Jews in Persia / Iran 04: Pahlavi Dynasty 1925-1979
Developing standard of living - emigration - Zionism - the Pahlavi policy is generally friendly to the Jews and to Zionist Israel
presented by Michael Palomino (2007)
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from:
-- Iran; In: Encyclopaedia Judaica 1971, Vol. 8
-- Persia; In: Encyclopaedia Judaica 1971, Vol. 13
<Under the Pahlavi Dynasty (1925- ).
Persia overtaken by the Pahlavi Dynasty
(from: Persia; In: Encyclopaedia Judaica 1971, Vol. 13)
The political and social conditions of Persian Jews were fundamentally changed with the ascent to the throne of Riza Khan Pahlavi and the establishment of the new Pahlavi dynasty in 1925. In 1921, Riza Khan Pahlavi took Tehran; in 1923 he became prime minister; and on Oct. 31, 1925 the parliament in Tehran deposed the last Kajar ruler and entrusted Riza Khan with the provisional government.
On Dec. 15, 1925, he was crowned shah of Persia and became the founder of the new Pahlavi dynasty. Bent on secularization and Westernization of his country, Riza Shah, and after him his son Muhammad Riza, carried out far-reaching reforms affecting the social, cultural, and political structure of the country. By breaking the power of the Shi'a clergy, which for centuries had stood in the way of progress, by freeing the country from the fetters of fanatical and intolerant circles, and by eliminating the Shi'a concept of the ritual uncleanliness of the nonbelievers - once the basic foundation of the state attitude toward non-Muslims - the shah laid the foundations for a revival which had most beneficial effects on the Jewish sector of the population. No other country except Turkey went through so fundamental a change in so short a time as Persia (or, as it has since been called, Iran) under the new dynasty.
This change brought about the political emancipation of the Jews in Persia, for which they, assisted by Western European Jewry, had struggled in the latter half of the 19th century. When World War II broke out, with the subsequent political upheavals and the deposition of Riza Khan Pahlavi, the whole process of the Jewish regeneration in Iran was in jeopardy. Yet under Riza Shah's successor, Muhammad Riza, a very favorable climate was provided for the continuous improvement of Jewish life in Persia.
For the modern period, see *Iran.
[W.J.F.]> (col. 319)
Iran
(from: Iran; In: Encyclopaedia Judaica 1971, Vol. 8)
IRAN, independent kingdom of S. W. Asia; before 1935 known as Persia. For the history of the Jews there until the modern period, see *Persia.
[Population and statistical figures - migration - illiteracy rate]
In 1948 there were about 95,000 Jews in Iran. After the emigration to Israel of about 28,000 between 1948 and 1955 (many of them members of the pioneer [[Zionist]] youth movements), and the return to Iran of 3,000, there remained about 75,000 Jews in 1956 and 60,000 in 1968.
Thus it was the largest of the North African and Asian Jewish communities (except Israel). According to the census of 1956, 65,300 Jews lived in the country, and according to the census of 1966, 72,000. However, since about 22,000 Jews left for Israel between the two censuses, it would appear that one of the censuses, if not both, is incorrect. As a result of emigration and internal migration, the Jewish population became more urban. In 1948, 60% lived in Tehran, Isfahan, and Shiraz, and in 1968 the figure rose to 72%.
The process of migration to Tehran and other main towns became sizable in the 1930s; until then most Iranian Jews lived in dozens of widely scattered towns and villages. Thus, the urban generation had more opportunity than their parents to study at school, a fact emphasized by the high percentage of illiteracy among parents as compared to children among Iranian Jews in Israel.
