The Magi-Jews and Sufis of Kurdistan

kobann18parth8 parth3 parth33jon5

For a month I have been asking Kurds and Jews what there connection is. I finally found time to look for myself, and, I have found what I have been seeking for twenty-seven years. For fifteen years I have been following the Star on the crowns of the Comet Kings who have led  me to Kurdistan where a battle between good and evil is taking place. Since 1967 I have been a follower of Meher Baba whose father was a Dervish and a Sufi teacher. Baba founded a restored Sufi order in California.

I have arrived at the end of my very long novel ‘Capturing Beauty’ that I hope will form a bond between Baba Lovers around the world, and the brave Kurdish People who I believe have been anointed by the Avatar to dissolve the last attempt of the Darkness to overcome the world.  Here is the connection the Kurdish People have been wanting with the United States of America, who has come to rescue of the defenders of Kobane. I will be linking the fight of the Kurdish Patriots to the Patriots in my family tree.

Jon the Nazarite

Since December 22nd I have posted a true prophecy. From Baba’s castle in Iran, I wondered if the Parthian Magi looked at the stars high in the mountains. The next day, comet Lovejoy appear in the heavens on December 23rd. I then posted on the Parthians war against Rome for the temple, the sons of Queen Helena of Adiabene, fighting along Jewish Saints and Nazarites, killing Roman troops because their mother was a famous Nazarite who gifted the Temple with a large golden Menorah, and golden words on the judged of Sotah, the woman accused of adultery.

Two days ago I blogged on the study that says Pharamond was the grandson of a Parthian, who married Rosamond, and begat the Merovingian Long-haired Kings of France, who some say are kindred of Mary Magdalene and Jesus, who fled to France. The Rosamond name will forever be associated with this legend of Mary Magdalene, and Mary, the mother of Jesus, who is sometimes called ‘The Rose of the World’.

Jon Presco

Copyright 2012

https://rosamondpress.com/2014/10/05/the-nazarite-church-of-the-eastern-star/

https://rosamondpress.com/2012/10/01/the-sons-of-the-nazarite-queen-war-with-rome/

 

https://rosamondpress.com/2012/03/23/babas-magi-castle-and-comet-lovejoy/

https://rosamondpress.com/?s=witherspoon

https://rosamondpress.com/2012/03/22/jesus-pharamond-rosamond-meher-baba/

On December 23, at 7:26 A.M. I found this essay that says Joachem and Anna, the parents of Mary, are the Parthian Prince Nakeb Adiabene, and his wife, Parthian Princess Grapte Kharax. They pray to the God of the Jews for a child, for Grapte’s womb has been shut. This is the Nazarite birth of Hanah and Elizabeth. Did this royal coupl eof Adiabene take the vow of the Nazarite, as did Queen Helena of Adiabene. Has the hidden truth been reborn this day?

“A Jewish merchant named Ananias, from whom the couple had bought much jewelry—among other wares—convinced the royal couple to convert to Judaism, and to pray to the god of the Jews (Yahweh, Jehovah), “who will surely bless them with an offspring.” The persuasion was successful, and Prince Adiabene is given the name Joachim in the Jewish religion, and his wife becomes Anna.”

I have been called mad, and forsaken by my family. I do not know if this essay speaks the truth. What I do know, is, I was childless, and then God gifted me with a child – after I took the vow of the Nazarite.

Jon the Nazarite

“A recent ABC News article May 19, 2004 noted that according to the
Armenian and Italian researchers the “Symbol on his crown that
features a star with a curved tail may represent the passage of
Halley’s comet in 87 BC. Tigranes’ could have seen Halley’s comet
when it passed closest to the Sun on Aug. 6 in 87 BC according to the
researchers, who said the comet would have been a ‘most recordable
event’ — heralding the New Era of the brilliant King of Kings.com·et
(kŏm’ĭt) n. “

https://rosamondpress.wordpress.com/2012/03/21/starry-crowns-of-the-comet-kings/

http://en.wikipedia.org/wiki/Hazrat_Babajan

Join us in solidarity with the people of Kobane and their struggle to hold on to their city, their lives, and their livelihoods. Please gather Tuesdays at 6 p.m. to 8pm to show your support of the Kurdish resistance forces’ efforts to prevent one of the worst human rights travesties of our times. Stop ISIS!
ISIS, the Islamic State of Iraq and Syria or Daesh is a jihadist group that has taken over large areas of Iraq and Syria, committing atrocities of killing residents and foreigners they have taken as hostages, and selling women and children.

Kobane is a Syrian town near the Turkey border that has become a symbol of resistance to invading jihadists.

http://www.heyvasor.com/en/bi-alikariya-xwe-em-dorpeckirina-kobane-biskin-in/

http://www.aina.org/guesteds/20071029214021.htm

According to the memoirs of Benjamin of Tudela and Pethahiah of Regensburg, there were about 100 Jewish settlements and substantial Jewish population in Kurdistan in the 12th century. Benjamin of Tudela also gives the account of David Alroi, the messianic leader from central Kurdistan, who rebelled against the king of Persia and had plans to lead the Jews back to Jerusalem. These travellers also report of well-established and wealthy Jewish communities in Mosul, which was the commercial and spiritual center of Kurdistan. Many Jews fearful of approaching crusaders, had fled from Syria and Palestine to Babylonia and Kurdistan. The Jews of Mosul enjoyed some degree of autonomy over managing their own community.[10]

The religion of the Jews in Kurdistan was certainly Jewish, their nationality became Kurdistani[citation needed]and their mother language was most definitely Syriac,[citation needed] however their ethnicity is less pronounced. The Jews in today’s Kurdistan region converted to Judaism in 30 AD[citation needed] and were in fact Syriac speaking people, which in reality makes their ethnicity much more closer to Syriacs of Semitic Assyrian stock, than to the Iranic Kurds.[citation needed] Not everyone who lived in the Kurdistan region was ethnically Kurdish, in fact Syriac Christians & Syriac Jews are living proof of that. Further, at the time of conversion in 30 AD there were no Kurds in north of Iraq, there is absolutely no historical proof that the Kurdish language, ethnicity, or indeed nationality existed in Northern Iraq, at that time.[citation needed] Also, the official administrative language of Adiabene which was the kingdom that these Jewish converts sprang out of was of course Syriac, even coins minted in Adiabene contained Syriac lettering, suggesting very much that Jewish Adiabene was ethnically Syriac of Semitic, Assyrian stock.[citation needed]

