فارسی
One of the most revered Jewish pilgrimage sites is in a village name Pirbakran, Isfahan, where the tomb of “Serah Bat Asher” (שרח בת-אשר) lies. Other residents of Isfahan, however, call this holy place “Sarah Khatun” or “Esther Khatun”.
From Canaan to the Holy Land
According to the first book of the Torah, Genesis, the Israelites had no choice but to migrate to Egypt after Canaan, their original homeland, fell to famine. They stayed in Egypt for 200 years, until they were saved from slavery by Moses. They went to the Holy Land.
Who is Serah Bat Asher?
In the Old Testament, Serah Bat Asher is introduced as Asher’s daughter, who was Jacob’s son. Asher was one of the seventy members of Jacob’s family who migrated from Canaan to Egypt. Also, Serah’s name appears when Moses surveys the Israelis (Book of Number, 46:17). What’s noteworthy is that Serah is the only lady who is mentioned in the surveys taken throughout the Torah. Jewish scholars believe that Serah had special qualities. She has, hence, been the hero of many Jewish tales.
Serah’s mission
In the Tanakh, when Jacob’s sons return from Egypt to Canaan to bring their father back with them, they face a dilemma. They’re uncertain how to share the astonishing news that Joseph is not only alive but holds a prominent position in Egypt. Having previously claimed Joseph was killed by wolves and even presented Jacob with his bloody shirt, they fear the shock of this revelation could be fatal to their elderly father. How would they inform their father that the child he has mourned for years, was alive and occupied such a high position in a foreign land? Jacob had become old, and his children worried that such a news, if delivered suddenly, may turn out to be fatal for him.
According to tradition, Jacob’s eighth son was Asher, and he had a daughter named Serah known for her musical talent and sweet voice. Recognizing the delicacy of their father’s emotions, Jacob’s children see Serah as the perfect messenger for the momentous news they have to share. They entrust her with the task of delivering the joyful tidings to Jacob in a gentle melody, hoping to prevent him from becoming overly excited. With her harp in hand, Serah approaches her grandfather and sings softly, “יוסף במצריים, מנשה ואפריים” (Yosef beh-mitsraim. Menashe ve efraim).
This rhythmic verse means, “Joseph is in Egypt and Menashe and Efraim (who were his brothers) are with him.” Thus Serah informs her grandfather that his son is alive. Jacob always enjoyed listening to Serah’s songs. While listening, he realizing that his granddaughter was, in fact, giving him the news that his dear son is alive.
Serah in the Torah
Another miracle of Serah bat Asher is mentioned in the Book of Prophets. There, she addresses Yoav, the commander of David’s army, and introduces herself as, “Serah, daughter of Asher, son of Jacob, who also had great respect with Moses, for it was I who showed him the hiding place of the casket of my uncle Joseph.”
The Story in Persian Literature
This story has also found its way all over Persian literature. The famous verse, “یوسف گم گشته باز آید به کنعان غم مخور” (i.e. Lost-Joseph shall return to Canaan; have no worries” or the expression “پیر کنعان” (i.e. The Elder of Canaan) that can be seen in the prose of poets such as Hafez, Saadi, Araghi, and Nezami. Their version states the “the Elder of Canaan” had mourned for Jacob so much that he had lost his sight, and attempted to revive his eyes by rubbing Joseph’s shirt on his face.
Jacob’s Prayer for Serah
Eternity for Serah
Returning to Serah, when she shared the joyful news with her grandfather, Jacob expressed his gratitude by offering a profound prayer for her. He stated, “You gave me life again with your beautiful voice, I, therefore, wish that you remain eternal.” In other words, Jacob prayed that death never takes Serah and she remains eternally alive. It is believe that because of this prayer, Serah has become eternal.
Serah’s monument in Isfahan
According to Jewish religious beliefs, Serah Bat Asher is still alive, living in the Garden of Eden. Her passage is said to be near Isfahan. Therefore, they have built a monument for her, which has become the pilgrimage site of the faithful and the pilgrims, especially the Jews of Isfahan.
Narrations say that Serah was among the Jews who migrated from Babylon to Iran. They reached Isfahan, which had a different name back then. It is also believed that Serah can be present and absent at the same time. In other words, she can be visible and invisible at the same time. It is reported that Jews have established a place of worship called “The Shrine of Prophet Jacob” at the spot where Serah bat Asher used to pass by. Over time, this place has transformed into a synagogue.
Shah Abbas I and Serah
There are also some interpretations that go back to the time of Shah Abbas I Safavid. According to this story, which is considered to be Jewish Iranian folklore, Shah Abbas was busy hunting in the area when he spots a deer and chases it. Shah Abbas approaches a place close to “Lanjan” — which is where he normally set camp for his hunting vacations. He continues to pursue the deer until he reaches “Pirbakran” and sees the deer flee into a cave. But Shah Abbas was determined to hunt the deer. He dismounts from his horse and enters the cave, only to see a hall. Suddenly the cave shuts behind him, and a lady appears.
Shah Abbas asks the lady who she is. The lady responds, “I am Serah Bat Asher, Jacob’s granddaughter. I am aware of your oppression against my people and how you torture them. I heard my grandfather’s voice coming from heaven, commanding me to free my people from your injustice.”
Interestingly, Shah Abbas I had incurred the greatest oppression against the Jews, one of which was forced conversion and forced relocation.
It is possible that this cave has been renovated and perhaps expanded. It is now known as the Kokolo cave, close to the Serah Bat Asher Tomb. It is believed that Serah used the other opening of the cave to leave to Jerusalem.
Persian Literature
The King Abbas story
The aforementioned account regarding King Abbas I’s encountering with Serah finds its way into the verses of Babai ben Lotf Kashani, a Jewish poet of that era who lived during the reign of Shah Abbas II. The themes he addresses in this context span the reigns of Shah Abbas I, Shah Safi, and Shah Abbas II. It’s worth noting that Babai ben Lotf Kashani lived in the 17th century and chronicled the history of Iranian Jews in the form of five thousand lines of poetry. The narrative he weaves isn’t solely his creation; rather, he draws upon the narrations that have been passed down through generations, spanning centuries, but it pertains particularly to the era of Shah Abbas I. Similar accounts probably existed before his time as well.
Joseph and Jacob’s story
The story of Joseph and Jacob’s reunion has also found significant representation in Persian literature. Themes such as “the scent of Joseph’s shirt”, “lost-Joseph”, “the elder of Canaan,” and “Jacob’s eyeliner” have been drawn from this story and have found their way into the poetry of poets such as Hafez, Nezami, Ferdowsi, Sana’i, Attar, and others. Of course, the story of Joseph is also mentioned in the Quran and is known as “the best of stories”.