Throne of Moses in the Synagogue of Delos from 1st Century

Greek was the language of commerce, administration and secular law in the Hellenistic kingdoms and, slowly, Jewish communities began to forget Hebrew. In around 260 B.C.E., certain books of the Bible began appearing in Alexandria in Greek translation. In approximately 250 B.C.E., the Macedonian-Egyptian king Ptolemy ordered the translation of the entire bible into Greek by 70 scholars. This translation became known as the Septuagint.

The most famous confrontation between Greeks and Jews was the Maccabean Revolt of 167-164 B.C.E. The Seleucid king Antiochus IV imposed Greek religious customs on the Jews and tried to convert the Jewish temple in Jerusalem into a temple to the Greek god, Zeus. The Jewish revolt, led by the Hasmonean Judas Maccabee, defeated the Seleucid armies and recaptured the temple. After the revolt, many Hellenized Jews left Judea and moved to Hellenistic commercial centers such as Alexandria and Antioch.

Synagogue of Sardes,
c. 350 C.E.

According to Maccabees I 15:23 and also the Jewish historian Philo (c. 30 B.C.E.–c. 45 C.E.), in the years following the revolt the Jews built up communities in Sparta, Delos, Sicyon, Samos, Rhodes, Kos, Gortynia, Crete, Cnidus, Aegina, Thessaly, Boeotia, Macedonia, Aetonia, Attica, Argos, Corinth and Cyprus. When the Christian Saint Paul visited Greece during the first century C.E., he found well-established Jewish communities in Thessaloniki, Veroia, Athens, Corinth and other towns.

Romaniot

The Jews in these communities were called "Romaniot," a hellenized Latin term implying that they lived in the empire of the "second Rome," meaning Greece. They developed customs now known as "minhag Romania." They translated traditional Jewish prayers into Greek and recited them in Greek, although the prayers were written with Hebrew letters. The Jews’ political existence was tenuous and "they absorbed from the Greeks before the birth of Christ more than the Greeks absorbed from them" (Levi, p. 203).

Byzantine Jews - Mt. Athos, 10th Century

These communities of Romaniot developed throughout the Byzantine period, which lasted from approximately 476-1453 C.E. Life was not always easy for the Jews and they were pressured to accept the Christian Messiah, but they were also recognized as descendants of the Chosen People and protected by the law. Many Jewish communities identified themselves with certain industries. For example, the community of Thebes, which consisted of 2,000 Jews, dominated the silk industry, while Crete’s Jews were producers and exporters of agricultural goods. Many Jews integrated into Greek culture. Some communities tried to maintain Hebrew by writing out sections of the Tanach in Greek using Hebrew script. Many communities lost Hebrew entirely and still more assimilated completely and lost all identity as Jews. During the 9^th-12^th centuries, many Central European Ashkenazi Jews who were scared by the Crusaders’ persecutions found refuge in Northern Greece, in Thessaloniki (a.k.a Salonika).

Ottoman Rule

In 1453, the Ottoman Turks captured Constantinople, the Byzantine capital, and began to rule over all of Greece. Ottoman policy was based on Islamic law, which recognized the Jews as a separate nation with religious and often legal autonomy within their own communities. Greece became a haven of religious tolerance for Jews fleeing the Spanish Inquisition and other persecution in Europe. The Ottomans welcomed the Jews because they improved the economy. Jews occupied administrative posts and played an important role in intellectual and commercial life throughout the empire. With the 1492 Edict of Expulsion against the Jews of Spain, more than 20,000 Sephardic Jews arrived in Thessaloniki in one year.

Jewish doctor and merchant, 1574

This signaled the beginning of Sephardic Jewry in Greece. Many of the Sepharadim were "marranos," Jews who had converted to Christianity in the 14^th century and were used to partaking in European culture. Many times their pride and sense of cultural superiority led to friction in their dealings with the Romaniot Jews. Eventually, however, the Romaniot communities of Constantinople, Edirne, Thessaloniki, Rhodes and many others accepted both the minhag (custom) and language of the Sepharadim. Romaniot traditions remained in only a few communities such as Yoannina and Chalkis. By the 16^th century, the Sephardi language, Ladino, had become the accepted language of Greek Jewry.

