Quba’s “Red Village” (Qirmizi Qesebe) is well known throughout Azerbaijan, however few have been here. It is compactly settled by Jews. It has been close to 300 years that the ethnic population has consisted largely of Jews. Their language – a dialect of Farsi, Juhuri, literally – Jewish. It is also known as Judeo – Tat.
In 1742, with the permission of Qubali Fatali Khan, a group of jewish settlers settled on the right bank of the Qudyalçay river. First known as “Jerusalem of the Caucasus” or “Village of the Jews”, the village was later referred to as “Red Village” in Soviet times. After independence, it was renamed, “Fatali Khan Village.” However, it is not widely known by that name.
Even though the settlement may not be known by his name, the town’s city center carries the name of Fatali Khan. In addition to the cleanliness of the streets and buildings, the town is notable for its Jewish symbols such as the star of David and menorahs. The Jewish school (“beyt midrash”) also stands out for its architectural beauty. At the school, there is no limit for age; everyone can come to learn Hebrew and read books on Judaism.
Local resident, Valeh Bey, gave us more information about the village:
“There are 13 synagogues in the village. After the creation of the USSR, the synagogues were put to use as storage spaces and factories. Now, only two of these synagogues are fully functioning. A third is currently being restored.”
The first synagogue we visited was rather small. According to the head of the synagogue, Yurij Naftaliyev, the synagogue, which was built in the 1880s, was the only synagogue in town which was able to carry out its religious function during Soviet times. However, it was of course unable to fully evade restrictions placed upon it: “I don’t know Hebrew. And in Soviet times, those that tried to learn were prevented from doing so. But all of our children know [Hebrew]. The rabbi here is my son…”
Another synagogue, a little further away, offers a wider space. Khaqay Beninovic told us about the synagogue where he has been working for the past 16 years. Because of the influence of local neighboring Muslim populations, 78 year old Khaqay calls the synagogue a mosque and the rabbi a mullah.
Describing the security of the synagogue, he says: “I can call the militia and they would be here in an instant. During Soviet times, this building was used as a factory. After independence, it was restored for use as a synagogue.”
However, other synagogues have been neglected and fallen into ruin: “On Zakhariyayev street, there is a synagogue which is being restored. However, it won’t be a synagogue, but rather a museum.”
If we take into consideration the fact that in Soviet times, the population of local Jews was around 18,000, and has by now shrank to about 3500, it is easy to understand why there is little demand for a third synagogue. The reason for the sharp decline in the population was, of course, emigration to Israel in the 90s.
Despite this, those that left do not lose touch with those that left behind, and try to help out when they can. Azerbaijani Jews living abroad in Israel, Russia and other countries have allowed for the restoration of local synagogues, the school, and have supplied for religious instruction, books and the restoration and preservation of manuscripts.
