At the beginning of the rule of the British Mandate in the Land of Israel, a municipal committee – ‘Va’ad HaIr’ was established. Its purpose was to represent the whole Jewish community to the authorities. Over time, the leaders of the Chareidi-Ashkenazi public realized that their voice was not being heard by the committee administration and they established an alternative institution called Va’ad HaIr HaAshkenazi (later known as Edah HaChareidit). The new Va’ad represented the interests of the Chareidim to the British authorities. The important archive before us contained the union, the beginning of the division, the split and the establishment of the Va’ad HaIr HaAshkenazi, and from it to the Edah HaChareidit. Dozens of rare and important historic documents (about 100 leaves), including historic discoveries and letters handwritten and signed by the giants of Jerusalem.
Details of the documents (the numbering matches the archive’s file numbers):
1. Letter from the heads of the Bukharian Kollel:
Request from the Va’ad HaIr from Nissan 1919: Until this time the Va’ad HaTzirim has been giving support to the community and its rabbis, and now for some reason, they have ceased their grants. As a result, the community’s chachamin have come to the point of actual starvation: ‘And financial lack above all.’
Signatories: Avraham Aminov, Shmuel Issakaioff, Yochanan Mousaioff. Background: Towards the end of 1917, after the Balfour Declaration, several Zionist activists gathered (primarily in London) and began to consolidate an idea to establish a committee to concern itself with education, labor, national security and public institutions in the Land. This committee was called Va’ad HaTzirim and it was active until the beginning of 1920.
2. Heads of the General Committee of the Yemenite Community – 2 certificates:
Since the Va’ad HaIr fills the gap created as a result of the non-contribution of Va’ad HaTzirim, and Va’ad HaIr decided to distribute the funds in the same way as Va’ad HaTzirim had, that is, to the institutions and not to individuals, the chachamim of the Yemenite community “would like our institutions to be considered an exception, not according to the budgets given by the Va’ad HaTzirim, since these budgets were inadequate, especially those for the Torat Moshe and Chayyei Shalom yeshivahs. The communities institutions are five: These two yeshivahs, the general Talmud Torah ‘Torah Ohr’ and its two branches (one in Mishkenot and one in Silwan). Our community’s Bada”tz and the orphanage have never received a budget from anywhere …”
Signatories: R’ Shalom Yosef Alshich, Rabbi Avraham Allendorf, Rabbi Yehudah b”r Avraham Chabshush, Rabbi Chaim Shlomo Iraki, Rabbi David b”r Sa’id Kapach, Rabbi Avrahm Tzrum.
R’ Shalom Yosef Alshich: Born in Sana’a in 1819. In 1895 he ascended to the Land of Israel with his family and other members of the community and settled in the Nachalat Tzvi neighborhood of Jerusalem (next to the Meah Shearim neighborhood). In 1893 he was selected to stand at the head of Yemenite community in Jerusalem, together with his friend Mori ‘Avraham Allendorf.’ After his ascent to Jerusalem, he studied at the Beit El yeshivah. He participated in the establishment of the Talmudei Torah mentioned in this letter to his community members. He passed away in 1944.
Rabbi Avraham Allendorf: Associate of Rabbi Alshich, also born in Sana’a (1866). He ascended to Jerusalem in 1891 and lived in the Old City. He was one of the founders of Kfar HaShiloach, and together with Rabbi Alshich, he led the community, established its institutions and served as Av Beit Din in their beit din. He passed away in 1940.
Rabbi Yehudah Chabshush: Served as a member of the beit din, and was rosh yeshivah of Torah Moshe.
Rabbi Chaim Shlomo Iraki : Born in Jerusalem in 1887, and already in his youth he was one of the activists of the Yemenite community of the city. In 1923 he established the Nachalat Achim neighborhood of the city, where he established, inter alia, Bayit L’Olim and the Mekor Chaim Talmud Torah and synagogue. In 1929, he was appointed a member of the community’s beit din, and later served as the rosh yeshivah of Chayei Olam, mentioned in this letter. In 1945 he served as a member of the electoral assembly of the chief rabbinical council. He passed away in 1972.
Avraham Tzarum: (1879-1942) was one of the heads of Hitachdut HaTeimanim and one of the community’s leading activists. He was a member of the Va’ad HaLeumi assembly of representatives.
3. Sha’ar HaShamayim yeshivah for Kabbalistic Studies:
List of the yeshivah’s students, among the elite of Jerusalem. Sivan, 1920.
4. Proclamation from the Edah HaChareidit’s Beit Din:
Warnings related to shemittah observance, not to be misled by various foods that apparently do not have the prohibition of shemittah. Iyar, 1945.
5. The Meah She’arim yeshivah:
List of yeshivah students, among the city’s elite.
6. Contract between Rabbi Yosf Levi Chagiz, spokesman for the Va’ad HaIr, and R’ Yosef Soloman:
The latter was responsible for running the matzah oven in the Diskin orphanage. Adar, 1919.
