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Activities
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Iranian Jewry and its Diaspora
The Islamic revolution marks a turning point not only in the history of Iran , but for Iranian Jewry as well. The Ayatollah Khomeini espoused a thesis that contradicts the principles of the last Shah, Mohammed Reza Pahlavi. Iran is no longer a national, secular royalty based on a pre-Islamic ancient tradition. It has become a religious-Islamic state in which the governing apparatus is controlled by religious priests. As far as the West is concerned, Iran has shifted from a policy of support and ties to one of alienation and deep hatred. Accordingly, the West and the United States are considered the source for all the troubles that have stricken Islam and the Iranian republic. From a state of friendship with Israel , Iran has turned to enmity, preaching for the destruction of the Jewish state ! In light of the above, what are some of the prominent changes that Iranian Jewry has undergone in recent generations? On the eve of the Khomeini Revolution, 80,000 to 100,000 Jews lived in Iran . Today, there are still more Jews in Persia than any other Islamic state. Despite the dangers and threats, about 25,000 Jews (it is difficult to accurately assess their numbers) still remain and show no signs of budging. In this regard, there is no difference between the Jews of Europe and the Jews of the Orient, as significant portions of both groups refuse to learn from the lessons of the past. We in Israel point to two major highlights in the annals of Iranian Jewry: Cyrus' decree of autonomy and the Jewish community's blossoming and ebullience under the Shah. However, we tend to forget that in the interim there was also Haman. Jews were also intermittently subject to conversions that even exceeded the norms of the rest of the Muslim world (for example, the mass conversions of 1839). In his book "The Jews of Islam," Prof. Bernard Lewis similarly contends that Iran was hardly a utopia for its Jews: Not only do the Shiites ( who form the majority in Iran) evince a more fanatic attitude towards minorities and other religions than the Sunnis (the dominant stream of Islam in most of the Arab world), but the great distance between Iran and the West further exacerbated the plight of the Jews. The liberal revolution towards the end of the nineteenth century endowed the Jews of Iran with equal rights. Two decades later , the Balfour Declaration and the British Mandate in Palestine bolstered the Iranian Jewish community's sense of security even more. In addition, under the Shah, the Jews stopped paying the jizah tax . More substantial improvements came after the Second World War. The Chalutz (Pioneer) movement was founded in Iran , and ORT, the Joint, and the Jewish Agency tightened the relationship between Israel and Iranian Jews, especially the youth. The establishment of the State of Israel buoyed their sense of security and Jewish pride . Between 1948 and 1951, nearly a third of Iran 's Jews left the country, and those that stayed — primarily members of the upper classes — improved their status . The Shah drew closer to Israel , as he believed that the influence of American Jews would improve his own relations with the United States . By the 1970s, Iran 's Jews formed the most affluent and most educated community per capita in the Jewish world. The Jews were flourishing, but they still remained wary of their Muslim neighbors . The upturn in their fortunes came to a grinding halt with the outbreak of the Islamic Revolution, but a majority of the Jews nevertheless remained in Iran . A young member of Knesset, none other than Mr. Moshe Katzav, visited Iran in order to awaken the Jews and explain the tumultuous changes on the horizon. Only some took heed, as the majority did not go to Israel ; in fact, it appears that during this period more Iranian Jews immigrated to the United States than to Israel . Khomeini's approach was not only anti-Zionist, but turned out to be unequivocally anti-Jewish. As members of the opposition, the Ayatollah and his followers contended that all non-believers were inherently impure. Upon wresting control of the government, they have taken a somewhat more pragmatic approach: the Jews are no longer the epitome of evil, only the Jews in Israel !! Following anti-Jewish declarations, the leadership usually pays a visit to a synagogue, where they ostensibly confirm their support for the local Jewish community. Given the absence of freedom of expression in the country, the Jews obviously lack such rights as well. Prof. Menashri tells of an Iranian professor who told him that there is, indeed, freedom of expression; the problem is that there is no freedom after expression! * * * 250,000 Persian olim (immigrants) now live in Israel , far more than any other country in the world. The Islamic Revolution and the Jews that arrived to Israel in its aftermath engendered a flourishing of Iranian culture and customs among the Persian Jews in Israel . While the community appears to have integrated into Israeli culture, they have returned to their roots, as indicated by their renewed emphasis on Persian Jewish customs and origins. The absorption of the Persian aliyah can be deemed a success. There are moshavim (villages) and neighborhoods with a prominent presence of Iranian expatriates. Furthermore, a considerable amount of Persians have distinguished themselves in all walks of life, including key government positions. The fact that many of the Persian expatriates marry Israelis from different backgrounds is considered a success and another example of their integration. During the revolution, President Katzav and others endeavored to establish a representative organization of Iranian Jewry in Israel in order to enhance their absorption and integration. Naturally, our objective is to turn them all into Israelis, and not better Persians that happen to live in Israel . Prof. Menashri regrets the fact that a comprehensive study on the long, diversified history of Iranian Jewry has yet to be compiled. Habib Levy wrote a very interesting book that was also translated into