Georgians and Jews: 26 Centuries of Shared History, Friendship, and Living Heritage

Historical sources, archaeological discoveries, scholarship, and human stories

Author: Sakartvelo Tours

When speaking about Jewish history in Georgia, you will often hear the phrase — "26 centuries of friendship."

It is an impressive sentiment, but behind it lies a history that is far more interesting and complex than a simple slogan.

Ancient Georgian chronicles, archaeological finds, Hebrew-Aramaic inscriptions, synagogues, cemeteries, ethnographic materials, and the works of modern researchers allow us to trace the footsteps of Jewish life in Georgia across different eras.

At the same time, respecting history requires us to distinguish between what ancient Georgian historical tradition tells us and what we can directly confirm through physical evidence.

This is exactly how we aim to tell this story.

It is a collective memory built over approximately 2,600 years — a history of coexistence between Georgians and Jews, cultural exchange, difficult periods, neighborliness, and friendship.

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Where does "26 Centuries" come from?

Georgian historiographic tradition links the appearance of Jews in Georgia to a very early period.

According to the National Encyclopedia of Georgia, the historian Vakhushti Bagrationi dates the first arrival of Jews in Georgia to the end of the 8th century BC.

However, Leonti Mroveli traces their arrival to the end of the 6th century BC — approximately the 580s BC.

This second date coincides with the era when King Nebuchadnezzar II of Babylon captured Jerusalem and destroyed the First Temple.

According to Georgian historical tradition, some of those exiled from Jerusalem reached Kartli and settled in the vicinity of Mtskheta.

This marks the starting point for the traditional 26-century timeline of Jewish life in Georgia.

The National Encyclopedia of Georgia mentions another significant migratory wave around 70 AD, during the era of the Jewish War against the Romans and the destruction of the Second Temple.

Historical tradition or confirmed fact?

It is necessary to make an important distinction here.

The story of the first Jewish settlement in Georgia in the 6th century BC relies on ancient Georgian historical tradition. We do not have direct archaeological confirmation for this specific date.

Researcher Gershon Ben-Oren, one of the most prominent scholars of Georgian Jewish history, noted that information regarding the early periods is sparse. Until the 18th century, the picture is primarily based on scattered written accounts, oral traditions, travelogues, and limited archaeological data.

Therefore, it is academically more accurate to say: the 2,600-year presence of Jews in Georgia is a powerful Georgian historical tradition, while for later eras, we have both material and written evidence.

This distinction does not weaken the history. On the contrary — it makes it more credible.

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When history speaks from the ground

Alongside written sources, archaeology holds special significance.

Hebrew-Aramaic inscriptions and other archaeological materials found in Georgia confirm that an organized Jewish population existed in late-antique Georgia.

Mtskheta holds a special place here. The ancient capital of Georgia was not only the center of Georgian statehood and Christian history — it was also a meeting point for different cultures.

The epigraphic and archaeological material discovered in Mtskheta and Urbnisi is among the most important physical sources for Georgian Jewish history.

Thus, Mtskheta represents the place where historical tradition and archaeology converge.

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The Jews of Mtskheta in Georgian historical memory

Georgian Christian tradition also grants special importance to the Jewish community of Mtskheta.

One of the most famous stories involves Elioz of Mtskheta. According to Georgian church tradition, Elioz was in Jerusalem during the crucifixion of Jesus Christ and later returned to Mtskheta. This narrative is subsequently linked to the history of the Holy Tunic of Christ and the Svetitskhoveli Cathedral.

From the perspective of historical research, such religious traditions should not be presented as archaeologically confirmed events. However, their existence is significant in another way: the Jewish community is present in the oldest layers of Georgian national and religious historical memory.

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What do the scholars say?

The modern study of Georgian Jewish history flourished particularly from the late 19th century and throughout the 20th century.

One of the most important researchers was Gershon Ben-Oren (Gershon Tsitsuashvili), a Georgian Jewish historian. His work, The History of the Jews of Georgia Until the Communist Regime, remains a cornerstone of research in this field.

