Two columns which marks the entrance to
the Jew Street of Parur, is erroneously depicted as the symbol of their
cliquishness even though they were close to other communities of locale. It is
even believed that the King of Travancore ordered to erect those pillars. But
the historians and antiquarians were always puzzled about the origin and
existence of it.
One pillar intact....
Recently Muziris heritage project headed the renovation of the standing pillar and re-establishment of
the other one which had fallen years back, A Hebrew and English etching was
found which was hidden under the plaster all these days….it had nailed the
issue with a final answer.
Pillar
during the renovation...
The Hebrew inscription found in the still
standing pillar is “ עירוב ” and that of English is “ERUB”. The
literal meanings of the Hebrew word are “mixture, blending, amalgamation or
intermingling”
Hebrew inscription as seen on the pillar.
These are not just two Columns which mark the entrance or gateway
of the Jew Street, but an aid to keep up their ritual and tradition. It is
misnamed as “eruv/ erub”, which is named after its epithet, than the name of
the object itself. It acts as a device for removal of difficulties on applying
the precepts for Sabbath and other holiday rests. It creates a symbolic
enclosure that allows observant Jews, to carry objects outdoors on the Sabbath.
In ancient times, an eruv would combine multiple residences into a walled
courtyard, but in modern times, rabbinic interpretation allows such an
enclosure to be accomplished by creating symbolic wall or fence continuously
around an area.
Thus, confirmed that the pillars are not just a gateway to mark
the entrance but a ritual enclosure.
Such a set of pillars existed in Jew Town
of Cochin too. It is even mentioned by Moses Pereira Da Pavia (1686 AD) in his
report Noticias dos Judeos de Cochim “All living in one street with their
Herub (Eruv) is fixed with two pillars of stone crossed by an Iron bar,” it
shows that it was an old tradition among the Jews of Malabar.
I remember Gamliel Salem’s once explained to me, During Sabbath it
is forbidden to carry something, such as a prayer book from one’s home along
the street and to the synagogue, and food from one house to other. To the Jews
of Cochin the solution was an "Eruv", the reason behind building
the Jew town in such a manner where most of the buildings touch each other is
to create that symbolic enclosure.... Gammy uncle remembered that there were
two pillars at the entrance of the Jew Town in Mattancherry, and a string is
tied covering the entire space and touches synagogue too which makes the entire
town symbolically one enclosure. …..any detach in the building is solved by
this eruv. He explained to me that he had seen some people
touching the prayer book to the string and walk along to the synagogue and vice
versa. The tradition was stopped post Aliyah, as the buildings in the Jew town
were sold to non-Jews. Later the pillars demolished for some reason...
In modern world were the communities in
the civilized societies are the fights for setting eruv, here in the God's own
country it was built with no disputes....
A calligraphic representation the Rabbi Nissim's poem by, Thoufeek Zakriya
A 14th century poem נאמר שירה "Nomar Shirah" (Let us sing a song) by a Spanish Jew, ends like this I travelled from Spain, מספרד הלכתי נסעתי I has heared of the city of Shingly, עיר שנגולי שמעתי I longed to see an Israel King, ישראל מלך תאבתי Him, I saw with my own eyes. אותו יראו עיני Prof Nathan Katz, mentions in his book "In the fourteenth century, Rabbi Nissim ben Reuben (1310? - 1375?) of Spain not only made his way to Shingly, but composed a song to commemorate his visit. The song has been preserved in Cochin song books and is chanted on the secnd day of Shavu'oth"
About the poet Rabbi Nissim ben Reuven of Girona, Catalonia (נסים בן ראובן) also refered as RaN (ר"ן) was believed to be born in 1310 A.D or 1320 A.D and died in 1375 A.D 1380 A.D. He was an influential talmudist and halakist, Head of the Yeshiva ( Jewish religious school) probably Kehillas Yaakov shul of Barcelona, court Physician, an astronomer, a poet and one among the last great Spanish medieval Jewish scholars. He was the greatest Halachic authority of his generation, queries were sent to him from throughout the Jewish diaspora. His best-known work is his commentary and explanation of Isaac ben Jacob Alfasi ha-Cohen's "Sefer ha-Halachot ". Rabbi Nissim wrote a commentary on the Talmud. The commentary is oriented toward practical decisions as opposed to theory. The commentary has been printed only on some tractates, the rest exists in manuscript or has been lost. Other works include, Responsa, a recently published commentary on the Bible, a work of philosophy, and a collection of sermons ("Derashot Ha'RaN").
