How long will you continue—one of these appeals reads—to speak a corrupt German dialect [Yiddish] instead of the language of your country, the Polish? How many misfortunes might have been averted by your forefathers, had they been able to express themselves adequately in the Polish tongue before the magnates and kings! Take a group of a hundred Jews in Germany, and you will find that either all or most of them can speak to the magnates and rulers, but in Poland scarcely five or ten out of a hundred are capable of doing so.
Some stray seeds of Western "enlightenment" were carried as far as the distant Russian North. During Dyerzhavin's tour of inspection through White Russia there flitted across his vision the figure of the physician Frank in Kreslavka, an avowed follower of Mendelssohn, calling for religious and educational reforms.[266] In St. Petersburg, in the house of the Maecenas Abraham Peretz, lived his teacher Judah Leib Nyevakhovich, a native of Podolia. In 1803, the same year in which the Jewish deputies sojourned in St. Petersburg, Nyevakhovich published a pamphlet in Russian, under the title, "The Wailing of the Daughter of Judah," with a dedication to Kochubay, the Minister of the Interior and Chairman of the "Jewish Committee." The dedication strikes the keynote of the "Wailing": genuflexion before the greatness of Russia and mortification at the fate of his coreligionists, who are deprived of their share in the "blessings" of the country.
"How greatly," exclaims the author, "doth my soul exult over these matters [the victories and might of the Russian Empire]; how deeply doth it grieve over my coreligionists, who are removed from the hearts of their compatriots." And throughout the whole of the pamphlet the "Daughter of Judah" bewails the fact that neither the eighteenth century, "the age of humanity, toleration, and meekness," nor "the smiling spring of the present century, the beginning of which hath been crowned ... by the accession of Alexander the Merciful, has removed the deep-seated Jewish hatred in Russia." "Many minds doom the tribe of Judah to contempt. The name 'Judean' hath become an object of ridicule, contempt, and scorn for children and the feeble-minded." With particular reference to Mendelssohn and Lessing the author exclaims: "You search for the Jew in man. Search for man in the Jew, and you will no doubt find him."
Nyevakhovich's pamphlet concludes with a grievous moan:
While the hearts of all the European nations have drawn nearer to one another, the Jewish people still finds itself despised. I feel the full weight of this torment. I appeal to all who have sympathy and compassion. Why do you sentence my entire people to contempt? Thus waileth sadly the daughter of Judah, wiping her tears, sighing and yet uncomforted.
The author himself, by the way, subsequently managed to obtain comfort. A few years after the publication of the "Wailing," still finding himself "removed from the hearts of his compatriots," he discovered the magic key to these obstreperous hearts. He embraced Christianity, and, transformed into Lev Alexandrovich Nyevakhovich, began to write moralizing Russian plays, which pleased the unsophisticated taste of the Russian public of the day. Nyevakhovich thus carried his "Berlinerdom" to that dramatic dénouement which was in fashion in Berlin itself, where an epidemic of baptism was raging. His example was followed by his patron Abraham Peretz, who had been ruined in the War of 1812 by military contracts. The descendants of both converts occupied important posts in the Russian civil service. One of the Peretz family was a member of the Council of State during the reign of Alexander II.
A faint reflection of the Western literature of enlightenment is visible during this period on the somber horizon of Russia. Mendel Lewin, of Satanov[267] (1741-1819), who had been privileged to behold in the flesh the Father of Enlightenment in Berlin, scattered new seeds in his native country. He translated into Hebrew the popular manual of medicine by Tissot, the moral philosophy of Franklin, and the books of travel by Campe. He also made an attempt to render the Book of Proverbs and Ecclesiastes into the vernacular Yiddish.
The last undertaking drew upon Lewin the wrath of another "enlightened" writer, Tobias Feder of Piotrkov and Berdychev (died 1817), who attacked him savagely for "profaning" Holy Writ by turning it into the "language of the street." Feder himself published studies in Hebrew grammar and Biblical exegesis, moralizing treatises, harmless satires, and poetical odes. These publications cannot be said to mark an epoch in the realm of literature, but they undoubtedly symbolize a new departure in cultural life. The secular book, of which the mere appearance was apt to arouse a murmur of discontent among the alarmed Orthodox, takes its place side by side with the religious literature of Rabbinism and Hasidism. These literary attempts were the harbingers of the subsequent secularization of Hebrew literature.