Antisemitism in Egypt

Anti-Jewish violence in Roman Alexandria arose from local struggles over civic standing, religion and Roman authority. Medieval Fustat later sustained rich Jewish communal and commercial life under Muslim rule.

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Different eras produced different accusations

Anti-Jewish violence in Roman Alexandria arose from local struggles over civic standing, religion and Roman authority. Medieval Fustat later sustained rich Jewish communal and commercial life under Muslim rule. Those settings cannot be reduced to one continuous national attitude. In the twentieth century, nationalism, war with Israel and suspicion of foreign ties made Egyptian Jews collectively vulnerable. After the 1956 Suez War, state arrests, confiscations, citizenship losses and expulsions accelerated the dismantling of the community.

38 CE

Civic & religious hostility · A dispute over the city becomes an attack on its Jews

Philo described how Roman authority and local hostility converged in Alexandria.

A city of competing communities

Roman Alexandria contained Greek, Egyptian and Jewish populations with different civic positions and relationships to imperial power. Jewish religious practices could be portrayed as rejection of wider civic loyalties. These tensions belonged to a specific ancient city, rather than to the modern Egyptian nation.

The prefect permits persecution

Philo’s account links the Roman prefect Flaccus to the anti-Jewish violence of 38 CE. Local hostility and questions of imperial loyalty helped make Jews targets. An authority responsible for protection instead enabled persecution. Philo is a Jewish witness with his own perspective, so his account requires historical interpretation.

Religious difference becomes disloyalty

Opposition to placing imperial images in synagogues could be presented as hostility toward the emperor. That move transformed a religious commitment into a political accusation. It offered a familiar mechanism: a minority’s distinct practice was treated as proof it threatened the society around it.

Medieval centuries

Jewish everyday life · The documents reveal neighbours, rather than a myth

Fustat’s surviving letters show lives that a simple persecution story cannot contain.

The Cairo Genizah

Documents preserved in a synagogue’s storage space in Fustat include letters, contracts and communal records. They illuminate Jewish life within a wider Mediterranean world. People discussed family needs, trade, learning and obligations. Their daily concerns were far more varied than the collective roles assigned to Jews by hostile stories.

Networks cross religious boundaries

The documents reveal commercial and social relationships extending across regions and communities. Jewish life was neither isolated from Muslim society nor free of status differences. Close practical contact and religious hierarchy could coexist. The surviving records make that combination visible through particular people’s dealings.

A different period requires a different account

Medieval Fustat cannot simply be treated as an interval between ancient Alexandria and modern expulsion. Its institutions and political conditions differed. Tracing Jewish life through the documents prevents later hostility from making every earlier century look like preparation for the same inevitable outcome.

1940s–1960s

War & state persecution · The state treats local Jews as an external enemy

Regional conflict and nationalist policy reached citizenship, property and the right to remain.

Foreignness becomes a political weapon

Egyptian Jewish life included people with Egyptian, foreign or uncertain nationality. As nationalism and conflict with Israel intensified, Jewish identity could be equated with an enemy foreign connection. This ignored the community’s varied histories and individual political commitments.

After the Suez War, 1956

Following the Suez War, Egyptian authorities arrested Jews, confiscated businesses and property, and expelled people. Some lost citizenship or employment. These were state actions with direct consequences for established households. Jewish residents were made vulnerable through a collective political category.

Departure dismantles a community

Large numbers of Egyptian Jews left during the following years. Families had to find destinations and rebuild livelihoods while coping with lost rights and possessions. Migration was not simply a voluntary cultural change. Persecution and forced departure were central pressures, though individual circumstances differed.

1956–1960s and after

Lives after departure · A family’s next home carries the loss of the first

The community’s dispersal followed identifiable acts of exclusion rather than an unexplained disappearance.

People need more than a passage

Departing families required documents, accommodation, work and support in new countries. Relief organizations helped with these practical needs. Departure changed a household’s legal and economic position as well as its address. A suitcase could carry possessions but not automatically replace the security lost at home.

New lives in different countries

Egyptian Jews settled in Israel, France, Brazil and other places. Their choices reflected available entry routes, relatives, language and opportunities. The varied destinations complicate a story that assumes all Egyptian Jews had one national identity or one preferred future.

What the absence reveals

The contraction of Egyptian Jewish life resulted partly from arrests, dispossession, expulsions and continuing insecurity. Treating it only as vanished heritage hides those causes. The historical task is to explain who narrowed the right to belong and what happened to the people who had lived there.

2023–present

October 7 & today · October 7 & today

Nationalist suspicion, religious demonization and communist celebration of Hamas brought older accusations into Egypt’s October 7 aftermath.

A sightseeing visit ends in violence

On October 8, 2023, a police officer attacked Israeli tourists in Alexandria. Tourists and their Egyptian guide were killed. The attack happened one day after Hamas’s assault on Israel.

A visit to Egypt had become deadly for people identified with the country in the news. Observers described the attack in antisemitic terms, while the available reporting does not establish a final judicial finding about motive. What is clear is the immediate human consequence: travellers and their guide were killed far from the battlefield.

A conspiracy and a resistance story meet

Egyptian Jewish families had already experienced belonging made conditional during regional conflicts. In 2023, a military commentator invoked the fabricated Protocols, and a religious official described Jews as war-making plotters. An imported European conspiracy had acquired local institutional voices.

The Egyptian Communist Party praised the October 7 operation as resistance and a blow to normalization. Al-Azhar later portrayed the Zionist enemy through images of feeding on civilians’ flesh and blood. These are different actors, not proof that they directed the Alexandria shooter. But their narratives can reinforce one another: anti-imperialist celebration legitimates the cause, religious imagery demonizes the enemy, and the Zionist label carries older accusations of Jewish conspiracy and bloodthirstiness. That is the cultural connection between political mobilization and inherited antisemitism.

The local Jewish life behind the label

Egyptian Jewish oral histories remember established communal life followed by insecurity and displacement. Families whose home was Egypt found that regional conflict and state decisions could call their belonging into question.

That history gives weight to the difference between criticizing Israel and treating Jewish or Israeli identity as proof of guilt. After October 7, the Alexandria killings and demonizing public rhetoric made that distinction urgent again. They reveal serious harm and hostility, even though the available sources do not measure a countrywide rise in incidents.