CONTACT ME

Thursday, 23 January 2020

MALAYALAM-HEBREW INSCRIPTIONS IN THE UPPER GALLERY OF MALA SYNAGOGUE

The Bilingual Inscriptions of Mala Synagogue 
A casual visitor to Mala Synagogue need not necessarily identify the structure as a Jewish worship centre unless the inscriptions on the balcony are noticed. The writings in Hebrew and Malayalam do not convey the same message, but both agree on the date of establishment of the synagogue. The lengthy Malayalam inscription gives additional details about the predecessor synagogue(s), while the Hebrew line quotes a verse from the Bible. The only other Hebrew inscription was on the door lintel of the Breezeway, which unfortunately is lost over a demolition drive that took place on 2017 (see my previous post for more details).



 
Malayalam Inscriptions-Literal word by word translation

 The Malayalam inscription runs in three lines. See that the old-fashioned Malayalam numerals are used to represent the date and years in the inscription. The Malayalam year (Kollam era) 965 (൯=9,  ൬=6, ൫=5) corresponds to 1789-1790 of Gregorian calendar-the period of Tipu Sultan's invasion to Kerala. The other date, 18th (൧=1, ൮=8) Karkkadakom (July-August) 1084 (൧=1, ൦=0, ൮=8, ൪=4) on which the current Mala synagogue is established is equivalent to Monday, August 2, 1909. The inscription can be roughly translated as "Since the ancient Temple (Synagogue) in 965 went derelict, small Temple was built. On the first foundation this Temple is built. Love. On 18th of Karkkadakom 1084, the Temple's foundation was laid" (see that the punctuation marks are my addition only). This would mean that there are three synagogues here, 1) an old synagogue which was ruined in 1790, 2) a small synagogue built after 1790 and 3) the current synagogue which was built on the foundation of the first synagogue in 1909. The word used "പള്ളിവെച്ചു" is in the past tense here. Had it been "പള്ളിവെച്ച്" (building the Temple), the meaning would be different and there would be 2 synagogues only, the current synagogue and the small temple would be  the same. An enlarged view of the text shows clearly "വെച്ചു" instead of "വെച്ച്", but why is there a dot above the letter "ച്ച" is not clear.  


The letter "൦ര൦" in the second line which is no longer used in Kerala now corresponds to the modern letter "ഈ" in Malayalam. Not many are aware that ൦ര൦ was used until the end of 19th century which also means the word "this". 

Another interesting observation that can be made when looking at the inscription is the word "സ്നേഹ൦" (love) and the unusual symbol preceding it. It remains a riddle to me how we can connect these with the overall inscription. This is a challenge that I would leave for the linguistic experts to solve.


Hebrew Inscriptions-Literal word by word translation

The Hebrew inscription runs in a single line, but divided into two parts. Earlier, when the inscription was in white background, the partition was more evident by a red coloured patch.

The first section gives the date of current synagogue's foundation in Hebrew calendar, 15 Av 5669. The Hebrew date 15 (ט=9 ,ו=6) in the month of Av (July-August), in the year 5669 
(9=ה=5000 ,ת=400 ,ר=200 ,ס=60 ,ט) corresponds to Monday, 2 August, 1909. The day 15th of Av, also known as Tu B'Av is a special day for the world Jewry. It is a festive day in the Jewish calendar, a day of love, often compared to a Jewish Valentine's Day and considered a popular date for weddings in Israel. The date has Biblical, Talmudic and modern significance. It marked the beginning of the grape harvest in Second Temple Period, and the daughters of Jerusalem go out dressed in white and dance in the vineyards. The festival remained unnoticed for many centuries until it was revived in modern Israel. For more about Tu B'Av and its Biblical and Post-Biblical significance see a few online links here, here , here etc. Mala Synagogue's establishment on this particular day of joy could be purely coincidental. 

