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THE JEWS OF EGYPT IN MODERN TIMES

AND MULTICULTURALISM

THE JEWS OF EGYPT IN MODERN TIMES

AND MULTICULTURALISM

By Prof. Ada AharoniBy Prof. Ada Aharoni

       

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Introduction This paper attempts to briefly explore the multicultural

heritage of the Jews from Egypt, as well as the cultural aspects of their historical “Second Exodus,” that roughly took place between 1948 to 1967.

I was myself born in Egypt, and have always been interested in the sociology and history of the Jews from Egypt, on which I have written four books and several research papers. I conducted this present research in the Dept. of Humanities at the Technion in Haifa, where I found out that one of the most salient characteristics and qualities of the Jews from Egypt is their rich and substantial multiculturalism.

 

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MAIN IDEAS The main ideas I’ll be talking about are:

1. The Influence of the symbiotic relations between Jews and Arabs in the Middle Ages.

2. Multiculturalism in Modern Times.

3. The cultural aspects of The Second Exodus.

4. The advantages of multiculturalism today.

5. What can be done to preserve the rich multicultural heritage of the Jews from Egypt?

MAIN IDEAS The main ideas I’ll be talking about are:

1. The Influence of the symbiotic relations between Jews and Arabs in the Middle Ages.

2. Multiculturalism in Modern Times.

3. The cultural aspects of The Second Exodus.

4. The advantages of multiculturalism today.

5. What can be done to preserve the rich multicultural heritage of the Jews from Egypt?

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BRIDGES BETWEEN CULTURESOn close examination of major historical periods in the history of the Jews in Egypt, from ancient times to the modern era, it is interesting to note that they have traditionally constituted a bridge between cultures, and in doing so, have been a significant source of multiculturalism.

From the first century to modern times, they were influenced by open traditions to other cultures, as documented by the Cairo Gniza, and by the symbiotic cultural relations between Jews and Arabs in the Golden Age in Medieval Spain. Two interesting things documented by the Cairo Gniza is that the Jews in Egypt were encouraged to know other cultures in addition to their own, and that girls were allowed to study in the Yeshivot, as they would be the mothers.

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Philo The Alexandrian and Saadia Hagaon

Philo The Alexandrian and Saadia Hagaon

In the first century, when the philosopher Philo the Alexandrian (20 BC – 50 AD), wrote commentaries to the Septuaginta (the translated Bible into Greek by seventy Jewish scholars 250 years before), he not only introduced Jewish elements into Hellenic culture, but also contributed to the bridging between Jewish culture and the Hellenic world. And in the tenth century, when Saadia Hagaon translated the Bible into Arabic, it introduced Jewish influences and values into Islamic culture, and it promoted intercultural Jewish-Islamic symbiotic traditions.

In the first century, when the philosopher Philo the Alexandrian (20 BC – 50 AD), wrote commentaries to the Septuaginta (the translated Bible into Greek by seventy Jewish scholars 250 years before), he not only introduced Jewish elements into Hellenic culture, but also contributed to the bridging between Jewish culture and the Hellenic world. And in the tenth century, when Saadia Hagaon translated the Bible into Arabic, it introduced Jewish influences and values into Islamic culture, and it promoted intercultural Jewish-Islamic symbiotic traditions.

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Moshe Maimonides: Harambam Moshe Maimonides: Harambam In the eleventh century, the great Jewish

philosopher, Moses Maimonides, came to Egypt from Spain as a young man and wrote all his important philosophical and creative works in Egypt. His writings were influential not only among the Jews but also among the Moslems. He wrote both in Hebrew and Arabic, and sometimes in Hebrew using Arabic letters, or in Arabic using Hebrew letters. He was venerated by both Jews and Moslems, under his Hebrew name: Moshe Ben Maimon, and his Arabic name: Abu Amran Obeid Illah Moussa Ibn Maimoon El Cortobi. He is today, at the same time, the major leading figure in Judaism, and highly considered by Moslems as an outstanding contributor to Islamic philosophy.

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It is estimated that approximately one third of the Jews in Egypt in modern times were descendants of the Jews from Spain, and they retained their rich Jewish - Spanish heritage. In the “Golden Age” of Medieval Spain, many famous philosophical, cultural and literary figures were venerated and admired by both Jews and Arabs.

