Jews of Kerala

The Jewish Legacy in Kerala: A Chronicle of Migration and Harmony

Kerala holds a unique place in world history as one of the oldest homes of the Jewish diaspora. While there is no unanimous agreement on the precise date of the arrival of Jews in Kerala, several traditions and historical references offer compelling glimpses into their long-standing presence in this coastal land.

One widely believed tradition among the Cochin Jews states that a large group of Jews migrated to the Malabar Coast after the destruction of the Second Temple in Jerusalem in 70 A.D., with nearly 10,000 Jews believed to have arrived in Kerala. Another tradition traces Jewish roots in the region back to the 6th century B.C., suggesting they were among those exiled by Nebuchadnezzar of Babylon, later freed by Cyrus of Persia, and subsequently ventured to India in search of peace and opportunity. A third theory proposes their arrival from Majorca in 370 A.D., having been displaced by the Roman Emperor Vespasian.

Christian oral traditions of Kerala assert that when St. Thomas the Apostle arrived at Muziris (modern-day Kodungallur) in 52 A.D., he stayed in the Jewish quarter, indicating that an organized Jewish settlement already existed there. While all of these accounts remain part of a rich oral and cultural memory, the first verifiable written evidence of Jewish presence in Kerala is the Jewish Copper Plate Grant of 1000 A.D., issued by Bhaskara Ravi Varman, the Chera ruler. This royal charter bestowed significant rights and privileges upon Joseph Rabban, the Jewish leader of the trading guild of Anjuvannam, indicating not only their political acceptance but also their socio-economic importance in medieval Kerala.

The Jews of Kerala, like many other communities, likely migrated from India’s eastern coastline, settling in Kerala for reasons ranging from trade and commerce to political asylum. Unlike other Jewish communities elsewhere, the Cochin Jews were small in number and integrated peacefully into Kerala’s multicultural society. There is also speculation that many early Jews may have embraced Christianity, which could explain the presence of Jewish customs and Aramaic language among Kerala's early Syrian Christians. Aramaic, notably, was the liturgical language of Jews from Iraq and remains in use in some traditional Christian prayers in Kerala to this day.

From the 16th century onwards, White Jews—mostly Sephardic Jews from Spain, Portugal, and the Netherlands—settled in Kerala, especially in Cochin. However, the Jewish community faced severe threats during Portuguese rule, which was marked by religious intolerance. The Portuguese destroyed the Jewish quarter in Cranganore, vandalized synagogues, and even partially demolished the Cochin Synagogue in 1661. The arrival of the Dutch soon afterward changed their fortunes. The Dutch East India Company, which took control of parts of Kerala, was more religiously tolerant, allowing Jews to rebuild their communities and places of worship.

One of the most significant historical records of that era comes from Moses Pereira de Paiva, a Dutch Jew who visited Cochin in 1686. According to his testimony, there were ten synagogues and about 500 Jewish families in and around Cochin at the time, clearly indicating a vibrant and organized community.

Under British colonial rule, the Jews of Kerala continued to enjoy a period of peace, trade opportunities, and protection. However, the political creation of the State of Israel in 1948 marked a turning point in the community’s history. Between 1948 and 1955, almost 85% of the Jewish population in Kerala, mostly Malabari (Black) Jews and Brown Jews, emigrated to Israel. They are today referred to as "Cochini Jews" in Israeli society. Only a small group of White Jews chose to remain in Kerala.

By 1961, there were just 359 Jews left in Kerala, and of the several historic synagogues once thriving with activity, only two remained in use — the Paradesi Synagogue in Mattancherry, built in 1567, and another in Parur (North Paravur).

The Present Condition

Today, the Jewish population in Kerala has dwindled to fewer than 50 individuals, many of them elderly. The community faces a number of challenges, including the difficulty of finding marriage partners locally, leading many young Jews to move to Israel, particularly to the Kiryat Shmona settlement, where the Cochin Jewish diaspora has a significant presence. Another issue they once faced was the lack of a qualified "shohet" (ritual butcher) for preparing kosher meat, though a solution was later found.

Despite the reduced numbers, the legacy of Kerala’s Jews lives on in the architecture, language, culinary traditions, and historic records. The Paradesi Synagogue, a major heritage attraction in Mattancherry, is still maintained and visited by thousands every year. Its ornate interiors, hand-painted Chinese tiles, gold pulpit, and ancient scrolls serve as living relics of a once-thriving Jewish tradition in Kerala.

Cultural Contributions

The Jews contributed richly to Kerala’s trade, particularly in spices, and also maintained harmonious relations with Hindus, Christians, and Muslims throughout history. Their music, rituals, and religious customs blended elements of both Jewish tradition and Indian culture, making the Cochin Jews one of the most culturally unique Jewish communities in the world.