Assyrian identity[edit]

Though a minority, some literature has referred to Jews of Kurdistan as “Assyrian Jews.” [15][16]

According to the Jewish Virtual Library there is a popular belief that many modern-day Assyrian families from northern Iraq were originally Jewish and were forced to convert to Christianity over 500 years ago.[17]

Genetic analysis of Kurdish Jews[edit]

An extremely close genetic proximity of Jewish communities and non-Jewish Middle Eastern populations has been observed in several DNA studies.[18] In 2001, a team of German, Indian and Israeli specialists published the results of their research on Y-chromosome polymorphism, that showed that Jews and Kurds are close genetic relatives.[19] The Jews and Kurds, according to the research, have common ancestors who resided in northern Mesopotamia about 4,000 years ago. The Kurdish Jews, though found genetically close to their Muslim Kurdish neighbours, were still closer related to Sephardic and Ashkenazi Jewish groups, supporting the hypothesis of a distant common ancestry, rather than a recent contribution of Judaism converts to this Jewish community (documented conversion to Judaism occurred in the area during the classic period, among the ruling class of the Parthian client Kingdom of Adiabene).[19] Among the Jewish communities, the closest genetic bond to Muslim Kurds was found among the Ashkenazi Jews, though the sequences were still distinguishable.

http://en.wikipedia.org/wiki/History_of_the_Jews_in_Kurdistan

Asenath Barzani, also Asenath Barazani[1] (1590–1670) (in Kurdish: Asênat Barzanî), the daughter of the eminent Rabbi Samuel HaLevi Barzani, was a renowned Kurdish Jewish woman who lived in Mosul, Iraq. Her writings demonstrate her mastery of Hebrew, Torah, Talmud, Midrash, and Kabbalah, and her letters are both lyrical and erudite. She is considered the first female rabbi of Jewish history by some scholars.

http://en.wikipedia.org/wiki/Asenath_Barzani

I never left the entrance to my house or went outside; I was like a princess of Israel … I grew up on the laps of scholars, anchored to my father of blessed memory. I was never taught any work but sacred study.”[4]

There are many Kurdish stories and legends about her and miracles she performed,[7] including the one described in “A Flock of Angels”.[8] In local folklore her sexuality plays a central role, while in life it did not seem to have presented a problem. Many of the stories which allude to her supernatural powers were found in amulets. These include her ability to limit her childbearing to two children so that she could devote herself to her studies, and the ability to ward off an intruder in order to prevent him from raping her by loudly calling out holy names.[7]

A Flock of Angels[edit]

According to the legend, her father often appeared in Barzani’s dreams, revealing dangers to her and telling her how to avert them. On one such occasion, she went to Amadiyah where she convinced the Jews to celebrate Rosh Hodesh, the new moon, outdoors, as had been their custom before they were threatened by hostile gentiles.[8] As they proceeded with the celebration, there were shouts and they saw flames shoot up into the sky. The synagogue had been set on fire, with all the sacred books and scrolls in it. After Barzani whispered a secret name she had learned from her father, the people saw a flock of angels descending to the roof of the synagogue. The angels beat the flames with their wings, until every last spark had been put out. Then they rose up into the heavens like a flock of white doves and were gone. And when the smoke cleared, everybody saw that not only none of the Jews had been hurt since the congregation had been outdoors, but that another miracle had taken place: the synagogue had not burned, nor was any of the Torah scrolls touched by the flames. After that miracle, the Jews of Amadiyah were not harassed by the gentiles for a long time. Gratefully, they renamed the synagogue after her, and the legend ends with the words “and it is still standing today”.[9]

Asenath Barzani

The Jewish Roots of Kurdistan

The history of Judaism in Kurdistan is ancient. The Talmud holds that Jewish deportees were settled in Kurdistan 2800 years ago by the Assyrian king Shalmaneser. As indicated in the Talmud, the Jews were given permission by the rabbinic authorities to allow conversion from the local population. They were exceptionally successful in their endeavor. The illustrious Kurdish royal house of Adiabene, with Arbil as its capital, was converted to Judaism in the course of the 1st century BCE, along with, it appears, a large number of Kurdish citizens in the kingdom (see Irbil/Arbil in Encyclopaedia Judaica). 

The name of the Kurdish king Monobazes (related etymologically to the name of the ancient Mannaeans), his queen Helena, and his son and successor Izates (derived from yazata, “angel”), are preserved as the first proselytes of this royal house (Ginzberg 1968, VI.412). [But this is chronologically untenable as Monobazes’ effective rule began only in CE 18. In fact during the Roman conquest of Judea and Samaria (68-67 BCE), Kurdish Adiabene was the only country outside Israel that sent provisions and troops to the rescue of the besieged Galilee (Grayzel 1968, 163) – an inexplicable act if Adiabene was not already Jewish].

Many modern Jewish historians like Kahle (1959), who believes Adiabene was Jewish by the middle of the 1st century BCE, and Neusner (1986), who goes for the middle of the 1st century CE, have tried unsuccessfully to reconcile this chronological discrepancy. 

All agree that by the beginning of the 2nd century CE, at any rate, Judaism was firmly established in central Kurdistan.

Like many other Jewish communities, Christianity found Adiabene a fertile ground for conversion in the course of 4th and 5th centuries. Despite this, Jews remained a populous group in Kurdistan until the middle of the present century and the creation of the state of Israel. At home and in the synagogues, Kurdish Jews speak a form of ancient Aramaic called Suriyani (i.e., “Assyrian”), and in commerce and the larger society they speak Kurdish. Many aspects of Kurdish and Jewish life and culture have become so intertwined that some of the most popular folk stories accounting for Kurdish ethnic origins connect them with the Jews. 

The tombs of Biblical prophets like Nahum in Alikush, Jonah in Nabi Yunis (ancient Nineveh), Daniel in Kirkuk, Habakkuk in Tuisirkan, and Queen Esther and Mordechai in Hamadân, and several caves reportedly visited by Elijah are among the most important Jewish shrines in Kurdistan and are venerated by all Jews today.