Although, a little out of context with this post, it is worth to mention that the Paradesi community also celebrated 15th of Av as a minor festival since the 17th century. Soon after the Paradesis established a strong contact with Amsterdam's Jewish community following Mosseh de Paiva's visit in 1686, they received a shipment of religious texts (Prayer Books and Torah Scrolls) on the 15th of Av (year unknown). Galician Jewish traveller, Shlomo Reinman (1815-1880) who spent 25 years in Cochin after getting married to the Rahabi family writes about this event: "and therefore this day is joyful to the Cochin Jews until today, and all those many lamps in our synagogue (Paradesi) are lit on the 15th of Ab" (Quoted by Nathan Katz and Ellen S. Goldberg, The Last Jews of Cochin (1993), p. 89). Similar conclusions are reached by Segal J. B. (1993) when he expands: "The 15th Ab, the day on which scrolls of the Law, tephillin (phylacteries on head and arm), mezuzot (phylacteries on door), the Talmud, the works of Maimonides, the Shulhan ‘Arukh and other codes reached Cochin for the first time, was celebrated thereafter as a minor festival lasting seven days" (A History of the Jews of Cochin, p. 44). 

Unlike the Malayalam inscription, the Hebrew equivalent do not give any details of the earlier synagogue, instead it quotes a verse from the Book of Psalms, from chapter 126, verse 2: "Then our mouths will be filled with laughter and our tongues with songs of praise; then they will say among the nations, "The Lord has done great things with these". Psalm 126 is one of the fifteen "Songs of Ascent" in the Book of Psalms, 120 to 134. Historically, this Psalm is often linked to the return of Jews from Babylon after 70 years of their exile, 586 to about 516 BC (the year when Jerusalem Temple was rebuilt). The verse expresses the joy and gratitude to God for bringing the exiles home and revive the Temple in Jerusalem. It is certain, that before the current Mala synagogue was established in 1909, there was a smaller synagogue which took care of their religious needs. The pre-1790 synagogue was quite large, as Thomas Dawson (1822) concludes from the size of its ruins. The next major renovation would have occurred more than a century later in 1909. What better line can express the spirit of Mala's Jews in having a proper Temple after waiting for 119 years! One also need to note that Mala's Jews were not wealthy enough to maintain a new synagogue. We find them seeking the help of Sassoon family of London in 1914 for the beautification of the new sanctuary (Yehudi, 1990). Most of Mala's Jews were small vendors involved in the trade of poultry eggs, areca nut (betel nut), banana and leather (cattle hide). Anyway, the new building had to be abandoned a few decades later when Mala Jews decided to make mass Aliyah to Israel in 1954. 

Posted by CONTACT ME (Dr. Laju Paul K.) at 21:43

No comments:

Post a Comment

Subscribe to: Post Comments (Atom)

INTRODUCTION

The monotheistic religions: Judaism, Christianity and Islam arrived India much before they reached the West. For instance, it is widely believed that Christianity reached the subcontinent only after Portuguese, the first European colonists arrived India in the 15th century. However, long before Christianity reached many parts of Europe, it came to India. According to strong, continuous and unanimous traditions among the ancient Syrian Christians of Kerala, Christianity was introduced to India by St: Thomas, the Apostle of Jesus Christ in 52 AD, who established seven churches in Kerala. Contrary to popular belief that Islam came to India through the 11th century Muslim invasions in the northern parts of the country, it first arrived Kerala via the Arab merchants from 7th century onwards at the earliest. Similarly, Judaism the oldest continuously practiced monotheistic religion has an Indian presence from very early times. If traditional accounts are to be accepted,India had a Jewish colony from the time of King Solomon (10th century BC)! Most importantly, all the three religions trace their arrival in India to the Malabar region of Southern India which is currently the modern State of Kerala. Since ancient times Kerala has been the center of the Indian spice trade where Greeks, Romans, Jews, Arabs and Chinese came for grabbing their part of share. To be specific, the first Jewish, Christian and Islamic settlements of India claim their origin to a place called Cranganore (modern Kodungallur) in Kerala.