Among them is the leading poet known by the Jews as Yehuda Ben Shmuel Halevi, and by the Arabs as Abu El Hassan El Lawi; and the writer and philosopher known by the Jews as Shlomo Ben Yehuda Ibn Gabirol, and by the Arabs as Abu Ayub Suliman Ibn Yehia. There were also some famous women poets, such as Casmona Bat Ismail, known by her Arab name as Casmona Bint Ismail, who was appreciated by both Jews and Arabs. She was versed in Hebrew and Arabic, and her fine and moving poetry powerfully revealed the secrets of the universal hidden soul. (1)

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MODERN TIMES

All these historical cultural influences were transferred and apparent in modern times. In addition, to their rich cultural heritage, the Jews of Egypt in the 20th century, were likewise well - versed in Western cultures and traditions on the one hand, and in the Arabic culture, values and customs, on the other. Though their mother tongue and main culture was mostly French, in addition, they also fluently spoke and read other languages: Arabic, English, Hebrew, Ladino (Jewish Spanish), and sometimes Italian and Greek. This rich cross-cultural heritage enhanced their openness, appreciation and respect of the culture of their Arab neighbors

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THE MEANING OF MULTICULTURALISM

The Webster New World Dictionary describes “Culture" as: "The development, improvement and refinement of the mind, interests, manners and tastes, as well as the arts, literature, language, ideas, history, religion, customs and skills of a given people in a given period.” That is, the very basis of a person’s identity.  Multi-Culture - is a conglomerate of cultures, and it can therefore: mediate and transfer values, ideas, ethics, information, customs, traditions, interests, emotions, developments, arts and intellectual refinement, between: people, generations, nations, and civilizations.  The definition of “multicultural" used in the present article, is based on all the above. It is an important element in our globalized world today.

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MULTICULTURALISM IN MODERN TIMESMULTICULTURALISM IN MODERN TIMES The various intercultural traditions and trends from

the past among the Jews from Egypt, were further developed in various new directions in modern Egypt. They were usually taught at least three basic languages: French (which from the time of Ferdinand de Lesseps who built the Suez Canal, had become the mother tongue of most of the Egyptian Jews), Arabic, and English. Boys, and sometimes girls, were also taught Hebrew (the language in which they prayed). In addition, many of them continued to speak Ladino. Thus, though they lived in the East, the Jews of Egypt were exposed to the multi-cultures of both the East and West, and their children were mostly sent to French, English or Jewish schools. And if they were sick they were usually treated at the Jewish Hospitals in Cairo and Alexandria. They ran their own institutions, and for the first time since the times of the Bible, Jews lived an autonomous life.

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Dr. Katz with Thea in the Operation Room of the JEWISH HOSPITAL IN ALEXANRIA

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The artistic and cultural scene was also highly multicultural, in the best sense. At the Opera in Cairo for instance, which was regularly frequented by Jews, the cultural programs offered included not only the well-known Om Kulthum, and the Jewish singer Leila Mourad, but also the peaks of European culture, such as: The Shakespeare Company from Stratford on Avon, the Comedie Francaise from Paris, the Royal Ballet from London, the Comedia del Arte from Milano, and the Philharmonic from Palestine, conducted by the famous Toscanini (2). King Farouk, with his wife Farida, had a special “loge” at the Opera, and he often attended the spectacular performances presented, of the best of Eastern and Western culture.

The Artistic and Cultural Scene

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At the synagogues in Cairo and Alexandria, Jews duly conducted their services, feasted their various feasts, celebrations and weddings, in great gusto. At the various Zionist movements, such as the Maccabi-Hehalutz, Ha Shomer Hatsair, B’nai Akiva and B’nai Brith, Jewish youngsters learnt Hebrew songs and dances and Jewish traditions, as well as modern Israeli culture, literature and history. The Jewish Hospital in Alexandria was the major Hospital for the Allied Forces during World War II when Rommel was in Alamein. (See To Alexandria).