Torah inscribed by Rabbi Nissim ben Reuven conditionally donated to the Kehillas Yaakov shul in Barcelona in the year 1336. now in the Israel’s National Library
Who was the Jewish King of Shingly?
Not much is known about the Israeli (Jewish) King of city of Shingly (modern day Kodungallur) but reading all the available information we could come to a conclusion that the Israel King, would be Joseph Azar, who was the descendant of Joseph Rabban. And supposed year of their meet is no later than 1340 A.D and this happened in the Jewish principality of Anjuvannam.
Some points which concrete this claims are:
Anjuvannam was the Jewish principality in the vicinity of Shingly which was having a leader equal to a King or Prince, inherited by the Copper Magna Carta received by Joseph Rabban.
The coinciding timeline of the Rabbi Nissim and Joseph Azar
Joseph Azar is supposed as the Prince or the head of the principality of Anjuvannam.
The troop/ principality of Anjuvannam was dispersed after 1340 A.D after the disputes between the brothers.
This Jewish King is believed to have finally ended up in Cochin, and the construction of the first synagogue of Cochin, Kochangadi synagogue is attributed to him.
Moses pereira de paiva gives his account in Noticias dos Judeos de Cochim , that he had seen the tomb of Joseph Azar in Cochin. And also gives details of the descendants of Joseph Azar, who was residing in Cochin then.
Referance: Eben Sapir, by Jacob Sapir Who are the Jews of India, by Nathan Katz.
Parur synagogue before restoration, Photo clicked in 2009
It was in early 2009, I paid my first visit to the Parur synagogue, since then one thing swayed my mind back to that sanctuary, and there is a reason for that. It was a centuries old Hebrew stone inscriptions which dragged my attention, initially it was just a curiosity of a calligrapher who happened to see centuries old Hebrew letters, But during my later visits, my basic instinct of questing a conundrum or a paradox has taken it..
Hebrew tablet of Parur synagogue, Photo clicked in 2009
My first impression about it wasn't something more than it being a dedicatory stone, but my failed attempts to interpret those words made me to discern more about it. But for a long period it remained bewildered. There were few challenges in interpreting the inscription. The constrains were, the space between the words, unfamiliar words and so on...
The difficulty in deciphering was result of an undated beautification work done to highlight the verse on the tablet with black paint to make it legible, which literally made the tablet's intelligibility a real gaffe and leading the quester to end up in an erroneous interpretation. The probable date of the beautification on the stone tablet would be before 2000's, way before the renovation works under Muziris project initiated by the archaeological department of Kerala.
Portrait of Jacob Saphir, the Jewish traveller and the author of "Eben Saphir"
Even though the real tablet's current condition is gaffe, fortunately those words were well recorded. First among them was the great Jewish traveller and researcher Jacob Saphir who visited Kochi in 1860. In his travel diary "Eben Saphir", he had published this verses. Followed by David Solomon Sassoon in Ohel David (1932), Aaron Grenbaum in his Journal, ‘The Cochin Jewish Community, Impressions from a Mission to India (1966) where it’s given with English translation and I.S. Hallegua in his personal records (1988). Rabbi Saphir’s version has a minor variation in the sixth line, but the rest of authors have read alike.
It reads like this:
He who dwelt in Rock and Bush אשר שכן בצר בסנה
May He dwell for His sake in my house למענו ישכון ביתי
May there be light in it for the House of Jacob יהי אור בו לבית יעקב
Alas, darkened in my exile הכי השכו בגלותי
Said David Jacob's Son ענה דוד בנו יעקב
Renowned noble seed of Castile דגול יחש לקשטיאל
At the completion of the holy sanctuary נוה קדש בעת ה'ו'ש'ל'ם
May it be His will that the Redeemer come יהי רצון ובא גואל
This poem was even part of the piyyutim (Jewish liturgical poem) and still remembered by the community in Israel. click here to hear the poem. This dedicatory note/poem gives the details that David Ben Jacob Castiel was the one who initiated the rebuilding of the synagogue in the Hebrew year ה'ו'ש'ל'ם ie 5376 (which is equal to the year 1616 AD), the meaning of the word ה'ו'ש'ל'ם is " was completed". Besides it being a dedicatory note, beauty of this verses is that the poet hallmarked his name which makes this poem an acrostic, which cleverly hides the name of the poet. The hidden name "אליה עדני" Eliyah Adeni, A 17th century Hebrew poet from Cochin — Eliyah ben Moses Adeni who died in 1631. This brilliant piece of work actually depicts the aptitude and knack of the poet..and the literary richness of the Jews of Malabar. On a detailed analysis of the tablet, we can point out the errors in the tablet according to the available records. Here is a table of comparative study which also shows the evolution of the error which occurred in it.
