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We have already uncovered the Noahide community in Vizaq India (here), but it seems that Jews and Noahides have been very busy in converting India congregations to the Noahide Zionist agenda as in this article we find there are more Noahide communities in Andhra Pradesh: Eluru, Rajamundry, Tuni, Payakarao-Peta, and Nakkapalli. We also learn that Jews are are inculturating Hindu by telling them that Manu who survived the flood and wrote the Manusmriti is actually Noah!
https://kulanu.org/communities/india/spirit-floats-on-the-water/
SPIRIT FLOATS ON THE WATER
Indian Communities Search for Jewish Connections
Written by and photos courtesy of Dr. Eyal Be’eri
The author, left, with Yehoshua Yacobi of the Bene Ephraim
About the author: Dr. Eyal Be’eri of Israel worked for many years as an educational consultant in high schools, and for the past 15 years, Eyal has been spending time with Jewish communities in India. For the past 12 years, he has been researching the Pathan communities in India and formulating evidence of their Jewish origin. Eyal, studying at Ariel University’s Israel Heritage Department, wrote a thesis in 2012 and his Ph.D. dissertation in 2019 about the Pathan family books and their customs similar to Jewish customs. Apart from his academic research, Eyal devotes his time to finding ways to build a bridge between the Pathans and the Israelis and is an active partner in the founding of the IsraeliPathan Research Institute. He is married and the father of six children. Here, below, is an edited excerpt of Eyal’s dissertation. To read the full dissertation, please contact contact Eyal through kulanu.org/contact.
Note About the Pathans
The Pathans, known by many names including Pashtuns, are one of four major Muslim communities in India who arrived in the 11th and 12th centuries from what is now Afghanistan and Pakistan. Much research has been written linking these people to the Ten Lost Tribes of Israel. For many generations, there has been a vague knowledge of the biological connection between the Pathans and the Jewish people. In the encounters I have had with the Pathans over the past twelve years, I have found that the Pathans call themselves Bnei Yisrael, hold ancient genealogy books that indicate their origins from the Yehuda and Binyamin (as in the Hebrew of the Torah) tribes, and even follow a series of customs that conform to Jewish, rabbinic, and Karaite customs. The table of evidence stands firmly on four feet: their Jewish customs, different from anything known in Islamic practice, their books of lineage dating back for centuries proving their ethnic roots, ancient history books dating from the 10th century on testifying to their Israelite origins, and their own self-definition as descendants of the nation of Israel.
Offering our Prayers in Andhra Pradesh
The city of Vijayawada in the state of Andhra Pradesh, India, had not yet borne the brunt of the winter of 2019, but the disrepair of the roads told us that the summer monsoons had indeed left their mark here on the east coast of India. The weather was pleasant. The sky was blue and a breeze blew through the coconut palms. Cone-like mountains arose in the backdrop, accentuating the valley at their feet. Hindu morning prayers echoed loudly from the temples, mixing with the sound of Christian church bells and the voice of the local Imam reciting the Koran melodically. We offered our prayers as well in this eclectic city, a city that has steadfastly welcomed the different religions of the people who have made this their home, accepting all of them without any unnecessary panic.
I was excited when we were picked up and escorted from the airport to our hotel by Dr. Yacov Yacobi. I traveled here with my esteemed mentor and friend, Rabbi Eliyahu Birnbaum, director of the Straus-Amiel and Beren-Amiel programs at Ohr Torah Stone in Israel, as well as with Rabbi Yaron Gilor from Israel and Yehoshua Yacobi, Dr. Yacobi’s brother. Yehoshua has been living in Israel for many years. He and his brother grew up in the Bene Ephraim (Jewish) community here which we were on our way to visit. We came here after our third joint visit to the Pathan community in northwestern India, the pinnacle of which was a two-day conference in Jaipur on the Israelite identity of the Pathans, their customs, and their old family books. The excitement I felt being with this community in Andhra Pradesh was matched by the enthusiasm I experienced in the community we had just come from, the Pathans in the Indian state of Rajasthan.
The author at the Pathans Conference in Jaipur with Rabbi Birnbaum (left); Sahabazda Shaukat-Ali Khan, founder of Maulana Abul Kalam Azad Arabic Persian Research Institute in Tonk City; and Hassan Muhammad Khan (right), president of Anjuman al-Pathan in the State of Rajasthan.
