# History of the Jews in Sicily

Part of a series on :
Jews and Judaism :
Etymology
Who is a Jew? :
Religion
God in Judaism (names)
Principles of faith
Mitzvot (613)
Halakha
Shabbat
Holidays
Prayer
Tzedakah
Land of Israel
Brit
Bar and bat mitzvah
Marriage
Bereavement
Baal teshuva
Philosophy
Ethics
Kabbalah
Customs
Rites
Synagogue
Rabbi :
Texts
Tanakh
Torah
Nevi'im
Ketuvim
Talmud
Mishnah
Gemara
Rabbinic
Midrash
Tosefta
Targum
Beit Yosef
Mishneh Torah
Tur
Shulchan Aruch
Zohar :
History
General
Timeline
Land of Israel
Name "Judea"
Antisemitism
Anti-Judaism
Persecution
Leaders
Modern historiography
Historical population comparisons
Ancient Israel
Twelve Tribes of Israel
Kingdom of Judah
Kingdom of Israel
Jerusalem (in Judaism
timeline)
Temple in Jerusalem (First
Second)
Assyrian captivity
Babylonian captivity
Second Temple period
Yehud Medinata
Maccabean Revolt
Hasmonean dynasty
Sanhedrin
Schisms (Pharisees, Sadducees, Essenes, Zealots, Sicarii)
Second Temple Judaism (Hellenistic Judaism)
Jewish–Roman wars (Great Revolt, Diaspora, Bar Kokhba)
Rabbinic period and Middle Ages
Rabbinic Judaism
History of the Jews in the Byzantine Empire
Christianity and Judaism (Jews and Christmas)
Hinduism and Judaism
Islamic–Jewish relations
Middle Ages
Golden Age
Modern era
Haskalah
Sabbateans
Hasidism
Jewish atheism
Emancipation
Old Yishuv
Zionism
Soviet Union
The Holocaust
Israel
Arab–Israeli conflict :
Communities
Ashkenazim
Galician
Litvak
Mizrahim
Sephardim
Teimanim
Beta Israel
Gruzinim
Juhurim
Bukharim
Italkim
Romanyotim
Cochinim
Bene Israel
Berber
Related groups
Bnei Anusim
Lemba
Crimean Karaites
Krymchaks
Kaifeng Jews
Igbo Jews
Samaritans
Crypto-Jews
Anusim
Dönmeh
Marranos
Neofiti
Xueta
Mosaic Arabs
Subbotniks
Noahides :
Population
Judaism by country
Lists of Jews
Diaspora
Historical population by country
Genetic studies
Israel and Palestine
Old Yishuv
New Yishuv
Israeli Jews
Palestinian Jews
Africa
Algeria
Angola
Bilad-el-Sudan
Botswana
Cameroon
Cape Verde
Benin
Democratic Republic of the Congo
Djibouti
Egypt
Ethiopia
Eritrea
Eswatini
Gabon
Gambia
Ghana
Guinea
Guinea-Bissau
Ivory Coast
Kenya
Libya
Madagascar
Malawi
Mali
Mauritius
Morocco
Mozambique
Namibia
Nigeria (Igbo)
Republic of the Congo
São Tomé and Príncipe
Sierra Leone
Somalia
South Africa
Sudan
Tanzania
Tunisia
Uganda (Abayudaya)
Zambia
Zimbabwe
Asia
Afghanistan
Bahrain
Cambodia
China
Hong Kong
India
Indonesia
Iran
Iraq
Israel
Japan
Jordan
Kazakhstan
Kurdistan
Kuwait
Kyrgyzstan
Lebanon
Malaysia
Mongolia
Myanmar
Nepal
Oman
Pakistan
Philippines
Qatar
Saudi Arabia
South Korea
Singapore
Sri Lanka
Syria
Tajikistan
Taiwan
Thailand
Turkey
United Arab Emirates
Uzbekistan
Vietnam
Yemen
Europe
Armenia
Austria
Azerbaijan
Belarus
Bulgaria
Cyprus
Czechia
Denmark
Estonia
Finland
France
Georgia
Germany
Greece
Hungary
Italy
Latvia
Lithuania
Moldova
Netherlands
Norway
Poland
Portugal
Romania
Russia
Serbia
Spain
Sweden
Ukraine
United Kingdom
Northern America
Canada
United States
Greenland
Latin America and Caribbean
Argentina
Bolivia
Brazil
Chile
Colombia
Cuba
Dominican Republic
Ecuador
El Salvador
Guyana
Haiti
Jamaica
Mexico
Paraguay
Peru
Puerto Rico
Suriname
Uruguay
Venezuela
Oceania
Australia
Fiji
Guam
New Zealand
Palau :
Denominations
Orthodox
Modern
Haredi
Hasidic
Reform
Conservative
Karaite
Reconstructionist
Renewal
Science
Haymanot
Humanistic :
Culture
Customs
Minyan
Wedding
Clothing
Niddah
Pidyon haben
Kashrut
Shidduch
Zeved habat
Conversion to Judaism
Aliyah
Hiloni
Music
Religious
Secular
Art
Ancient
Yiddish theatre
Dance
Humour
Cuisine
American
Ashkenazi
Bukharan
Ethiopian
Israeli
Israelite
Mizrahi
Sephardic
Literature
Israeli
Yiddish
Judeo-Tat
American :
Languages
Hebrew
Biblical
Yiddish
Yeshivish
Jewish Koine Greek
Yevanic
Judeo-Tat
Shassi
Judaeo-Iranian
Judaeo-Spanish
Judeo-Gascon
Ghardaïa Sign
Bukharian
Knaanic
Zarphatic
Judeo-Italian
Judaeo-Georgian
Judeo-Aramaic
Judeo-Arabic
Judeo-Berber
Judeo-Malayalam
Domari :
Politics
Jewish political movements
Autonomism
Bundism
Feminism
Leftism
Secularism
Territorialism
World Agudath Israel
Zionism
General
Green
Labor
Kahanism
Maximalism
Neo-Zionism
Religious
Revisionist
Post-Zionism :
Category
Portal :
vte :
The history of the Jews in Sicily potentially begins as far back as two millennia, with a substantial Jewish presence on the southern Italian island before their expulsion in the fifteenth century.

