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Jewish exodus from Arab and Muslim countries

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Title: Jewish exodus from Arab and Muslim countries  
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Jewish exodus from Arab and Muslim countries

Yemenite Jews en route from Aden to Israel, during the Operation Magic Carpet (1949–1950)

The Jewish exodus from Arab and Muslim countries or Jewish exodus from Arab countries (Hebrew: יציאת יהודים ממדינות ערב‎, Yetziat yehudim mi-medinot Arav; Arabic: هجرة اليهود من الدول العربية والإسلاميةhijrat al-yahūd min ad-duwal al-'Arabīyah wal-Islāmīyah) was the departure, flight, evacuation and migration, of 850,000 Jews,[1][2] primarily of Sephardi and Mizrahi background, from Arab and Muslim countries, mainly from 1948 to the early 1970s.

A number of small-scale Jewish exoduses began in many Middle Eastern countries early in the 20th century with the only substantial aliyah coming from Yemen and Syria.[3] Prior to the creation of Israel in 1948, approximately 800,000 Jews were living in lands that now make up the Arab world. Of these, just under two-thirds lived in the French and Italian-controlled North Africa, 15–20% in the Kingdom of Iraq, approximately 10% in the Kingdom of Egypt and approximately 7% in the Kingdom of Yemen. A further 200,000 lived in Pahlavi Iran and the Republic of Turkey.

The first large-scale exoduses took place in the late 1940s and early 1950s, primarily from Iraq, Yemen and Libya. In these cases over 90% of the Jewish population left, despite the necessity of leaving their property behind.[4] Two hundred and sixty thousand Jews from Arab countries immigrated to Israel between 1948 and 1951, accounting for 56% of the total immigration to the newly founded state.[5] Following the establishment of the State of Israel, a plan to accommodate 600,000 immigrants over four years, doubling the existing Jewish population, was submitted by the Israeli government to the Knesset.[6] The plan, however, encountered mixed reactions; there were those within the Jewish Agency and government who opposed promoting a large-scale emigration movement among Jews whose lives were not in danger.[6]

Later waves peaked at different times in different regions over the subsequent decades. The peak of the exodus from Egypt occurred in 1956 following the Suez Crisis. The exodus from the other North African Arab countries peaked in the 1960s. Lebanon was the only Arab country to see a temporary increase in its Jewish population during this period, due to an influx of Jews from other Arab countries, although by the mid-1970s the Jewish community of Lebanon had also dwindled. Six hundred thousand Jews from Arab and Muslim countries had reached Israel by 1972.[7][8][9][10] In total, of the 900,000 Jews who left Arab and other Muslim countries, 600,000 settled in the new state of Israel, and 300,000 immigrated to France and the United States. The descendants of the Jewish immigrants from the region, today known as Mizrahi Jews ("Eastern Jews"), currently constitute more than half of the total population of Israel,[11] partially as a result of their higher fertility rate.[12] In 2009, only 26,000 Jews remained in Arab countries and Iran[13] and 26,000 in Turkey.[14]

The reasons for the exodus included push factors, such as persecution, antisemitism, political instability,[15] poverty[15] and expulsion, together with pull factors, such as the desire to fulfill Zionist yearnings or find a better economic status and a secure home in Europe or the Americas. The history of the exodus has been politicized, given its proposed relevance to the historical narrative of the Arab-Israeli conflict.[16] When presenting the history, those who view the Jewish exodus as analogous to the 1948 Palestinian exodus generally emphasize the push factors and consider those who left as refugees, while those who do not, emphasize the pull factors and consider them willing immigrants.


At the time of the Muslim conquests of the 7th century, ancient Jewish communities had existed in many parts of the Middle East and North Africa since Antiquity. Jews under Islamic rule were given the status of dhimmi, along with certain other pre-Islamic religious groups.[17] As such, these groups were accorded certain rights as "People of the Book".

During waves of persecution in Medieval Europe, many Jews found refuge in Muslim lands.[18] For instance, Jews expelled from the Iberian Peninsula were invited to settle in various parts of the Ottoman Empire, where they would often form a prosperous model minority of merchants acting as intermediaries for their Muslim rulers.

Maghreb region

French colonization

In the 19th century, Alliance Israelite Universelle[19] and French policies such as the Algerian citizenship decree of 1870,[20] resulted in a separation of the community from the local Muslims.[21][22]

The French began the conquest of Algeria in 1830. The following century had a profound influence on the status of the Algerian Jews; following the 1870 "Décret Crémieux", they were elevated from the protected minority dhimmi status to French citizens of the colonial power.[23][24] The decree began a wave of Pied-Noir-led anti-Jewish protests, which the Muslim community did not participate in, to the disappointment of the European agitators.[25] Anti-Jewish riots took place at 1897 in Oran[26] and in Constantine in 1934 when 34 Jews were killed.[27]

Neighbouring Husainid Tunisia began to come under European influence in the late 1860s and became a French protectorate in 1881. Since the 1837 accession of Ahmed Bey,[25] and continued by his successor Muhammed Bey,[25] Tunisia's Jews were elevated within Tunisia society with improved freedom and security, which was confirmed and safeguarded during the French protectorate.[25] Around a third of Tunisian Jews took French citizenship during the protectorate.[25]

Morocco, which had remained independent during the 19th century, became a French protectorate in 1912. However, during less than half a century of colonization, the equilibrium between Jews and Muslims in Morocco was upset, and the Jewish community was again positioned between the colonisers and the Muslim majority.[25] French penetration into Morocco between 1906 and 1912 created significant Morocco Muslim resentment, resulting in nationwide protests and military unrest. During the period a number of anti-European or anti-French protests extended to include anti-Jewish manifestations, such as in Casablanca, Oujda and Fes in 1907-08 and later in the 1912 Fes riots.[28]

The situation in colonial Libya was similar; as for the French in the other Maghreb countries, the Italian influence in Libya was welcomed by the Jewish community, increasing their separation from the non-Jewish Libyans.[29][30]

The Alliance Israelite Universelle, founded in France in 1860, set up schools in Algeria, Morocco and Tunisia as early as 1863.[31][25][25]

World War II

During World War II, Morocco, Algeria, Tunisia and Libya came under Nazi or Vichy French occupation and their Jews were subject to various persecution. In Libya, the Axis powers established labor camps to which many Jews were forcibly deported.[32] In other areas Nazi propaganda targeted Arab populations to incite them against British or French rule.[33] National Socialist propaganda contributed to the transfer of racial antisemitism to the Arab world and is likely to have unsettled Jewish communities.[34] An anti-Jewish riot took place in Casablanca in 1942 in the wake of Operation Torch, where a local mob attacked the Jewish mellah.[35] However, according to the Hebrew University of Jerusalem's Dr. Haim Saadon, "Relatively good ties between Jews and Muslims in North Africa during World War II stand in stark contrast to the treatment of their co-religionists by gentiles in Europe."[36]


Jewish Wedding in Morocco by Eugène Delacroix, Louvre, Paris

As in Tunisia and Algeria, Moroccan Jews did not face expulsion or asset confiscation or any similar government persecution during the period of exile, and Zionist agents were allowed freedom of action to encourage emigration.[37]

In Morocco the Vichy regime during World War II passed discriminatory laws against Jews; for example, Jews were no longer able to get any form of credit, Jews who had homes or businesses in European neighborhoods were expelled, and quotas were imposed limiting the percentage of Jews allowed to practice professions such as law and medicine to no more than two percent.[38] King Mohammed V expressed his personal distaste for these laws, assuring Moroccan Jewish leaders that he would never lay a hand "upon either their persons or property". While there is no concrete evidence of him actually taking any actions to defend Morocco's Jews, it has been argued that he may have worked on their behalf behind the scenes.[39][40]

In June 1948, soon after Israel was established and in the midst of the first Arab-Israeli war, violent anti-Jewish riots broke out in Oujda and Djerada, leading to deaths of 44 Jews. In 1948–9, after the massacres, 18,000 Moroccan Jews left the country for Israel. Later, however, the Jewish exodus from Morocco slowed to a few thousand a year. Through the early 1950s, Zionist organizations encouraged emigration, particularly in the poorer south of the country, seeing Moroccan Jews as valuable contributors to the Jewish State:

The more I visited in these (Berber) villages and became acquainted with their Jewish inhabitants, the more I was convinced that these Jews constitute the best and most suitable human element for settlement in Israel's absorption centers. There were many positive aspects which I found among them: first and foremost, they all know (their agricultural) tasks, and their transfer to agricultural work in Israel will not involve physical and mental difficulties. They are satisfied with few (material needs), which will enable them to confront their early economic problems.
— Yehuda Grinker, The Emigration of Atlas Jews to Israel[41]
Jews of Fes, c. 1900

Incidents of anti-Jewish violence continued through the 1950s, although French officials later stated that Moroccan Jews "had suffered comparatively fewer troubles than the wider European population" during the struggle for independence.[42] In August 1953, riots broke out in the city of Oujda and resulted in the death of 4 Jews including an 11-year-old girl.[43] In the same month French security forces prevented a mob from breaking into the Jewish Mellah of [43] In 1954, a nationalist event in the town of Petitjean (known today as Sidi Kacem) turned into an anti-Jewish riot and resulted in the death of 6 Jewish merchants from Marrakesh.[44] However, according to Francis Lacoste, French Resident-General in Morocco, "the ethnicity of the Petitjean victims was coincidental, terrorism rarely targeted Jews, and fears about their future were unwarranted."[45] In 1955, a mob broke into the Jewish Mellah in Mazagan (known today as El Jadida) and caused its 1700 Jewish residents to flee to the European quarters of the city. The houses of some 200 Jews were too badly damaged during the riots for them to return.[46]

In 1956, Morocco attained independence. Jews occupied several political positions, including three parliamentary seats and the cabinet position of Minister of Posts and Telegraphs. However, that minister, Leon Benzaquen, did not survive the first cabinet reshuffling, and no Jew was appointed again to a cabinet position.[47] Although the relations with the Jewish community at the highest levels of government were cordial, these attitudes were not shared by the lower ranks of officialdom, which exhibited attitudes that ranged from traditional contempt to outright hostility.[48] Morocco's increasing identification with the Arab world, and pressure on Jewish educational institutions to arabize and conform culturally added to the fears of Moroccan Jews.[48] As a result, emigration to Israel jumped from 8,171 persons in 1954 to 24,994 in 1955, increasing further in 1956.

Between 1956 and 1961, emigration to Israel was prohibited by law; clandestine emigration continued, and a further 18,000 Jews left Morocco. On 10 January 1961 the Egoz, a ship carrying Jews attempting to flee the country, sank off the northern coast of Morocco; the negative publicity associated with this event prompted King Mohammed V to allow Jewish emigration, and over the three following years, more than 70,000 Moroccan Jews left the country.[49] By 1967, only 50,000 Jews remained.[50]

The 1967 Six-Day War led to increased Arab-Jewish tensions worldwide, including in Morocco, and significant Jewish emigration out of the country continued. By the early 1970s, the Jewish population of Morocco fell to 25,000; however, most of the emigrants went to France, Belgium, Spain, and Canada, rather than Israel.[50]

Despite their dwindling numbers, Jews continue to play a notable role in Morocco; the King retains a Jewish senior adviser, André Azoulay, and Jewish schools and synagogues receive government subsidies. Despite this, Jewish targets have sometimes been attacked (notably the 2003 bombing attacks on a Jewish community center in Casablanca), and there is sporadic anti-Semitic rhetoric from radical Islamist groups. Invitations from the late King Hassan II for Jews to return to Morocco have not been taken up by the people who had emigrated.

According to Esther Benbassa, the migration of Jews from the Maghreb countries was prompted by uncertainty about the future.[51] In 1948, over 250,000[52]–265,000[53] Jews lived in Morocco. By 2001 an estimated 5,230 remained.[54]


Great Synagogue of Oran, Algeria, confiscated and turned into a mosque after the departure of Jews

As in Tunisia and Morocco, Algerian Jews did not face expulsion or asset confiscation or any similar government persecution under French colonial administration, and Zionist agents were allowed freedom of action to encourage emigration.[37]

Jewish emigration from Algeria was part of a wider ending of French colonial control and the related social, economic and cultural changes.[55] Emigration peaked during the Algerian War of 1954–1962, during which thousands of Muslims, Christians and Jews left the country,[55] particularly the Pied-Noir community. As of the last census in Algeria, taken on 1 June 1960, there were 1,050,000 non-Muslim civilians in Algeria (10 percent of the total population including 130,000." Algerian Jews).[56] After Algeria became independent in 1962, about 800,000 Pieds-Noirs (including Jews) were evacuated to mainland France while about 200,000 chose to remain in Algeria. Of the latter, there were still about 100,000 in 1965 and about 50,000 by the end of the 1960s.[57]

As the Algerian Revolution began to intensify in the late 1950s and early 1960s, most of Algeria's 140,000 Jews began to leave.[58] The community had lived mainly in Algiers and Blida, Constantine, and Oran.

Almost all Jews of Algeria left upon independence in 1962, particularly as "the Algerian Nationality Code of 1963 excluded non-Muslims from acquiring citizenship",[59] allowing citizenship only to those Algerians who had Muslim fathers and paternal grandfathers.[60] Algeria's 140,000 Jews, who had French citizenship since 1870 (briefly revoked by Vichy France in 1940) left mostly for France, although some went to Israel.[61]

The Algiers synagogue was consequently abandoned after 1994.

Jewish migration from North Africa to France led to the rejuvenation of the French Jewish community, which is now the third largest in the world.


Jews of Tunis, c. 1900. From the Jewish Encyclopedia.