As shown in the table above few many alphabets like "ו","ג", "נ" are merged and appear to be entirely different alphabet like "מ" and "ט" . Few alphabets like "ה" ,"ג","ד","ח" are interchanged with similar looking alphabets. One alphabet "ו" is not highlighted in the 3rd line and left it as it is, a close examination will show that there is a mark of engraving in it. The intruded attempt to highlight the verse had even ruined the remarkable feature of the acrostic poem and made poet's name itself erroneous. Which could be fetched by arranging first alphabets of each lines.
The real name of the poet and its current status.
This stone is exhibited in the Parur synagogue which is now a Jewish Museum, visited by travellers around the globe. From my personal experience I have met few scholars and Jewish travellers who couldn't decipher the content out-rightly, because of this above mentioned issues. As a justice to the great poet and his work, the black paint should be removed using modern technique and the words should be re-written. If it is not possible, the authority should at-least consider installing a small plaque explaining the meaning and history of the tablet, for the future generation.
Newly renovated Parur synagogue bears a eight lined Hebrew epitaphetched stone tablet, this dedicatory note was installed after the construction/renovation of Parur synagogue in 1620-21 (1616 ?) AD, the construction works was initiated by David Ben Jacob of renowned Castiel family. It is hard to interpret those words of the tablet, as the beautification work on it with black paint had merged some of the alphabets and made it more confusing. This happened quiet recently but way before the recent renovation of the synagogue by the government in (which began in 2010). A similar mistake happened during renovation on the embossed Hebrew words in the entrance of the Synagogue which was pointed out by me and was mended. click hereto read more about it but historians and travellers had documented and preserved those precious words....
The picture of the tablet clicked in 2009 during my first visit, before renovation.
It reads like this:
He who dwelt in Rock and Bush אשר שכן בצר בסנה
May He dwell for His sake in my house למענו ישכון ביתי
May there be light in it for the House of Jacob יהי אור בו לבית יעקב
Alas, darkened in my exile הכי השכו בגלותי
Said David Jacob's Son ענה דוד בנו יעקב
Renowned noble seed of Castile דגול יחש לקשטיאל
At the completion of the holy sanctuary נוה קדש בעת ה'ו'ש'ל'ם
1May it be His will that the Redeemer come יהי רצון ובא גואל
(Jacob Saphir, a Jewish traveller who visited Cochin in 1860, published the poem with one variant in the sixth line: "דגולות של קשטיאל". )
The beauty is that this is not only a dedicatory note but an acrostic poem which reveals a name "אליה עדני" Eliyah Adeni, the author of this poem. and the year of construction. This brilliant piece of work actually depicts the aptitude and knack of the poet.
Eliyah ben Moses Adeni, born (date unknown) Died (Friday 27 Tishri 5392, i.e. Thu, 23 October 1631)2 Also known as Eliyahu Adeni or Rabbi Eliyah Ha-Adeni, was a native of Aden (Yemen) and was therefore called "Ha-Adeni" that is to say, "the man of Aden." He got settled in Cochin, and he is supposed to have spend his most of life there.
Rabbi Adeni was a scholar, and a poet. His works was a part of the Cochini Minhag, and he is the only Cochini Jews whose complete works was published.3 He wrote "Azharot," didactic liturgical poems on the 613 commandments, which is read by the Jews of India and chiefly by those of Cochin on Shemini Atzeret (Eighth [day of] Assembly) or the eighth day of Sukkot (Feast of Tabernacle).3
The title page of יד אליהו אזהרות,
picture courtesy: http://www.auctiva.com/
In the title page the work is named as "Seder Azharot", In the second page it bears a title " העדני יד אליהו " It might be entitled by Adeni himself or by Belilio, But the work is widely known as " יד אליהו אזהרות " (Azharot yad Eliyahu), and it is counted among the finest examples of its kind.
The second page of יד אליהו אזהרות,
picture courtesy: http://www.auctiva.com/
It was the visit of the Dutch emissary to Cochin Jewish community which led this legend's name and fame immortal. It was Levi ben Moses Belilio who edited the Azharot. The Azharot was brought to Amsterdam by Moses Pereyra and was printed by Uri Phoebus ben Aaron Witmund ha Levi in 1688.5 Thus it became one of the first printed book of Cochin Jews. There are some source which says Levi ben Moses Belilio was the grandson of Adeni,6. But that claim doesn't have a strong proof.
