The ukase issued by the Senate in 1776 sanctioned the existence of the Kahal, regarding it primarily as a fiscal and legislative institution, which the Russian administration found convenient for its purposes. At the instance of Governor-General Chernyshev, the Jews of White Russia were set apart as a separate tax-unit and as an estate of their own. They were to be entered on special registers in the towns, townlets, villages, and hamlets, wherever a census was taken. The instructions read that in order that their taxes may be more regularly remitted to the exchequer, Kahals shall be established in which they [the Jews] shall all be enrolled, so that every one of the "Zhyds,"[237] whenever he shall desire to travel somewhere on business, or to live and settle in one place or another, or to take anything on lease, shall receive a passport from the Kahal. The same Kahal shall pay the head-tax, and turn it over to the provincial exchequer. Thus, as regards the payment of taxes, and the rights not only of transit but also of business, every Jew was placed in the same position of dependence on his Kahal as under the old Polish _régime_. At the same time the Kahal was endowed with certain judicial functions. District and Government Kahals, the latter conceived as courts of appeal, were established for cases between Jews, each of these Kahals being assigned a definite number of elective judges. Only lawsuits between Jews and non-Jews were to be brought before the general magistracy courts. But a few years later the Government was shaken in its resolve to uphold the former Kahal organization to its full extent. In 1782 an inquiry was addressed by the Senate to Passek, the new Governor-General of White Russia, as to the legality of establishing special Jewish law courts. A year later the Government took a decided step in the opposite direction. It recognized the rights of Jews registered in the merchant class to participation in the general city government, to elect and to be elected on equal terms with the Christian members of the magistracies, town councils, and municipal courts. The realization of this reform was greatly hampered by the opposition of the Christian merchants and burghers, who hated the Jews, and could not reconcile themselves to the municipal equality of their competitors. Having accustomed themselves to look down upon the Jews as citizens of an inferior grade, the Christian city officials assumed a hostile attitude towards their Jewish colleagues who had been elected to public posts, and by electioneering methods managed to reduce their numbers in the city corporations to a minimum. The interests of the Jews were bound to suffer, particularly as far as the administration of justice was concerned.