Ben-Oren assessed that sources for early history are quite fragmentary, while from the 18th century onward, the historical picture becomes much clearer as the number of official documents increases.

His approach is particularly vital because it teaches us a critical attitude toward Georgian Jewish history: we must preserve tradition, but we must not confuse tradition with documented history.

This is the approach we have shared in preparing this article.

Researchers also studied everyday life

History is not just made of kings, wars, and dates.

How did Georgian Jews dress? What was their family life like? What religious items did they use? What did their homes look like? What traditions did they hold?

To answer these questions, the ethnographic research of the 20th century is invaluable.

Between 1933 and 1936, special scientific expeditions were organized in regions of Georgia densely populated by Jews. Researchers collected:

• Historical photographs;
• Sketches;
• Religious objects;
• Amulets;
• Traditional clothing;
• Folklore materials;
• Objects of daily life;
• Ethnographic accounts of people's lives.

A significant portion of the material gathered during these expeditions is now preserved in museum collections of Georgian Jewish heritage.

An old synagogue shows us where people prayed. The ethnographic collection shows us how they lived.

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Jewish life in Medieval Georgia

Jewish communities existed in various regions of Georgia for centuries. Jews lived in cities and villages, participating in trade, crafts, and the local economy.

The Georgian environment and Jewish religious tradition eventually intersected in a unique way. A distinct Georgian Jewish cultural identity emerged: a person who could be faithful to Judaism and the traditions of their ancestors while being deeply connected to the Georgian language, culture, and society.

This is why studying Georgian Jewish culture is not just about studying a "foreign community living in Georgia." It is the study of the history of Georgia itself.

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Kutaisi — A city where Jewish history is still visible in the streets

In Western Georgia, one of the most important centers of Georgian Jewish life was Kutaisi.

A historical Jewish quarter formed around today's Boris Gaponov Street and the Mtsvane-Kvavila area. To this day, three synagogues stand in close proximity here:

• The Synagogue of 1852;
• The Great Synagogue of 1886;
• The Synagogue of 1912.

The Great Synagogue of 1886 is considered the second-largest synagogue in Georgia.

These buildings are not just architectural monuments. They are physical witnesses to a period when a strong and organized Jewish community thrived in Kutaisi.

Boris Gaponov — A bridge between Georgian and Jewish cultures

One of the most interesting figures associated with Kutaisi's Jewish history is Boris Gaponov. He translated Shota Rustaveli's "The Knight in the Panther's Skin" from Georgian into Hebrew.

This event has symbolic weight: one of the most important texts of Georgian national literature entered the Hebrew-speaking world through the work of a Georgian Jew.

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Kulashi — A place where memory returned

Not far from Kutaisi lies Kulashi, another significant center of Georgian Jewry.

According to historical sources, seven Jewish families settled in the village at the end of the 17th century. The community later grew significantly. Several synagogues existed in Kulashi, and the village remained a major Jewish center well into the 20th century.

Surviving to this day are:

• An 18th-century synagogue;
• A large wooden synagogue from the early 20th century;
• The building of a former religious school;
• A Jewish cemetery.

The modern history of Kulashi has another special side: those who moved to Israel from Kulashi and their descendants still visit the village and their ancestral homes.

Therefore, Kulashi is not simply an "emptied Jewish quarter." It is a place that people continue to connect with through their own family memories.

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Bandza — Jewish heritage in Samegrelo

A significant Jewish community also existed in Samegrelo. Bandza is one of the most interesting examples of this — a historical synagogue and a Jewish cemetery can still be found here.

Bandza reminds us particularly well that Georgian Jewish history was not limited to large cities like Tbilisi and Kutaisi. Jewish families lived in small Georgian towns and villages as well. Here, they had Georgian neighbors, maintained daily economic and social relations, and simultaneously preserved their own religious life.

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Lailashi — When four cultures lived in one village

Located in the mountains of Lechkhumi, Lailashi is a fascinating example of Georgia's multicultural history. Historically, Georgians, Jews, Greeks, and Armenians lived here.

