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Sunday 12 January 2020

STRUCTURAL ALTERATIONS ON MALA SYNAGOGUE SINCE 1955


Typical to other Kerala Synagogues, Mala's Jewish worship centre also consisted of a two-story gatehouse, a two-level breezeway, and a double-height main sanctuary with an upper gallery and second Tebah. The upper floor of the gabled gatehouse functioned as a Hebrew School which also had an attic that was used as a store room. The second level of the breezeway was covered yet not fully enclosed and the ground level was open and likely supported by columns. The main entrances to the synagogue was at the eastern end through the lower level breezeway leading to the Azara and the upper passageway opening to the women's seating area behind the balcony. Time unknown, but probably soon after Mala Jews left in 1955, additional structures were added in front of the gatehouse. Similarly, the open section of the breezeway at the ground level was enclosed and filled in with concrete to make way for commercial buildings. The connections from breezeway to the original entrances of the synagogue through Azara and women's room were cut off and a 5 foot gap blocked its continuity to the main sanctuary. Architect Jay Waronker (2010) finds Mala Synagogue’s breezeway a quintessential example of Kerala timber vernacular architecture with its beautifully ventilated and diffusely lit “walls” made of struts with a latticework of interlinking laths giving a Venetian blind effect. Today, the Synagogue is surrounded by private commercial buildings (South and West) and public roads (East and North). The freestanding boundary wall in the southern border perhaps could be the original construction from pre-mid-20th century, but the current wall on the west is a later addition only. We know from the 1955 Mala contract that the Synagogue was surrounded by "compound wall on three sides". The current wall on the north is a modern construction built after demolishing an illegal commercial complex that existed on the spot.
Putative Structure of the Original Mala Synagogue. E1 and E2 are entrances to the main sanctuary through Azara and Women's Gallery, respectively.

The total area of the compound where the Synagogue stood was 23 cents at the time of transfer (1955). We understand from the contract that originally the plot was of 32 cents and at the time of donation, 9 cents of land on the eastern side was already sold to a person named Madhavan. Today, if you look at the eastern section of the Synagogue, the area where once the gatehouse and breezeway were positioned remains vacant. There are no traces of the gatehouse, but a small fragment of the highly modified lower level breezeway is retained. What is more ironical is that both the breezeway and the gatehouse, despite being in a dilapidated and heavily altered condition remained visible until 2017 when the road widening project of Kodungallur-Kodakara road resulted in its demolition. In 1955, when the Synagogue was entrusted to the Panchayath, the transfer deed included the following verse: "Donors have been authorised by the entire Jewish community of Mala Synagogue and have become entitled to alienate all properties movable and immovable, appertaining to the Jewish Synagogue of Mala including the Synagogue Building and its premises", perhaps a hint that the sanctuary was complete with all the religious artefacts intact. However, inside the synagogue, the Holy Ark, Torah Scrolls, lighting fixtures, main bimah (pulpit), original furniture etc. have disappeared and their whereabouts are still unknown. It is highly unfortunate that there is not a single photograph of Mala Synagogue's interior known to us from the period it was transferred to the Panchayath. No one knows whether these important artefacts were removed and sold or destroyed. Until a photograph of the Synagogue's interior from the period is found, we will not be in a position to even know how the Ark of Mala Synagogue looked like. Among the seven original Holy Arks of Kerala's Synagogues, three remain in Kerala (Paradesi, Kadavumbhagom Ernakulam and Chendamangalam), three are in Israel (Kadavumbhagom Mattancherry, Thekkumbhagom Ernakulam and Paravur) ane one is preserved in USA (Thekkumbhagom Mattancherry). Presently, the entrance to Mala Synagogue is through a door at the southern side. Originally, this was a window and sometime after 1984 it was converted to a makeshift entrance by adding wooden panels and concrete steps, only the wood balusters of the window is retained. The original pattern of the window panels are also being altered as evident from the an old photograph of the Synagogue taken in 1968. In the old photograph, you can see that the windows were more simple with plain wood panels, the glass panels are obviously a later addition. The good news however is that the whole upper gallery with the original staircase, the second bimah, the women's seating area, the Mechitza  (partition separating women's area from upper gallery), the wood-floored attic, the Azara and the beautifully carved lotus floral motifs beneath the balcony remain intact and fairly preserved despite years of neglect and abandonment.

