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Kahal and Vaad – Jewish Community and World Roots-Key Newsletter of the Jewish Genealogical Society of Los Angeles Spring 2003 Kahal and Vaad Jewish Community and World By Edmund Cohler As genealogical researchers, we try to understand our public endeavors, roads, military protection, wars, in- historical heritage and the world of our ancestors. If terstate relations, palaces and other governmental we read, even the least bit, about the past, going be- buildings. However, corporate societies overlaid this yond the ancestry charts and lineages, we encounter political map in a third dimension, each corporation the holy communities (kehillot kedosh), kahals, ghet- with its own layer. Within a layer there might be some tos, shtetls, shtetlach, and other divisions which geographic division but it might or might not coincide brought sighs of nostalgia from our grandparents and with the reigning political divisions. notice in landsmanshaftn and literature of their For example, unlike the time. They embodied the present world where the concept of Jewish Com- law has the same munity that developed in boundaries as the politi- the Diaspora since antiq- cal map, each layer in uity. So what were these the corporate world had communities? What did its own laws, its own or- they mean to our ances- ganization, and its own tors and what did they functions. Within this leave as an inheritance corporate world, guilds, in our time of One associations of a reli- World? gious nature, military organizations, and other groups with a charter could The Jewish Communities had great similarities through- provide their own laws and their own social organization out the world but most of our ancestors lived on the for almost anything they wanted as long as it didnt con- remains of a great European state - the Polish/Lithuanian flict with the rulers interest. This arrangement is looked Commonwealth, eventually called the Pale of Settle- on today as hopelessly crude, unfair, stultifying and re- ment. So let me describe a little of the history of that pressive but it was the norm of that era, and was place that gave birth to a system of Jewish Communi- accorded the imprimaturs of religions, rulers, wealth, ties that was our ancestors heritage. My tale of history, privilege, custom, universities and arms. This system political geography and demography is drawn with a had great stability. Even today, we are wrestling through- broad brush that may mask some details and distort out the world with the problem of separating religious others; so, please pardon my imprecision. corporations and their underlying states. In the 16th and 17th centuries, the Commonwealth Jews were routinely excluded from almost all of the had become an enormous state of wealth, power, and corporate layers. It was in this world that the Com- intellect, and home to the largest population of Jews monwealth relegated a corporate layer of their own to in the world. The state, emerging from the Middle Ages, the Jews. A small unit of the Jewish society was the had to be organized to support wealth, public en- kahal, a Polish form of the Hebrew, kehillah kedosh deavor, and custom. Reigning organizations were (holy community). It wasnt necessarily the smallest legally primitive and essentially geographical, two-di- unit on the political map. The shtetl of Leckava, mensional, like a political map in an atlas. Lithuanian, in which my mother and her parents were born, was part of the Vieksniai kahal that covered three That map included many divisions of varying extent, towns: Leckava, Vieksniai and Tirksliai. At times there some of which were included in others: Duchies, Es- were disputes as to which Kahal a shtetlach should tates, Cities, Counties, Provinces, Principalities, report. During the period of the Commonwealth the Palatinates, Governments, and Districts. Terms and kahals governmental functions were pervasive: titles differed in place and time. The governors of such As far as the Commonwealth was concerned, the political divisions concerned themselves mainly with kahal was primarily responsible for the payment of 3 You created this PDF from an application that is not licensed to print to novaPDF printer (http://www.novapdf.com) Roots-Key Newsletter of the Jewish Genealogical Society of Los Angeles Spring 2003 taxes to the Government. In this role, it appointed tax as chief justice (av beth din). To paraphrase George assessors (shammaim) and tax collectors (gabbaiei Gobel, a comedian of some note a few years back, hamas) but the kahals responsibility and authority this court made all of the little decisions - contracts, within the membership was actually much broader. marriage, divorces, disputes, properties, questions of The Kahal perpetuated itself through elections, of religious observance - while the Government made varying honesty and exclusivity. The democratic ide- all the big decisions - should the Government, or als of including the poor or the uneducated had not should it not, go to