The village was an important trading post, and residents of different origins lived within a single economic and social space.

A unique Jewish manuscript is also associated with the name of Lailashi, which is now kept in Tbilisi.

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Oni — A building that became a symbol of friendship

In the town of Oni, in the Racha region, stands one of the most impressive monuments of Georgian Jewish history — the Oni Synagogue, built in 1895.

Its construction is linked to Rabbi Elia Amshikashvili, who decided to return to Georgia after studying in Warsaw. Official Georgian tourist sources preserve his words:

> "I have such loyal people in Georgia, I cannot leave them."

Influential Jews also participated in raising funds for the construction of the Oni Synagogue; sources even name members of the Nobel family.

The day Georgian and Jewish women stood together

During the Soviet period, a decision was made to demolish the synagogue. Rabbi Elia Amshikashvili locked himself inside the building with his family. Then, the local population gathered to protect it.

According to tradition, Georgian and Jewish women, some holding children in their arms, surrounded the synagogue and did not allow the building to be destroyed. The synagogue was saved.

Here, "friendship" is no longer an abstract word — it is the action of specific people. The Oni Synagogue is therefore both a monument of Judaism and a symbol of human solidarity.

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Tbilisi — The living center of Georgian Jewish history

In the Old Town of Tbilisi, Georgian Jewish history is still very much alive today. The Great Sephardic Synagogue, built in 1910, operates in the historical district near Kote Afkhazi Street. An Ashkenazi synagogue also functions in Tbilisi.

This part of Old Tbilisi showcases the city's multireligious history exceptionally well — different religious and cultural traditions meet within a small area.

The David Baazov Museum of the History of the Jews of Georgia and Georgian-Jewish Relations is also located here.

David Baazov — A prominent voice of Georgian Jewry

A rabbi, public figure, and one of the most important figures in the Georgian Jewish community, Baazov bridged the gap between maintaining Jewish identity and participating in modern public life.

The museum named after him is now one of the main centers for researching and preserving Georgian Jewish history. Its collections house religious, historical, and ethnographic materials that help us reconstruct the centuries-long life of Georgian Jews.

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Akhaltsikhe — Another historical center

Georgian Jewish heritage doesn't end on the Western Georgia route. In Akhaltsikhe, a historical Jewish quarter, two synagogues, and a large Jewish cemetery have been preserved.

According to an inscription on the southern wall of the Upper Synagogue, it was built in 1862 and is considered the oldest surviving synagogue in Georgia today. Historical religious items are preserved there, including old Sefer Torahs.

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The Soviet Era — Faith under State Atheism

The 20th century brought new challenges to the lives of Georgian Jews. The anti-religious policy of the Soviet government damaged synagogues alongside Christian churches: some were closed, while others lost their function.

However, religious and family traditions did not disappear entirely. The scientific expeditions of 1933–1936 conducted during this period are invaluable today because they preserved the visual and ethnographic memory of pre-war Georgian Jewish life.

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Aliyah to Israel — Leaving Georgia, but not forgetting it

From the second half of the 20th century, a large portion of Georgian Jews emigrated to Israel. The process that began in the 1970s was particularly significant.

Once numerous communities gradually dwindled. Kulashi, Oni, and other places in Georgia changed. But migration did not sever the connection with Georgia. In Israel, many families of Georgian Jews maintained:

• The Georgian language;
• Georgian cuisine;
• Music;
• Family traditions;
• Memories of Georgia;
• Connections with the towns and villages of their ancestors.

Therefore, for descendants of Georgian Jews, traveling to Georgia is often more than just ordinary tourism. It can be a return to family history.

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Why should we be careful with the word "friendship"?

Presenting 26 centuries of history as only an idealized fairytale would not be fair. No society's 2,600-year history can exist without social, economic, or political difficulties.

