History of the Jews in Tunisia

The history of the Jews of Tunisia (until the establishment of the French protectorate) was first studied by David Cazès in 1888 in his Essay on the History of the Israelites of Tunisia, André Chouraqui (1952), and later by Haim Zeev Hirschberg (1965), in the more general context of North African Judaism. The research on the subject was then enriched by Robert Attal and Yitzhak Avrahami. In addition, various institutions, including the Israel Folktale Archives in University of Haifa, the Hebrew University of Jerusalem, and the Ben Zvi Institute, have collected material evidence (traditional clothing, embroidery, lace, jewelry, etc.), traditions (folk tales, liturgical songs, etc.), and manuscripts as well as Judeo-Arabic books and newspapers. Paul Sebag is the first to provide in his 1991 book History of the Jews of Tunisia: from origins to our days a first development entirely devoted to the history of this community. In Tunisia, following the thesis of Abdelkrim Allagui, a group under the direction of Habib Kazdaghli and Abdelhamid Largueche brought the subject into the field of national academic research. Founded in Paris on June 3, 1997, the Society of Jewish History of Tunisia contributes to the research on the Jews of Tunisia and transmits their history through conferences, symposia and exhibitions. According to Michel Abitbol, the study of Judaism in Tunisia has grown rapidly during the progressive dissolution of the Jewish community in the context of decolonization and the evolution of the Arab-Israeli conflict while Habib Kazdaghli believes that the departure of the Jewish community is the cause of the low number of studies which are relevant to the topic. Kazdaghli, however, points out that the publication of them has increased since the 1990s, due to their authors' attachment to this community, and the belief that the Jews originated in one or another community (Ariana, Bizerte, etc.) or the belief that they originated in multiple Tunisian communities. As for the fate of the Jewish community during the period of the German occupation of Tunisia (1942–1943), it remains relatively unknown, and during the Symposium on the Jewish Community of Tunisia which was held at Manouba University in February 1998 (the first of its kind on this research theme), it was not mentioned. However, the work of memory of the community exists, with the testimonies of Robert Borgel and Paul Ghez, the novels The Statue of Salt by Albert Memmi and Villa Jasmin by Serge Moati, as well as the works of some historians. == Antiquity ==

Hypothetical origins Presently, the earliest verifiable record of the presence in Jews in Tunisia is from the second century. However, there are other, mostly speculative, ideas about when Jews first arrived in the land which is presently known as Tunisia: , Byzantine mosaic from the Roman synagogue of Naro in Hammam Lif, 6th century CE, Brooklyn Museum (New York). • Some historians, such as David Cazès, Nahum Slouschz, and Alfred Louis Delattre, suggest, based on the biblical description of close maritime trade relations between Hiram I (ruler of the Phoenician city of Tyre) and Solomon (king of Israel), that Israelites may have been among the founders of Phoenician trading posts, including Carthage in 814 BCE. • Josephus claims that the arrival of the first Jews in North Africa dates back to the 4th century BCE, during the reign of the Ptolemaic kings of Egypt, who recruited Jewish mercenaries from Alexandria in an attempt to reinforce Greek garrisons in Cyprus and Cyrenaica. These mercenaries formed the first North African communities, later strengthened by exiles from Judea following the destruction of the Second Temple in 70 CE. • According to one of the founding legends of the Jewish community of Djerba, transcribed for the first time in 1849, the Kohens (members of the Jewish priestly class) settled in present-day Tunisia after the destruction of the Solomon's Temple by the Emperor Nebuchadnezzar II in 586 BC. They carried away a vestige of the destroyed Temple, believed to be a door, preserved it in the El Ghriba synagogue in Djerba, and turned it into a place of pilgrimage and veneration to the present day. It is probable that these Israelites would have assimilated into the Punic population and offered sacrifices to its divinities, like Baal and Tanit. Thereafter, Jews from Alexandria or Cyrene could have settled in Carthage following the Hellenization of the eastern part of the Mediterranean Basin. The cultural context allowed them to practice Judaism more in keeping with ancestral traditions. Small Jewish communities existed in the later days of Punic domination over North Africa, without it being possible to say whether they developed or disappeared later. Jews had, in any case, settled in the new Roman province of Africa, and enjoyed the favors of Julius Caesar. The latter, in recognition of the support of King Antipater in his struggle against Pompey, recognized Judaism and the status of religio licita, and, according to Josephus, granted the Jews a privileged status under the Roman Empire. These Jews were joined by Jewish pilgrims, expelled from Rome for proselytizing, 20 by a number of defeated in the First Jewish–Roman War, deported and resold as slaves in North Africa, and also by Jews fleeing the repression of revolts in Cyrenaica and Judea under the reigns of the emperors Domitian, Trajan, and Hadrian. According to Josephus, the Romans deported 30,000 Jews to Carthage from Judea after the First Jewish-Roman War. It is very likely that these Jews founded communities on the territory of present-day Tunisia. A traditional account of the history of the descendants of the first Jewish settlers states that their ancestors settled in that part of North Africa long before the destruction of the First Temple in the 6th century BCE. After the fall of the Second Temple, many exiled Jews settled in Tunis and engaged in agriculture, cattle-raising, and trade. They were divided into clans which were governed by their respective heads (mokdem), and they had to pay the Romans a capitation tax of 2 shekels. Under the dominion of the Romans and (after 429) of the fairly tolerant Vandals, the Jews of Tunis increased and prospered to such a degree that early African church councils deemed it necessary to enact restrictive laws against them. Al-Qayrawani wrote that at the time of the conquest of Hippo Zaritus (present-day Bizerte) by Hasan ibn al-Nu'man in 698, the governor of that district was a Jew. When Tunis came under the dominion of the Arabs, or of the Arabian caliphate of Baghdad, another influx of Arabic-speaking Jews from the Levant into Tunis took