About Jewishness

Jewish people of Iran

History of the Jews in Iran

Persian Jews or Iranian Jews are Jews historically associated with Iran, traditionally known as Persia in Western sources.
Judaism is one of the oldest religions practiced in Iran and dates back to the late biblical times. The biblical books of Isaiah, Daniel, Ezra, Nehemiah, Chronicles, and Esther contain some references to the experiences of Jews in Persia. Some material has been validated by Biblical scholars.
Today, the largest group of Persian Jews is found in Israel. As of 2007, Israel is home to just over 47,000 Iranian-born Jews and roughly 87,000 Israeli-born Jews with fathers born in Iran. While these numbers add up to about 135,000, when Israelis with more distant or solely maternal Iranian roots are included the total number of Persian Jews in Israel is estimated to be between 200,000-250,000.
The United States is home to 60,000-80,000 Iranian Jews, who have settled especially in the Los Angeles area and Great Neck, New York. Those in Los Angeles have settled mostly in the Westside upper-class cities of Beverley Hills and Santa Monica and the Los Angeles Westside neighborhoods of Brentwood, Westwood, and West L.A., as well as the San Fernando Valley communities of Tarzana and Encino. According to the former mayor of Beverly Hills, Iranians make up at least a fifth of the resident population of Beverly Hills (the large majority of them Jewish), and a third of the student body at the local high school. Following the 1979 Iranian Revolution, tens of thousands of Persian Jews migrated from Iran, forming one of the wealthiest waves of immigrants to ever come to the United States.
The current Jewish population of Iran is estimated by most sources to be 25,000, though estimates vary, as low as 11,000 and as high as 40,000. Notable population centers include Tehran, Isfahan (1,200), and Shiraz. Historically, Jews maintained a presence in many more Iranian cities. Jews are protected in the Iranian constitution. Iran hosts the largest Jewish population of any Muslim-majority country. After Israel, it is home to the second-largest Jewish population in the Middle East.
Iranian Jews also emigrated to form smaller communities in Western Europe (specifically in London), Australia, and Canada. A number of groups of Jews of Persia have split off since ancient times. They have been identified as separate communities, such as the Bukharan Jews and Mountain Jews. In addition, there are several thousand people in Iran who are, or who are the direct descendants of, Jews who converted to Islam and the Bahá'í Faith.

History
The beginnings of Jewish history in the area of present-day Iran date back to late biblical times. The biblical books of Isaiah, Daniel, Ezra, Nehemiah, Chronicles, and Esther contain references to the life and experiences of Jews in Persia. In the book of Ezra, the Persian kings are credited with permitting and enabling the Jews to return to Jerusalem and rebuild their Temple; its reconstruction was affected "according to the decree of Cyrus, and Darius, and Artaxerxes king of Persia" (Ezra 6:14). This great event in Jewish history took place in the late sixth century BCE, by which time there was a well-established and influential Jewish community in Persia.
Jews in ancient Persia mostly lived in their own communities. Persian Jewish lived in the ancient (and until the mid-20th century still extant) communities not only of Iran, but of present-day Azerbaijan, Kirgizstan, Tajikistan, Turkmenistan, Uzbekistan, Afghanistan, Pakistan, and northwestern India.
Some of the communities have been isolated from other Jewish communities, to the extent that their classification as "Persian Jews" is a matter of or geographical convenience rather than actual historical relationship with one another. Scholars believe that during the peak of the Persian Empire, Jews may have comprised as much as 20% of the population.
According to Encyclopædia Britannica: "The Jews trace their heritage in Iran to the Babylonian Exile of the 6th century BC and, like the Armenians, have retained their ethnic, linguistic, and religious identity." But the Library of Congress's country study on Iran states that "Over the centuries the Jews of Iran became physically, culturally, and linguistically indistinguishable from the non-Jewish population. The overwhelming majority of Jews speak Persian as their mother language, and a tiny minority, Kurdish."

Iraqi Jews (Basri family)

History of the Jews in Iraq

Iraqi Jews are Jews born in Iraq or of Iraqi heritage. The history of the Jews in Iraq is documented from the time of the Babylonian captivity c. 586 BCE. Iraqi Jews constitute one of the world's oldest and most historically significant Jewish communities.
The Jewish community of Babylon included the scribe, whose return to Judea was associated with significant changes in Jewish ritual observance. The was compiled in Babylonia, identified with modern Iraq.
From the Babylonian period to the rise of the Islamic caliphate, the Jewish community of Babylon thrived as the center of Jewish learning. The Mongol invasion and Islamic discrimination in the Middle Ages led to its decline. Under the Ottoman Empire, the Jews of Iraq fared better. The community established modern schools in the second-half of the 19th century.
In the 20th century, Iraqi Jews played an important role in the early days of the Iraq's independence, but the Iraqi Jewish community, numbered at around 120,000 in 1948, almost entirely left the country due to persecution following the 1948 Arab-Israeli war. Most of them fled to the newly founded state of Israel, and today, fewer than 100 Jews remain.