English; moreover, Dr. Daniel Tzadik, Dr. David Yerushalmi, Dr. Avraham Cohen, Meir Ezri, and the American writer Herb [Rabbi] Cohen all write on the subject. But over all, there is a dearth of research and enterprise. The status of the Jews in Iran , according to Prof. Menashri, is on the decline, and it may very well have reached its nadir. In contrast, the Iranian Jews residing in other countries are extremely successful (the first English lord of Iranian-Jewish descent was knighted just last week). The Iranian regime has adopted the formula devised by the remaining Jews whereby a distinction is made between Iran 's Jews and between Israel and Zionism. The extent to which the Jews still in Iran can integrate into Israeli society is a different story altogether. Of relevance to this discussion is the fact that anti-Semitism is on the rise in Iran . The country has become a coveted pilgrimage site for Holocaust deniers. Accordingly, the Holocaust is either denied or limited to a minor phenomena, and an abundance of copies of the "Protocols of the Elders of Zion" have been distributed throughout the country. Iran has merged the classic Western anti-Semitism with elements of Islamic hatred . While it is true that all the Jews who wanted to leave have been permitted to do so, the majority have chosen not to come to Israel. Effective absorption of aliyah is the best way to attract more Jews to Israel. Absorption is not merely a government process; it must be provided with a smile and an out-stretched hand, as these small gestures can make all the difference . In fact, it is now — in a period of declining aliyah — that we must make a supreme effort to improve the absorption process. To conclude, the fate of Iranian Jewry has proven that there is no truly safe Jewish community in the world. Such a collapse is liable to occur anywhere else. Fortunately, there is a Jewish State that is capable of absorbing Jews. We must open our hearts to the absorption of more olim — among them, certainly, the Jews of Iran. Let us hope that they indeed arrive. Dr. Heshmat Kerman Over 2,000 years of Iranian Jewry constitutes a unique phenomenon. In the ancient period, the Jews had a certain degree of autonomy and even maintained their own armed force . For practical purposes, the establishment of the community can be traced back to 733 BCE. There was also a substantial amount of immigration during Cyrus's time. Already with the Scroll of Esther, we have a depiction of the Jewish people and anti-Semitism. Compared to the illustrious days of the ancient period, the last 500 years have witnessed a noticeable decline in the status of the Iranian Jewry. The government of Shah Ismael implemented extremely rigid Muslim religious codes with respect to the Jews. These laws had a detrimental effect on Jewish property, status, and honor, impoverishing the Jews and stripping them of their rights. The arrival of the Alliance Israelite Universelle to Persia in 1896, the legislative revolution of 1907, and especially the rise of the Reza Shah dynasty brought tidings of hope to the community. Other communities — refugees from other countries — moved to Iran: the Bucharian Jews in the 1930s and the Ashkenazi Jews, notably the "Teheran children," during the 1940s. As noted above, their conditions improved under the rule of Shah Mohammed Reza Pahlavi; the Jews prospered in a wide array of fields, including the economy, culture, and education. Needless to say, the miraculous founding of the State of Israel inspired Iran's Jews and enhanced their communal life. The Jews left the ghetto and dispersed among the affluent neighborhoods. The community board was freely elected, and the community ran its own schools, hospitals, and institutions, including their first senior-citizens home. A younger, more educated generation began to manage the community's affairs. A fair share of Jews secured positions in the Iranian academia and sciences. Moreover, the number of Jewish students enrolled in institutes of higher learning was well above the national average. However, the Islamic revolution put an end to this halcyon age , as under the new regime there is no longer any room for Judaism. Many have departed to Israel, the United States, and other countries. The remaining Jews face heavy pressure to convert, especially its younger members. In addition, the old anti-Jewish legislation has returned: for example, only a member of the Muslim faith may inherit property; a Muslim that kills a heretic may redeem himself and procure his freedom for $2,500; and travel abroad is restricted. The situation in the Iranian Diaspora is completely different. Los Angeles is the center of Jewish life of the Iranian expatriate community in the United States. 11,000 people took part in the 2000 elections for the community board. Two new community centers were completed in 1998 and 2004, respectively. Of poignant note is the conversion of the largest church in Beverly Hills into the Netsach Yisrael Synagogue. Iranian Jewry comprises but a small minority of the American population, but it controls 25% of the textile industry and maintains a similar presence in other economic and commercial sectors. T he community has also produced a host of university graduates and researchers. Consequently, it is considered among the most successful immigrant groups to have ever reached the United States. The lecturer proudly points out that the community contributes generously to Israel, and its support for Israel is a substantial unifying factor within the community. During the question and answer session, Dr. Kerman fields questions on the Khazar kingdom, Rabbi Yehuda HaLevi's visit, and the Khazars' acceptance of Judaism. In another reply, he touches upon the surveillance that the Iranian secret police imposed upon the Jews. Even members of the community board apparently collaborated with the authorities!! In an upcoming book, he describes and analyzes over thirty anti-Jewish laws that were passed by the Islamic regime. Dr. Karman also responds to the question of why many Iranian Jews immigrated to America instead of Israel. In his opinion, primary reason — with which he has personal experience — is