ARON KANDIN — THE STORY OF JEWISH SURVIVAL
HERITAGE
As the author of the weekly column “Bukharian Jewish Heritage” in the Kol Israel BJC Center’s newsletter in Jamaica Estates, I feel hopeful for the future when I see many young people and teenagers embracing and honoring their historical roots. Their genuine curiosity about their ancestors and their enthusiastic questions warm my heart.
Recently, a young congregant asked a peculiar but a thought-provoking question: Does the term “Chala Jew” have any connection to “Challah,” the beautiful, braided bread we enjoy on Shabbat? I gently explained that there is no connection; it is merely an almost-close spelling coincidence.
The term “chala,” which emphasizes the last syllable, and transcribed as (chala) comes from a Bukhori and Turkic word meaning “neither one thing nor another.” It refers to a small group of Jewish individuals who were forced to convert to Islam during the 18th and 19th centuries in the Bukhara Emirate, and it just linguistically overlaps with the word “challah”—a sacred bread, which is transcribed as (khala). However, the term “Chala” conveys a complex identity—being “incomplete” or “half-and-half”—and reflects the challenges that some Jews faced within both their own community and the surrounding Muslim society.
The story of the Bukharian Jews who became known as the chala is one of profound hardship and survival, filled with unanswered questions that continue to linger in the hearts of many today. From the 18th century onward, the Bukharian Jewish community endured tremendous challenges in the Khanate of Bukhara, especially during a period overshadowed by forced conversions to Islam. This led to the emergence of a small yet immensely significant population of Jews who now identify as chala. Their experiences living in a state of uncertainty, caught between two worlds, highlight a reality of social isolation and mistrust.
Despite undergoing conversion, these courageous individuals managed to preserve their Jewish traditions in secret, demonstrating remarkable resilience and an unwavering connection to their heritage. For four long centuries, under the rule of the Bukhara khans and emirs, the Jewish community faced systemic discrimination and intense pressure to abandon their faith. It is a heartbreaking account of struggle, particularly during the reign of the Manghit dynasty, marked by harrowing moments when individuals faced the terrifying choice between conversion and death. The poignant literature from this period, such as the poem “Ba Yodi Khudoydod” (In Memory of Khudoydod), penned by the Jewish poet Ibrahim (Abraham) ibn Abulkhair over 217 years ago, captures the deep sorrow surrounding the loss of a cherished community leader, Khudoydod, who was executed for his unshakable faith.
In 2024, at the main BJCC of Forest Hills, NY, a special international research conference commemorating the 215th anniversary of this powerful poem, using a surviving copy of the original text from 1809, showcased the ongoing significance of these narratives in our collective memory.
The terror experienced by the Jewish community during these years was palpable, with many living in fear of extreme punishment, including the horror of being thrown from towering minarets in Bukhara for their refusal to convert. These noble souls, who endured unimaginable suffering for their steadfast commitment to their faith, are forever etched in our history.
Historian Albert Kaganovich has uncovered poignant archival accounts that reveal the depth of this painful chapter, including the story of Aron Kandin, a dedicated merchant and staunch advocate for his people. Aron was wrongfully imprisoned by the Emir of Bukhara on charges of espionage, forced to confront a heartbreaking decision: to save his life by converting to Islam or face execution.
Born in 1823 in Bukhara and later passing away in 1909 in Jerusalem, Aron was more than just a financial minister to the emirs; he was a pillar of the Bukharian Jewish community in Jerusalem, known for his generosity and philanthropic spirit. Grounded in a traditional Jewish education and displaying great talent in crafts and commerce from a young age, Aron’s unwavering commitment to his community led him to inherit his father’s honorary role. He became a Kalontar, managing administrative affairs, collecting taxes, resolving disputes, and fervently advocating for Jewish interests.
His intelligence and practical approach earned him the respect of both the Jewish community and local Muslim leaders. Aron even served as an advisor to the chief tax collector of the Bukhara Emirate. However, the tumultuous Russian offensive on Samarkand in 1868 led to devastating accusations against him of spying for Russia, marking the beginning of a series of trials that would change his life forever. Despite his relentless efforts to combat the legal discrimination faced by Jews, he was unjustly sentenced to death.
Israeli researcher, Aba Priev, Ph.D, in his publication highlights that the emir, aware of Aron’s significance to the Jewish elite, offered him the option to convert to Islam as a means of survival. For Aron, however, this was a profound moral struggle, as even pretending to worship another deity felt like a grave violation of his faith, a hillul Hashem. Ultimately, facing imminent death, he accepted the emir’s offer and converted, becoming a chala. This act, born from desperation, led to his release from zindan (prison) after paying a hefty ransom of 3,400 Bukharan tilla. The conversion ceremony was marked by the emir bestowing upon Kandin, a beautiful ornate brocade robe, and a turban (Islamic attire).
For years, the emir, Muzaffar Khan, did not allow Aron to leave the palace grounds. The latter was accompanied by a retinue of servants and bodyguards whenever he had to step outside, emphasizing the complexities of his new reality. While Kandin outwardly conformed to Islamic practices during his duties, at home, he remained true to his Jewish customs, even establishing a synagogue in the basement of his house, where he continued to support his fellow Jews in Bukhara.
Eventually, after the emir Muzaffar Khan’s death in 1885, Kandin found his situation eased under the rule of the former emir’s son, Abd al-Ahad Khan. The new leadership granted him more freedom and assisted him in reclaiming some of his properties. In 1888, Aron moved with his family to Russian Turkestan, securing Russian citizenship, and later migrated to Jerusalem. In the Holy Land, he actively engaged with the Bukharian Jewish community, working diligently to preserve their traditions and fostering, educational and charitable initiatives. He also cultivated relationships with the Russian counsel, which proved invaluable in helping the Bukharian Jews navigate legal challenges.
In a final act of kindness, Aron bequeathed a substantial part of his estate to charity, particularly aimed at aiding ding orphans. Kandin’s passing on July 20, 1909, marked the end of a remarkable journey filled with challenges, resilience, and unwavering commitment to community. Aron Kandin’s legacy continues to inspire compassion and solidarity among those who remember his story.
By the late 18th century, it is estimated that around 2000 chala lived in the Khanate of Bukhara, with many residing in urban centers. The Russian conquest from 1853 to 1884 brought some changes in their legal status, allowing a few courageous individuals to return to their Jewish roots. Sadly, incidence of forced conversions, persistent, even under the Russian rule, with reports of distressing events continuing into the early 20th century.
The journey of the chala not only highlight their struggles, but also their unbroken spirit and enduring hope for a better future.
By Rafael Sofiev