{"id":48622,"date":"2019-06-18T11:25:14","date_gmt":"2019-06-18T08:25:14","guid":{"rendered":"https:\/\/blog.nli.org.il\/?p=48622"},"modified":"2019-11-25T11:25:58","modified_gmt":"2019-11-25T09:25:58","slug":"pinkasim","status":"publish","type":"post","link":"https:\/\/blognli2026.moonsite.co.il\/en\/pinkasim\/","title":{"rendered":"The Eastern European Pinkas Kahal: Image and Reality"},"content":{"rendered":"

The word pinkas<\/em> means \u201cnotebook.\u201d These notebooks were widely used in pre-modern Jewish society by both communal organizations and individuals.\u00a0 Mohalim<\/em> (Jews trained in the practice of Brit Milah<\/em>) would keep pinkasim<\/em> to note and track the circumcisions they had performed, businessmen kept pinkasim<\/em> to note the various deals they made, students kept pinkasim<\/em> into which they copied the texts they were studying, and mystics kept pinkasim<\/em> in which they noted their sins (and sometimes their dreams, too).\u00a0 Thus, the term pinkas<\/em> was distinguished from the \u201cSefer<\/em>\u201d \u2013 book \u2013 in both its physical form and the way texts were entered into it.\u00a0 The pinkas<\/em> was a notebook, initially of blank pages, into which its owner penned various texts or entries that were of interest to him from time to time.<\/p>\n

This format of record keeping was, of course, very useful for institutions, Jewish and non-Jewish alike, that wanted to keep a running record of their activity.\u00a0 European Jewish society in the early modern age (about 1500-1800 C.E.) was a complex web of institutions \u2013 from the small, local guilds (\u201chevrot ba\u2019alei melakhah<\/em>\u201d) to the great trans-regional councils such as the Lithuanian Jewish Council and, of course, the Polish \u201cCouncil of Four Lands.\u201d\u00a0 Pinkasim<\/em> or fragments of pinkasim<\/em> from these different institutions have survived over time, giving the distinct impression that maintaining a pinkas<\/em> was an integral part of early modern Jewish organizational life.<\/p>\n

\"frankfurt\"<\/a>
The Frankfurt Pinkas<\/em>, from the National Library of Israel. Click image to enlarge.<\/figcaption><\/figure>\n

The Pinkas Hakahal<\/em> \u2013 the record notebook of the community\u2019s governing council \u2013 formed only one part of a complex of communal pinkasim<\/em>. Community administration was made up of many other bodies each of which kept their own pinkas<\/em>.\u00a0 The gabbaim<\/em>, the communal treasurers, would keep a pinkas<\/em>, noting synagogue organization, particularly as it related to financial and charitable disbursements, as well as the different decisions they made to regulate their work.\u00a0 The judges of the Beit Din<\/em>, the rabbinic court, would a keep a pinkas<\/em> to record the cases they heard, and the tax assessors would keep a record of the taxes assessed for and paid by each community member. The Kahal<\/em> also kept a pinkas<\/em> and as the community\u2019s supreme governing body, its pinkas<\/em> might be viewed as the most important. When brought together, these various record notebooks make up what we might call \u201cpinkasei ha-kehillah<\/em>\u201d which provide a rich and multifaceted view of the broad sweep of Jewish communal life.<\/p>\n

\"frankfurt
Dr. Yoel Finkelman<\/a>, curator of the Judaica Collection at the National Library, examines the Frankfurt Pinkas.<\/figcaption><\/figure>\n

Grasping how the pinkas<\/em> functioned, and understanding its role in the life of both the community council and the community as a whole is no easy task. As Prof. Israel Bartal of the Hebrew University has shown, there are many layers of misconceptions about the early modern pinkas kahal<\/em> which developed in the various cultural and political milieu of eastern European Jews in the nineteenth and twentieth centuries, but were picked up and repeated, often uncritically, by future generations of scholars.\u00a0 The maskilim<\/em> of the nineteenth century adopted a view of the community pinkas<\/em> as somehow embodying the entire history of the early modern Jewish community \u2013 an institution and a history they despised. In his satirical novel, \u201cKvurat Hamur <\/em>\u2013 An Ass\u2019s Burial,\u201d Peretz Smolenskin was scathing:<\/p>\n

\n

A pinkas can be found in every town where Jews live, and in it, they and everything that happened in the town will be written as an everlasting memory.\u00a0 There is mention of girls who lost their virginity by accident and through rape, of denouncers and those who caused Jews to lose money to non-Jews, of those who rebelled against communal authority and those who ate non-kosher meat, of those who stole the silver from synagogues and those who carried a kerchief on the Sabbath.\u00a0 [It tells of] the house that was destroyed by demons and ghosts, and of sinners whose sins or mockery of the burial society caused the outbreak of plague.\u00a0 In this text will be inscribed all those who transgressed the law of Israel and in their death will they pay for their sins, for they will be given an ass\u2019s burial.<\/em><\/p>\n<\/blockquote>\n