As in Morocco and Algeria, Tunisian Jews did not face expulsion or asset confiscation or any similar government persecution during the period of exile, and Zionist agents were allowed freedom of action to encourage emigration.[37]

In 1948, approximately 105,000 Jews lived in Tunisia.[62] About 1,500 remain today, mostly in Djerba, Tunis, and Zarzis. Following Tunisia's independence from France in 1956, a number of anti-Jewish policies led to emigration, of which half went to Israel and the other half to France. After attacks in 1967, Jewish emigration both to Israel and France accelerated. There were also attacks in 1982, 1985,[63][64] and most recently in 2002 when a bombing in Djerba took 21 lives (most of them German tourists) near the local synagogue, a terrorist attack claimed by Al-Qaeda.


According to Maurice Roumani, a Libyan emigrant who was previously the Executive Director of WOJAC,[65] the most important factors that influenced the Libyan Jewish community to emigrate were "the scars left from the last years of the Italian occupation and the entry of the British Military in 1943 accompanied by the Jewish Palestinian soldiers".[66]

In 1942, German troops fighting the Allies in North Africa occupied the Jewish quarter of Benghazi, plundering shops and deporting more than 2,000 Jews across the desert. Sent to work in labor camps, more than one-fifth of that group of Jews perished. At the time, most of the Jews were living in cities of Tripoli and Benghazi and there were smaller numbers in Bayda and Misrata.[32] Following the allied victory at the Battle of El Agheila in December 1942, German and Italian troops were driven out of Libya. The British installed the Palestine Regiment in Cyrenaica, which later became the core of the Jewish Brigade, which was later also stationed in Tripolitania. The pro-Zionist soldiers encouraged the spread of Zionism throughout the local Jewish population[67][68][69]

In 1943, Mossad LeAliyah Bet began to send emissaries to prepare the infrastructure for the emigration of the Libyan Jewish community.[70]

Following the liberation of North Africa by allied forces, antisemitic incitements were still widespread. The most severe racial violence between the start of WWII and the establishment of Israel erupted in Tripoli in November 1945. Over a period of several days more than 130 Jews (including 36 children) were killed, hundreds were injured, 4,000 were displaced and 2,400 were reduced to poverty. Five synagogues in Tripoli and four in provincial towns were destroyed, and over 1,000 Jewish residences and commercial buildings were plundered in Tripoli alone.[71] Gil Shefler writes that "As awful as the pogrom in Libya was, it was still a relatively isolated occurrence compared to the mass murders of Jews by locals in Eastern Europe."[36] The same year, violent anti-Jewish violence also occurred in Cairo, which resulted in 10 Jewish victims.

In 1948, about 38,000 Jews lived in Libya.[53][72] The pogroms continued in June 1948, when 15 Jews were killed and 280 Jewish homes destroyed.[73] In November 1948, a few months after the events in Tripoli, the American consul in Tripoli, Orray Taft Jr., reported that: "There is reason to believe that the Jewish Community has become more aggressive as the result of the Jewish victories in Palestine. There is also reason to believe that the community here is receiving instructions and guidance from the State of Israel. Whether or not the change in attitude is the result of instructions or a progressive aggressiveness is hard to determine. Even with the aggressiveness or perhaps because of it, both Jewish and Arab leaders inform me that the inter-racial relations are better now than they have been for several years and that understanding, tolerance and cooperation are present at any top level meeting between the leaders of the two communities."[74][75]

Immigration to Israel began in 1949, following the establishment of a Jewish Agency for Israel office in Tripoli. According to Harvey E. Goldberg, "a number of Libyan Jews" believe that the Jewish Agency was behind the riots, given that the riots helped them achieve their goal.[76] Between the establishment of the State of Israel in 1948 and Libyan independence in December 1951 over 30,000 Libyan Jews emigrated to Israel.

In 1967, during the AJC, the pro-Western Libyan government of King Idris I "faced with a complete breakdown of law and order ... urged the Jews to leave the country temporarily", permitting them each to take one suitcase and the equivalent of $50. In June and July over 4,000 traveled to Italy, where they were assisted by the Jewish Agency for Israel. 1,300 went on to Israel, 2,200 remained in Italy, and most of the rest went to the United States. A few scores remained in Libya and others managed to return between 1967 and 1969.[77][78]

In 1970 the Libyan government issued new laws that confiscated all the assets of Libya's Jews, issuing in their stead 15-year bonds. However, when the bonds matured no compensation was paid. Libyan leader Muammar Gaddafi justified this on the grounds that "the alignment of the Jews with Israel, the Arab nations' enemy, has forfeited their right to compensation."[79]

Although the main synagogue in Tripoli was renovated in 1999, it has not reopened for services. The last Jew in Libya, Esmeralda Meghnagi, died in February 2002. Israel is home to about 40,000 Jews of Libyan descent, who maintain unique traditions.[80]

Mashreq Region



The 1936–39 Arab revolt in Palestine, they were joined by rebels, such as the Grand Mufti of Jerusalem. The exiles preached pan-Arab ideology and fostered anti-Zionist propaganda.[81]

Under Iraqi nationalists, Nazi propaganda began to infiltrate the country, as Nazi Germany was anxious to expand its influence in the Arab world. Dr. [83] Alternative views[84][85][86][87] are of illegal and subsequent legislated emigration, but regarding expulsion, they include "trying to", "wanted to", and "planned to", but no cases of actual expulsions from Iraq. Instead, the bulk of the Jews leaving Iraq did so via Israeli airlifts named Operation Ezra and Nehemiah with special permission from the Iraqi government.[88]

In 1941, immediately following the British victory in the Anglo-Iraqi War, riots known as the Farhud broke out in Baghdad in the power vacuum following the collapse of the pro-Axis government of Rashid Ali al-Gaylani while the city was in a state of instability. 180 Jews were killed and another 240 wounded; 586 Jewish-owned businesses were looted and 99 Jewish houses were destroyed.[89]

In some accounts the Farhud marked the turning point for Iraq's Jews.[90][91][92] Other historians, however, see the pivotal moment for the Iraqi Jewish community much later, between 1948–51, since Jewish communities prospered along with the rest of the country throughout most of the 1940s,[93][94][95][95][96] and many Jews who left Iraq following the Farhud returned to the country shortly thereafter and permanent emigration did not accelerate significantly until 1950–51.[94][97]

Either way, the Farhud is broadly understood to mark the start of a process of politicization of the Iraqi Jews in the 1940s, primarily among the younger population, especially as a result of the impact it had on hopes of long term integration into Iraqi society. In the direct aftermath of the Farhud, many joined the Iraqi Communist Party in order to protect the Jews of Baghdad, yet they did not want to leave the country and rather sought to fight for better conditions in Iraq itself.[98] At the same time the Iraqi government that had taken over after the Farhud reassured the Iraqi Jewish community, and normal life soon returned to Baghdad, which saw a marked betterment of its economic situation during World War II.[99][100]

Shortly after the Farhud in 1941, Mossad LeAliyah Bet sent emissaries to Iraq to begin to organize emigration to Israel, initially by recruiting people to teach Hebrew and hold lectures on Zionism. In late 1942, one of the emissaries explained the size of their task of converting the Iraqi community to Zionism, writing that "we have to admit that there is not much point in [organizing and encouraging emigration].... We are today eating the fruit of many years of neglect, and what we didn't do can't be corrected now through propaganda and creating one-day-old enthusiasm."[101]

In 1948, there were approximately 150,000 Jews in Iraq. The community was concentrated in Baghdad and Basra. By 2003, there were only about 100 left of this previously thriving community. Around 8,000 Jews left Iraq between 1919–48, with another 2,000 leaving between mid-1948 to mid-1950.[97] However, in the wake of the 1950 Denaturalisation Act and the 1950–51 Baghdad bombings, more than 120,000 Jews left the country in less than a year.[97] The Iraqi government convicted and hanged a number of suspected Zionist agents for perpetrating the bombings, but the issue of who was responsible remains a subject of scholarly dispute. In 1969, about 50 of the Jews who remained were executed; 11 were publicly executed after show trials and hundred thousand Iraqis marched past the bodies in a carnival-like atmosphere.[102]

War in Israel and Palestinian refugees

Before [104] In 19 February 1949, al-Said acknowledged the bad treatment that the Jews had been victims of in Iraq during the recent months. He warned that unless Israel would behave itself, events might take place concerning the Iraqi Jews.[105] Al-Said's threats had no impact at the political level on the fate of the Jews but were widely published in the media.[106]

In 1948, the country was placed under martial law, and the penalties for Zionism were increased. Courts martial were used to intimidate wealthy Jews, Jews were again dismissed from civil service, quotas were placed on university positions, Jewish businesses were boycotted (E. Black, p. 347) and Shafiq Ades (one of the most important anti-Zionist Jewish businessmen in the country) was arrested and publicly hanged for allegedly selling goods to Israel, shocking the community (Tripp, 123). The Jewish community general sentiment was that if a man as well connected and powerful as Shafiq Ades could he eliminated by the state, other Jews would not be protected any longer.[107] Additionally, like most Arab League states, Iraq forbade any legal emigration of its Jews on the grounds that they might go to Israel and could strengthen that state. At the same time, increasing government oppression of the Jews fueled by anti-Israeli sentiment together with public expressions of antisemitism created an atmosphere of fear and uncertaint

Like most Arab League states, Iraq initially forbade the emigration of its Jews after the 1948 war on the grounds that allowing them to go to Israel would strengthen that state. However, by 1949 Jews were escaping Iraq at about a rate of 1,000 a month.[108] At the time, the British believed that the Zionist underground was agitating in Iraq in order to assist US fund-raising and to "offset the bad impression caused by the Jewish attitudes to Arab refugees".[109]

The Iraqi government took in only 5,000 of the c.700,000 Palestinians who became refugees in 1948–49 and refused to submit to American and British pressure to admit more.[110] In January 1949, the pro-British Iraqi Prime Minister Nuri al-Said discussed the idea of deporting Iraqi Jews to Israel with British officials, who explained that such a proposal would benefit Israel and adversely affect Arab countries.[111][112][113][114] According to Meir-Glitzenstein, such suggestions were "not intended to solve either the problem of the Palestinian Arab refugees or the problem of the Jewish minority in Iraq, but to torpedo plans to resettle Palestinian Arab refugees in Iraq".[115] In July 1949 the British government proposed to Nuri al-Said a population exchange in which Iraq would agree to settle 100,000 Palestinian refugees in Iraq; Nuri stated that if a fair arrangement could be agreed, "the Iraqi government would permit a voluntary move by Iraqi Jews to Palestine."[116] The Iraqi-British proposal was reported in the press in October 1949.[117] On 14 October 1949 Nuri Al Said raised the exchange of population concept with the economic mission survey.[118] At the Jewish Studies Conference in Melbourne in 2002, Philip Mendes summarised the effect of al-Saids vacillations on Jewish expulsion as: "In addition, the Iraqi Prime Minister Nuri as-Said tentatively canvassed and then shelved the possibility of expelling the Iraqi Jews, and exchanging them for an equal number of Palestinian Arabs.[119]"

A reversal: Allowing a Jewish immigration to Israel

Iraqi Jews leaving Lod airport (Israel) on their way to ma'abara transit camp, 1951

In March 1950 Iraq reversed their earlier ban on Jewish emigration to Israel and passed a law of one-year duration allowing Jews to emigrate on the condition of relinquishing their Iraqi citizenship. According to Abbas Shiblak, many scholars state that this was a result of British, American and Israeli political pressure on Tawfiq al-Suwaidi's government, with some studies suggesting there were secret negotiations.[120] According to Ian Black,[121] the Iraqi government was motivated by "economic considerations, chief of which was that almost all the property of departing Jews reverted to the state treasury"[121] and also that "Jews were seen as a restive and potentially troublesome minority that the country was best rid of."[121] Israel mounted an operation called "Operation Ezra and Nehemiah" to bring as many of the Iraqi Jews as possible to Israel.

The Zionist movement at first tried to regulate the amount of registrants until issues relating to their legal status were clarified. Later, it allowed everyone to register. Two weeks after the law went into force, the Iraqi interior minister demanded a CID investigation over why Jews were not registering. A few hours after the movement allowed registration, four Jews were injured in a bomb attack at a café in Baghdad.

Immediately following the March 1950 Denaturalisation Act, the emigration movement faced significant challenges. Initially, local Zionist activists forbade the Iraqi Jews from registering for emigration with the Iraqi authorities, because the Israeli government was still discussing absorption planning.[122] However, on 8 April, a bomb exploded in a Jewish cafe in Baghdad, and a meeting of the Zionist leadership later that day agreed to allow registration without waiting for the Israeli government; a proclamation encouraging registration was made throughout Iraq in the name of the State of Israel.[123] However, at the same time immigrants were also entering Israel from Poland and Romania, countries in which Prime Minister David Ben-Gurion assessed there was a risk that the communist authorities would soon "close their gates", and Israel therefore delayed the transportation of Iraqi Jews.[124] As a result, by September 1950, while 70,000 Jews had registered to leave, many selling their property and losing their jobs, only 10,000 had left the country.[125] According to Esther Meir-Glitzenstein, "The thousands of poor Jews who had left or been expelled from the peripheral cities, and who had gone to Baghdad to wait for their opportunity to emigrate, were in an especially bad state. They were housed in public buildings and were being supported by the Jewish community. The situation was intolerable." The delay became a significant problem for the Iraqi government of Nuri al-Said (who replaced Tawfiq al-Suwaidi in mid-September 1950), as the large number of Jews "in limbo" created problems politically, economically and for domestic security.[126] "Particularly infuriating" to the Iraqi government was the fact that the source of the problem was the Israeli government.

