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{{totallydisputed}} {{disputed}}
{{Jew}} {{Jew}}
'''] Jews''' (also called '''] Jews''') are members of ]ish communities living in Iran and throughout the former greatest extents of the ], as well as those Jews of Persian ancestry living in ] and the ]. '''Persian Jews''' (in modern times also sometimes referred to as '''Iranian Jews''') are ] ]ish communities living throughout the former greatest extents of the ]. They were exiled or migrated there from the ancient ] and ]. The term is also sometimes used in reference to the descendants of these groups (although different Jewish ethnic groups are usually categorized according to their country/region of residence.)


Judaism in Iran has had a long history, being the second oldest religion still existing in Iran (after ]). Today, the largest groups of Persian Jews are found in Israel (75,000 in 1993<ref>{{Harvard reference|Surname=Yegar|Given=M|Authorlink=|Year=1993|Title=Jews of Iran|Journal=The Scribe|Volume=|Issue=58|Pages=2|URL=http://www.dangoor.com/TheScribe58.pdf}}. In recent years, Persian Jews have been well-assimilated into the Israeli population, so that more accurate data is hard to obtain.</ref> and the ] (45,000) (especially in the ] area, home to a large concentration of ] Iranians). By various estimates, between 11,000 and 40,000 Jews remain in Iran, mostly in ], ] and ]. There are also smaller communities in Western Europe, Australia, and Canada. A number of groups of Persian Jews have split off since ancient times, to the extent that they are now recognized as separate communities, such as the ] and ]s. Judaism in Iran has had a long history. It is the second-oldest religion still existing in Iran (after ]). Today, the largest groups of Persian Jews are found in ] (75,000 in 1993{{ref|Israel1}} {{ref|Israel2}}) and the ] (45,000) (especially in the ] area, home to a large concentration of ] Iranians). By various estimates, between 11,000 and 40,000 Jews remain in ], mostly in ], ] and ]. There are also smaller communities in Western Europe, Australia, and Canada. A number of groups of Persian Jews have split off since ancient times, to the extent that they are now recognized as separate communities, such as the ] and ]s.


==History== ==History==
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Three times during the 6th century BCE, the ]s (Hebrews) of the ancient ] were exiled to ] by ]. These three separate occasions are mentioned (] 52:28-30). The first was in the time of ] in ], when the ] was partially despoiled and a ]. After eleven years (in the reign of ]) a fresh rising of the Judaeans occurred; the city was razed to the ground, and a further deportation ensued. Finally, five years later, Jeremiah records a third captivity. After the overthrow of Babylonia by the ], ] gave the Jews permission to return to their native land (]), and more than forty thousand are said to have availed themselves of the privilege. (See ]; ]; ] and ]s.) Three times during the 6th century BCE, the ]s (Hebrews) of the ancient ] were exiled to ] by ]. These three separate occasions are mentioned (] 52:28-30). The first was in the time of ] in ], when the ] was partially despoiled and a ]. After eleven years (in the reign of ]) a fresh rising of the Judaeans occurred; the city was razed to the ground, and a further deportation ensued. Finally, five years later, Jeremiah records a third captivity. After the overthrow of Babylonia by the ], ] gave the Jews permission to return to their native land (]), and more than forty thousand are said to have availed themselves of the privilege. (See ]; ]; ] and ]s.)


