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Edited by Chana Tolmas
Israel
2006
J
1, 1"\ I
Giora Fuzailov The System of Succession in: the Bukharan Rabbinate 1790-1917
65. " ... a lion lays on it." See Tractate Shavuot, p.22a and Rashi's
comn1entary.
66. The king's seal, a very important authorization.
67. The Sephardi Chief Rabbi, Rabbi Ya'akov Shaul Elyashar.
68. Safed, 1870. He served for a number of years as rabbi of
Bukhara and was an emissary of the community to a number of other
communities.
69. I do not know who he was.
) 70. Son of Rabbi Pinhas "ha-katan", the leader of the community.
71. One of the sages of the yeshivah.
72. Rabbi Hizkiyah's brother and son of Rabbi Yizhak Ha-Cohen
Rabin. Leader of the Bukharan Jewish community. He was murdered
by the Bolsheviks in 1920.
73. Zion ben Rabbi Pinhas "ha-katan" .
74. One of the wealthy members of the community. He.built the
"palace" in the Bukharan quarter at the beginning of the 20th century.
See Fuzailov, Mi-bukhara, p. 350.
}
r
'
110
125
Albert Kaganovich The Muslim Jews-Chalah In Central Asia 1865-1917
guild I and II fees, once again faced the threat of deporta-
tion to the emirate. It was only due to the dilatory func-
tioning of the Turkestan bureaucratic machinery that the
Chalah Jews were not deported to Bukhara. Consequently,
it was only in April 1911 that the Chalah of Tashkent re-
ceived travel documents that enabled them to go to
Samarkand and Kokand.
76
They remained in these border
towns for two years before the Turkestan authorities
ordered them, on the basis of Samsonov' s memorandum
of October 30, 1910, to leave the territory of Turkestan.
77
In 1913, the Russian press came out in defense of the
Chalah. The newspaper Russkaia molva wrote: "The local
administration is now deporting these Chalah because they
had obviously moved to the region only after its occupa-
tion by the Russians. Meanwhile, if they do retwn to Buk-
hara, they may be executed there as apostates."
78
Report-
ing from Tashkent on the pending deportation of Bukha-
ran Jews to the emirate, the Russkoe slovo correspon-
dent wrote: " ... Many of them are threatened with death
if they return since many of them had been converted to
Islam by force centuries ago and, when Turkestan was
annexed by Russia, they hastened to return to Judaism
[an act] which, according to Muslim laws, is punishable
by death."
79
This report was reprinted by Birzhevye
vedomosti and by Rassvet.
80
These reports did not go unnoticed. The War Ministry
sent newspaper articles about the Chalah to the Governor-
General of Turkestan together with instructions to post-
pone the deportation of the Chalah to Bukhara.
81
As can
be seen from the urgent memorandum sent by Governor-
General Samsonov to the Military Governors of the
Syr-Darya, Samarkand, Fergana, and Semirechenskaia
oblasts, he admitted that his previous orders of October
126
Albert Kaganovich The Muslim Jews- Chalah In Central Asia 1865-1917
30, 1910, had been incorrect and gave new instructions to
allow the Chalah Jews to reside in the border towns of Turk-
estan without the obligation of joining merchant guilds.
82
On the eve of the October revolution of 1917, Bukha-
ran Chalah Jews resided in only two border towns of
Turkestan, Kokand and Samarkand, and numbered a total
of 160. (See the table below.)
83
Table: Chalah population in Turkestanskiy krai
(1902-1917)
Place 1902 1910 1917
., I
"T
'
Samarkand 53 64 110
Dzhizak 6
.
- -
Total, Samarkand oblast 59 64 110
Tashkent 28 35 -
Turkestan (town) 6 7 -
Total, Syr-Darya oblast 34 42 -
Andizhan 24 21 -
Kokand - 2 50
Namangan 6 3
-
Total, Fergana oblast 30 26 50
'
Total, Turkestan 123 132 160
provance '
'
127
Albert Kaganovich
The Muslim Jews- Chalab In Central Asia 1865-1917
After the October revolution, numerous Chalah Jew
residing as foreign subjects in what was forn1erly th
Governor-Generalship of Turkestan took advantage of th
opportunity offered by the declaration of national equality
and accepted Soviet citizenship.
