This paper deals with the meaning of space in constituting Iranian-Jewish history. I will approach it from two aspects: first, from the place of origin, that is where Jewish communities in Iran lived, and how the history of these houses and places is erased or rewritten. Secondly, I will look at how diasporic Iranian Jewish communities remember spaces from which they have been separated for decades, and the role of this imaginary relationship for constructing communal memory and identity. Although there is still an active Jewish community in Iran, the majority of Iranian Jews have left Iran from the mid 20th century onward. The diasporas are characterized by a spatial and psychological segregation, as most of them have not been able to return to Iran after the revolution in 1979. How has this affected representations of Iran, especially among those for whom their Iranian ancestry is still an important part of their identification? An expression of these representations is the reconstruction of former Jewish neighborhoods on maps or as miniatures from memory. These images and narratives of the past are passed on to following generations who have never been to Iran. Thereby new meanings are created while others are erased. I will show concrete examples of these reconstructions and the respective discourses accompanying them. Little is known about the afterlife of the buildings and places that were inhabited by Jews in Iran. Do they still exist? Who lives there now, or what are they used for? What is the status of their ownership? My analysis will focus on the city of Mashhad in northeast Iran, where to date no Jews remain. By example of several selected buildings from the historical quarter, I will show how the history of these houses is reframed in the context of Iranian national discourses. Caravanserais formerly owned by Jewish families for example, were central in the economic and political structures of Mashhad. The rewriting of their past thus has implications not only for urban history but also in regard to the status and contribution of Jews to the wider Iranian society. In conclusion, these examples show how spaces of the past are redefined from the diaspora communities, as well as from actors who are in charge of these places now. By analyzing their different objectives, my paper points to the contemporary discourses and challenges in conceptualizing Iranian Jewish historiography.