The Jews of Iran are also known as “Kalimi”. Persian dictionaries like Dehkhoda’s dictionary and Moin’s dictionary explain that the term Kalimi refers to the meaning and concept associated with Prophet Moses (peace be upon him) (i.e. converser with God), the follower of Moses’ religion, [the Persian words] Mosa’i, Mosavi, Jewish, Jood, and Jehood. The root of the word Kalimi is derived from “Kalim”, which means “one who speaks with God”. It is a title given to Prophet Moses (peace be upon him), the messenger of Bani Israel. After the advent of Islam in Iran, this term became equivalent to Iranian Jews. This term is only used in Iran, derived from the title “Kalim Allah”, which means “the one with whom God spoke”. As mentioned in Surah An-Nisa (Chapter 4, Verse 164) of the Quran, “and to Moses Allah spoke directly”. Rarely do Jews from other countries recognize the term Kalimi. This title is uniquely used by Iranians for Iranian Jews.
Various religious texts from different traditions around the world often emphasize Prophet Moses’ direct communication with God while being fully awake and conscious. Additionally, the Noble Quran extensively mentions “Moses” and “Moses, Kalim Allah”, appearing 136 times and 214 times, respectively. He has been called “Kalim Allah” due to these references, and those who follow him go by the name Kalimi.
After the Arab invasion of Iran in the 6th century AD and the conversion of Iranians to Islam, those Iranians who did not embrace Islam were considered apostates or infidels by the Arabs. From then on, Islamic governments subjected them to various restrictions, pressures, and discrimination. Even Jews were not exempt from this treatment, even though according to Islam, Jews were the People of the Book and mentioned in the Quran as the Bani Israel community.
After the rise of the Safavid dynasty, Shah Abbas I moved the center of his government from Tabriz to the city of Isfahan, despite his birthplace being Tabriz and his ancestors hailing from the northwest regions of Iran, near Tabriz. Isfahan was historically one of Iran’s most important trade centers due to its favorable and moderate climate, and many Jews had settled in the city during that time. Merchants, particularly Jewish traders, would travel to this city from distant regions of Iran to conduct their trade. Consequently, Isfahan came to be known as “Yahudiyeh” (the Jewish town). During the Safavid reign, there was a growing hostility towards Jews, particularly under Shah Abbas I. The rulers enacted laws that went against Islamic principles to limit the commercial power of Jews. These actions led to discrimination, tensions, and restrictions, which weakened the social and economic standing of the Jewish community over the course of two centuries.
It is worth noting that the role of Europeans cannot be ignored in this matter, especially Britain. When the first British ambassador arrived at the Safavid court and established economic and political relations, the two states developed a strong bond with extensive and unconditional support from Britain to Iran. This was due to the ongoing conflicts between the Safavids and the Ottomans, which led to Britain providing military assistance. During the same period (the Renaissance) in the 13th century AD, under the order of King Edward I of England, starting in 1290 AD, applying force to Jewish citizens under the pretext of changing their religion, instilling fear and intimidation, executing them, and confiscating their properties began, forcing the Jews to leave their homeland, Britain. This ban on Jewish entry lasted for 350 years until 1652 AD.
Additionally, at the beginning of the reign of King Ferdinand II and his wife Isabella I of Spain in the year 1492 AD, the same detrimental action was repeated on a larger scale against the Jewish citizens of Spain, leaving them with no choice but to either convert to another religion or emigrate.
It is no secret that during the Renaissance period, European colonists conspired against Jewish citizens wherever they went, even outside their territories, and their allies implemented their discrimination against Jews.
As European culture spread in Iran during the 19th century, Iranians, particularly those who had received education in Europe, began using the term “Jewish” or “Jehood” instead of “Yahud” because of its similar pronunciation to the European word. This demonstrated their higher social position, since it implied that they had studied abroad. It also doubled as a derogatory way to address the Jews, especially during the Qajar era. Unfortunately, due to religious prejudice and the deeply embedded antisemitism dating back to the Safavid era, the cultural and social standing of Jews in Iran declined significantly. They faced disrespect, insults, and were often referred to as “Jewish” in a tone of ridicule and mockery, causing distress as this word carried a negative connotation as far as the Jews were concerned.