Rojo Quarter of Solonika,
17th Century

By supporting the Ottoman Empire, the Jews curried disfavor with the Christian Orthodox Greeks. In 1821-1829, during the Greek War of Independence, thousands of Jews were massacred alongside the Ottoman Turks. The Jewish communities of Mistras, Tripolis, Kalamata and Patras were completely destroyed. A few survivors moved north to areas still under Ottoman rule.

Rabbi E. Cohen, Athens, 1894

In the late 19^th century, Greece attempted to regain the southern Balkan territories historically associated with Greek history and language. Jews and other ethnic groups were subject to "Hellenization," a movement to force them into accepting Greek custom and language. The Romaniot Jews of southern and northwestern Greece were already Hellenized to a large extent. The Hellinization was mostly problematic for the Sepharadim who only came under Greek rule after the Balkan Wars of 1912-1913.

In 1922-1923, there was a mass exodus of Greeks from Asia Minor. The refugees settled on the Greek mainland and created substantial economic competition between the Jews and the Greek refugees. This created a tense climate in which the Jewish district of Kampel in Salonika was burned in 1931. The suspects were thought to belong to the fascist Ethniki Enosis Ellas (EEE, National Union of Greece), although they were never found.

Thessaloniki and Athens

Two of the most important Jewish communities in pre-World War II Greece were Thessaloniki and Athens. In the 1600s, Thessaloniki, a Sepharadi community, became one of the largest Jewish communities in the world and was known as "ir v’em beyisral," metropolis and mother of Israel. By 1900, more than half of the town’s population was Jewish, which was about 80,000 Jews. In 1900-1910 Thessaloniki had more than 50 synagogues, 20 Jewish schools and numerous Jewish institutions and associations. It was a center of Torah learning for all of Europe. Business was generally conducted in the Sepharadi language of Ladino and, on Friday afternoons, almost all commercial life stopped since most of the city’s workers were Jewish. A sprawling Jewish cemetery lay in the center of the city (the cemetery was destroyed during World War II to make room for a new university). The Jewish population was varied and included both Karaites and Donmeh (followers of the false messiah Shabbatai Zevi). The city had a strong Judaeo-Spanish culture.

Kal Yashan Synagogue in Salonika destroyed in 1917

The downfall of the Jewish community started with a fire in the Jewish quarter in 1917. Confiscations began in sections of the ancient cemetery and continued through the late 1930s. In the 1920s a large number of Greek refugees from Asia Minor flooded the city. Hellenization disrupted the Judaeo-Spanish culture by requiring the imposition of the Greek language, the establishment of Sunday instead of Saturday as a day of rest and the reorganization of traditional religious Jewish life according to Greek laws. National and economic life in Greece became increasingly centered around Athens and many Jews moved there. As the Thessaloniki community weakened, some of its Jews left Greece altogether. At the turn of the 20^th century, the city boasted of 90,000 Jews. By 1939, there were approximately 56,000 left.

Athens retained a Jewish presence from the Middle Ages until the 1800s. There was then a notable absence of Jews in Athens following the Greek War of Independence, indicating that they were either killed or forced to flee. The first "new" Jews in the city came in 1834 when the Bavarian King Otto I of Greece settled there, along with a Jew named Max Rothschild. Rothschild was soon followed by other Bavarian, Ashkenazi Jews, and then by a group of Jews from Turkey. By the mid-19^th century there was a small Jewish community in Athens, although it had no defining tradition, as did the community in Thessaloniki.