place. Genetic studies of Jews in Tunisia Numerous studies have been conducted on the genetics of Jews in general, on North African Jews in particular, and specifically on Jews of Tunisian origin. They conclude that "the closest genetic neighbors to most Jewish groups were the Palestinians, Bedouins, and Druze in addition to the Southern Europeans". , Bardo Museum, Tunisia. The Jewish community of Carthage was very pious, adhering strictly to traditions, eating kosher, and consuming matzah during Passover. They observed Yom Kippur, gathering outdoors to await the end of the fast. The community celebrated Shabbat with festive meals prepared on Friday evening, lighting a lamp, and holding public Torah readings at the synagogue. They also practiced frequent ritual ablutions. A distinctive feature of Jewish women in Carthage was covering their heads. "Judaism, in Carthage as elsewhere, exerted a great influence on local populations: crowds gathered for the Saturday sermon, and pagans and Christians sometimes observed the Shabbat and other festivals and conversions were widespread". The ruins of an ancient synagogue dating back to the 3rd–5th century CE was discovered by the French captain Ernest De Prudhomme in his Hammam-Lif residence in 1883 called in Latin as ("holy synagogue of Naro") and motifs common across Roman Africa, attests to the affluence of its Israelite members and the quality of their interactions with other populations. Another synagogue, dating to the 5th century, was discovered in Clipea (modern-day Kélibia). Other Jewish communities are attested by epigraphic or literary references to Utique, Chemtou, Hadrumète or Thusuros (present Tozeur). As elsewhere in the Roman Empire, the Jews of Roman Africa were romanized after hundreds of years of subjection and would have adopted Latinized names, worn togas, and spoken Latin. According to St. Augustine, only their morals, modeled by Jewish religious precepts (circumcision, kashrut, observance of Shabbat, modesty of dress), Others worked in agriculture, livestock and trade. Their situation was modified by the Edict of Milan (313), which legalized Christianity. Jews were gradually excluded from most public functions and proselytism was severely punished. Access to civil service positions was also restricted, and it was prohibited to disinherit Jewish children who converted to Christianity, circumcise them, or even own Christian slaves. which favored Nicene Christianity and persecuted Jews, Arians, Donatists, and pagans. Jews were once again stigmatized and excluded from public office. Jewish synagogues and pagan temples were converted into churches, their worship banned, and their gatherings prohibited. The administration strictly enforced the Theodosian Code against them, leading to forced conversions. However, it is possible that the Judaization of the Berbers occurred four centuries earlier, following the arrival of Jews fleeing the repression of the revolt in Cyrenaica. This supports the legend of the Judeo-Berber queen of the Aurès Mountains, Kahina, who resisted the Islamization of the Maghreb. However, this version is heavily contested: Haïm Zeev Hirschberg notes that Ibn Khaldun wrote his work centuries after the events, and Mohamed Talbi points out that the French translation is not entirely accurate, as it fails to convey Ibn Khaldun's sense of possibility. were Christians allied with the Eastern Romans before the advent of Islam. Regardless, while the hypothesis of mass tribal conversion to Judaism seems fragile, individual conversions appear more likely. == Middle Ages ==

New status of Jews under Islam With the Arab conquest and the arrival of Islam in Tunisia in the eighth century, the "People of the Book" (including Jews and Christians) were given a choice between conversion to Islam (which some Jewish Berbers have done) and legal status as dhimmi. As well as several obligation and restrictions as refraining from building new places of worship. In addition, dhimmis were forbidden to engage in proselytism and could not marry Muslim women, although the reverse was permitted if the Jewish or Christian wife converted to Islam. Finally, dhimmi individuals were required to treat Muslims and Islam with respect and humility. Any violation of this pact could result in expulsion or even death. Cultural heyday of Tunisian Jews (9th to 11th centuries) The living conditions of the Jews in Tunisia were relatively favorable during the reign of the Aghlabids and then Fatimid dynasties. Of the three principal Jewish communities that came into prominence by the 10th century, Ifriqiya (modern-day Tunisia) was the first to flourish, beginning with the establishment of the Shi'ite caliphate of the Fatimids in 909. The Fatimids, in general, were more tolerant towards dhimmi subjects than interpretations in orthodox Sunni Islam. Israeli's works in Arabic were studied in their Hebrew and Latin translations in both medieval and Renaissance Europe. Another disciple, Ishaq ibn Imran is considered the founder of the philosophical and medical school of Ifriqiya. Jacob ben Nissim ibn Shahin, rector of the Center of Studies at the end of the tenth century, is the official representative of the Talmudic academies of Babylonia, acting as intermediaries between them and his own community. Jacob ibn Shahin was succeeded by his son, Nissim ben Jacob, considered the greatest of the Qayrawan sages. Another academy was founded by Chushiel ben Elchanan, originally from Bari, developed the simultaneous study of the Talmud of Babylon and the Jerusalem Talmud. the only one among the sages of Kairouan to bear the title of Gaon, also wrote an important commentary on the Talmud and the Hibbour Yafe Mehayeshoua, which is perhaps the first tales collection in Jewish literature. On the political level, the community emancipated itself from the exile of Baghdad at the beginning of the eleventh century and acquired its first secular chief. Each community was placed under the authority of a council of notables headed by a chief (naggid) who, through the faithful, disposes of the resources necessary for the proper functioning of the various institutions: worship, schools, a tribunal headed by the rabbi-judge (dayan), etc. The maggid of Kairouan undoubtedly had the ascendancy over those of the communities of smaller size. The Jews participate greatly in the exchanges with Al-Andalus, Egypt, and the Middle East. Grouped in separate quarters (although many Jews settled in the Muslim districts of Kairouan during the Fatimid period), they had house of prayer, schools and a court. The port cities of Mahdia, Sousse, Sfax and Gabès saw a steady influx of Jewish immigrants from the Levant to the end of the