84
Conclusion
The Central Asian Jews converted to Islam who se-
cretly continued to perform Jewish rites felt oppressed by
their double life (see Appendix). It was the only Russian
conquest of Central Asia that made the return to Judaism
possible for the Chalah residing in the territories annexed
by Russia and for several dozen Chalah families from
Bukhara, who had managed to escape to Russian Turke-
stan .
The Russian authorities treated the Chalah in th
same manner as they did the Bukharan Jews. Prior to
1910, the Chalah who had secretly emigrated from Buk
hara, as well as the Jews who were Bukharan subjects,
wee allowed remaining in Russian territory, although this
was an exception to the law regarding Jewish immigrants.
After 1910, however, these Chalah, as well as the Jews
who were Bukharan subjects, began to be evicted from the
cities of Turkestan. Tragedy was averted only through the
intervention of the Russian press and consequent fears on
the part of the Russian administration that the execution of
the Chalah in Bukhara received no support from the Rus-
sian administration, although it controlled the activities of
the emirate. Forced conversions of Jews to Islam contin-
ued in Bukhara while all Chalah requests for Russian citi-
zenship were turned down by the authorities.
As a result of the long time Muslim domination of
Bukhara, the Chalah who lived there gradually lost all
128
Albert Kaganovich The Muslim Jews- Chalah In Central Asia 1865-1917
connection with Judaism. It is known that, after the con-
quest of the Bukhara emirate by the Red Army in 1920,
rnany Chalah did not return to Judaism.
85
APPENDIX
To: His Excellency the Military Governor-General of
the Syr-Darya oblast.
From: Ai-Bibbish and her sons Abraham and Moses
lskhakov and her brothers Mirza, Iosif and Ibragim Iaku-
bov, all inhabitants of Tashkent.
Petition
No longer capable of concealing our distress and suf-
ferings, we, having shed our last tears in prayer to the
Most High Creator, have made up our minds to entrust our
destiny to the hands of Your Excellency, and bow our
heads before you waiting for our fate to be decided.
You may be familiar, Your Excellency, with the
words "Thank God, I am a Muslim," which are fatal for
Bukharan Jews. Every Jew guilty of any insignificant of-
fense dreads these words in the event that the Muslims
present see him as guilty, according to them, of even the
slightest insult to their religion. In this case, there is only
one way out: either the offender is brought to Kushbegi
who, on the basis of evidence from three Muslims present,
will sentence the offender to immediate death by hanging,
or the crowd gathered on the occasion will require the ac-
cused to pronounce in front of them the words "Thank
God, I am a Muslim," and thus redeem himself. When a
person becomes a Muslim in this way, his entire family is
proclaimed converted to Islam and is attached to a mullah
for training in the faith and rites.
129
Albert Kaganovich The Muslim Jews- Chalah In Central Asia 1865-1911
The Jews converted to Islam in this way received th
initially jocular, but later on fixed epithet of Chalah which
means "halves;" that is half-Jews and half-Muslims.
Almost all Chalah are outwardly Muslims, but Jew
in their hearts. As a matter of fact, nothing else could b
expected from the semi-savage fanatic. The Chalah fre
quent mosques, pretending to be praying and in general do
whatever is expected of a Muslim since their neighbor
are watching. But once they have bolted the doors of their
own homes, they honor the Shabbat, keeping this th
strictest of secrets, they pray under cover of darkness to
Jehovah, their unique God, begging him for forgivenes
for their involuntary sin. But woe unto those who do so
should somebody learn about it and betray them: the apos-
tates, and their entire farpilies, will be immediately exe-
cuted by hanging; in earlier times, they used to be thrown
down from a high tower and their bodies given to the dogs
to devour.
This life naturally brought about a situation in which
the Chalah lived together, in separate quarters, and con-
cluded marriages only among themselves, for no real
Muslim and certainly no Jew w,ould give their daughters
to them. The forn1er, since they strongly distrust the reli-
gious f l i n g ~ of the Chalah and the latter, well anyone
would understand why.
