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JOBAR, Syria — The dwindling Jewish population in Syria has been given the opportunity to revisit one of the oldest synagogues in the world, located in the Damascus suburb of Jobar, where many once gathered for prayer.
This historic synagogue, partially ruined amid the Syrian civil war spanning 13 years, has suffered significant damage with collapsed walls and roofs, and the loss of some priceless artifacts. A marble inscription at the entrance proudly notes that the synagogue was originally established 720 years prior to Christ.
Following the removal of insurgents from power in Jobar in December, the area, which had faced extensive bombardment from government forces during the conflict, has now become safer for visitors.
Historically, Syria housed one of the largest Jewish communities in the world, but following the establishment of Israel in 1948, that demographic has dwindled considerably. Reports indicate that only nine Jews reside in Syria today, primarily older individuals. The community members are concerned that in the coming years, no Jews will remain in the country.
Among those visiting the Jobar Synagogue, also known as the Eliyahu Hanavi synagogue, was Bakhour Chamntoub, a 74-year-old community leader, making his first visit in 15 years.
“The significance of this synagogue is immeasurable to us,” Chamntoub expressed. Although he was aware of the damage, he was still taken aback to see it reduced to mere debris. “I am honestly disturbed,” he added.
Chamntoub has been receiving calls from Jewish people abroad who are willing to assist in the synagogue’s reconstruction. Throughout the harrowing years of war, he maintained his presence in Syria, unlike all of his 12 siblings who have left. He stated he feels content in his home country, surrounded by people who respect him.
In his remarks, Chamntoub noted that he was one of the few Jews who openly expressed his faith, feeling no discrimination. In contrast, many others chose to keep a low profile due to fears of hostility and being perceived as supporters of Israel amidst prevalent animosity in Syria.
The Jewish presence in Syria dates back nearly 3,000 years, during the time of the prophet Elijah. Historical records indicate that following the Christian conquest of Jerusalem in 1099 during the First Crusade, about 50,000 Jews escape to Damascus, significantly increasing the city’s Jewish population. Another wave of Jewish migration occurred due to the Spanish Inquisition starting in 1492.
During the early 20th century, the Jewish community in Syria peaked at around 100,000 members. With the establishment of Israel, the community faced escalated tensions and heightened restrictions, leading many to emigrate to places like Israel and the United States.
Under the Assad family’s rule, Jews in Syria were free to practice their faith, but they faced restrictions on traveling outside the country, particularly to Israel, until the early ‘90s. When travel barriers were lifted later, many more chose to leave.
Before the outbreak of the Syrian conflict in 2011, Chamntoub and other community members regularly gathered at the Jobar synagogue for prayers on Saturdays. He lamented the loss of significant artifacts like Torahs made from gazelle leather and beautiful chandeliers and tapestries, all likely taken by looters.
A local Muslim resident, Barakat Hazroumi, reminisced about the times when Jewish worshippers would ask for his help in turning on the lights or lighting candles on the Sabbath—a testament to the harmonious coexistence that once defined the area. He described the synagogue as a beautiful place of worship, which, at one time during the war, was guarded by rebel forces. Hazroumi emphasized the necessity for a complete reconstruction of the synagogue and the entire devastated suburb.
Since government forces regained control of Jobar in 2018, the security situation has remained stringent, often restricting access to the community. The new regime led by the Islamist group Hayat Tahrir al-Sham has claimed to permit freedom for religious practices, though sectarian violence persists, mainly against the Alawite sect associated with Assad’s rule.
Post-visit, Chamntoub returned to his residence in old Damascus, located near the now-defunct Maimonides Jewish school, established in 1944 but closed for decades. The school’s walls still bear Hebrew signs, and the surrounding Jewish quarter exhibits abandonment with many properties sealed by authorities.
As the Jewish population has dwindled, sourcing kosher food has become increasingly challenging. Chamntoub relies on shipments of meat from his family in the U.S. and has resorted to preparing primarily vegetarian meals due to the lack of available resources.
He often cooks for himself and an elderly Jewish woman, Firdos Mallakh, who has no relatives left in Syria. At 88 years old, Mallakh resides alone, wrapped in blankets, and displays a deep connection to her heritage, even declining to greet a visitor with “Shabbat Shalom” until the appropriate day.
Despite the hardships, Chamntoub, who earns a living as a landlord, optimistically speculated about the potential for increased freedoms for Syrians following the decline of the Assad regime. Previously, he noted that he could only speak to the media with explicit permission from security agencies.
“I take pride in being a Jew,” he affirmed.
Nonetheless, with so few Jews left in the city, communal synagogue services have ceased. As he observes the eight-day Hanukkah holiday alone in his home, Chamntoub reflects the loneliness of his community’s fate amidst the ruins of Jobar.
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