Further Readings and Bibliography: Encyclopaedia Judaica, entries on Kurds and Irbil/Arbil; Louis Ginzberg, The Legends of the Jews, 5th cd. (Philadelphia: The Jewish Publication Society of America, 1968); Jacob Mann, Texts and Studies in Jewish History and Literature, vol. I (London, 1932); Yona Sabar, The Folk Literature of the Kurdistani Jews (New Haven: Yale University Press, 1982); Paul Magnaretta, “A Note on Aspects of Social Life among the Jewish Kurds of Sanandaj, Iran,” Jewish Journal of Sociology Xl.l (1969); Walter Fischel, “The Jews of Kurdistan,” Commentary VIII.6 (1949); Andre Cuenca, “L’oeuvre de I’Aflance Israelite Universelle en Iran,” in Les droits de I’education (Paris: UNESCO, 1960); Dina Feitelson, “Aspects of the Social Life of Kurdish Jews,” Jewish Journal of Sociology 1.2 (1910); Walter Fischel, “The Jews of Kurdistan, a Hundred Years Ago,” Jewish Social Studies (1944); Solomon Grayzel, A History of the Jews (New York: Mentor, 1968); Paul Kahle, The Cairo Geniza (Oxford, 1959); Jacob Neusner, ludaism, Christianity, and Zoroastrianism in Talmudic Babylonia (New York; University Press of America, 1986).

Source:  http://www.kurdish.com/kurdistan/religion/judaism.htm

https://www.youtube.com/watch?v=cwFoW8JWUNc

https://ojcs.siue.edu/ojs/index.php/ssa/article/view/1468/492

http://www.kurdistanica.com/?q=node/99

Sufism has a pervasive presence in the religious and cultural life of the Kurds in Syria. The vast majority of them are Sunni Muslims and their Islamic practices and beliefs are marked by a strong influence of Sufism.[1] Many Kurdish Sufi shaykhs and their disciples see Sufism as a Kurdish �school� (madhhab) of Islam, claiming that �Abd al-Qadir al-Jailani, the founding saint of all Sufi orders, was a Kurd. The Sufi communities in the Kurdish areas of Syria usually use Kurmanci as a liturgical language and incorporate several Kurdish cultural elements, such as songs, music and dances, in the performance of their religious rituals.

 

Three of the stormiest and most controversial early movements within Sufism were led by Husayn ibn Mansur Haflaj (crucified AD 922),’Ain al-QudAt Hamaddni (crucified AD 1131), and Shahâb al-Din Suhrawardi (crucified AD 1191). They all preached ideas antithetical to the basic tenets of established Islam, and in astonishing conformity with the Cult of Angels. Hallâj, for example, claimed himself to be an avatar of the divinity, by which he proclaimed in his famous formula, an4’1 haqq, Arabic for “I am the Haq [the Spirit],” out of the belief in the unity of creation, and that all creatures are ultimately the manifestations of the same original Universal Spirit. He thus also declared Lucifer to have been redeemed and elevated to the highest universal station, as in Yezidism. He was subjected to exquisite tortures before being crucified in Baghdad. At present there is a shrine dedicated to Hallâj in the sacred Yezidi religious center and shrine complex at Lâlish, next to the tomb of Shaykh Adi.

Hamaddni’s ideas revolved around the “unity of existence”; that is, like Hallaj, he believed that all creations are manifestations of the original, Universal Spirit. The Spirit is also aloof from events in this world, as the Cult of Angels believes the Spirit to have remained aloof after his original-and final-reincarnation into Lord God, the creator of the material world. His idea of successive reincarnation, and the redemption of Lucifer, added to his other non-Islamic preachings, qualified him for burning on a cross by the Muslim authorities when he was 33.

 

http://www.kurdistanica.com/?q=node/99

 

Hallâj

http://en.wikipedia.org/wiki/Sufism_Reoriented

 

Sufism Reoriented is an American school of spiritual training headquartered in Walnut Creek, California, established by Meher Baba in 1952. In November of that year he signed The Chartered Guidance from Meher Baba for the Reorientation of Sufism. He appointed Ivy O. Duce as the first Murshida, or spiritual guide, of Sufism Reoriented.

Sufism was originally brought to the West by Hazrat Inayat Khan (1882–1927) in 1910. He appointed Rabia Martin as his successor and Murshida of his Sufi Order. In the 1940s Rabia Martin recognized Avatar Meher Baba as the reigning spiritual authority of the age and surrendered herself and her order to him. She appointed Ivy Duce as her successor as Murshida of the Sufi Order. In 1948 Murshida Duce was called to India by Meher Baba who confirmed her role as Murshida and announced that he intended to reorient Sufism under his guidance and her leadership in the near future. This was realized in 1952 with the creation of Sufism Reoriented.[1]

The members of Sufism Reoriented celebrate Meher Baba as the Avatar, the human incarnation of God and the spiritual authority of this age.[2] This represents a substantial departure from Sufism in either its traditional Islamic form, or in the form taught by Hazrat Inayat Khan. It is worth noting that Meher Baba asserted that Sufism pre-dates the Islamic prophet Muhammad, having begun with the prophet Zoroaster of Persia.[3]

Meher Baba designed Sufism Reoriented as a universal spiritual school which recognizes a central core of divine love at the heart of all spiritual systems. Meher Baba reorganized patterns of life and inner training associated with ancient Sufism and adapted them to the needs of spiritual students in contemporary America. He identified the central principles of Sufism Reoriented as love and service: active love for God and active service to others in God’s world.

 

A dervish or darvesh[1] (from Persian درویش, Darvīsh[2] via Turkish,[3] Somali: Daraawiish, Arabic: درويش, Darwīš) is someone treading a Sufi Muslim ascetic path or “Tariqah“, known for their extreme poverty and austerity. In this respect, dervishes are most similar to mendicant friars in Christianity or Hindu/Buddhist/Jain sadhus.[4]

There is an apparent dichotomy in the fact that Sheriar is referred to in biographical sources as both a Zoroastrian and a Sufi dervish, as Sufism is a branch of Islam and not a part of Zoroastrianism. However, this fact is explained in Bhau Kalchuri’s Lord Meher. Sheriar’s personal philosophy incorporated elements from both Zoroastrianism and Sufi mysticism, a characteristic that he adopted from his father Moondegar who was an enigma to his Iranian Muslim neighbors because as a Zoroastrian he participated in both Muslim and Zoroastrian festivals and was a devout follower of a Muslim saint.[4] Because there are no mystic, mendicant, or ascetic traditions in Zoroastrianism, Sheriar chose to practice an Islamic mystic path such as that of the Sufi mendicant. However he neither officially converted to Islam nor left his birth religion of Zoroastrianism. After his marriage, arranged by his sister Piroja to a Zoroastrian girl Shireen in India, Sheriar rejoined his Irani community in Poona, was a householder and followed all Zoroastrian practices. Thus he could be said to have returned to his Zoroastrian roots.

