Talk:Iranian Jews

Siding with the enemy during war According to Jewish law (halakha), aiding an enemy during a time of war is considered a serious transgression, especially when it involves actively supporting groups that pose an existential threat to the Jewish people. Protecting the community: The primary concern in Jewish law is the collective security of the community. In times of war, this often requires prioritizing the well-being of the Jewish nation. Aid and comfort to the enemy: Jewish law prohibits giving aid and comfort to an enemy engaged in an armed conflict with the Jewish people. This is because such actions can lead to the destruction of the Jewish people. Betrayal: Betraying the Jewish people or its land during a military conflict is considered a moral betrayal, regardless of whether a Jew lives in Israel or abroad. Zionist and pro-Israel perspectives: The majority of modern Orthodox, Conservative, and Reform Jewish movements view the State of Israel as a fulfillment of religious prophecy or a critical refuge for the Jewish people. From this perspective, public criticism during wartime, particularly when siding with the state's enemies, can be seen as betraying national and religious unity. Some interpretations, especially within certain Orthodox streams, may view it as forbidden, comparing it to internal dissent that endangers the community. Rabbinic perspectives on siding with enemies Rabbinic tradition offers strong warnings against undermining the Jewish people during times of war and facing existential threats. Key themes include: Strengthening the enemy: Rabbis warn against actions or words that could be "weaponized" by those who seek the destruction of the Jewish people. Speaking against Israel during a conflict is seen as validating the enemy's narrative, encouraging violence, and weakening Israel's struggle. Moral responsibility and unity: While Judaism emphasizes compassion, this is balanced with the need for self-preservation and strength. Rabbinic interpretations stress that unity is essential for survival, and internal division can lead to defeat. Actions that sow division and self-doubt are viewed as dangerous to the community's resilience. The rachmanim b'nei rachmanim paradox: The Jewish tradition of being "compassionate people descended from compassionate people" applies even in wartime, but it must be practiced with clear limits to avoid self-destruction. The law balances compassion for non-combatants with the necessity of not aiding those who seek to destroy you. Ignoring the realities of war: Some rabbinic opinions criticize statements that condemn Israel's conduct without acknowledging the realities of facing an enemy sworn to their annihilation. Such statements are seen as weakening the Jewish people and potentially encouraging further attacks. The case of Hamas: Rabbinic sources view organizations like Hamas, which explicitly call for the destruction of Israel, as an existential threat. Therefore, aiding them is prohibited

The Jewish community inside Iran operates under extreme duress from an authoritarian regime. The public statements made by these individuals are almost certainly not free and cannot be viewed as voluntary actions. The rabbinic warnings about siding with enemies apply to those who do so willingly, and in this context, the issue is one of political coercion rather than religious defiance While Judaism emphasizes compassion (rachmanim b'nei rachmanim), rabbinic teachings recognize that there must be limits to this compassion in wartime for the sake of self-preservation. The concept of being "cowed" by the enemy suggests that a person has become so concerned with appearing compassionate that they have jeopardized the safety of their own community. Rabbinic texts suggest that this is a dangerous and misguided approach. One must not be so compassionate that it leads to communal "suicide". Ultimately, a Jew who is "cowed" into siding with Israel's enemies during wartime would be seen as acting against fundamental principles of Jewish law and thought concerning communal responsibility, self-preservation, and the integrity of the nation.

Fighting evil, not caving to pressure: The Chabad Rabbi Menachem Schneerson advised against caving to international or social pressure during wartime, arguing that the only way to achieve authentic peace is by following the Torah's directives, which sometimes involves fighting evil. For some, this includes resisting diplomatic pressure to make concessions to a sworn enemy. Spiritual consequences: A fundamental principle of the Abrahamic covenant is that God will bless those who bless Abraham and curse those who despise him (Genesis 12:3). Rabbinic interpretation extends this to the descendants of Abraham, suggesting that one's treatment of the Jewish people has cosmic consequences. Conflating enemies and non-combatants: While the obligation to fight an enemy is clear, rabbinic teachings also emphasize compassion, even in war. However, this compassion does not apply to actual enemies. Some rabbinic opinions warn against conflating enemy combatants with non-combatants, as it can lead to dangerous concessions. 2603:6010:BB00:288B:6C7D:A25F:526C:46D9 (talk) 17:36, 29 October 2025 (UTC)

Based on rabbinic sources, spiritual warnings against those who make war against Israel are rooted in the idea that attacking the Jewish people is seen as an attack against God Himself. Nations that mistreat or persecute Israel are warned that they will ultimately face divine retribution and suffer destructive consequences.

Rabbinic interpretations of divine consequences

Rabbinic tradition draws upon prophetic texts to illustrate the spiritual and worldly fate of those who oppose Israel:

"The apple of His eye": The book of Zechariah (2:8) states, "He who touches you touches the apple of His eye". According to rabbinic interpretation, God sees an attack on the Jewish people as a personal attack against His most sensitive part, and He will seek vengeance.

Self-destructive behavior: One rabbinic reading of this verse, attributed to Rabbi Elazar, interprets the phrase as "touching the apple of his own eye". This suggests that warring against Israel is an irrational and self-destructive act, as the aggressors will ultimately bring about their own downfall.

Historical precedent: Jewish texts cite historical examples of nations, such as the Babylonians and Romans, who were destroyed after persecuting the Jewish people, while Israel survived. This is seen as an ongoing pattern of divine justice and a warning to future aggressors.

Divine vengeance: The Torah describes God's promise to take vengeance on enemies who harm Israel. The book of Deuteronomy includes passages describing God's retribution against those who hate Him and attack His people.

Prophetic visions of a final reckoning

Later rabbinic and mystical interpretations, particularly regarding the end of days, have expanded upon these biblical warnings:

War of Gog and Magog: Prophecies in Ezekiel (chapters 38–39) and Zechariah (chapter 14) describe a massive, multi-national coalition of forces attacking Israel in the end times. These texts are often interpreted as a final, decisive spiritual conflict.

God's intervention: According to these prophecies, God will personally intervene on behalf of Israel to destroy the invading armies with a series of plagues, earthquakes, and internal confusion. The result will be a dramatic public revelation of God's sovereignty to all nations.

Judgment on nations: The Midrash of the Three Oaths contains a tradition that God swore the gentile nations would not "subjugate the Jews excessively". Nations that violate this oath are expected to face punishment. 2603:6010:BB00:288B:6C7D:A25F:526C:46D9 (talk) 17:40, 29 October 2025 (UTC)

I put it into two facts: First, they're a part of our society, just like Kurds or Turks, Gingers, tall people, short peopleetc. Second they're aften very successful people at work(in my city, they mostly either have a big store to trade clothe fabrics, or very small stores to trade prescious metals[gold]); moreover Second, they're very conscious about themselves. Once I went to one of them stores to buy some fabric for a custom Kurdish dress for my sister. I was thirsty and saw a fountain, from which two teenagish Jew boys, who were drinking water of(I know they were Jews from their hats). After they both drank from one glass, one of them returned to me, apologized and said lemme bring you another glass(because touching Jews in islam is bad), and I replied:"no, I rather drink from the this glass if you may." Their politeness and self awareness is over the top. Although I know there must be a few dim mouthlims, which give them hard time, because if not, he would never even thought of changing the glass, but in every sociery they're such biases, and that is not something different from how I don't like one of my brothers! I consider him family. ~2025-38814-28 (talk) 20:09, 5 December 2025 (UTC)