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Sunday 23 February 2020

JEWISH CEMETERY OF MALA-A TIMELINE OF EVENTS SINCE 1955.

I will be brief here and include only the important events and decisions associated with cemetery. Not all dates are accurate to my knowledge, so I would be happy to incorporate corrections as required and add if there is any relevant information that I have failed to mention. 

1954, December 20: A contract was executed by (1) Avarony Jew aged 77, son of Mosha of Vadama Village, Mukundapuram Taluk, (2) Pallivathukkal Eliacha Jew aged 75 Son of Kunjeli of Vadama Village Mukundapuram Taluk, (3) Chennamangalathukaran Eliabai Jew aged 50, Merchant Son of Aphraim of Vadama Village Mukundapuram Taluk-Trustees of the Mala Synagogue on behalf of the Synagogue (referred to as Donors) in favour of Athappilly Joseph Christan aged 37 Son of Devassy, Vadama Village, Mukundapuram Taluk the President of the Mala Panchayath for and on behalf of the said Panchayath (refererred to as Donee). The contract was the entrustment of all properties movable and immovable appertaining to the Jewish synagogue including the synagogue building and its premises (23 cents, valued Rs. 500) and the Jewish cemetery (400 cents, valued Rs. 500) as a deed of gift to the Panchayath, provided it was subjected to the conditions and obligations recited in the contract. There were six conditions to be fulfilled namely:

Wednesday 19 February 2020

THE CURRENT STATUS OF MALA JEWISH CEMETERY

One can say without doubt, that the most controversial Jewish monument in Keralis the MalJewish cemetery. The cemetery was handed over to the Panchayath (the Village Council) by the Jewish community in 1955 with the following conditions: "The Donee shall maintain at his own expense the Jewish Cemetery described in the B Schedule hereto annexed and hereby entrusted to his possession and shall preserve the same without trespass or molestation of the tombs. Nor any portion of the Cemetery be dug or unearthed. The compound wall bounding the cemetery on all sides and the gate in it shall also be preserved and the Donee shall meet the expenses, if any, necessary for the preservation in good repair. The B Schedule item shall not be alienated and shall ever be preserved in its present condition without being put to any other use: nor shall the right of any member of the Jewish Community to use the B Schedule item as Cemetery ever denied or questioned"

Tuesday 18 February 2020

THE JEW STREET OF MALA

In Mala, if you walk half kilometre from St. Stanislaus Forane Church to Mohiyuddien Juma Masjid (north to south) and the same distance from the Synagogue to the Jewish Cemetery (west to east), you have essentially seen the whole town! The intersection of these streets where the north-south Kodungallur-Kodakara (State Highway 51) and the east-west Mala-Annamanada roads meet is the Mala Junction, the epicentre of the town. The Jew Street of Mala (marked by the yellow dotted lines in the map below) is a small stretch of about 200m of the Mala-Annamanada road beginning from the Synagogue (1) at Mala Junction (2), passing through the modern Post Office building (3), and extending almost up to the junction near the current Mala Private Bus Stand where the K Karunakaran street joins the main road (see Map). The Jewish Cemetery (4) is only 300 m further east to the Mala Private Bus Station. Most of Mala Jews were small vendors who maintained their shops in front of the house facing the Jew Street and their living quarters were at the backside of the building. 

Friday 14 February 2020

THE JEWISH POPULATION OF MALA

Scholars do not reach a consensus on the date of Mala Synagogue's foundation. The earliest date attributed to the synagogue is 1000 AD, based on its association with Joseph Rabban (of the 11th-century Copper Plate fame), who according to an old Jewish folk song, obtained wood from the Rajah of Kodungallur to construct the building. Dravidian Judaist, Prem Doss Swami Doss Yehudi (1990) claims "The original Synagogue (11th century) was pulled down and a new building was erected in 1400 C. E. A Hebrew congregational school also used to function there. It was renovated in 1792 C. E." Yehudi however, does not cite the source on which he bases such an absolute date, some connects it to the great Periyar flood of 1341 which erased the port city of Muziris and may have led Jews to migrate from Kodungallur to Mala. The renovation date two years after Tipu Sultan's invasion (1792) makes sense, but historically we know that the synagogue was in a badly decayed state even three decades after Tipu's attack. David Sassoon (1932) dates the synagogue to a later period, to 1597, but he also fails to provide the evidence for arriving at such a specific date, probably the Portuguese attack on Kodungallur was responsible for a wave of  migration of Jews to Mala by the end of 16th century. The earliest documented evidence for a Jewish community in Mala is in the 1768 Hebrew letter of Ezekiel Rahabi, where he mentions 50 Jewish families and one synagogue. Later, his son David Rahabi (d.1791) also attests the same statistics. It is surprising that Mosseh de Paiva (1687) who records 9 Malabari synagogues from 6 localities in Kerala fails to mention a congregation in Mala, so do the Dutch Governor Adrian Moens who wrote less than two decades after Rahabi in 1781. Interestingly, though Moens states that Malabari Jews were spread over seven places, he lists only six, and for reasons unknown Mala is excluded. Nevertheless, in the same year (1781), we have a Hebrew manuscript entitled "Toldot Yehude Kuchin" by Saraf, Yahya Ben Abraham, where Mala reappears with one synagogue and 50 families. A few years later in another Hebrew letter dated 1790, by Samuel Abraham to a Jewish merchant in New York, the numbers remain firm at 50 families and 1 synagogue.

Tuesday 11 February 2020

STRUCTURAL ALTERATIONS IN THE PREMISES OF MALA SYNAGOGUE SINCE 1955

Earlier we discussed about the structural modifications done in the Mala Synagogue; in this post we will see the alterations carried out at the premises of the sanctuary. We learn from the Mala Contract (1955) that the synagogue had boundary walls on three sides and was bordered by privately owned (non-Jewish) buildings and compounds at East, South and West directions, and a Panchayath Road (CMS Road) running on the North side. Originally, the synagogue compound measured 32 cents (1294 sq m), but 9 cents (364 sq m) of land on the East side was sold already at the time of transfer (1955). After Jews left Mala, the synagogue was used for conducting classes for Lower Primary students and it also functioned as a Community Hall. The surroundings of the synagogue were heavily altered and a big share of land was misused. To get a better idea, one might look for old photographs taken from the premises. This is where the photographs taken in 1995 from Mala by the  Center for Jewish Art (Hebrew University of Jerusalem) under the Bezalel Narkiss Index of Jewish Art (http://cja.huji.ac.il) become much helpful. Despite taken relatively recently (40 years after Jews left Mala), these photos reveal how significantly the synagogue premises have changed within such a short span of time. We will compare some of these photographs with the latest images and see the depth of encroachment.

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)