eleventh century, Monopolizing the goldsmiths' and jewelers' crafts, they also worked in the textile industry, as tailors, tanners and shoemakers, while the smallest rural communities practiced agriculture (saffron, henna, vine, etc.) or breeding of nomadic animals. Nevertheless, the attitude of Islamic authorities regarding ghiyār (differentiation of non-Muslims from Muslims) begun to harden and in the late ninth century the Aghlabid ruler but also Maliki qadi of Kairuoan issued decrees that ordered dhimmis to wear a white patch on the shoulder of their garment. The patch for Jews had the image of an ape, an image based on Quranic interpretation that became standard in anti-dhimmi propaganda and was polemic when referring to Jews. It is not clear how long these humiliating decrees remained in force, but it is clear that the purpose of the patch was not merely ghiyār, but also dhull (humiliation) in keeping with the Quranic injunction (Sura 9:29) that non-Muslims should be humbled. The Banu Hilal and the Banu Sulaym, were sent in retaliation against Tunisia by the Fatimids, took Kairouan in 1057 and plundered it. Combined with the triumph of Sunnism and the end of the Babylonian gaonate, these events marked the end of the Kairouan community and reversed the migratory flow of the Jewish populations towards the Levant, Persecution and decline under Almohad rule (12th–13th centuries) The conquest of Tunisia by the Almohad Caliphate in the 1150s proved disastrous to the Jews of Tunis. The city itself was captured in 1159 after refusing to surrender. The rise of the Almohad Caliphate shook both the Jewish communities of Tunisia and the Muslims attached to the cult of the saints, declared by the new sovereigns as heretics. Jews were forced to apostasy, flight, or death by Caliph Abd al-Mu'min. Abd al-Mu'min's harsh treatment of the residents of Tunis asked as a deterrent to the rulers of other provincial towns. In addition to forcing Christians and Jews to convert or die, half the property of all Muslims in Tunis was confiscated by the Almohad treasury. Many massacres took place, despite many formal conversions by the pronunciation of the Shahada. Jewish practices disappeared from the Maghreb from 1165 to 1230. Still they were saddened by the sincere adherence of some to Islam, fears of persecution and the relativization of any religious affiliation. The first Almohad, 'Abd al-Mu'min, claimed that Muhammad had permitted the Jews free exercise of their religion for only five hundred years, and had declared that if, after that period, the messiah had not come, they were to be forced to embrace Islam. Accordingly, Jews as well as Christians were compelled either to embrace Islam or to leave the country. 'Abd al-Mu'min's successors pursued the same course, and their severe measures resulted either in emigration or in forcible conversions. Soon becoming suspicious of the sincerity of the new converts, the Almohadis compelled them to wear a special garb, with a yellow cloth for a head-covering. Throughout this, Jewish communities in Tunisia maintained connections throughout and beyond the Maghreb, particularly those in the Italian peninsula. Both a genizah fragment from the 1220s and two letters in 1227 to the mayor of Pisa attest to the presence of commercial relations between the Jewish communities in Tunis and Pisa. In 1267, a man named Moses of Tunis served as an Arabic interpreter to Genoese traders living in the city. These connections persisted for many years; surviving records include a treaty between Florence and Tunis translated by a Jew named Abraham in 1421, translated from Arabic to Italian. Other Jewish diplomats, translators, and court functionaries travelled between Tunis and city-states and kingdoms including Aragon, Majorca, and Barcelona into the 15th century. Under the Hafsids, Spanish and Ottomans (1236–1603) Under the Hafsid dynasty, which was established in 1236 as a breakaway from the Almohad dynasty, the condition of the Jews improved. Jews could again practice their religion and thus reconstituted the communities that existed before the Almohad period. Systematic persecution, social exclusion and hindrance to worship disappeared, but the dhimma was strict, especially in matters of dress. The Hafsids followed late Almohad practice and forced the Jews, who were the only non-Muslim religionists left, to wear yellow turban and garments and caliph Muhammad I al-Mustansir renewed these regulations in 1250. The yellow patch Tunisian Jews wore from this time until the nineteenth century became so emblematic that they became commonly referred to as shikliyyun. The massive settlement of Jewish-Spanish scholars fleeing from the Castile in 1391 and again in 1492 was mainly carried out in Algeria and Morocco, and the Tunisian Jews, abandoned by this phenomenon, were led to consult Algerian scholars such as Simeon ben Zemah Duran. In 1360, a treaty was declared between Abu Ishaq Ibrahim II and Peter IV of Aragon; the treaty included repeated mentions of both Christian and Jewish subjects, as well as guarantees of safety on roads and protection against bandits. Another article of the treaty started that no Tunisian Jew or Muslim was to be arrested in Aragon after the treaty had been concluded and, if any such prisoners were found, they were to be released. Possibly in response to the increasing Jewish participation in trade, the population of the Jewish community in Tunisia increased in the 14th century. According to a letter addressed to Simeon ben Zemah Duran, the influx of new settlers into Tunis had overwhelmed the capacity of the old synagogue in the funduq. The pogroms of 1391 drove still move Jewish refugees from Catalonia and Mallorca to Tunisia (and Algeria), further increasing the population. In the fifteenth century, each community was autonomous – recognized by power from the moment it counts at least ten major men – and has its own institutions; Their communal affairs were directed by a chief (zaken ha-yehudim) nominated by the government, and assisted by a council of notables (gdolei ha-qahal) made up of the most educated and wealthy family heads. The chief's functions consisted in the administration of justice among the Jews and collection of Jewish taxes. Three kinds of taxes were imposed on Tunisian Jews: • a communal tax, to which every member contributed according to his means; • a personal or capitation tax (the jizya); • a general tax, which was levied upon the Muslims also. In addition to these, every Jewish tradesman and industrialist had to pay an annual tax to the guild. After the 13th century, taxes were collected by a qaid, who also served as an intermediary between the government and