===Parthian period=== ===Parthian Period===
Jewish sources contain no mention of ] influence; the very name "Parthian" does not occur, unless indeed "Parthian" is meant by "Persian," which occurs now and then. The ]n prince Sanatroces, of the royal house of the Arsacides, is mentioned in the "Small Chronicle" as one of the successors (diadochoi) of Alexander. Among other Asiatic princes, the Roman rescript in favor of the Jews reached Arsaces as well (I Macc. xv. 22); it is not, however, specified which Arsaces. Not long after this, the Partho-Babylonian country was trodden by the army of a Jewish prince; the Syrian king, Antiochus Sidetes, marched, in company with Hyrcanus I., against the Parthians; and when the allied armies defeated the Parthians (129 B.C.) at the River Zab (Lycus), the king ordered a halt of two days on account of the Jewish Sabbath and Feast of Weeks. In 40 B.C. the Jewish puppet-king, Hyrcanus II., fell into the hands of the Parthians, who, according to their custom, cut off his ears in order to render him unfit for rulership. The Jews of Babylonia, it seems, had the intention of founding a high-priesthood for the exiled Hyrcanus, which they would have made quite independent of Palestine. But the reverse was to come about: the Palestinians received a Babylonian, Ananel by name, as their high priest which indicates the importance enjoyed by the Jews of Babylonia. Still in religious matters the Babylonians, as indeed the whole diaspora, were in many regards dependent upon Palestine. They went on pilgrimages to Jerusalem for the festivals. Jewish sources contain no mention of ] influence; the very name "Parthian" does not occur, unless indeed "Parthian" is meant by "Persian," which occurs now and then. The ]n prince Sanatroces, of the royal house of the Arsacides, is mentioned in the "Small Chronicle" as one of the successors (diadochoi) of Alexander. Among other Asiatic princes, the Roman rescript in favor of the Jews reached Arsaces as well (I Macc. xv. 22); it is not, however, specified which Arsaces. Not long after this, the Partho-Babylonian country was trodden by the army of a Jewish prince; the Syrian king, Antiochus Sidetes, marched, in company with Hyrcanus I., against the Parthians; and when the allied armies defeated the Parthians (129 B.C.) at the River Zab (Lycus), the king ordered a halt of two days on account of the Jewish Sabbath and Feast of Weeks. In 40 B.C. the Jewish puppet-king, Hyrcanus II., fell into the hands of the Parthians, who, according to their custom, cut off his ears in order to render him unfit for rulership. The Jews of Babylonia, it seems, had the intention of founding a high-priesthood for the exiled Hyrcanus, which they would have made quite independent of Palestine. But the reverse was to come about: the Palestinians received a Babylonian, Ananel by name, as their high priest which indicates the importance enjoyed by the Jews of Babylonia. Still in religious matters the Babylonians, as indeed the whole diaspora, were in many regards dependent upon Palestine. They went on pilgrimages to Jerusalem for the festivals.


How free a hand the Parthians permitted the Jews is perhaps best illustrated by the rise of the little Jewish robber-state in Nehardea (see ]). Still more remarkable is the conversion of the king of ] to Judaism. These instances show not only the tolerance, but the weakness of the Parthian kings. The Babylonian Jews wanted to fight in common cause with their Palestinian brethren against Vespasian; but it was not until the Romans waged war under Trajan against Parthia that they made their hatred felt; so that it was in a great measure owing to the revolt of the Babylonian Jews that the Romans did not become masters of Babylonia too. Philo speaks of the large number of Jews resident in that country, a population which was no doubt considerably swelled by new immigrants after the destruction of Jerusalem. Accustomed in Jerusalem from early times to look to the east for help, and aware, as the Roman procurator Petronius was, that the Jews of Babylon could render effectual assistance, Babylonia became with the fall of Jerusalem the very bulwark of Judaism. The collapse of the ] no doubt added to the number of Jewish refugees in Babylon. How free a hand the Parthians permitted the Jews is perhaps best illustrated by the rise of the little Jewish robber-state in Nehardea (see ]). Still more remarkable is the conversion of the king of ] to Judaism. These instances show not only the tolerance, but the weakness of the Parthian kings. The Babylonian Jews wanted to fight in common cause with their Palestinian brethren against Vespasian; but it was not until the Romans waged war under Trajan against Parthia that they made their hatred felt; so that it was in a great measure owing to the revolt of the Babylonian Jews that the Romans did not become masters of Babylonia too. Philo speaks of the large number of Jews resident in that country, a population which was no doubt considerably swelled by new immigrants after the destruction of Jerusalem. Accustomed in Jerusalem from early times to look to the east for help, and aware, as the Roman procurator Petronius was, that the Jews of Babylon could render effectual assistance, Babylonia became with the fall of Jerusalem the very bulwark of Judaism. The collapse of the ] no doubt added to the number of Jewish refugees in Babylon.