Much has been written on Indian Jews, their unique culture and traditions. Among the three major Jewish communities in India, the “Kerala Jews” popularly known as“Cochin Jews” are the most ancient followed by the “Bene Israel” of Maharashtra and the “Baghdadi Jews” of West Bengal. Recently two more communities have claimed Jewish ancestry viz. “Bene Menasheh” (1970s) from North East India and “Bene Ephraim or Telugu Jews” (1980s) from Andhra Pradesh. A small population of Jews had migrated to India during the Mughal, Portuguese, Dutch, French and British rule as well. Perhaps the Jewish refugees from Hitler’s Anti-Semitic Europe were the last Jews to arrive India. In other words, Jews weren’t a single emigration to India. At different times they arrived and settled peacefully in India where they never experienced any anti-Semitism from the native Indian community. Although Jews supposedly reached Kerala as early as 1st century AD, there were many different waves of emigrations later as well. Gradually, Jews of Kerala became organized into three distinct groups, but the different communities interacted very less among themselves. 1) Malabari Jews: the largest and most ancient group considered to have arrived in India as merchants during the period of King Solomon (1000 BC). 2). ‘Paradesi’ (foreigner) Jews: the second largest and recent group (from 16th century onwards) who migrated mainly from Egypt, Iraq, Syria, Iran, Spain and Germany. 3). ‘Meshuhararim’ (released): the smallest group believed to be the slaves held by both Malabari and Paradesi communities who were converted to Judaism and later on released from their status as slaves. The Malabari Jews were called the ‘Black Jews’, the Meshuhararim-the ‘Brown Jews’ and the ‘Paradesi’-the ‘White Jews’-terms considered derogatory and racist today. The arguments on who came first and who are more pure were often fought vehemently and each sect defended their claims. The Jewish population of Kerala numbered 2,400 at the height of their “mass” emigration to Israel in 1954. Today (2011), less than 40 Jews remain in Kerala-9 Paradesi Jews comprising of 6 women and 3 men; and less than 30 Malabari Jews.

In a strong caste-based Indian society, fair skinned Paradesi Jews managed to win a privileged position although they were a minority and newly arrived. Their European background, influence and wealth managed to push the majority of relatively poor Malabar Jews into an inferior position in colonial India. Unfortunately, even today for many in the west and to a great extent in India too, the existence of Kerala’s ancient Malabari Jewish community and their heritage is far unknown. The famous Paradesi Synagogue in Cochin is perhaps the only monument that comes into the mind of many as far as Judaism in Kerala is concerned. Often mistakenly acclaimed to be the oldest (built 1568) synagogue in British Commonwealth, the Paradesi Synagogue however, is the only functional one in Kerala today (2011). Did the Jewish community of Kerala leave anything more than this famed synagogue? The answer is a big yes. Judaism in Kerala is not only about the Paradesi Jews of Cochin and their synagogue in Mattanchery. In fact, the Malabari Jews have seven synagogues and six cemeteries, and several aretfacts and monuments that are also part of Kerala’s rich Jewish heritage! This does not include the few existing Jewish homes and the many earlier Jewish residences converted into non-Jewish owned business buildings and private villas.

This blog will be an attempt to help people both inside and outside India to locate and learn about the known Jewish monuments of Kerala, that include synagogues, cemeteries and former Jewish residences. It will be equally pictorial and textual in format. One of the objectives of this blog is to help people in identifying all known Jewish monuments of Kerala through maps and photographs. Their left out synagogues and cemeteries are the physical landmarks that still stand in testimony to the vibrant and glorious heritage of Jews who claim at least 2000 years of strong and continuous bond with India. The big question is about the accessibility and identification of these monuments. Some of the cemeteries for example are so overgrown with weeds and turned into garbage dumping yards that even the locals have no clue about their existence. Most of the sites have no sign boards or maps available to pin point their exact location. The information from internet and other sources are also limited or at times misinformed when locating the monuments are concerned. I will try to get as many photographs as needed to help people understand these monuments and the blog will not be confined to the heritage of Paradesi Jews alone. For those synagogues that are disputed properties or lie in ruined state and are not accessible for the public I will only add photographs of the exterior. Some of the original Jewish artifacts from Kerala are preserved in Israel and what left here are the duplicates. In such cases, I will trace and append online links having the original photographs. Regarding the dates associated with the history of ‘Kerala Jews’, I have tried to incorporate the most popular views and need not always be the scholarly accepted ones. I shall be much glad if any one can contribute or provide details of additional monuments, sites or artifacts you think can be classified as part of Jewish heritage of Kerala.