As a result of these developments, al-Said was determined to drive the Jews out of his country as quickly as possible.[127][128][129][130] On 21 August 1950 al-Said threatened to revoke the license of the company transporting the Jewish exodus if it did not fulfill its daily quota of 500 Jews, and in September 1950, he summoned a representative of the Jewish community and warned the Jewish community of Baghdad to make haste; otherwise, he would take the Jews to the borders himself.[131][132] On 12 October 1950, Nuri al-Said summoned a senior official of the transport company and made similar threats, justifying the expulsion of Jews by the number of Palestinian Arabs fleeing from Israel.

Two months before the law expired, after about 85,000 Jews had registered, a bombing campaign began against the Jewish community of Baghdad. All but a few thousand of the remaining Jews then registered for emigration. In all, about 120,000 Jews left Iraq.

According to Gat, it is highly likely that one of Nuri as-Said's motives in trying to expel large numbers of Jews was the desire to aggravate Israel's economic problems (he had declared as such to the Arab world), although Nuri was well aware that the absorption of these immigrants was the policy on which Israel based its future.[133] The Iraqi Minister of Defence told the U.S ambassador that he had reliable evidence that the emigrating Jews were involved in activities injurious to the state and were in contact with communist agents.[134]

Between April 1950 and June 1951, Jewish targets in Baghdad were struck five times. Iraqi authorities then arrested 3 Jews, claiming they were Zionist activists, and sentenced two — Shalom Salah Shalom and Yosef Ibrahim Basri—to death. The third man, Yehuda Tajar, was sentenced to 10 years in prison.[135] In May and June 1951, arms caches were discovered that allegedly belonged to the Zionist underground, allegedly supplied by the Yishuv after the Farhud of 1941. There has been much debate as to whether the bombs were planted by the Mossad to encourage Iraqi Jews to emigrate to Israel or if they were planted by Muslim extremists to help drive out the Jews. This has been the subject of lawsuits and inquiries in Israel.[136][137]

The emigration law was to expire on March 1951, one year after the law was enacted. On 10 March 1951, 64,000 Iraqi Jews were still waiting to emigrate, the government enacted a new law blocking the assets of Jews who had given up their citizenship, and extending the emigration period.[138]


Eliyahu Hanavi Synagogue in Alexandria, Egypt


Although there was a small indigenous community, most Jews in Egypt in the early twentieth century were recent immigrants to the country, who did not share the Arabic language and culture.[139] Many were members of the highly diverse Mutamassirun community, which included other groups such as Greeks, Armenians, Syrian Christians and Italians, in addition to the British and French colonial powers.[140] Until the late 1930s, the Jews, both indigenous and new immigrants, like other minorities tended to apply for foreign citizenship in order to benefit from a foreign protection.[141] The Egyptian government made it very difficult for non-Muslim foreigners to become naturalized. The poorer Jews, most of them indigenous and Oriental Jews, were left stateless, although they were legally eligible for Egyptian nationality.[142] The drive to Egyptianize public life and the economy harmed the minorities, but the Jews had more strikes against them than the others. In the agitation against the Jews of the late thirties and the forties, the Jew has been seen as an enemy[139] The Jews were attacked because of their real or alleged links to Zionism. Jews were not discriminated because of their religion or race, like in Europe, but for political reasons.[143]

The Egyptian Prime Minister Mahmoud an-Nukrashi Pasha told the British ambassador: "All Jews were potential Zionists [and] ... anyhow all Zionists were Communists."[144] On 24 November 1947, the head of the Egyptian delegation to the United Nations General Assembly, Muhammad Hussein Heykal Pasha, said, "the lives of 1,000,000 Jews in Moslem countries would be jeopardized by the establishment of a Jewish state."[145] On 24 November 1947, Dr Heykal Pasha said: "if the U.N decide to amputate a part of Palestine in order to establish a Jewish state, ... Jewish blood will necessarily be shed elsewhere in the Arab world ... to place in certain and serious danger a million Jews. Mahmud Bey Fawzi (Egypt) said: "Imposed partition was sure to result in bloodshed in Palestine and in the rest of the Arab world."[146]

The exodus of the foreign mutamassirun ("Egyptianized") community, which included a significant number of Jews, began following the First World War, and by the end of the 1960s the entire mutamassirun was effectively eliminated. According to Andrew Gorman, this was primarily a result of the "decolonization process and the rise of Egyptian nationalism".[147][148]

The exodus of Egyptian Jews was impacted by the 1945 Anti-Jewish Riots in Egypt, though such emigration was not significant as the government stamped the violence out and the Egyptian Jewish community leaders were supportive of King Farouk. In 1948, approximately 75,000 Jews lived in Egypt. Around 20,000 Jews left Egypt during 1948–49 following the events of the 1948 Arab-Israeli War (including the 1948 Cairo bombings).[97] A further 5,000 left between 1952–56, in the wake of the Egyptian Revolution of 1952 and later the false flag Lavon Affair.[97] The Israeli invasion as part of the Suez Crisis caused a significant upsurge in emigration, with 14,000 Jews leaving in less than six months between November 1956 and March 1957, and 19,000 further emigrating over the next decade.[97]

Suez Crisis

In October 1956, when the Suez Crisis erupted, the position of the mutamassirun, including the Jewish community, was significantly impacted.[149]

1,000 Jews were arrested and 500 Jewish businesses were seized by the government. A statement branding the Jews as "Zionists and enemies of the state" was read out in the mosques of Cairo and Alexandria. Jewish bank accounts were confiscated and many Jews lost their jobs. Lawyers, engineers, doctors and teachers were not allowed to work in their professions. Thousands of Jews were ordered to leave the country. They were allowed to take only one suitcase and a small sum of cash, and forced to sign declarations "donating" their property to the Egyptian government. Foreign observers reported that members of Jewish families were taken hostage, apparently to insure that those forced to leave did not speak out against the Egyptian government. Jews were expelled or left, forced out by the anti-Jewish feeling in Egypt.[150] Some 25,000 Jews, almost half of the Jewish community left, mainly for Europe, the United States, South America and Israel, after being forced to sign declarations that they were leaving voluntarily, and agreed with the confiscation of their assets. Similar measures were enacted against British and French nationals in retaliation for the invasion. By 1957 the Jewish population of Egypt had fallen to 15,000.[151]


In 1960, the American embassy in Cairo wrote of Egyptian Jews that: "There is definitely a strong desire among most Jews to emigrate, but this is prompted by the feeling that they have limited opportunity, or from fear for the future, rather than by any direct or present tangible mistreatment at the hands of the government."[152][136]

In 1967, Jews were detained and tortured, and Jewish homes were confiscated.[7] Following the Six Day War, the community practically ceased to exist, with the exception of several dozens of elderly Jews.

Yemen, Aden and Djibouti

The Yemeni exodus began in 1881, seven months prior to the more well-known First Aliyah from Eastern Europe.[153] The exodus came about as a result of European Jewish investment in the Mutasarrifate of Jerusalem, which created jobs for labouring Jews alongside local Muslim labour thereby providing an economic incentive for emigration.[154] This was aided by the reestablishment of Ottoman control over the Yemen Vilayet allowing freedom of movement within the empire, and the opening of the Suez canal, which reduced the cost of travelling considerably. Between 1881 and 1948, 15,430 Jews had immigrated to Palestine legally.[155]

In 1942, prior to the formulation of the One Million Plan, David Ben-Gurion described his intentions with respect to such potential policy to a meeting of experts and Jewish leaders, stating that "It is a mark of great failure by Zionism that we have not yet eliminated the Yemen exile [diaspora]."[156]

If one includes Aden, there were about 63,000 Jews in Yemen in 1948. Today, there are about 200 left. In 1947, rioters killed at least 80 Jews in Aden, a British colony in southern Yemen. In 1948 the new Zaydi Imam Ahmad bin Yahya unexpectedly allowed his Jewish subjects to leave Yemen, and tens of thousands poured into Aden. The Israeli government's Operation Magic Carpet evacuated around 44,000 Jews from Yemen to Israel in 1949 and 1950.[157] Emigration continued until 1962, when the civil war in Yemen broke out. A small community remained until 1976, though it has mostly immigrated from Yemen since.

Lebanon and Syria


The area now known as Lebanon and Syria was the home of one of the oldest Jewish communities in the world, dating back to at least 300 BCE.


In November 1945, fourteen Jews were killed in anti-Jewish riots in Tripoli.[158] Unlike in other Arab countries, the Lebanese Jewish community did not face grave peril during the 1948 Arab-Israel War and was reasonably protected by governmental authorities. Lebanon was also the only Arab country that saw a post-1948 increase in its Jewish population, principally due to the influx of Jews coming from Syria and Iraq.[159]

In 1948, there were approximately 24,000 Jews in Lebanon.[160] The largest communities of Jews in Lebanon were in Beirut, and the villages near Mount Lebanon, Deir al Qamar, Barouk, Bechamoun, and Hasbaya. While the French mandate saw a general improvement in conditions for Jews, the Vichy regime placed restrictions on them. The Jewish community actively supported Lebanese independence after World War II and had mixed attitudes toward Zionism.

However, negative attitudes toward Jews increased after 1948, and, by 1967, most Lebanese Jews had emigrated—to Israel, the United States, Canada, and France. In 1971, Albert Elia, the 69-year-old Secretary-General of the Lebanese Jewish community, was kidnapped in Beirut by Syrian agents and imprisoned under torture in Damascus, along with Syrian Jews who had attempted to flee the country. A personal appeal by the U.N. High Commissioner for Refugees, Prince Sadruddin Aga Khan, to the late President Hafez al-Assad failed to secure Elia's release.

The remaining Jewish community was particularly hard hit by the civil war in Lebanon, and by the mid-1970s, the community collapsed. In the 1980s, Hezbollah kidnapped several Lebanese Jewish businessmen, and in the 2004 elections, only one Jew voted in the municipal elections. There are now only between 20 and 40 Jews living in Lebanon.[161][162]


Jewish wedding in Aleppo, Syria (Ottoman Empire), 1914.

In 1947, rioters in Aleppo burned the city's Jewish quarter and killed 75 people.[163] As a result, nearly half of the Jewish population of Aleppo opted to leave the city,[5] initially to neighbouring Lebanon.[164]

In 1948, there were approximately 30,000 Jews in Syria. In 1949, following defeat in the Arab-Israeli War, the CIA-backed March 1949 Syrian coup d'état installed Husni al-Za'im as the President of Syria. Za'im permitted the emigration of large numbers of Syrian Jews, and 5,000 left to Israel.[165]

The subsequent Syrian governments placed severe restrictions on the Jewish community, including barring emigration.[165] Over the next few years, many Jews managed to escape, and the work of supporters, particularly Judy Feld Carr,[166] in smuggling Jews out of Syria, and bringing their plight to the attention of the world, raised awareness of their situation. Although the Syrian government attempted to stop Syrian Jews from exporting their assets, the American consulate in Damascus noted in 1950 that "the majority of Syrian Jews have managed to dispose of their property and to emigrate to Lebanon, Italy, and Israel"[167][168]

In November 1954, the Syrian government lifted the ban on Jewish emigration.[169]

While most Jews had left by the wake of the 1973 October War, there was still a sizable community residing in Syria, which however also continued to decrease over the years. A 2,000 strong Syrian Jewish community remained in Syria during Hafez al-Assad rule, but almost entirely left the country in the early 1990s, leaving for the United States.

Following the Madrid Conference of 1991 the United States put pressure on the Syrian government to ease its restrictions on Jews, and on Passover in 1992, the government of Syria began granting exit visas to Jews on condition that they do not emigrate to Israel. At that time, the country had several thousand Jews. The majority of the Jewish community left for the United States, although some went to France and Turkey, and those who wanted to go to Israel were brought there in a two-year covert operation. There is a large and vibrant Syrian Jewish community in South Brooklyn, New York. In 2004, the Syrian government attempted to establish better relations with the emigrants, and a delegation of a dozen Jews of Syrian origin visited Syria in the spring of that year.[170]

As of December 2014 with all of the violence and unstable government in Syria only 17 Jews remain according to Rabbi Avraham Hamra with nine men and eight women all over sixty years of age.[171]


Bahrain's tiny Jewish community, mostly the Jewish descendants of immigrants who entered the country in the early 20th century from Iraq, numbered 600 in 1948. In the wake of the 29 November 1947 U.N. Partition vote, demonstrations against the vote in the Arab world were called for 2–5 December. The first two days of demonstrations in Bahrain saw rock throwing against Jews, but on 5 December, mobs in the capital of Manama looted Jewish homes and shops, destroyed the synagogue, beat any Jews they could find, and murdered one elderly woman.[172]

Over the next few decades, most left for other countries, especially Britain; as of 2006 only 36 remained.[173]

Muslim-majority countries



During the years of 1892 to 1910, there had been a few pogroms against Jews, in Shiraz and other towns, culminating in 1910 Shiraz blood libel, resulting in thirteen deaths, injury, robbery, vandalism and near-starvation for the 6,000 Jews of Shiraz.[174]

Initial exodus

Historian Ervand Abrahamian estimates 50,000 Jews were living in Iran around 1900,[175] with majority of them residing in Yazd, Shiraz, Tehran, Isfahan and Hamadan.[175]

The violence and disruption in Arab life associated with the founding of Israel in 1948 drove an increased anti-Jewish sentiment in neighbouring Iran as well. According to Trita Parsi, by 1951 only 8,000 of 100,000 Iranian Jews chose to emigrate to Israel.[176]

Anti-Jewish sentiment was on the rise under prime minister Mohammad Mossadegh,[177] and continued until 1953, in part because of the weakening of the central government and strengthening of clergy in the political struggles between the shah and Mossadegh. According to Eliz Sanasarian, from 1948–1953 about one-third of Iranian Jews, most of them poor, emigrated to Israel.[177] After the deposition of Mossadegh in 1953, the reign of shah Mohammad Reza Pahlavi was the most prosperous era for the Jews of Iran. According to the first national census taken in 1956, Jewish population in Iran stood at 65,232,[178] but there is no reliable data about migrations in the first half of the 20th century. David Littman puts the total figure of emigrants to Israel in 1948–1978 at 70,000.[179]

The tensions between the loyalists of the Shah and Islamists through the 1970s initiated the mass-migration of Iranian Jews, first affecting the higher-class. Instability caused thousands of Persian Jews to leave Iran prior to revolution - some seeking better economic opportunities or stability, while others afraid of the potential Islamic takeover.