Babylonia as the center of Judaism (219 CE to c.1050 CE)
After the fall of Jerusalem, Babylon would become the focus of Judaism for more than a thousand years. The rabbi Abba Arika, afterward called simply Rab, was a key figure in maintaining Judaism after the destruction of Jerusalem. Rab left Palestine to return to his Babylonian home, the year of which has been accurately recorded (530 of the Seleucidan, or 219 of the common era), marks an epoch; for from it dates the beginning of a new movement in Babylonian Judaism—namely, the initiation of the dominant rôle which the Babylonian Academies played for several centuries. Leaving an existing Babylonian academy at Nehardea to his friend Samuel, Rab founded a new academy in Sura, where he held property. Thus, there existed in Babylonia two contemporary academies, so far removed from each other, however, as not to interfere with each other's operations. Since Rab and Samuel were acknowledged peers in position and learning, their academies likewise were accounted of equal rank and influence. Thus both Babylonian rabbinical schools opened their lectures brilliantly, and the ensuing discussions in their classes furnished the earliest stratum of the scholarly material deposited in the Babylonian Talmud. The coexistence for many decades of these two colleges of equal rank (though the school at Nehardea was moved to Pumbedita -- now Fallujah) originated that remarkable phenomenon of the dual leadership of the Babylonian Academies which, with some slight interruptions, became a permanent institution and a weighty factor in the development of Babylonian Judaism.
The key work of these academies was the compilation of the Babylonian Talmud, started by Rav Ashi and Ravina, two leaders of the Babylonian Jewish community, around the year 550. Editorial work by the Savoraim or Rabbanan Savoraei (post-Talmudic rabbis), continued on this text for the next 250 years; much of the text did not reach its final form until around 700. The Mishnah and Babylonian Gemara together form the Talmud Bavli (the "Babylonian Talmud").
The three centuries in the course of which the Babylonian Talmud was developed in the academies founded by Rab and Samuel were followed by five centuries during which it was zealously preserved, studied, expounded in the schools, and, through their influence, recognized by the whole diaspora. Sura and Pumbedita were considered the only important seats of learning: their heads and sages were the undisputed authorities, whose decisions were sought from all sides and were accepted wherever Jewish communal life existed. In the words of the haggadist, "God created these two academies in order that the promise might be fulfilled, that the word of God should never depart from Israel's mouth" (Isa. lix. 21). The periods of Jewish history immediately following the close of the Talmud are designated according to the titles of the teachers at Sura and Pumbedita; thus we have "the time of the Geonim and that of the Saboraim. The Saboraim were the scholars whose diligent hands completed the Talmud in the first third of the sixth century, adding manifold amplifications to its text. The two academies lasted until the middle of the eleventh century, Pumbedita faded after its chief rabbi was murdered in 1038, and Sura faded soon after.

Modern Iraq (1918 to the present)
Sociologist Philip Mendes asserts that before the anti-Jewish actions of the 1930s and 1940s, overall Iraqi Jews "viewed themselves as Arabs of the Jewish faith, rather than as a separate race or nationality". Additionally, early Labor Zionism mostly concentrated on the Jews of Europe, skipping Iraqi Jews because of their lack of interest in agriculture. The result was that "Until World War II, Zionism made little headway because few Iraqi Jews were interested in the socialist ideal of manual labour in Palestine." (Simon, Reguer, and Laskier, p 364)
During the British Mandate from 1918, and in the early days after independence in 1932, well-educated Jews played an important role in civic life. Iraq's first minister of finance, Sir Sassoon Eskell, was a Jew, and Jews were important in developing the judicial and postal systems. Records from the Baghdad Chamber of Commerce show that 10 out of its 19 members in 1947 were Jews and the first musical band formed for Baghdad's nascent radio in the 1930s consisted mainly of Jews. Jews were represented in the Iraqi parliament, and many Jews held significant positions in the bureaucracy which in many cases led to resentment by the Iraqi population.

