Judaism in the
Baltic:
Vilna as the Spiritual Center of Eastern Europe
Addie Miller
EURO 344, Spring 2002
Introduction - When the Jews arrived to the Baltic and the treasures they brought - Why Vilna? Vilnius as the Jerusalem of Easter Europe - Jewish politics fostered Lithuanian autonomy - Religion as basis for education and political involvement - Judaism in the Baltic comes to an end - Conclusion - Bibliography
The historical context from which Lithuania emerged has contributed to Vilna becoming the Jewish spiritual center of not only the Baltic region but of Eastern Europe in its entirety. The tolerance and contributions helped facilitate the richness of the Eastern Jewry as well as opportunities to explore religious practices in Vilna. Through close examination of Jewish religious practices, politics, and education one can get a glimpse of the Jewish tradition that not only influenced Jews, but also influenced the people of the Baltic.
WHEN THE JEWS ARRIVED TO THE BALTIC AND THE TREASURES THEY BROUGHT
Vilnius is the contemporary name for the capital of Lithuania, which in earlier times was called Vilna and named Wilno by both the Polish and Yiddish speakers. The Jews came to the Baltic area after the expulsion of the Spanish Jewry and persecution in Western Europe. The Jews that settled in Lithuania and Poland became “the nucleus of the Russian Jewry” (Kniesmeyer). There is much disagreement on the time period in which the Jews arrived in Vilnius. There is a Jewish cemetery across the Vilia River that is said to date back to 1487; however there is no documentation for this evidence, the oldest written document mentioning the Jews dates back to 1567 (Cohen pg. 3).
When Jews arrived to the Baltic, there were strict laws concerning the freedoms and way of life of the new emigrants as they did not fit into the conventional category of the Baltic feudal system. They were neither nobility nor serfs, and originally rules regulated where they were to live, property rights and the ability to build were restricted. It is believed they were invited to the Baltic as “craftsmen, moneylenders in villages and small towns, lease business for collecting taxes, for the sale of salt and alcohol or administer estates belonging to the state or the nobility” (Kniesmeyer).
Rules and regulations relaxed with time as the Jews were experienced with this type of work that contributed to the national economy. Polish, Lithuanian, and Latvian Jews experienced a greater sense of freedom in these lands in terms of profession and way of life, but in Vilna Jews enjoyed practically the same amount of freedom as the Christians (Lempertas).
They experienced greater freedom in part for the jobs in which the Jews fulfilled in Lithuania, but also because Lithuania was the last European country to convert to Christianity from Paganism. The ability and freedom exercised in Lithuania and particularly Vilna reflect the reasons Jews prospered and carried out their traditional roles within the Lithuanian and Jewish communities; practicing Judaism and educating the youth in both secular and spiritual endeavors.
WHY VILNA? VILNIUS AS THE JERUSALEM OF EASTERN EUROPE
As explained earlier, the Jews of Lithuania experienced a greater sense of freedom in pursuing their careers and spiritual life than in any other country in Europe. Vilna was an important area not only for Lithuania but for the people of the Baltic and Poland as it acted as a point of meeting and trade. Much wealth and prosperity was found in Vilna, especially during the 200 year period of time under the rule of the Duchy of Lithuania (existed from the 1300’s -1569).
The Jewish community pursued the construction of Synagogues, and religious thought developed very quickly and seriously. In the 1930’s before the Holocaust, Vilna was home to more than 110 synagogues and 10 Yeshivas (place where men gathered to study the Talmud). It also housed one of the largest groups of printing presses where both secular and religious literature was produced and distributed to many other parts of the world. Because of this enormous growth in religious thought and the ability to exercise it, Jews from around the World came to study in Vilna. Many prominent, well known scholars and Rabbis either came from Vilna or studied there (Lempertas).
During the 19th century the Haskalah (Jewish enlightenment) movement became prominent and was strongly supported in Vilna. Haskalah was a movement to secularize Jewish culture in attempt to speed up the desired Jewish emancipation process. The Secular Jewish culture flourished and a new emphasis on science and education became an important part of the Jewish community. Universities and instruction in science also became another factor for which Vilna was known. “The number of children attending school in Vilna was the highest”, more people in Vilna considered Yiddish as their mother tongue and the most famous and well known publishing houses, as well as libraries were also situated in Vilna. In Jewish literature Vilna is mentioned more than other well known towns and places of Eastern Europe ( Lempertas).
