Introduction
Anti-Jewish pogroms in the Russian Empire were large-scale and targeted. Anti-Jewish rioting first began in 19th century Russia. Pogroms began occurring after the Russian Empire, which previously had very few Jews, acquired territories with large Jewish populations from the Polish–Lithuanian Commonwealth during 1791–1835. These territories were designated "the Pale of Settlement" by the Imperial Russian government, within which Jews were reluctantly permitted to live, and it was within them that the pogroms largely took place. Most Jews were forbidden from moving to other parts of the Empire, unless they converted to the Russian Orthodox Church.
The term "pogrom" became commonly used in English after a large-scale wave of anti-Jewish riots swept through south-western Imperial Russia (present-day Ukraine and Poland) from 1881 to 1884; during this time, more than 200 anti-Jewish events occurred in the Russian Empire, notably pogroms in Kiev, Warsaw and Odessa.
Local economic conditions (such as ancestral debts owed to moneylenders) are thought to have contributed significantly to the rioting, especially with regard to the participation of the business competitors of local Jews and the participation of railroad workers. At this time Russia was becoming more industrialized, causing Russians to be moving into and out of major cities. People trying to escape the big cities carried their Anti-Semitic values with them, spreading these ideas throughout Russia causing more pogroms in different regions of Russia.
The pogroms of the 1880's and the official reaction to them led many Russian Jews to reassess their perceptions of their status within the Russian Empire, and so to significant Jewish emigration, mostly to the United States. These pogroms were referred to among Jews as the "Storms in the South." Changed perceptions among Russian Jews also indirectly gave a significant boost to the early Zionist movement.
At least 40 Jews were killed during pogroms from April to December 1881. Of these, 17 were reportedly killed while being raped. An additional 225 incidents of Jewish women being raped were reported. These pograms continued for three years.
At least 40 Jews were killed during pogroms from April to December 1881. Of these, 17 were reportedly killed while being raped. An additional 225 incidents of Jewish women being raped were reported. These pograms continued for three years.
A much bloodier wave of pogroms broke out from 1903 to 1906, leaving an estimated 2,000 Jews dead and many more wounded, as the Jews took to arms to defend their families and property from the attackers. The 1905 pogrom against Jews in Odessa was the most serious pogrom of the period, with reports of up to 2,500 Jews killed.
The New York Times described the First Kishinev pogrom of Easter, 1903, which Metropolitan Anthony responded to in the sermon below, as follows:
The anti-Jewish riots in Kishinev, Bessarabia [modern Moldova], are worse than the censor will permit to publish. There was a well laid-out plan for the general massacre of Jews on the day following the Orthodox Easter. The mob was led by priests, and the general cry, "Kill the Jews", was taken up all over the city. The Jews were taken wholly unaware and were slaughtered like sheep. The dead number 120 [Note: the actual number of dead was 47–48] and the injured about 500. The scenes of horror attending this massacre are beyond description. Babies were literally torn to pieces by the frenzied and bloodthirsty mob. The local police made no attempt to check the reign of terror. At sunset the streets were piled with corpses and wounded. Those who could make their escape fled in terror, and the city is now practically deserted of Jews.
This series of pogroms affected 64 towns (including Odessa, Yekaterinoslav, Kiev, Kishinev, Simferopol, Romny, Kremenchug, Nikolayev, Chernigov, Kamenets-Podolski, Yelizavetgrad), and 626 small towns (Russian: городок) and villages, mostly in Ukraine and Bessarabia.
In reaction to the pogroms and other oppressions of the Tsarist period, Jews increasingly became politically active. Jewish participation in The General Jewish Labor Bund, colloquially known as The Bund, and in the Bolshevik movements, was directly influenced by the pogroms.
Metropolitan Anthony Khrapovitsky (1863-1936) not only preached against the pogroms, and attempted to influence the government to intervene, but on at least one occasion, he placed himself in the breach. While he was Bishop of Volyn, a mob of pogromists was marching on the local synagogue. Metropolitan Anthony drove his carriage into the path of the surging march, placing himself between the mob and the synagogue, and censured the crowd for their intended crime.
Sermon Against the Pograms
By Metropolitan Anthony Khrapovitsky of Kiev
Delivered in the Cathedral of Zhitomir on April 20, 1903
(Sunday of the Myrrhbearers)
(Sunday of the Myrrhbearers)
The joyous feast of reconciliation, the Resurrection of Christ, continues. We have completed the commemoration of the Thomas, who was the first to confess that the risen Jesus is our true God, and we are now singing of the deeds of the myrrhbearers. We commemorate those women who did not grow weak in their faithfulness to Christ even during the terrible days when He was betrayed and put to death, and who were accounted worthy to announce His resurrection to the apostles. The apostles would enlighten the world by proclaiming the resurrection, but these holy women had first enlightened the apostles with it.
