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Tuesday, 31 December 2024

TORAH SCROLLS DISPLAYED IN THE HILL PALACE MUSEUM, THRIPPUNITHURA & THE CATHOLIC ART MUSEUM, ERNAKULAM

Introduction

Torah, the first five books of Hebrew Bible, otherwise known as the five books of Moses, is the most sacred religious text of Judaism. A Torah scroll [Sefer Torah] is a handwritten copy of the Torah on parchment made from the hide of a kosher animal such as such as cattle, goat, deer etc. Torah scrolls are entirely written by hand using a quill and specially prepared ink. The whole process takes about a year and requires great skill and well trained scribes as the entire 304,805 letters have to be inscribed without any error. The Ashkenazi and Sephardic Torah scrolls usually consist of 245 columns and each column with 42 lines; whereas the Yemenite Torah is composed of 226 columns and 51 lines per column. It is stored inside a Torah Ark, an ornamental chamber known as Heichal or Aron ha’Kodesh in Hebrew. The Torah Arks of Kerala are intricately carved and elegantly designed wooden structures, and they are installed always on the western wall of the synagogue facing Jerusalem. For a detailed article on the Torah Arks of Kerala with photographs, see my early post here.

The scrolls of the Sephardic Jews are kept inside a case [Tiq], often plated by silver or gold, with beautiful finials and metallic crown on the top. Every functional synagogue has at least one Torah scroll. Regarding the Torah scrolls of Kerala, some were taken to Israel, others ended in private collections, museums etc., and some were lost irrecoverably after the closing down of the synagogues. Today there are only two synagogues in Kerala that have intact Torah scrolls; the Paradesi Synagogue of Mattancherry [Cochin] and the Kadavumbhagom Synagogue of Ernakulam. The current Torah in the newly restored Kadavumbhagom synagogue in Ernakulam was brought from Israel in 2018, whereas the original Kadavumbhagom scrolls were taken to Israel in 1972. The Paradesi synagogue still have the original Torah scrolls. The scrolls are not easily accessible to the public, because they are taken outside only during the religious services, and usually the synagogue is closed for non-Jewish visitors for Shabbats and Jewish festivals when prayers are conducted.

Torah Scroll in the Hill Palace Museum [All photographs-December, 2024]

A Torah scroll is available to the public for observation in the Hill Palace Museum of Thrippunithura, one of the premium Archaeological Museums in Kerala. The opened Torah scroll with its wooden case is enclosed inside a glass panel and it is one of the important artefacts among the 14 categories of exhibits displayed in the museum. The museum label provides not much information other than it is written in goat’s skin and the case is made of wood. Neither the age of the Torah scroll nor the details of the congregation from which it was procured are mentioned. The museum staff says that it belonged to the Malabari Jewish community of Cochin [Mattancherry], but they don’t know if it was from the Kadavumbhagom or Thekkumbhagom communiy. The exact circumstances under which it was procured is also not clear. Apparently, it was rescued from the airport by the authorities while an attempt was made to smuggle the artefact outside India. No further details are known. I had read an alternate view [can’t remember where now] that this scroll belonged to the Chendamangalam synagogue. Anyway, the Archaeological Museum has taken good measures to preserve this precious artefact and more importantly it is available on display for the general public.

Torah Scroll displayed in the Hill Palace Museum

When I saw this Torah scroll in 2018 for the first time, it was in a shabby corner of a dim lit room and photography was strictly prohibited inside the museum. Today, things have changed for the good. The museum with its newly-renovated galleries is quite impressive and the new policy allowing photography inside the museum is most welcoming. However, since the Torah scroll is enclosed in a glass cabinet, capturing images without reflections and shadows are very tricky. The passage on display here is from Devarim, the 5th Book of Torah or Hebrew Bible [The Book of Deuteronomy in Christian Bible], the verses are from Chapters 2 to 4. The sections deal with Moses telling Israelites about: the nations they should not conquer (Edom, Moab and Ammon); the nations they have conquered (Lands of King Sihon and King Og); and why they should listen and obey God, avoid idolatry and know God. To be precise, each column (from right to left) represents the following passages from Deuteronomy: 2:8 to 2:33 (Column 1); 2:34 to 3:20 (Column 2); 3:21 to 4:13 (Column 3) and 4:14 to 4:35 (Column 4). Why this particular passage from Torah is displayed is not clear, perhaps it could be only a random choice. If you carefully observe the Torah scroll on display here, you can see that each column is composed of 51 lines as in the Yemenite tradition. 