The precise and documented information about how and when the term “Jewish” became associated with Jews is unavailable. The word “Jewish” is an Aramaic term used as a noun or adjective among the Kurds in ancient times in western and northwestern Iran. Later, the Arabs adopted this word in their literature and introduced it in Persian after their conquest and dominance in Iran. This term can be found in the works of poets such as Naser Khosrow during the Ghaznavid and Seljuk periods and in some of the works of Saadi and Ferdowsi and 5th and 6th-century poets (Iranian calendar). It undoubtedly conveys meanings related to the root of the word, which is “jihad” or “striving” and “effort”, and it is used to refer to struggle, fighting, or jihad for a just cause. In any case, the term “Jewish” was used in literary works and everyday conversations among Iranians for many years and had become a regular part of their language.
After the Safavid dynasty’s fall and the Qajar dynasty’s establishment, the world was on the cusp of a significant change and transformation. Progress in science from all sides, medical discoveries, and the desire not to remain behind in the achievements of global civilization compelled the Qajar government to form closer ties with European nations to gain access to new technologies.
After Naser al-Din Shah Qajar’s initial visit to Europe in 1873 and his exposure to Western civilization, he felt compelled to implement significant changes within his country, particularly in economic and social laws. During his visit to France, he agreed to the negotiations requested by the Alliance Institution to improve the social status of Jews in Iran and raise their educational level. In accordance with granting privileges related to national and racial freedoms and recognizing the civil rights of religious minorities, especially Jews, he agreed to establish schools across Iran under the name “Alliance”. Although the implementation of this plan was delayed for several years, the Qajar government did eventually carry out the necessary cooperation to optimize the social and legal status of Jews.
Concerning Jews, the first step that should be taken is to remove the Arabic word “Jew” which carries a negative connotation, and then replace it with a new and positive term that also has a spiritual aspect. After consultations, the term “Kalimi” derived from “Moses Kaleem Allah” was eventually chosen. Right from the start, it was evident that this change would pose some difficulties and demand additional time.
It is said that Amir Kabir’s actions somewhat influenced Naser al-Din Shah’s reforms in this regard. Amir Kabir suggested replacing the term “Jew” with “Kalimi” while he was in charge at the Qajar court. Although these changes took place towards the end of the Qajar period, significant changes in the use of the term “Kalimi” were not noticeable except in official correspondence and government writings even until the fall of the Qajar government.
Under the rule of Mozaffar al-Din Shah Qajar, following the establishment of constitutionalism and the formation of the National Consultative Assembly in 1906, Jews, along with other religious minorities, were asked to introduce their representatives to the assembly. The first Jewish representative, Azizollah Simani, attended the National Consultative Assembly but was met with hostility by some members of the assembly still influenced by prejudice. They expressed their disdain for Jews through insults and derogatory terms like “Jehood” or “Bad-Jehood”. Despite this, with the establishment of the assembly and the formulation of the constitution, several provisions and articles were devoted to the rights of religious minorities, and the term “Kalimi” was placed alongside Zoroastrian, Armenian, and Assyrian minorities.
After Jews were given equal citizenship rights following the French Revolution, other European nations began to consider including similar provisions in their constitutions. However, at the beginning of the 20th century, religious antisemitism in Europe gradually turned into racial antisemitism, intensifying over time and culminating in the Holocaust during World War II.
With the rise of Nazi propaganda against Jews and the broadcasts on Western radios condemning Nazi crimes, the term “Jew” and subsequently “Jehood” and the recently-formed “Vasle Joodi” (i.e. Jewish Patch) became more prevalent among the public once again, such that Vasle Joodi became an expression in Persian.During the early 1940s, a large number of Jewish immigrants from Eastern Europe, particularly from Poland, migrated to Iran and settled in Tehran. As a result, the term “Jehood” became commonly used instead of “Jewish”.
Once the Pahlavi government assumed power in 1925, it became mandatory and legal for all Iranian citizens to possess a birth certificate. On every birth certificate, a section for religion was considered where Jews were only listed as “Kalimi”. This section came after name, parents’ names, date and place of birth, and place of issuance. However, thanks to the efforts of the Kalimi community in the 1970s, it became optional to include this term and it was eventually removed from the religion section altogether.
It is important to acknowledge that “Jehood” has never been chosen as a surname in any birth certificate. Instead, individuals have opted for Persian words like “Yahoudai” (i.e. Jewish), “Yahoudi” (i.e. Jewish), “Yahoud Ayin” (i.e. Of Jewish faith), “Kalimi”, and “Kalimiyan”.
Mythical beliefs: Yusef Setareshenas