Vilna was considered the most Jewish town, by both the Eastern and Western European Jews. As depicted in the Film “The Vow,” one would go to Warsaw to make money and Vilna to know God. The Vow is a newly restored Yiddish romance film set in Vilna and Warsaw. The film is about two star-struck lovers and their journey to be united in the face of cultural and social adversary. The film emphasizes the spirituality and godlike nature of Vilna, whereas Warsaw was portrayed as secular and money oriented. This film gives a peek into the Jewish social structure and life before the tragedy of the Holocaust, as well as glimpse into the religious practices of Vilna, with shots of men studying the Talmud in Yeshivas.
JEWISH POLITICS FOSTERED LIHUANIAN AUTONOMY
Jewish communities in the Baltic were very active and popular, particularly in Lithuania, where increased freedoms were exercised. Not only were they involved in politics of own national self interest, they were closely tied and involved with Lithuanian politics. There were many organizations facilitated by active Jews that dealt with charities, women’s organizations, political parties, etc.
In Vilna there was a specific name for the Jewish governmental community called the Kahal, in may ways they acted as there own national state within Vilna. Kahal meaning “community” they had authority over all matters relating to religious practices, education, and the general welfare of the Jewish people, such as providing health care and clean streets (Cohen pg114). During the time before and after WWI, Jews like most ethnic groups within Europe began to congregate and discuss nation state building. These types of ideas were manifested in organizations pertaining to national identity. Out of these ideas came 2 major political parties that not only influenced the Lithuanian Jews but Jewish communities throughout the world, and the United States in particular. They were the Zionist party and the Socialist Labor Party “The Bund”. The Bund dealt with ideas of social and national equality which were often in disagreement with the Zionists whose main focus was creating a Jewish National state in Palestine.
During 1920’s and 1930’s there was a man named Dr. Tsemach Shabad who was regarded throughout the land as a political and social leader, working towards national equality for both the Jews and the Lithuanians. “It can be asserted with certainty, that Dr. Shabad left significant marks in virtually all spheres of social life. He was well known not only among Jews. Dr. Shabad was acquainted with many Lithuanian, Polish, Belorussian public figures, among others with the future President Antanas Smetona. Dr. Shabad's obituary in 1935 was signed by 45 organizations” (Lempertas).
Jews were very active in Lithuanian Politics during the end of WWI, when invaders threatened Lithuanian nationalism and were active in the fight for Lithuanian international recognition and independence. The Jews involved “exploited their wide international contacts to foster this process” (Lempertas), as well as contributed economically to the revival of the Lithuanian economy after the devastation of WWI. With the new creation of an autonomous Lithuania, in 1919 Jews were granted as in the past, cultural and national autonomy as well as protection from persecution, stating no Jewish member were to be discriminated against. This was the case even after the Coup D’etat of 1926, when Vilnius had already been annexed from Lithuania and became a part of Poland. Vilnius remained part of Poland until 1939, when Russia appeased Lithuania by returning Vilnius. Jews again were treated with virtually the same autonomy and tolerance as in the past until Hitler’s arrival into the Baltic in 1941.
RELIGION AS BASIS FOR EDUCATION AND POLITICAL INVOLVMENT
Religious thought in the Baltic and again primarily Lithuania developed and ripened quickly and profoundly. Jews of the Baltic are Ashkenazim, which means they belong to the traditional way of West, Central, and Eastern Europe, opposed to the Sephardic Jews of Spain, South France, and the Balkans, who practice different rituals and customs.
“Among the Ashkenazim, Lithuanian Jews were renowned for their strong religious feelings, intellectual rationalism, and exceptional erudition.” The Jews of the previous Duchy of Lithuania were known as Litvaks, (the Duchy was much larger than present-day Lithuania, including large portions of today's Belarus and Poland) Because of emigration due to WWI and WWII, the Jews that were of Litvak origin were regarded with a high status and sought after, thus spreading their religious traditions throughout the world. (Lempertas)
The Jews of Vilna developed an influential and new way of studying the Talmud. The Talmud is a group of 64 books that discuss the Torah (Old Testament). They analyze and interpret the Torah explaining the way in which God wishes man to live. “Talmud is the encyclopedia of all Jewish existence” (Jono).
