can be explained by the political fragmentation of the province and the different jurisdictions binding inhabitants of the individual principalities, whose rulers granted permission to establish cemeteries serving only the communities located within their lands. The thirteenth- and fourteenth-century history of Silesian kirkuts is docu mented by matzevot from Wrocław, Świdnica, Brzeg, and Nysa from this period. The first written sources concerning them date only from the fourteenth century. In Greater Poland, Kalisz had its own Jewish cemetery as early as the thir teenth century, while Poznań had one at least from the fourteenth century. In Lesser Poland, there were cemeteries in Cracow, Sandomierz, Szydłów, Lviv, and in Mazovia - in Warsaw. We know quite a lot about Jewish cemeteries in Poznań and Cracow. Poznans Jewish cemetery was located outside the city, about one kilometre from the Jewish backstreet. In Cracow, it was located outside the walls, in a sparsely populated area, separated from the city by a river, close to water supply facilities. It is to archaeologists that we owe information on
the spatial organisation of medieval Jewish cemeteries, how the dead were buried, and how the graves were furnished. Excavations at the Jewish cemetery in Prague, Czech Republic, have revealed that the matzevot in the previously used central part of the ceme tery stood close to each other. In some graves, the dead were buried on several levels. Corpses were placed in nail-locked coffins, in a supine position with the hands lengthwise, and ceramic discs were sometimes placed on the eye sockets and jaw of the deceased. (In this custom, also known among Polish Jews in the early modern era, one sees a reinforcement of the tradition of closing the eyes of the deceased and a reference to the words of the Talmud, which proclaim that the dead should be helped get rid of worldly desires.) All preserved Silesian matzevot are stelae made with concave cut; the field with the inscription is distinguished by a shallow panel that repeats the shape of the stela. The inscription on the gravestone was made with a chisel with nar row blades. This required the letters to be drawn on the slab, then incised with a stylus, cut in, and sanded in the final phase. The inscriptions on the Silesian tombstones are in the so-called square script, common at the time throughout the Ashkenazi diaspora. The texts of the inscriptions are similar to each other
Summary 241 but never identical, showing similarities with inscriptions of matzevot from cemeteries in German cities. Lecture 4 is devoted to the presence of the Hebrew book in medieval Poland. The status of the Torah and the rabbinic writings commenting on it, as well as the other religious literature in Jewish culture, stems from the obligation of the followers of Judaism to study the Scriptures and post-Biblical works, and the duty to educate children in reading skills introduced after the collapse of the state. The techniques of Hebrew book production - the material on which the text was written, the tools it was written with, and the disposition of the text on the page - evolved in the wake of changes taking place in the culture of the non-Jewish world, first the Greek and Roman, and then the Christian and Muslim. Hebrew book production rested in private hands. Educational institutions yeshivot, synagogues, and local government bodies - did not participate in the proliferation of manuscripts. Those who wanted a book had three options: to acquire it second-hand, hire a copyist, or transcribe it themselves. The diaspora formation determined the emergence of differences between the writing produced in various regions, which resulted from the influence of the writing culture of their Christian or Muslim surroundings. Hebrew writing is classified according to two criteria: geographical and func tional. One of the types distinguished is the Ashkenazic writing style. Ashkenazic codices account for 13 per cent of the more than 3,000 Hebrew codices compiled in the National
Library of Israel SfarData online database. The most numerous are manuscripts on topics related to the Law and Midrash, followed by the Bible and its commentaries, then prayer books and texts on Kabbalah and philosophy. From at least the fourteenth century, communal archives existed. Documents from the Polish lands indicate the presence of writing in the operations of the kahal, in relations with Christian authorities and in economic life. Larger kehilas kept communal books (pinkasei), and registers of trials before their own courts. The most substantial evidence of Polish Jews’ familiarity with writing is the presence of Hebrew books. The larger colonies had their own copies of the Torah and prayer books. An analysis of the Hebrew pages used to strengthen the Christian codices held in the library of the University of Cracow in the fifteenth century makes it possible to characterise the collection of manuscripts held by Cracow Jews at that time. It consists mainly of liturgical writings and books useful for biblical and legal studies; works on medicine, mathematics, and astronomy are missing. Among the Latin codices toughened with Hebrew pages, one can distinguish a group of volumes bound to the order of the Cracow University or its professors. Among them are two codices (BJ Cod. 1582 and Cod. 1333) whose protective folios are derived from the fifteenth-century Ashkenazi Passover Haggadot. Fragments