At the synagogues in Cairo and Alexandria, Jews duly conducted their services, feasted their various feasts, celebrations and weddings, in great gusto. At the various Zionist movements, such as the Maccabi-Hehalutz, Ha Shomer Hatsair, B’nai Akiva and B’nai Brith, Jewish youngsters learnt Hebrew songs and dances and Jewish traditions, as well as modern Israeli culture, literature and history. The Jewish Hospital in Alexandria was the major Hospital for the Allied Forces during World War II when Rommel was in Alamein. (See To Alexandria).

In addition to this rich multi-cultural array from the East and the West, Jewish culture and traditions were part and parcel of the daily life of the Jewish community.

In addition to this rich multi-cultural array from the East and the West, Jewish culture and traditions were part and parcel of the daily life of the Jewish community.

Jewish Culture Jewish Culture

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LACK OF EGYPTIAN CITIZENSHIP

The fact that most Jews were not allowed to become Egyptian citizens was an additional element which promoted their multicultural inclinations. Despite their increasing demands to become citizens, it is estimated that merely five percent succeeded to obtain the Egyptian citizenship. The rest were either “apatride,” meaning with no citizenship at all, or they had succeeded to retain a foreign citizenship from one of their ancestors. They had no Egyptian identity cards, and if they wanted to travel they could obtain a “laissez passer,” but no passport. This situation reinforced further their identification with their Jewish identity and with Israel.

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The pluralistic education and inter-cultural character of the Jews of Egypt in modern times, developed in them values of moderation and harmony, as well as a basic respect for the “stranger” and other cultures. Due to this, today, as in the past, it makes them more understanding and appreciative of the ethnic culture of the Arabs. The fact that they had lived in Egypt in the past, and that they know the language, customs and mentality of the Middle East, make them suitable partners for the bridging of Jewish and Arab cultures and for peace negotiations. However, it is a pity that their special credentials are overlooked, and that they are not included in the various aspects of peacemaking between Israel and her neighbors.

Openness Toward Other CulturesOpenness Toward Other Cultures

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Multicultural Facets of “The Second Exodus” Multicultural Facets of “The Second Exodus” From the nineteenth century until 1948, the richly multicultural Jewish community in Egypt was vibrant, prosperous, and a dynamic element of Egyptian society. Towards the end of World War II, with the growing Arab - Israeli conflict, all of this changed, the Jewish community was uprooted and they were compelled to emigrate, and to leave all their assets and their cultural heritage behind. That means, there has literally been a “Second Exodus” from Egypt, which took place in the 20th century. My books: The Second Exodus, which coined this term historically, and From the Nile to the Jordan (2), which are both based on a research on the Jews from Egypt who emigrated to Israel, delineates some of the tragedies and sufferings they endured due to their painful uprooting.

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MULTICULTURALISM AND THE SECOND EXODUS

The multi-cultural heritage of the Jews from Egypt helped them in their emigration from Egypt during the “Second Exodus”. Whether they came to Israel (as about half of them did), or whether they emigrated to Europe, the US, Canada, South America or Australia, their knowledge of languages and of various cultures, helped them to successfully integrate in their new homelands. They did not plunge into hatred and despair, though they lost all their personal assets, as well as all the public property of the Jewish community, such as: schools, youth clubs, synagogues, old age homes and hospitals. Everything they owned was sequestered by the Egyptian Government, and they were forced to leave with only twenty pounds.

MULTICULTURALISM AND THE SECOND EXODUS

The multi-cultural heritage of the Jews from Egypt helped them in their emigration from Egypt during the “Second Exodus”. Whether they came to Israel (as about half of them did), or whether they emigrated to Europe, the US, Canada, South America or Australia, their knowledge of languages and of various cultures, helped them to successfully integrate in their new homelands. They did not plunge into hatred and despair, though they lost all their personal assets, as well as all the public property of the Jewish community, such as: schools, youth clubs, synagogues, old age homes and hospitals. Everything they owned was sequestered by the Egyptian Government, and they were forced to leave with only twenty pounds.