Post 1979 Revolution

Prior to the Islamic revolution in 1979, some 80,000 Jews lived in Iran, primarily in the capital Teheran. Since the revolution, the Persian Jewish community has experienced a collapse, plunging to about one fourth of its size within three decades, and continues to shrink to this day. The current Jewish population of Iran is 8,756 according to the most recent Iranian census.[180][181][182] As a result of the 1979 Islamic Revolution, 60,000 of the 80,000 Jews in Iran fled, of whom 35,000 went to the United States, 25,000 went to Israel, and 5,000 went to Europe (mainly to the United Kingdom, France, Germany, Italy, and Switzerland[183] About 15% of the Persian Jewish community in Israel were admitted between 1975 and 1991.

At the time of the 1979 Islamic Revolution, 60,000 Jews were still living in Iran.[184] From then on, Jewish emigration from Iran dramatically increased, as about 30,000 Jews left within several months of the revolution alone.[179] Since the Revolution, Iran's Jewish population, some 30,000 Jews, have emigrated to the United States, Israel, and Europe. In 1979, Supreme Leader Ayatollah Khomeini met with the Jewish community upon his return from exile in Paris and issued a fatwa decreeing that the Jews were to be protected.[185]

Some sources put the Iranian Jewish population in the mid and late 1980s as between 50,000–60,000.[186] An estimate based on the 1986 census put the figure considerably higher for the same time, around 55,000.[187] In the 1990s there has been more uniformity in the figures, with most sources since then estimating roughly 25,000 Jews remaining in Iran.[188][189][190][191][192] The migration of Persian Jews after Iranian Revolution is mostly attributed to fear of religious persecution,[193][194] economic hardships and insecurity after the deposition of the Shah regime and consequent domestic violence and the Iran–Iraq War.

Jews have their minority rights protected in Iran, though there is official discrimination. In order to prevent circumventing emigration restrictions, the Iranian government prevents Jewish families from traveling abroad contemporaneously.[195]

The United States State Department estimated the number of Jews in Iran at 20,000–25,000 as of 2009.[196] The 2012 census did put the figure of remaining Jewish community in Iran at about 9,000.[197]


When the Republic of Turkey was established in 1923, Aliyah was not particularly popular among Turkish Jewry; migration from Turkey to Palestine was minimal in the 1920s.[198]

During 1923-1948, approximately 7,300 Jews emigrated from Turkey to Varlık Vergisi, a capital tax established in 1942, was also significant in encouraging emigration from Turkey to Palestine; between 1943 and 1944, 4,000 Jews emigrated."[200]

The Jews of Turkey reacted very favorably to the creation of the State of Israel. Between 1948 and 1951, 34,547 Jews immigrated to Israel, nearly 40% of the Jewish population at the time.[201] Immigration was stunted for several months in November 1948, when Turkey suspended migration permits as a result of pressure from Arab countries.[202]

In March 1949, the suspension was removed when Turkey officially recognized Israel, and emigration continued, with 26,000 emigrating within the same year. The migration was entirely voluntary, and was primary driven by economic factors given the majority of emigrants were from the lower classes.[203] In fact, the migration of Jews to Israel is the second largest mass emigration wave out of Turkey, the first being the population exchange between Greece and Turkey.[204]

After 1951, emigration of Jews from Turkey to Israel slowed materially.[205]

In the mid 1950s, 10% of those who had moved to Israel returned to Turkey. A new synagogue, the Neve Şalom, was constructed in Istanbul in 1951. Generally, Turkish Jews in Israel have integrated well into society and are not distinguishable from other Israelis.[206] However, they maintain their Turkish culture and connection to Turkey, and are strong supporters of close relations between Israel and Turkey.[207]

Even though historically speaking populist antisemitism was rarer in the Ottoman Empire and Anatolia than in Europe,[208] since the establishment of the state of Israel in 1948, there has been a rise in antisemitism. On the night of 6–7 September 1955, the Istanbul pogrom was unleashed. Although primarily aimed at the city's Greek population, the Jewish and Armenian communities of Istanbul were also targeted to a degree. The caused damage was mainly material - more than 4,000 shops and 1,000 houses belonging to Greeks, Armenians and Jews were destroyed - but it deeply shocked minorities throughout the country[209]

Since 1986, increased attacks on Jewish targets throughout Turkey impacted the security of the community, and urged many to emigrate. The Neve Shalom Synagogue in Istanbul has been attacked by Islamic militants three times.[210] On 6 September 1986, Arab terrorists gunned down 22 Jewish worshippers and wounded 6 during Shabbat services at Neve Shalom. This attack was blamed on the Palestinian militant Abu Nidal.[211][212][213] In 1992, the Lebanon-based Shi'ite Muslim group of Hezbollah carried out a bombing against the Synagogue, but nobody was injured.[211][213] The Synagogue was hit again during the 2003 Istanbul bombings alongside the Bet Israel Synagogue, killing 20 and injuring over 300 people, both Jews and Muslims alike.

Despite the increasing anti-Israeli[214] and anti-Jewish attitudes in modern Turkey, the country's Jewish community there is still believed to be the largest among Muslim countries, numbering about 26,000.[14]


The Afghan Jewish community declined from about 40,000 in the early 20th Century to 5,000 by 1934.[215]

In 1929, the Soviet press reported a pogrom in Afghanistan.[216]

In 1933, following the assassination of Mohammed Nadir Shah, King of Afghanistan, Afghan Jews were declared non-citizens[215] and many Jews in Afghanistan were expelled from their homes and robbed of their property.[217][218][219] Jews continued living in major cities such as Kabul and Herat, under restrictions on work and trade.[217] In 1935, the Jewish Telegraph Agency reported that "Ghetto rules" had been imposed on Afghan Jews, requiring them to wear particular clothes, that Jewish women stay out of markets, that no Jews live within certain distances of mosques and that Jews did not ride horses.[220]

From 1935 to 1941, under Prime Minister Mohammad Hashim Khan (uncle of the King) Germany was the most influential country in Afghanistan.[221] The Nazis regarded the Afghans (like the Iranians) as Aryans.[222] In 1938, it was reported that Jews were only allowed to work as shoe-polishers.[215][223]

Contact with Afghanistan was difficult at this time and with many Jews facing persecution around the world, reports reached the outside world after a delay and were rarely researched thoroughly. Jews were allowed to emigrate in 1951 and most moved to Israel and the United States.[224] By 1969, some 300 remained, and most of these left after the Soviet invasion of 1979, leaving 10 Afghan Jews in 1996, most of them in Kabul. More than 10,000 Jews of Afghan descent presently live in Israel. Over 200 families of Afghan Jews live in New York City.[224]

At one point it was reported that two Jews were left in Afghanistan and that they did not talk to each other.[225]


At the time of Pakistani independence in 1947, some 1,300 Jews remained in Karachi, many of them Bene Israel Jews, observing Sephardic Jewish rites. Other communities of Baghdadi Jews and Mizrahi Jews from Iran were found in the city. A small Ashkenazi population was also present in the city. Some Karachi streets still bear names that hark back to a time when the Jewish community was more prominent; such as Ashkenazi Street, Abraham Reuben Street (named after the former member of the Karachi Municipal Corporation), Ibn Gabirol Street, and Moses Ibn Ezra Street—although some streets have been renamed, they are still locally referred to by their original names. A small Jewish graveyard still exists in the vast Mewa Shah Graveyard near the shrine of a Sufi saint. The neighbourhood of Baghdadi in Lyari Town is named for the Baghdadi Jews who once lived there. A community of Bukharan Jews was also found in the city of Peshawar, where many buildings in the old city feature a Star of David as exterior decor as a sign of the Hebrew origins of its owners. Members of the community settled in the city as merchants as early as the 17th century, although the bulk arrived as refugees fleeing the advance of the Russian Empire into Bukhara, and later the Russian Revolution in 1917. Both the Jewish communities in Karachi and Peshawar have since been almost entirely decimated.

The exodus of Jews from Pakistan to Bombay and other cities in India came just prior to the creation of Israel in 1948, when anti-Israeli sentiments rose. By 1953, fewer than 500 Jews were reported to reside in all of Pakistan. Anti-Israeli sentiment and violence often flared during ensuing conflicts in the Middle East, resulting in a further movement of Jews out of Pakistan. Presently, a large number of Jews from Karachi live in the city of Ramla in Israel.


The Jewish community in Sudan was concentrated in the capital Khartoum, and had been established in the late 19th century. By the middle of the 20th century the community included some 350 Jews, mainly of Sephardic background, who had constructed a synagogue and a Jewish school. Between 1948 and 1956, some members of the community left the country, and it finally ceased to exist by the early 1960s.[226][227]


The Jewish population in East Bengal was 200 at the time of the Partition of British India in 1947. They included a Baghdadi Jewish merchant community that settled in Dhaka during the 17th-century. A prominent Jew in East Pakistan was Mordecai Cohen, who was a Bengali and English newsreader on East Pakistan Television. By the late 1960s, much of the Jewish community had left for Calcutta.[228][229]

Table of Jewish population since 1948

In 1948, there were between 758,000 and 881,000 Jews (see table below) living in communities throughout the Arab world. Today, there are fewer than 8,600. In some Arab states, such as Libya, which was about 3% Jewish, the Jewish community no longer exists; in other Arab countries, only a few hundred Jews remain.

Jewish Population by country: 1948, 1972, 2000 and recent times
Country or territory 1948 Jewish
1972 Jewish
Recent estimates
Morocco 250,000[52]–265,000[53] 31,000[230] 2,500–2,700 (2006)[231]
Algeria 140,000[52][53] 1,000[230] ≈0
Tunisia 50,000[52]–105,000[53] 8,000[230] 900–1,000 (2008)[231]
Libya 35,000[52]–38,000[53] 50[230] 0
Maghreb Total 475,000–548,000 40,050 3,400–3,700
Iraq 135,000[53]–140,000[52] 500[230] 5[232]
Egypt 75,000[53]–80,000[52] 500[230] 100 (2006)[233]
Yemen and Aden 53,000[52]–63,000[53] 500[230] 330[234]–350.[235]
Syria 15,000[52]–30,000[53] 4,000[230] 100 (2006)[233]
Lebanon 5,000[53]–20,000[236] 2,000[230] 20–40[161][162]
Bahrain 550–600[237] 50[238]
Sudan 350[226] ≈0
Arab Countries Total 758,350–881,350 <4,500
Afghanistan 5,000 500[230] 1[239]
Bangladesh Unknown 175–3,500[240]
Iran 65,232 (1956)[178] 62,258 (1976)[178][184] - 80,000[230] 9,252 (2006)[241] - 10,800 (2006)[233]
Pakistan 2,000–2,500[242] 250[230] 200[240]
Turkey 80,000[243] 30,000[230] 17,800 (2006)[233]
Non-Arab Muslim Countries Total 202,000–282,500 110,750 32,100


Of the nearly 900,000 Jewish emigrants, approximately 680,000 emigrated to Israel and 235,000 to France; the remainder went to other countries in Europe as well as to the Americas.[244][245] About two thirds of the exodus was from the Maghreb region, of which Morocco's Jews went mostly to Israel, Algeria's Jews went mostly to France, and Tunisia's Jews departed for both countries.[246]


Jewish refugees at Ma'abarot transit camp, 1950
Jewish children in front of Bet Lid camp. Israel, 1950

The majority of Jews in Arab countries eventually immigrated to the modern State of Israel.[247] Hundreds of thousands of Jews were temporarily settled in the numerous immigrant camps throughout the country. Those were later transformed into ma'abarot (transit camps), where tin dwellings were provided to house up to 220,000 residents. The ma'abarot existed until 1963. The population of transition camps was gradually absorbed and integrated into Israeli society. Many of the North African and Middle-Eastern Jews had a hard time adjusting to the new dominant culture, change of lifestyle and there were claims of discrimination. By 2003 they and their offspring, (including those of mixed lineage) comprised 3,136,436 people, or about 61% of Israel's Jewish population.


France was also a major destination and about 50% (300,000 people) of modern French Jews have roots from North Africa. In total, it is estimated that between 1956 and 1967, about 235,000 North African Jews from Algeria, Tunisia and Morocco immigrated to France due to the decline of the French Empire and following the Six-Day War.[248]

United States

The United States was a destination of many Egyptian, Lebanese and Syrian Jews.

