How the Jews of Djerba Escaped Nazi Destruction

Djerba is an island located east of Tunisia, mentioned in ancient history. According to legend, the Greek hero Odysseus stopped there after the Trojan War and encountered the lotus-eaters. In later centuries, the island served as a pirate stronghold and, in modern times, has become a popular tourist destination. Yet our focus here is on Djerba’s ancient Jewish community—deeply rooted in Jewish history and still active today. Unlike many Jewish communities of the Middle East and North Africa, Djerba’s Jewish population has endured and continues to thrive, its streets still echoing with the sound of Torah study.

Rabbi Eliyahu Kalfon, one of Djerba’s great sages, writes in his book Brit Kehuna:
“Our city, the island of Djerba, is very ancient, and according to our teacher Rabbi Shaul HaKohen, it has been settled by our fellow Israelites since the destruction of the First Temple.”

Indeed, Djerba is home to two distinct Jewish communities. The first, Hara El Kabira (“the large quarter”) in the south of the island, traces its lineage to the tribe of Zebulun—seafarers dating back to the time of King Solomon. The second, Hara El Zaghira (“the small quarter”), preserves a tradition that its inhabitants are descendants of Kohanim who fled Jerusalem during the destruction of the First Temple. They are said to have brought with them a gate from the Temple, which today forms part of the famous El Ghriba Synagogue.

The El Ghriba Synagogue is among the oldest active synagogues in the world. Its name means “The Marvelous,” connected to a legend of a mysterious girl who perished in a fire yet was later seen alive. In earlier generations, worshippers sat on mats and removed their shoes upon entering; benches were introduced only about a generation ago. The study hall of Yeshivat Kisei Rachamim in Bnei Brak was modeled after the structure of El Ghriba.

According to tradition, Ezra the Scribe visited Djerba before ascending to the Land of Israel, seeking Levites to serve in the Second Temple. When the island’s Levites refused to join him, Ezra pronounced a curse that they would not live long. As a result, Djerba has no Levites today but an abundance of Kohanim. During Torah readings, it is common to search for an Israelite when needed; when none are present, the Kohanim themselves receive the aliyot.

Among Djerba’s notable Torah scholars were Rabbi Shaul HaKohen, Rabbi Rachamim Khouri, and Rabbi Chai Taieb. In more recent times, Rabbi Matzliach Mazouz—head of Yeshivat Kisei Rachamim—was murdered by Arab rioters in 1971. His son, the esteemed Rabbi Meir Mazouz, later established Yeshivat Kisei Rachamim in Bnei Brak, ensuring the preservation of Tunisian Torah scholarship and traditional cantillation.

Many of Djerba’s scholars authored significant halachic works. One local manuscript records an 800-year-old genealogical scroll attributed to “Rabbi Isaac the Elder from the exile,” dating to the 12th century. Documents discovered in the Cairo Geniza include a letter written by a Jew from Djerba in Judeo-Arabic using Rashi script, dated to the early 12th century and preserved to this day.

In November 1942, Nazi forces occupied Tunisia. They established a Jewish council, imposed forced labor, confiscated property, and murdered approximately 600 Jews. In January 1943, the Nazis extended their invasion to Djerba.

On Shabbat Parashat Terumah, 5703 (February 13, 1943), at 9:30 in the morning, two German trucks arrived at the Kohanim synagogue in Hara El Kabira, where Rabbi Moshe Kalfon HaKohen was praying. The Nazis demanded 50 kilograms of gold within three hours, threatening death and plunder if the demand was not met.

Rabbi Kalfon wisely responded that he must first inform their brethren in the small quarter, hoping to distribute the burden and prevent a similar decree there. The Germans agreed and escorted him to Hara El Zaghira.

Only later was it revealed that a German airplane hovered overhead as the rabbi traveled. The plane and the ground forces communicated with one another, deliberating whether to bomb the quarter, ultimately postponing action until the gold was delivered. As events unfolded, that moment never came.

Back in the large quarter, Shabbat prayers were abruptly interrupted. The community was seized with fear as a public announcement was made:
“Esteemed congregation! By order of the rabbinate, anyone possessing gold—whether jewelry or raw material—must bring it immediately to the courtyard of the Kohanim synagogue. Anyone who has buried jewelry must uncover it and desecrate Shabbat to save lives. Failure to do so renders that gold like an idol, forbidden for any benefit.”

The decree left a profound impression, and many rushed to bring all their gold. Historian Yonatan Mazouz recounts that Rabbi Rachamim Chai Huete HaKohen personally walked through the streets with a basket, collecting gold while weeping.

After three hours, only 43 kilograms had been gathered. The Germans released Rabbi Kalfon and granted an extension until the following day. That night, Jewish goldsmiths were summoned to melt the gold and mix it with copper in an attempt to reach the required weight.

The next morning, however, the sound of massive explosions filled the air. Allied British and American forces launched an attack, forcing the Germans to flee Djerba, leaving none behind. Thus, through a combination of divine intervention and the occupiers’ own greed, the Jews of Djerba were spared annihilation.

After the war, the Tunisian government pledged compensation for wartime damages, including the confiscated gold. Some accepted the restitution with joy, while others—viewing the gold as a form of atonement—refused to take it back.

Following Tunisia’s independence, much of Djerba’s Jewish population immigrated to Israel. Still, several hundred Jews remain on the island today, faithfully preserving their ancient traditions. Djerba is home to fifteen synagogues, two boys’ yeshivas, and a private girls’ school. Children study from a special traditional Chumash, complete with translation into the unique Judeo-Arabic dialect spoken by the Jews of Djerba—a living bridge between past and present.