Thus the Chalah are leading a miserable life. Half
alive and half dead, they live under the eternal sword of
Damocles, fearing that at any tum they might be put to
death for apostasy from the faith they were forced to ac-
cept, usually without any guilt on their part. Not everyone
has sufficient stamina to bear this hellish life. Those who
could not stand it had only one choice: run away from the
precincts of the Bukhara khanate. Before Turkestan was
. 130
'
Albert Kaganovich The Muslim Jews- Chalah In Central Asia 1865-1917
conquered by the Russians there was nowhere to go. Mus-
lims were everywhere, and the Chalah used to run away to
where they were not known. But then the army of the
powerful White Czar appeared on the horizon of savage
Asia. Less than a year had passed, and the subjugated
Muslims could breathe with more freedom, having known
the Greatness of the New Ruler surrounded with the halo
of humanity, truth, law, and religious tolerance. it is
superfluous to say that the Bukharan Jews, too, breathed a
breath of freedom. Is there anyone among the inhabitants
of this region who is unaware of what it means to be a
HJew" in Bukhara even now, after the Russian Monarch
brought light with his powerful arm and sowed the seeds
of truth and good in the home of his neighbor? Is there any
use in trying to prove this, to convince anyone that the
Bukharan Jew is sincere and truthful without limit in his
prayers for the Russian Czar?
Conquered Turkestan has become the best and the
only shelter for the Chalah fugitives!
Your Excellency! All of us mentioned in the attached
list are Chalah who escaped from Bukhara in 1866. All of
us, except the women and David Y agudyev, are among
the 36 Jews listed i n ~ dossier in the Provincial Governing
Board for deportation to Bukhara as Bukharan subjects.
We all escaped from Bukhara and hid ourselves in Tash-
kent even before it was occupied by the Russian troops,
and when the lists of Jews were being compiled we did
not dare to present ourselves. Our fear, that of the "Chalah
fugitives,'' killed all sense and reason in us. We were hid-
ing in our holes and trembling with fear for our lives.
A year passed, and then another, and we saw and under-
stood what the Russians were, and we started breathing
the same air as other people.
131
Albert Kaganovich The Muslim Jews-Chalah In Central Asia 1865-1917
Now, when we are supposed to be taken back to Buk-
hara where on the very first day of our arrival we are
' . .
threatened with death on orders of the Musltm fanattcs, we
have no other choice but to apply to Your Excellency and
tell you of our bitter fate. Take any long-time Jewish resi-
dent of Tashkent to the synagogue, and he, uttering the
name of Jehovah in front of the Holy Ark, will swear on
all His Holiness that all of us settled here before the occu-
pation of the region by the Russian troops. And not only
Jews, but many long-time Muslim residents will testify to
the fact that they knew the older people among us since
before the occupation of the region, and our younger ones
were already born here. Your kind heart cannot help being
moved at the thought that six families with their innocent
children will be doomed to death in Bukhara.
We implore Your Excellency to issue orders, in con-
nection with. our specific situation, to carry out an investi-
gation about the time of our settlement here and ~ b o u t t ~ e
honest, hard-working lives we have been leadtng. Thts
small exception from the general rule is a question of life
and death for us.
September 28, 1901
Source: The petition by the Yakubovs-Iskhakovs, the
Chalah from Tashkent, is kept in the Central State Archive
ofUzbekistait .(TsGAUz), F. 1, Op. 13, D. 212, pp. 50-51;
see also the copy of this letter in the same Archive, F. 1 7,
Op. 1, D. 10437, pp. 1-2.
132
Albert Kaganovich l'he Muslim Jews-Cbalah In Central Asia 1865-1917
NOTES
1
I. Babakhanov, "K voprosu o proiskhozhdenii evreev-
musulman v Bukhare" (On the origin of Jewish converts to Islam in
Bukhara), Sovetskaia etnografiia, no. 3, 1951, pp. 162-163.
2
0. Sukhareva, Bukhara 19 - nachala 20 veka (Bukhara in the
19th-early 20th centuries), Moscow, 1966, pp. 172-178.
3
M. Zand, "Yahadut bukhara u-kibush asia ha-tikhona be-yadei
ha-rusim" (The Jews of Bukhara and the occupation of Central Asia
by the Russians), Pe 'amim, no. 35, 1988, pp. 46-83
4
M. Zand, "Bukharan Jews," Encyclopedia lranica, vol. 4. ,
London - New York, 1990, p. 532.