the Jews. His authority within the Jewish community was supreme. The members of the council of elders, as well as the rabbis, were nominated at his recommendation, and no rabbinical decision was valid unless approved by him. During the conquest of Tunis by the Spaniards in 1535, many Jews were made prisoners and sold as slaves in several Christian countries. After the victory of the Ottomans over the Spaniards in 1574, Tunisia became a province (pashalik) of the Ottoman Empire under Koca Sinan Pasha. During the Spanish occupation of the Tunisian coasts (1535–74) the Jewish communities of Bizerte, Susa, Sfax, and other seaports suffered greatly at the hands of the conquerors; while under the subsequent Turkish rule the Jews of Tunis enjoyed a fair amount of security. They were free to practice their religion and administer their own affairs. Nevertheless, they were subject to the caprices of princes and outbursts of fanaticism. Petty officials were allowed to impose upon them the most difficult drudgery without compensation. They were obliged to wear a special costume, consisting of a blue frock without collar or ordinary sleeves (loose linen sleeves being substituted), wide linen drawers, black slippers, and a small black skull-cap; stockings might be worn in winter only. They might ride only on asses or mules, and were not permitted to use a saddle. == Beginning of the Modern Era ==

From the 16th century Tunisia and more particularly Tunis had an influx of Sephardi Jewish families, who initially settled in Livorno (Tuscany, Italy), and who later moved to work in other trading centers. These new settlers, called granas in Arabic or gorneyim () in Hebrew after the name of the city in both languages, were wealthier than the Jewish natives called tuansa. These new arrivals, called Granas in Arabic and Gorneyim () in Hebrew, were wealthier and fewer in number than their indigenous coreligionists, known as Twansa. They spoke and wrote Tuscan, and sometimes still Spanish, forming a highly influential economic and cultural elite within the broader Italian community. which gradually leads to the division of the Jewish community into two groups. In this context, the Jews played a major role in the economic life of the country, in commerce and crafts, but also in trading and banking. Despite the tariffs being higher than those paid by Muslim or Christian traders (10% vs. 3%), the Granas managed to control and prosper trade with Livorno. Their trading houses also engaged in credit banking activities This state of affairs was endorsed by a takkanah (rabbinic decree) signed in July 1741 between the great rabbis Abraham Taïeb and Isaac Lumbroso. This takkanah sets, among other rules, the fact that every Israelite from a Muslim country was attached to the Tuansa, while every Israelite from a Christian country was from the Granas. The socio-cultural and economic differences between these two communities have increased in the nineteenth century. The Granas also differed geographically from the Tuansa, settling in the European district of Tunis, thus avoiding the Hara, and more culturally approach the Europeans than their co-religionists. However, the two groups keep the same rites and uses with only a few variants and, outside Tunis, the same community institutions continue to serve all the faithful. Moreover, all the Jews remain under the authority of a single qaid chosen from the Tuansa, presumably to avoid interference with foreigners. Jews were still subjected to the collective payment of the jizya – the annual amount of which varied according to the year, from 10,332 piastres in 1756 to 4,572 piastres in 1806 – and had to pay additional taxes (ghrâma) whenever the sovereign's treasury was in difficulty, as the Muslims sometimes did. poor Jews were often victims of bullying and even murder, and the authorities didn't seem to intervene. However, despite this difficult climate, Jews were not subjected to outbreaks of religious fanaticism or racism leading to massacres. Although looting accompanied by violence was occasionally reported, it always occurred in the context of unrest affecting the broader population, such as in and in Tunis. Furthermore, there were no instances of mass expulsions, and Jews enjoyed an almost complete freedom of religion — often involving their Muslim neighbors in their celebrations — in contrast to the practices in Europe at the time. At the end of the eighteenth century, Hammouda Pasha denied Jews the right to acquire and possess real estate properties, while the learning of literal Arabic and the use of the Arabic alphabet was also prohibited during this period. Finally, the behavior of the Muslim population towards the communities varied from the will to rigorous application of the dhimma by the Ulama to the absence of hostility of the rural population, marginalized urban fringes but assured of impunity. Internal split and development Leaders Communities were structured under the authority of a leader of the "Jewish nation" with the title of hasar ve ha-tafsar, a prestigious and powerful post containing both the qaid charge of the Jews (qdyd el yihud) and that of Receiver General of Finance under the authority of the Treasurer of the Kingdom (khaznadar). He was an intermediary between the bey and his community and therefore enjoyed entry to the court. He had a very important bureaucratic power over those co-religionaries in whom he apportioned the payment of the jizya – of which they were collectively liable – according to the resources of each household. It also refers to those who performed the duties imposed by the authorities. and many of the key posts in the administration of finance – collection of taxes and customs duties, scheduling of expenditure, handling of cash, keeping books of account or paying the salaries of the Janissaries – were occupied by Jewish agents. Religious authorities Despite the split between the groups, the figure of the Grand Rabbi had considerable authority among his followers. By virtue of his function as president of the rabbinical court, he watches over Jewish law, relying on the Shulchan Aruch, the standard legislative code, and the Talmud. The rabbinic jurisdictions deal with personal status matters, but also with civil and commercial cases when only Jews were concerned, whether the faults were religious or secular. appealed the decision to the consul of France. Following the protest of the latter to the bey, it was decided that the rabbinical court would no longer pronounce sentence for religious offense to a Jew placed under French protection. This led to an important revival of the Tunisian Hebrew studies at the beginning of the eighteenth century, embodied