Referance: 1. The Cochin Jewish Community, Aaron Grenbaum 2. Ohel David, David Solomon Sassoon. 3. Who Are the Jews of India?, Nathan Katz 4. The Jewish Encyclopedia :A discriptive record of the history, religion literature and customs of the Jewish People from the earliest tmes to the present day , Volume 2, Apocrypha -Benash, 5. The Dutch Intersection: The Jews and the Netherlands in Modern History, Yosef Kaplan. 6. Hebrew Typography in the Northern Netherlands 1585-1815, Lajb Fuks and R.G Fuks-Mansfeld
The last article about the Malayalam translation of Bible and the role of a Cochin Jew in it was just an opening to explore the literary richness of the Jews of Malabar.
The vibrant community gave birth to many talents, Poets like Eliahu Adeni, Nehemiah ben Abraham Mota, Levi ben Moses Belilah, Ephraim Saala, Solomon ben Nissim, and Joseph Zakkai some of their works were part of Cochini Minhag which were later integrated into the liturgical books.
"Ohel David", ( Amsterdam, 1785), by David Ben Ezekiel Rahabi
David Rahabi was Cochini calender maker, He is known for his work "Ohel David", ( Amsterdam, 1785), which treats on the origin of Hebrew Calendar, and its comparison with Islamic and Hindu calendar. Which aided the community to prepare their wall hanging hand made event calendar. One of such last calendar was prepared by Johnny Hallegua in 2011.
Manuscript wall calendar from Pardesi synagogue, by an unknown Scribe dated 1862-1863.
Historical records by Mudaliar Joseph Hallegua, Naphtali Eliyahu Rahabi and other later Jewish historians from Cochin shows an excellent chronicling nature of the community. And the community also had many unknown Soferim (Scribes) who made exquisite Torah scrolls, Megillah and Mezuzahs of Cochin and even purchased by Jews of far flung places. There were numerous manuscripts produced by such talents in possession with the Cochin Jews, those were Biblical books and commentaries, apocryphal books, liturgy poems and hymns, treaties on religious and communal topics, astrology, anthropology, medicine, history and so on. ....small but vibrant community of Cochin was so rich in the field.... In this article we will discuss about, a late 19th century Hebrew-Malayalam Targum manuscript from Cochin, which also include a small portion of liturgy poems. What is Targum ? Traditionally the Aramaic translation of the Bible is known as Targum (תרגום) It forms a part of the Jewish traditional literature, and in its inception is as early as the time of the Second Temple. But on a later context the word is also used to indicate the spoken paraphrases, explanations and expansions of the Jewish scriptures that a Rabbi would give in the common language of the listeners.
Targum Malyalemi The title seems to be very exotic, and it is. "Targum Malayalemi" (תרגום מליאלמי) or more specifically "עם תרגום מליאלמי" which roughly means "with Malayalam translation".
A page from the Manuscript, Targum Malayalemi.
This is one among the hundreds of the Hebrew manuscripts from Cochin, and this particular Codex in possession with The Jewish Theological Seminary, contains: Ethics of the Fathers : פרקי אבות Song of Songs : שיר השירים Lamentations : איכה liturgical poems : פיוטים The Colophon
The colophon of this book is a brilliant example for how the information about the attributes is to be stated. Date: Tuesday 7th Elul 5652, (Tuesday, 30 August 1892) Scribe: Eliyah Haim Hallegua Owner: Rachel Bat Eliyah Hallegua The Language The book is compiled with vocalized Hebrew text with Malayalam translation, phrase by phrase, in parallel columns. The style of Malayalam is a non standardised version or a later version of Judeo-Malayalam, there are many Hebrew words which are transliterated as it is, some of the examples are: תורה(Torah) തൊറാ (Thorah) - Torah הצדיק (Ha Tzadik) ആസ്സദീഹ (Assadeeha)- Righteous one נבי (Nabi) നാബി (Nabi) - Prophet יין (Yayin) യായീന (Yayina) -Wine ארזים (Arzim) ഏറെസ (Arese) - Cedar Few Malayalam words of Dutch-Latin origin is also seen in the translation, an example is ഓടാത്ത, (odatha) its etymology is the Latin loan Dutch word "Hortus" which means Garden. This word was came into Malayalam during Dutch rule. Only few examples are quoted here from the preliminary analysis of the book.
