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Shahin Torah, a poetic rendition of the Torah in Persian was crafted over three decades. This work offered solace and spiritual connection to Persian-speaking Jews, especially in times of difficulty, preserving their identity across generations and reviving forgotten traditions. Once forgotten, the tireless efforts of Dr. Manouchehr Khuban revived the book when he transformed the Farsihud scripts to Persian, bringing this magnificent piece back to the Persian Jewish community.
Cultural Characteristics of Jews
It is not just a chronicle of persecution, oppression, and hardship; the history of the Jewish diaspora is filled with creativity, resilience, and the production of significant religious, ethical, mystical, and literary works. Iranian Jews are no different.
The defining Jewish characteristic
A defining characteristic of the Jewish community has been its adaptability: the ability to absorb and integrate elements of the majority culture while preserving its identity—particularly as a vulnerable minority in diverse geographic and social environments.
For example, Jews have often utilized the dominant language as a tool for creating and disseminating their religious texts. Greek was once used to interpret and justify the Torah, exemplified by the works of Philo of Alexandria in the first century AD. At another point in history, Aramaic was used to interpret and expand upon the Torah, leading to renowned translations such as the Onkelos and Jonathan versions, as well as the comprehensive and profound Babylonian Talmud and Midrashic texts. The use of Arabic also allowed for the composition of Torah interpretations, philosophical works, and commentaries. In the past century, English-speaking countries have seen a significant translation of classic Jewish religious works into English. Jewish scholars have also added their commentaries in English, broadening access to these teachings and enriching understanding within English-speaking communities.
The central Jewish ideal—Torah-based identity
In Judaism, the greatest and most vital ideal is the study of Torah. A Jewish community or individual without knowledge of Jewish traditions, and without the capacity to cultivate and expand upon them, faces the risk of decay, oblivion, and assimilation into the broader society. The enduring presence of Jews in Iran, persisting for over 2,700 years from the times of the Median and Achaemenid empires to the present day, stands as testament to the vitality, creativity, and commitment of Iranian Jews to their culture and to living a Jewish life.
Iranian Jews and their Unique Literary Contributions
Torah
While the Babylonian and Spanish Jewish communities, who primarily wrote their religious works in Hebrew, Aramaic, and Arabic, Iranian Jews often composed their religious texts in Persian and expressed them through poetry. Iranian Jewish writers integrated Persian poetry styles and prose into their religious compositions, conveying Jewish religious ideas and translations of the Torah and narrations in Persian literary styles. Among these contributions, the Torah and its stories were particularly prominent and served as a primary inspiration for Jewish poets and writers in Iran.
Other religious texts
In other religious areas, especially regarding Talmudic commentary, Jewish jurisprudence, or Jewish legal questions and responses, few works have survived. However, it would be inaccurate to dismiss their existence altogether, as the Jewish community relied on these works for its continuity, education, and adherence to Jewish laws, and thus surely produced such texts. Unfortunately, many of these have been lost or remain in obscurity within prestigious libraries worldwide, awaiting rediscovery and publication.
Shahin
Shahin remains an enigmatic figure whose real name, birthplace, and teachers are unknown. Some scholars have suggested he may have been from Shiraz, while others believe he was from Kashan. Professor Amnon Netzer, in a personal conversation, suggested the possibility that Shahin originated from Balkh.
Shahin’s Poetic Rendering of the Torah
Shahin’s work in rendering the first five books of the Torah into poetry demonstrates an extensive knowledge of the Torah’s original sources and Jewish traditions. Jewish scholars defined four principal interpretive methods for the Torah, which Shahin appears to have mastered.
The first, Peshat, focuses on understanding the plain meaning of the Torah’s text. This approach acknowledges the limitations of human comprehension, especially in grasping the Divine, and thus emphasizes the literal interpretation.
The second method, Derash, meaning investigation and inquiry, relies on wisdom and interpretive tradition. Through Derash, interpreters engage both personal insight and traditional techniques to explore ethical and social messages embedded in the Torah. At times, this method allows interpreters to explore ideas not explicitly stated in the Torah using their imagination. The main goal in this method is to extract ethical and social messages from the Torah.
The third method, Remez, concerns itself with symbolic meanings and hidden implications within words and letters.
The fourth, Sod, represents the mystical interpretation, delving into esoteric dimensions of the Torah, aiming to understand the unity between creation and Creator.
Master of Derash and Islamic tradition
Shahin was clearly a master in Derash, or what is known as Midrash, and demonstrated unparalleled expertise in this field. He was also quite familiar with the Islamic narration of Torah figures, as found in the Quran and hadith, and authored by Muslim scholars. Shahin’s refined poetic senses made him a pioneer among Jewish poets in Persian, inspiring a lineage of Jewish poets who followed in his footsteps.
Motivation
Shahin explains his motivation for rendering the Torah into poetry with—no surprises here—a poem
When I laid this blessed foundation,
The door of fortune opened before me,
Prosperity intertwined with triumph within me,
And thus, my body and soul were illuminated.
I kindled a new light in the world,
A strength and spirit for the generations of Adam.
Suddenly, without effort, in my hand appeared
This royal treasure.
Suddenly, parched, I reached the water of life,
And took a sip from the water of life.
I opened a joyful door to the world,
And created a new garden within it.
As the poem suggests, Shahin expresses that a royal treasure, symbolizing the Holy Torah, unexpectedly came into his possession. He then shares this treasure with all, transforming it into a new garden. Such a creation could not have come into existence without a great level of effort and perseverance.
The Creation of Shahin Torah
Shahin’s remarkable work began with Shemot (Exodus), the second of the Five Books of the Torah, followed by Vayikra (Leviticus), Bamidbar (Numbers), and Devarim (Deuteronomy). After thirty years, he finally completed Bereshit (Genesis), thus finishing “Shahin Torah” in 1359 AD.
Impact of Shahin Torah
Undoubtedly, Shahin Torah left a profound spiritual impact on Persian-speaking Jewish communities, much like the monumental work of Rabbi Yaakov Culi (Huli) (1689-1732), author of Me’am Lo’ez. Jewish families would gather on Shabbat or at night to read Shahin Torah, sometimes in solitude and at other times collectively, reciting it in a special melody or simply reading it. This Torah-inspired work provided solace during the trials of the Galut (Diaspora), making their lives bearable and keeping hope alive within their hearts.
The Rediscovery of Shahin Torah
For many years, this invaluable manuscript of Shahin Torah lay forgotten, primarily due to its composition in Persian but rendered in the Hebrew script (Farsihud or Farsi-Yahud). As recent generations of Iranian Jews have become less familiar with reading Persian in Hebrew letters, access to this treasure dwindled. Thanks to the dedicated work of Dr. Manouchehr Khuban, Shahin Torah has now been transliterated into the Persian alphabet, allowing the beauty of this hidden treasure to shine once again.
Accuracy of Current Editions
It is important to note that only a few handwritten copies of Shahin Torah remain in reputable libraries worldwide, including the Ben-Zvi Institute in Israel. Over time, however, repeated copying by untrained scribes introduced errors. To prepare a refined and accurate version aligned with scholarly standards, multiple copies must be consulted. Such a project, aimed at creating a version close to the original, demands significant research, time, and dedication.
While acknowledging Dr. Manouchehr Khuban’s invaluable work and dedication in making Shahin Torah accessible to all, there is a hope that this exceptional work will once again find its place within the Persian-speaking Jewish community. May it bring companionship and solace during sacred moments, particularly on Shabbat, enriching the spiritual hours of those who cherish it.
Source
Based on the notes of Harav David Shofet.