that many of the children were already studying in Britain and the United States. During the crisis, the parents were unwilling to move to yet a third venue, where they would once again be far away from their children. How could they have been expected to carry on? He wishes to add another possible reason that has come to his attention, despite the fact that he is not a hundred percent certain of its veracity. During the Begin government, a cabinet member reportedly stood and said that Iranian Jews are rich snobs; if they were to settle down in Israel, they would lower the moral of the nation. Although he is uncertain of whether this actually took place, he feels that there is some truth to it. In conclusion, Dr. Kerman states that it is not the job of the American Federation to run Israel's Persian Jewish community. It can offer assistance and advice, but certainly has no aspirations of replacing the community's local leadership. Summary of the
Discussion A - The picture is indeed far from one-sided. During the lecture, no mention was made of the people that were put to death, including Habib al-Kanian, the head of the Jewish community; nor did we discuss the thirteen Jews that are serving a two year sentence for “spying on behalf of Israel.” It is quite evident that these are trumped up charges because if they were really accused of spying they would have been put to death immediately. Therefore, the lenient verdict clearly proves that these Jews are not guilty of the crime that has been attributed to them. On the other hand, it is true that Khatami visited a synagogue, but during his visit he didn’t mention a single word about either the Jews sitting in prison or those that vanished on their way from Persia to Israel. Overall, the picture is gray, very gray. Jews aren’t killed on a daily basis, but their lives are hardly a paradigm of peace and tranquility. The Jews of Iran should do themselves a favor and immigrate to Israel en masse, for Israel—the Jewish state—is their true country. Q - After the fall of the Shah, many Iranian Jews immigrated to the United States. On the way, many of them, including those with means, passed through Israel. However, we failed to extend a welcoming hand and absorb them, and most of them ultimately settled down in the United States. Is it right to lay the entire blame for this on the Iranian Jews? A - It is easy to say that Israel didn’t do enough or that we made mistakes in absorbing this aliyah. Obviously, the Persian-Jewish community in Los Angeles has grown exponentially as a result of the Islamic Revolution in Iran, as many Persian Jews, to include the community’s leadership, have replaced one exile with another. As noted, we cannot object to their wishes to live in Los Angeles, but the threat of assimilation looms over the heads of their children and grandchildren. Today, the preservation of their Persian characteristics serves as an insurance policy for their Jewishness, but their progeny will be Americans in every respect. Our foremost fear is that the next generations will intermarry, like the majority of American Jewry. Therefore, the lecturer has mixed feelings regarding our brethren that left Iran, flew over the ocean, and settled down in the United States. On the one hand, we are indebted to them for the vital financial and moral support that they provide us. On the other hand, it’s a shame that their support is still rendered from such a great distance. Q - What can we do to improve the integration of Iranian Jews into Israeli society? Despite the fact that they do not receive any breaks with respect to the criteria for admission into the country’s institutes of higher learning universities (for example the psychometric examinations), there is a decent number of students of Iranian descent enrolled in Israel’s universities. Notwithstanding this success, perhaps changes should be instituted so that we won’t find ourselves longing for the impressive number of Persian Jews currently studying in universities in Iran and the United States, which Dr. Kerman mentioned in his lecture? A - Absorbing aliyah to Israel was never simple, even after the conditions that prevailed throughout the 1950s and 1960s vastly improved in the 1970s and 1980s. Despite all the hardships, both large and small, a Persian Jewish community ultimately sprung up in Israel. Without enumerating the long list of Persians who have advanced to senior positions in government and society, it is worth noting that every year over 1,000 students turn to the scholarship fund that Prof. Menashri administers in Tel-Aviv University. Naturally not every student applies for a scholarship, so that it is quite evident that there are a highly respectable number of youngsters of Iranian descent earning their degrees in Israel. Q - In his presentation, Prof. Menashri stated that until now little has been done to chronicle the history of Iranian Jewry. However, the respondent can testify to the fact that scholars, such as Dr. Sarah Surodi of blessed memory, Prof. Amnon Netzer Yavlacha, and others, have indeed written distinguished works, which have commanded the attention of the Jewish research community and the general academe as well. Another respondent remarked that to the best of his knowledge there are few archives that contain relevant research material on the Iranian community. A - Prof. Menashri doesn’t deny that studies have been conducted, but overall the amount of books and publications on Iranian Jewry and related topics that grace the academic book shelves should be much higher than it is. Besides for the names that have already been mentioned, there are many others who have researched and published material on the annals of Persia as well as the Persian language, poems, and literature, but this is neither the time nor place to mention them all. However, a comprehensive book has yet to be published on the annals of Persian Jewry. Prof. Menashri is writing a book on the Zionist movement in Iran, but this is obviously not enough. Lastly, there are indeed serious archives on Persian Jewry, such as the very rich collection at Ramat Efal, but to his regret these archives still leave much to be desired.