Therefore, a historically responsible approach is not to claim that relations were absolutely problem-free in every era. Instead, we can say what the historical heritage truly shows us: for centuries, Jews in Georgia maintained their own religious and cultural identity, while a remarkable tradition of coexistence, cultural exchange, and human solidarity developed between the Georgian and Jewish populations.

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State recognition of a 26-century relationship

In 2018, this historical relationship received official recognition: with the support of the Georgian government, the "26-century-long unique tradition of Georgian-Jewish relations" was granted the status of Intangible Cultural Heritage.

The state recognizes not only the synagogues and physical monuments but the tradition of the relationship itself — the bond formed between people over centuries.

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What does this history leave us with today?

Today, much of this history can still be seen with your own eyes:

• In Mtskheta — historical traces of the ancient community;
• In Tbilisi — active synagogues and the museum;
• In Kutaisi — the historical Jewish quarter and three synagogues;
• In Kulashi — old synagogues, a school, and a cemetery;
• In Bandza — the Jewish heritage of Samegrelo;
• In Lailashi — the history of a lost community;
• In Oni — the 1895 synagogue;
• In Akhaltsikhe — the historical Jewish quarter, synagogues, and cemetery.

Together, these places create a special map of Georgian history.

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Three levels of history

1. Historical Tradition — Leonti Mroveli, Vakhushti Bagrationi, and Georgian chronicles preserve the oldest historical memory. 2. Material Evidence — Archaeological discoveries, inscriptions, gravestones, manuscripts, synagogues, and other physical monuments allow us to factually confirm specific eras. 3. Modern Historical Science — The works of Gershon Ben-Oren and other researchers, museum studies, and the ethnographic expeditions of the 20th century allow us to critically evaluate the sources.

Connecting these three sources gives us not a legend, and not a dry chronology, but a living history.

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Walking in the footsteps of history

Reading about history is one thing. But it is a completely different experience to stand by an old synagogue in Kulashi; to walk through the Jewish quarter of Kutaisi; to see the cemetery in Bandza; to hear the story of the lost community in Lailashi; to enter the 1895 synagogue in Oni and know that nearly a century ago, Georgian and Jewish neighbors stood together to save it.

This is why Sakartvelo Tours is developing the Jewish Heritage & Roots of Georgia itineraries.

We want our guests to see more than just buildings. We want them to understand who lived here, how they lived, what they left behind, and why this history still matters today.

And for those whose parents, grandparents, or more distant ancestors were from Georgia, this journey can become even more personal: an ancestral village, an old Jewish quarter, a synagogue, a cemetery — and sometimes, the place where their family home once stood.

This is no longer just tourism. It is a journey into one's own family memory.

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A history that continues

The history of Jewish life in Georgia does not belong only to the past. It exists today in active synagogues, museums, manuscripts, cemeteries, family photos, Georgian words, Georgian traditions maintained in Israel, and in the memories of people.

And every time a descendant of Georgian Jews returns to Georgia and visits the town or village of their family, this history comes alive once more.

After approximately 26 centuries, the shared history of Georgians and Jews continues.

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Primary Sources and Further Reading

• National Encyclopedia of Georgia — "Jews in Georgia";
• Research by Gershon Ben-Oren on the history of the Jews of Georgia;
• Collections from the Historical-Ethnographic Museum of the Jews of Georgia and materials from the scientific expeditions of 1933–1936;
• Materials from the David Baazov Museum of the History of the Jews of Georgia and Georgian-Jewish Relations;
• Documentation of Georgian Jewish monuments by the Center for Jewish Art at the Hebrew University of Jerusalem;
• Historical materials from the official Georgian tourism portal regarding the Jewish heritage of Kutaisi, Kulashi, Oni, Tbilisi, Lailashi, and Akhaltsikhe;
• Materials from Georgian state agencies regarding the status of the 26-century Georgian-Jewish relationship as cultural heritage;
• Historical-ethnographic materials preserved in Georgian museums.

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Sakartvelo Tours — Jewish Heritage & Roots of Georgia

Discover the history. Follow the roots. Experience Georgia.