242 Summary of the Passover Haggadot also found their way into the Poznań Land Register of 1400-1407 (eleven parchment strips strengthening the seams in the gatherings). Lecture 5, “The Rabbis,” speaks of problems faced by the inhabitants of the peripheral medieval diaspora in adhering to the religious requirements of their faith. The first arrivals lived according to the rules instilled in them in their home land. However, the new conditions sometimes put them in situations without role models. They benefited, if necessary, from the advice of passing merchants, who were often scholars trained in the Law. Some early medieval Rhineland rabbis, who took an interest in the situation on the eastern fringes of the diaspora and noted the need for contact with their people, travelled throughout Central Europe. Later, in the fifteenth century, rabbis began arriving in Poland from the area of the Empire, where the legal situation of the Jewish population had dete riorated, and the practice of expelling Jews from cities and regions had become widespread. They settled most numerously in the Poznań commune. Responses to enquiries sent from Poland on halachic issues found their way into the responsa collections of three fifteenth-century rabbis: Israel Isserlein from Wiener Neustadt, Israel Mi-Bruna, active, among others, in Brno and Regensburg, and Moses Minz, who came to Poznań from Bamberg. They were leading repre sentatives of the Talmudic teachings of the time and leaders of the movement to reform Jewish self-government within the Empire. The information in their responsa
provides insight into the organisation of the communal judiciary and the taxation of community members. It also illuminates the tenuous beginnings of the formation of the communal rabbinate, as well as the role of scholars from the western part of the diaspora in the process. The book concludes by discussing the complex nature of the identity of the Jewish inhabitants of medieval Poland. During the Passover Supper, they listened to the stories of the Hebrews’ exodus from Egypt being read from the Haggadah. They did so on the same day and in the same order as the followers of Judaism throughout the Ashkenazi world. They named their sons after Biblical heroes, in which they did not differ from their brethren in other parts of the diaspora. They buried their dead the same way as their ancestors from their country of origin, in cemeteries far from their homes, erecting tombstones with almost identical inscriptions. They said their prayers with the siddurim and machzorim they brought with them. They were united with the people of the diaspora by embracing the legal principles of Judaism by Tradition and Fate. In their prayers, they remem bered the victims of anti-Jewish riots in various parts of the continent. When a Jewish merchant or emigrant, a newcomer from Bohemia or nearby Silesia, arrived in Cracow, Poznań or Lviv, he would meet descendants of the settlers
Summary 243 born in his parts, and in Platea ludaeorum he would hear a speech that did not sound foreign to him. He would know how to deal with kehila elders who were not always sympathetic to him. The organisation of the Jewish communities in the Ashkenazi diaspora was similar. Also, the synagogues, mikvoth or ritual slaughterhouses were similar to those remembered from childhood or youth. In the encounter with the Christian surroundings, the awareness of a new history linked to the place of settlement, the country, the city, and the commu nity slowly solidified. The newcomers became subjects of the Polish ruler. The unique nature of the monarch’s relationship with the Jews was primarily due to their legal posi tion. In areas not covered by their autonomy, until the sixteenth century, they were subject exclusively to royal jurisdiction. They paid taxes almost exclusively to the royal treasury. They resided almost exclusively in royal cities. The rulers issued Jewish privileges. It was the king who granted permission to settle, thus bringing newcomers from outside the states borders. He was the guarantor of their safety and he also represented “his Jews” in conflicts outside the country. On a day-to-day basis, the most important thing was the bond between the Jews and the city, the district and its Jewish community. As a result of the “dialogue” of diverse traditions brought with them by newcomers from different countries and regions, distinctive local customs were formed in contact with the environment. The kehila archives, collected since the Middle Ages, were filled