Since many of those who did not settle in Israel were from the wealthy (col. 1439)
classes, it must be assumed that the percentage of illiteracy among Iranian Jewry in 1968 was lower than among Iranian immigrants in Israel. (col. 1440)
Table 1. Immigration of Iranian Jews to the State of Israel, since its establishment in 1948
based on Jewish Agency statistics
15.5.48-31.12.49
1,821xxxxxxxxxxxxxxxxxxxxxxx
1950
11,935xxxxxxxxxxxxxxxxxxxxxxx 1951
11,048xxxxxxxxxxxxxxxxxxxxxxx 1952
4,856xxxxxxxxxxxxxxxxxxxxxxx 1953
1,109xxxxxxxxxxxxxxxxxxxxxxx 1954
505xxxxxxxxxxxxxxxxxxxxxxx 1955
128xxxxxxxxxxxxxxxxxxxxxxx 1956
652xxxxxxxxxxxxxxxxxxxxxxx 1957
1,255xxxxxxxxxxxxxxxxxxxxxxx 1958
5,685xxxxxxxxxxxxxxxxxxxxxxx 1959
1,482xxxxxxxxxxxxxxxxxxxxxxx 1960
503xxxxxxxxxxxxxxxxxxxxxxx 1961
923xxxxxxxxxxxxxxxxxxxxxxx 1962
2,199xxxxxxxxxxxxxxxxxxxxxxx 1963
2,842xxxxxxxxxxxxxxxxxxxxxxx 1964
2,798xxxxxxxxxxxxxxxxxxxxxxx 1965
2,781xxxxxxxxxxxxxxxxxxxxxxx 1966
966xxxxxxxxxxxxxxxxxxxxxxx 1967
462xxxxxxxxxxxxxxxxxxxxxxx 1968
1,326xxxxxxxxxxxxxxxxxxxxxxx xxxxxxxxxxxxxxxxxxxxxxxxxxxxxx
Total
55,276xxxxxxxxxxxxxxxxxxxxxxx from: Iran; In: Encyclopaedia Judaica 1971, Vol. 8, col. 1441
Education.
[Jewish schools in Iran - its financing by the "US" Joint - numbers of pupils]
Jewish education developed through the institutions of the *Alliance Israélite Universelle, which in 1944 were joined by the *Ozar ha-Torah network. After World War II, both groups of institutions - as well as many of the communal activities - were financed by the *American Jewish Joint Distribution Committee. The number of pupils studying in Alliance Israélite Universelle institutions was 4,400 in 1965. Some of them were not Jewish.
In 1965, 3,915 pupils studied in schools run by Ozar ha-Torah. In 1950 a network of ORT schools also began to function. By 1957 there were 23 ORT institutions which had 1,982 pupils in 1965. A total of 10,279 pupils studied at Jewish institutions in 1965.
Apart from these, about another 4,600 studied at government schools, and in 1957, 1,500 studied in Christian schools but in 1968 there were still Jewish children of school age who were not studying in any institution, although their number was smaller than in the past.
The number of those receiving higher education also rose. In 1968 there were about 700 Jewish students in Iranian universities, apart from an estimated 500 studying in Europe and Israel. These included a few female students, although 30 years previously it is doubtful whether any female Jews had graduated from high school. The number of those able to read classical Persian has risen. Previously, Iranian Jews had mostly written and read Persian using Hebrew script.
Publications.
The Jewish publications of the 1920s (such as Ha-Ge'ullah and Ha-Hayyim) were in *Judeo-Persian, while Jewish publications of the 1940s onward were written in the Arabic-Persian script. Among these publications were 'Alam-i-Yahud (weekly), Tehran, 1950-1959), Israel (1948), Sinai (illustrated weekly, 1950-1951), and others.
[[When the Jewish publications are Zionist, so there is Herzl racist propaganda in them to drive away the Arabs for a "Greater Israel". The First book Mose, chapter 15, phrase 18, says how far Greater Israel shall go: up to the Euphrates. So Iran would not be affected and it seems that Iran is let it go]].
Women.
[Jewish women in a chador - no veil in the 1960s any more - Jewish woman organization and "US" Joint help]
Until 1948 some Jewish women were still veiled and wore the chador (enveloping robe), while in the 1960s they were not only better educated than the previous generation but were unveiled, as were most of the Muslim women in the country. In 1947 an Iranian Jewish women's organization (Sazman Banyan Yahud i Iran) was established, headed by Shamsi Hekmat. Extending help to the needy, it established branches in several towns and was supported by the American Joint Distribution Committee. (col. 1440)
Economic Situation.