Benveniste family, Salonika, 1904

The Jews in Athens were never completely secure politically. During the 1840s, Easter celebrations in Athens included the ritual burning of a symbolic "Judas." In 1847, Rothschild persuaded the Greek Prime Minister to stop this practice. The public then focused its attention on a Gibralter-born Jew of questionable business integrity named Don Pacifico. Rioters sacked his house and burned his warehouse. In 1854, the eccentric French-American aristocrat Sophie Berbe Marboise left a considerable amount of property to the Athens Jewish community. The Jews of Athens were in no position to claim the gift, however, and never received any of the land.

Despite this insecurity in society, the Athens community was well established by the late 1800s. It was legally organized in 1885 and its official charter was granted in 1889. A synagogue was built in 1904 and dedicated as Etz Hayyim in 1906. By the 1940's, the synagogue accomodated more than 3,000 people.

World War II

At the start of World War II, Greek Prime Minister Ioannis Metaxas tried to maintain neutrality. On October 28, 1940, Italy demanded that Greece give up its sovereignty. Metaxas refused and, when Italy invaded, pushed the Italians back. On April 6, 1941, the Germans invaded Greece and, on April 18, the Greek government fled to Crete. On April 21, the Germans overran Athens and, on May 20, they took Crete.

The Germans divided Greece into three occupation zones. The Germans held western Macedonia, Thessaloniki, a strip of land in eastern Thrace, the major Aegean Islands and Crete. The Bulgarians were given eastern Macedonia and Thrace. The Italians received the Dodecanese Islands, the Ionian Islands, and a large section of mainland Greece including Athens. At that time, approximately 76,000 Jews lived in Greece: 55,000 in Salonika in the German zone, 6,000 in western Thrace under Bulgaria and 13,000 under Italian control.

Several Greek resistance organizations were founded, including the communist National Liberation Front in September 1941, the republican National Republican Greek League in the summer of 1942 and National and Social Liberation in the summer of 1943.

The German Occupation Zone

As soon as the Germans entered Greek mainland, they implemented anti-Jewish policies. The first Jewish community to be affected by the Final Solution was Thessaloniki in the German zone. The Nazis occupied the city on April 8, 1941. They aroused anti-Semitic sentiments in the Christian Greek populations and revived several anti-Semitic publications that had been suppressed during Metaxas’ rule. On April 15, the council of the Jewish community was arrested and replaced. In June 1941, the Nazi Jewish Affairs Commission, a.k.a. the Rosenberg Commando, began confiscating Jewish libraries, manuscripts and art and sending it to Germany.

In the winter of 1941-1942, refugees from Thrace, eastern Macedonia and the Bulgarian territory ran to Thessaloniki and Athens. The food supplies of Thessaloniki gave out and starvation and typhus were rampant. The Nazis conducted summary arrests and executions. Approximately 60 Jews died each day.

In July 1942, 9,000 Jews of Salonika were called to forced labor. In October a ransom was set by the German civilian administrator of Salonika, Max Merten, to redeem these men and the 1.9 billion drachmas that the Jews paid drained all of the community’s wealth. He collected jewelry, antiques, cash and anything else of value and supposedly loaded the treasure onto a fishing boat that sank. On December 6, the Jewish cemeteries of Thessaloniki were confiscated and pillaged.

The Rosenberg Commando demanded in early 1943 that parts of the 1935 Nuremberg Laws were to be put into effect. Jews had to wear a Star of David and Jewish stores and residences were similarly marked. The Nazis formed three ghettos and concentrated the Jews within them. Jewish organizations were stopped and Jews were forced to register their belongings. On March 15, deportations began. In the next three months, 45,649 Jews were sent from Thessaloniki to Auschwitz. Only a handful survived.

Merten brazenly returned to Greece after the war to search for his lost loot. In 1958, a survivor spotted him and told the police. He was arrested, tried and sentenced to 25 years in prison. The Greek Prime Minister, however, sent him to Germany after just eight months. He was retried there and acquitted for lack of evidence that he had rounded up Jews and stolen their property. He died in Germany. In 2000, a group of divers planned to search the Greek coast for the estimated $2.4 billion worth of treasure (Jerusalem Report, July 17, 2000).

