The Jewish community of Libya traces its origin back to the third century BCE, at which time Cyrenaica was under Greek rule. The Jewish population of Libya, a part of the Sephardi-Maghrebi Jewish community, continued to populate the area for many centuries. Inscriptions from this period uncovered in Benghazi, provide details of wealthy, well established and organised Jewish communities¹. These inscriptions refer to the ‘Jews of Berenice’, who were considered citizens of Benghazi, but unlike other Jews in the area, were ruled by Jewish Archons, governors of cities and regions, not by an Ethnarch, as in other parts of the diaspora. which ruled the nation².

During the Greco-Roman period, Cyrenaica held a large Jewish population, many of which had emigrated from Egypt. Under Roman rule, the Jews of Cyrenaica peacefully prospered as traders and merchants, and it is documented that Caesar Augustus granted them certain privileges through Decentius Flavius, the governor of the province. However, over time, tension between the Jewish population and the Greek and Roman populations gradually mounted, escalating into various violent insurrections against the Roman Empire, in Judea. Initial hostilities were due to religious tensions, but later escalated due to anti-taxation protests, by the Jewish community and attacks by Jews upon Roman citizens. Several related incidents also occurred in other parts of the Roman Empire, most notably the ‘Alexandria Pogroms’ in the province of Egypt in 38 CE. The escalation of tensions finally erupted with the First Jewish–Roman War, which began in the year 66 CE.

In 73 BCE, during the First Jewish-Roman War in Jerusalem, Cyrene saw an uprising incited by a member of the Jewish Sicarii sect named Jonathan the Weaver. This revolt was quickly suppressed by Governor Catallus³. The Romans, in a show of authority, killed Jonathan and massacred his followers along with many other wealthy Jews, who were not involved in the revolt. Several Libyan Jews from around this period are known today, such as Jason of Cyrene, whose work is the source of the Second Book of Maccabees, and Simon of Cyrene, who is believed to have carried the cross of Jesus as he was taken to his crucifixion⁴.

Between 115–117 CE another major Jewish–Roman war took place. This was known as The Kitos War. The rebellions erupted in the year 115 CE, at which time a majority of the Roman armies were away fighting Emperor Trajan's war against the Parthian Empire of Mesopotamia, Parthian, on the eastern border of the Roman Empire. Major uprisings by ethnic Judeans in Cyrenaica, Cyprus and Egypt spiraled out of control, resulting in the widespread slaughter of left-behind Roman garrisons and Greek and Roman citizens. The Jewish rebels were finally crushed by Roman forces, led by general Lusius Quietus (‘Kitos’ being a corruption of Quietus). Some areas in Cyrenaica were so utterly annihilated following the war that Emperor Hadrian had to gather settlers from other areas, and send them to Cyrenaica, in order to prevent their complete depopulation⁵. The Jewish leader of the Cyrenaica uprising, Lukuas, fled to Judea, but was pursued by General Marcius Turbo, and sentenced to death along with brothers Julian and Pappus, who had been key leaders in the rebellion⁶.

This last revolt had disastrous consequences for the Jews of Cyrenaica, Roman repression reduced the once thriving community of Cyrene to insignificance. Many of the surviving Jews left the city and joined the Berber tribes of Sirte, whilst others fled into the Sahara and westward to Tripolitania, Tunisia, Algeria, and Morocco. By the time the Vandals reached Libya in the fifth century, recovery of the Jewish communities which had been slowly occurring accelerated under Vandal rule, as it supported all groups of non-Roman origin, and swiftly crushed any revolt by the Roman population. However, a century later, the Emperor Belisarius brought Libya back into the Byzantine Roman empire and the Jews again suffered persecution and violence which led, once again, to the seeking of refuge within the Berber tribes. It is noted that during this period, due to the closer relationship between Jews and Berbers, some Berber tribes converted to Judaism.

The Arab conquest of Libya occurred halfway through the seventh century, and was initially met with resistance from Berbers and Jews. Apart from the problematic 12th century Almohad period, a time of persecution for Jews and Christians alike, by the muslim Almohad dynasty, Arab rule was not notably troublesome for the Jews. The Jewish community adhered to the scriptures, and were classed as “Dhimmis” (a protected minority), and as such were guaranteed the security of persons and goods, and the practice of their religion. They were however, subject to tax burdens in the form of tributes, paid as a yearly poll tax and a series of regulations excluding them from public office and the military.

In 1492, Ferdinand and Isabella of Spain passed the Alhambra Decree, expelling the Jews of Spain and abruptly ending life in Andelucia for Moorish Jews. Subsequently, many Moorish Jews emmigrated to North Africa, settling in Morocco, Tunisia, Algeria and Libya. They were joined by Jews fleeing persecution in Portugal, and the Jewish population of Libya increased greatly during this period.

Ironically, the Spanish conquest of Tripoli took place in 1510, culminating in the capture of Tripoli in a naval campaign launched by Count Pedro Navarro in the name of Ferdinand the Catholic⁷. The invasion force started the assault on the 25th July and within three hours had captured and devastated the city with huge loss of civilian lives⁸. Many residents fled to the nearby settlements of Janzur and Tajura⁹. Following the invasion, efforts were made to encourage Christian settlement, with large numbers of Jews being tortured under the laws of the inquisition, and others forced into slavery in Sicily and Naples¹⁰.

Spanish rule of Tripoli lasted until 1530, when it was ceded to the Knights of St John¹¹. The order of the Knights of St John had been expelled from Rhodes and was given refuge in Viterbo, Italy by the Pope. The order negotiated the acquisition of Malta, but along with this came Tripoli. The Knights of St John, had no interest in Tripoli, but were forced to accept the offer in order to gain Malta. Their rule of Tripoli lasted until 1551, when it was captured by the Ottomans¹².

Following the Ottoman occupation of Libya in 1551, many Jewish families from Tripoli moved to Benghazi, as Ottoman authority was absent in Cyrenaica at the time, and the Jewish population of Benghazi flourished¹³. However, in 1745, due to epidemics and poverty, inhabitants were forced to leave the city of Benghazi. By 1750, some Jews had returned to Benghazi and by 1775, the community was thriving, helped along by the occasional migration of Jewish families from Italy¹⁴. Consequently, the Jewish communities of Benghazi were divided into two groups: those originating from the town and those consisting of migrants from Tripoli and Italy. Both groups recognized the authority of one Rabbi¹⁵.

In the 18th and 19th centuries, under Ottoman rule, Jews had freedom to follow their religion, However they were required to pay ‘Jizya’, a tax that non-Muslims were charged, as a form of protection fee to the Muslim authorities. The Jizya rate was usually a fixed annual amount depending on the financial capability of the payer, and was not levied on women, elders, children or the handicapped¹⁶.

From the 1840s onwards, the Muslim brotherhood of Sannussi were very influential in Cyrenaica, and fostered friendly relationships with the Jews of Benghazi, who were admired for their economic contribution and peaceful lifestyle. The town itself was an important trading region for Europe and Africa, and prospered further due to the economic trading of the Jewish community¹⁷.