In the continuous struggles between the Parthians and the Romans, the Jews had every reason to hate the Romans, the destroyers of their sanctuary, and to side with the Parthians, their protectors. Possibly it was recognition of services thus rendered by the Jews of Babylonia, and by the Davidic house especially, that induced the Parthian kings to elevate the princes of the Exile, who till then had been little more than mere collectors of revenue, to the dignity of real princes, called ''Resh Galuta''. Thus, then, the numerous Jewish subjects were provided with a central authority which assured an undisturbed development of their own internal affairs. In the continuous struggles between the Parthians and the Romans, the Jews had every reason to hate the Romans, the destroyers of their sanctuary, and to side with the Parthians, their protectors. Possibly it was recognition of services thus rendered by the Jews of Babylonia, and by the Davidic house especially, that induced the Parthian kings to elevate the princes of the Exile, who till then had been little more than mere collectors of revenue, to the dignity of real princes, called ''Resh Galuta''. Thus, then, the numerous Jewish subjects were provided with a central authority which assured an undisturbed development of their own internal affairs.


===Sassanid period (225-634)=== ===Sassanid Period (225-634)===
By 225, Persian influence was on the rise again. ] destroyed the rule of the Arsacids in the winter of 226, and founded the illustrious dynasty of the ]. Different from the Parthian rulers, who in language and religion inclined toward Hellenism, the Sassanids intensified the Persian side of life, favored the ] language, and restored with zeal the old monolithic religion of the Zoroastrianism, founded upon worship of ], which now, under the favoring influence of the government, attained the fury of fanaticism. The Persian people were now again to make their influence felt in the history of the world. ] destroyed the rule of the Arsacids in the winter of 226, and founded the illustrious dynasty of the ]. Different from the Parthian rulers, who in language and religion inclined toward Hellenism, the Sassanids intensified the Persian side of life, favored the ] language, and restored with zeal the old monolithic religion of the Zoroastrianism, founded upon worship of ], which now, under the favoring influence of the government, attained the fury of fanaticism.


] (Shvor Malka, which is the Aramaic form of the name) was friend to the Jews. His friendship with ] gained many advantages for the Jewish community. ]'s mother was Jewish, and this gave Jews community a relative freedom of religion and many advantages. He was also friend of a Babylonian rabbi in the ] named ], Raba's friendship with Shapur II enabled him to secure a relaxation of the oppressive laws enacted against the Jews in the Persian Empire. In addition, Raba sometimes referred to his top student Abaye with the term Shvur Malka meaning "Shaput King" because of his bright and quick intellect. ] (Shvor Malka, which is the Aramaic form of the name) was friend to the Jews. His friendship with ] gained many advantages for the Jewish community. ]'s mother was Jewish, and this gave Jews community a relative freedom of religion and many advantages. He was also friend of a Babylonian rabbi in the ] named ], Raba's friendship with Shapur II enabled him to secure a relaxation of the oppressive laws enacted against the Jews in the Persian Empire. In addition, Raba sometimes referred to his top student Abaye with the term Shvur Malka meaning "Shaput King" because of his bright and quick intellect.


Of course, both Christians and Jews suffered occasional persecution; but the latter, dwelling in more compact masses in cities like ], were not exposed to such general persecutions as broke out against the more isolated Christians. Generally, this was a period of occasional persecutions for the Jews, followed by long periods of benign neglect in which Jewish learning thrived. Of course, both Christians and Jews suffered occasional persecution; but the latter, dwelling in more compact masses in cities like ], were not exposed to such general persecutions as broke out against the more isolated Christians. Generally, this was a period of occasional persecutions for the Jews, followed by long periods of benign neglect in which Jewish learning thrived. By the 600s, however, the Jews were increasingly persecuted, and they welcomed the ] of 632-634.