\"zulz\"<\/a>
A page from the Z\u00fclz Pinkas<\/a>, dated 1796 to 1805, from the Central Archives for the History of the Jewish People. Click image to enlarge.<\/figcaption><\/figure>\n

In the twentieth century, Jewish nationalists of many different stripes took an equally romantic, but highly positive, view of the pinkas<\/em>. Many of them viewed it as the ultimate expression of the Jews\u2019 autonomous bodies of the early modern period, bodies the nationalists saw as foreshadowing the development of the Jewish national institutions they wanted to develop.\u00a0\u00a0 Others took it as somehow embodying the spirit of the nation.\u00a0 Avraham Rechtman, who participated in An-Ski\u2019s great ethnographic expedition of 1912, expressed this in lyrical terms:<\/p>\n

The <\/em>pinkas is the mirror of the people\u2019s life (folks leben) in past generations.\u00a0 The pinkas reflects the people\u2019s feelings, its joys and its sadness, how it expressed its concerns and what made up its demands.\u00a0 Through the pinkas we can assess the life of the individual and the <\/em>kahal in all its breadth and all its depth.\u00a0 We can learn from them about the way of life as it was, as well as relations within society, between one society and another, between one community and another, and also of the Jews\u2019 attitude towards the outside, non-Jewish world which surrounded them.<\/em><\/p><\/blockquote>\n

What was common to both, of course, was a highly romanticized view of the pinkas<\/em> as embodying the history and spirit of the Jews as a whole, though the values they imparted to it were quite different.<\/p>\n

In the face of this product of the overheated Jewish imagination, it is probably worth engaging in a more sober discussion of the pinkas kahal<\/em>.\u00a0 Unfortunately, despite the deepest desires of both maskilim<\/em> and Jewish nationalists, the pinkas<\/em> was not a kind of \u201ccommunal memory.\u201d\u00a0 The vast majority of entries dealt with highly technical matters, such as taxation and other economic issues that fell into the purview of the kahal<\/em>. Major events in the community\u2019s life were recorded only in so far as the kahal<\/em> had to make decisions or regulations to deal with them.<\/p>\n

\"halberstadt\"<\/a>
Pages 101- 102 of the Halberstadt Community Pinkas<\/a>, dated 1773-1808, from the Manuscript Department of the National Library of Israel. Click to enlarge the image.<\/figcaption><\/figure>\n

In addition, the pinkas<\/em> was not available to the community but was zealously guarded by the members of the Kahal<\/em>.\u00a0 The Krakow community constitution of 1595 specified that the pinkas hakahal<\/em> should be in the hands of the two community scribes (called at that time, \u201cedim demata<\/em>\u201d) and locked away in a box that only they could open.<\/p>\n

In truth, the pinkas kahal<\/em> in the Polish-Lithuanian Commonwealth was very much a technical document.\u00a0 Only matters dealt with by the kahal<\/em> were included in it.\u00a0 These could, of course, be of enormous significance for running the community though not in the romantic idealist way previously envisioned.<\/p>\n

Crucial topics such as the question of population control through the granting or retraction of residence rights (\u201chezkat hayishuv<\/em>\u201d) were included in a pinkas<\/em>. This was sometimes connected with regulations concerning dowries since only those wealthy enough to pay handsome dowries would be able to settle their children in the community.\u00a0\u00a0 The management of the annual elections to the kahal<\/em> was another issue that would be included.\u00a0 Other issues dealt with by the pinkasim<\/em> include the management of communal charity (most often done by means of regulations concerning the gabbaim<\/em>), the employment of community officials (cantors, slaughterers, doctors, midwives, teachers, etc.), most particularly the rabbi, and relations with the non-Jewish authorities.<\/p>\n

Though the Pinkas Hakahal<\/em> does not provide a window into the Jewish soul, for the good or the bad, it does shed a great deal of light on how Jews organized their communities and ran their lives hundreds of years ago.<\/p>\n

The National Library of Israel, together with the Central Archives for the History of the Jewish People in Jerusalem, holds the largest collection of pinkasim in the world. Through international academic co-operation, the\u00a0Pinkasim Collection<\/a>\u00a0aims at locating, cataloging, and digitizing all surviving record books, making them freely available. At the first stage of the project, the focus is on pinkasei kahal, the pinkasim of the central governing body of Jewish communities. On June 20th<\/sup>, the National Library hosted\u00a0an event marking the launch of the Pinkasim Collection<\/a>, which featuring experts from around the world.<\/em><\/p>\n

 <\/p>\n

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Through the pinkas of a given community, we can assess the life of the individual and the kahal in all its breadth and depth<\/p>\n","protected":false},"author":168,"featured_media":48626,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[216],"tags":[305,649,1276],"tags2":[],"class_list":["post-48622","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-diaspora","tag-europe","tag-gesherleuropa","tag-pinkas"],"acf":[],"yoast_head":"\nThe Eastern European Pinkas Kahal: Image and Reality<\/title>\n<meta name=\"description\" content=\"Through the pinkas of a given community, we can assess the life of the individual and the kahal in all its breadth and depth\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/blognli2026.moonsite.co.il\/en\/pinkasim\/\" 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