## Ancient history

The Jewish presence in Sicily dates back to the Roman era. A community of Jews, primarily composed of slaves, was established on the island prior to the destruction of the Second Temple in Jerusalem in 70 CE. The earliest known reference to the Jewish community in Sicily appears during the time of Gregory the Great (c. 540–604). By then the community possessed both a synagogue and a hospital with a garden.
Among the early archaeological findings of a Jewish community on the island is a 4th-century tomb inscription discovered in Catania. This inscription is the longest documentary text in Latin from the Jewish diaspora of the period. It commemorates a person named Aurelius Samohil and features both Hebrew and Latin elements, including menorah symbols and a greeting in Hebrew.

## Middle Ages

The Jews lived in many Sicilian cities such as Palermo, Messina and Catania. In the 6th century, communications were sent to Pope Gregory I about the plight of the Jews in the Kingdom of Sicily. From the late 7th century, Sicily joined with Calabria to form the Byzantine Theme of Sicily. In 831, Sicily came under the Arab dominion, which treated the Jews with relative tolerance.
In 1072 Sicily fell to the Normans and the Jews were again brought under the supremacy and jurisdiction of the Catholic Church. The Norman Kingdom of Sicily lasted until 1194, when it fell to the Hohenstaufens. In 1210, the Jews of Sicily faced such persecution from the Crusaders that Holy Roman Emperor Frederick II had to intervene on their behalf. Frederick also employed Jews from Sicily at his court to translate Greek and Arabic works. Persecution of the Jews continued. But, despite persecution, Sicilian Jews continued to thrive. Some Sicilian rabbis communicated with Maimonides posing religious questions.
Systematic persecution of the Jews in Sicily started in the 14th century. In 1310 the King of Sicily Frederick II of Aragon adopted a restrictive and discriminatory policy towards the Jews, who were required to mark their clothes and their shops with the "red wheel". Jews were also forbidden any relationship with Catholics. In 1392, Jews were ordered to live in ghettos and severe persecutions broke out in Monte San Giuliano (now Erice), Catania and Syracuse, in which many Jews fell victim. The next year strict decrees were directed against private ceremonies. For example, Jews were forbidden to use any decorations in connection with funerals; except in unusual cases, when silk was permitted, the coffin might be covered with a woolen pall only. In Marsala, Jews were compelled to take part in the festival services at Christmas and on St. Stephen's Day, and were then followed home by the mob and stoned on the way. At the beginning of the 15th century oppression was at such a level that in 1402 the Jews of Marsala presented an appeal to the king, in which they asked for: (1) exemption from compulsory menial services; (2) the reduction of their taxes to one-eleventh of the total taxation, since the Jews were only one-eleventh of the population; (3) the hearing of their civil suits by the royal chief judge, and of their religious cases by the inquisitor; (4) the delivery of flags only to the superintendent of the royal castle, not to others; (5) the reopening of the women's bath (Mikveh), which had been closed under Andrea Chiaramonte. This appeal was granted.
In comparison with other Jewish communities of Europe, the Sicilians were happily situated. They even owned a considerable amount of property, since thirteen of their communities were able, in 1413, to lend the infante Don Juan 437 ounces of gold. This was repaid on 24 December 1415. In the same year, however, the Jewish community of Vizzini was expelled by Queen Blanca, and it was never permitted to return.