with documents and books. They spoke of a history whose years were counted from the beginning of their presence in the town. The historical consciousness of the Jewish inhabitants of medieval Poland consisted of various elements: the memory of their biblical roots, their closer-in-time participation in the life of the Jewish communities in the countries from which they had come, and fresh experiences from their time in the Polish lands. Translated by Grażyna Waluga Proofread by Agnieszka Graff St?'':·.: iaic me к Manche |
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| era_facet | Geschichte 900-1500 |
| format | Book |
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| geographic | Polen (DE-588)4046496-9 gnd |
| geographic_facet | Polen |
| id | DE-604.BV049414036 |
| illustrated | Illustrated |
| index_date | 2024-07-03T23:06:45Z |
| indexdate | 2024-11-11T09:03:44Z |
| institution | BVB |
| isbn | 9788366911420 836691142X |
| language | Polish |
| oai_aleph_id | oai:aleph.bib-bvb.de:BVB01-034741035 |
| oclc_num | 1429563097 |
| open_access_boolean | |
| owner | DE-12 |
| owner_facet | DE-12 |
| physical | 245 Seiten Illustrationen, Pläne 22 cm |
| psigel | BSB_NED_20240612 |
| publishDate | 2023 |
| publishDateSearch | 2023 |
| publishDateSort | 2023 |
| publisher | Instytut Historii im. Tadeusza Manteuffla Polskiej Akademii Nauk |
| record_format | marc |
| spelling | Zaremska, Hanna 1948- Verfasser (DE-588)142353043 aut Wykłady z dziejów Żydów w średniowiecznej Polsce = Lectures on the history of Jews in Medieval Poland Hanna Zaremska Wykłady Lectures on the history of Jews in Medieval Poland Wydanie I Warszawa Instytut Historii im. Tadeusza Manteuffla Polskiej Akademii Nauk 2023 245 Seiten Illustrationen, Pläne 22 cm txt rdacontent n rdamedia nc rdacarrier Englische Zusammenfassung Geschichte 900-1500 gnd rswk-swf Mittelalter (DE-588)4129108-6 gnd rswk-swf Juden (DE-588)4028808-0 gnd rswk-swf Polen (DE-588)4046496-9 gnd rswk-swf Średniowiecze Żydzi Polska Żydzi / Polska / średniowiecze 901-1000 1001-1100 1101-1200 1201-1300 1301-1400 1401-1500 Wykład Polen (DE-588)4046496-9 g Juden (DE-588)4028808-0 s Mittelalter (DE-588)4129108-6 s Geschichte 900-1500 z DE-604 Digitalisierung BSB München 19 - ADAM Catalogue Enrichment application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=034741035&sequence=000001&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA Inhaltsverzeichnis Digitalisierung BSB München 19 - ADAM Catalogue Enrichment application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=034741035&sequence=000003&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA Abstract |
| spellingShingle | Zaremska, Hanna 1948- Wykłady z dziejów Żydów w średniowiecznej Polsce = Lectures on the history of Jews in Medieval Poland Mittelalter (DE-588)4129108-6 gnd Juden (DE-588)4028808-0 gnd |
| subject_GND | (DE-588)4129108-6 (DE-588)4028808-0 (DE-588)4046496-9 |
| title | Wykłady z dziejów Żydów w średniowiecznej Polsce = Lectures on the history of Jews in Medieval Poland |
| title_alt | Wykłady Lectures on the history of Jews in Medieval Poland |
| title_auth | Wykłady z dziejów Żydów w średniowiecznej Polsce = Lectures on the history of Jews in Medieval Poland |
| title_exact_search | Wykłady z dziejów Żydów w średniowiecznej Polsce = Lectures on the history of Jews in Medieval Poland |
| title_exact_search_txtP | Wykłady z dziejów Żydów w średniowiecznej Polsce = Lectures on the history of Jews in Medieval Poland |
| title_full | Wykłady z dziejów Żydów w średniowiecznej Polsce = Lectures on the history of Jews in Medieval Poland Hanna Zaremska |
| title_fullStr | Wykłady z dziejów Żydów w średniowiecznej Polsce = Lectures on the history of Jews in Medieval Poland Hanna Zaremska |
| title_full_unstemmed | Wykłady z dziejów Żydów w średniowiecznej Polsce = Lectures on the history of Jews in Medieval Poland Hanna Zaremska |
| title_short | Wykłady z dziejów Żydów w średniowiecznej Polsce |
| title_sort | wyklady z dziejow zydow w sredniowiecznej polsce lectures on the history of jews in medieval poland |
| title_sub | = Lectures on the history of Jews in Medieval Poland |
| topic | Mittelalter (DE-588)4129108-6 gnd Juden (DE-588)4028808-0 gnd |
| topic_facet | Mittelalter Juden Polen |
| url | http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=034741035&sequence=000001&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=034741035&sequence=000003&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA |
| work_keys_str_mv | AT zaremskahanna wykładyzdziejowzydowwsredniowiecznejpolscelecturesonthehistoryofjewsinmedievalpoland AT zaremskahanna wykłady AT zaremskahanna lecturesonthehistoryofjewsinmedievalpoland |