in particular by the rabbis Semah Sarfati, Abraham Ha-Cohen, Abraham Benmoussa, Abraham Taïeb and Joseph Cohen-Tanugi. Among the works of the Chumash, the Talmud, or the Kabbalah of note include: • Toafot Re'em (1761–1762) and Meira Dakhiya (1792) by Mordecai Baruch Carvalho, commentary on the work of Elijah Mizrachi and a collection of glosses on various Talmudic treatises; • Zera Itshak (1768) by Isaac Lumbroso, an important Talmudic commentary; • Hoq Nathan (1776) by Nathan Borgel, an important Talmudic commentary; • Migdanot Nathan (1778–1785) by Élie Borgel, series of commentaries on Talmudic treatises; • Yeter ha-Baz (1787) by Nehorai Jarmon, new on the Talmud and the Mishneh Torah of Moses Maimonides • Erekh ha-Shoulhan (1791–1891) by Isaac Taïeb, a book dealing with the laws and commenting on the Shulchan Aruch • Mishha di-Ributa (1805) by Messaoud-Raphael El-Fassi, an important commentary by Choulhan Aroukh, accompanied by works by his sons Haym and Solomon; • Mishkenot ha-Roim (1860) and Hayyim va-Chesed (1873) by Ouziel El-Haik, a collection of 1,499 responses on the most diverse subjects and a collection of homilies and funeral eulogies pronounced from 1767 to 1810. With the exception of Isaac Lumbroso's Zera Itshak, all the works were printed in Livorno, Tunis, which didn't have a well-known printing press, the only attempt to make one was in 1768 was considered a failure because of the lack of knowledge on the subject. Rabbi Chaim Yosef David Azulai, who visited Tunis in 1773–74, noted that the city had some 300 young talmudists and considered that the rabbis he met "had very extensive knowledge". Jewish-Arabic texts also celebrate legendary figures such as the poet Rabbi Fraji Chaouat, famous for his extensive Hebrew diwan, and Rabbi Yossef El Maarabi. A long poem also recounts the epidemic of plague that struck the country in the 17th century. == Aborted reforms of the nineteenth century ==

Overview In the mid-19th century, Tunisian Jews had few literate individuals in Arabic, and only a small number could read and write in Hebrew. Moreover, they generally adhered strictly to religious precepts due to their exclusively religious education. They had little knowledge of Arab-Muslim literature, unlike Jews in other Muslim countries. A Jew from Gibraltar who refused the decree was beaten. His protest to his consul triggered a strong reaction from the United Kingdom. Alongside this affluent class of merchants and bankers, primarily Livornese, was a middle class of traders and artisans. These Jews played a significant role in retail trade, particularly in the capital, where they were heavily concentrated in two souks of the medina: one specializing in colonial goods, hardware, and items imported from Paris, and another specializing in draperies and silk fabrics from England and France. Many were also engaged in Tunisian handicrafts, such as working gold and silver, over which they held a monopoly, as well as tailoring and shoemaking. For instance, the Spanish chargé d'affaires reported in 1809 that "the Jews are the most fervent supporters of Napoleon." Reforms At the same time, as Tunisia gradually opened to external influences but also faced European pressures, the sovereign Ahmed I Bey initiated a policy of reforms. Under an act amending the 1822 Tunisian-Tuscan treaty, signed on , the Granas who settled in Tunisia after the treaty, or those who would arrive later, were granted the right to retain their Tuscan nationality without any time limitation, unlike the Granas who had arrived before 1822. This provision encouraged many Granas of Italian origin to emigrate to Tunisia, where they formed a foreign minority—90 individuals in 1848, reinforced by a few French and British Jews—under the protection of the Tuscan consul and settled in the free district of Tunis, unlike the older Granas who lived in the Hara. Those who arrived after the unification of Italy also benefited from this provision. From then on, political action was seen as a means to end the exceptional status affecting Jews, representing "a true rupture in the mental universe of Jewish communities, a rupture that broke the old world of submission to the order of things." In 1853, the caid of the Tunisian Jewish community, Nessim Samama, secured the abolition of the forced labor obligations that had previously burdened his co-religionists. Residual discrimination Despite everything, Jews remained subject to the payment of the jizya and exceptional taxes demanded by the bey as needed, and they also faced discrimination. In terms of clothing, they were required to wear a black chechia instead of a red one, a black or dark blue turban instead of a white one, and black shoes instead of brightly colored ones. They were not allowed to live outside the neighborhoods assigned to them and could not own real estate. The Sfez affair in 1857 illustrates this new context and provided an opportunity for France and the United Kingdom to intervene in the name of defending human rights and fighting absolutism and fanaticism to advance their interests. Batou Sfez was a Jewish coachman serving the caïd of his community, Nessim Samama. Nevertheless, the severity of the sentence caused great consternation within the Jewish community and among the French and British consuls, Léon Roches and Richard Wood. They used the incident to pressure the ruler into adopting liberal reforms similar to those enacted in the Ottoman Empire in 1839. Moreover, the historian Ibn Abi Dhiaf referred to Tunisian Jews as "brothers in the homeland" (Ikhwanoun fil watan), although he criticized some for excessively seeking the protection of foreign consuls. with the support of Ibn Abi Dhiaf. He seemed to represent the most favorable attitude towards Jews among the reformers, while others were more skeptical. The text radically changed the status of non-Muslims: Article 1 guaranteed "complete security" for persons and their property; Article 4 stated that "Jewish subjects will not be coerced into changing their religion and will not be prevented from practicing their faith"; Article 6 specified that "when the criminal court rules on the penalty incurred by a Jewish subject, Jewish assessors will also be appointed to the said court"; and Article 8 stated that all Tunisians, regardless of faith, now enjoyed the same rights and duties. Free access to property ownership and public office was also guaranteed to all. The beylical decree of authorized Jews to wear a red chechia like Muslims and explicitly granted them the right to acquire real estate outside designated quarters. Sadok Bey, successor to Mohammed Bey, replaced the text with an organic law, equivalent to a full-fledged