Advocacy groups

Advocacy groups acting on behalf of Jews from Arab countries include:

WOJAC, JJAC and JIMENA have been active in recent years in presenting their views to various governmental bodies in the US, Canada and UK,[258] among others, as well as appearing before the United Nations Human Rights Council.[259]

Comparisons with Palestinian exodus

United States Congress

In 2003, H.Con.Res. 311 was introduced into the House of Representatives by pro-Israel[260] congresswoman Ileana Ros-Lehtinen. In 2004 simple resolutions H.Res. 838 and S.Res. 325 were issued into the House of Representatives and Senate by Jerrold Nadler and Rick Santorum, respectively. In 2007 simple resolutions H.Res. 185 and S.Res. 85 were issued into the House of Representatives and Senate. The resolutions had been written together with lobbyist group JJAC,[136] whose founder Stanley Urman described the resolution in 2009 as "perhaps our most significant accomplishment"[261] The House of Representatives resolution was sponsored by Jerrold Nadler, who followed the resolutions in 2012 with House Bill H.R. 6242. The 2007-08 resolutions proposed that any "comprehensive Middle East peace agreement to be credible and enduring, the agreement must address and resolve all outstanding issues relating to the legitimate rights of all refugees, including Jews, Christians and other populations displaced from countries in the Middle East", and encourages President Barack Obama and his administration to mention Jewish and other refugees when mentioning Palestinian refugees at international forums. The 2012 bill, which was moved to committee, proposed to recognize the plight of "850,000 Jewish refugees from Arab countries", as well as other refugees, such as Christians from the Middle East, North Africa, and the Persian Gulf.

Jerrold Nadler explained his view in 2012 that "the suffering and terrible injustices visited upon Jewish refugees in the Middle East needs to be acknowledged. It is simply wrong to recognize the rights of Palestinian refugees without recognizing the rights of nearly 1 million Jewish refugees who suffered terrible outrages at the hands of their former compatriots."[262][263][264] Critics have suggested the campaign is simply an anti-Palestinian "tactic",[265] which Michael Fischbach explains as "a tactic to help the Israeli government deflect Palestinian refugee claims in any final Israeli-Palestinian peace deal, claims that include Palestinian refugees' demand for the 'right of return' to their pre-1948 homes in Israel."[136]

Israeli government position

The issue of comparison of the Jewish exodus with the Palestinian exodus was raised by the Israeli Foreign Ministry as early as 1961.[266]

In 2012, a special campaign on behalf of the Jewish refugees from Arab countries was established and gained momentum. The campaign urges the creation of an international fund that would compensate both Jewish and Palestinian Arab refugees, and would document and research the plight of Jewish refugees from Arab countries.[267] In addition, the campaign plans to create a national day of recognition in Israel to remember the 850,000 Jewish refugees from Arab countries, as well as to build a museum that would document their history, cultural heritage, and collect their testimony.[268]

On 21 September 2012, a special event was held at the United Nations to highlight the issue of Jewish refugees from Arab countries. Israeli ambassador [267]

Jewish "Nakba"

In response to the Palestinian Nakba narrative, the term "Jewish Nakba" is sometimes used to refer to the persecution and expulsion of Jews from Arab countries in the years and decades following the creation of the State of Israel. Israeli columnist Ben Dror Yemini, himself a Mizrahi Jew, wrote:[269]

However, there is another Nakba: the Jewish Nakba. During those same years [the 1940s], there was a long line of slaughters, of pogroms, of property confiscation and of deportations against Jews in Islamic countries. This chapter of history has been left in the shadows. The Jewish Nakba was worse than the Palestinian Nakba. The only difference is that the Jews did not turn that Nakba into their founding ethos. To the contrary.

Professor Ada Aharoni, chairman of The World Congress of the Jews from Egypt, argues in an article entitled "What about the Jewish Nakba?" that exposing the truth about the expulsion of the Jews from Arab states could facilitate a genuine peace process, since it would enable Palestinians to realize they were not the only ones who suffered, and thus their sense of "victimization and rejectionism" will decline.[270]

Additionally, Canadian MP and international human rights lawyer Irwin Cotler has referred to the "double Nakba". He criticizes the Arab states' rejectionism of the Jewish state, their subsequent invasion to destroy the newly formed nation, and the punishment meted out against their local Jewish populations:[271]

The result was, therefore, a double Nakba: not only of Palestinian-Arab suffering and the creation of a Palestinian refugee problem, but also, with the assault on Israel and on Jews in Arab countries, the creation of a second, much less known, group of refugees—Jewish refugees from Arab countries.

Within Israel

Iraqi-born Ran Cohen, a former member of the Knesset, said: "I have this to say: I am not a refugee. I came at the behest of Zionism, due to the pull that this land exerts, and due to the idea of redemption. Nobody is going to define me as a refugee." Yemeni-born Yisrael Yeshayahu, former Knesset speaker, Labor Party, stated: "We are not refugees. [Some of us] came to this country before the state was born. We had messianic aspirations." And Iraqi-born Shlomo Hillel, also a former speaker of the Knesset, Labor Party, claimed: "I do not regard the departure of Jews from Arab lands as that of refugees. They came here because they wanted to, as Zionists."[16]

Historian Tom Segev stated: "Deciding to emigrate to Israel was often a very personal decision. It was based on the particular circumstances of the individual's life. They were not all poor, or 'dwellers in dark caves and smoking pits'. Nor were they always subject to persecution, repression or discrimination in their native lands. They emigrated for a variety of reasons, depending on the country, the time, the community, and the person."[272]

Iraqi-born Israeli historian Avi Shlaim, speaking of the wave of Iraqi Jewish migration to Israel, concludes that, even though Iraqi Jews were "victims of the Israeli-Arab conflict", Iraqi Jews aren't refugees, saying "nobody expelled us from Iraq, nobody told us that we were unwanted."[273] He restated that case in a review of Martin Gilbert's book, In Ishmael's House.[274]

Yehuda Shenhav has criticized the analogy between Jewish emigration from Arab countries and the Palestinian exodus. He also says "The unfounded, immoral analogy between Palestinian refugees and Mizrahi immigrants needlessly embroils members of these two groups in a dispute, degrades the dignity of many Mizrahi Jews, and harms prospects for genuine Jewish-Arab reconciliation." He has stated that "the campaign's proponents hope their efforts will prevent conferral of what is called a 'right of return' on Palestinians, and reduce the size of the compensation Israel is liable to be asked to pay in exchange for Palestinian property appropriated by the state guardian of 'lost' assets."[16]

Israeli historian Yehoshua Porath has rejected the comparison, arguing that while there is a superficial similarity, the ideological and historical significance of the two population movements are entirely different. Porath points out that the immigration of Jews from Arab countries to Israel, expelled or not, was the "fulfilment of a national dream". He also argues that the achievement of this Zionist goal was only made possible through the endeavors of the Jewish Agency's agents, teachers, and instructors working in various Arab countries since the 1930s. Porath contrasts this with the Palestinian Arabs' flight of 1948 as completely different. He describes the outcome of the Palestinian's flight as an "unwanted national calamity" that was accompanied by "unending personal tragedies". The result was "the collapse of the Palestinian community, the fragmentation of a people, and the loss of a country that had in the past been mostly Arabic-speaking and Islamic. "[275]

Alon Liel, a former director-general of the Foreign Ministry says that many Jews escaped from Arab countries, but he does not call them "Refugees" since his definition for the term "Refugee" is different from UNWRA's definition.[276]

In the Arab World

Palestinian politician Hanan Ashrawi has argued that Jews from Arab lands are not refugees at all and that Israel is using their claims in order to counterbalance to those of Palestinian refugees against it.[277] Ashrawi said that "If Israel is their homeland, then they are not 'refugees'; they are emigrants who returned either voluntarily or due to a political decision."[277]

Property losses and compensation

In Libya, Iraq and Egypt many Jews lost vast portions of their wealth and property as part of the exodus because of severe restrictions on moving their wealth out of the country.

In the Maghreb, the situation was more complex. For example, in Morocco emigrants were not allowed to take more than $60 worth of Moroccan currency with them, although generally they were able to sell their property prior to leaving,[278] and some were able to work around the currency restrictions by exchanging cash into jewelry or other portable valuables.[278] This led some scholars to speculate the Maghrebi Jewish population, comprising two thirds of the exodus, on the whole did not suffer large property losses.[279] However, opinions on this differ.

Yemeni Jews were usually able to sell what property they possessed prior to departure, although not always at market rates.[280]

Estimated value

Various estimates of the value of property abandoned by the Jewish exodus have been published, with wide variety in the quoted figures from a few billion dollars to hundreds of billions.[281]

The World Organization of Jews from Arab Countries (WOJAC) estimated in 2006, that Jewish property abandoned in Arab countries would be valued at more than $100 billion, later revising their estimate in 2007 to $300 billion. They also estimated Jewish-owned real-estate left behind in Arab lands at 100,000 square kilometers (four times the size of the state of Israel).[7][282][282][283][284]

The type and extent of linkage between the Jewish exodus from Arab countries and the 1948 Palestinian exodus has also been the source of controversy. Advocacy groups have suggested that there are strong ties between the two processes and some of them even claim that decoupling the two issues is unjust.[285][286][287]

Holocaust restitution expert Sidney Zabludoff, writing for the Israeli-advocacy group Jerusalem Center for Public Affairs, suggests that the losses sustained by the Jews who fled Arab countries since 1947 amounts to $700m at period prices based on an estimated per capita wealth of $700 multiplied by one million refugees, equating to $6 billion today, assuming that the entire exodus left all of their wealth behind.[288]

Israeli position

The official position of the Israeli government is that Jews from Arab countries are considered refugees, and it considers their rights to property left in countries of origin as valid and existent.[289]

In 2008, the Orthodox Sephardi party, Shas, announced its intention to seek compensation for Jewish refugees from Arab states.[290]

In 2009, Israeli lawmakers introduced a bill into the Knesset to make compensation for Jews from Arab and Muslim countries an integral part of any future peace negotiations by requiring compensation on behalf of current Jewish Israeli citizens, who were expelled from Arab countries after Israel was established in 1948 and leaving behind a significant amount of valuable property. In February 2010, the bill passed its first reading. The bill was sponsored by MK Nissim Ze'ev (Shas) and follows a resolution passed in the United States House of Representatives in 2008, calling for refugee recognition to be extended to Jews and Christians similar to that extended to Palestinians in the course of Middle East peace talks.[291]

Films about the exodus

  • I Miss the Sun (1984), USA, produced and directed by Mary Hilawani. Profile of Halawani's grandmother, Rosette Hakim. A prominent Egyptian-Jewish family, the Halawanis left Egypt in 1959. Rosette, the family matriarch, chose to remain in Egypt until every member of the large family was free to leave.
  • The Dhimmis: To Be a Jew in Arab Lands (1987), director Baruch Gitlis and David Goldstein a producer. Presents a history of Jews in the Middle East.
  • The David Project, describing the events of the Jewish exodus from Arab and Muslim countries
  • The Silent Exodus (2004) by Pierre Rehov. Selected at the International Human Rights Film Festival of Paris (2004) and presented at the UN Geneva Human Rights Annual Convention (2004).
  • The Last Jews of Libya (2007) by Vivienne Roumani-Denn. Describes how European colonialism, Italian fascism and the rise of Arab nationalism contributed to the disappearance of Libya's Sephardic Jewish community.
  • "From Babylonia To Beverly Hills: The Exodus of Iran's Jews" Documentary.[292]

Further reading

Whole region

  • Abu Shakrah (2001). "Deconstructing the Link: Palestinian Refugees and Jewish Immigrants from Arab Countries" in Naseer Aruri (ed.), Palestinian Refugees: The Right of Return. London: Pluto Press:208–216.
  • Cohen, Hayyim J. (1973). The Jews of the Middle East, 1860–1972 Jerusalem, Israel Universities Press. ISBN 0-470-16424-7
  • Cohen, Mark (1995) Under Crescent and Cross, Princeton, Princeton University Press.
  • Cohen, Mark (1986) "Islam and the Jews: Myth, Counter-Myth, History", Jerusalem Quarterly, 38, 1986
  • Goldberg, Arthur. 1999. "Findings of the Tribunal relating to the Claims of Jews from Arab Lands". in Malka Hillel Shulewitz (ed.) The Forgotten Millions. London: Cassell: 207–211.
  • Gilbert, Sir Martin (1976). The Jews of Arab lands: Their history in maps. London. World Organisation of Jews from Arab Countries: Board of Deputies of British Jews. ISBN 0-9501329-5-0
  • Harris, David A. (2001). In the Trenches: Selected Speeches and Writings of an American Jewish Activist, 1979–1999. KTAV Publishing House, Inc. ISBN 0-88125-693-5
  • Landshut, Siegfried. 1950. Jewish Communities in the Muslim Countries of the Middle East. Westport: Hyperion Press.
  • Levin, Itamar (2001). Locked Doors: The Seizure of Jewish Property in Arab Countries. Praeger/Greenwood. ISBN 0-275-97134-1
  • Lewis, Bernard (1984). The Jews of Islam. Princeton. Princeton University Press. ISBN 0-691-00807-8
  • Lewis, Bernard (1986). Semites and Anti-Semites: An Inquiry into Conflict and Prejudice, W. W. Norton & Co. ISBN 0-393-02314-1
  • Massad, Joseph. 1996. "Zionism's Internal Others: Israel and The Oriental Jews". Journal of Palestine Studies, 25(4):53–68.
  • Morris, Benny. Black, Ian. (1992). Israel's Secret Wars: A History of Israel's Intelligence Services. Grove Press. ISBN 978-0-8021-3286-4
  • Parfitt, Tudor. Israel and Ishmael: Studies in Muslim-Jewish Relations , St. Martin's Press, 2009. ISBN 978-0-312-22228-4
  • Roumani, Maurice (1977). The Case of the Jews from Arab Countries: A Neglected Issue, Tel Aviv, World Organization of Jews from Arab Countries, 1977 and 1983
  • Schulewitz, Malka Hillel. (2001). The Forgotten Millions: The Modern Jewish Exodus from Arab Lands. London. ISBN 0-8264-4764-3
  • Shapiro, Raphael. 1984. "Zionism and Its Oriental Subjects". in Jon Rothschild (ed.) Forbidden Agendas: Intolerance and Defiance in the Middle East. London: Al Saqi Books: 23–48.
  • Shohat, Ella. 1988. "Sephardim in Israel: Zionism from the Standpoint of its Jewish Victims". Social Text 19–20:1–35.
  • Stearns, Peter N. Citation from The Encyclopedia of World History Sixth Edition, Peter N. Stearns (general editor), © 2001 The Houghton Mifflin Company, at
  • Stillman, Norman (1975). Jews of Arab Lands a History and Source Book. Jewish Publication Society
  • Stillman, Norman (2003). Jews of Arab Lands in Modern Times. Jewish Publication Society, Philadelphia. ISBN 0-8276-0370-3
  • Swirski, Shlomo. 1989. Israel The Oriental Majority. London: Zed Books.
  • Woolfson, Marion. 1980. Prophets in Babylon: Jews in the Arab World. London: Faber and Faber.
  • Zargari, Joseph (2005). The Forgotten Story of the Mizrachi Jews. Buffalo Public Interest Law Journal (Volume 23, 2004 – 2005).