[Jewish poor go to Israel - social aid and aid to schoolchildren by the "US" Joint since 1947 - professions]
The economic situation of Iranian Jewry improved as a result of the general development of the country and the emigration of thousands of the poverty-stricken to Israel. However, many of those remaining were social welfare cases, and the American Joint Distribution Committee, which was active in Iran from 1947, extended medical aid and assistance to 13,080 Jewish schoolchildren in 1965. There were no Jewish farmers in 1968, although in 1948 2-3% of the Jewish population, mostly in Iranian *Kurdistan, worked in agriculture. Most Jews were merchants, peddlers, artisans, or employees in services.
Religion.
[Religious period 1948 to the 1960s - more mixed marriages in the 1960s]]
From 1948 religious consciousness increased among Iranian Jewry. Prior to this, although Iranian Jews were observant, many of them were unaware of important religious precepts (such as the laying of tefillin). The community lacked rabbis, and its contacts with world Jewry were limited. From the 1940s, the Ozar ha-Torah school network maintained a comprehensive system of religious education. Its staff also taught Hebrew in the schools of Alliance Israélite Universelle. In the 1960s more teachers and emissaries arrived from Israel. The majority of the younger generation, however, was not observant. There were no yeshivot [[Jewish religious school]] and no teachers' seminary. Although conversions decreased in the 1960s, the number of mixed marriages increased.
Hygiene.
[Progress in Iranian Jewry concerning hygiene and illnesses since 1958]
The Qanun Javanan (a youth association, formed in 1938), the women's organizations, and the Jewish hospital opened in Tehran in 1958, have greatly improved hygienic conditions. Among the Iranian immigrants to Israel in 1948-1950 many were infirm and especially suffered from skin and eye diseases.
Zionism.
Zionism is legal in Iran.
[[It can be admitted that Zionism was legal in Iran because the First Mose chapter 15 phrase 18 with an indication of an Euphrates borderline for a "Greater Israel" is not affecting Iran, or the Pahlavi dynasty was very dependent from the "USA", or both]].
From 1944 Zionist youth organizations were active in Iran, chiefly the He-Halutz movement and the He-Halutz ha-Dati and Benei Akiva. These activities increased after 1948 and were aided by emissaries from Israel. However, adult Zionist activity was scanty, although not forbidden. In the mid-1960s there was little emigration to Israel, except among Zionists and poorer Jews. A few middle-class Jews emigrated to Israel (col. 1441)
but none of the wealthy did so. The number of immigrants to Israel rose after the 1967 Six-Day War.
Community Organization.
[Almost no community activity in Iran]
Every Jewish community elected a committee, consisting mainly of prominent Jews in town, but quarrels and rivalry caused the almost complete cessation of activity, and sometimes the committees were short-lived. In 1957 there was an attempt to establish an all-Iranian community organization, to be called the Iranian Jewish Congress. A first conference was held in Tehran, but the first body to be formed quickly dissolved.
Relations With Non-Jews.
Iranian Jewry obtained equal rights under the Constitution of 1906, and this equality has become genuine over the years. From 1948 to 1968, no attacks on the Jewish population were recorded. When the State of Israel was established, Arabs living in Iran, especially Iraqis, tried to incite Iranian Muslims against Jews. Anti-Jewish leaflets were circulated by Muslim organizations, but there was no violence. Only in March 1950 was there an attack on Jews in Iranian Kurdistan, but the government restored order, and even extended help to those wishing to move to Tehran or go to Israel.
[1951-1953: New anti-Jewish activity permitted under prime minister Mohammed Mossadeq]
When Mohammed Mossadeq became prime minister (1951), anti-Jewish propaganda of the Muslim clergy and the nationalist socialist movement, Sumka, increased. Mossadeq himself was not opposed to the Jews, but his regime was based on the support of the Muslim clergy and the nationalists, and he did not forbid their publications.
