The Haskalah Movement in Russia | Page 9

restrictions, then they were prohibited to wear certain garments and ornaments, and commanded to use yellow caps and kerchiefs to distinguish them from the Gentiles (1566).
But all this was the consequence of political subjugation. Judged by the standard of the times, they were veritable freemen, freer than the Huguenots of France and the Puritans of England. They were left unmolested in the administration of their internal affairs, and were permitted to appoint their own judges, enforce their own laws, and support their own institutions. Forming a state within a state, they developed a civilization contrasting strongly with that round about them, and comparing favorably with some of the features of ours of to-day. Slavonic Jewry was divided into four districts, consisting of the more important communities (kahals), to which a number of smaller ones (prikahalki) were subservient. These, known as the Jewish Assemblies (zbori zhidovskiye), met at stated intervals. As in our federal Government, the administrative, executive, and legislative departments were kept distinct, and those who presided over them (roshim) were elected annually by ballot. These roshim, or elders, served by turns for periods of one month each. The rabbi of each community was the chief judge, and was assisted by several inferior judges (dayyanim). For matters of importance there were courts of appeal established in Ostrog and Lemberg, the former having jurisdiction over Volhynia and the Ukraine, the latter over the rest of Jewish Russo-Poland. For inter-kahal litigation, there was a supreme court, the Wa'ad Arba' ha-Arazot (the Synod of the Four Countries), which held its sessions during the Lublin fair in winter and the Yaroslav fair in summer. In cases affecting Jews and Gentiles, a decision was given by the judex Judaeorum, who held his office by official appointment of the grand duke.
So far their system of self-government appears almost a prototype of our own. The same is true of their municipal administration. The rabbi, who had the deciding vote in case of a dead-lock, stood in the same relation to them as the mayor holds to us, only that his term of office, nominally limited to three years, was actually for life or during good behavior. Yet the power vested in him was only delegated power. A number of selectmen, or aldermen, guarded the rights of the community with the utmost jealousy, and tolerated no innovation, unless previously sanctioned by them. There were also several honorary offices, with a one-year tenure, which none could fill who had not had experience in an inferior position. The chief duties attached to these offices were to appraise the amount of taxation, pay the salaries of the rabbi, his dayyanim, and the teachers of the public schools, provide for the poor, and, above all, intercede with the Government.[38]
Still more interesting and, for our purpose, more important were their public and private institutions of learning. Jews have always been noted for the solicitous care they exercise in the education of the young. The Slavonic Jews surpassed their brethren of other countries in this respect. At times they wrenched the tender bond of parental love in their ardor for knowledge. With a republican form of government they created an aristocracy, not of wealth or of blood, but of intellect. The education of girls was, indeed, neglected. To be able to read her prayers in Hebrew and to write Yiddish was all that was expected of a mother in Israel. It was otherwise with the boys. Every Jew deemed himself in duty bound to educate his son. "Learning is the best merchandise"--_Torah iz die beste sehorah_--was the lesson inculcated from cradle to manhood, the precept followed from manhood to old age. All the lullabies transmitted to us from earliest times indicate the pursuit of knowledge as the highest ambition cherished by mothers for their sons:
Patsché, patsché, little tootsies, We shall buy us little bootsies; Little bootsies we shall buy, To run to heder we shall try; Torah we'll learn and all good ma'alot (qualities), On our wedding eve we shall solve sha'alot (ritual problems).[39]
To have a scholarly son or son-in-law was the best passport to the highest circles, a means of rising from the lowliest to the loftiest station in life.
It is no wonder, then, that schools abounded in every community. At the early age of four the child was usually sent to the heder (school; literally, room), where he studied until he was ready for the yeshibah, the higher "seat" of learning. The melammedim, teachers, were graded according to their ability, and the school year consisted of two terms, zemannim, from the first Sabbath after the Holy Days to Passover and from after Passover to Rosh ha-Shanah. The boy's intellectual capacities were steadily, if not systematically, cultivated, sometimes at the expense of his bodily development. It was not unusual for a child of