The Pathans of Rajasthan
The Pathans we met are different from other communities we spent time with, for there were no Noahides or Jews among them. (Noahides are non-Jews who are followers of the seven laws of Noah and some Jewish laws and traditions. Also, see Kulanu’s article in the Spring 2017 Kulanu Magazine, page 6, or on our website here: bit.ly/noah-vizag.) The Pathans want to build bridges with the Jews for one reason only: to preserve their unique Pathan identity so the future generations may know its authentic meaning. Today, the forces of modern life are taking their toll on the Pathans, and their customs, lineage, and self-definition are disappearing. There is a serious chance that by the next generation this identity will be forgotten forever, and its descendants assimilated either into the local religious Muslim culture or secular Hindu society. It is for this reason that the elders of Anjuman Al-Pathan and their followers joined with us for the chance to give the youth basic knowledge of their roots, knowledge that will ensure that the torch of identity will be passed on to the next generation. Last August 2019 the presidents of the Pathan communities in several cities in Rajasthan, together with representatives from Israel, signed an agreement calling for the establishment of the “Israeli-Pathan Research Institute.” It will focus on preserving, learning, and instituting the Pathan heritage for future generations. This is an important step forward and we are currently working to implement it. You can read my impressions of the Pathan delegation’s 2015 visit to Israel: bit.ly/pathans-impressions.
The Two Bene Ephraim Communities of Andhra Pradesh
The first community we visited after arriving in Andhra Pradesh was that of Dr. Yacobi, the Bene Ephraim. Communities like his identify as the descendants of the tribe of Ephraim. In a course of events that remains unclear, they either came from Afghanistan, or came with a group of Spanish crypto-Jews in the 16th century. These communities had been considered for centuries to belong to the untouchable Madiga and Mala castes, the lowliest segment of Indian society. These communities of outcasts live in rings around the outskirts of the cities, living off menial labor in an effort to raise their socio-economic status.
Bene Ephraim Synagogue in Machilipatnam
Muslim rulers, including Aurangzeb (1616-1707), persecuted these immigrants in an effort to convert them to Islam. Their stubborn refusal led to the decision to excommunicate and banish them from society in order to break their spirit. Success was only partial. There were some among them who converted to Islam, known to this day as “Laal Khani.”
On the way to this community, Dr. Yacobi informed us that he is the son of Shmuel Yacobi, the leader of the Bene Ephraim community of Machilipatnam (sister community to the Bene Ephraim of Chebrolu; in past issues of Kulanu Magazine, the Chebrolu community’s place of residence has also been called Kottyreddypalem). He recently completed his doctorate in Environmental Studies and visited Israel, completing his conversion to Judaism after studying in a seminary for converts.
The community centers were sprawling buildings, well-furnished, and surrounded by flowers. We reached the Yacobi house in the afternoon and were offered a good meal. When we finished, we were received in an official ceremony. We were draped in garlands and colorful new robes and we listened to lengthy welcoming addresses. We responded with speeches of our own to the local community, praising their efforts and strengthening their spirits in English, aided by Yehoshua’s simultaneous translation into Telugu, the local language.
The same rituals repeated themselves in the Bene Ephraim community of Chebrolu. Shmuel, his brother Sadok, and their brother Aharon z”l had fulfilled the dream of their late father, Yacob Yacobi, and established the Bene Ephraim community here where he had led services.
Shmuel authored and self-published a book explaining the ancient Jewish lineage of these people who are of the Madiga and Mala castes (“The Cultural Hermeneutics,” 2002). Shmuel had recently immigrated to Israel with his wife, but returned to India for a visit. The community is led today by Sadok Yacobi, and it is easy to see that the members of this community are eager to get ahead academically and socially. Their greatest dreams are to formally convert and to visit Israel. We returned to the hotel at Vijayawada, almost two hours away, late at night to rest a bit before the conference of Bene Ephraim that was to be held the following day.
The Five Noahide Communities of Andhra Pradesh
After the conference, Rabbi Birnbaum travelled to New Delhi on his way home to Israel. I remained with Rabbi Yaron Gilor to visit five Noahide communities in the surrounding area of Andhra Pradesh: Eluru, Rajamundry, Tuni, Payakarao-Peta, and Nakkapalli. Some of them have remained loyal to their unique path, carving out a lifestyle within the framework of the seven Noahide commandments. But others have asked to take a step further and join the world of Orthodox Judaism.