The Gaon of Vilna (Gaon means genius), a rabbi from 18th century Vilna was most influential, it was he that developed the new way of interpreting the Talmud. This was done to make the lessons of the Talmud more clear and understandable for the application of its teaching in one’s spiritual life. “The Gaon of Vilna’s contribution to traditional Jewish scholarship embraced the entire spectrum of religious texts. There was no subject relevant to Jewish though to which the Gaon did not make formidable contributions that were extraordinary in both their range and breadth.” (Schochet pg. 148). The Gaon of Vilna not only contributed to the Talmudic study but to the anti-Hasidic movement, which was influencing the entire Jewish community with a mystical approach to Judaism.
When a young boy was of the age of 3-5 he would be sent off to learn the Torah in Hebrew with either a mentor or tutor in a religious primary school called the Cheder. Girls did not normally go to the Cheder, but did learn to write and read at home, usually by using the Torah, and other religious writing in both Hebrew and Yiddish. (Lempertas) When the boys reached the ages of seven to ten, those who appeared to be of a spiritual character would enter into another school called a Yeshiva; The Yeshiva was a place where scholars and Rabbi’s gathered to study the Talmud. Those who entered the Yeshiva usually pursued lives in scholarly work or rabbinical work. Rabbis and scholars, as well as the head of the Yeshivas, became the spiritual leaders of the community and often were involved in political roles. The Lithuanian Jews had access to printing presses and freedom to congregate which lead to the concentration of religious studies in Vilna, so that during the 16th and 17th centuries, the leading Talmudic authorities were located in Lithuania.
It is also important to note that not all Jews lived in large cities or Vilna in particular, there were Jewish communities that existed in Estonia, Latvia and Lithuania (Bobe, pg. 243). Although the most concentrated population of Jews were found in Lithuania. The larger Jewish communities were called Shtetls, and consisted of a synagogue, school, graveyard, and a communal bathing place. These towns reproduced and preserved the Jewish way of life, “a Shtetl was the cradle of Jewish culture, just like a village was a temple of Lithuanian spirit” (Lempertas). According to the Schoenburgs, at the times before WWII there were over 250 towns that had a Jewish community or a small group of families that lived in Lithuania. In Latvia the largest population of Jews were found in Riga, however there were also small Jewish communities found in other parts of Latvia (Bobe 118).
JUDAISM IN THE BALTIC COMES TO AN END
The moment in time in which the Baltic Jews no longer could exercise the freedom they embraced and thrived on comes to an end with the rise of Hitler. Some would argue that the reason Jews were so influential and prosperous in the Baltic was due to the fact that the Baltic was extremely poor and needed the Jews, as they stood out as superior business men and intellectuals. In any case the relationship the Lithuanian Jews shared with their Lithuanian counterparts, produced amazing results and both parties reaped the benefits. The Jews were protected and valued by Lithuania and in return Jews contributed enormously to not only the Lithuanian economy, but the culture, and to Lithuania's political autonomy.
However during the 1920’s and the transformation and transition of new political parties within the European continent came a new wave of nationalism, including anti-Semitism. Even so the Lithuanian Jewish culture continued to be tolerated, but undercurrents of tension, blame, and the growing of extreme political parties challenged the autonomy of the Jews.
Out of these tense times, the Zionist movement became ever more cohesive and influential. Zionism was a nationalist movement to create a homeland for the Jewish people in Palestine where they were from the days of the Old Testament. The Zionist movement was also influential after WWII when Jews immigrated to Palestine to create an autonomous state; Israel, which plays a large role today in modern international politics.
In the summer of 1941 the Germans invaded the Soviet Union, which had been occupying the Baltic. The invasion by the Germans started a quick collaboration of Germans and Lithuanians to exterminate the Jewish communities of the Baltic. One must remember the extermination of the Jews was headed by Nazi Officials, and the majority of the Lithuanian population were not involved, but participated in neither stopping the Nazis nor helping the Jews. Within a few months of Nazi occupation the majority of the Jewish population had been exterminated or had escaped to either neighboring “safe” countries or abroad. (Discussion of this period and what occurred in Lithuania can be found at this website: http://www.artium.lt/4/suzie.html)
It is important to remember the pain and destruction of the Holocaust when learning of Judaism as a whole, but it is equally important to learn of Jewish culture and way of life pre-WWII. It is valuable because there is much to be learned and appreciated of this rich and unique culture as well as the contributions the Jews made to the emergence of a powerful European continent. Understanding Judaism in the Baltic and especially in Lithuania is vital because of the relationship between the Lithuanians and Jews. Regardless of the arguments of why Jews were so productive and affluent in Vilna, the fact of the matter remains is that both the Jews and Lithuanians had a relationship that benefited both ethnic groups. These groups lived together for the majority of the time in peace and tolerance. A survey of the Lithuanian Jewry has shed light on the endless possibilities of what people and nations are capable of, when they are committed to helping one another pursue their best interests and freedoms.