In the 1930s, the situation of the Jews in Iraq deteriorated. Previously, the growing Iraqi Arab nationalist sentiment included Iraqi Jews as fellow Arabs, but these views changed with the introduction of Nazi propaganda and the ongoing conflict in the Palestinian Mandate. Despite protestations of their loyalty to Iraq, Iraqi Jews were increasingly subject to discrimination and harsh laws. On August 27, 1934 many Jews were dismissed from public service, and quotas were set up in colleges and universities. Zionist activities were banned, as was the teaching of Jewish history and Hebrew in Jewish schools. Following the collapse of Rashid Ali's pro-Axis coup, the Farhud ("violent dispossession") of June 1 and 2, 1941, broke out in Baghdad in which approximately 200 Jews were murdered (some sources put the number higher), and up to 2,000 injured—damages to property were estimated at $3 million. There was also looting in many other cities at around the same time. Afterwards, Zionist emissaries from Palestine were sent to teach Iraqi Jews self-defense, which they were eager to learn.
According to Iraqi Prime Minister Nuri Sa'id, ”The Jews have always been a source of evil and harm to Iraq. They are spies. They have sold their property in Iraq, they have no land among us that they can cultivate. How therefore can they live? What will they do if they stay in Iraq? No, no my friend, it is better for us to be rid of them as long as we are able to do so.” In 1948, the country was placed under martial law, and the penalties for Zionism were increased. Courts martial were used to intimidate wealthy Jews, Jews were again dismissed from civil service, quotas were placed on university positions, Jewish businesses were boycotted and Shafiq Ades (one of the most important anti-Zionist Jewish businessmen in the country) was arrested and executed for allegedly selling goods to Israel, shocking the community. Additionally, like most Arab League states, Iraq forbade any legal emigration of its Jews on the grounds that they might go to Israel and could strengthen that state. However, intense diplomatic pressure brought about a change of mind. At the same time, increasing government oppression of the Jews fueled by anti-Israeli sentiment, together with public expressions of anti-semitism, created an atmosphere of fear and uncertainty. "With very few exceptions, only Jews wore watches. On spotting one that looked expensive, a policeman had approached the owner as if to ask the hour. Once assured the man was Jewish, he relieved him of the timepiece and took him into custody. The watch, he told the judge, contained a tiny wireless; he'd caught the Jew, he claimed, sending military secrets to the Zionists in Palestine. Without examining the "evidence" or asking any questions, the judge pronounced his sentence. The "traitor" went to prison, the watch to the policeman as reward."
By 1949, the Iraqi Zionist underground had become well-established (despite many arrests), and they were smuggling Iraqi Jews out of the country illegally at a rate of 1,000 a month. Hoping to stem the flow of assets from the country, in March 1950 Iraq passed a law of one year duration allowing Jews to emigrate on condition of relinquishing their Iraqi citizenship. They were motivated by "economic considerations, chief of which was that almost all the property of departing Jews reverted to the state treasury" and also that "Jews were seen as a restive and potentially troublesome minority that the country was best rid of." Israel was initially reluctant to absorb so many immigrants, but eventually mounted an airlift in March 1951 called "Operation Ezra and Nehemiah" to bring as many of the Iraqi Jews as possible to Israel, and sent agents to Iraq to urge the Jews to register for immigration as soon as possible.
From the start of the emigration law in March 1950 until the end of the year, 60,000 Jews registered to leave Iraq. In addition to continuing arrests and the dismissal of Jews from their jobs, this exodus was encouraged by a series of bombings starting in April 1950 that resulted in a number of injuries and a few deaths. Two months before the expiration of the law, by which time about 85,000 Jews had registered, another bomb at the Masuda Shemtov synagogue killed 3 or 5 Jews and injured many others. The law expired in March 1951 but was later extended after the Iraqi government froze the assets of departing Jews, including those who had already left. During the next few months, all but a few thousand of the remaining Jews registered for emigration, spurred on by a sequence of further bombings that caused few casualties but had great psychological impact. In Operation Ezra and Nehemiah, some 120,000 Jews were airlifted to Israel via Iran and Cyprus.
The true identity and objective of the masterminds behind the bombings has been the subject of controversy. A secret Israeli inquiry in 1960 found no evidence that they were ordered by Israel or any motive that would have explained the attack, though it did find out that most of the witnesses believed that Jews had been responsible for the bombings. The issue remains unresolved: Iraqi activists still regularly charge that Israel used violence to engineer the exodus, while Israeli officials of the time vehemently deny it. Historian Moshe Gat reports that "the belief that the bombs had been thrown by Zionist agents was shared by those Iraqi Jews who had just reached Israel". Sociologist Phillip Mendes backs Gat's claims, and further attributes the allegations to have been influenced and distorted by feelings of discrimination.