war with Sweden? made their morality felt in that era. Even in the latter All life and death cycles were provided by the days of the kahal, in the mid 19th century, being an kahals. Cemetery (beth olim), burial society (chevra elector meant that you were a person of importance kadisha), hospital (beth cholim), visitors to the sick in the kahal. The overseers of the kahal were vari- (bikkurcholim), homeless shelter (hekdeish), orphan- ously titled rosh (headman), parnas (alderman), age (beth yetomim), food, money, clothing and neeman (trustee), gabbai (supervisor), etc. You may education for the poor (talmud torah) as well as provi- note that there are many Jews today who still bear sions for dowlerless brides (hakhnasat kallah). these titles as surnames. These surnames were cho- The importance of small business was recognized sen, generally in the 19th century to show pride for by the establishment of loan societies (gemilut having the honor of being a Community official. chasidim). The actions of this board of aldermen were re- A proper butcher(shochet) for kosher meats was corded in pinkasim (often described as minutes but provided. going beyond the simple record of meetings). Pinkasim Kahals even decided what you could wear mean- recorded elections, expenditures, resolves, the mem- ing what was or was not a disgrace to the people bership in the Community and meetings of the kahal (shande far menshen). board as well as the transactions of the various orga- Rabbinic representation to broader districts of the nizations subordinate to the kahal. The secretary Jewish Society was provided. There was a more-or- (sofer) of the kahal kept the minutes. These docu- less hierarchal arrangement among the important ments still exist for a few kahals and are wonderful rabbis, at times officially set up and recognized. Thus, historic records illustrating the motivations, machin- a rabbi could be the chief rabbi for a district, a prov- ery and methods of local Jewish existence. Their ince or even an entire land. The legal decisions of a genealogical value is more spotty. There are, at times, local rabbi could be appealed to higher authority within lists of members of organizations (chevroth) for burial, the Jewish society. The supreme court of Judaism for charity, for reading the Talmud and for various other was the Council of the Four Lands and the Council of jobs. They rarely concerned family relations. Lithuania. This Council (or these Councils) met once The kahal provided for the religion by building a every year or so in conjunction with one of the Jewish synagogue and by approving the formation of other commercial fairs held in large centers like Brest, synagogues, and by hiring a chief rabbi for the Com- Litovsk or Lublin. munity. It also provided for a cantor (chazzan) Thus, the kahal was not only very powerful locally sometimes called sholiach tsibur which was abbrevi- but it could represent interests across the whole of ated to shotz another surname source. Other the Polish/Lithuanian Commonwealth (the largest synagogue functionaries included the sexton country in Europe in the 16th and 17th centuries. It (shammash) as well as invited outside preachers provided a basis for commercial access beyond the (maggidim). political borders of the local potentate, which not even Education was supported by the kahals by build- a powerful local official could provide. ing religious schools providing primary (cheder) and advanced (yeshiva ) education for boys and in later Nor was the power of the kahal only symbolic. The days also for girls. In sponsoring the various groups courts had the authority for punishments - fines, pro- (chevroth) for study of literature and law, a study room hibitions, incarcerations and even excommunication (beth ha-midrash) for such activities was provided. as well as favors - charity, awards, contracts, and A legal system was provided by recognizing the licenses. In our time, it is hard to imagine an indepen- authority of Jewish Laws (halakhoth) and administer- dent government of such significant powers overlaying ing this justice through a court (beth din) and judges the sovereign state. But, there it was. This represented (dayyanim) who reported to the chief rabbi in his role the status of the Jewish Communities of the Polish/ 4 You created this PDF from an application that is not licensed to print to novaPDF printer (http://www.novapdf.com) Roots-Key Newsletter of the Jewish Genealogical Society of Los Angeles Spring 2003 Lithuanian Commonwealth for perhaps 200 years. with the war (Napoleons campaign), subsequent peace and successive uprisings in the former Polish However, in the late 17th century and the entire 18th territories. The result was to weaken and abolish the century, a variety of factors conspired to enervate and Kahals as units with any functions other than punitive fragment the Polish/Lithuanian Commonwealth. Over taxation, conscription and restriction. the last half of the 18th century, it fell apart.
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