The Bulgarian Occupation Zone

Many members of the Bulgarian Orthodox Church and the Bulgarian public helped the Jews, but the government supported the Nazis. On November 12, 1942, the Bulgarian government stated that it "readily accepts the proposals of the German government to carry out the general evacuation of the Jews from Bulgaria" (Stavrolakis). That same month, the government instituted the provisions of the Nuremberg Laws, forcing Jews to wear a Star of David, submit a record of family wealth, live in proscribed areas and abide by a 5:00 pm curfew. In January 1943, a commission confiscated all Jewish valuables. On March 4, 1943 all Jews under Bulgarian Occupation were arrested and imprisoned. About 200 escaped. The other 4,100 were deported to Treblinka. The extermination of Jews in the German and Bulgarian zones was completed by the summer of 1943.

The Italian Occupation Zone

Those Jews living in the Italian zone were relatively well off during the majority of the war. Jews in the Italian zone were ignorant of Auschwitz and thought that the German racial laws had been applied only to remove the Judaeo-Spanish bloc in Thessaloniki. The Italians helped hundreds of Jews escape to Athens and issued more than 300 false identity papers. The clergy hid more than 250 Jewish children. In Athens, the Jews were integrated into the city’s life and were externally no different from their Christian neighbors. They did not believe that the fate of the Jews of Thessaloniki could affect them.

On September 8, 1943, the Italians surrendered to Allied forces invading Italy. The Germans then arrested the Italians in Greece and started the last phase of their "action" against the Greek Jews. On September 20, the Rosenberg Commando arrived in Athens. It demanded a list of the names and addresses of all Jews residing in Athens and of all those who had helped Jews escape. It created a council under Chief Rabbi Elias Barzilai to carry out Nazi orders. The Jews, however, destroyed the community records so they could not fall into Nazi hands. They helped Barzilai escape to the partisans. On the eve of Yom Kippur, October 8, 1943, the order was given to reorganize the Jewish community under direct Nazi supervision. Jews were ordered to register their names within five days. By the end of October, only 200 Jews registered. Many Jews left by boat, many joined partisan camps in the mountains, and some converted. Most went into hiding. By March 1944, however, about 1,500 Jews had registered either to receive permission to work or out of fear of reprisals against Christian neighbors who were hiding them. On March 24-25, 800 Athenian Jews were sent to Auschwitz. Throughout the summer, about 3,500 Jews from other cities in the Italian zones joined these Athenian Jews in Auschwitz.

The End of the War

Monument for the 54,000 Thessaloniki Jews who  perished in the Holocaust

A total of at least 54,533 Greek Jews were sent to Auschwitz, despite the protests of many Greek leaders. Most of these Jews were murdered, though many were also involved in various acts of resistance. In September 1944, the Germans evacuated the Greek mainland. In May 1945, they gave up the last of the Greek islands under their control. In total, the Germans confiscated 280 million drachmas ($1.5 million) in cash from Greek Jews, plus property. Between 60,000 and 65,000 Greek Jews died in the Holocaust, though there were a number of Jewish communities that at least partially survived the war. In 1945, the total Jewish population in Greece was 10,000.

Postwar Greece

In 1944, the government of George Papandreou was the first European government to return Jewish properties that had been confiscated during the war. Property of the deceased was put in a common fund to aid Jews impoverished by the war. A royal decree in 1949 established the Foundation for the Welfare and Rehabilitation of the Jewish Community in Greece. According to the decree, Jewish survivors and their heirs could present claims in court for restitution or compensation for property.

Since the Holocaust, there have been some anti-Semitic and Anti-Zionist incidents in Greece. Under the rule of the socialist party PASOK in the 1980s, pro-socialist papers compared Israel to the Nazis after Israel’s invasion of Lebanon, and called for a boycott of Jewish shops. There are a few far-right, anti-Semitic organizations and movements but their activity is generally minimal. There are also some anti-Semitic or Anti-Zionist publications, with somewhat considerable circulation. The most common manifestation of anti-Semitism is graffiti of swastikas and neo-Nazi symbols.