The general claim by Meher Baba’s devotees that Sheriar’s famous son was also Zoroastrian is supported by the fact that Meher Baba wore the Zoroastrian sudra (a muslin undershirt) and the 72-thread kusti girdle all his life. ‘Meher’ is a Zoroastrian theophoric name that reflects his father’s devotion to the Yazata Mithra. Also Meher Baba always signed his name ‘M. S. Irani’ and never ‘Meher Baba’. Considering his teachings, which often included Sufi references, it seems plausible then that Meher Baba acknowledged both Zoroastrian and Sufi philosophies like his father.

http://en.wikipedia.org/wiki/Sheriar_Irani

https://rosamondpress.com/2012/03/22/jesus-pharamond-rosamond-meher-baba/

I have come full circle. In 1987 I attended a three day gathering of Meher Baba followers in Portland. From all over the world they came. When I returned to Blue River Oregon, my kindred, Michael Dundon, handed me a new Bible. Within is found the genealogy of Jesus. Meher Baba claimed he was Jesus in a past life. Meher Baba is a real person who had real disciples.

Many people claim Pharamond descends from Jesus. Who carries the Davidic blood, his mother, or father? New research claims Pharamond was the grandson of Priarios de Toxandrie ‘the Parthian’. Meher Baba’s parents were Parthians and Zoroastrians.

Early researchers of the middle ages, eager to establish a link to the heros of the Trojan war, often conflate Priarios (Priamus) with Priam of Troy. However, this person is an entirely historical Armenian general (an attested contemporary of Mellobaude) allied with the Persian Empire in North Eastern Europe/Western Asia. The father of this person is alternately identified as Rostam and Rhadamistus. The histories of these two men have legendary and historical elements. Rhadamistus is an historical person however he flourished nearly 2 centuries before Priarios. As a Parthian General, and husband of Zenobia, Rustam falls within the correct time period but his story has become obscured by legendary material from prior heroic characters also named Rostam. My conclusion is that Priarios was the son of Rostam and Zenobia and that the obscure Iberian Diarchy of Rok [Rostam] and Mihrdat existed briefly during the interim migratory period following the reign of Parsman (Pharasmanes II) Kueli and Parsman Avaz (General Farasman of the Avars).

Meanwhile, Prince Adiabene travels to Sippar, Mesopotamia, to look up the head of the magi, one of his teachers whom he had known since childhood. He confesses that he had prayed to the Jewish Jehovah for nearly twenty years, and had generously participated in every religious sacrifice. But despite his efforts, God had not given him a child. Then:

“The Head-magus replied: ‘God glorified in Eternal Light will never do for us what we can do for ourselves, or what others can do for us. He gave us strength, ability and wisdom so we may become His allies in the maintenance of the Order of Creation, and to advocate and practice His glorification by way of the Light of Knowledge. Your wife, Princess Grapte’s family has enjoyed physical and intellectual health throughout generations. Take her to the magus-woman midwife Ywissa, our best physician for helping childless women, and you will see that your wife, Princess Grapte, will give birth, since she is still of childbearing age.’

http://www.americanthinker.com/2012/02/who_truly_deserves_a_state_the_kurds_or_the_palestinians.html

There are over twenty Arab states throughout the Middle East and North Africa, but the world demands, in a chorus of barely disguised animosity towards Israel, that yet another Arab state be created within the mere forty miles separating the Mediterranean Sea and the River Jordan.

Israel, a territory no larger than the tiny principality of Wales or the state of New Jersey, would be forced to share this sliver of land with a new and hostile Arab entity to be called Palestine, while seeing its present narrow waist reduced to a mere and suicidal nine miles in width — what an earlier Israeli statesman, Abba Eban, described as the Auschwitz borders.

Remember, there has never existed in all of recorded history an independent sovereign nation called Palestine — and certainly not an Arab one.  The term “Palestine” has always been the name of a geographical territory, such as Siberia or Patagonia.  It has never been a state.

But there is a people who, like the Jews, deserves a homeland and truly can trace their ancestry back thousands of years.  They are the Kurds, and it is highly instructive to review their remarkable history in conjunction with that of the Jews.  It is also necessary to review the historical injustice imposed upon them over the centuries by hostile neighbors and empires.

Let us go back to the captivity of the Ten Tribes of Israel, who were taken from their land by the Assyrians in 721-715 BC.  Biblical Israel was depopulated, its Jewish inhabitants deported to an area in the region of ancient Media and Assyria — a territory roughly corresponding to that of modern-day Kurdistan.

Assyria was, in turn, conquered by Babylonia, which led to the eventual destruction of the southern Jewish kingdom of Judah in 586 BC.  The remaining two Jewish tribes were sent to the same area as that of their brethren from the northern kingdom.

When the Persian conqueror of Babylonia, Cyrus the Great, allowed the Jews to return to their ancestral lands, many Jews remained (and continued to live) with their neighbors in Babylon — an area which, again, included modern-day Kurdistan.

The Babylonian Talmud refers in one section to the Jewish deportees from Judah receiving rabbinical permission to offer Judaism to the local population.  The Kurdish royal house and a large segment of the general population in later years accepted the Jewish faith.  Indeed, when the Jews rose up against Roman occupation in the 1st century AD, the Kurdish queen sent troops and provisions to support the embattled Jews.

By the beginning of the 2nd century AD, Judaism was firmly established in Kurdistan, and Kurdish Jews in Israel today speak an ancient form of Aramaic in their homes and synagogues.  Kurdish and Jewish life became interwoven to such a remarkable degree that many Kurdish folk tales are connected with Jews’.

