Jewish Presence in Egypt: A Historical Overview _ {The Egyptian Explained}

 

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Egypt has historically been home to multiple religions and sects. During the twentieth century, the country witnessed strong cultural integration and diverse voices in public life—arguably more visible than today. Among these communities was the Jewish population, which lived and mingled within Egyptian society and contributed significantly to public life. In 1940s, the population of Jewish Egyptians was around 80,000 individuals while Egypt’s population was around 17 million individuals. 

For decades, the Jewish presence in Egypt was neither controversial nor framed as a matter of political interpretation. However, this perception began to shift with the founding of the State of Israel in 1948. Israel was—and remains—viewed as the national homeland for Jewish people worldwide. For many Jews, especially after the persecutions faced in Europe and elsewhere, Israel represented unity and refuge. Following its establishment, calls for immigration to Israel increased.

Regional Conflict and Shifting Perceptions

In countries like Egypt, the emergence of Israel as a neighboring state had major political repercussions. Wars between Israel and several Arab states, including Egypt, reshaped regional dynamics. During this period, societal perceptions of the Egyptian Jewish community began to change.

The distinction between being Jewish as a religious or cultural identity and being associated with Zionism or the Israeli state became increasingly blurred in public discourse.

Cultural and Economic Contributions of Egyptian Jews

Before examining these political transformations, it is important to highlight the contributions of the Jewish community in Egypt.

Egypt, often referred to as the “Hollywood of the East,” had strong ties to global cinema. One of the prominent film directors of Egyptian Jewish origin was Togo Mizrahi, who gained international recognition. A major film production and distribution company, Benha Films, was owned by members of the Jewish community. Among the classical films associated with this period was The Shores of Love, starring the celebrated actress Leila Mourad, who was of Jewish origin. The company was later reopened in 2013.

In commerce, one of the major retail chains in Egypt was founded by Moreno Cicurel, father of Salvador Cicurel, who later became a leading figure in the Jewish community. There were even Jewish schools for the Jewish community. 

The Jewish community in Egypt was well organized and historically documented. One of the most significant records of Jewish life in Egypt is the Cairo Geniza, a vast collection of manuscripts dating from the 6th century through the nineteenth century. These documents include legal contracts, marriage agreements, religious texts, and business records, offering detailed insight into Jewish life in Egypt.

The First Wave of Emigration

Following the founding of Israel and the Arab-Israeli conflict, tensions increased. Some Egyptian Jews emigrated after 1948, with many choosing destinations in Europe rather than Israel. At the same time, suspicion toward the Jewish community grew, and some assets owned by Jewish families—such as the Cicurel retail chain—were nationalized and confiscated.

The Suez Crisis and Escalation

The second major wave of emigration followed the nationalization of the Suez Canal in 1956 and the subsequent tripartite attack by Israel, Britain, and France.

During this period, tensions intensified. There were allegations of sabotage operations involving Egyptian Jews and Israeli intelligence. One notable incident was the Lavon Affair (also known as Operation Susannah), a failed Israeli covert operation in Egypt that aimed to conduct bombings and blame Egyptian groups like Muslim Brotherhood. The operation was executed by Egyptian Jews working as agents. Some Jews were accused by espionage and working for Israeli intelligence like actress Raqia Ibrahim who helped in the assassination of Egyptian scientist Nabawya Moussa. 

The Egyptian government took measures that included detentions and further nationalization of Jewish-owned assets. Egyptian Jews were often suspected of supporting Israel, particularly through alleged financial contributions.

Accusations were also directed toward public figures such as Leila Mourad, despite her conversion to Islam. Rumors circulated about her alleged connections with Israel, though such claims were never conclusively established.

During this time, identity shifts occurred within the Jewish community. Some individuals legally registered as Muslims or Christians as a defensive measure to avoid persecution or social exclusion. Some members of the Jewish community did not want to leave the country and aspired to remain socially integrated, even if this meant adopting a new religion due to the circumstances they were facing. However, under Jewish religious law, Jewish identity is considered hereditary. Passing down Jewish culture and religion may also have remained one of the legacies preserved by Egyptians of Jewish background. 

Social scientist Abdel Wahab El-Messiry once stated that the “new Jew” or “functional Jew” could be described as a Muslim in outward practice who prays in the mosque but maintains Jewish convictions and fulfills what is required to remain Jewish in identity.

A somewhat comparable concept has been noted in the Israeli army, where units known as mista’arvim operate. These are Israelis trained to adopt Arabic features, accents, and dress, becoming deeply familiar with Palestinian culture and religion in order to infiltrate society for military purposes.

The Six-Day War and Further Departure

A third significant wave of emigration followed the Six-Day War in 1967, involving Egypt, Syria, and Jordan. Public sentiment in Egypt strongly opposed Israel, and distinctions between Jewish identity, Zionism, and Israeli nationality became further conflated.

By that time, only a small number of openly Jewish individuals remained in Egypt. Afterwards, there were contradictions around the true number of Jews still existing in Egypt. 

In 2023, there have been symbolic efforts to preserve Jewish heritage sites including the Jewish cemeteries with the support of US government. Also, there was the celebration with the Jewish New Year at Heliopolis synagogue in Cairo for the first time in 70 years.

Identity, Integration, and Complexity

Egypt’s well-known phrase, “Religion is for God and the country is for all,” reflects a principle of national unity. Yet identity—particularly religious identity—remains complex and sensitive.

The contrast between being Jewish, Zionist, or Israeli continues to generate confusion and multiple interpretations. Political tensions have historically influenced how these identities are perceived. While Egyptian society has maintained a strong official stance toward Israel, individual perspectives may vary.

For decades, many believed that there were no Jews left in Egypt. Yet individuals of Jewish heritage may still exist within society—neighbors, colleagues, classmates, or leaders—sometimes living under different registered identities due to historical circumstances. Perhaps, we should contemplate the resilience and perseverance methods adopted by the Jewish community. 

Identity is fluid and shaped by history, politics, and personal survival. Respect for cultural and religious diversity remains essential for genuine integration and social cohesion.

References

Krämer, G. (1989). The Jews in modern Egypt, 1914–1952. University of Washington Press.

Lagnado, L. (2007). The man in the white sharkskin suit: My family’s exodus from old Cairo to the new world. HarperCollins.

Durkheim, É. (1995). The elementary forms of religious life (K. E. Fields, Trans.). Free Press. (Original work published 1912)

Berger, P. L. (1990). The sacred canopy: Elements of a sociological theory of religion. Anchor Books. (Original work published 1967)

Esposito, J. L. (2016). Islam: The straight path (5th ed.). Oxford University Press.

U.S. Department of State, Office of the Historian. (n.d.). The Lavon affair, 1954. https://history.state.gov

Oren, M. B. (2002). Six days of war: June 1967 and the making of the modern Middle East. Oxford University Press.