In early 2000, Greece’s Supreme Court upheld an award of 9.5 billion drachmas to relatives of 218 villagers massacred by the Nazis at Distomo on June 10, 1944. Germany is refusing to pay.

Currently, only about 5,000 Jews are left in nine Greek towns. The Jewish community announced in April 2000 that it was launching a campaign to raise about $1 million to save its remaining synagogues and cemeteries, some of which had been recently vandalized.

In June 2000, Greek Prime Minister Costas Simitis said citizens would no longer have their religions stamped on their identity cards (Jerusalem Report, June 19, 2000).

Greece opened its first kosher restaurant since World War II in July 2004. The Kol Tuv restaurant, located in downtown Athens, was started by Rabbi Mendel Hendel of Chabad Athens, to help Jewish athletes coming to Greece for the 2004 Summer Olympics keep kosher. Today, it is primarily a catering service, by the name of Glatt Kosher Catering Service (kosher@chabad.gr).

Tourist Sites

Roughly 3,000 of Greece’s 5,000 Jews reside in Athens. Athens boasts a school for nursery through sixth grade, a Jewish Youth Center and two synagogues — one Romaniot and one Sephardi. Athens also hosts the Central Board of Jewish Communities in Greece, the governing body for the Greek Jewish community.

One of the most popular Jewish tourist sites in Athens is the Jewish Museum of Greece, located at Nikis 39. The museum presents the Jewish history of the area from Anatolia to Venice and also the general history of the region. The museum includes Jewish clothing, artifacts and photographs. Two highlights are a reconstructed synagogue from Patras and a room representing the interior of a Jewish home in eastern Greece from the time of Turkish rule.

In the marketplace under the Acropolis are the remains of a fifth- century synagogue, identifiable by the menorah and lulav carvings. This can be seen by going to the far end of the Temple of Efestou and positioning oneself with Lycabettus Hill on the left and the Acropolis on the right.

In the Monastiraki area is a flea market with vendors selling shoes, old books and other assorted odds and ends accompanied by Oriental music playing in the background. This market is called the Yusurum Market, named after a Jewish family from Istanbul of the same name who owned a junk shop in the area in the turn of the century.

One can also find an ancient synagogue in Athens and three Jewish cemeteries. One cemetery in the suburb of Nikea, Pireaeus has a Holocaust monument.

The restored Synagogue of Patras in the Athens museum

The second largest Jewish community in Greece is comprised of 1,300 Jews in Thessaloniki. The community of both Sepharadi and Romaniot Jews is wealthy and maintains a daily minyan, a rabbi, a kosher butcher, a school, a community center, various organizations and an old age home. Community members periodically organize lectures, art exhibitions and concerts.

The promenade along the Thessaloniki waterfront has a walkway that follows the curve of the coast along the seaside that edged the Jewish quarter. Not far from the White Tower on the waterfront is Vassilisis Olgas Street that houses several turn-of-the-century mansions and villas that were once owned by Jews. Nearby is Saadi Levi Street, named for the publisher of one of Thessaloniki’s earliest newspapers. North of there, at the intersection of Papanastassiou, Karakassi and Priamou Streets, lies the Square of the Jewish Martyrs, a park with flagstone layers, rosebush-trimmed slopes and a playground.

At 24 Irakliou in Thessaloniki is the Yad L’zichron Synagogue, used for daily services. On its walls is a list of all synagogues established in the city after 1378. Upstairs is the Center for Historical Studies of the Jews of Salonika with photos and Jewish artifacts.

At 35-37 Syngrou Street is a synagogue founded by families from Monastir, Yugoslavia in 1937. It was the center of the ghetto during the war. Another WWII site is a housing development situated near the railroad station that was built by Baron de Hirsch in the 1880s and was used as a holding pen during the war.

