The below article by Jacob Neusner was originally published in the Encyclopedia Iranica on July 20, 2005. As demonstrated by Neusner, the Persian influence on Judaism through the Babylonian Talmud (Bavli) is by no means negligible. The Bavli, as seen in his article below, is full of Iranian words and motifs.
Readers are also referred to the following text for further reference:
Author: Shai Secunda
Title: The Iranian Talmud: Reading the Bavli in Its Sasanian Context
Publisher: University of Pennsylvania Press (2013)
While the Jews of the Parthian and Sasanian empires spoke (eastern) Aramaic, not Middle Persian, Persian influence on Judaism through the Babylonian Talmud (Bavli) is by no means negligible. The Bavli is full of Iranian words and motifs, such as the resurrection of the dead and the last judgment, that are familiar in Zoroastrianism. The laws of purity set forth in the Pentateuch (Leviticus mainly) and in the Mishnah, the 2nd-century CE law code of Judaism, exhibit remarkable affinities with the Zoroastrian counterparts. The Mishnah and counterpart Zoroastrian law codes exhibit striking, formal correspondences, but there is no counterpart in Iranian law codes to the commentary of the Talmud to the Mishnah (Neusner, 1993). However, Iranian language, law, and culture made its impact on the Jews and on Judaism.
Iranian Jews praying during Hanukkah celebrations on Tuesday, December 27, 2011 at the Yousefabad Synagogue, in Tehran, Iran (Source: Wodu).
For nine centuries Babylonian Jews lived under Iranian rulers, Parthian, then Sasanian, from the middle of the 2nd century BCE to the 7th century CE. Other Jews lived in Mesopotamia (Dura Europos) and Nippur (whence the Jewish magical bowls), in Armenia, in Characene (see CHARACENE AND CHARAX), in Khuzestan, and in Iran proper. But the Bavli represents principally Babylonian conditions, though making reference to Khuzestan. Babylonia had a diverse population, not made up mainly of an Iranian majority and a Jewish minority. In Babylonia lived various sorts of Semites—Tai Arabs, Mandaeans, Syrians, Babylonians—who spoke different dialects of Aramaic as well as Greek. There also were Armenians, Indians, Romans, and Chinese, in small numbers, in the commercial life of the Iranian-administered provinces, particularly in the imperial capital, Ctesiphon and its commercial neighbors, Selecta and Vologasia. The Jews were mostly farmers and artisans living in villages. Thus, Babylonia was a mosaic of peoples and cultures.
Maggie Anton‘s novel “Rav Hisda’s Daughter” (Published by Plume 2012 – order at Amazon). Anton’s novel narrates the story of the daughter of a Talmudic figure who lived in ancient Persia (Picture Source: The Unmasked Persona’s Review).
Being a military aristocracy, the Parthians made slight effort to Iranize the low country of present-day Iraq. The Sasanians, however, made a systematic effort to settle the rich lowlands between the two rivers, improving the standing of Zoroastrianism. From time to time they made an effort to impose Zoroastrianism on the territories; in Armenia these efforts went on for centuries.
The Babylonian Talmud is full of Iranian words. Rabbis could understand spoken Persian, we do not know what dialect, but could not read the written language. The original language of the passage that follows is Aramaic:
II. 11A. When to Rabbi Pappa would come a document written in Persian deriving from gentile archives, he would give it to two gentiles to read, not in the presence of one another, not telling them the purpose, and if their readings concurred, he would issue an order on the strength of the document to recover a debt even from property mortgaged after contracting the debt to a third party.
II. 12A. Said Rabbi Ashi, “Said to me Rabbi Huna bar Nathan, ‘This is what Amemar said: “As to a document in Persian on which Israelite witnesses signed, we collect on the strength of it even from mortgaged property.”
B. But lo, the Israelites can’t read it.
C. It’s a case of those who can read Persian