The article also lists out the details of the Hebrew-Malayalam manuscripts collected by David Solomon Sassoon (1880-1942) which includes biblical portions, commentaries, occasional prayers, Jewish liturgical poems, and hymns.
A brief history of initial translation of Malayalam Bibles.
Bible translation work in Malayalam is of unique interest, the translation being made from the Syriac, with some help from Johann Phillip Fabricius's Tamil version, by Kayamkulam Philippos Ramban and Timapah Pillay. Timapah Pillay went to Bombay, where a font of Malayalam type had been cast, and he supervised the printing. Even though translation was completed or initialised in 1807, The book was published in 1811 and was later known as Ramban Bible. Successive British residents at Travancore took a deep interest in the work, first Colonel Colin Macaulay, and then Major John Munro, who had been the means of establishing a college at Kottayam. Timapah Pillay had translated the whole New Testament from the Tamil by 1813, but there were difficulties about revising it and publication was delayed.
Benjamin Bailey
In 1817 it was resolved to translate the whole Bible and print it at Kottayam. The C.M.S. lent their missionary, Benjamin Bailey , for this work, and he was to be assisted by eight Syrian priests and some local linguists; they were to be paid by the Bible Society and supervised by Major Munro. The Calcutta Auxiliary was also considering another New Testament translation from the Vulgate, under Roman Catholic superintendence, though the vicar-general did not object to the translation already made. The Madras Auxiliary Bible Society published his translation of the New Testament in 1829. It was not in the purer Malayalam; Bailey became busy with the Old Testament and completed it. A committee revised the texts and the Madras Auxiliary published Bailey's translation as it stood, the complete Old Testament appearing in 1841-42. In 1846, he published the first English-Malayalam dictionary and Grammar of Malayalam in 1869 these books not only displaced earlier tentative efforts, but they are still regarded as standard works. Revised edition of Bailey's Old Testament was issued in 1859. He returned to England on 20 March, 1850 after 33 years of mission work in Kerala.
A page from the Book of Psalms, printed in 1938.
One of the first portion from the old testament translated to Malayalam.
There is an untold story of a Cochin Jew who assisted Bailey in his Old testament translation. He is another unsung legend of Cochin Jewry. Not much informations are available about his personal life but his works...
Moses ben David Sarphati, the Hebrew professor of Kottayam Christian missionary society.
The surname Sarphati is believed to have their origin from France as the word SARPAT is the Hebrew word for France. According to the history this family came to Cochin in 17th century. They are professional writers and are seen in communal agreements of Cochin Jewish community. Moses ben David Sarphati was a liberally-minded Jew, who is mentioned in many missionary records for his kindness and generosity. He was one among the linguists who helped Benjamin Bailey on Hebrew language in his complete translations of Old Testament Bible.
He was the Hebrew Professor of the Kottayam CMS, many of the Malpans (The Syriac word "Malpan" means teacher. Elderly Christian priests who used to teach and train candidates to priesthood were usually referred to as Malpans) were practisingHebrew lesson under him thus he was a teacher to the teachers. Sarphati was a skilled Sofer (Hebrew scribe) and he is also considered as local historian and his Hebrew history record of Cochin Jews dated 1874, (which is a collection containing various records/data of an early date of 1663 to his time) is mentioned by David Solomon, in his Hebrew and Samaritan Manuscript catalogue book "Ohel David". Sarphati's influence is seen in the different stages of publishing of Bailey's Malayalam bible, as the primary stage was started by publishing Psalms, followed by the 5 Books of Moses which are of high importance in Judaism. Finally the entire books was published in 1841-42.
Biblical manuscripts with Malayalam translation
Cochin Jews held many translated biblical manuscripts owned by different people. These clusters of Malayalam translation would have been an aid for Bailey's translations, few among the recorded Malayalam translations are mentioned in Ohel David, some with the name of the scribes and owners too.
Book of Esther, with Hebrew text and Malayalam translation.
According to Malayalam note at the end, the text was scribed by by Solomon ben Shalom Kindeel
for Siniora Rahel Eliyyah Rahabi at Cochin.
1.Songs of Songs ( שיר השירים) (Scribe: unknown, Owner/Donor: unknown) 2.Book of Ruth (רות) : (Scribe: Solomon ben Shalom Kindeel, Donor: Sassoon Hilali Leveroy) 3.Lementations (איכה) : (Scribe: unknown, Donor: Sassoon Hilali Leveroy) 4. Book of Esther (אסתר) : (Scribe: Solomon ben Shalom Kindeel, Owner: Siniora Rahel Eliyyah Rahabi, Donor: Sassoon Hilali Leveroy)
5. Commentaries to the Book of Lamentations (פירוש על הקינות והפיוטים) : (Scribe: unknown, Owner/Donor: Elijah Madai)
Commentaries to the Book of Lamentations, with Hebrew text and Malayalam translation.