===Early Islamic period (634-1255)===
After the ], Jews, along with Christians and Zoroastrians, were assigned the status of ]s, inferior subjects of the Islamic empire. Dhimmis were allowed to practice their religion, but were forced to pay taxes (], a ] and initially also ], a land tax) in favor of the ] ] conquerors. Dhimmis were also required to submit to a number of social and legal disabilities; they were prohibited from bearing arms, riding horses, testifying in courts in cases involving a Muslim, and frequently required to wear clothings, clearly distinguishing them from Muslims. Although some of these restrictions were sometimes relaxed, the overall condition of inequality remained in force until the ].<ref name="littman1">Littman (1979), pp. 2&ndash;3</ref>

===Mongol rule (1256-1318)===
In 1255, Mongols led by ] began a charge on Persia, and in 1257 they captured ] putiing an end to the ] caliphate. In Persia and surrounding areas, the Mongols established a division of the ] known as ]. Because in Ilkhanate all religions were considered equal, Mongol rulers abolished the inequality of dhimmis. One of the Ilkhanate rulers, ] Khan even prefered Jews and Christians for the administrative positions and appointed ], a Jew, was his ]. The appointed, however, provoked resentment from the ], and after Arghun's death in 1291, al-Daula was murdered and Persian Jews suffered a period of violent persecutions from the Muslim populace instigated by the clergy. The contemporary Christian historian ] wrote that the violence commited against the Jews during that period "neither tongue can utter, nor the pen write down".<ref name="littman2">Littman (1979), p. 3</ref>

]'s conversion to Islam in 1295 heralded for Persian Jews a pronounced turn for the worse, as they were once again relegated to the status of dhimmis. ], Ghazan Khan's successor, destroyed many synagogues and decreed that Jews had to wear a distinctive mark on their heads; Christians endured similar persecutions. Under pressure, Jews frequently converted to Islam. The most famous such convert was ], a physician, historian and statesman, who adopted Islam in order to advance his career at Öljeitü's court. However, in 1318 he was executed on fake charges of poisoning Öljeitü and for several days crowds had been carrying his head around his native city of ], chanting "This is the head of the Jew who abused the name of God; may God's curse be upon him!" About 100 years afterwards, ] destroyed Rashid al-Din's tomb, and his remains were reburied at the Jewish cemetery. Rashid al-Din's case illustrates a pattern that differentiated the treatment of Jewish converts in Persia from their treatment in other Muslim lands, except North Africa.
No documentary evidence has preserved about the life of Persian Jews in the period between Rashid al-Din's death in 1318 to the enthronement of ] in 1502.<ref name="littman2" />


===After 1979=== ===After 1979===
At the time of the establishment of the state of ] in 1948, there were approximately 100,000 Jews living in ], the historical center of Persian Jewry. Over 85% have since moved to either ] or the ]. At the time of the ] ], 80,000 still remained in Iran. From then on, Jewish emigration from Iran turned into a mass exodus, reducing the community's population to less than 40,000 today, with around 25,000 residing in Tehran. However, Iran's Jewish community still remains the largest in the Middle East outside of Israel. At the time of the establishment of the state of ] in 1948, there were approximately 100,000 Jews living in ], the historical center of Persian Jewry. Over 85% have since moved to either ] or the ]. At the time of the ] ], 80,000 still remained in Iran. From then on, Jewish emigration from Iran turned into a mass exodus, reducing the community's population to less than 40,000 today, with around 25,000 residing in Tehran. However, Iran's Jewish community still remains the largest in the Middle East outside of Israel.


Persian Jewish communities in other countries have suffered even greater declines. In ], most Persian Jews fled the country after the ] ] in 1979. Only one known individual from the original community remains. The community in ], where the ] is ], has dwindled to less than 200. Persian Jewish communities in what is now India, on the other hand, have avoided such persecutions. Known as '']'', they have resided for millennia in the ] region as well as ], most have chosen to emigrate to Israel since 1948. Persian Jewish communities in other countries have suffered even greater declines. In ], most Persian Jews fled the country after the ] ] in 1979. Only one individual from the original community remains. The community in ], where the ] is ], has dwindled to less than 200. Persian Jewish communities in what is now India, on the other hand, have avoided such persecutions. Known as '']'', they have resided for millennia in the ] region as well as ], most have chosen to emigrate to Israel since 1948.