7. Letter of request to change the Va’ad HaIr election process so that the Hungarian kollel is not deprived:
Approximately 50 signatures, most from members of the Hungarian kollel, including: R’ David Jungreis, R’ Menachem Manish Scheinberger, R’ Tzvi Hirsch Blau, R’ Tzvi Baladi, R’ Ben Tziyon Hausman, R’ Naftali Tzvi Herzl.
8. Request from Va’ad Edat HaSepharadim:
Since they have received charity funds from America designated for the Sepharadic institutions, they are to transfer them to their owners immediately. Nissim, 1919.
9. Lengthy letter from Va’ad Ichud Chachmei V’Rabbanei HaYeshivot:
This committee was an institution that united most of the city’s Talmud Torahs and yeshivahs. Given the forlorn and dismal situation of the city’s Torah scholars, and that the Va’ad HaTzirim has recently not been agreeing to our requests, Va’ad HaIr is to establish a special office for the purpose of supporting the Torah scholars. After consideration, four delegates have been selected from among the Torah scholars: R’ Ze’ev Shachor, R’ Y. M. Tukachinsky, R’ Meir Adler and R’ Simchah Weinograd. Signed by: The roshei yeshivah of Chayei Olam: R’ Yisrael Yitzchak Reisman, R’ Binyamin Chayun HaKohen Sassover, R’ Zalman Leib Leventhal and R’ Yosef Adler. The roshei yeshivah of Etz Chaim: R’ Yehoshua Weingarten and Rabbi Nechemiah Cheshin. Representative of the Ohel Moshe yeshivah: R’ Shneur Zalman Grossman. Representative of the Torat Chaim yeshivah: R’ Chaim Shlomo Rosenthal.
10. Description of the meeting of Va’ad HaIr with the high commissioner [Herbert Samuel]. Historic documentation.
11. The Va’ad HaIr’s request from the Municipality of Jerusalem:
Request to receive a permit to install poles for eiruvim for the new neighborhoods.
12. Letter from Va’ad HaIr L’Kehillot HaAshkenazim led by Rabbis Sonnenfeld and Diskin to the administration of the Etz Chaim yeshivah:
Since there is a rumor that the yeshivah is meant to enter “under the leadership of the gaon Rabbi Avraham Yitzchak HaKohen Kook, shlit”a, and many of the students’ parents requested that we protest against this, with the explanation that many of the parents specifically want the educational approach that has existed until that time, and they don’t have faith in the above, only in the leadership of the elder geonim.” Signed by R’ Reuven Shlomo Jungreis. Sivan, 1920. Historic document!
13. Rabbi Yitzchak Yerucham Diskin. Apology to the members of V’ad HaIr:
The gaon Rabbi Yitzchak Yerucham Diskin apologizes that he cannot participate in the assembly, and appoints them to speak and act in his place. With his signature. Tammuz, 1919.
14. Kollel Zeibenbergen, historic document:
Letter protesting R’ Zanvil Schpitzer [administrator of Kollel Hungariah] for undermining the yeshivah and attempting to abolish it. In their letter, they tell of their devotion to maintaining the yeshivah, and even during the war years, it was the only yeshivah functioning in the city. And now, under British rule, their competitors are attempting to undermine their position. Signed by the administrators: Yosef Chaim Schwartz, Elimelech Goldenberger.
15. Va’ad Edat HaMa’aravim:
Request that they also give them from the charity funds. Signed by rabbis of the community: R’ Yosef Chaim HaKohen, R’ Eliyahu Ajmi and R’ Shimon Ashriki. Nissan 1919.
16. The Sephardic Orphanage:
Since the administration of Va’ad HaTzirim declined their request “because their educational demands do not match our Orthodox spirit.” They are turning to the Va’ad HaIr to come to their assistance. Signed, Avraham Philosoph. Nissan, 1919.
17. Letter from the Peleg HaKana’i within the Edah HaAshkenazit:
Encouraging the Va’ad HaIr to not be drawn after the Zionist leaders who intend to take control of the educational institutions. Signed by: R’ Pinchas Epstein, R’ Chaim Mann, R’ Zalman Shapira, R’ Mordechai Berkowitz, R’ Nachum Rotman, R’ Gedalyah Neiman, R’ Binyamin HaKohen, R’ BenTziyon Yadler, R’ Rephael Katzenelbogen. Nissan, 1919.
18. Kollel Munkacs, request for economic assistance:
The letter relates what is happening at the kollel. Signed: R’ Baruch Feldbrand and R’ Menachem Ben Tziyon Shapira. 1919.
19. Rabbi Yosef Chaim Sonnenfeld, Regulations of Kollel Hungariah:
Nine regulations. Handwritten by him in Yiddish. Unsigned, Apparently a draft.