[1953: Shah takeover in Iran - anti-Jewish activity only in tensed political situations - belief to be "unclean"]
When Mossadeq was overthrown and the shah regained power, the attacks by the clergy and the anti-Jewish propaganda ceased. However, during periods of unrest and tension, such as that in 1963, anti-Jewish leaflets were circulated and a number of Iranian Jews were assaulted.
Despite the considerable improvement in relations between the general population and the Jews, there were still in the 1960s some Shi'ite Muslims who continued to believe that the Jews, like all other infidels, were unclean. A Muslim vegetable store owner, for example, would not permit a Jew to touch his merchandise, but would pick out the goods for him, for fear that the Jew might render all his fruit and vegetables (col. 1442)
unclean.
[since 1906: Discrimination in politics and professions]
Jews had the right collectively to elect one delegate to the Majlis, the Iranian house of representatives, but they did not participate in elections of other delegates. Jewish representatives in parliament were Arieh Murad (1950-1953), Isaac Barel (1954-1956 and 1960), and Jamshid Kashfi (from 1964). According to the Constitution of 1906, no non-Shi'ite Muslim may become a member of the government. Nor, despite the fact that there was no law or ruling to this effect, could a Jew become a judge.
Few Jews studied law, for a Jew needing the services of a lawyer would prefer a Muslim. Very few Jews entered public service or worked in the National bank, possibly because of unofficial discrimination, and also because of Jewish disinterest in such employment.
Kurdish Jews.
[Emigration to Israel - attacks in March 1950 - economy is better than the average of Iranian Jewry]
In 1948 there were about 12,000 Jews scattered in approximately 15 Jewish settlement in the Iranian part of Kurdistan, that borders on Iraq. The largest community, comprising about 4,000 persons, was at Senandaj (Seneh) [[Sanandaj]]. The second largest was Saqqiz, with 1,300 Jews. When the State of Israel was established, Jews began to leave the area for Tehran, in transit to Israel. The number of emigrants was small. However in March 1950, Kurdish Jews were attacked and 12 were murdered, and as a result, more Jews began to leave for Tehran.
The Iranian government guaranteed their safe passage and also facilitated their journey to the capital. In the six months prior to March 1951, about 8,000 Jews left the region for Israel. In 1953 the number of those remaining was estimated at about 4,100, most of them in Senandaj and Saqqiz. According to the 1956 census 1,417 Jews lived in Senanday, and about 600 in other towns of the area.
Before the exodus, apparently about 15% of Kurdish Jews were farmers, and the rest artisans and peddlers. Their economic situation was at the time better than that of most Iranian Jewry, whereas their educational situation was no worse than the average standard of Iranian Jewry, and may even have been better. However, like the Kurdish Jews of Iraq, they had no rabbis nor students at institutions of higher learning. In 1961 the Senandaj community had an elementary school with a few high school classes.
[H.J.C.]> (col. 1443)
<Relations with Israel.
[Iran's policy to Israel under the Pahlavi regime is generally friendly to Israel]
For reasons of Muslim solidarity, Iran voted against the partition of Palestine and the creation of a Jewish state in November 1947.
[[The Zionist Free Mason Herzl state has the aim of a "Greater Israel" with the plan to drive away the Arabs. So Iran voted against this plan. But as the border line of "Greater Israel" should be the Euphrates (according to First Mose chapter 15 phrase 18) it seems that the policy of the "US" friend Pahlavi is friendly to the Free Mason Herzl state Israel because Iran is not affected by the Euphrates borderline]].
In March 1949, however, it sent to Israel an unofficial envoy, bearing the title of "officer in charge of property claims of Iranian citizens in Palestine", to deal with the problem of the property of Iranian citizens who left their homes in Palestine during the 1948 hostilities. To enable him to accomplish his task fully, in March 1950 Iran granted de facto recognition to Israel and sent to Jerusalem a special representative with the personal rank of minister plenipotentiary, but did not agree to the establishment of an Israel diplomatic mission in Tehran.
