For Jewish Iranians, War with Israel Brings a Flood of Mixed Emotions
Identity, loyalty, and fear intersect for a historic community during conflict
Iran’s Jewish population has found itself caught in the broader conflict affecting the country during the recent war involving the United States and Israel. For many, this situation has created a deep internal tension marked by mixed emotions (احساسات متناقض) [ehsāsāt motanāghez] and a profound internal struggle (کشمکش درونی) [keshmakesh daruni], as individuals navigate their identity within a time of war.
Iranian authorities permitted access to one of the main synagogues in central Tehran, where several members of the community spoke anonymously about their experiences. During these conversations, participants expressed anger and anxiety (خشم و اضطراب) [khashm va ezterāb] regarding the ongoing conflict and described a climate shaped by wartime uncertainty (عدم‌قطعیت جنگی) [adam-ghat’iyat jangi].
The Jewish population in Iran is estimated at around 12,000 people, making it one of the largest Jewish communities in the Middle East outside Israel. This number reflects a significant decline from the period before the 1979 revolution, when the population exceeded 100,000. The reduction is linked to various factors, including population decline (کاهش جمعیت) [kāhesh jam’iat] and concerns over unequal treatment (رفتار نابرابر) [raftār nābarābar], although authorities maintain that religious freedom is preserved.
Yacub, a 71-year-old shop owner in Tehran, initially hesitated to speak but later shared his perspective. He acknowledged that restrictions exist, noting that such limitations can affect employment opportunities. He described these as part of broader institutional restrictions (محدودیت‌های نهادی) [mahdudiyat-hā-ye nahādi] and barriers to government employment (استخدام دولتی) [estekhdām dolati], which influence daily life.
Despite these limitations, Yacub emphasized his connection to the country, stating, "All in all, I am happy and satisfied to be living in Iran." Reflecting on the outbreak of war, he said, "it was a very strange feeling, and full of contradictory ideas in my mind about which side I belonged to and which one I should support, but at the end I had very strong feelings toward my country, my birthplace and the roots of mine." His words highlight the complexity of national identity (هویت ملی) [hoviat melli] and cultural belonging (احساس تعلق فرهنگی) [ehsās ta’allogh farhangi].
He further recalled his father’s words: "we are Iranian Jews, and not some Jews who just live in Iran." This statement underscores the importance of identity perception (درک هویت) [dark hoviat] and the distinction between cultural roots and external affiliations.
Another resident, Deborah, a 37-year-old working in healthcare, expressed concern over the blending of political messaging with broader religious rhetoric. She said, "I can't support this war, but the anti-Jewish rhetoric that is creeping in amid the anti-Israel propaganda is hurting my feelings." Her comments point to the rise of religious rhetoric (گفتمان مذهبی) [goftemān mazhabi] and media narratives (روایت‌های رسانه‌ای) [revāyat-hā-ye resānei] influencing public sentiment.
She continued, "The official Iran government narrative is that they are against Israel and Zionism, but I hear a nonstop narrative against Jews and Judaism that is in their propaganda songs and their religious gatherings, and the state TV and other state media are airing it 24/7." This reflects concerns about propaganda content (محتوای تبلیغاتی) [mohtavā-ye tablighāti] and the spread of persistent messaging (پیام‌رسانی مداوم) [payām-resāni modāvam].
Deborah also described the personal impact of the conflict, stating, "Of course, I am not happy that Israel and the U.S. attacked Iran, since I consider myself as an Iranian not an Israeli." She added that she was unable to leave due to family medical needs and professional obligations. These experiences highlight the realities of civilian vulnerability (آسیب‌پذیری غیرنظامیان) [āsib-paziri gheyr-nezāmiyān] and essential services pressure (فشار خدمات ضروری) [feshār khadamāt zaruri] during wartime.
