Jewish Jewelry |
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Discounts will vary
10% - 18% - 20% - 25% |
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Encyclopedia Judaica |
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Cantonists
(Russian language: Кантонисты)
Jewish Children as young as six year old were
conscripted in the Tsra Nicholas I's army,
beginning in 1826.
The overarching themes of these children's youth
and themes of these adolescence were forced
conversion and suffering.
Their Term of army service was 25 years.
They were yanked from home and hearth and
trusted into physically cruel, religiously
coercive and emotionally devastating
circumstances.
Nicholas used his army as conversionary tool.
His goal was blatant: to convert Jewish children
to Christianity. His more specific tools were
torture and suffering. |
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Judaism --> |
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B'shalach: The
Winds of Change
by Larry Domnitch
Jan 20, '05 / 10 Shevat 5765 |
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Egyptian
public policy toward Bnei Yisrael took several shifts.
Bnei Yisrael were initially welcomed by Pharaoh upon
their arrival. Joseph's brothers enjoyed all the rights
and privileges of being the brother of the second
highest official in the land. They could choose their
location of residence and manner in which they would
live their lives.
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The
Hebrews were aware that the Brit Bein HaB'tarim forged
between G-d and Avraham foretold of future Israelite
enslavement in a foreign land, and some attempted to
avoid that predicament by distancing themselves from
their own brethren. Those Hebrews left their homes in
Goshen and emancipated themselves in Egyptian society.
Among them, some had neglected the commandment of
circumcision, others engaged in idolatry (Tanchuma,
Shemot 6).
That era
of official Egyptian tolerance soon came to an abrupt
end: "A new king arose over Egypt who did not know of
Joseph." (Shemot 1:8) The revered memory of the man who
had saved Egypt from famine no longer mattered; his
accomplishments were forgotten. Now, Bnei Yisrael were
viewed as pariahs and as a threat. "He [Pharaoh] said to
his people, 'Behold he Children of Israel are stronger
and more numerous then we.'" (Shemot 1:9)
Midrashim state that many
Israelites did not leave Egypt, but rather died during
the ninth plague of darkness. Perhaps, one can also
speculate, once the persecution ended and the Israelites
were respected as an entity, many chose to remain. For
the next few generations, the Israelites suffered the
full weight of persecution until the unleashing of the
plagues. |
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The standing of Bnei Yisrael
in Egypt would eventually change, as well. Just prior to the
makkot, Hashem tells Moshe, "I shall grant this people favor
in the eyes of Egypt." (Shemot 3:21) Also, just before the
tenth plague, "Hashem granted the people favor in the eyes
of Egypt; moreover, Moshe was very great in the land of
Egypt." (Shemot 11:3) Perhaps, one can speculate, the
Egyptians saw that the plagues did not affect the Israelites
and thus gained a new respect for them. Midrashim state that
many Israelites did not leave Egypt, but rather died during
the ninth plague of darkness. Perhaps, one can also
speculate, once the persecution ended and the Israelites
were respected as an entity, many chose to remain. |
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Printed in Israel
Price Soft Cover: $17
The
Cantonists: The Jewish Children's Army of
the Tsar
by Larry Domnitch |
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As the time for
redemption was approaching, they reasoned that it is not the
land of Egypt they despised, but rather the way the
Egyptians treated them. They were accustomed to Egypt, they
were also aware of earlier times when their ancestors lived
very well there. With the end of the persecution, they
perhaps expressed their desire to remain and forgo
participating in the excursion into the harsh desert as part
of the mission of the upcoming redemption.
The seemingly tolerant countenance toward Bnei Yisrael would
soon end as the exodus was commencing. Pharaoh's heart was
again hardened and he gathered six hundred chariots with the
intention of overtaking the Israelites. Clearly, given the
sheer number of Israelites, he did not give any
consideration to their ability to wage resistance. They were
slaves, not warriors. One chariot per thousand Israelite men
would suffice in his judgment. One might presume that there
was doubt within Egypt's society whether this was the best
course of action. Six hundred chariots is a mere minute
fraction of the population. Furthermore, perhaps the people
learned something from the makkot.
As the Israelites approached the Reed Sea, they could see
"Egypt journeying after them." (Shemot 14:10) The Torah uses
that singular phrase rather then stating, "the Egyptians
journeying after them," as in the prior sentence. On the
words "Egypt" and "journey" being used in the singular,
Rashi comments, "With one heart, as one man." (Ibid; Rashi)
Like Pharaoh, the entire force of chariot riders was
determined to prevent the liberation of the Hebrews. Thus,
they pursued the Israelites unified in their objective -
which also included collecting "spoils". (Shemot 15:9)
Unlike nations that often adopt policies that do not have
unanimous or even majority support of the people, perhaps
one can say that the six hundred chariots indeed represented
the sentiments of the population of Egypt. The words, "with
one heart" and "Egypt journeying after them" can imply that
the entire nation was unified in the objective of preventing
the exodus. Thus, it could be said that the tolerance
displayed toward Bnei Yisrael during the makkot had shifted
back to Egyptian antipathy towards Bnei Yisrael. For
whatever reason, maybe national pride, they determined that
Bnei Yisrael must be stopped.
As in Egypt, throughout history, public policies toward Jews
within societies change. However, it is not views and
perceptions that change, but rather policies. Anti-Semitism
is often the manifestation of views that were dormant during
the more tranquil times. Changes in policy were often
precipitated by social changes or economic decline in a
given society. In Egypt, the paradigm of Galut, such shifts
in policy also occurred, and in dramatic fashion - from the
tolerance of Joseph, to the era of enslavement, to the
plagues and then following the exodus.
However, as indicated in numerous examples in the parshiot
on the exodus, and in other areas throughout the Bible and
in the Talmud, as well, perceptions and policies toward the
Jews are not influenced so much by the conditions of the era
as much as they are by the will of Hashem. Ultimately, it is
Hashem who causes all winds to blow and shift directions. |
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