==Current status in Iran== ==Current status in Iran==
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==Terminology== ==Terminology==
Today the term '''Iranian Jews''' is mostly used to refer to Jews from the country of ], but in various scholarly and historical texts, the term is used to refer to Jews who speak various ]. Persians in Israel (many of whom are Jewish) are referred to as '''''Parsim''''' ({{lang-he|פרסים}} meaning "''Persians''"). Jews in Iran (and Jewish people in general) are referred to by two common terms: '''''Kalimi''''', which is considered the most proper term, and '''''Yahudi''''', which is less formal. Today the term '''Iranian Jews''' is mostly used to refer to Jews from the country of ], but in various scholarly and historical texts, the term is used to refer to Jews who speak various ] (although ] are usually not included in this). Persians in Israel (almost all of whom are Jewish) are referred to as ''Parsim'' ({{lang-he|פרסים}} meaning "''Persians''"). Jews in Iran are reffered to by two common terms: ''Kalimi'', which is considered the most proper term, and ''Yahudi'', which is less formal.{{fact}}


==Famous Persian Jews== ==Famous Persian Jews==
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*] *]
*] *]
*]
*] *]
*] *]
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* ] * ]


==Notes== ==Notes and references==
{{note|Israel1}} In recent years, Persian Jews have been well-assimilated into the Israeli population, so that more accurate data is hard to obtain. <br>
<references />
{{note|Israel2}} {{Harvard reference|Surname=Yegar|Given=M|Authorlink=|Year=1993|Title=Jews of Iran|Journal=The Scribe|Volume=|Issue=58|Pages=2|URL=http://www.dangoor.com/TheScribe58.pdf}}

==References==
* {{cite book | first=Bernard | last=Lewis | title=The Jews of Islam | publisher=Princeton University Press | location=Princeton | year=1984 | id=ISBN 0691008078}}
* Littman, David (1979). "Jews Under Muslim Rule: The Case Of Persia": ''The Wiener Library Bulletin'', 1979, Vol. XXXII


==External links== ==External links==
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]
] ]
] ]
]
] ]
] ]
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]</ref> ]

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Persian Jews (in modern times also sometimes referred to as Iranian Jews) are Persian-speaking Jewish communities living throughout the former greatest extents of the Persian Empire. They were exiled or migrated there from the ancient Kingdom of Israel and Kingdom of Judah. The term is also sometimes used in reference to the descendants of these groups (although different Jewish ethnic groups are usually categorized according to their country/region of residence.)

Judaism in Iran has had a long history. It is the second-oldest religion still existing in Iran (after Zoroastrianism). Today, the largest groups of Persian Jews are found in Israel (75,000 in 1993 ) and the United States (45,000) (especially in the Los Angeles area, home to a large concentration of expatriate Iranians). By various estimates, between 11,000 and 40,000 Jews remain in Iran, mostly in Tehran, Isfahan and Hamedan. There are also smaller communities in Western Europe, Australia, and Canada. A number of groups of Persian Jews have split off since ancient times, to the extent that they are now recognized as separate communities, such as the Bukharan Jews and Mountain Jews.

History

Persian Jews have lived in the territories of today's Iran for over 2,700 years, since the first Jewish diaspora when Shalmaneser V conquered the (Northern) Kingdom of Israel (722 BCE) and sent the Israelites into captivity at Khorasan. In 586 BCE, the Babylonians expelled large populations of Jews from Judea to the Babylonian captivity.

Jews who migrated to ancient Persia mostly lived in their own communities. The Persian Jewish communities include the ancient (and until the mid-20th century still extant) communities not only of Iran, but of parts of what is now Afghanistan, Azerbaijan, northwestern India, Kirgizstan, Pakistan, Tajikistan, Turkmenistan, and Uzbekistan.