Jewish liturgical works with Malayalam translation
Cochin Jews had numerous manuscripts of occasional prayers, liturgical poems and hymns similar to those of Aleppo and Baghdad Jews.
Midrash Eikhah,The Pethihatha ,with Hebrew text and Malayalam translation.
Cochin Jews had local Hebrew poets like David Castiel, Levy ben Moses Beliliah and Kabbalistic mystic and poet like Nehemiah ben Abraham,(Naamia Mootha), a Yemenite Jew settled in Cochin. The famous Andalusian poet and philosopher Solomon ben Yehuda ibn Gabriol's works along with, poet, physician and philosopher of Tuleda Rabbi Yehuda Ha-Levi's works were well celebrated in Cochin. Some of those poems were translated and became part of Jewish Malayalam folk songs.
Some of the works the liturgical works with Malayalam translations mentioned in Ohel David are:
1. Lamentations and Elegies (איכה וקינות) : (Scribe: unknown, Owner/Donor: unknown) 2. The Pethihatha, Midrash Eikhah (מדרש איכה): (Scribe: unknown, Owner/Donor: unknown) 3. Pirkei Avot (פרקי אבות) :(Scribe: unknown, Owner/Donor: unknown) 4. The morning services (סדר תפלות) :(Scribe: unknown, Owner/Donor: unknown) 5. The daily Amidah (תפלת י׳׳ח) :(Scribe: unknown, Owner/Donor: unknown) 6. Full Kaddish (קדיש שלם) :(Scribe: unknown, Owner/Donor: unknown) 7. Selichot (Penitential) Prayers ( סליחות) :(Scribe: unknown, Owner/Donor: unknown) 8. Poems of Simeon bar Yochai (בר יוחאי נמשחת אשריך) : (Scribe: Joseph ben Solomon Hallegua, Owner: Leah bath Moses Rahabi) 9. Poems of Rabbi Judah Halevi (מי כמוך ואין כמוך לשבת זכור) :(Scribe: unknown, Owner/Donor: unknown) 10. The Azharoth of R. Solomon ibn Gabirol (אזהרות לשבועות) : (Scribe: unknown, Owner/Donor: unknown) 11. Avinu Malkeinu (אבינו מלכנו) :(Scribe: unknown, Owner/Donor: unknown) 12. Yossipon, 90th Chapter (יוסיפון): (Scribe: unknown, Owner/Donor: unknown) 13. A Prayer for the Royal Family, Lord Pentland, Governor of Madras, and Lady Pentland (הנותן תשועה) : (Scribe: Abraham Hai b. Joseph Hai b. Abraham Se'adyah, Owner/Donor: unknown) 14. Fragments of Lexicographical notes on Talmudic- Midrashic words: (Scribe: unknown, Owner/Donor: Ezekiel Bgai, Date: 1739) Lots of texts were lost in time, it was worth that some were preserved and recorded its existence. But unfortunately most of the above mentioned manuscripts and incunabula collected by David Sassoon mentioned above were auctioned by Sotheby's of London in Zurich and in New York, between the years 1975 - 1994, in order to satisfy the Sassoon estate's British tax obligations. what remains of David Solomon Sassoon's private collection of Hebrew manuscripts is stored at a Canadian University library. A later manuscript of 1892 A.D by Eliyah Haim Hallegua, which includes Pirkei Avot, Lamentations, Songs of song, liturgical poems also had Malayalam translation phrase by phrase in parallel columns. The manuscript is a bound book, and "The Jewish Theological Seminary." is the current custodian of it. Referances: "A Reply to the Letters of the Abbé Dubois, on the State of Christianity in India" by James Hough (1824) "Ohel David : Descriptive catalogue of the Hebrew and Samaritan manuscripts in the Sassoon Library", by David Solomon Sassoon (1880–1942),
Less than a kilometer
away from Chavakad there is an ancient trade town Palur, currently known as
Palayoor. Well known for its Christian pilgrimage center, Palayoor St. Thomas
church. Renovated Church, Thalikakulam, Boatkulam and newly constructed museum
are major attractions. Tradition says St.Thomas the apostle came to Palur, in
52 AD. He constructed a small wooden church. The museum holds a rock foundation
stone structure and few more stones which was found near the Thalikakulam, is
believed to be the remaining of the church built by the apostle.