It is interesting to note that several tombs of biblical Jewish prophets are to be found in or near Kurdistan.  For example, the prophet Nachum is in Alikush, while Jonah’s tomb can be found in Nabi Yunis, which is ancient Nineveh.  Daniel’s tomb is in the oil-rich Kurdistan province of Kirkuk; Habbabuk is in Tuisirkan; and Queen Hadassah, or Esther, along with her uncle Mordechai, is in Hamadan.

 

After the failed revolt against Rome, many rabbis found refuge in what is now Kurdistan.  The rabbis joined with their fellow scholars, and by the 3rd century AD, Jewish academies were flourishing.  But the later Sassanid and Persian occupations of the region ushered in a time of persecution for the Jews and Kurds, which lasted until the Muslim Arab invasion in the 7th century.  Indeed, the Jews and Kurds joined with the invading Arabs in the hope that their action would bring relief from the Sassanid depredations they had suffered.

Shortly after the Arab conquest, Jews from the autonomous Jewish state of Himyar in what is today’s Saudi Arabia joined the Jews in the Kurdish regions.  However, under the now-Muslim Arab occupation, matters worsened, and the Jews suffered as dhimmis in the Muslim-controlled territory.  The Jews found themselves driven from their agricultural lands because of onerous taxation by their Muslim overlords.  They thus left the land to become traders and craftsmen in the cities.  Many of the Jewish peasants were converted to Islam by force or by dire circumstances and intermarried with their neighbors.

From out of this population arose a great historical figure.  In 1138, a boy was born into a family of Kurdish warriors and adventurers.  His name was Salah-al-Din Yusuf ibn Ayyub — better known in the West as Saladin.  He drove the Christian crusaders out of Jerusalem even though he was distrusted by the Muslim Arabs because he was a Kurd.  Even then, the Arabs were aware of the close relationship that existed between the Kurdish people and the Jews.

Saladin employed justice and humane measures in both war and peace.  This was in contrast to the methods employed by the Arabs.  Indeed, it is believed that Saladin not only was just to the Christians, but he allowed the Jews to flourish in Jerusalem and is credited with finding the Western Wall of the Jewish Temple, which had been buried under tons of rubbish during the Christian Byzantine occupation.  The great Jewish rabbi, philosopher, and doctor Maimonides was for a time Saladin’s personal physician.

According to a team of international scientists, a remarkable discovery was made in 2001.  Doing DNA research, a team of Israeli, German, and Indian scientists found that many modern Jews have a closer genetic relationship to populations in the northern Mediterranean area (Kurds and Armenians) than to the Arabs and Bedouins of the southern Mediterranean region.

But let us return to the present day and to why the world clamors for a Palestinian Arab state but strangely turns its back upon Kurdish national independence and statehood.  The universally accepted principle of self-determination seems not to apply to the Kurds.

In an article in the New York Sun on 6 July 2004 titled “The Kurdish Statehood Exception,” Hillel Halkin exposed the discrimination and double standards employed against Kurdish aspirations of statehood.  He wrote, “[T]he historic injustices done to them and their suffering over the years can be adequately redressed within the framework of a federal Iraq, in which they will have to make do — subject to the consent of a central, Arab-dominated government in Baghdad — with mere autonomy. Full Kurdish statehood is unthinkable. This, too, is considered to be self-evident.”

The brutal fact in realpolitik, therefore, is that the Arabs who call themselves Palestinians have many friends in the oil-rich Arab world — oil the world desperately needs for its economies.  The Kurds, like the Jews, have few friends, and the Kurds have little or no influence in the international corridors of power.

Mr. Halkin pointed out that “the Kurds have a far better case for statehood than do the Palestinians. They have their own unique language and culture, which the Palestinian Arabs do not have. They have had a sense of themselves as a distinct people for many centuries, which the Palestinian Arabs have not had. They have been betrayed repeatedly in the past 100 years by the international community and its promises, while the Palestinian Arabs have been betrayed only by their fellow Arabs.”

The old nostrum, therefore, that only when the Palestinian Arabs finally have a state will there be peace in the world is a mirage in the desert.  Fellow writer Gerald Honigman also writes on the world’s preoccupation with the Arabs who call themselves Palestinians while ignoring the plight of the Kurds, Berbers, and millions of other non-Arab peoples of the Middle East and North Africa.  Honigman’s book was part of the LSS exhibit at the prestigious ASMEA Conference of scholars last November (and is now in at least a dozen major universities so far) and has several chapters focusing on the Kurdish issue.  It’s no accident that its foreword was written mostly by the President of the Kurdistan National Assembly of Syria.

During the tyranny of Saddam Hussein, the Kurds were gassed and slaughtered in large numbers.  They suffered ethnic cleansing by the Turks and continue to be oppressed by the present Turkish government, whose foreign minister, Ahmet Davutoglu, had the gall to suggest, at a meeting of the Center for Strategic and International Studies, that Turkey supports the oppressed of the world.  He ignored his own government’s oppression of the Kurds and predictably named the anti-Semitic thugdom in Gaza “oppressed.”  On the basis of pure realpolitik, the legality and morality of the Kurds’ cause is infinitely stronger than that of the Arabs who call themselves Palestinians.

On the other hand, after the overthrow of Saddam Hussein, the Kurds displayed great political and economic wisdom.  How different from the example of the Gazan Arabs who, when foolishly given full control over the Gaza Strip by Israel, chose not to build hospitals and schools, but instead bunkers and missile launchers.  To this they have added the imposition of sharia law, with its attendant denigration of women and non-Muslims.

The Kurdish experiment, in at least the territory’s current quasi-independence, has shown the world a decent society where all its inhabitants, men and women, enjoy far greater freedoms than can be found anywhere else in the Arab and Muslim world — and certainly anywhere else in Iraq, which is fast descending into ethnic chaos now that the U.S. military has left.

Barack Obama, David Cameron, Angela Merkel, Nicolas Sarkozy, and all the leaders of the free world should look to Kurdistan, with its huge oil reserves, as the new state that needs to be created in the Middle East.  It is simple and natural justice, which is far too long overdue.  A Palestinian Arab state, on the other hand, will immediately become a haven for anti-Western terrorism, a base for al-Qaeda and Hamas (the junior partner of the Muslim Brotherhood), and a non-democratic land carved out of the Jewish ancestral and biblical lands of Judea and Samaria upon which the stultifying shroud of sharia law will inevitably descend.  In short, it will be established with one purpose: to destroy what is left of embattled Israel.