Close-up view of the Torah Scroll in the Hill Palace Museum (Deuteronomy 2:8 to 4:35) 

Another interesting feature is about the Torah case protecting the scroll. The simple wooden case has metallic designs and upon closer analysis, you can see a few Hebrew letters inscribed on both the ends. Due to the angle in which the Torah scroll is placed inside the glass cabinet, these inscriptions under the case are difficult to photograph. The best shots I could manage are uploaded here, but it is difficult to make a sense out of it. If there is an option to take the Torah case outside, we might have an answer to what these letters convey.

 

Side Views of the Torah Case, Hill Palace Museum

Hebrew inscriptions on the Torah Case, Hill Palace Museum The position of the Hebrew engravings on the rim of the case is marked by the numerals 1 to 4

Torah Scroll in the Catholic Art Museum [All Photographs-December, 2019]

If you are in Ernakulam, another good option to see a Torah scroll is to visit the Catholic Art Museum, located near the entrance to the Broadway Market. Although, the museum is primarily meant for the post-Portuguese Christian artefacts of Kerala, it has a well preserved Torah scroll in its collections. Unlike the Torah in Hill Palace museum, the one kept here has all the Torah Ornaments such as the Torah Case, Torah Crown, Torah Finials and the Torah Pointer. The Torah case is wrapped in a cotton and silk fabric adorned with small geometrical patterns and floral motifs. This Torah scroll has 49 lines per column. The museum dates the scroll to the 18th century and the writing material is identified as goat skin, but the community which contributed the sacred text is not mentioned. 

The passage on display here is from Bemidbar, the 4th Book of Torah or Hebrew Bible [The Book of Numbers in Christian Bible] and the reading is from Chapters 18:21 to 19:12. The highlight of this section is the offering of Red Heifer (Numbers 19: 1 to 12), a purification ritual performed in the Jerusalem Temple during Biblical times. The ritual involved the sacrifice of a blemishless reddish brown cow outside the city and sprinkling of its ashes for purification of the Israelites from uncleanness. Today, Red Heifer is also a significant symbol in the Messianic expectations. Jewish ultra-nationalist organizations such as Temple Institute believes that the appearance of a Red Heifer without blemish heralds the construction of the Third Jerusalem Temple, so much so that they have imported 5 perfect Red Heifers from Texas, USA in 2022.

This small museum associated with the Ernakulam-Angamaly Archdiocese is often found closed, but on request they will let you in and its worth a visit for the history enthusiasts. Readers of my blog will remember that it is the same museum where the Tombstone of Samuel Ezekiel Divekar (died, 1796), the founder of Sha'ar Ha Rahammim- the first synagogue (built, 1796) of the Bene Israel Community in Mumbai is preserved. For more details and photographs of the Torah preserved in this museum see the link here. 

The Torah Scroll in the Catholic Art Museum

 Close-up view of the Torah Scroll, Catholic Art Museum (Numbers 18:21 to 19:12)

Old photographs of the Torah Scrolls when Synagogues were fully functional in Kerala. 

1] Paradesi Synagogue, Mattancherry and 2] Thekkumbhagom Synagogue, Ernakulam. Photo courtesy-Yad Ben-Zvi Collection, Jerusalem, Israel

Posted by CONTACT ME (Dr. Laju Paul K.) at 04:57

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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)