Being also a photoblog, I will be concentrating more on the photographs taken from various Jewish monuments in Kerala. Not many sites are available online that go deep into the structural and historic details of these heritage units with photographs. However, we are lucky to have a few very enlightening resources. The“Friends of Kerala Synagogues 2011”(Prof. Jay A. Waronker, USA; Prof. Shalva Weil, Israel; Marian Scheuer Sofaer, USA; Isaac Sam, India and Tirza Muttath Lavi, Israel) maintain an excellent site on the synagogues of Kerala. I strongly recommend anyone interested in ‘Jewish synagogues of Kerala’ to go through their highly informative links. Whenever, I refer to their site, it will be acknowledged as ‘www.cochinsyn.com’. The other very important site I recommend is the beautiful photo collection by Jono David in his ‘Ha Chayim Ha Yehudim Jewish Photo Library’. He has photographs from many Jewish monuments of India. Although he has got wrong one of the synagogues (Mattancherry Kadavumbagam Synagogue) the site has largely helped me to identify the Jewish cemeteries in Kerala.

JEWISH MONUMENTS & ARTIFACTS OF KERALA

The most important Jewish heritage structures in Kerala are the synagogues (Juda Palli in Malayalam), cemeteries and residences.

A. Synagogues

Today, there are 35 synagogues in India and 7 of them are in Kerala. The architectural style of Kerala synagogues differs from those in the west. These synagogues are strongly influenced from earlier Hindu religious buildings on its design and construction. They are characterized by high slope roofs, thick laterite-stoned walls, large windows and doors, balcony and wood-carved ceilings. A Kerala synagogue consists of a ‘Gate House’ at the entrance that leads through a Breezeway to the Synagogue Complex. The synagogue complex is made of a fully enclosed Azara or Anteroom and a double-storeyed sanctuary-the main prayer hall. Inside a typical double-storeyed sanctuary of a ‘Kerala Synagogue’ are:

1) A Tebah/Bimah: Located at the center of the sanctuary, Tebah is usually an elevated wooden platform or pulpit from which Torah, the holy book of Jews is read. 2) A Heichal (Ark): Represents the altar. It is a chest or cupboard in the synagogue where the Torah scrolls are kept. It is usually carved intricately and painted/gilded with teak wood. Unlike in the European Synagogues, where the ark is placed on the eastern wall, the synagogues in Kerala have the arks on the western wall facing Jerusalem. 3) A Balcony/Second Tebah: It is unique to the synagogues of Kerala. The balcony has two portions one for men and the other for ladies. Women’s seating area is placed directly above the azara. 4) A Staircase: Leads to the balcony and is generally spiral in shape and made of wood. At times there are two staircases, one for men from the main hall inside the synagogue and the other for the ladies from a staircase room outside the synagogue; 5) A Jewish School: Is actually a classroom for Jewish children usually located behind the women’s section on the first floor.

B. Cemeteries

Resting place of ancestors means a lot to the Jewish community. Sometimes they even carried tombstones from their old settlements while migrating to a newer place. The oldest Jewish tomb in India (dated 1269 AD) preserved in front of Chendamangalam synagogue is one such transferred from Kodungallur. Unlike Christian tombs in Kerala with Malayalam and English engravings, the Jewish graves have mostly Hebrew inscriptions. The Jewish year can be converted into modern Gregorian date if one can read the Hebrew letters. ‘Reading Hebrew Tombstones’ is an interesting site to read the Jewish tombs.