WORKS CITED AND ANNOTATED BIBLIOGRAPHY
Bobe, M., S. Levenberg, I. Mazor, & Z. Michaeli. The Jews in Latvia. Tel Aviv: D. Ben-Nun Press. 1971.
This is a book containing different author’s written work on the Jews of Latvia. The Book gives a descriptive history of the political, cultural, and social life of the Jewish-Latvian populations. It also describes the importance and the history of the communities and towns of Latvia from the first migration of the Jews into the Baltic to the beginning of WWII. The importance of this book is that it gives a sketch of all areas of normal Jewish life in both communal and professional activities.
Cohen, Israel. Vilna. Philadelphia: The Jewish Publication Society, 1943.
This book explores the Jewish history of Vilna, Lithuania. Vilna is a comprehensive history of Jewish life and the structural framework of the Jewish community, this book explores all aspects of Jewish culture in Vilna from the time of arrival into Lithuania to the rise of Hitler in Germany. It is a detail oriented summary of all of Jewish political and cultural life, that ties the politics of Lithuania into the history of the Jewish experience in Vilna. This book is oriented toward documenting the Lithuanian Jewry and its historical evolution so that the knowledge and history can be passed on to the newer generations.
Jono, David. “Vilnius”. The Jewish Virtual Library, 2002 http://www.us-israel.org/jsource/vjw/Vilnius.html,
An article about the role Vilnius played in Jewish culture and the community that lived there before WWII. This website also discusses the importance of Vilnius as a spiritual center for the East European Jewry and the affects of different political entities that invaded Lithuania.
Kniesmeyer J. & D. Brecher “Beyond the Pale: The History of Jews in Russia”, 1995. http://friends-partners.org/partners/beyond-the-pale/english/18.html
This website briefly summarizes the lifestyle of the Lithuanian Jewry and the importance of Vilna as a spiritual center for Eastern Europe. It also discusses the role of the Jew in Lithuania during the Pale of Settlement.
Lempertas, Dr. Izraelis, “Jews in Lithuania”, 1999-2000, http://litvakai.mch.mii.lt/index.en.html
This site gives an enormous amount of interesting information to those interested in the Lithuanian Jewry. It summaries info and displays pictures that aid in understanding how the Lithuanian Jews were able to exercise religious and professional freedom inside the political restraints of a Christian country. It also exemplifies how the tolerance between each group fostered healthy and reciprocal political and economic relations.
Oreck, Alden. “The Pale of Settlement” The Jewish Virtual Library http://www.us-israel.org/jsource/History/pale.html, The American-Israeli Cooperative, 2002.
The Pale of Settlement is a brief article that discusses the territory designated for Jewish Settlement. The entire Jewish Virtual Library made by the American-Israeli Cooperative has many interesting and informative articles on not only the topic of Judaism in the Baltic but the History of Judaism. Pertaining to this subject it reflects on the historical context of the Pale of Settlement.
Schochet, Elijah, Judah. The Hasidic Movement and The Goan of Vilna. Northvale, New Jersey: Jason Arson Inc., 1994.
This book concentrates on the Hasidic movement within Eastern Europe, and the Jewish resistance of the Goan of Vilna as both a leader of the resistance and the proprietor of a new Talmudic study. The purpose of this book was to analyze primes documents that related to the Gaon of Vilna, the Hasidic movement, and the Lithuanians themselves to give a voice not only to people but this period of time in history.
Schoenburg Nancy & Stuart. Lithuanian Jewish Communities. New York: Garland Publishing Inc., 1991.
This is a book discussing Jewish History in Lithuania and is primarily focused on helping people trace their Jewish roots in Lithuania, but it gives a historical backdrop of Judaism in Lithuania as well as the migration of Jews in and out of Lithuania. This book also provides detailed summaries of each town in Lithuania that a Jewish family or community had lived. This book like many others is a point of reference to understanding Jewish life and society before the destruction of the Holocaust.
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