She further explained, "I felt like, when all the bombs were coming down, that they would not distinguish between the followers of any religion, and Jews could be killed just as easily as Muslims or Christians or Zoroastrians or basically any other faith." This statement reflects a broader awareness of shared risk (ریسک مشترک) [risk moshtarak] and the indiscriminate nature of armed conflict (درگیری مسلحانه) [dargiri mosallahāne].
Expressing hope for the future, Deborah said, "I just hope that peace will be restored between all engaged countries, and I will be deeply thankful if the Iranian government and Israeli governments could forget their differences and sit at a table to discuss and finally solve their problems through dialogue, not guns." Her words emphasize the desire for peaceful resolution (حل‌وفصل مسالمت‌آمیز) [hal-o-fasl mosālemat-āmiz] and diplomatic dialogue (گفت‌وگوی دیپلماتیک) [goftogu-ye diplomātik].
Sarah, a 31-year-old medical technician, also shared her perspective, emphasizing her opposition to violence. She said, "I am not a fan of war, and as far as I hear people around me, nobody else is pro-war either." Her comments reflect broader public sentiment (افکار عمومی) [afkār omumi] and a general rejection of war support (حمایت از جنگ) [hemāyat az jang].
She added, "I definitely consider myself to be 100% Iranian, and don't want to leave my country. However, I cannot approve of the endless war-mongering against any people or country." This highlights the importance of national loyalty (وفاداری ملی) [vafādāri melli] alongside resistance to prolonged conflict (درگیری طولانی) [dargiri tulāni].
Reflecting on the broader situation, Sarah said, "I am not a dreamer, and I understand that the political issues are serious matters and the resentment among both countries are deeply rooted in ideology." Her statement underscores the weight of ideological tensions (تنش‌های ایدئولوژیک) [tanesh-hā-ye ideolozhik] and the persistence of historical grievances (نارضایتی‌های تاریخی) [nārezāyati-hā-ye tārikhi].
She concluded with an appeal: "I am begging both governments, just calm down and let us live in peace." This plea reflects a widespread longing for stability and a future free from conflict, shaped by the enduring realities of war and uncertainty.
Key Persian Vocabulary
ehsāsāt motanāghez احساسات متناقض mixed emotions
keshmakesh daruni کشمکش درونی internal struggle
khashm va ezterāb خشم و اضطراب anger and anxiety
adam-ghat’iyat jangi عدم‌قطعیت جنگی wartime uncertainty
kāhesh jam’iat کاهش جمعیت population decline
raftār nābarābar رفتار نابرابر unequal treatment
mahdudiyat-hā-ye nahādi محدودیت‌های نهادی institutional restrictions
estekhdām dolati استخدام دولتی government employment
hoviat melli هویت ملی national identity
ehsās ta’allogh farhangi احساس تعلق فرهنگی cultural belonging
dark hoviat درک هویت identity perception
goftemān mazhabi گفتمان مذهبی religious rhetoric
revāyat-hā-ye resānei روایت‌های رسانه‌ای media narratives
mohtavā-ye tablighāti محتوای تبلیغاتی propaganda content
payām-resāni modāvam پیام‌رسانی مداوم persistent messaging
āsib-paziri gheyr-nezāmiyān آسیب‌پذیری غیرنظامیان civilian vulnerability
feshār khadamāt zaruri فشار خدمات ضروری essential services pressure
risk moshtarak ریسک مشترک shared risk
dargiri mosallahāne درگیری مسلحانه armed conflict
hal-o-fasl mosālemat-āmiz حل‌وفصل مسالمت‌آمیز peaceful resolution
goftogu-ye diplomātik گفت‌وگوی دیپلماتیک diplomatic dialogue
afkār omumi افکار عمومی public sentiment
hemāyat az jang حمایت از جنگ war support
vafādāri melli وفاداری ملی national loyalty
dargiri tulāni درگیری طولانی prolonged conflict
tanesh-hā-ye ideolozhik تنش‌های ایدئولوژیک ideological tensions
nārezāyati-hā-ye tārikhi نارضایتی‌های تاریخی historical grievances
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