Finally, it is also natural justice for the Jewish State — with its millennial association of shared history alongside the Kurdish people, who number over 30,000,000, scattered throughout northwestern Iran, northern Iraq, Syria and Turkey — to fight in the world’s forums for the speedy establishment of an independent and proud Kurdistan.  An enduring alliance between Israel and Kurdistan would be a vindication of history, a recognition of the shared sufferings of both peoples, and bring closer the advent of a brighter future for both non-Arab nations.

Mahmoud Abbas, Holocaust denier and present president of the Palestinian Authority, has never, and will never, abrogate publicly in English or in Arabic the articles in Fatah’s constitution, which call for the “obliteration of Zionist economic, political, military and cultural existence” — or, in other words, the destruction of the Jewish State and the genocide of its citizens.  So much for the man President Obama and the Europeans shower with money and praise.

It is the Kurds who unreservedly deserve a state.  The invented Palestinian Arabs have forfeited that right by their relentless aggression, crimes, and genocidal intentions towards Israel and the Jews.

Join us in solidarity with the people of Kobane and their struggle to hold on to their city, their lives, and their livelihoods. Please gather Tuesdays at 6 p.m. to 8pm to show your support of the Kurdish resistance forces’ efforts to prevent one of the worst human rights travesties of our times. Stop ISIS!
ISIS, the Islamic State of Iraq and Syria or Daesh is a jihadist group that has taken over large areas of Iraq and Syria, committing atrocities of killing residents and foreigners they have taken as hostages, and selling women and children.

Kobane is a Syrian town near the Turkey border that has become a symbol of resistance to invading jihadists.

http://www.heyvasor.com/en/bi-alikariya-xwe-em-dorpeckirina-kobane-biskin-in/

http://www.aina.org/guesteds/20071029214021.htm

According to the memoirs of Benjamin of Tudela and Pethahiah of Regensburg, there were about 100 Jewish settlements and substantial Jewish population in Kurdistan in the 12th century. Benjamin of Tudela also gives the account of David Alroi, the messianic leader from central Kurdistan, who rebelled against the king of Persia and had plans to lead the Jews back to Jerusalem. These travellers also report of well-established and wealthy Jewish communities in Mosul, which was the commercial and spiritual center of Kurdistan. Many Jews fearful of approaching crusaders, had fled from Syria and Palestine to Babylonia and Kurdistan. The Jews of Mosul enjoyed some degree of autonomy over managing their own community.[10]

The religion of the Jews in Kurdistan was certainly Jewish, their nationality became Kurdistani[citation needed]and their mother language was most definitely Syriac,[citation needed] however their ethnicity is less pronounced. The Jews in today’s Kurdistan region converted to Judaism in 30 AD[citation needed] and were in fact Syriac speaking people, which in reality makes their ethnicity much more closer to Syriacs of Semitic Assyrian stock, than to the Iranic Kurds.[citation needed] Not everyone who lived in the Kurdistan region was ethnically Kurdish, in fact Syriac Christians & Syriac Jews are living proof of that. Further, at the time of conversion in 30 AD there were no Kurds in north of Iraq, there is absolutely no historical proof that the Kurdish language, ethnicity, or indeed nationality existed in Northern Iraq, at that time.[citation needed] Also, the official administrative language of Adiabene which was the kingdom that these Jewish converts sprang out of was of course Syriac, even coins minted in Adiabene contained Syriac lettering, suggesting very much that Jewish Adiabene was ethnically Syriac of Semitic, Assyrian stock.[citation needed]

Assyrian identity[edit]

Though a minority, some literature has referred to Jews of Kurdistan as “Assyrian Jews.” [15][16]

According to the Jewish Virtual Library there is a popular belief that many modern-day Assyrian families from northern Iraq were originally Jewish and were forced to convert to Christianity over 500 years ago.[17]

Genetic analysis of Kurdish Jews[edit]

An extremely close genetic proximity of Jewish communities and non-Jewish Middle Eastern populations has been observed in several DNA studies.[18] In 2001, a team of German, Indian and Israeli specialists published the results of their research on Y-chromosome polymorphism, that showed that Jews and Kurds are close genetic relatives.[19] The Jews and Kurds, according to the research, have common ancestors who resided in northern Mesopotamia about 4,000 years ago. The Kurdish Jews, though found genetically close to their Muslim Kurdish neighbours, were still closer related to Sephardic and Ashkenazi Jewish groups, supporting the hypothesis of a distant common ancestry, rather than a recent contribution of Judaism converts to this Jewish community (documented conversion to Judaism occurred in the area during the classic period, among the ruling class of the Parthian client Kingdom of Adiabene).[19] Among the Jewish communities, the closest genetic bond to Muslim Kurds was found among the Ashkenazi Jews, though the sequences were still distinguishable.

http://en.wikipedia.org/wiki/History_of_the_Jews_in_Kurdistan

Asenath Barzani, also Asenath Barazani[1] (1590–1670) (in Kurdish: Asênat Barzanî), the daughter of the eminent Rabbi Samuel HaLevi Barzani, was a renowned Kurdish Jewish woman who lived in Mosul, Iraq. Her writings demonstrate her mastery of Hebrew, Torah, Talmud, Midrash, and Kabbalah, and her letters are both lyrical and erudite. She is considered the first female rabbi of Jewish history by some scholars.

http://en.wikipedia.org/wiki/Asenath_Barzani

I never left the entrance to my house or went outside; I was like a princess of Israel … I grew up on the laps of scholars, anchored to my father of blessed memory. I was never taught any work but sacred study.”[4]

There are many Kurdish stories and legends about her and miracles she performed,[7] including the one described in “A Flock of Angels”.[8] In local folklore her sexuality plays a central role, while in life it did not seem to have presented a problem. Many of the stories which allude to her supernatural powers were found in amulets. These include her ability to limit her childbearing to two children so that she could devote herself to her studies, and the ability to ward off an intruder in order to prevent him from raping her by loudly calling out holy names.[7]

A Flock of Angels[edit]