## Expulsion in 1493

The culmination of persecution came with the expulsion of Jews from Sicily. The decree of banishment dated 31 March 1492 was decreed by Ferdinand of Aragon and Isabella of Castile - applying to Sicily The Alhambra Decree expelling the Jews from Spain itself. At the time there were around 25,000-37,000 Jews living on the island, in 52 different locations. On 9 June Jews were forbidden to depart secretly, sell their possessions, or conceal any property; on 18 June the carrying of weapons was prohibited; their valuables were appraised by royal officials on behalf of the state, packed in boxes, and given into the care of wealthy Catholics. On 13 August came the order to be ready to depart; the following articles might be taken: one dress, a mattress, a blanket of wool or serge, a pair of used sheets, a few provisions, besides three Taros as traveling money. All other Jewish property was confiscated by the Crown. After numerous appeals, the date of departure was postponed to 18 December, and later, after a payment of 5,000 gulden, to 12 January 1493. The departure actually occurred on 31 December 1492.
The exiles found protection under Ferdinand I of Naples in Apulia, Calabria and Naples. On the death of Ferdinand in 1494, Charles VIII of France invaded Naples. At that time a serious disease, known as "French fly," broke out in that region, and the responsibility for the outbreak was fixed upon the Jews, who were accordingly driven out of the Kingdom of Naples. They then sought refuge in Ottoman territory, and settled chiefly in Constantinople, Damascus, Salonica, and Cairo. Most of Sicily's Jewish population left the island. Around 9,000 Jews converted in order to remain in Sicily.
The Spanish Inquisition had not been able to pursue Jews, but after the expulsion, all remaining Jews were required to convert. The inquisition could then prosecute any Jewish convert (neophytes or, the derogative, Marranos) not felt to believe or practice the Catholic faith. The penalties inflicted by the inquisition varied in severity, but could include imprisonment, imprisonment as galley-slaves, confiscation of property, and in some cases, execution by public burning. Records indicate that during the period of 1511-1515 in Sicily, 81 former Jews were burnt at the stake, and 40 others, in statua ( statue, or in effigy, because they had already died or been killed).

## Language and culture

In the late ancient period the predominantly spoken language of the Jewish (and non-Jewish) population of Sicily has been the Greek language. When Greek was the main language in Jewish inscriptions, as was the case with Jewish inscriptions from Sicily, Greek names, which were locally common, appear in significant numbers in Jewish inscriptions. Still after the Muslim conquest of the island, the use of the Greek language and the ties of the Sicilian Jews to the Byzantine Empire, its economy and its Jewish communities continued to function under the new circumstances. Through these Byzantine(-Jewish) connections, the Synagogue liturgy of the original Sicilian Jews, represented the Romaniote prayer rite.
During the 11th century the Jewish community was Arabic speaking though with romance influences. by the 13th century there was more Romance usage and by the late 15th century Arabic was completely gone from the Sicilian jewish community.

## Modern times

On 3 February 1740, the Neapolitan King Charles III - hailed as an Enlightenment King - issued a proclamation containing 37 paragraphs, in which Jews were formally invited to return to Sicily. A few came, but, feeling their lives insecure, they soon went back to Turkey.
Rabbi Stefano Di Mauro, an Italian American descendant of southern Italian neofiti, has been active on the island and opened a small synagogue in 2008, but he has not yet set up a full-time Jewish congregation in Sicily. Services are held weekly on Shabbat and on the High Holy Days. The street Via della Giudecca is located where the Jewish Quarter was once established. In addition, Shavei Israel has expressed in interest in helping to facilitate the Sicilian Bnei Anusim back to Judaism.