Lesser known but truth is that it was
once a flourishing town which was one of the ancient Jewish settlements of
Malabari Jews. Even though Christian tradition says that Jews were present in
Palur during the arrival of St. Thomas, Malabari Jewish tradition say that the
settlement was established in 70 AD or even later in 72 AD. Christian sources also refer to an early
Jewish presence there and some say the remains of a synagogue and a Brahmin
temple can be seen nearby the church. (Brown, L. W., The Indian Christians
of St. Thomas – an Account of the Ancient Syrian Church of Malabar, Cambridge,
1956, p.54, 62-63.)
“From
Kottakavu the Apostle proceeded to Palayur, one of the strongest Brahmin
centers in Kerala. A prosperous Brahmin community was living there from ancient
times. The place where the Jewish community had their residence at Palayur is
still called Jewish hill.”Quoted
from "A History of Christianity in Kerala" by Dr. C.V.Cherian
It is evident from Jewish Malayalam folksongs that this
lost Jewish settlement was of some great significance, it is one of the
frequent names in the song, which reveals that the first Jews arrived in Palur,
and they later fled to Cranganore.
മാള പള്ളിയുടെ പാട്ട്, Song of Mala Synagogue1
“കലൂർ അഴിഞ്ഞവർ കൊടുങ്ങല്ലൂർ
വന്നതെ”
They arrived at Palur and
came to kodungalur
Kalur mentioned here is believed to be Palur
പൈങ്കിളിയുടെ പാട്ട് (പച്ചമണിമാടം) 2
പാലൂ കടലാരികെഅയ്യയ്യ
പാലുകുറ്റിമരങ്ങൾ കണ്ടെൻഅയ്യയ്യ
പാലൂ കടലാരികെഅയ്യയ്യ
എറങ്ങികുളിച്ചാൻ കിളിഅയ്യയ്യ
by the side of Palur sea aiyaiah
(the bird) saw “palukutti”
trees aiyaiah
by the side of Palur sea aiyaiah
went down the bird and
bathed aiyaiah 3
This view is strengthening from another version, i.e.
from Ruby Daniel’s translation of the same song in English.
Near the seashore of palur
It saw the tree
Near the sea shore of palur
The bird flew and perched 4
Another version of the same
song says
പൈങ്കിളിയുടെ പാട്ട്(Parrot song)5
പാലൂർ കടൽ അറിവെൻ അയ്യയ്യ
പനംകുറ്റിമരങ്ങൾ കണ്ടെൻഅയ്യയ്യ
(The Bird) figured it is
Palur Sea by seeing the palm trees. *
Or
By the Palur Sea (shore) aiyaiah
(The bird) saw the palm
trees ** aiyaiah
Other song mentioning palur is
എവറായിയുടെപാട്ട്(song of evarayi)6
കപ്പെൽ പായും വലിച്ചങ്ങു പൊകുമ്പ
മറുതലെ ആയ പൊറൊത്തികാർ കണ്ടുതെ
അവിടന്ന പെടിച്ചു മണ്ടിയവരപ്പ പാലുകടെയിലെ
ചെന്ന അടത്തുതെ
കൊണ്ടുപോയ ചരക്കെല്ലാം വിറ്റുപിരിഞ്ഞുതെ
അവിടന്ന പെടിച്ചു മണ്ടിയവരപ്പ
ശിഭുശ്നാട്ടിച്ചെന്നങ്ങ അടുതത്തെ
The ship withdrawn the sail as it went,
The hostile porothi land*** was sighted
Thence frightened they fled
And reached the paloor bay
Disposed of all the wares brought.
Thence too frightened they fled
And reached the land of shibushu****7
These songs give a hint that this
community was never a long standing community and had moved to some other place
and took their abode. Jewish tradition
say that chieftain of Palur was not favorably inclined to them because a Jewish
girl of bewitching beauty had rejected his amorous advances3.1. So
they have moved to Cranganore (as mentioned in Song of Mala synagogue). Still
controversy exists, have they moved to Cranganore or Chennamangalam or any
other place?