The Islands

The Jewish community of Khalkis, on the island of Euboea, is a two-hour train ride from Athens. It is the oldest Jewish community in Europe, although there are now only 150 Jews there. It contains a rebuilt Romaniot synagogue and a Jewish cemetery. Near the main bridge linking Khalkis with the mainland is Heroes’ Square, which contains a commemorative bust of Colonel Mordechai Frizis, a leading member of the Khalkis Jewish community and the first Greek officer killed in World War II.

A short boat ride from Athens’ port of Piraeus is the island of Aegina. Near the Temple of Apollo in Aegina is the remaining mosaic floor of a Roman-era synagogue from the second or third century. The floor was unearthed in 1811.

Rhodes, a city that once held about 4,500 Jews, is less than an hour’s flight from Athens. Josephus mentions the Jews of Rhodes in the 1st century CE. Later, the Jews are described as fierce defenders of the walled city against the Turks in 1480. During the next four centuries, the community grew as new synagogues and yeshivot were built and Jews became craftsmen and merchants. The community prospered disproportionately to the size of the general population. At its peak in the 1920's, the Jewish community was one-third of the total population.

Benjamin of Tudela found 400 Jews in Rhodes when he visited in the 1100s. By the thirteenth century, an Italian rabbi noted the size of the community and the beautiful embroidery in the Jewish homes. The community was then under the rule of the Knight Hospitalers of St. John in Jerusalem. Their rulers let them build a major synagogue on the island, but twenty years later the community was expelled.

The Jewish community returned as slaves to the island and when the Turks attacked the island again in 1522, the Jewish slaves declared loyalty to them. The Turks welcomed Jews who had fled the Spanish and Portuguese Inquisitions, and the community took many Spanish customs because of the new immigrants.

After the Balkan Wars, the Italians ruled the island and many in the Jewish community moved to Africa. A dramatic change in the ratio between men and women caused many women to become engaged by mail and join their husbands overseas. In 1928, the arch-Fascist governor Mario de Vecchi closed a recently opeend seminary. Many new Jewish immigrants were expelled, and the community faced discriminatory laws. According to legend, the governor used Jewish tombstones to build his own house.

When the Italians surrendered to the allies in 1943, the Rhodeslis thought their persecution was over. But the Germans occupied the island and ordered Jewish men to report to headquarters in July of 1944. Many families reported also in the hopes that they would be reunited with their husbands and fathers. Most of the community was taken to Auschwitz and only 151 survived. Forty Jews were saved by the Turkish consul general, Selahattin Ulkumen, because he demanded their release.

One of the synagogues left is the Kahal Shalom Synagogue from the sixteenth century. Sanuel Modiano planned to have his bar mitzvah inside the synagogue but he was destined to spend it in Auschwitz. He is now a tour guide for the synagogue and La Juderia, the Jewish neighborhood there before World War II. The neighborhood once had Jewish couples flirting in its central square, the Calle Ancha (Broad Street) and children parading down the streets on Purim. The Calle Ancha has a fountain with iron sea horses and is now known as Plateia Martyron Evreion, or the Square of the Jewish Martyrs (of the Holocaust). The road traveling west from the square was the Jewish commercial zone and the site of the Salomon Alhadeff's Sons Bank. The Bank was one of the best known in the Levant.

On June 23, 2002, Rhodesians from all over the world gathered at the square to commemorate the unveiling of a six-sided column Holocaust memorial translated into the six languages spoken by the Rhodeslis. The inscription reads: "Never Forget. In memory of the 1,604 Jews of Rhodes and Kos murdered in the Nazi camps July 23, 1944."

Today thousands of Jewish and Israeli tourists frequent the island which is under Greek rule. Shopkeepers have found it worthwhile now to study Hebrew, and a kosher restaurant has now opened on the island, run by an Israeli man of Yemenite descent. The native community speaks Judeo-Spanish and there are less than 40 Jewish individuals on the island. The governing body of the community is the Central Board of Jewish Communities in Athens. The office of the Jewish community is on 5 Polydorous. The telephone number is 30-24-22364 and e-mail is: jcrhodes@otenet.gr.