20. Letter from the Kupat HaRabbanim firm, led by Rabbi Sonnenfeld:
Sent to R’ Moshe Shimon Zevitz, Av Beit Din of St. Petersburg, unsigned. From the contents of the letter, it appears that it is discussing one of the residents of St. Petersburg, who decided to ascend to the Land of Israel and settle in Jerusalem, and he is informing his rabbi that he is arriving in Jerusalem in peace “and I have found all the rabbis and Talmudic scholars living and faithfully engaged in Divine service, diligently studying Torah and faithfully serving Hashem, and great rabbis have joined them from all ends of the Diaspora …” Towards the end of the letter, he turns to his rabbi with a request to make an effort to raise funds for Rabbi Sonnenfeld’s Kupat HaRabbanim. 1926.
21. Startling halachic ruling from Rabbi Yosef Chaim Sonnenfeld:
Rabbi Sonnenfeld determines that it is prohibited to officiate at weddings for couples when it is known they will not follow the laws of family purity.
22. Va’ad HaIr:
List of needy rabbis, from among the city’s most prominent.
23. Letter of communication between the Va’ad HaIr and the righteous gaon Rabbi Ya’akov Meir Biderman shlit”a (ztz”l):
Letter that tells of the background of the separation from the Va’ad HaMeuchad and the Zionists. Presently, with the appearance of ‘the righteous gaon Rabbi Ya’akov Meir Biderman, ‘ the members of the administration found it appropriate to appoint him a member of the Edah HaChareidit. With a commitment to pay him a salary.
Rabbi Ya’akov Meir Biderman was one of the geonim of Poland, a son-in-law of the Sefat Emet and father-in-law of the Imrei Emet. Until WWI, he was entirely occupied with Torah and Divine service. Following the destruction left behind by the war, he girded his loins to raise the banner of Torah, as well as activism both in spirituality and materially. He was selected to be secretary of the Council of Torah Sages. In 1925, he visited the Land of Israel to help find a compromise between the two camps, and he was found suitable to be appointed as a member of the Edah HaChareidit. Discovery unknown from other sources.
24. Initial preparations for the declaration of separation from the Va’ad HaLeumi:
Rabbinic and activist signatories: R’ Ya’akov Chanoch Sinkevitch [rosh yeshivah of Sefat Emet], R’ Zalman Soloveitchik, R’ Chaim Shlomo Rosenthal, R’ Yitzchak David Brinnstein and R’ Aharon Haltovsky.
25. Letter from Rabbi Yosef Chaim Sonnenfeld to the League of Nations, head office in Geneva:
In his letter, he tells of the essential differences between the Zionist movement and the Chareidi community. He requests confirmation from them of exclusive recognition as a separate Jewish community. The League of Nations was an international organization established after WWI, and its purpose was: Prevention of war through collective security, disarmament, resolving conflicts between countries through negotiation and diplomacy. Historic document!
26. Letter to Rabbi Menachem Mendel Zack, Av Beit Din of Riga, to accept the position of Ra’ava”d:
In Tammuz 1929, the Ra’ava”d Rabbi Mordechai Leib Rubin passed away. In light of this great loss, the leaders of the Edah HaChareidit appealed to Rabbi Zack to fill this position, and stand at the side of Rabbi Yosef Chaim Sonnenfeld “And since, according to the information given to us, there is no one wise and understanding as [you], for whom the position is befitting, and who fights Hashem’s wars, and carries the flag of Chareidi Jewry high …”
27. Letter to the ‘District Administrator’ of the British Mandate:
Advocacy to cancel the tax on the matzahs baked by the Edah HaChareidit. Letter from 1922 to Ronald Storrs, British governor of Jerusalem, urgent request for a meeting. With the participation of Dr. Dahan.
28. Collection of dozens of letters on behalf of the Edah HaChareidit:
The letters are addressed to the heads of the consuls in Jerusalem (who were all-powerful), to the mayor, government offices and the police. Content of the letters: Advocacy for the separation of the Edah HaChareidit, representation for them, and birthday and New Year’s greetings, etc. Historic discovery!
29. Letter from Rabbi Yosef Chaim Sonnenfeld to the Hungarian Consul:
After words of praise for his concern for Hungarian Jewry who live in the city, he requests a date for a meeting.
30. Letter from Va’ad HaIr L’Kehillat Ashkenazim to ‘The famous gaon, the erudite Rabbi Menachem Mordechai Frankel of New York:
Criticism for his working together with Rabbi Kook’s people. 1921.
31. Letter from Rabbi Yosef Chaim Sonnenfeld to t the ‘District Administrator’ of the British Mandate:
Request for a permit to deliver sermons on Shabbat Rosh Chodesh Nissan in the hall of the Meah Shearim yeshivah.
Speakers include: Rabbi Sonnenfeld, R’ Mordechai Leib Rubin and R’ Ben Tziyon Yadler. 21 April, 1921. The background to the request for the permit, apparently, was the tense security situation after the outbreak of riots in Nissan 1920, when they killed seven Jews, and over 200 were wounded. Synagogues and Jewish homes were looted and torched, and there has been unrest in the city ever since. Apparently, this is the reason the rabbis requested a permit, in order to receive protection of the authorities over Shabbat.
Overall fine condition.