Some of the communities have been isolated from other Jewish communities, to the extent that their classification as "Persian Jews" is a matter of linguistic or geographical convenience rather than actual historical relationship with one another. During the peak of the Persian Empire, Jews are thought to have comprised as much as 20% of the population.

Cyrus the Great and Jews

Three times during the 6th century BCE, the Jews (Hebrews) of the ancient Kingdom of Judah were exiled to Babylon by Nebuchadnezzar. These three separate occasions are mentioned (Jeremiah 52:28-30). The first was in the time of Jehoiachin in 597 BCE, when the temple of Jerusalem was partially despoiled and a number of the leading citizens removed. After eleven years (in the reign of Zedekiah) a fresh rising of the Judaeans occurred; the city was razed to the ground, and a further deportation ensued. Finally, five years later, Jeremiah records a third captivity. After the overthrow of Babylonia by the Achaemenid Empire, Cyrus the Great gave the Jews permission to return to their native land (537 BCE), and more than forty thousand are said to have availed themselves of the privilege. (See Jehoiakim; Ezra; Nehemiah and Jews.)

Parthian Period

Jewish sources contain no mention of Parthian influence; the very name "Parthian" does not occur, unless indeed "Parthian" is meant by "Persian," which occurs now and then. The Armenian prince Sanatroces, of the royal house of the Arsacides, is mentioned in the "Small Chronicle" as one of the successors (diadochoi) of Alexander. Among other Asiatic princes, the Roman rescript in favor of the Jews reached Arsaces as well (I Macc. xv. 22); it is not, however, specified which Arsaces. Not long after this, the Partho-Babylonian country was trodden by the army of a Jewish prince; the Syrian king, Antiochus Sidetes, marched, in company with Hyrcanus I., against the Parthians; and when the allied armies defeated the Parthians (129 B.C.) at the River Zab (Lycus), the king ordered a halt of two days on account of the Jewish Sabbath and Feast of Weeks. In 40 B.C. the Jewish puppet-king, Hyrcanus II., fell into the hands of the Parthians, who, according to their custom, cut off his ears in order to render him unfit for rulership. The Jews of Babylonia, it seems, had the intention of founding a high-priesthood for the exiled Hyrcanus, which they would have made quite independent of Palestine. But the reverse was to come about: the Palestinians received a Babylonian, Ananel by name, as their high priest which indicates the importance enjoyed by the Jews of Babylonia. Still in religious matters the Babylonians, as indeed the whole diaspora, were in many regards dependent upon Palestine. They went on pilgrimages to Jerusalem for the festivals.

How free a hand the Parthians permitted the Jews is perhaps best illustrated by the rise of the little Jewish robber-state in Nehardea (see Anilai and Asinai). Still more remarkable is the conversion of the king of Adiabene to Judaism. These instances show not only the tolerance, but the weakness of the Parthian kings. The Babylonian Jews wanted to fight in common cause with their Palestinian brethren against Vespasian; but it was not until the Romans waged war under Trajan against Parthia that they made their hatred felt; so that it was in a great measure owing to the revolt of the Babylonian Jews that the Romans did not become masters of Babylonia too. Philo speaks of the large number of Jews resident in that country, a population which was no doubt considerably swelled by new immigrants after the destruction of Jerusalem. Accustomed in Jerusalem from early times to look to the east for help, and aware, as the Roman procurator Petronius was, that the Jews of Babylon could render effectual assistance, Babylonia became with the fall of Jerusalem the very bulwark of Judaism. The collapse of the Bar Kochba revolt no doubt added to the number of Jewish refugees in Babylon.

In the continuous struggles between the Parthians and the Romans, the Jews had every reason to hate the Romans, the destroyers of their sanctuary, and to side with the Parthians, their protectors. Possibly it was recognition of services thus rendered by the Jews of Babylonia, and by the Davidic house especially, that induced the Parthian kings to elevate the princes of the Exile, who till then had been little more than mere collectors of revenue, to the dignity of real princes, called Resh Galuta. Thus, then, the numerous Jewish subjects were provided with a central authority which assured an undisturbed development of their own internal affairs.