But all of these songs make a point
clear that this was one of the ancient and possibly the first place they
landed. But it is believed that some of the Palur Jews found peace only when
they came to Cochin, where the Rajah befriended and protected them. Perhaps the
families from the Palur would be the parental congregation of Kochangadi. It is even clear that minor Diasporas and
Aliyahs from Palur to Cochin, Cochin to Palur and again back from Palur to
Cochin. Even though it is unclear how the ancient settlement was disappeared. Re-establishment of this settlement and the synagogue
is attributed to Ezekiel Rahabi8. (Probably Ezekiel Rahabi 1 who
settled in Cochin 1646 A.D or his grandson Ezekiel Rahabi 11) It is even mentioned that “remains of the
ancient synagogue are seen near the Syrian Christian church of St. Thomas on
the Chowghat – Enammakal road. There are no Jews left now in Palur.The
settlement was abandoned decades back. But the local market is still known as
“Jootha Bazaar” which means Jewish market in Malayaam”
But Palur synagogue is not counted among the
list of existing community/synagogue in “Toldot Yehude Kutzin” by Abraham Ben
Yahya Saraf Ha Levi dated 1781 AD, or even in Samuel’s Hebrew letter “History
of the Jews in land of Malabar”, dated 1790 AD. But Moses Pereyra de
Paiva in his “Notisias dos Judeos de Cochim” dated 1685 AD, It is
mentioned that Palur has one synagogue and 10 well to do family.
But the strong evidence
for the existence of a synagogue in Palur is a torah finial dated 1565 AD, from Palur synagogue is
documented by The Hebrew University of Jerusalem, which was brought to Israel
by the Cochin Jewish immigrants. Ruby Daniel says “But there is a rimon (a type
of ornament) from Palur used for a Sefer Torah in the Nevatim synagogue in
Israel today. This rimon was extricated from Palur synagogue long ago
and brought to parur synagogue. Ernakulam synagogue brought it from Parur, and
now it came to Israel”
These
finials (pomegranate shaped ornament) are unique in their shape and are one of
the earliest dated finials known until now. The finial has a circumferential
dedicatory inscription, which reads:
השכ"השנת (ר)פלוהכנסתביתשלהרמוןזה "This is the Torah finial (possession) of the
synagogue of Palu (Palur), the year 5325 (1565)"
(The name of the synagogue of “Palu”
engraved on them, possibly relates to the synagogue of Palur.)
Besides folk stories and oral traditions,
this inscription is therefore the only historical evident mentioning the
existence of the Jewish community of Palur and its synagogue. Other than “Notisias dos
Judeos de Cochim”
Palur /Palayoor today
After a long drive we
reached there, from the St. Thomas Church official we came to know about Jose
Chittilapalli, a local historian. He gave details about the “St. Thomas Jew
hill monument, Palayur” which was built a decade back. Interview with him and
few localites had given more valuable points that had helped us to find out
more about the Palur synagogue. He had thrown light on the location of the
synagogue.
* (The poetic word അറിവെൻ aṟiven, is blindly
translated as “figured out”)
** (The word അറിവെൻaṟiven, is analyzed further.
അറിവ്aṟivu = knowledge, അരികെarike = beside. Are two words but sounds similar
The word അരികെarike would have orally transformed from the root word
അരികെarike to അരിവെ arive > അരിവെൻ ariven > അറിവെൻ aṟiven. So finally
പാലൂർ കടൽ അരിവെൻ (അരികെ) പനംകുറ്റിമരങ്ങൾ കണ്ടെൻ
Could make sense
than പാലൂർ കടൽ അറിവെൻപനംകുറ്റിമരങ്ങൾ കണ്ടെൻ.
*** പൊറൊത്തികാർ
is translated as Porothi land by Prof. P.M Jussay were
he doubts it is Persian. Portuguese in the commentary in Karkuzhali. It could
be even simply as പൊറുതികാർ - which could be roughly translated as the “dwellers”.
So the line “The hostile porothi landwas sighted” could be translated as
“The (hostile) dwellers of the other shore was sighted”
****Land of Shibushu, a similar usage is seen in “The
Book of Buczacz”, by S.Y. Agnon(1887/8-1970) , In which Agnon in his fiction he
playfully changed town of Buczacz name to Szybusz, the word shibush in hebrew (שבוש) meaning
“error” or “muddle”), Here in this song ശിഭുശ്നാട്the land of shibushu, the poet is telling about a unknown or anonymous land,
1. Karkuzhali, മാള പള്ളിയുടെ പാട്ട്song no: 6, 3rd line
2. Karkuzhali, പൈങ്കിളിയുടെപാട്ട് (പച്ചമണിമാടം) song no: 2, 18 to 22nd line)
3. P.M. Jussay, The Jews of Kerala, The
song of bird, page 87