C. Jewish Residences

Today, most of the early Jewish homes sold to non-Jews are substantially modified or refurbished. However, there are a few features that still make them identifiable. Sometimes you can trace Jewish symbols like Menorah (candlestick) and Magen David (Star of David) on the walls, windows and roof tops. For example, a few residences in Mattancherry still maintain the Star of David (Magen David) despite being converted into shops or warehouses. The best way to locate the home of a residing Jew is to look for the Mezuzah on the door post. Nailed to the doorpost of a Jewish home, Mezuzah is a small container made of wood, plastic or metal having a piece of parchment with the most important words from the Jewish Holy Book, Torah. It is customary among religious Jews to touch the mezuzah on entering or leaving the home. A few homes in the Synagogue Lane of Mattancherry with mezuzah are the residences of the remaining 9 Paradesi Jews.

The Jewish monuments and artifacts I will be discussing in this blog are:

I Synagogues

1. Pardesi Synagogue, Mattancherry (1568)

2. Kadavumbagam Synagogue, Mattancherry (1130 or 1539)

3. Thekkumbagam Synagogue, Mattancherry (1647, only the building site known)

4. Kadavumbagam Synagogue, Ernakulam (1200)

5. Thekkumbagam Synagogue, Ernakulam (1200 or 1580))

6. Paravur Synagogue (750 or 1164 or 1616)

7. Mala Synagogue (1400 or 1597)

8. Chendamangalam Synagogue (1420 or 1614)

(The various speculated dates of establishment in parenthesis are taken from www.cochinsyn.com, coutesy Prof. Jay A. Waronker)

II Cemeteries

1. Pardesi Jewish Cemetery, Mattancherry

2. Malabari Jewish Cemetery, Mattancherry

3. Old Jewish Cemetery, Ernakulam

4. New Jewish Cemetery, Ernakulam

5. Paravur Jewish Cemetery

6. Mala Jewish Cemetery

7. Chendamangalam Jewish Cemetery

III Jew Streets

1. Jew Street Mattancherry (Jewish residences with Mezuzah and Magen David)

2. Jew Steet, Ernakulam (today all shops in non-Jewish hands)

3. Jew Street, Paravur (Twin Pillars)

4. Jew Street, Mala (Gate House and Breezeway of synagogue turned into shops)

5. Jew Street, Chendamangalam (used to be a Jewish Market or Judakambolam)

6. Jew Street, Calicut (identified in July 2011 as Jootha (Jew) Bazar)

IV Other Monuments & Artifacts

1. Tomb of Sarah (1269 AD), Chendamangalam

2. Kochangadi Synagogue Corner-stone, Mattancherry

3. Jewish Children’s Play Ground, Mattancherry

4. Clock-Tower, Mattancherry

5. Sarah Cohen’s Embroidery Shop, Mattancherry

6. Jew Hill/Judakunnu/Jewish Bazar, Palayur

7. Jew Tank/Judakkulam, Madayi

8. Koder House, Fort Kochi

9. Grand Residencia, Fort Kochi

10. Jewish Summer Resorts, Aluva

11. Jewish Copper Plates, Mattancherry

12. Syrian Copper Plates, Kollam

13. Torah Finial, Palayur

V Lost Jewish Colonies

1. Kodungallur (Thrissur)

2. Palayur (Thrissur)

3. Pullut (Thrissur)

4. Kunnamkulam (Thrissur)

5. Saudhi (Ernakulam)

6. Tir-tur (Ernakulam)

7. Fort Kochi (Ernakulam)

8. Chaliyam (Kozhikode)

5. Pantalayani Kollam (Kozhikode)

9. Thekkepuram (Kozhikkode)

10. Muttam (Alappuzha)

11. Kayamkulam (Alappuzha)

12. Dharmadom (Kannur)

13. Madayi (Kannur)

14. Quilon (Kollam)

15. Pathirikunnu, Krishnagiri (Waynad)

16. Anchuthengu (Thiruvananthapuram)