In the Persian Empire of the book of Esther, the Gnostic fire ... - WBM

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The Jewish Journey through History Zoroastrianism Shevat/Adar 5772 31
Zoroastrianism n November 26, 2008, a Pakistan-based terrorist group unleashed three days of fatal strikes on Mumbai, India. People around the world looked on in horror as the attacks, primarily in the city’s high-class southern end, targeted economic, tourist, transportation, and medical centers. Beyond the obvious tragedy for the residents of Mumbai, the majority of whom are Hindu, for two small religious groups with communities spread across the globe, the Mumbai assault struck personally. The Parsis – a group of Zoroastrians who immigrated to India from Iran in the Middle Ages due to religious persecution – witnessed the attacks up close. For centuries, the Parsi community has been concentrated in South Mumbai, and some of the structures targeted were proud symbols of its success on the subcontinent. Among Jews, the focus of the attacks was the Chabad House – a spiritual and physical watering hole for Israeli and other Jewish tourists located in an old Zoroastrian landmark known as Nariman House. Three years on, the attacks remain a painful memory for Jews. In the Israeli media, discussions of the Mumbai tragedy are often heartbreakingly juxtaposed with a photo of the smiling, radiant young religious couple who ran the Chabad House, who were murdered there along with four others. A few months before the attacks, I was living in Manhattan’s Little India. One rainy Friday afternoon, I sat down with anthropologist Leila Vevaina of the New School, who was writing a thesis on notions of communal space in Mumbai’s Parsi neighborhood, where she was born. In the course of her research, Leila had learned of the Jewish concept of the eruv and was fascinated by the way eruvin have encouraged Orthodox Jews to congregate in neighborhoods delineated by ritual poles and strings. Leila interviewed me extensively. As a “native informer,” I initiated her into the intricate and controversial world of eruv building. For my part, I learned about the distinctively rich texture of Parsi life. As I listened to Leila’s descriptions of her family-centered community, with its emphasis on education, drive, and success, and the intertwining of ritual and food, it began to sound familiar. Knowing she had done considerable field work in South Mumbai, I sent her an e-mail when the attacks struck to check that she was safe. I was relieved to learn that, although shaken, she and her family had escaped harm. One or Two? My observations about the similarities between Jews and Parsis are not the product of a private idiosyncrasy. Indians often refer to Parsis as “the Jews of India” – something of a misnomer, since Jews have been in India longer than Parsis. Recent writings on Zoroastrianism abound with comparisons to Jews and their The name of the arch villain, Haman, seems to come from hammanah – “of like mind” – for rulers tend to cherish yes-men The victories of Darius I are depicted on a monument in Behistun, Iran. This section shows Darius, at center, facing his captives. The inscription proclaims Ahura Mazda as the deity who granted Darius his kingdom Photo: dynamosquito The Faravahar symbol has come to represent the Zoroastrian religion over the centuries, although opinion is divided as to whether it depicts Ahura Mazda or the “ancient souls” also revered by Zoroastrians. Wall painting from a fire temple in Taft, Iran Photo: Alan D. Coogan 32 February/March 2012 www.segulamag.com
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In the Persian Empire of the book of Esther, the Gnostic fire ... - WBM

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