In July 1951 the special representative was recalled by the Mossadeq government, which hoped to gain Arab support in its oil dispute with Britain and, at the same time, to appease the religious circles within Iran that vehemently opposed the recognition of Israel.
Officially, the recall was motivated by "budgetary reasons". Iran's disappointment at the Arab attitude in the oil dispute with Britain, Israel's victory in the Sinai campaign (1956), and the Arab - particularly Egyptian - anti-Iranian activities in the Persian Gulf area caused Iran to reconsider its attitude toward Israel. Nonetheless, Tehran avoided the establishment of diplomatic relations in order not to antagonize friendly Arab countries - such as Jordan and Saudi Arabia - and the religious elements in Iran, and in 1958 it asked Switzerland to represent its interests in Israel.
[Iran recognizing Israel in 1960 - Six-Day War: no breakup of the relations]
In July 1960 the shah publicly confirmed (col. 1443)
his country's recognition of Israel, an act which caused Egypt to sever its diplomatic relations with Iran for 10 years.
After the Six-Day War (1967), [[which was one step to a "Greater Israel" with 10,000s of Palestinians driven away]] Iran declared that it considers the continued state of hostility between Israel and the Arab states as prejudicial to peace and stability in the Middle East. It also declared its support of the principle that territorial gains are not to be made by force, demanded Israel's withdrawal from the occupied territories, and objected to any change in the status of Jerusalem. On the other hand, the shah declared repeatedly that Israel has the right to exist and admitted publicly that the two countries maintain economic and commercial ties.
Israel contracting firms were active in Iran, particularly in reconstruction and development works in the area of Kazvin, which suffered heavily from an earthquake in 1962. The Israel national airline, El Al, has maintained a regular schedule to Tehran. A number of Israel experts, particularly in agriculture, worked in Iran, while Iranian trainees went to Israel. There was also an exchange of commodities between the two countries by air and through the port of Eilat.
[B. GI.]> (col. 1444)
Map: Jews in Iran 1967
Jewish settlements in Iran, 1967. Based on data from E. Spicehandler, Yahadut Iran, Jerusalem, 1970
(from: Iran: In: Encyclopaedia Judaica, Vol. 8, col. 1440)
Settlement with over 40,000 Jews: Teheran / Tehran
Settlements with 1,000 to 7,000 Jews: Sanandaj, Hamadan, Isfahan, Shiraz
Settlements with 200-999 Jews: Kermanshah, Nehavend, Borujerd, Khurramshahr, Abadan, Kerman
[[Supplement: Khomeini state since 1979 - war with Iraq - counterpart against "USA" since 11 Sept. 2001
In 1979 the "US" satellite Iran was converted in a religious Muslim Khomeini state, then got into war with Iraq. Since then economically the upper class takes the profits from the oil business. Since the "USA" got into Iraq after 11 Sept. 2001 Iran is the counterpart to the lies of the 11 September 2001, and one can say that 11 Sept. 2001 more strengthens the Muslim religion than it is weakened]].
========
<Bibliography
-- E. Spicehandler: Yahadut Iran, Kiyyumah u-Ve'ayoteha (1970; incl. bibl.)
-- A. Tartakower: Shivtei Yisrael, 3 (1969), 239-52
-- I. Ben Zvi: Niddehei Yisrael (1966)
-- idem: Mehkarim u-Mekorot (1966), 292-392
-- H. Mizrahi: Yehudei Paras (1966)
-- Shivtei Yisrael be-Veit ha-Nasi bi-Yrushalayim (lectures given in the President of Israel's home; 1959), 33-67
-- S. Ninio: Battei ha-Sefer ha-Yehudim be-Paras (1962)
-- W.J. Fischel; In: L. Finkelstein (ed.): The Jews (1949), 111, 817-58
-- idem: In: JSOS (1949; incl. bibl.)> (col. 1444)
^