According to the legend, her father often appeared in Barzani’s dreams, revealing dangers to her and telling her how to avert them. On one such occasion, she went to Amadiyah where she convinced the Jews to celebrate Rosh Hodesh, the new moon, outdoors, as had been their custom before they were threatened by hostile gentiles.[8] As they proceeded with the celebration, there were shouts and they saw flames shoot up into the sky. The synagogue had been set on fire, with all the sacred books and scrolls in it. After Barzani whispered a secret name she had learned from her father, the people saw a flock of angels descending to the roof of the synagogue. The angels beat the flames with their wings, until every last spark had been put out. Then they rose up into the heavens like a flock of white doves and were gone. And when the smoke cleared, everybody saw that not only none of the Jews had been hurt since the congregation had been outdoors, but that another miracle had taken place: the synagogue had not burned, nor was any of the Torah scrolls touched by the flames. After that miracle, the Jews of Amadiyah were not harassed by the gentiles for a long time. Gratefully, they renamed the synagogue after her, and the legend ends with the words “and it is still standing today”.[9]

Asenath Barzani

The Jewish Roots of Kurdistan

The history of Judaism in Kurdistan is ancient. The Talmud holds that Jewish deportees were settled in Kurdistan 2800 years ago by the Assyrian king Shalmaneser. As indicated in the Talmud, the Jews were given permission by the rabbinic authorities to allow conversion from the local population. They were exceptionally successful in their endeavor. The illustrious Kurdish royal house of Adiabene, with Arbil as its capital, was converted to Judaism in the course of the 1st century BCE, along with, it appears, a large number of Kurdish citizens in the kingdom (see Irbil/Arbil in Encyclopaedia Judaica). 

The name of the Kurdish king Monobazes (related etymologically to the name of the ancient Mannaeans), his queen Helena, and his son and successor Izates (derived from yazata, “angel”), are preserved as the first proselytes of this royal house (Ginzberg 1968, VI.412). [But this is chronologically untenable as Monobazes’ effective rule began only in CE 18. In fact during the Roman conquest of Judea and Samaria (68-67 BCE), Kurdish Adiabene was the only country outside Israel that sent provisions and troops to the rescue of the besieged Galilee (Grayzel 1968, 163) – an inexplicable act if Adiabene was not already Jewish].

Many modern Jewish historians like Kahle (1959), who believes Adiabene was Jewish by the middle of the 1st century BCE, and Neusner (1986), who goes for the middle of the 1st century CE, have tried unsuccessfully to reconcile this chronological discrepancy. 

All agree that by the beginning of the 2nd century CE, at any rate, Judaism was firmly established in central Kurdistan.

Like many other Jewish communities, Christianity found Adiabene a fertile ground for conversion in the course of 4th and 5th centuries. Despite this, Jews remained a populous group in Kurdistan until the middle of the present century and the creation of the state of Israel. At home and in the synagogues, Kurdish Jews speak a form of ancient Aramaic called Suriyani (i.e., “Assyrian”), and in commerce and the larger society they speak Kurdish. Many aspects of Kurdish and Jewish life and culture have become so intertwined that some of the most popular folk stories accounting for Kurdish ethnic origins connect them with the Jews. 

The tombs of Biblical prophets like Nahum in Alikush, Jonah in Nabi Yunis (ancient Nineveh), Daniel in Kirkuk, Habakkuk in Tuisirkan, and Queen Esther and Mordechai in Hamadân, and several caves reportedly visited by Elijah are among the most important Jewish shrines in Kurdistan and are venerated by all Jews today.

Further Readings and Bibliography: Encyclopaedia Judaica, entries on Kurds and Irbil/Arbil; Louis Ginzberg, The Legends of the Jews, 5th cd. (Philadelphia: The Jewish Publication Society of America, 1968); Jacob Mann, Texts and Studies in Jewish History and Literature, vol. I (London, 1932); Yona Sabar, The Folk Literature of the Kurdistani Jews (New Haven: Yale University Press, 1982); Paul Magnaretta, “A Note on Aspects of Social Life among the Jewish Kurds of Sanandaj, Iran,” Jewish Journal of Sociology Xl.l (1969); Walter Fischel, “The Jews of Kurdistan,” Commentary VIII.6 (1949); Andre Cuenca, “L’oeuvre de I’Aflance Israelite Universelle en Iran,” in Les droits de I’education (Paris: UNESCO, 1960); Dina Feitelson, “Aspects of the Social Life of Kurdish Jews,” Jewish Journal of Sociology 1.2 (1910); Walter Fischel, “The Jews of Kurdistan, a Hundred Years Ago,” Jewish Social Studies (1944); Solomon Grayzel, A History of the Jews (New York: Mentor, 1968); Paul Kahle, The Cairo Geniza (Oxford, 1959); Jacob Neusner, ludaism, Christianity, and Zoroastrianism in Talmudic Babylonia (New York; University Press of America, 1986).

Source:  http://www.kurdish.com/kurdistan/religion/judaism.htm

https://www.youtube.com/watch?v=cwFoW8JWUNc

https://ojcs.siue.edu/ojs/index.php/ssa/article/view/1468/492

http://www.kurdistanica.com/?q=node/99

Sufism has a pervasive presence in the religious and cultural life of the Kurds in Syria. The vast majority of them are Sunni Muslims and their Islamic practices and beliefs are marked by a strong influence of Sufism.[1] Many Kurdish Sufi shaykhs and their disciples see Sufism as a Kurdish �school� (madhhab) of Islam, claiming that �Abd al-Qadir al-Jailani, the founding saint of all Sufi orders, was a Kurd. The Sufi communities in the Kurdish areas of Syria usually use Kurmanci as a liturgical language and incorporate several Kurdish cultural elements, such as songs, music and dances, in the performance of their religious rituals.

 

Three of the stormiest and most controversial early movements within Sufism were led by Husayn ibn Mansur Haflaj (crucified AD 922),’Ain al-QudAt Hamaddni (crucified AD 1131), and Shahâb al-Din Suhrawardi (crucified AD 1191). They all preached ideas antithetical to the basic tenets of established Islam, and in astonishing conformity with the Cult of Angels. Hallâj, for example, claimed himself to be an avatar of the divinity, by which he proclaimed in his famous formula, an4’1 haqq, Arabic for “I am the Haq [the Spirit],” out of the belief in the unity of creation, and that all creatures are ultimately the manifestations of the same original Universal Spirit. He thus also declared Lucifer to have been redeemed and elevated to the highest universal station, as in Yezidism. He was subjected to exquisite tortures before being crucified in Baghdad. At present there is a shrine dedicated to Hallâj in the sacred Yezidi religious center and shrine complex at Lâlish, next to the tomb of Shaykh Adi.