constitution, on , and supplemented it on with a civil and criminal code. These disturbances lasted several years, with further outbreaks of violence in Tunis in 1869, where 17 Jews were killed without their murderers being brought to justice. Although the constitution was suspended shortly after the revolt—ultimately suppressed—the previous reforms remained in effect, and Jews who suffered losses were compensated by the government. Nevertheless, Tunisian courts continued to show particular severity towards Jews, leading Jewish notables to seek the protection of consuls. The country became a battleground for European influence, with some Jewish notables receiving protection patents that allowed them to retain Tunisian nationality while placing themselves under the jurisdiction of consular courts. The European powers that favored these protections could thereby justify their interventions in the country's internal affairs. '' displayed in Djerba. By the late 19th century, both Granas and Twansa spoke Judeo-Tunisian Arabic, a Judeo-Arabic dialect transcribed in Hebrew script but similar to that spoken by Muslims, except for a few pronunciation variations, a reduced emphasis on certain emphatic consonants, and rare Hebrew borrowings strictly in a religious context. At the same time, despite growing criticism of the traditional education system, Talmudic studies still produced notable rabbis such as Judah Lévy, Joseph Borgel, Joshua Bessis, Abraham Cohen, and Abraham Hagège. In terms of clothing, both groups had adopted Muslim dress with slight variations (men were required to wear dark-colored turbans, and women wore a pointed headdress called qufiya) even recently arrived Granas and wealthy Twansa wore European-style clothing. Religious observance remained strong: Saturday was a rest day, religious holidays were celebrated with varying levels of festivity, and pilgrimages were made to Jerusalem. However, superstitions persisted—such as the protective power of the Hamsa against the evil eye or the fear of djinns—shared with Muslims. Cultural changes In 1878, shortly before the establishment of French control, the first Alliance Israélite Universelle school opened in Tunisia. The school offered instruction in French; while it included Jewish religious and cultural material as part of the curriculum, it marked a turning point for the community as children began to receive a secular education. == French Protectorate (1881–1956) ==

On the eve of French colonisation of Tunisia, the Jewish population was approximately 25,000, most of which was concentrated in Tunis. Additionally, more Jewish children began attending state schools throughout the country, which slowly lead to the diffusion of French culture and lifestyle within the Jewish community. Political status Initially, the newly arrived Jews did not suffer significantly from antisemitism. Nevertheless, the newspaper La Tunisie française frequently published attacks. From March 26 to , a fight between Jews and Arabs escalated into riots during which Jews were assaulted, their homes looted, and their shops ransacked, without police intervention (a form of "pogrom"). Despite convictions being handed down, the responsibility for the unrest was never clearly established. The tense context of the Dreyfus affair further added to fears of violence, though its resolution helped strengthen the Jews' attachment to France and encouraged them to make demands. While the French presence led to the continued francization of the Jewish community, the desired rapprochement sought by its elites was not without challenges. Extending French jurisdiction to Tunisian Jews, along with the abolition of the rabbinical court and the possibility of individual naturalization, became key priorities for the modernist intelligentsia who had attended French universities. These priorities were first articulated by Mardochée Smaja in 1905 and later championed in the weekly newspaper La Justice founded in 1907. Although representatives of the French community in Tunisia supported these ideas, the protectorate administration, the French government under the French Third Republic, and conservative rabbinical authorities, backed by the most popular factions of the Jewish community, opposed them. Modernist Muslims also criticized these reforms, seeing them as undermining sovereignty and creating inequality among citizens of the same state. Proposals to reform naturalization requirements faced hostility from authorities seeking to encourage French settlement and protect relations with the government and Muslim population. Community institution reforms were also rejected, as authorities feared they might come under the control of the Granas, who were sympathetic to Italy. Although the process remained selective and individual, it opened the possibility for Jews to become French citizens. Tunisian subjects over 21 who demonstrated fluency in French were eligible for naturalization if they met one of the following conditions: voluntary service in the French Armed Forces, earning a diploma, prize, or medal in higher education, marriage to a Frenchwoman with children, rendering important services to French interests in Tunisia for over ten years, or rendering exceptional services to France. These strict conditions kept the number of naturalizations low (93 between 1911 and 1914), respecting the opinions of both French and Muslim populations in Tunisia; however, they fell short of Jewish community expectations. Community organizational reforms were also implemented: the position of caid was abolished, and the Relief and Welfare Fund of Tunis was entrusted to an administrative committee appointed by ministerial decree; all cities with significant communities were given similar structures. After an intermediate period, the protectorate administration recognized only one chief rabbi from the Twansa community, whose authority was extended across the country, bringing initial unity to the country's community institutions. Socio-economic integration Due to its intermediate socio-cultural position, the francized native Jewish elite identified with republican and secular values, rejecting the existing Arab and Muslim order. This position allowed for both the social and cultural advancement of the community and the preservation of a strong identity through partnerships with other communities and guarantees provided by France. The authors wrote, "Do not forget that the Jews of Tunisia are not merely Jews, which in itself separates them from the French, but they are also Eastern Jews, Arab Jews, and as such so dramatically different from the French". and the decline of traditional Judeo-Arab culture, which nevertheless