Country or region specific works


  • De Felice, Renzo (1985). Jews in an Arab Land: Libya, 1835–1970. Austin, University of Texas Press. ISBN 0-292-74016-6
  • Gruen, George E. (1983) Tunisia's Troubled Jewish Community (New York: American Jewish Committee, 1983)
  • Simon, Rachel (1992). Change Within Tradition Among Jewish Women in Libya, University of Washington Press. ISBN 0-295-97167-3


  • Gudrun Krämer, The Jews in Modern Egypt, 1914–1952, Seattle: University of Washington Press, 1989
  • Lagnado, Lucette (2007) The Man in the White Sharkskin Suit: A Jewish Family's Exodus from Old Cairo to the New World . Harper Perennial. ISBN 978-0-06-082212-5


  • Cohen, Ben. 1999. Review of "The Jewish Exodus from Iraq". Journal of Palestine Studies, 27(4):110–111.
  • Haim, Sylvia. 1978. "Aspects of Jewish Life in Baghdad under the Monarchy". Middle Eastern Studies, 12(2):188–208.
  • Hillel, Shlomo. 1987. Operation Babylon. New York: Doubleday.
  • Kedourie, Elie. 1989. "The break between Muslims and Jews in Iraq," in Mark Cohen & Abraham Udovitch (eds.) Jews Among Arabs. Princeton: Darwin Press:21–64.
  • Rejwan, Nissim (1985) The Jews of Iraq: 3000 Years of History and Culture London. Weidenfeld and Nicolson. ISBN 0-297-78713-6


  • Nini, Yehuda (1992), The Jews of the Yemen 1800–1914. Harwood Academic Publishers. ISBN 3-7186-5041-X


  • Schulze, Kristen (2001) The Jews of Lebanon: Between Coexistence and Conflict. Sussex. ISBN 1-902210-64-6
  • Malka, Eli (April 1997). Jacob's Children in the Land of the Mahdi: Jews of the Sudan. Syracuse University Press. ISBN 978-0-8156-8122-9