The Jewish presence in Iran predates the arrival of the Muslims by 1,000 years . However, due to the tragedy that the community has experienced over the last generation, the captivating history, spanning over 2,500 years, appears to be nearing its end. President Katzav is deeply disturbed by this development. Naturally, there is also pride over the community's success throughout the far corners of the Earth. Moreover, he has received reports that, for some reason, the Jews still living in Iran do not feel persecuted. Today, the Iranian Jews are scattered about: some are in Israel, others live in the Diasporas of the Western world, while others have remained in Iran . Each of the communities possesses its own characteristics, and the president hopes that they will meet again. In contrast to the bitter complaints that were lodged during the initial stages of their aliyah , the president notes with satisfaction that over the past decade there is a growing sense that their absorption is gradually succeeding. The community's scions are prominent in all walks of Israeli life: academia, politics, entertainment, culture, etc. Notwithstanding these achievements, the president wishes to express his concern over what is transpiring in Persia. Eleven Jews have disappeared over the past ten years, and despite all the efforts to locate them and lobby on their behalf, their whereabouts remain unknown. The Jews in Persia have no rights; yet, by their own standards, they are content with their lot in life. President Katzav is also worried about the Iranian Jews in the West. Israel cannot compete with the materialistic conditions of the West, but in this generation, which has witnessed the establishment of the Jewish state, every Jew (Iranian or otherwise) is obliged to strengthen the Jewish state. The president does not agree with Dr. Kerman's contention that in 1978 someone asserted that these, or any other Jews, were unwanted. There is no need to fear their economic might, as nothing is more important to Israel than aliyah . Nothing can justify the substitution of one exile for another. President Katzav is thus critical of the Jews of South Africa, Iran, and other Diasporas who have decided to immigrate to other countries . The president regrets the fact that in 1978 Israel did not do everything in its power to bring as many Jews as possible from Iran to Israel and that more was not done to induce them to leave that country. All the complaints over taxation, security problems, absorption, etc. pale in comparison to the ideal and possibilities that have arisen with the creation of the Jewish state in our generation. Compared to what was customary in Persia, it is known that Iranian youth attend synagogue much less frequently in America. Who can vouch for future generations? At this stage, the situation of the Persian expatriates is better than American Jewry in general, but who can guarantee that over time their situation (their children, grandchildren, and great grandchildren) will be any different than the rest of America's Jews? There is no assurance that every child in the Diaspora will receive a Jewish education. The only way to ensure the future is by making aliyah . The president's message to Iranian Jews is similar to the message that he has conveyed to other representatives of the Diaspora who have visited his residence: he values their contributions to the United Jewish Appeal and to Israel; he admires their persistence in maintaining their culture and their attendance of synagogue; yet he is extremely concerned about their future. Through no fault of Israel's own, Iran is currently among our worst enemies and supports any body or organization that desires to harm Israel or the Jews. The president hopes for better days: for reforms, freedom, and a more balanced and positive attitude towards the State of Israel. Given the president's busy schedule, he cannot get involved with the internal organizational affairs of Iranian expatriates in Israel. But just as the legacy of other communities have merited their own museum and development institutions (the olim-immigrants-of Iraq, Libya, and the like), it is incumbent upon the Iranian Jewish leadership to commemorate and pass on the glorious legacy of Persian Jewry. President Katzav recommends that Prof. Menashri and other members of the academia encourage and compensate students who wish to research any of the manifold aspects of the community's history. Given its rich past, the fact that there is not a single comprehensive, research book on the annals of Iranian Jewry must be viewed as a failure of its leadership. All the community's leaders must unite to improve their efforts and advance this worthy enterprise. These lectures and the subsequent question and answer sessions will be included in the book on the President's Forum on the Diaspora , Volume II, 2002-2004, which will be published over the course of 2005. The compendium will include a broad review of major Jewish communities throughout the world.
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