In extolling their faith, the Church calls all of us to imitate this struggle and to participate in the preaching of the resurrection. We are called upon to become so penetrated by joy in Him that we not only forget about the evil done against us by enemies, but to forgive from our hearts their hatred toward us and not only forgive them, but even love our enemies. We must now strive to embrace with love all mankind, inviting them to share with us the spiritual ecstasy of that new life revealed so clearly to us, that everlasting life filled with blessed communion with God. Now is fulfilled that prophecy of Isaiah: "And everlasting joy ... illness, sorrow and sighing have fled away" (Is 35:10).
The grace of Christ's resurrection shines brightly even in our corrupt age, and it shines not only on the pious but even on those who are unconcerned. During these sacred days, those who did not pray earlier now turn to prayer; even those whose hearts were hardened. We greet one another with the kiss of peace, and even the unmerciful and miserly find pleasure in showing love toward their neighbor. "Christ is risen and life springs forth" as the God-fearing voice of Chrysostom proclaims. But amidst such comforting circumstances in our Christian life, sorrowful, shameful news reaches us that in the city of Kishenev, on the very day of Christ's resurrection, on the day of forgiveness and reconciliation, there occurred the cruel inhuman massacre of unfortunate Jews.
At the very time when in the holy temples there was being sung, "Let us embrace one another and say 'brother' even to those who hate us...," yes at that very time, outside the church walls, a drunken, beastly mob broke into Jewish homes, robbing the peaceful inhabitants and tearing human beings into pieces. They threw their bodies from windows into the streets and looted Jewish stores. A second crazed, greed filled mob rushed in to steal the clothing and jewelry from the bloodied corpses, seizing everything they could lay hands on. Like Judas, these robbers enriched themselves with silver drenched in blood - the blood of these hapless human sacrifices!
O God! How did Thy goodness endure such an insult and offense on the day of Thy saving passion and glorious resurrection! Thou didst endure Thy terrible struggle so that we would be dead to sin and live in Thee (Rm. 6:11), but here they cruelly and in a most beastly manner slaughtered those who are Thy relatives according to the flesh, who, though they did not recognize Thee are still dear to Thy heart as Thou Thyself didst say not long before Thou didst suffer in the flesh, "O Jerusalem, Jerusalem, thou who killest the prophets and stone those who are sent to thee; how often have I longed to gather your children as a hen gathers its chicks under its wing, and you desired it not" (Matt. 23:37).
O brethren, I wish to make you understand this so that you would comprehend that even today the Jewish tribe is dear to God's heart, and realize that God is angered by anyone who would offend that people. Lest anyone suppose that we are selecting words from the sacred scripture with partiality, let me cite for you the words of that man whom the Jews hated above all men. This is the man whom a company of the Jews vowed neither to eat nor drink until they had killed him - Apostle Paul (Acts 23:12).
Hearken to the words of God's Spirit speaking through him: "I say the truth in Christ, I lie not, my conscience also bearing my witness in the Holy Spirit, that I have great heaviness and continual sorrow in my heart. For I could wish that I myself were accursed from Christ for my brethren, my kinsmen according to the flesh: who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen" (Rm. 9:1-5).
Startling and frightening words! Did you truly write them, Paul, you who came to love Christ, who began to live in Christ as Christ lived in you? For whose sake did you consent to be separated from Christ? Was it not you, Paul, who wrote the lines preceding this verse: "For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord" (Rm. 8:38-39). Even the angels could not have done that which you would voluntarily have done for the sake of the salvation of the Jews - those who were your enemies, your betrayers, they who beat you with a whip, chained you in prison, exiled you and condemned you to death.
Behold brethren and marvel: these words of the Apostle Paul are spoken concerning the Jews, even though they were opposed to Christ's faith. Lest your perplexity continue, that same apostle and martyr explained in the following chapter, the reason for his love of the house of Israel! "Brethren, my heart's desire and prayer to God for Israel is, that they might be saved. For I bear them record that they have a zeal of God, but not according to knowledge. For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God" (10:1-2)
The words are confirmed in our own day by the life of the Jews. Observe for yourselves their dedication to their law, their preservation of the Sabbath, their faithfulness to their spouses, their love of work and their love toward their children, whom they encourage toward obedience. There was a time not so long ago when Christians excelled them in all these things, but in our present corrupt and degenerate age, we must look with regret upon all these qualities of the way of life of pious Jews. In our cities, the majority of Christians no longer distinguish between ordinary days, feast days and fasts, but have fallen into negligence and a loose life.