See also


  1. ^ VI- November 30: Commemorating the expulsion of Jews from Arab lands
  2. ^
  3. ^ Reeva S. Simon, Michael M. Laskier, Sara Reguer, The Jews of the Middle East and North Africa in Modern Times, 2003, p. 327="Before the 1940s only two communities, Yemen and Syria, made substantial aliyah."
  4. ^
  5. ^ a b Shindler, Colin. A history of modern Israel. Cambridge University Press 2008. pp. 63–64.
  6. ^ a b
  7. ^ a b c
  8. ^ Malka Hillel Shulewitz, The Forgotten Millions: The Modern Jewish Exodus from Arab Lands, Continuum 2001, pp. 139 and 155.
  9. ^ Ada Aharoni "The Forced Migration of Jews from Arab Countries, Historical Society of Jews from Egypt website. Accessed 1 February 2009.
  10. ^
  11. ^ The Encyclopedia of the Arab-Israeli Conflict, p693
  12. ^ Ducker, Clare Louise, 2006. Jews, Arabs, and Arab Jews: The Politics of Identity and Reproduction in Israel, Institute of Social Studies, The Hague, Netherlands
  13. ^ The Rebirth of the Middle East, Jerry M. Rosenberg, Hamilton Books, 2009, page 44
  14. ^ a b
  15. ^ a b
  16. ^ a b c
  17. ^ Bat Ye'or (1985), p. 45
  18. ^ Lewis 1984 p. 62
  19. ^ Laskier 1994.
  20. ^
  21. ^
  22. ^ Shaked, Edith Haddad. "On the State of being (Jewish) between 'Orient' and 'Occident'" in Bat-Ami Bar On and Tessman, Lisa, eds. Jewish Locations: Traversing Racialized Landscapes. (City: Rowman & Littlefield 2002), "Quite many observers have noted that it is remarkable how quickly Tunisian Jews shifted their identification and leaped from a way of life quite similar to that of the Muslim Arab population into a new European cultural world, following the establishment of the French Protectorate in Tunisia in 1882. Under the French Protectorate, the Jews had a different position, "one small notch above the Muslims on the pyramid which is the basis of all colonial societies." ... For the generation born under the protectorate, the French language replaced Judeo-Arabic as the Tunisian Jews' mother tongue.... Under French colonial rule, the Jews of Tunisia deconstructed many aspects of their "Oriental" selves, and experienced an image shift, from resembling the "Oriental" colonized Arabs to resembling the "Occidental" French colonizers, through their rapid adaptation to the French language, customs, and culture. Since the French administrators strongly encouraged the French acculturation of Tunisian Jews through many educational and economic opportunities, their "Oriental" past started just to fade away. As a result, a new society of French-assimilated Jews emerged. When Tunisia gained its in- dependence from France and emerged as a Muslim Arab country, Tunisian Jews were not let to forget that after all they were French-acculturated Jews."
  23. ^
  24. ^
  25. ^ a b c d e f g h Chouraqui 2002:"A number of factors finally led to the defeat of the anti-Semitic party in Algeria and to its disappearance in 1902.... Most important perhaps was the refusal of the Moslems of Algeria to allow themselves to be drawn into the anti-Jewish manifestations, thus confounding the hopes and plans of the agitators. This phenomenon is a telling proof that the assertions regarding the so-called axiomatic hatred of the Moslems for the Jews were utterly unfounded."
  26. ^
  27. ^
  28. ^ Laskier 2012, p. 42: "But the worst was yet to come, for the systematic French penetration after Algeciras brought Moroccan Muslim resentment to the boiling point. The resentment was manifested in the form of popular protests and in tribal and military unrest throughout the country. The French proceeded by occupying Oujda; and following anti-European manifestations in Marrakesh and riots in Casablanca (1907), resulting in the killing of Europeans, the French government sent to Casablanca's coast the cruiser Galilee, and a French expeditionary force. French troops were now in Casablanca. whereas major portions of the adjacent Chaouia plain were occupied under the command of Generals Drude and d'Amade. ln 1907–1908 anti-European feelings extended to include anti-Jewish manifestations in Oujda, Casablanca, and Fez."
  29. ^
  30. ^ Ariel 2013, p. 160: "Moreover, the Libyan Jewish community benefited economically from Ottoman rule. As a result there was little little emigration during this period. At the same time, however, as European powers increased their economic influence in Libya, Jews increasingly became middlemen between them and the local population. More and more they were seen by Muslim Libyans as aligned with foreign powers. Italian rule soon made this partnership more overt. Colonial rule then further increased Muslim-Jewish conflict, evenutally leading to both collective violence and migration. By the end of the Italian period, the Jewish community of Libya was no longer willing to accept a traditional subordinate place in a Muslim society, and in fact was unprepared to live in an independent Arab Muslim state."
  31. ^ Laskier 2012.
  32. ^ a b History of the Jewish Community in Libya". Retrieved July 1, 2006
  33. ^ The Jewish Enemy: Nazi Propaganda during World War II and the Holocaust, by Jeffrey Herf, Harvard Belknap, 2006, 390 pp. [1]
  34. ^ Jewish Political Studies Review 17:1–2 (Spring 2005) "National Socialism and Anti-Semitism in the Arab World", Matthias Küntzel
  35. ^ Daniel Schroeter; Yaron Tsur; Mohammed Hatimi. "Morocco". Encyclopedia of Jews in the Islamic World. Executive Editor Norman A. Stillman. Brill Online, 2014
  36. ^ a b "Jewish-Muslim ties in Maghreb were good despite Nazis" by Gil Shefler, 24 January 2011, The Jerusalem Post
  37. ^ a b c Laskier 1994, p. 349.
  38. ^ Stillman, 2003, pp. 127–128.
  39. ^ Stillman, 2003, pp. 128–129.
  40. ^ Des camps de concentration au Maroc
  41. ^ Yehuda Grinker (an organizer of Jewish emigration from the Atlas), The Emigration of Atlas Jews to Israel, Tel Aviv, The Association of Moroccan Immigrants in Israel, 1973.
  42. ^ Mandel 2014, p. 37a: "In fall 1955, foreign ministry officials asserted that Jews had suffered comparatively fewer troubles than the wider European population."
  43. ^ a b |Jews Killed in Morocco Riots; Raid on Jewish Quarter Repulsed, JTA, 24 August 1953.
  44. ^ North Africa (1955), American Jewish Committee Archives, p. 445.
  45. ^ Mandel 2014, p. 37: "In August 1954, just after the first anniversary of Frances exile of Morocco's Sultan Muhammad V to Madagascar for his nationalist sympathies, seven Jews were killed in the town of Petitjean. Part of the wider violence associated with challenging French rule in the region, the murders reflected the escalating nature of the conflict.... In the opinion of Francis Lacoste, Morocco's resident general, the ethnicity of the Petitjean victims was coincidental, terrorism rarely targeted Jews, and fears about their future were unwarranted."
  46. ^ Moroccan Jewish Leaders Leave for the Aix-les-bains Peace Talks, JTA, 26 August 1955.
  47. ^ Stillman, 2003, pp. 172–173.
  48. ^ a b Stillman, 2003, p. 173.
  49. ^ Stillman, 2003, p. 174.
  50. ^ a b Stillman, 2003, p. 175.
  51. ^
  52. ^ a b c d e f g h i Stearns, 2001, p. 966.
  53. ^ a b c d e f g h i j k
  54. ^
  55. ^ a b Mandel 2014, p. 38a: "Indeed, although the French premier, Pierre Mendes-France, proposed granting greater autonomy for Tunisia and gradual internal reforms for Morocco in 1954, the early 1950s were characterized by widespread nationalist resistance and concomitant economic, political, and social breakdown. Likewise, in Algeria, the outbreak of anti-French agitation in November 1954, ultimately pitting Front de liberation nationals terrorism against the French military's ruthless tactics, undermined the lives of many residents. In response, thousands of Muslims, Christians, and Jews left the region, often for France but also for Canada, South America, Israel, and elsewhere in Europe. Jewish migration was very much a part of this wider collapse of colonial control and the social, economic, and cultural change that followed.
  56. ^
  57. ^ "Pieds-noirs": ceux qui ont choisi de rester, La Dépêche du Midi, March 2012 (French)
  58. ^ Fischbach 2008, p. 95.
  59. ^ Tarek Fatah (2010). The Jew Is Not My Enemy: Unveiling the Myths That Fuel Muslim Anti-Semitism. Random House. p. 102.
  60. ^ Malka Hillel Shulewitz (2001). The Forgotten Millions: The Modern Jewish Exodus from Arab Lands. Continuum International Publishing Group. p. 93.
  61. ^
  62. ^
  63. ^
  64. ^
  65. ^ Yehouda Shenhav. Ethnicity and National Memory: The World Organization of Jews from Arab Countries (WOJAC) in the Context of the Palestinian National Struggle. British Journal of Middle Eastern Studies. Volume 29, Issue 1, 2002, Pages 27 - 56.
  66. ^ Roumani 2009, p. 133 #1"As stated above, many factors influenced and strengthened the determination of the Jewish community in Libya to emigrate. Most important were the scars left from the last years of the Italian occupation and the entry of the British Military in 1943 accompanied by the Jewish Palestinian soldiers. These soldiers played an instrumental role in reviving Zionism in the community and turning it into a pragmatic program to fulfill the dream of immigrating to Israel. Moreover, the rise of nationalism and preparations for independence made many members of the community suspicious and apprehensive about their future in Libya. The difficulties raised by the British in allowing Libyan Jews to immigrate dampened the enthusiasm of many, however."
  67. ^ Ariel 2013, p. 150.
  68. ^ Jewish Brigade: An Army with Two Masters 1944–45, Morris Beckman, The History Press, 2010, pp. 42–52
  69. ^ Yoav Gelber, Jewish Palestinian Volunteering in the British Army during the Second World War, Vol. III. The Standard Bearers - The Mission of the Volunteers to the Jewish People, (Hebrew, Yad Izhak Ben-Zvi, Jerusalem 1983).
  70. ^ Roumani 2009, p. 133 #2"The Jewish Agency and the Mossad Le Aliyah Bet (the illegal immigration agency) realized the potential of this immigration and decided as early as the summer of 1943 to send three clandestine emissaries — Yair Doar, Zeev (Vilo) Katz and Naftali Bar-Ghiora - to prepare the infrastructure for aliyah of the Libyan Jewish community. These emissaries played a crucial role in establishing the immigration infrastructure that would later, in a more advanced form, facilitate the mass of immigration of Libyan Jews."
  71. ^ Stillman, 2003, p. 145.
  72. ^ Stillman, 2003, pp. 155–156.
  73. ^ Harris, 2001, pp. 149–150.
  74. ^ Fischbach 2008, p. 68.
  75. ^ NARA RG 84, Libya— Tripoli, General Records 1948–49; file 800–833, Taft to Secretary of State (23 November 1948)
  76. ^ Goldberg, p. 156: "Immigration began when the British authorities granted permission to the Jewish Agency to set up an office in Tripoli and organize the operation. As an indication of how the causes of events can be reinterpreted in terms of their results, a number of Libyan Jews have told me that their guess is that the Jewish Agency was behind the riots, for they clearly had the effect of bringing the Jews to Israel"
  77. ^ Harris, 2001, pp. 155–156, "Finally, faced with a complete breakdown of law and order, the Libyan government urged the Jews to leave the country temporarily. Whereas, in the past, Jews had had considerable difficulty obtaining travel documents, Libyan officials were now visiting Jewish homes and issuing such documents on the spot. Escorts were provided to the airports. But departing Jews were permitted only one suitcase and the equivalent of $50.... Predictably, the so-called temporary exodus in 1967 became permanent. A few score of Jews remained in Libya, while others managed, in the two years prior to Qaddhafi's coup d'état in September 1969, to return briefly in an attempt to regain their possessions."
  78. ^ Simon, 1999, pp. 3–4.
  79. ^ Harris, 2001, p. 157.
  80. ^
  81. ^ Gat, M. The Jewish exodus from Iraq, 1948–1951. p. 17.
  82. ^ Gat, M. The Jewish exodus from Iraq, 1948–1951. p. 18.
  83. ^
  84. ^
  85. ^
  86. ^
  87. ^
  88. ^
  89. ^ Levin, Itamar (2001). Locked Doors: The Seizure of Jewish Property in Arab Countries. (Praeger/Greenwood) ISBN 0-275-97134-1, p. 6.
  90. ^ Encyclopedia of Jews in the Islamic World ("Either way, the farhūd was a significant turning-point for the Jewish community. In addition to its effect on relations between Iraqi Muslims and Jews, it exacerbated the tensions between the pro-British Jewish notables and the younger elements of the community, who now looked to the Communist Party and Zionism and began to consider emigration.")
  91. ^ The Jews of the Middle East and North Africa in Modern Times, p. 350
  92. ^ Esther Meir-Glitzenstein's book on zionism in Iraq, p. 213
  93. ^ Bashkin 2012.
  94. ^ a b Moshe Gat, The Jewish Exodus from Iraq, 1948–1951, quote(1): "[as a result] of the economic boom and the security granted by the government.... Jews who left Iraq immediately after the riots, later returned." Quote(2): "Their dream of integration into Iraqi society had been dealt a severe blow by the farhud but as the years passed self-confidence was restored, since the state continued to protect the Jewish community and they continued to prosper." Quote(3): Quoting Enzo Sereni: "The Jews have adapted to the new situation with the British occupation, which has again given them the possibility of free movement after months of detention and fear."
  95. ^ a b London Review of Books, Vol. 30 No. 21 • 6 November 2008, pages 23–25, Adam Shatz, "Yet Sasson Somekh insists that the farhud was not 'the beginning of the end'. Indeed, he claims it was soon 'almost erased from the collective Jewish memory', washed away by 'the prosperity experienced by the entire city from 1941 to 1948'. Somekh, who was born in 1933, remembers the 1940s as a 'golden age' of 'security', 'recovery' and ‘consolidation', in which the 'Jewish community had regained its full creative drive'. Jews built new homes, schools and hospitals, showing every sign of wanting to stay. They took part in politics as never before; at Bretton Woods, Iraq was represented by Ibrahim al-Kabir, the Jewish finance minister. Some joined the Zionist underground, but many more waved the red flag. Liberal nationalists and Communists rallied people behind a conception of national identity far more inclusive than the Golden Square's Pan-Arabism, allowing Jews to join ranks with other Iraqis – even in opposition to the British and Nuri al-Said, who did not take their ingratitude lightly."
  96. ^ World Organization of Jews from Arab Countries (WOJAC): History and Purpose, 17 October 2012, Heskel M. Haddad, "The turning point for the Jews in Iraq was not the Farhood, as it is wrongly assumed."
  97. ^ a b c d e f Mike Marqusee, "Diasporic Dimensions" in If I am Not for Myself, Journey of an Anti-Zionist Jew, 2011
  98. ^ Bashkin 2012, p. 141–182.
  99. ^
  100. ^
  101. ^ Meir-Glitzenstein 2004, p. 64–65: Sereni's letter stated "If we thought before we came here and when we started our work that our main task would be to organize and encourage — today we have to admit that there is not much point in either of these activities.... We are today eating the fruit of many years of neglect, and what we didn't do can't be corrected now through propaganda and creating one-day-old enthusiasm.... We have to prepare for the future, to educate a generation of young people, to prepare a young guard that can do our work here. Forming a Zionist organization, a youth movement, a vanguard are the main tasks of the hour."
  102. ^ Republic of fear: the politics of modern Iraq By Kanan Makiya, chapter 2 "A World of Fear", University of California 1998
  103. ^ Morris 2008, p. 412
  104. ^
  105. ^
  106. ^ Meir-Glitzenstein 2004, p. 206 #1: "Although Nuri's threats had no impact on the fate of the Jews on the political level, they were prominently publicized in the media."
  107. ^ Bashkin 2012, p. 90: "the general sentiment was chat if a man as well connected and powerful as Adas could he eliminated by the state, other Jews would not be protected any longer."
  108. ^ Simon, Reguer, and Laskier, p. 365
  109. ^ Shiblak 1986: "In a confidential telegram sent on 2 November 1949, the British ambassador to Washington explained ... the general view of officials in the State Department is that the [Zionist] agitation has been deliberately worked up for two reasons:
    (a) To assist fund-raising in the United States
    (b) To create favourable sentiments in the United Nations Assembly to offset the bad impression caused by the Jewish attitudes to Arab refugees. They suggest that the Israeli Government is fully aware of the Iraqi Jews, but is prepared to be callous towards the community, the bulk of which, as Dr Elath admitted, has no wish to transfer its allegiance to Israel."
  110. ^ Meir-Glitzenstein 2004, p. 296: "Throughout that time (1948–1949), Iraq took in only about 5,000 refugees and consistently refused to admit any more, despite British and American efforts to persuade Iraq and Syria to do more to solve the problem."
  111. ^ Shenhav 1999, p. 610: "Shortly after his government assumed power in January 1949, Nuri al-Said toyed with the idea of deporting the Iraqi Jews to Israel. However, the British ambassador in Palestine warned him that such an act could have serious unanticipated repercussions. Israel, the ambassador explained, would welcome the arrival of cheap Jewish labor and would demand that in return the Arab states assimilate Palestinian refugees. In February 1949, the Foreign Office instructed the British ambassador in Baghdad, Sir Henry Mack, to caution Nuri al-Said against expelling the Jews, as this would adversely affect the position of the Arab states."
  112. ^ Gat 2013 p. 119,124 , 125,127
  113. ^ Morris 2008, p. 413
  114. ^ Tripp 2002 p. 125
  115. ^ Meir-Glitzenstein 2004, p. 297a: "Nuri's proposals for a forced population exchange were not intended to solve either the problem of the Palestinian Arab refugees or the problem of the Jewish minority in Iraq, but to torpedo plans to resettle Palestinian Arab refugees in Iraq. He knew that Britain and the United States would not condone the deportation of Iraqi Jews to Israel."
  116. ^ Shenhav 1999, p. 613: "In July 1949, the British, fearing the decline of their influence in the Middle East, put forward a proposal for a population transfer and tried to persuade Nuri al-Said to settle 100,000 Palestinian refugees in Iraq. A letter sent by the British Foreign Office to its legations in the Middle East spoke of an "arrangement whereby Iraqi Jews moved into Israel, received compensation for their property from the Israeli government, while the Arab refugees were installed with the property in Iraq". The British Foreign Office believed that "the Israeli government would find it hard to resist an opportunity of bringing a substantial number of Jews to Israel." In return, Nuri al-Said demanded that half the Palestinian refugees be settled in the territory of Palestine and the rest in the Arab states. If the refugee arrangement were indeed fair, he said, the Iraqi government would permit a voluntary move by Iraqi Jews to Palestine. Under the terms of the plan, an international committee was to assess the value of the property left behind by the Palestinian refugees who would be settled in Iraq, and they would receive restitution drawn from the property of the Iraqi Jews who would be sent to Palestine.... In October 1949, the world and Israeli press reported the Iraqi-British plan for a population exchange (e.g., Davar, 16 October 1949). The publicity embarrassed the other Arab leaders and caused a stir in the refugee camps of the West Bank and the Gaza Strip. In a message to the Foreign Office, Henry Mack, the British ambassador to Iraq, said that the Palestinian refugees would not agree to settle in Iraq."