persisted in rural communities. While new synagogues were built in all cities, a notable decline in religious practice was observed, even if it remained the domain of a minority among the wealthy and educated. This phenomenon was associated with a reduction in knowledge of Hebrew due to its absence from public school curriculums, where a majority of children of both genders were enrolled, although Talmud Torah schools continued to operate in major cities. By the end of the century, families with sufficient financial resources sent their children to secondary or even higher education. At the same time, the community prospered by taking advantage of the colonial economy. While Jews continued to practice traditional trades in commerce, trading, and craftsmanship, young people graduating from schools and training centers were increasingly employed in workshops, shops, and offices. They also joined the network of bank and insurance branches established by French companies, ventured into new professions, participated in the creation of early industries, or started agricultural enterprises. The proportion of employees increased significantly as young people fluent in French had sufficient mastery of the Arabic dialect to act as intermediaries between their French employers and Tunisian clients. Westernized Jewish families abandoned their traditional dwellings (oukalas) in the Hara of Tunis to settle in individual apartments on its outskirts or, for the wealthiest, in the new neighborhoods of Tunis. These economic transformations led to a restructuring of Jewish society: a commercial, industrial, and even agricultural bourgeoisie; a liberal class (lawyers, doctors, pharmacists, and architects); a middle class (traders, artisans, employees, and civil servants); a still-small working class; and a mass of unqualified laborers, the sick, and the disabled with modest means, who survived only through community support and were often concentrated in the Hara. Cultural integration (1888–1963), writer, journalist, and theater director from Sousse. Schooling played a significant role in the acculturation of new generations. As a result, French became a maternal language alongside Arabic, sometimes even replacing it, enabling individuals’ emancipation and social mobility. At the same time, European first names replaced Hebrew or Arabic ones, European clothing was adopted, weekly work rhythms were embraced, and superstitious beliefs and practices shared with Muslims were abandoned. Women also emancipated themselves through changes in clothing, although at a slower pace than men and with intergenerational and intrafamilial gaps. Simultaneously, marital and paternal authority was moderated by the development of female education, the growing influence of modernist values, and the higher education levels of new generations. Many individuals found their vocation as poets, songwriters, storytellers, essayists, or journalists. Over 25 periodicals in Judeo-Tunisian Arabic emerged, although this phenomenon faded quickly after World War I. Religious works, Arabic literature, folklore, translations of European literature, and original creations were published. In a bibliography compiled between 1904 and 1907 by Eusèbe Vassel, he cataloged poetic works by prolific pioneers like Simah Levy. Vassel also cited Haï Vita Sitruk and Malzouma on the Disappointments of This World, written by an anonymous author. A cultural shift also occurred with the emergence of Jewish painters such as Moses Levy, Maurice Bismouth, David Junès, and Jules Lellouche. Albert Samama-Chikli directed the first short film in the history of Tunisian cinema, Zohra, in 1922. == World War II ==

Following the armistice of 22 June 1940, the French Protectorate of Tunisia became part of Vichy France, the new French state ruled by collaborationist Marshal Philippe Pétain during France's occupation by Nazi Germany in World War II. Under the rule of Pétain's collaborationist regime, the Jews of Vichy France and Vichy Tunisia were subjected to the two antisemitic Statut des Juifs (Jewish Statutes of October 3, 1940 and June 2, 1941), like the Jews in mainland France. Holocaust scholar Martin Gilbert specified that the persecution of the Jews of French North Africa was an integral part of the Holocaust in France. "The German government was unable to implement in Tunisia the 'Final Solution' that it had already decided to apply to the Jewish question. Nazi Germany could not organize the extermination of the Jewish population on-site without risking revealing to the world what it intended to conceal for as long as possible. Nor could it consider transporting the Jews of Tunisia to the extermination camps established in Eastern Europe, as this would have required using ships and planes that were needed for more pressing military needs." The Jews of Vichy-French North Africa were relatively fortunate because their distance from Nazi concentration camps in Central and Eastern Europe permitted them to avoid the fate of their coreligionists in Metropolitan France. Immediately after the Allied landings in Vichy-Algeria and Vichy-Morocco, the Germans occupied Vichy Tunisia. On November 23, 1942, the Germans arrested Moises Burgel, the president of the Tunis Jewish community, and several other prominent Jews. The Jews of Vichy Tunisia were spared the mass deportations and mass murder that happened in Europe. from their clothes, encouraged by the Allied soldiers who liberated their village from Vichy French rule When the Nazis invaded Vichy Tunisia, the country was home to some 100,000 Jews. According to Yad Vashem, the Nazis imposed antisemitic policies including forcing Jews to wear the yellow badge, fines, and confiscation of property. More than 5,000 Jews were sent to forced labor camps, where 265 are known to have been murdered. An additional 160 Jews of Tunisia living in France were sent to extermination camps in continental Europe. Khaled Abdul-Wahab, a Muslim Arab of Vichy Tunisia, "the Arab Schindler," was the first Arab nominated for the Israeli Righteous Among the Nations award. == Post-War period ==

Between the end of World War II and the independence of Tunisia in March 1956, there was deep debate in the Tunisian Jewish community over Zionism. Anti-Jewish attacks in Hafsia in 1952 and conflict surrounding the independence struggle resulted in the first wave of emigration. Continued emigration In June 1950, the AIU services recorded a Jewish population of 5,500 people in Sousse, 500 in Moknine, 300 in Mahdia, 150 in Kairouan, 70 in Monastir, and 60 in Enfidaville. After the emigration of their main leaders to Israel in 1952, they were dismantled but reconstituted in 1955 by the Mossad and its armed branch, known as Misgeret. For instance, Habib Bourguiba declared in August 1954: Upon its legalization in Tunisia, the Jewish Agency opened a special office in Tunis and later branches in other cities. In total, over 25,000 individuals emigrated between 1948 and 1955. While the less assimilated, working-class groups primarily emigrated to Israel, the intellectual elite split between France and Israel. The cultured and now French-speaking Livornese community saw few members ultimately settle in Italy. == Independence of Tunisia ==