5
M. Abramov, Bukharskie evrei v Samarkande (Bukharan Jews
in Samarkand), Sarnarkand, 1993, pp. 5-7; Z Amitin-Shapiro, Ocherk
pravovogo byta sredneaziatskikh evreev (An outline of the legal status
of the Central Asian Jews), Tashkent-Samarkand, I 931, pp. 1 0-12; V.
Krestovskii, "Otdelnye fragmenty iz dnevnika V. Krestovskogo,
napisannye v Bukhare" (Some fragments from V. Krestovskii's diary
written in Bukhara), Nedelnaia khronika Voskhoda, no. 27, 1884, p.
761; A. Olsufiev and V. Panaev, Po Zakaspiiskoi voennoi zheleznoi
doroge (A journey on the Trans-Caspian Military Railway), St.
Pegersburg, 1899, pp. 166-168; Sukhareva, Bukhara, pp. 172-173.
6
See, for example, the Appendix to the present article; Suk-
hareva, Bukhara, p. 174.
7
Babakhanov, "K voprosu," p. 162; Sukhareva, Bukhara, p. 174;
N. Khanykov, Opisanie Bukharskogo khanstva (A description of the
Bukharan khanate), St. Petersburg, 1843, p. 73; Krestovskii (p. 761)
reiterated Khanykov's statements almost word for word.
8
Sukhareva, Bukhara, p. 173.
9
The resolute stand taken by Bukharan Jews sentenced to death
is described in the poem "Khudaidat". (written in the early nineteenth
century). See "Bukhara," Evreiskaia entsiklopediia (The Jewish ency-
clopedia), vol. ~ St. Petersburg, 1908-19 I 3, pp. 1 I 9-120.
133
Albert Kaganovich The Muslim Jews- Chalah In Central Asia 1865-1917
According to a Bukharan Jewish legend, a Rabbi Amnon was
quartered after refusing to convert (1. Zarubin, Ocherk razgovornogo
Tazyka samarkandskikh evreev (An outline of the vernacular of the
Samarkand Jews), Leningrad, 1928, pp. 178-180.
Oral tradition has preserved a story about a group of prominent
Bukharan Jews who were thrown out of a minaret in the early nine-
teenth century for refusing to convert to Islam. For various interpreta-
tions of this event, see Ia. Levchenko. "Evrei sredneaziatskiku okrain''
(The Jews of the Central Asian border areas), Evreiskaia zhizn, no.
14-15, 1916, pp. 58-59; S. Vaisenberg, "Evrei v Turkestane" (Jews in
Turkestan), Evreiskaia slarina, issue 5, 1912, p. 403; A. Neumark,
"Erez hakedem," (Ancient land), Ha-as if, 1889, p. 71; I. Pinhasi ,
"'Yehudei bukhara," (The Bukharan Jews), Yehudei bukhara ve-ha-
yehudim ha-harariyim. Shnei kibuzim be-darom brit ha-moezot (The
Bukharan and the mountain Jews. Two groups in the south of the So-
viet Union), Jerusalem, 1973, pp. 39-41.
10
Tsentralnyi gosudarstvennyi arkhiv Uzbekistana (Central State
Archive of Uzbekistan (hereafter: TsGAUz), 1st fond I (hereafter: F.),
Op. 29, D. 1297, pp. 2-2v.; F. 17, Op. I, D. 9687, p. 4v.; Levchenko,
Evrei, p. 59. Khanykov (p. 73) and Krestovskii (p. 761 ), who visited
Bukhara in the nineteenth century, maintained that Bukharan Jews
always agreed to convert. This claim, however, contradicts the evidence
cited in the previous note and in the text that follows.
11
A certain Muslim footwear merchant, Hodji Khakimi Kafsh-
furush, who used all sorts of extravagant promises, persuaded four
Jews to convert to Islam, thus obtaining four shop assistants who were
completely dependent on him (Sukhareva, Bukhara, p. 176). Evi-
dently, however, this same rich Bukharan citizen, Mirza Khakim
Kafsh-furush [referred to in the text in this manner although the cor-
rect version (in Tajik) is kafsh-furush (footwear trader)] was named as
the person who forced three youngsters to convert to Islam by threats
and deception in the story told by one of them after his escape, when
he was interrogated by the police commissioner of the Russian Quar-
134
Albert Kaganovich The Muslim Jews-Chalah In Central Asia 1865-1917
ter of Tashkent in 1908 (TsGAUz, F. I, Op. 13, D. 212, p. 262). In
Sukhareva's story the word "Hodji," which means "'honorable," is a
polite form of address widely used in Central Asia.