Mala Synagogue 
Views from Four Directions

 The Four Boundaries
East: Kodakara-Kodungallur Highway & private commercial buildings; West: Private properties and boundary wall; North: Panchayath Pocket Road and boundary wall; South: Boundary wall & private properties. At the time of the 1955 Mala Contract, the Eastern side of the synagogue was bordered by two non-Jewish lands, today the area is under the ownership of 8 individuals. 


STRUCTURE OF MALA SYNAGOGUE

1-Women's Seating Area; 2-Azara; 3-Modern Entrance; 4-Upper Gallery & 2nd Bimah; 5a-Original Entrance to (1); 5b-Original Entrance to (2); 6-Position of Breezeway; 7-Position of Gatehouse; 8-Main Sanctuary Building; 9-Attic. The area between the white dotted lines were originally part of the synagogue (before 1955). The yellow encircled region was where once the gatehouse and breezeway of the synagogue existed. The red dotted lines demarcate the different parts of the synagogue building.

Interior of the Main Sanctuary-the Lost Ark
The lost artefacts of Mala Synagogue. See that the raised platform near the western wall is only a modern addition

Interior of the Main Sanctuary-the Upper Gallery
1-Modern Entrance; 2-Twin Pillars; 3-Azara; 4-Staircase; 5-Malayalam Inscriptions; 6-Hebrew Inscriptions; 7-2nd Bimah; 8-Mechitza; 9-Wood Ladder to Attic; 10-Main Wood Ceiling

The Azara or Anteroom
 The arrival point of the main sanctuary.

 The Women's Seating Area
See Mechitza on the right side-the perforated wooden screen that separates women's area from the upper gallery containing 2nd Tebah. Note also that the floor is of wood.

The Gatehouse and Breezeway Before & After Demolition
Views from South
The red encircled area represents the gatehouse and the breezeway. 

 Views from East
See that the Synagogue building is behind the gatehouse and not visible from east in 2015, but on demolition of the gatehouse in 2017, the front side of the sanctuary is easily observable from Mala Junction. Note also in the 2015 photograph that the gatehouse is the structure with gabled clay-tiled roof, rest of the commercial buildings (banners for hotels, pharmacy etc.) are all modern additions.

The Structure of Gatehouse and Breezeway 
In the north-side view, see a concrete exterior ladder to the gatehouse, it was a later addition. A high resolution photograph of the structure can be seen here.

The Gap between the Breezeway and the Main Sanctuary of the Synagogue

The Sealed ends of the Breezeway

Inside the Gatehouse and Breezeway

1-Interior of Gatehouse. Photo Courtesy: Jay Waronker (2010, Thesis)-The Synagogues of Kerala: Their Architecture, History, Context, and Meaning (p. 179); 2-Hebrew Inscription on the door of the Breezeway, Photo Courtesy: JewishHeritageMasa (2012); 3-Hebrew Inscription on the door lintel of the Kadavumbhagom Synagogue of Mattancherry. See that both inscriptions are identical. For Kadavumbhagom inscription see here. More photographs of the interior of the gatehouse and breezeway captured in 2015 can be seen in this Facebook entry here.

Graphical Sketch of Mala Synagogue's Structural Transformation
Sketch modified from JewishHeritageMasa

The Makeshift Entrance of Mala Synagogue
The original window before being converted into a door (1984)
Photo Courtesy: Orpa Slapak (1995)-The Jews of India-A Story of Three Communities (p. 103)

Modern entrance of Mala Synagogue

Structural transformation of a window into a door. Only the wood balusters of the original window is retained. The steps and door panels are later additions only.

Original Doors of Mala Synagogue
The door at the ground level opens to the Azara and the upper level door leads to the women's gallery

An old photograph (1968) of Mala Synagogue and Associated Structures
 Photo Courtesy: Cochin Synagogue Quater Centenary Souvenir (1968)

          
  The Difference in Window Patterns- A Comparison between 1968 and 2019
Posted by CONTACT ME (Dr. Laju Paul K.) at 03:53

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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)