  117. ^
  118. ^
  119. ^
  120. ^ Shiblak 1986, p. 79: "Many studies, however, while not rejecting all the official Iraqi justifications out of hand, see the law as the result of continuous pressure on Iraq from the British, American, and Israeli governments. Some studies go further, regarding Law 1/1950 as the culmination of secret negotiations involving these parties together with the al-Suwaidi government."
  121. ^ a b c
  122. ^ Meir-Glitzenstein 2004, p. 202a.
  123. ^ Meir-Glitzenstein 2004, p. 202: "For the first few weeks after the enactment of the law, the Zionist activists forbade registration; they were waiting for a clarification of the aliyah routes and a decision by the Israeli government as to its willingness to take in the Jews of Iraq. This ban heightened the tension in the Jewish community. On 8 April 1950, the Zionist leadership (that is, the leaders of Hehalutz and the Haganah, along with the emissaries) convened and discussed the registration issue in view of the pressure from huge numbers of people who wanted to sign up. At the end of the meeting the leadership decided to instruct the people to register and not to wait for instructions from Tel Aviv. A bomb had blown up that day in a Jewish cafe, wounding four people, and the two events were presumably related.... The activists' faith in the Zionist ideal and their zeal to implement it, combined with their confidence that Israel would not ignore the aliyah needs of Iraqi Jewry, paved the way to this decision. To inform the Jews of the decision, the leadership issued a proclamation.... The fact that the proclamation was written in the name of the State of Israel lent it added force and gave the Jews the impression that the State of Israel and the Israeli government were calling on them to leave Iraq and move to Israel."
  124. ^ Meir-Glitzenstein 2004, p. 204: "As stated above, this situation was a consequence of the Israeli immigration and absorption policy. Throughout this period, Israel refused to instruct its emissaries in Baghdad to limit registration for emigration and instead expressed willingness to take in all Iraqi Jews who wished to leave. But immigrants were also flooding into Israel at the time from Poland and especially from Romania, where the exit gates had unexpectedly been re-opened, and Israel was unwilling to limit aliyah from there either. Israel could not afford the initial absorption of such large numbers of immigrants and therefore set quotas based on priorities. And Poland and Romania were given priority over Iraq.... The reason given for according priority to immigration from eastern Europe was concern that the communist regimes there would close their gates and put an end to the exodus.... Ben-Gurion maintained that the Iraqi leaders were determined to get rid of the Jews who had signed up to emigrate and assumed that delaying their departure would not put an end to the process. In contrast, he was afraid that aliyah from Romania would be terminated suddenly by an order from high up, and aliyah from Poland was expected to stop at the beginning of 1951."
  125. ^ Meir-Glitzenstein 2004, p. 203: "The change began as a result of the immigration policy of the Israeli government: the pace of aliyah lagged far behind registration and revocation of the registrants' citizenship.
    By September 1950, only 10,000 Jews had left; 60,000 of the 70,000 registrants were still in Iraq. The problem grew worse. By mid-November only 18,000 of 83,000 registrants had left. Matters had not improved by early January 1951: the number of registrants was up to 86,000, only about 23,000 of whom had left. More than 60,000 Jews were still waiting to leave! According to the law, Jews who had lost their citizenship had to leave lraq within 15 days. Although in theory, only 12,000 Jews still in lraq had completed the registration process and had their citizenship revoked, the position of the others was not very different: the Iraqi government was in no hurry to revoke their citizenship only because the rate of departure was already lagging behind the revocation of citizenship, and it did not want to exacerbate the problem.
    Meanwhile, thousands of Jews had been fired from their jobs, had sold their property, and were waiting for Israeli aircraft, using up their meagre funds in the meantime. The thousands of poor Jews who had left or been expelled from the peripheral cities, and who had gone to Baghdad to wait for their opportunity to emigrate, were in an especially bad state. They were housed in public buildings and were being supported by the Jewish community. The situation was intolerable."
  126. ^ Meir-Glitzenstein 2004, p. 205a.
  127. ^ Meir-Glitzenstein 2004, p. 205: "But soon the delay in evacuating the Jews became the problem of the Iraqi state and not just that of the would-be emigrants and the emissaries. The condition of the Jews had ramifications for the overall political situation, domestic security and the Iraqi economy. The Iraqi government found that the problems of instability and turmoil not only remained unsolved but had become worse. Particularly infuriating was the awareness that the source of the problem was the Israeli government, which held the key to the volume and rate of departure of Iraqi Jewry.
    These developments changed Iraq's attitude towards the Jews. From now on Iraq sought to get rid of everyone who had registered immediately and at almost any price. This policy was exacerbated when, in mid-September 1950, Nuri al-Said replaced Tawfiq aI-Suwaydi, who had initiated the Denaturalization Law, as prime minister. Nuri was determined to drive the Jews out of his country as quickly as possible, and when he discovered that Israel was unwilling to increase immigration quotas he suggested various ideas for expelling the Jews."
  128. ^
  129. ^ Bashkin 2012, p. 277: "By 1951 Sa'id realized that the Jews were about to leave Iraq, and wanted to see them depart immediately regardless of the Palestinian question.The British report that he asked the Jordanians to stop deceiving refugees on the possibility of their being admitted to Israel and for all Arab countries to take steps to resettle them. FO 371/91635, 15 January 1951, from Sir A. Kirkbride (Amman) to Foreign Office (London) (a report on Nuri Sa'id's visit to Jordan)."
  130. ^
  131. ^
  132. ^
  133. ^ Gat 2013 p. 119
  134. ^ Gat 2013 p. 128
  135. ^
  136. ^ a b c d Fischbach 2008.
  137. ^
  138. ^ Meir-Glitzenstein 2004, p. 206 #2: "On 10 March 1951, precisely one year after the Denaturalization Law had come into effect, when 64,000 people were still waiting to emigrate, the Iraqi legislature enacted a law blocking the assets of Jews who had given up their citizenship."
  139. ^ a b The Jews in Modern Egypt, 1914–1952, Gudrun Krämer, page 233, Quote: "Not only were they not Muslim, and mainly not of Egyptian origin; most of them did not share the Arabic language and culture, either. Added to these factors was their political diversity."
  140. ^ Gorman 2003, p. 174-5.
  141. ^ Kramer 1989 p. 31
  142. ^ Kramer 1989 p. 34
  143. ^ Kramer 1989 p. 234
  144. ^ Morris 2008 p. 412
  145. ^
  146. ^ 29th Meeting of the Ad Hoc Committee on Palestine: 24 November 1947: Retrieved 31 December 2013
  147. ^ Gorman 2003, p. 176 #1: "In the course of the 40 years from the end of the First World War until the early sixties, this considerable mutamassir presence was effectively eliminated, a casualty of the decolonization process and the rise of Egyptian nationalism. The relation between these two phenomena was exacerbated by British policy."
  148. ^ Gorman 2003, p. 176 #2: "During the Second World War, at the insistence of British authorities, adult male Italian citizens were incarcerated as enemy aliens. In 1948, the foundation of Israel made the position of all Jews in Egypt increasingly tenuous, no matter what their nationality, and the position of Greeks was affected by the vicissitudes of the Greek Civil War in the 1940s. Another critical setback came during the Suez crisis in 1956 when all those who held British and French citizenship were deemed enemy aliens and expelled from the country."
  149. ^ Gorman 2003, p. 177: "Hand in hand with the British retreat from empire came the rise of a strident even chauvinist Arab nationalism, particularly after 1956. Since at least the 1930s the dominance of foreign interests in many parts of the Egyptian economy, had prompted increasing calls for Egyptianization. The initial measures, while slow to take effect, made it progressively difficult for foreign nationals, resident or not, to own and operate business interests or maintain employment. The situation became more difficult following Suez, when a large number of businesses owned by British and French nationals were confiscated. The final blow came in 1961 when, though not aimed specifically at the mutamassirun, the nationalization laws effectively deprived many of their livelihoods. The emigration, already well underway, now seemed unstoppable."
  150. ^
  151. ^
  152. ^ NARA 886B. 41 1/2-2060, Cairo to Department of State (20 February 1960)
  153. ^ Parfitt 1996, p. 51.
  154. ^ Parfitt 1996, p. 52.
  155. ^ Ariel 2013, p. 71.
  156. ^ Shenhav 2006, p. 31.
  157. ^ Stillman, 2003, pp. 156–57.
  158. ^ Kirsten Schulze. "Lebanon". Encyclopedia of Jews in the Islamic World. Executive Editor Norman A. Stillman. Brill Online, 2013.
  159. ^ Parfitt, Tudor. (2000) p. 91.
  160. ^ Hendler, Sefi (19 August 2006). "Beirut's last Jews". Ynet. Retrieved on 2007-05-22.
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  162. ^ a b Beirut's last Jews - Israel Jewish Scene, Ynetnews
  163. ^ Daniel Pipes, Greater Syria: The History of an Ambition (New York: Oxford University Press, 1990) p. 57, records 75 victims of the Aleppo massacre.
  164. ^
  165. ^ a b Zenner 2000, p. 55.
  166. ^ Levin, 2001, pp. 200–201.
  167. ^ Fischbach 2008, p. 31.
  168. ^ NARA RG 59, 883.411/7-2550, Damascus to Department of State (25 July 1950)
  169. ^ Fischbach 2013, p. 34.
  170. ^ "The Jews of Syria" By Robert Tuttle
  171. ^
  172. ^ Stillman, 2003, p. 147.
  173. ^ Larry Luxner, Life's good for Jews of Bahrain — as long as they don't visit Israel, Jewish Telegraphic Agency, 18 October 2006. Accessed 25 October 2006.
  174. ^
  175. ^ a b
  176. ^ Parsi, T. Treacherous Alliance: The Secret Dealings of Israel, Iran, and the United States. Yale University Press. pp. 64–65.
  177. ^ a b Sanasarian (2000), p. 47
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  179. ^ a b Littman (1979), p. 5.
  180. ^ Iran young, urbanised and educated: census
  181. ^
  182. ^
  183. ^
  184. ^ a b
  185. ^
  186. ^ Sanasarian (2000), p. 48
  187. ^ Iran – Geography. Retrieved on 2011-05-09.
  188. ^
  189. ^
  190. ^
  191. ^
  192. ^ Jews in Iran Describe a Life of Freedom Despite Anti-Israel Actions by Tehran| Archived August 30, 2005 at the Wayback Machine
  193. ^ Mahdī, A. A. and Daniel, E. L. Culture and Customs of Iran. Greenwood Publishing Group. 2006: P60. ISBN 0-313-32053-5
  194. ^ Migration Information Source – Iran: A Vast Diaspora Abroad and Millions of Refugees at Home. Retrieved on 2011-05-29.
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  196. ^ Iran. Retrieved on 2011-05-09.
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  199. ^ a b Toktas 2006, p. 507:"From 1923 to the founding of the State of Israel in 1948, it is estimated that 7,308 Jews emigrated from Turkey to Palestine.
  200. ^ Toktas 2006, p. 508.
  201. ^ Toktas 2006, p. 508a.
  202. ^ Toktas 2006, p. 508b: "Turkey, having not recognized Israel immediately after its proclamation of statehood, suspended permits to emigrate there in November 1948, in response to objections from Arab countries. However, this restriction did not stop the emigration of Jews by illegal means."
  203. ^ Toktas 2006, p. 505–9:"However, the emigration of the Jews was not part of a government-mandated population exchange. On the contrary, the Jews immigrated to Israel of their own free will.... In the great wave of 1948–51, a large majority of the emigrants came from the lower classes.... These lower classes were less influenced by the Alliance Israelite Universelle schools and the republic's modernizing trends.... Even so, economic factors were the dominant theme among lower-class emigrants in their motivation to move."
  204. ^ Toktas 2006, p. 505:"The migration of Jews from Turkey to Israel is the second largest mass emigration movement out of Turkey, the first being labour migration to Europe. The largest mass emigration of minorities from Turkey was that of the Greeks during the Turkish–Greek population exchanges of the early 1920s."
  205. ^ Toktas 2006, p. 511:"After the emigration of 34,547 Turkish Jews to Israel in 1948–51, in the period up to 2001 another 27,473 made their way to the Jewish state.... A total of 6,871 emigrants arrived in Israel in 1952–60, 4,793 in 1961–64, 9,280 in 1965–71, 3,118 in 19702–79, 2,088 in 1980–89, 1,215 in 1990–2000, and 108 in 2001.36 The migration figures then decrease greatly. Only 68 immigrants arrived in Israel in 2002, 53 in 2003 and just 52 in 2004."
  206. ^ Toktas, Sule. "Cultural Identity, Minority Position and Immigration: Turkey's Jewish Minority vs. Turkish-Jewish Immigrants in Israel." Middle Eastern Studies 44.3 (2008): 511–525. Print.
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  215. ^ a b c
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  218. ^ On wings of eagles: the plight, exodus, and homecoming of oriental Jewry by Joseph Schechtman pp 258-259
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  221. ^ Tom Lansford: "A Bitter Harvest: US Foreign Policy and Afghanistan" Ashgate 2003 page 62
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  224. ^ a b New York, 19 June 2007 (RFE/RL), U.S.: Afghan Jews Keep Traditions Alive Far From Home
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  226. ^ a b M. Cohen, Know your people, Survey of the world Jewish population. 1962.
  227. ^ I. Nakham, The notebook of the Jewish community of Sudan.
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  229. ^
  230. ^ a b c d e f g h i j k l m Leon Shapiro, "World Jewish Population, 1972 Estimates". American Jewish Year Book vol. 73 (1973), pp. 522–529.
  231. ^ a b Sergio DellaPergola, World Jewish population, 2012, p. 62
  232. ^ New York Times, Keep the Iraqi Jews' Legacy Safe — in America, November 2013
  233. ^ a b c d
  234. ^
  235. ^ Yemenite Jews{Note: on 1 November 2009, The Wall Street Journal reports in June 2009 an estimated 350 Jews were left—of whom by October 2009–60 had immigrated to the United States and 100 were considering to leave}
  236. ^
  237. ^
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  244. ^ Congress mulls Jewish refugee cause by Michal Lando. The Jerusalem Post. 25 July 2007
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  246. ^ Jane S. Gerber, Jews of Spain: A History of the Sephardic Experience, 1994, Page 257, quote "Most of Algeria's 150,000 Jews emigrated to France, Tunisia's Jewish population of 110,000 departed for France or Israel, and Morocco's 286,000 Jews, the last community to depart, left in stages, the majority going to Israel."
  247. ^ Stillman, 2003, p. xxi.
  248. ^ Esther Benbassa, The Jews of France: A History from Antiquity to the Present, Princeton University Press, 1999
  249. ^
  250. ^
  251. ^ Justice for Jews from Arab countries (JJAC)
  252. ^
  253. ^ Jews Indigenous to the Middle East and North Africa (JIMENA)
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  255. ^
  256. ^
  257. ^
  258. ^
  259. ^ "JJAC at 2008 United Nations Human Rights Council in Geneva" Justice for Jews from Arab Countries. 19 March 2008. 30 March 2008.
  260. ^ Ileana Ros-Lehtinen: Ready to play hardball, The Jerusalem Post, 23 December 2010, "I think she'll be terrific on Israel relations issues. I don't think there's anybody better," assessed Morrie Amitay, former executive director of the American Israel Public Affairs Committee and currently the head of the staunchly pro-Israel Washington Political Action Committee. "She's 100 percent behind making Israel secure. I can't think of any issue affecting Israel in which she hasn't been on the right side," enthused Amitay, whose PAC has funded her campaigns generously over the years"
  261. ^ Stanley Urman, "Seeking Justice for Displaced Jews", Justice for Jews from Arab Countries, American Sephardi Federation, World Jewish Congress, transcript from Strategic Review Phase II, October 2009. Quote: "Perhaps our most significant accomplishment was the adoption in April 2008 by the United States Congress of Resolution 185, which granted the first-ever recognition of Jewish refugees from the Arab countries. This now requires US diplomats in all Middle East negotiations to refer to a quote of what the resolution calls 'multiple population of refugees' with a specific injunction that hands forth any specific reference and 'any specific reference to the Palestinian refugees must be matched by an explicit reference to Jewish refugees' .... our mandate is to follow that lead. Any explicit reference to Palestinians should be followed by explicit reference to Jewish refugees."
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  263. ^
  264. ^
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  274. ^ "In Ishmael's house" Financial Times. 30 August 2010
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  276. ^ Changing tack, Foreign Ministry to bring 'Jewish refugees' to fore "It's true that many Jews found themselves in Israel without having made plans to come — they escaped from Arab countries. But they were accepted and welcomed here. To define them as refugees is exaggerated," said Alon Liel, a former director-general of the Foreign Ministry. "A refugee is a person who is expelled to another country, where he is not accepted by the government."
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  278. ^ a b Fischbach 2008, p. 94.
  279. ^ Fischbach 2008, p. 88: "[In] the Maghrib countries of Tunisia, Morocco, and Algeria, Jews largely did not suffer large-scale property losses upon emigration.... Because proper dispossession largely was not a problem for Jewish emigrants from the Maghrib, it is difficult to find much information about Jewish property there."
  280. ^ Fischbach 2008, p. 49.
  281. ^ Peter Hirschberg, Private Property Keep Out!, Jerusalem Report 10th Anniversary, The Jerusalem Post, September 1999, "In 1945 there were 870,000 Jews living in the Middle East and North Africa. By 1952, hundreds of thousands had arrived in Israel, and tens of thousands had reached Western Europe and North and South America. Estimates on the collective value of the property they left behind vary wildly - from a few billion dollars to more than $100 billion."
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  285. ^ Mendes, Philip. The forgotten refugees: the causes of the post-1948 Jewish Exodus from Arab Countries, Presented at the 14 Jewish Studies Conference Melbourne March 2002. Retrieved 12 June 2007.
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