Sassanid Period (225-634)

The Persian people were now again to make their influence felt in the history of the world. Ardashir I destroyed the rule of the Arsacids in the winter of 226, and founded the illustrious dynasty of the Sassanids. Different from the Parthian rulers, who in language and religion inclined toward Hellenism, the Sassanids intensified the Persian side of life, favored the Pahlavi language, and restored with zeal the old monolithic religion of the Zoroastrianism, founded upon worship of Ahura Mazda, which now, under the favoring influence of the government, attained the fury of fanaticism.

Shapur I (Shvor Malka, which is the Aramaic form of the name) was friend to the Jews. His friendship with Shmuel gained many advantages for the Jewish community. Shapur II's mother was Jewish, and this gave Jews community a relative freedom of religion and many advantages. He was also friend of a Babylonian rabbi in the Talmud named Raba (Talmud), Raba's friendship with Shapur II enabled him to secure a relaxation of the oppressive laws enacted against the Jews in the Persian Empire. In addition, Raba sometimes referred to his top student Abaye with the term Shvur Malka meaning "Shaput King" because of his bright and quick intellect.

Of course, both Christians and Jews suffered occasional persecution; but the latter, dwelling in more compact masses in cities like Isfahan, were not exposed to such general persecutions as broke out against the more isolated Christians. Generally, this was a period of occasional persecutions for the Jews, followed by long periods of benign neglect in which Jewish learning thrived. By the 600s, however, the Jews were increasingly persecuted, and they welcomed the Arab conquest of 632-634.

After 1979

At the time of the establishment of the state of Israel in 1948, there were approximately 100,000 Jews living in Iran, the historical center of Persian Jewry. Over 85% have since moved to either Israel or the United States. At the time of the 1979 Islamic Revolution, 80,000 still remained in Iran. From then on, Jewish emigration from Iran turned into a mass exodus, reducing the community's population to less than 40,000 today, with around 25,000 residing in Tehran. However, Iran's Jewish community still remains the largest in the Middle East outside of Israel.

Persian Jewish communities in other countries have suffered even greater declines. In Afghanistan, most Persian Jews fled the country after the Soviet invasion in 1979. Only one individual from the original community remains. The community in Pakistan, where the state religion is Islam, has dwindled to less than 200. Persian Jewish communities in what is now India, on the other hand, have avoided such persecutions. Known as Baghdadi Jews, they have resided for millennia in the Rann of Kutch region as well as Bombay, most have chosen to emigrate to Israel since 1948.

Current status in Iran

Iran's Jewish community is officially recognized as a religious minority group by the government, and as with Zoroastrians, they are allocated one seat in the Iranian Parliament. Maurice Motamed has been the Jewish MP since 2000, and was re-elected again in 2004.

Languages

Most Persian Jews speak Persian, but various Jewish languages have been associated with the community over time. They include:

Terminology

Today the term Iranian Jews is mostly used to refer to Jews from the country of Iran, but in various scholarly and historical texts, the term is used to refer to Jews who speak various Iranian languages (although Kurdish Jews are usually not included in this). Persians in Israel (almost all of whom are Jewish) are referred to as Parsim (Template:Lang-he meaning "Persians"). Jews in Iran are reffered to by two common terms: Kalimi, which is considered the most proper term, and Yahudi, which is less formal.

Famous Persian Jews

See also

Notes and references

In recent years, Persian Jews have been well-assimilated into the Israeli population, so that more accurate data is hard to obtain.
Template:Harvard reference

External links

History of the Jews in Asia
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 This article incorporates text from a publication now in the public domain: Singer, Isidore; et al., eds. (1901–1906). The Jewish Encyclopedia. New York: Funk & Wagnalls. {{cite encyclopedia}}: Missing or empty |title= (help)

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