Journalist Naeim Giladi's position that the bombings were "perpetrated by Zionist agents in order to cause fear amongst the Jews, and so promote their exodus to Israel" is shared by a number of anti-Zionist authors, including the Israeli Black Panthers (1975), David Hirst (1977), Wilbur Crane Eveland (1980), Uri Avnery (1988), Ella Shohat (1986), Abbas Shiblak (1986), Marion Wolfsohn (1980), and Rafael Shapiro (1984). In his article, Giladi notes that this was also the conclusion of Wilbur Crane Eveland, a former senior officer in the Central Intelligence Agency (CIA) who outlined that allegation in his book "Ropes of Sand".
The affair has also been the subject of a libel lawsuit by Mordechai Ben Porat, which was settled in an out-of-court compromise with an apology of the journalist who described the charges as true.
Iraqi authorities eventually charged three members of the Zionist underground with perpetrating some of the explosions. Two of those charged, Shalom Salah Shalom and Yosef Ibrahim Basri, were subsequently found guilty and executed, whilst the third was sentenced to a lengthy jail term. Salah Shalom claimed in his trial that he was tortured into confessing, and Yosef Basri maintained his innocence throughout.
Gat reports that much of the previous literature "reflects the universal conviction that the bombings had a tremendous impact on the large-scale exodus of the Jews... To be more precise it is suggested that the Zionist emissaries committed these brutal acts in order to uproot the properous Iraqi Jewish community and bring it to Israel". However, Gat argues that both claims are contrary to the evidence. As summarized by Mendes:
Historian Moshe Gat argues that there was little direct connection between the bombings and exodus. He demonstrates that the frantic and massive Jewish registration for denaturalisation and departure was driven by knowledge that the denaturalisation law was due to expire in March 1951. He also notes the influence of further pressures including the property-freezing law, and continued anti-Jewish disturbances which raised the fear of large-scale pogroms. In addition, it is highly unlikely the Israelis would have taken such measures to accelerate the Jewish evacuation given that they were already struggling to cope with the existing level of Jewish immigration. Gat also raises serious doubts about the guilt of the alleged Jewish bombthrowers. Firstly, a Christian officer in the Iraqi army known for his anti-Jewish views, was arrested, but apparently not charged, with the offences. A number of explosive devices similar to those used in the attack on the Jewish synagogue were found in his home. In addition, there was a long history of anti-Jewish bomb-throwing incidents in Iraq. Secondly, the prosecution was not able to produce even one eyewitness who had seen the bombs thrown. Thirdly, the Jewish defendant Shalom Salah indicated in court that he had been severely tortured in order to procure a confession. It therefore remains an open question as to who was responsible for the bombings, although Gat suggests that the most likely perpetrators were members of the anti-Jewish Istiqlal Party. Certainly memories and interpretations of the events have further been influenced and distorted by the unfortunate discrimination which many Iraqi Jews experienced on their arrival in Israel."
Many years later, the Zionist emissary Yehuda Tager stated that while the main bombings were carried out by the Muslim Brotherhood, later smaller attacks were staged by Yosef Beit-Halahmi, on his own initiative, in an attempt to make it seem as if the activists on trial were not the perpetrators.
Iraqi Jews left behind them extensive property, often located in the heart of Iraq's major cities. A relatively high number found themselves in refugee camps in Israel known as Ma'abarot. Most of the 10,000 Jews remaining after Operation Ezra and Nehemiah stayed through the Abdul Karim Qassim era when conditions improved, but Anti-Semitism increased during the rule of the Aref brothers and later the Ba'ath Party era, culminating in the 1969 public hanging of 14 Iraqis, nine of them Jews, who were falsely accused of spying for Israel, which led to the departure of most of the remaining Jews.
The remainder of Iraq's Jews left over the next few decades, and had mostly gone by 1970. By 2004, fewer than 100 Jews remained in the country, and debate over the Iraqi constitution has included whether Jews should be considered a minority group, or left out of the constitution altogether.
In October 2006, Rabbi Emad Levy, Bagdad's last Rabbi and one of about 12 members of the Jewish community remaining in the city, compared his life to "living in a prison". He reported that most Iraqi Jews stay in their homes "out of fear of kidnapping or execution".
Just over half a century ago, Iraq’s Jews numbered more than 130,000. But now, in the city that was once the community’s heart, they cannot muster even a minyan, the 10 Jewish men required to perform some of the most important rituals of their faith. They are scared even to publicize their exact number, which was recently estimated at seven by the Jewish Agency for Israel, and at eight by one Christian cleric. That is not enough to read the Torah in public, if there were anywhere in public they would dare to read it, and too few to recite a proper Kaddish for the dead.