Yedidyah Raj and his son Baruch with the author, Noahide community of Tuni
The author with children of the Noahide community of Tuni
Each community greeted us warmly with singing and dancing. Our hosts were happy to meet their guests who came to visit them from Jerusalem. Everywhere we went, we sat around a table with a podium and were decorated with pashmina shawls. I found myself taking part in these ceremonies by conveying blessings from the Holy Land, sprinkling my speech with ideas from the Torah, and ending with a blessing for the community. On our first visit, Yedidyah, the leader of one of the villages, and his three sons, along with an orchestra, escorted us from the entrance of the village, with dozens of village women dancing around us. A memorable moment occurred when a rather elderly lady somehow noticed that I was wearing sandals. She proceeded to bring a bucket of water, and despite my protests, she washed my feet. I couldn’t really resist and risk insulting the woman or Yedidyah, who stood next to her.
The author with some members of the Beth El Noahide Community in Visakhapatnam
Some members of the Bene Noah Noahide community of Eluru
The second visit to Yedidyah’s community was a bit more modest. We went to the classrooms where I met with the youth and older pupils. I taught them the story of “The Treasure Under the Bridge.” I hope they believe that their treasures are close to them, within their families, within their friends, and inside their hearts. Yedidyah told me that his community needs teachers who can teach authentic Judaism. Later during my visit, I met Ms. Michal Kohane, an Israeli rabbinical student sent by Kulanu to address this imminent need.
Beth El Noahide Synagogue in Visakhapatnam
Beth El Noahide Community in Visakhapatnam
Of all the communities we visited, the Beth El community in Visakhapatnam was the longest and most in-depth visit. We arrived on Friday, right on time for the Muslim muezzin’s call for sunset prayer bellowing from the neighboring mosque. At 7pm we went from our room to the prayer room. Ovadiah, the leader of the community, made us feel at home, leading the prayers with a beautiful deep voice. After prayers, the community members stayed to study and we went to our room for dinner. As Shabbat ended with Havdalah, we sang together about Prophet Elijah and wishes for a good week, as Yedidyah played the organ and Rabbi Yaron accompanied on the guitar.
Many of the faces we met at the conference we already recognized. But even so, I still saw some newcomers. In my speech, I emphasized that we are all children of Noah. The Hindu “Noah” was named Manu. After the flood he came from the belly of a fish, being exploited by the Hindu god Vishnu. According to Hindu mythology, Manu (Noah) sat at Mount Manu-li, next to the northern city of Manali, and wrote the Manusmriti (ancient Sanskrit text of the Hindu laws). Many of the faces we met at the conference we already recognized. But even so, I still saw some newcomers. In my speech, I emphasized that we are all children of Noah. The Hindu “Noah” was named Manu. After the flood he came from the belly of a fish, being exploited by the Hindu god Vishnu. According to Hindu mythology, Manu (Noah) sat at Mount Manu-li, next to the northern city of Manali, and wrote the Manusmriti (ancient Sanskrit text of the Hindu laws).
After dinner that night, we celebrated the birthday of Ovadiah’s mother, Naomi. My colleagues Rabbi Yaron and Yehoshua left for Israel, and I remained for another week. Most of the mornings I taught the Torah portion of Mishpatim at the school of the Beth El community. I tried to weave in some Jewish history and Israeli geography. The students were fascinated and eager to learn. One of the days I traveled with Ovadiah to the Araku Valley. We went to the Burra Cave, a lovely stalagmite cave. It was a wonder to find on the roof at the end of the cave the Hebrew letters of the holy name of God: י-ה-ו-ה .
Spirit Floats on the Water
The time came to leave the mountains and the ocean. Deep inside me, as I walked the streets of Vijayawada, Tuni, and Visakhapatnam and strolled through the villages, I realized that the spirit of God does float here over the water. This spirit helps men, women, and children who feel that they have been robbed of their identity to find it once more. Deep within them, they hear an inner voice calling out and telling them to join something old that is also new. Spirit Floats on the Water The time came to leave the mountains and the ocean. Deep inside me, as I walked the streets of Vijayawada, Tuni, and Visakhapatnam and strolled through the villages, I realized that the spirit of God does float here over the water. This spirit helps men, women, and children who feel that they have been robbed of their identity to find it once more. Deep within them, they hear an inner voice calling out and telling them to join something old that is also new.
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