12
On the attempts to convert communal leaders see note 9 and
the Kandin case below. Other prominent converts were David Shira, a
wealthy textile merchant, and Borukh Kalkhok, a famous singer (Suk-
hareva, Bukhara, p. 175). According to oral tradition, a community
rabbi, Mulla Haim, the rabbi of Bukhara, voluntarily converted to
Islam (Levchenko, Evrei, p. 60). According to Neumark ("Erez ha-
kedem,'' p. 74) the rabbi was Mulla Shain who remained a Muslim for
forty years. Although Neumark did not give the name of the emir, the
conversion apparently occurred during the reign of emir Shah Murad
( 1785-1800) who was called Amir Ma'sum (the sinless emir) because
of his devotion to Islam (V. Bartold, lstoriT.a kulturnoT zhizni Turke-
stana (History of cultural life in Turkestan), Sochineniia (Collected
works), vol. 2, part I, Moscow, 1963, pp. 279-281 ).
45
Sukhareva, Bukhara, pp. Eshel, Galeria, p. 40.
138
Albert Kaganovich The Muslim Jews- Chalah In Central Asia 1865-1917
46
Moskva, no. 35, 1868 (cited by Amitin-Shapiro, Ocherki,
p. 131 ); Eshel, Galeria, pp. 40-42; Sukhareva, Bukhara, p. 176; Lans-
dell, Russian Central Asia, vol. 2, p. 109.
47
Gamliel Beninson, a merchant from Borisov, Minsk gubemiia,
who had been traveling in Bukhara, was arrested and sent to Samar-
kand where he was questioned by the local administration (TsGAUz,
F. 1, Op. 29, D. 20, p. 8).
48
Sukhareva, Bukhara, p. 176; Lansdell, Russian Central Asia,
vol. 2, p. I 09; Eshel, Galeria, p. 42.
49
In 1869 Kandin informed the Russians, through Beninson,
about the emir's attempts to organize an anti-Russian coalition, his
spies in Samarkand, the preparations of the emir's army for a new
war, and the attitudes of the Bukharan population (TsGAUz, F. 1,
Op. 29, D. 8, p. 1 0).
5
Kandin 's elder wife avoided being converted to Islam (Suk-
hareva, Bukhara, p. 176). His sons, Amin Aronov Kandinov and Ie-
huda Aronov Kandinov, were included in the list of Bukharan Jews in
Samarkand who were granted Russian citizenship because they had
been living in the city when it was captured by the Russians in May-
June, 1868 (TsGAUz, F. 1, Op. 27. D. 542, p. 64v). For additional
references to the Kandinov brothers, see Ibid, Op. 17, D. 848, p. 201 ;
Levinskii, "K istorii evreev," p. 324); TsGAUz, F. 1, Op. 27, D. 542,
p. 64v.
51
Lansdell, Russian Central Asia, vol. 2, p. 109.
52
Despite the fact that Bukhara was completely dependent on
Russia politically, it was unlikely that Alexander III would have
risked a diplomatic scandal because of a Jew, even one who had ren-
dered a valuable service to Russia.
53
TsGAUz,F.1,0p. 11,D. 7,p.142.
54
Ibid, Op. 17, D. 809, p. 74; Ibid, Op. 11 , D. 7, p. 142 .
55
Eshel, Galeria, p. 43.
139
Albert Kaganovich The Mustim Jews-Chalah In Central Asia 1865-1917
56
According to the 1909 list of Chalah residing in Samarkand,
the majority of them, 11 families, moved to the Turkestan in 1892
to 1899.
51
E. Vainshtein, Deistvuzushchee zakonodatelstvo o .evrezakh
(The current laws regarding Jews), Kiev, 1911, p. 192.
58
TsGAUz, F, 1, Op. 13, D. 212, p. 48.
59
On the family connections of these Chalah, see TsGAUz,
F. 17, Op. I, D. 10437, p. 29.
60
Ia. Gimpelson (compiler), Zakony o evrezakh (The Laws on
Jews), vol. I, St. Petersburg, I914, pp. 186-87; TsGAUz, F. I7, Op. 1,
D. 14994, p. 1.
6 1
Ibid, D. 10437, p. 7.
