Iran remains home to Jewish enclave
By Barbara Demick
KNIGHT-RIDDER
September 30,1997
TEHRAN - The Jewish women in the back rows of the synagogue wear long garments in the traditional Iranian style, but instead of chadors, their heads are covered with cheerful, flowered scarves. The boys in their skullcaps, with Hebrew prayer books tucked under their arms, scamper down the aisles to grab the best spots near the lush, turquoise Persian carpet of the altar. This is Friday night, Shabbat - Iranian style, and the synagogue in an affluent neighborhood of North Tehran is filled to capacity with more than 400 worshipers.
It is one of the many paradoxes of the Islamic Republic of Iran that this most virulent anti-Israeli country supports by far the largest Jewish population of any Muslim country. While Jewish communities in Syria, Iraq, Yemen, Egypt, Morocco and Algeria have all but vanished, Iran is home to 25,000 - some here say 35,000 - Jews. The Jewish population is less than half the number that lived here before the Islamic revolution of 1979. But the Jews have tried to compensate for their diminishing numbers by adopting a new religious fervor. ''The funny thing is that before the Islamic revolution, you would see maybe 20 old men in the synagogue,'' whispers Nahit Eliyason, 48, as she climbs over four other women to find one of the few vacant seats. ''Now the place is full. You can barely find a seat.'' Parvis Yashaya, a film producer who heads Tehran's Jewish community, adds: ''we are smaller, but we are stronger in some ways.''
Tehran has 11 functioning synagogues, many of them with Hebrew schools. It has two kosher restaurants, and a Jewish hospital, an old-age home and a cemetery. There is a Jewish representative in the Iranian parliament. There is a Jewish library with 20,000 titles, its reading room decorated with a photograph of the Ayatollah Khomeini. Khomeini protection Iran's Jewish community is confronted by contradictions. Many of the prayers uttered in synagogue, for instance, refer to the desire to see Jerusalem again. Yet there is no postal service or telephone contact with Israel, and any Iranian who dares travel to Israel faces imprisonment and passport confiscation. ''We are Jews, not Zionists. We are a religious community, not a political one,'' Yashaya said.
Before the revolution, Jews were well-represented among Iran's business elite, holding key posts in the oil industry, banking and law, as well as in the traditional bazaar. The wave of anti-Israeli sentiment that swept Iran during the revolution, as well as large-scale confiscation of private wealth, sent thousands of the more affluent Jews fleeing to the United States or Israel. Those remaining lived in fear of pogroms, or massacres. But Khomeini met with the Jewish community upon his return from exile in Paris and issued a ''fatwa'' decreeing that the Jews were to be protected. Similar edicts also protect Iran's tiny Christian minority.
Just as it radically transformed Muslim society, the revolution changed the Jews. Families that had been secular in the 1970s started keeping kosher and strictly observing rules against driving on Shabbat. They stopped going to restaurants, cafes and cinemas - many such establishments were closed down - and the synagogue perforce became the focal point of their social lives. Iranian Jews say they socialize far less with Muslims now than before the revolution. As a whole, they occupy their own separate space within the rigid confines of the Islamic republic, a protected yet precarious niche. Jewish women, like Muslim women, are required by law to keep their heads covered, although most eschew the chador for a simple scarf. But Jews, unlike Muslims, can keep small flasks of home-brewed wine or arragh to drink within the privacy of their homes - in theory, for religious purposes. Some Hebrew schools are coed, and men and women dance with each other at weddings, practices strictly forbidden for Muslims.
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