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The transformation of Bene Israel is so unlikely that one is tempted to see therein divine, rather than human, agency. The six reference groups of Bene Israel had a deep impact on their understanding of who they were, on their social organization, on their professional life, and on how they lived their religion and culture. The folk tales and notions about Eliahu Hanabi and his propitiation in the Malida rite are unique to the Bene Israel. The Eliahu Hanabi/Malida complex is an outstanding example of how great religious cultures interact in the performance of rituals. Bene Israel synagogue rituals follow Cochin traditions, but some of their synagogue customs are unique. For generations, the Bene Israel were Jews in India. Now they are Indians in Israel.

This introductory study of three Indian-Jewish communities—Cochin Jews, Bene Israel, and Baghdadi Jews—helps in the understanding of both Judaic and Indic civilizations, and the nature of communal continuity. Thinking about these three communities' history, social organization, and religious life deepens the understanding of both India and Israel. The Bene Israel lost all of the intellectual equipment in their legendary shipwreck, and as a result tumbled more deeply into assimilation. The identities of the Bene Israel and the Baghdadis evolved more rapidly and within the purview of relatively modern history. The three very different communities of Jews in India had one determining factor in common: the absence of indigenous anti-Semitism. Jewish identity in India is substantial in contemporary discussions about continuity within the Jewish world. Today, only the Bene Israel community of Bombay remains vital among the three communities.

The British colonial government received requests for assistance in the establishment of charitable institutions in Bombay in the nineteenth and early twentieth centuries. This chapter underscores the role of the colonial government as protector of the European community in Bombay, in contrast with similar efforts towards native communities (ethnic and religious) in the city. In particular, it demonstrates how a study of Bombay’s charitable institutions provides a deeper understanding of what British colonials deemed as “worthy objects of charity” in western India. It is not simply the dichotomy between colonial engagements with charitable institutions for Europeans and native communities that is of interest. What is unexpected and enlightening is that the government's relationship with the charitable institutions of native religious communities---Parsi, Hindu, Muslim, and Jewish--was not always the same. Based on these varied engagements, this chapter reveals the colonial government’s complex and diverging ideas of “worth.”

This book investigates the three major Jewish communities in India: the Cochin Jews of the Malabar Coast, the Bene Israel Jews of greater Bombay, and the “Baghdadi” Jews of India's port cities, especially Calcutta and Bombay. It concentrates on questions of identity—how these three distinct communities came to their individual senses of self, how historical and social forces mediated the Jewish and Indian poles of their identity, and how this identity is demonstrated and expressed in historical legend and religious ritual. The Jewish experience in India modifies the understanding of Jewishness and of immigrant identity.