62
During his tenure as Military Governor of the Fergana oblast
(1888-1893), Korolkov deported many Bukharan Jews to Bukhara
(TsGAUz, F. 19, Op. 1, D. 12728, pp. 154-160). After he was ap-
pointed Military Governor of the Syr-Darya province (1893-1905), he
intensified his anti-Jewish activities even more. In 1895 at a session of
the Turkestan Governor-General' s Council where the majority of the
officials spoke in favor of the extending of the Bukharan Jews' rights
in Turkestan, Korolkov's dissenting opinion was registered in the
Council's journal; he pointed to the domination of Bukharan Jews in
Turkestan and demanded restrictions on their rights {Ibid, F. 717, Op.
I, D. 10, pp .. 64I-654). He reiterated this opinion in his reports to the
Governor-General in 1897 (Ibid., F. 17, Op. 1, D. 31119, p. 30 and
Ibid, F. 1, Op. 4, D. 294, p. 22) and 1899 (Ibid. , F. 17, Op. I D.
31134, pp. 7-8). In 1905, Korolkov was appointed head of the Turke-
stan Commission charged with revising the existing laws on Jews; the
Commission's conclusions characterized Jews negatively and recom-
mended that the their resettlement in Turkestan be prevented (Ibid. , D.
10460, pp. 7-9v.).
63
Ibid, F. 1, Op. 13, D. 212, pp. 48-48v.
64
Ibid., p. 55.
65
Ibid., pp. 109-109v.
140
Albert Kaganovich The Muslim Jews- In Central Asia 1865-1917
66
Ibid, F. I, Op. 13, D. 212, p. 248.
67
Ibid., p. 238; Op. 17, D. 849, p. 60.
68
Ibid, Op. 13, D. 212, p. 262.
69
Ibid., p. 264.
70
Ibid., p. 266.
71
Ibid, Op. 17, D. 849, p. 45.
72
Ibid., p. 59.
73
Ibid., p. 166; D. 811, p. 256.
74
Ibid, F. 1, Op. 17, D. 849, p. 168; llbid, D. 811, p. 257.
75
In May 1913 Chalah Abdurakhman Rubinov was given a resi-
dence perrnit for Samarkand upon joirning a merchant guild. See
Amitin-Shapiro, Ocherki, p. 44.
76 T
sGAUz, F. 17, Op. 1, D. 11362, 14-16v.
77
Ibid, D. 1211, p. 8.
78
Russkaia molva, no. 148, May 15,.. 1913, p. 6
79
See the newspaper clipping: TsGAUz, F. 1, Op. 17, D. 936,
p. 272.
80
Birzhevye vedomostsi, October 1913; Rassvet {The Rus-
sian Zionist_ publication), no. 44, Novembter 1, 1913, p. 40.
81
TsGAUz, F. 1, Op. 17, D. 936, p. 272; ibid, F. 22, Op. 1, D.
1211, pp. 7-7v.
82
Ibid, F. 1, Op. 17, D. 812, p. 162; ibid, F .. 19, Op. 2, D. 264, p. 4.
83 h
For t e 1902 and 1910 data, see TsGAUz, F. 1, Op. 4,
D. 1451; Op. 13, D. 212, p. 109v; D. 55.t:4,p. 205; Op. 17 D. 849, pp.
75-78, 141, F. 17, Op. 1, D. 10437, p. 29t; ibid, D. 11260, pp. 68-68v;
ibid, F. 19, Op. 1, D. 15235, p. 87; ibid, :IF.21, Op. 1, D. 618, pp. 1-7.
For the 1917 data and related topics, see TsGAUz, F. 1, Op. 17,
D. 1074, p. 37; ibid, F. 17, Op. 1, D. 1 1362, pp. 14-16v; ibid, F. 1,
Op. 13, D. 212. p. 109; ibid, Op. 17, D. 849, p. 41.
84
For the document granting citizemship of the Russian Republic
to eight Chalah families in Samarkand in 1918, see TsGAUz, F. 1,
Op. 17. D. 1074, p. 41.
85
Pinhasi, Y ehudei bukhara, p. 13.
141