It is true that there are also some like this among the Jews, but from whom did they learn such a disorderly path? Alas, from those whose forefathers confess Christ, from European and Russian nihilists who, like toads, swarm over our land, whose books and newspapers poison the air around us like the plague and cholera.
The Karaim and Talmud Jews must be respected, but woe to both those nihilists from among the Jews and from among us, who are corrupting both family and society, who sow the seed of their contagion among Russian and Polish youth, and who are the main cause of the hatred toward the descendants of the holy forefathers and prophets beloved by the Lord. I am not speaking about respect for these nihilists among the Jews.
Listen as the blessed apostle further explains the reason for his warm, self-denying love toward this people; hear how he explains their unbelief and obduracy toward Christ: "I say then, have they stumbled that they should fall? God forbid, but rather through their fall salvation is come unto the Gentiles, to provoke them to jealousy" (11:11). If the Jews had all accepted Christ's faith, then the heathens who despised the Jews would have rejected it. If the Jews had all believed, then we, brethren, would not have become Christians, but would still be worshipping Jupiter and Venus or Perun and Volass as our pagan ancestors did. Be cautious, therefore, about slandering the unbelief of the Jews; rather grieve over it and pray that the Lord may be revealed to them. Do not be at enmity with them, but respect the apostolic word about the Israelite root and the branches that broke from it: "Because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear. For if God spared not the natural branches, take heed lest he also spare not thee." (11:20-21)
O Christians, fear to offend the sacred, even though rejected, tribe. God's recompense will fall upon those evil people who have shed blood which is of the same race as the God-man, his most pure mother, apostles and prophets. Do not suppose that this blood was sacred only in the past, but understand that even in the future, reconciliation to the divine nature awaits them (2 Pt. 1:4), as Christ's chosen vessel further testifies: "For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fullness of the Gentiles come in. And so all Israel shall be saved, as it is written. 'There shall come out of Zion the Deliverer, and shall turn away ungodliness from Jacob: For this is my covenant unto them, when I shall take away their sins'" (11:25-27).
Let the savage know that they have slain future Christians who were yet in the loins of the present day Jews; let them know that they have shown themselves to be bankrupt opponents of God's providence, persecutors of a people beloved by God, even after its rejection (11:28).
How sinful is enmity against Jews, based on an ignorance of God's law, and how shall it be forgiven when it arises from abominable and disgraceful impulses. The robbers of the Jews did not do so as revenge for opposition to Christianity, rather they lusted for the property and possessions of others. Under the thin guise of zeal for the faith, they served the demon of covetousness. They resembled Judas who betrayed Christ with a kiss while blinded with the sickness of greed, but these murderers, hiding themselves behind Christ's name, killed His kinsmen according to the flesh in order to rob them.
When have we beheld such fanaticism? In Western Europe during the Middle Ages, heretics and Jews were shamefully executed, but not by mobs intent on robbing them.
How can one begin to teach people who stifle their own conscience and mercy, who snuff out all fear of God and, departing from the holy temple even on the bright day of Christ's Resurrection, a day dedicated to forgiveness and love, but which they rededicate to robbery and murder?
O believers in God and His Christ! Fear the Lord's judgment in behalf of His people. Fear to offend the inheritors of the promise, even though they have been renounced. We are not empowered to judge them for their unbelief; the Lord and not we will judge them. We, looking upon their zeal even though it is "not according to knowledge" (Rm. 10:2) would do better to contemplate their fathers: the righteous Abraham, Isaac, Jacob, Joseph and Moses, David and Samuel and Elijah, who rose to heaven still in the flesh. Look upon Isaiah who accepted voluntary death for the faith, Daniel who stopped the mouths of beasts in a lions' den, and the Maccabbee martyrs who died with joy for the hope of resurrection. Let us not beat, slay and rob people, but soften their hardness toward Christ and Christians by means of our own fulfillment of the law of God. Let us multiply our prayer, love, fasting and alms and our concern for those who are suffering, let us be zealous about the true essence of the faith; let our light so shine before people that they may glorify our heavenly father and Christ. Let us overcome unbelief and impiousness among Christians first, and then concern ourselves with the Jews: "And he shall send Jesus Christ, which before was preached unto you: Whom the heavens must receive until the time of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began" (Acts 3:20-21).