In post-independence Tunisia, the economic and political situation led to the departure of most Jews who had chosen to remain in the country after independence. Public officials were excluded from certain ministries, such as Foreign Affairs, National Defense, and State Security, and did not always benefit from promotions based on seniority and competence. Furthermore, the administration systematically favored companies owned by Muslim Tunisians, while businesses owned by Jewish Tunisians were subjected to stricter tax audits and heavier taxation. In this context, the Bizerte crisis, which occurred in the summer of 1961, raised fears of reprisals and a violent outbreak of antisemitism following rumors that Jews had assisted French troops. This led to the departure of 4500 people from the country in 1962. It was followed by an even larger wave of emigration, including the singer Acher Mizrahi during the Six-Day War. Thousands of demonstrators filled the streets of Tunis on , destroying Jewish-owned shops and setting fire to places of worship, including the Grand Synagogue of Tunis, where books and Torah scrolls were burned. However, there were no reports of violence against individuals. In general, the Jewish population that remains, about 12,000 people (including of Tunisian nationality), three-quarters of whom are concentrated in the Tunis region at the beginning of the 1970s, consists of bourgeois families with substantial wealth justifying their presence in Tunisia, members of the middle class convinced they can continue practicing their profession under similar conditions, members of the intelligentsia wanting to contribute to the country's development, and individuals unable to find better opportunities abroad due to a lack of resources. In 1971, the assassination of a rabbi in the heart of the capital triggered a new wave of emigration. In October 1983, the Zarzis Synagogue was ravaged by a fire attributed by the Jewish community to extremist groups. Following independence, a mixed picture emerged. == Arab Spring (post-2011) ==

procession returning to the El Ghriba synagogue in Er-Riadh (Hara Sghira), Djerba 2007 After the Tunisian revolution, Ennahda became the leading political force in the country, elected as the largest party in the transitional government. The party's leader, Rached Ghannouchi, sent a delegation to the Jews in Djerba, assuring them that they have nothing to worry about in a democratic Tunisia, where the Islamists would play a larger role. He even sent gifts to the Jewish nursing homes in Tunis. In November 2012, the community asked for the army's protection when a policeman was arrested after plotting to kidnap a young Jew for a ransom. In 2011, the Israeli cabinet announced that it had allocated funding to help Tunisian Jews move to Israel due to growing manifestations of antisemitism and the difficult economic situation. In January 2014, the Ennahda-led government voluntarily stepped aside and a transitional government, appointed to rule during the drafting of the new constitution until democratic elections would be held later in the year, took office. The new secular constitution for the first time explicitly protected not only freedom of religion, but freedom of conscience (freedom to become atheist, leave or change religions), and explicitly protected minorities such as Jews from official or unofficial discrimination. The new Tunisian constitution is the first of its kind in the Maghreb and the Arab world in embracing both Arabism and liberal secularism, and is seen as a model for other countries to adopt. The democratically elected constitutional committee, dominated by Ennahda, also rejected terms which would have forbidden relations with Israel. == Education and culture ==

The Jewish community in Tunis operates three primary schools, two secondary schools, and a yeshiva. The Jewish community in Djerba operates one kindergarten, two primary schools, two secondary schools, and a yeshiva. There is also a Jewish primary school and synagogue in the coastal city of Zarzis. The Jewish community also has two homes for the aged. Tunisia's first Jewish museum opened in 2012. In 2015, Tunis' last kosher restaurant closed due to security concerns. == Synagogues ==

The most famous synagogue in Tunisia is the El Ghriba synagogue in the village of Hara Sghira on Djerba. The current building was constructed in late 19th or early 20th century, but the site is believed to have had a synagogue on it for the past 1,900 years. Tunisian Jews have for centuries made an annual pilgrimage to the synagogue on Lag Ba'Omer. On April 11, 2002, a truck full of explosives was detonated close to the synagogue, killing 21 people (of whom 14 were German tourists and 2 Frenchmen), and wounding over 30. Al Qaeda claimed responsibility. Hayyim Madar was the chief rabbi until his death on December 3, 2004. Memorial services were held at the Beit Mordekhai Synagogue in La Goulette, Tunis, and the El Ghriba synagogue on the island of Djerba. In May 2023, a Tunisian police officer killed four in a shooting near El Ghriba synagogue on Djerba, also the site of 2002's Ghriba synagogue bombing. An attacker fired a gun into a crowd visiting the house of worship during an annual pilgrimage event. In October 2023, during pro-Palestine protests riots sparked by blame on Israel for the Al-Ahli Arab Hospital bombing, hundreds of rioters hammered away the building's walls, set fire and planted Palestinian flags at the site of a historic synagogue in Tunisia, El Hamma synagogue, with videos showing people attacking it without police intervention. == Films and documentaries ==

• ''The Bible's Witness: The Jews of Djerba'' (1978) by Alain Cohen and Georges Nizan. French television. Documentary on the 2,500 year old community in Djerba and their culture and traditions. • My Country Left Me (1995) by Karin Albou. Three generations of French Jews from Tunisia reflect on the pain of both exile and assimilation into France. • Journey from Tunisia (2017) by Jonathan Maimon. Jewish memories of Tunisia from those born in Gabès, including life under the Nazi occupation in 1943. == See also ==