Hamaddni’s ideas revolved around the “unity of existence”; that is, like Hallaj, he believed that all creations are manifestations of the original, Universal Spirit. The Spirit is also aloof from events in this world, as the Cult of Angels believes the Spirit to have remained aloof after his original-and final-reincarnation into Lord God, the creator of the material world. His idea of successive reincarnation, and the redemption of Lucifer, added to his other non-Islamic preachings, qualified him for burning on a cross by the Muslim authorities when he was 33.

 

http://www.kurdistanica.com/?q=node/99

 

Hallâj

http://en.wikipedia.org/wiki/Sufism_Reoriented

 

Sufism Reoriented is an American school of spiritual training headquartered in Walnut Creek, California, established by Meher Baba in 1952. In November of that year he signed The Chartered Guidance from Meher Baba for the Reorientation of Sufism. He appointed Ivy O. Duce as the first Murshida, or spiritual guide, of Sufism Reoriented.

Sufism was originally brought to the West by Hazrat Inayat Khan (1882–1927) in 1910. He appointed Rabia Martin as his successor and Murshida of his Sufi Order. In the 1940s Rabia Martin recognized Avatar Meher Baba as the reigning spiritual authority of the age and surrendered herself and her order to him. She appointed Ivy Duce as her successor as Murshida of the Sufi Order. In 1948 Murshida Duce was called to India by Meher Baba who confirmed her role as Murshida and announced that he intended to reorient Sufism under his guidance and her leadership in the near future. This was realized in 1952 with the creation of Sufism Reoriented.[1]

The members of Sufism Reoriented celebrate Meher Baba as the Avatar, the human incarnation of God and the spiritual authority of this age.[2] This represents a substantial departure from Sufism in either its traditional Islamic form, or in the form taught by Hazrat Inayat Khan. It is worth noting that Meher Baba asserted that Sufism pre-dates the Islamic prophet Muhammad, having begun with the prophet Zoroaster of Persia.[3]

Meher Baba designed Sufism Reoriented as a universal spiritual school which recognizes a central core of divine love at the heart of all spiritual systems. Meher Baba reorganized patterns of life and inner training associated with ancient Sufism and adapted them to the needs of spiritual students in contemporary America. He identified the central principles of Sufism Reoriented as love and service: active love for God and active service to others in God’s world.

 

A dervish or darvesh[1] (from Persian درویش, Darvīsh[2] via Turkish,[3] Somali: Daraawiish, Arabic: درويش, Darwīš) is someone treading a Sufi Muslim ascetic path or “Tariqah“, known for their extreme poverty and austerity. In this respect, dervishes are most similar to mendicant friars in Christianity or Hindu/Buddhist/Jain sadhus.[4]

There is an apparent dichotomy in the fact that Sheriar is referred to in biographical sources as both a Zoroastrian and a Sufi dervish, as Sufism is a branch of Islam and not a part of Zoroastrianism. However, this fact is explained in Bhau Kalchuri’s Lord Meher. Sheriar’s personal philosophy incorporated elements from both Zoroastrianism and Sufi mysticism, a characteristic that he adopted from his father Moondegar who was an enigma to his Iranian Muslim neighbors because as a Zoroastrian he participated in both Muslim and Zoroastrian festivals and was a devout follower of a Muslim saint.[4] Because there are no mystic, mendicant, or ascetic traditions in Zoroastrianism, Sheriar chose to practice an Islamic mystic path such as that of the Sufi mendicant. However he neither officially converted to Islam nor left his birth religion of Zoroastrianism. After his marriage, arranged by his sister Piroja to a Zoroastrian girl Shireen in India, Sheriar rejoined his Irani community in Poona, was a householder and followed all Zoroastrian practices. Thus he could be said to have returned to his Zoroastrian roots.

The general claim by Meher Baba’s devotees that Sheriar’s famous son was also Zoroastrian is supported by the fact that Meher Baba wore the Zoroastrian sudra (a muslin undershirt) and the 72-thread kusti girdle all his life. ‘Meher’ is a Zoroastrian theophoric name that reflects his father’s devotion to the Yazata Mithra. Also Meher Baba always signed his name ‘M. S. Irani’ and never ‘Meher Baba’. Considering his teachings, which often included Sufi references, it seems plausible then that Meher Baba acknowledged both Zoroastrian and Sufi philosophies like his father.

http://en.wikipedia.org/wiki/Sheriar_Irani

I have come full circle. In 1987 I attended a three day gathering of Meher Baba followers in Portland. From all over the world they came. When I returned to Blue River Oregon, my kindred, Michael Dundon, handed me a new Bible. Within is found the genealogy of Jesus. Meher Baba claimed he was Jesus in a past life. Meher Baba is a real person who had real disciples.

Many people claim Pharamond descends from Jesus. Who carries the Davidic blood, his mother, or father? New research claims Pharamond was the grandson of Priarios de Toxandrie ‘the Parthian’. Meher Baba’s parents were Parthians and Zoroastrians.

Early researchers of the middle ages, eager to establish a link to the heros of the Trojan war, often conflate Priarios (Priamus) with Priam of Troy. However, this person is an entirely historical Armenian general (an attested contemporary of Mellobaude) allied with the Persian Empire in North Eastern Europe/Western Asia. The father of this person is alternately identified as Rostam and Rhadamistus. The histories of these two men have legendary and historical elements. Rhadamistus is an historical person however he flourished nearly 2 centuries before Priarios. As a Parthian General, and husband of Zenobia, Rustam falls within the correct time period but his story has become obscured by legendary material from prior heroic characters also named Rostam. My conclusion is that Priarios was the son of Rostam and Zenobia and that the obscure Iberian Diarchy of Rok [Rostam] and Mihrdat existed briefly during the interim migratory period following the reign of Parsman (Pharasmanes II) Kueli and Parsman Avaz (General Farasman of the Avars).

About Royal Rosamond Press

I am an artist, a writer, and a theologian.
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1 Response to The Magi-Jews and Sufis of Kurdistan

  1. Reblogged this on rosamondpress and commented:

    The Battle of Armageddon has begun.

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