List of Tourist Sites in Rhodes:

Kahal Shalom Synagogue: The synagogue was built in 1577 and is one of the oldest in Europe with eight gigantic columns supporting arches and black-and-white stone mosaic floor. It desperately needs to be restored and was listed as one of the 100 Most Endangered Sitess by the World Monuments Fund, a New York-based nonprofit organization that endeavers to preseving endangered art works and architecture around the world.

Jewish Museum: Beyond the synagogue courtyard a vaulted room leads to the Jewish Museum of Rhodes founded by Aron Hasson. Photographs show the period before World War II, including a picture of Selman Franco Jaffe entitled: "Standing on my chair in front of my home in La Juderia, 1938, five years old, holding a doll." Another picture shows a group of men after their release from Auschwitz. Samuel Modiano is fourth from the left.

The original entrace is a right turn out of the synagogue marked with a Star of David on a pair of brown metal doors. The alley opposite shows a Vizantious and a Hebrew inscription indicating that the house was built in 1767. At number 9, a bakery prepared matzot.

Salomon Alhadeff Avenue: The Alhadeff family funded a large park north of Dosiadou in 1933.

Alliance School, Notrica Foundation, Kahal Grand: The ground floor of this building housed a Talmud Torah and on the upper floor of the Notrica Foundation building was a Jewish center for young adults. A Greek flag flies outside the yellow structure at 28 Kisthinious. . Near the building under an arched entraceway is the donor's name, the Baron Edmond de Rothschild. Thiseos, behind an artificial tree, is the last surviving piece of the first synagogue, the Kahal Grande. La Puerta de la Mar is at the end of Kisthiniou.

Cemetery and Holocaust Memorial: Between Christian and Muslim burial ground lies the Jewish cemetery. The entrace is signaled by the pointed arch and a path that follows the grounds. The sixteenth-century graves on the left are originally from the old Jewish cemetery. Some unmarked graves can be found on the right for the families who were deported to Auschwitz. Some graves are marked by Hebrew poetry. Others have scissors carved onto them, reminding guests that the residents were once textile dealers and tailors.

In Faliraki a monument written in Greek, French and Hebrew is a testimonial to victims of the Nazi deportations. About 200 tombstones have been discovered in recent renovations.

Restaurants: Haim's Taverna is just west of the city. The owner, Haim Kisra, has kosher Middle Eastern food supervised by the rabbi of El Al Israel Airlines. It is closed for Shabbat but will serve meals on holidays. It is located on 12-13 Ialysos; 25473.

For further information, the Jewish Historical Foundation of Rhodes has a map of La Juderia and hotel recommendations. The website is www.rhodesjewishmuseum.org.

A Jewish community in Delos was described by Josephus (38-100 B.C.) and in inscriptions found in a first century synagogue discovered on  the island. The synagogue is part of a larger residential quarter found on the northeastern corner of the Island.

Don Joseph Nassi, Duke of the Aegean Pelagus and known as the "Great Jews," ruled the Cyclades Islands for 13 years. The capital of the Cyclades was Naxos, where one can find a characteristic wall fountain from that period. Naxos's main street boasts the name of Joseph Nassi. 

Crete, the biblical Caphtor and the home of the Philistines, contained a Jewish community for 2,500 years. The island was known for its rabbis and scholars. At the end of the 15th century, the island had four synagogues and welcomed Jewish refugees expelled from Spain. The number of Jews had declined to 400 by the time of the war. In June 1944, the Jews were put on the ship Penios, which was sunk by the Germans as soon as she left port. Only seven Cretan Jews survived the Holocaust. All that remains now, however, is the shell of a synagogue in Hania, in the former Jewish quarter bordering Kondilaki Street. The Archaeological Museums of Heraklion and Rethymno have Jewish gravestones and a marble stone with a Star of David.

