Ashtadlan (Hebrew:שְׁתַדְּלָן,[1]IPA:[ʃtadˈlan];Yiddish:שתּדלן,IPA:[ˈʃtadln̩]) was an intercessor for a localEuropean Jewish community. They represented the interests of the community, especially those of a town'sghetto, and worked as a "lobbyist" negotiating with the authorities holding power for the safety and benefit of Jews. The process of Jewish intercession is known asshtadlanut (Yiddish:שתּדלנות).
Shtadlanim (plural of shtadlan) relied on many tactics to intercede on the behalf of the Jewish community. These included emotional appeals, such as begging, rational appeals such as trying to implement charters or decrees, and also gifts of money or other goods to gain favor. Elyakim Zelig fromJampol, reported specifically on the need to beg for the Pope’s favor during a mission to Rome in 1757, in which he tried to gain support for defending Jews againstblood libel.[2]
Typically, a Jewish community (qahal) governed its own internal affairs. The interactions with the outside society, such astax collection and enforcement of various restrictions and compulsions imposed on the community, were arranged by an internal governing board.
Theshtadlan emerged to prominence in 17th century Europe, with the rise ofabsolutism, as an intermediary between the resident Jewish community and the monarchical government in control of the region. The position was appointed by the government, and could even be named as a royal official. Although he officially represented the Jewish community only, theshtadlan became a tool of the government.[citation needed]
Shtadlan played a significant role in the Jewish community, especially in thePolish-Lithuanian Commonwealth. One prominent shtadlan was Barukh ben David Yavan, born in the early 1700s. Yavan was instrumental in many secret missions between the king of Poland,Augustus III andFrederick II of Prussia, helping to end theWar of the Austrian Succession. Yavan was also in contact with a papal nuncio in Warsaw allowing him to save manyTalmuds after the Kamieniec disputation that led to most Talmuds being burned.[3] Jacob Teitel, born in 1851 under czarist Russian rule, is another example of an influential shtadlan. After a pogrom began in the city ofSaratov, he used his connection to the regional governor to stop the anti-Jewish actions.[4]
During the late 19th century, the use of the press and public opinion as leverage forshtadlanus activity became the most important change in the work of the shadlan, becoming closely associated with relief efforts for victims ofpogroms in Russia as well as the early foundings ofPolitical Zionism.[5]
Traditionally,shtadlanim were seen as great protectors of Jewish communities, and receivedapprobation from the communities' governing Jewish religious authorities.[6]