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Esther's Children
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From the Publisher
This book is edited by the Director of Publications of The Center for Iranian Jewish Oral History, an archival organization based in Los Angeles, that gathers information and interviews people knowledgeable in the fields of Iranian Jewish history, culture, science, literature, social life, politics, art, and economics. To date, the Center has produced 13 video documentaries and collected nearly 1,600 photographs, ketubbot, and documents pertaining to the Jews of Iran.
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About the Author
Houman Sarshar, Ph.D., editor and contributor, is the director of publications at The Center for Iranian Jewish Oral History (CIJOH), and has co-edited three volumes of The History of Contemporary Iranian Jews.
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Product details
Hardcover: 468 pages
Publisher: The Jewish Publication Society; First edition. edition (May 22, 2002)
Language: English
ISBN-10: 0827607512
ISBN-13: 978-0827607514
Product Dimensions:
9.5 x 1.8 x 11.8 inches
Shipping Weight: 5.7 pounds
Average Customer Review:
4.2 out of 5 stars
15 customer reviews
Amazon Best Sellers Rank:
#1,509,493 in Books (See Top 100 in Books)
This is a treasure of a book. Even if we are not Iranian, or even Jewish, we can learn a lot here. Persian/Iranian Jewry is the focal point, but the overall context clarifies much about the history of Iran and the entire Middle East — immensely helpful these days. Erudite essays by various scholars on varying subjects bring forward issues seldom explored elsewhere. Hooshang Ebrami's essay "The Impure Jew" is arguably the best I've ever read on the nuts-and-bolts of anti- Semitism (anti-Judaism) existing throughout the Middle East, not only in Iran. Color illustrations are sumptuous. Archival (and more recent photos) in black-and-white and in color are poignant — every face tells its story, buildings come to life, especially the interiors of synagogues. A rich experience, would make a wonderful gift.
Not exactly what I thought it was going to be, but it is a beautiful and expensive book. I wish it were easier to read, but it is heavy and awkward.
good book, very difficult to find
I have only dipped into the first few articles and I can say that the book is worth 100 times the price. Thank you for making this incredible work of history possible. It's contribution to Jewish history and to the history of Iran is invaluable.
This very expensive, beautiful book contains a lot of interesting information, but it is very wordy and some essays are clearly unedited pieces written by people for whom English is not the native language. I am not Iranian and was interested in learning more about this community. However, I was very disappointed because I found it so hard to read that I just put it aside.
Fast shipping. As described. Thank you
Good packaging and excellent quality
Only 20,000 severely oppressed Jewish people remain in Iran today. This is the remnant of the Middle East's oldest Jewish community outside Israel--dating from 563 B.C.E. (after Jerusalem's first Jewish Temple was destroyed). This elegant book's 25 essays by Persian Jews detail Iranian Jewish history and culture, as well as some of the repressions that arrived with Islam's advent and worsened markedly under the Safavids beginning in 1501, possibly a result of Shi'ite religious wars with Sunni Turkey.Whatever the cause, however, this book provides a welcome window onto harsh Islamic treatment of non-Muslims, actualized through the religious ordinances (fatwas) of Iranian mullahs that ruled "impure" all infidels--Christians, Jews, Zoroastrians, Hindus, Buddhists and others--and also Sunni Muslims.As Hooshang Ebrami explains in "The Impure Jew," for example, Iran's Islam imposed special degradations on one of its oldest minorities, rejecting them "as impure human beings." Institutional humiliations and limitations varied over time, Ebrami writes, yet "never ceased since the advent of Islam in Iran." Umar II (717 to 720) reduced the status of non-Muslims under the restrictive Shorut laws that became more resptrictive and oppressive with time. According to these religious laws, for example, simply touching those outside the faith rendered Muslims impure. Thus religious laws strictly prohibited Muslim-Jewish (and indeed, Muslim-Christian) friendships as mortal sins.While the idea of unclean persons may have originated with non-monotheistic Zoroastrian and Hindu doctrines, Ebrami notes that the Koran expanded upon this according to faith: "O you who believe, the idolaters are surely unclean, so they shall not approach the sacred Mosque." (IX: 28).The Shi'ite clergy increasingly upped the ante on Judeophobic regulations that worsened the economic and living conditions of "impure" Jews, Ebrami notes. Jews were "considered as unclean and polluting as dogs or pigs (not to mention urine or feces) and contact with them was shunned." Islamic jurist Mohammad Baqer Majlesi (d. 1699) under Shah Abbas II imposed laws that further protected Muslims by preventing their physical contact of any kind with "impure" Jews. These daily humiliations stripped Jews of even those flimsy rights that Iranian Islam had previously allowed.Now, Jews could not give children Muslim names, read the Koran, hold public office, have shops in the bazaar, open shops on city streets--or even leave home when it rained. Muslims could murder Jews and go free, Ebrami writes, by paying a small blood price. On pain of death, Jews had to wear special hats and red clothing patches; remain silent and bow their heads while Muslims cursed them; and remain home after drinking wine, (required in Jewish rituals), or immediately be killed upon leaving. Even painting a room white in their homes could earn them a death sentence.Jews for the most part lived in the "mahalleh," an Islamic equivalent of European ghettoes that centuries of "discrimination, marginalization, and disenfranchisement" earned them negative connotations. But even during the secular Pahlavi dynasty, when Iran's ruling elite gutted Sh'ite religious power, giving Iranian Jews more freedom than they had since 717, one learns here that harsh discriminatory regulations remained in force.The memoirs of Hakham Yedidia Shofet, an eminent Pahlavi era rabbi, for example recall that near Kahsan's mahalleh was a large mosque with a courtyard attached via a short pathway to the bazaar. As Ebrami notes, this could have allowed Jews a quick shortcut to the market, but Islamic laws still prevented Jews from setting their "impure feet" on the mosque courtyard, on pain of death. To save their wives a half-hour walk around, several prominent Jews petitioned the local mullah for access through the yard--noting that impure dogs, cats, donkeys and camels routinely used it. The mullah declined them. "Jews are najes and therefore not allowed to come close to the Muslims' mosque," he told them.Following the revolution, Ayatollah Khomeini strengthened such dhimma laws still further.This book shows that while Jews lived a rich and productive life over centuries in Iran, they did so in spite of Islamic oppression, not thanks to its tolerance. In other words, Iran's Jews were no better off than their European counterparts, and in fairly recent times, fared considerably worse.A highly educational volume.--Alyssa A. Lappen
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