Iranian Jew

Persian Jews or Iranian Jews ( fa, یهودیان ایرانی, ''yahudiān-e-Irāni''; he, יהודים פרסים ''Yəhūdīm Parsīm'') are the descendants of Jews who were historically associated with the Persian Empire, whose successor state is Iran. The biblical books of Esther, Isaiah, Daniel, Ezra, and Nehemiah contain references to the lives and experiences of Jews who lived in Persia. Dating back to biblical times, Iranian Jews constitute one of the world's oldest and most historically significant Jewish communities. Jews have had a continuous presence in Iran since the time of Cyrus the Great of the Achaemenid Empire. Cyrus invaded Babylon and freed the Jews from the Babylonian captivity.

Today, the vast majority of Persian Jews live in Israel and the United States, especially in Los Angeles, Beverly Hills, and on the North Shore of Long Island. There are smaller Persian Jewish communities in Baltimore, Maryland and the Twin Cities. According to the latest Iranian census, the remaining Jewish population of Iran was 9,826 in 2016; a population website numbers the Jews In Iran as 8,500 in 2021.Jewish Population by Country 2021 website
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Terminology

Today, the term ''Iranian Jews'' is mostly used in reference to Jews who are from the country of Iran. In various scholarly and historical texts, the term is used in reference to Jews who speak various Iranian languages. Iranian immigrants in Israel (nearly all of whom are Jewish) are referred to as ''Parsim'' ( fa, اسرائل, a term which means "Persians"). In Iran, Persian Jews and Jewish people in general are both described with four common terms: ''Kalīmī'' ( fa, کلیمی), which is considered the most proper term; ''Yahūdī'' (), which is less formal but correct; ''Yīsrael'' () the term by which Jewish people refer to themselves; and ''Johūd'' (), a term having negative connotations and considered by many Jews as offensive.

History

Jews had been residing in Persia since around 727 BCE, having arrived in the region as slaves after being captured by the Assyrian and Babylonian kings. According to one Jewish legend, the first Jew to enter Persia was Sarah bat Asher, grand daughter of the Patriarch Jacob. The biblical books of Isaiah, Daniel, Ezra, Nehemiah, Chronicles, and Esther contain references to the life and experiences of Jews in Persia and accounts of their relations with the Persian kings. 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 effected "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 Jews lived in the ancient (and until the mid-20th century still extant) communities not only of Iran, but also the Armenian, Georgian, Iraqi, Bukharan, and Mountain Jewish communities.

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. 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."

Under the Achaemenids

Cyrus the Great and Jews

According to the biblical account Cyrus the Great was "God's anointed", having freed the Jews from Babylonian rule. After the conquest of Babylonia by the Persian Achaemenid Empire, Cyrus granted all the Jews citizenship. Though he allowed the Jews to return to Israel (around 537 BCE), many chose to remain in Persia. Thus, the events of the Book of Esther are set entirely in Iran. Various biblical accounts say that over forty thousand Jews did return (See Jehoiakim, Ezra, Nehemiah, and Jews).

The historical nature of the "Cyrus decree" has been challenged. Professor Lester L Grabbe argues that there was no decree, but that there was a policy that allowed exiles to return to their homelands and rebuild their temples. He also argues that the archaeology suggests that the return was a "trickle", taking place over perhaps decades, resulting in a maximum population of perhaps 30,000. Philip R. Davies called the authenticity of the decree "dubious", citing Grabbe. Arguing against the authenticity of Ezra 1.1–4 is J. Briend, in a paper given at the Institut Catholique de Paris on 15 December 1993, who denies that it resembles the form of an official document but reflects rather the biblical prophetic idiom."

Mary Joan Winn Leith believes that the decree in Ezra might be authentic and, along with the Cyrus Cylinder, that Cyrus, like earlier rulers, was through these decrees trying to gain support from those who might be strategically important, particularly those close to Egypt which Cyrus wished to conquer. She also wrote that "appeals to Marduk in the cylinder and to Yahweh in the biblical decree demonstrate the Persian tendency to co-opt local religious and political traditions in the interest of imperial control."

By some accounts, the tomb of the prophet Daniel is located in Susa. The Second Temple was eventually (re)built in Jerusalem, with assistance from the Persians, and the Israelites assumed an important position in the Silk Road trade with China.

Under Darius

Cyrus ordered rebuilding the Second Temple in the same place as the first; however, he died before it was completed. Darius the Great came to power in the Persian empire and ordered the completion of the temple. According to the Bible, the prophets Haggai and Zechariah urged this work. The temple was ready for consecration in the spring of 515 BCE, more than twenty years after the Jews' return to Jerusalem.

Under Ahasuerus

According to the Book of Esther, in the Tanakh