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In general, the Jews of Egypt do not harbor hard feelings towards Egypt or the Arabs. In our research on “The Jews of Egypt in the 20th Century”, conducted at the Technion’s “Neaman Institute for Advanced Studies in Science,” the majority of a sample of 501 Jews from Egypt who were interviewed, did not bear a grudge against Egypt, and most of them said they understood that the tragic events that befell them were due to the leaders and not to the Egyptian people. (8) When asked why they did not try to salvage their cultural heritage, many of them emitted a typical response: “ele fat mat,” - “What is past is dead.” This response was not considered running away from the issue or adopting an irresponsible attitude toward their cultural heritage, but rather as a proof that they were not vengeful or bitter, and they knew how to stoically accept the vagaries of destiny and to rebuild their lives.

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This conciliatory attitude and the humane link with life and with society, is illustrated in my following poem entitled “A Green Week,” - “Gometek Khadra,” a well-known Jewish -Egyptian blessing. I wrote this poem after my father died of a heart attack, when he found out that all his property and assets had been sequestered by the Egyptian government.

  A GREEN WEEK

A week like fresh minta green week spreading its fragrance

to the roots of being“Gometek Khadra!” Have a green week!

My father used to bless uson Saturday nights in Cairo

when he came back

This conciliatory attitude and the humane link with life and with society, is illustrated in my following poem entitled “A Green Week,” - “Gometek Khadra,” a well-known Jewish -Egyptian blessing. I wrote this poem after my father died of a heart attack, when he found out that all his property and assets had been sequestered by the Egyptian government.

  A GREEN WEEK

A week like fresh minta green week spreading its fragrance

to the roots of being“Gometek Khadra!” Have a green week!

My father used to bless uson Saturday nights in Cairo

when he came back

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from “Shaar Hashamayim,”the Gates of Heaven -the grand synagogue in Cairo in Adli Street.Have a green week he beamedbrandishing a fragrant mint branchover our keen curly heads - but don’t keep it merely for yourselfand for your family – that green week,be sure to give it back to the world fully blossoming. Who will give me a green weeknow that he’s gone?Now that the “Gates of Heaven”are shut? Only peace, only a real fragrant mint peace.

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ADVANTAGES OF MULTICULTURALISM TODAY

The emerging global village in the 21st century is one that tends toward multiculturalism. People travel more and get in contact with various cultures, and modern technology such as the Internet and television enable multiple constructive information, outlets and contacts between cultures, people and nations.

Extensive research, study and diffusion of the historical and cultural aspects of the multicultural Jewish community in Egypt in modern times, and their “Second Exodus,” can help to promote a reconciliation between Jews and Palestinians/ Arabs. It would help both sides of the conflict to discover each other culturally, historically, intellectually and

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emotionally, through their joint experiences, and would give them a chance to empathize with each other. Realizing that tragedy and suffering were on both sides of the conflict, and not just on the one side, will enable acceptance and the openness toward the “other,” needed for the deep “Sulha” reconciliation. Both sides will be able to discover that the same fears, frustrations and deep feelings of wrong and hurt, are shared by all victims of displacement, who have gone through much the same trauma of the painful and tragic process of being uprooted. I have had such an experience lately at the University of Pennsylvania, when a group of Palestinian students, after my talk, recognized that wars bring suffering on both sides, and not only on the one side, and their attitude toward Israel was substantially changed.

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RECONCILIATION IN THE MIDDLE EAST

Reconciliation in the Middle East, can benefit from bridging between nations through cultural exchanges. The deep levels of mistrust on both sides of a conflict which have accumulated over the years, should be reached not only by vehicles of thoughts, but also of feelings, such as literature and culture, which can delve into the deep layers of identity, frustration and hurt on both sides, built over the years . Multicultural bridges of understanding and respect, can cause an impact, which no political speech can convey. The inter-cultural approach and sharing of one’s history, as for instance, the emigration of the Jews from Arab countries, and the Palestinians from Israel, is particularly suited for changing fears and mistrust into more positive attitudes.

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The intercultural approach includes:

1. A certain identification with the “other”.

2. Comprehension and respect for the other’s culture, situation and reality.

As we have seen above, this is the manner in which the Jewish community in Egypt was brought up. This multicultural attitude can build up trust and understanding, as well as ideological, emotional and psychological motivation, and it can increase awareness and knowledge on both sides, that can help toward the “Sulha” - the full reconciliation, not only between the leaders that have signed the peace agreements, but also between the two people.