A two-hour bus ride from Thessaloniki is Veria, where a Jewish community existed for 2,000 years. Now there are only three Jewish families there, but one can still see the old Jewish quarter that lies off the main square. The area is a jumble of old wooden houses, some of which can be recognized by Hebrew inscriptions under the overhang of the roofs. The 300-year-old synagogue lies down a stony path to the right of the quarter’s entrance.

The 65-person Jewish community of Ionnina is a bit further from Thessaloniki. Some of the houses on its Koundourioti Street bear ancient Hebrew inscriptions and Stars of David. Today, most Jews there live in apartment buildings next to the community headquarters at 18 Eliya Street. The Street is named for Joseph Eliya, a Jewish poet from Ionnina. This is also the site of the New Synagogue, which was destroyed during World War II. On 16 Ioustinianou Street is the existing Old Synagogue. Ionnina's municipal museum contains two of the oldest surviving ketubot in the world. Also of interest are the bust of Joseph Eliya in Alsos Park and a municipal memorial to Holocaust victims near the city walls.

Jews have been living in the Ionian island of Corfu since the 13th century. Of the 2,000 Jews in Corfu in 1941, 1,759 were deported to Auschwitz, only 121 survived. The Metropolitan Bishop of Zakynthos, Chrysostomos, along with the mayor, Lukas Carrer, were responsible for saving the Jews on the island, according to Marcia Haddad Ikonomopoulos, President of the Association of Friends of Greek Jewry.

Two synagogues were built on Corfu in the 16th century: one Romaniote and one Italian. The Italian synagogue was destroyed by bombs in World War II.  One can still pray at the Romaniote synagogue located on Velissarious Street. Decorating the balcony balustrades of many houses in the old Jewish quarters is the Star David.

A small, prosperous Jewish community lived on the island of Kos, in the eastern Aegean. All 120 Jews were deported and murdered in Auschwitz in 1944. Today, the community's synagogue is a cultural center. A cemetery and old Jewish-owned villas also remain on the island.

In Zante, another Ionian island, a Jewish community was founded in 1522. By 1712, the community had two synagogues: the Zakynthian and the Cretan. The former was severely damaged in an earthquake in 1953, but its remains can still be seen and the latter was destructed. During German occupation, the mayor of Zante refused to hand over the list of the Jewish citizens, thereby saving all of them from deportation. A monument was erected by the community thanking him for his efforts.

Sources

Encyclopedia of the Holocaust. Macmillan Publishing Company, 1990. Cited by Museum of Tolerance Multimedia Learning Center.
Henry, Marilyn. The Jerusalem Post Internet Edition. "More Greek Claims against Germany". July 11, 2000.
House International Relations Committee. "Greece."
Institute for Jewish Policy Research (JPR). 1997.
Jewish Heritage of Greece, Greek National Tourist Organization, June 1992.
Levi, Peter. Atlas of the Greek World. Facts on File, New York: 1980. pgs. 203, 212-3.
Sacks, David. Encyclopedia of the Ancient Greek World. "Jews." Facts on File, New York: 1995.
Stavrolakis, Nikos. A Short History of the Jews of Greece.
Tigay, Alan. The Jewish Traveler. Hadassah Magazine, 1994.
The World Book Encyclopedia. "Greece". 1988 Edition.
Yoel, Marcel. "The Oldest Jewish Community in Europe." 1997.
Email from Marcia Haddad Ikonomopoulos, President of the Association of Friends of Greek Jewry.
“Kosher in Greece,” JTA, (July 16, 2004)

Photos Courtesy of Nikos Stavrolakis, A Short History of the Jews of Greece. Synagogue and Acropolis photos copyright Mitchell Bard. Delos, Thessaloniki memorial, Hania synagogue and Jewish quarter of Rhodes, Jewish Heritage of Greece, Greek National Tourist Organization.

Map: CIA World Factbook