Kaifeng Jew

▪ Chinese religion

Wade-Giles romanization  K'ai-feng Jew 

      member of a former religious community in Henan province, China, whose adoption of Judaism and careful observance of its precepts over many centuries has long intrigued scholars. Matteo Ricci (Ricci, Matteo), the famous Jesuit missionary, was apparently the first Westerner to learn of the existence of Chinese Jews (Jew). In 1605 he was visited by a young Chinese man who claimed to be one of many monotheists living in the city of Kaifeng. Three years later a Chinese Jesuit visited the community, confirmed the existence of a large synagogue (with a Holy of Holies accessible only to the chief rabbi), and testified to the authenticity of Jewish observances. The Jewish character of the community was unmistakable, for the Chinese observed the Sabbath and major religious festivals, practiced circumcision, read the Torah, had Hebrew manuscripts, used name tablets rather than pictures in their synagogue, and abstained from eating pork. Their Chinese name, Tiaojinjiao (literally, “pick out the tendons”), refers to practices prescribed by Jewish dietary laws.

      An extant stone tablet dated 1512 and found in Kaifeng claims that Judaism entered China during the latter half of the Han dynasty (206 BCE–220 CE), but it is more likely that Jews entered Kaifeng about 1127 from India or Persia (Iran). The oldest known synagogue in Kaifeng was built in 1163.

      The religious life of the Jewish community in Kaifeng was permanently disrupted by the protracted period of war and social upheaval that accompanied the establishment of the Qing (Manchu) dynasty (Qing dynasty) in 1644. The flooding of the city in 1642 by rebels to prevent its capture destroyed the synagogue as well as Jewish records, books, and burial grounds. Jewish religious education was also severely disrupted at that time, and these factors, combined with the increased tendency of the Kaifeng Jews to intermarry with Han Chinese or to convert to other religions, resulted in a rapid decline in religious fervour that was never rekindled. The strong ties with past traditions were irreparably severed with the passing of the older generation. Though the synagogue was rebuilt in 1653, few members of the community were left who could read Hebrew by 1700. When the last Chinese rabbi died in 1800, the spirit of Judaism in Kaifeng was so enfeebled that Christian missionaries were able to purchase Torah scrolls, Hebrew manuscripts, and records, which eventually were placed in libraries and museums in Europe and the United States.

      Efforts by the Portuguese Jews of London in 1760 to contact the Chinese Jews were unsuccessful, as were similar efforts by the Jews of London in 1815. Two Chinese Christian converts, however, dispatched to Kaifeng in 1850 by the Anglican Mission in Hong Kong, visited the synagogue, obtained scrolls and Hebrew manuscripts of the Old Testament, and brought back copies of Hebrew inscriptions. Though few traces of active Judaism remained, the information thus obtained (which was published in Shanghai in 1851) made it possible to reconstruct history. A Protestant missionary visiting Kaifeng in 1866 was told that poverty had forced the Chinese Jews to dismantle their synagogue and sell the stones to Muslims who wished to build a mosque.

      In 1870 a letter from Kaifeng arrived in Hong Kong. It was in reply to a letter sent 26 years earlier by a British officer. The reply described the plight of the Kaifeng Jews in pitiful terms. When several attempts by European Jews in China to raise money for the Kaifeng community met with little response, the Chinese Jews were invited to move to Shanghai. An old gentleman and his son arrived in the early 1900s to announce that they were among the last members of the once-flourishing community. There is indisputable evidence that other Jewish communities existed in China for much more than 1,000 years, but only the history of the Kaifeng Jews has been well documented.

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