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HOW CAN THE MULTICULTURAL HERITAGE BE PRESERVED?

There are mainly four ways in which the multicultural heritage of the Jews from Egypt can be preserved.

1. Through the Israeli educational system.

2. The building of a Jewish-Egyptian Museum.

3. A Research Institute on the Jews from Egypt, and the writing and publishing of books.

4. Collecting “Oral History,” and production of films, videos and television programs, as well as Internet websites and programs.

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FOUR RECOMMENDATIONS 1. EDUCATION: There are several benefits that would

ensue from the inclusion of the the history, literature and the rich cultural heritage, of the Jews from Egypt in the education system in Israel. One of the uppermost benefits is the model of a harmonious and rich multicultural society living in peace with its Arab neighbors before 1948.

2. MUSEUM: The Jewish artifacts that are still in Egypt should be collected and made available in a museum, for tourists and scholars who want to learn about the history of the Jews from Egypt. This museum could either be in Israel, the US, France, or even in Egypt, in case the Egyptian authorities continue to insist on retaining them.

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3. RESEARCH: There should be a provision of grants to encourage research and creative writing on various aspects of this harmonious multicultural society. Comparisons should be made and lessons should be learned from the past and should be used in the present. The information that such research could reveal could also be rewarding to policy makers. It could fulfill an important and overdue need in both Israel and in the Arab countries, benefiting them with the model of an open multicultural society capable of paving understanding, respect and peace.

4. ORAL HISTORY: is particularly urgent, seeing that the older generations of the Jews from Egypt are disappearing and taking with them their history, cultural heritage and memories, into oblivion. Books and films based on this collected oral history should be produced.

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CONCLUSION“In literature as in dreams, there is no death” Isaac

Bashevis Singer

Despite the fact that the Jewish community in Egypt does not exist anymore, and that its members have been dispersed all over the world, in Israel and in other countries - it can still serve as a model community for the third millennium that tends toward the multicultural and pluralistic society. Secondly, the open, peaceful and harmonious multicultural character inherent in the cultural heritage of the Jews from Egypt in modern times, can constitute a significant bridge of understanding, respect and harmony between Jews and Arabs today.

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REFERENCES 1) Salim Shashua , The Golden Age: Cooperation Between Jews and Arabs in Andalusia, Second Edition, 1990, El Mashraq, Shfaram, Israel. 2)2) Ada Aharoni, The Second Exodus, and the 2nd ed. From the Nile to the Jordan, chapter 4, “Cairo Opera House,” Lahman, Haifa, 1994, pages 21 - 28.   3 3) Michael Laskier, The Jews of Egypt, 1920 - 1970: In the Midst of Zionism, Anti-Semitism, and the Middle East Conflict, New York University Press, NY, 1992, pages 125 - 164. 4) 4) Jacques Hassoun, Juifs du Nil, Le Seuil, Paris, 1981.  5) 5) Shimon Shamir, ed. The Jews of Egypt , Ada Aharoni, “The Image of Jewish Life in Egypt in the Writings of Egyptian Jewish Authors,” Westview Press, Boulder and London, 1987, 192 -198.  6)

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6) Ada Aharoni, Research on the Jews of Egypt in the Twentieth

Century, the Neaman Institute for Advanced Studies in Science

(Technion- Israel Insitute of Technology), 1995 - 1996.

7) Mohamed Fawzi Deif, War and Peace in Israeli Literature: The Significance of Peace in the Poetry of Ada Aharoni,, The Nile Publications, Cairo University, Cairo, Egypt, 1996, 200 pages.

8) Mohamed Fawzi Deif and Ada Aharoni, Peace Poems: A Hebrew - Arabic Bilingual Edition , Prof. Mohamed Fawzi Deif, Lahman, Haifa, 1997.

9) See Ada Aharoni, Not In Vain: An Extraordinary Life, Ladybug Press, San Carlos, CA., January, 1998.

10) Ada Aharoni, “A Green Week,” Poems from Israel, Lahman Press, Haifa, 1992, p. 50.