The name Mazuz belongs to that singular category of North African Jewish surnames whose history mirrors that of an entire community. Carried by a lineage of rabbis, judges, and masters of study originating from the island of Djerba, in Tunisia, it designates today one of the most illustrious spiritual dynasties in contemporary Sephardic Judaism. The figure who secured its worldwide renown, Rabbi Meir Mazuz, was a Sephardic-Tunisian Haredi rabbi in Israel, rosh yeshiva, and political leader.
The trajectory of this family distills the great defining forces of Tunisian Judaism: the ancient rootedness in an island whose Jewish presence is said to date back to the earliest Antiquity, the centrality of rabbinical study, the ordeal of decolonization and the violence of the 1960s–1970s, and finally the transplantation of an entire religious heritage to the State of Israel. The present work traces this lineage from its Djerbian origins to the influence of the Kisse Rahamim yeshiva in Bnei Brak, carefully distinguishing what belongs to established archive, transmitted tradition, and the intersection of the two.
The island of Djerba, off the southern coast of Tunisia, constitutes one of the oldest centers of Jewish life in the Mediterranean basin. Local tradition traces the foundation of the community to the era of the First Temple and regards the synagogue of the Ghriba as a sanctuary whose origins are lost in legend. Sources on the Mazuz family emphasize this deep rootedness: Rabbi Matzliach Mazuz came from a long lineage of rabbinical figures in the rich Jewish History of Tunisia, stretching back nearly two millennia.
It is within this milieu of scholarship that the identity of the Mazuz lineage was forged. Djerba distinguished itself, within North African Judaism, by the rigor of its teaching and its fidelity to a strictly religious way of life, removed from the currents of Westernization that affected Tunis and the major coastal cities. The island's foremost rabbinical authority in the twentieth century, Rabbi Khalfon Moshe HaCohen, exerted a considerable influence on scholarly circles. Sources recall that he was widely regarded as the principal Torah figure of Djerba, a descendant of a distinguished rabbinical and priestly lineage tracing back to Ezra the Scribe, and that his views left a lasting mark on the formation of the young Meir Mazuz.
It is from this soil that the father of the modern dynasty emerged. According to reference catalogues, Rabbi Matzliach Mazuz was born in Djerba, son of Rabbi Raphael Mazuz, himself from a family of rabbis, and of Rachel of the house of Saadoun. The Mazuz–Saadoun connection thus anchors the family within the dense network of matrimonial alliances that structured the learned elite of Djerba.
The pivotal figure of the lineage is Rabbi Chaim Kadir Matzliach Mazuz, born in 1912 and died in 1971. His career illustrates the transition from the insular erudition of Djerba to the exercise of high responsibilities in the Tunisian capital. Documentary sources describe him as one of the great rabbis of Tunisia, a dayan, founder and director of the yeshiva Kisse Rahamim.
His career unfolds along a characteristic ascending trajectory. After his Djerbian training, he was ordained as a judge, then settled in the capital, Tunis, to lead the yeshiva Hevrat Hatalmud, and was also appointed judge at the rabbinical court. He served there under the authority of eminent rabbis until the institution was closed by the authorities in 1958. His son's biography confirms the scope of his functions: the elder Rabbi Mazuz served as rabbinical judge and dean of a yeshiva in Tunis, and for a time even held a position as judge at the Supreme Court of Tunisia.
But the major work of Matzliach Mazuz, the one that secured his posterity, was the founding of the yeshiva Kisse Rahamim. According to sources, in Kislev 1963 he established the yeshiva Kisse Rahamim — whose very name, "Throne of Mercy," perpetuated the family's spiritual heritage. Beyond his legal and pedagogical functions, he established himself as a recognized halakhic authority: he was the author of the responsa Ish Matzliach, a collection of rabbinical consultations that remains a reference of Tunisian Judaism.
The lineage's history pivots in 1971. Tunisia, which had gained independence in 1956, experienced a rapid deterioration in the situation of its Jews throughout the 1960s, accelerated by the tensions of the Israeli-Arab conflict. Sources recall that, during the Six-Day War, riots broke out across Tunisia; Arab crowds gathered in the streets, burning synagogues and looting businesses owned by Jews.
It is against this backdrop that the founding trauma of the family memory unfolds. According to the most detailed account, on the 21st of Tevet 5731 (1971), as he was returning home after the morning prayer, wrapped in his talith and his tefillin, Rabbi Matzliach Mazuz was shot and killed by an armed pro-Palestinian Muslim man. The Chabad account specifies the circumstances and the shockwave: that morning, as he was returning from the morning prayer, still wrapped in his talith and wearing his tefillin, Rabbi Matzliach Mazuz was assassinated by a Muslim terrorist. In the wake of this tragedy, his family emigrated to Israel.
The event had international repercussions. Sources note that the news of his murder shook Jewish communities throughout the world, and Rabbi Ovadia Yosef, who had corresponded extensively with him on halakhic matters, delivered a public eulogy in Israel. This correspondence between Matzliach Mazuz and the man who would become Israel's foremost Sephardic authority attests to the already eminent place the lineage occupied in the rabbinical world. The patriarch's death marked the end of the family's active presence on Tunisian soil and the beginning of a new, Israeli chapter.
The heir to this tradition was Meir Nissim Mazuz. According to reference biographical data, he was born on 27 March 1945 in Tunis, in the French protectorate of Tunisia, and died on 19 April 2025. He was born in Tunis to his parents, Rabbi Matzliach and Kamsana Chana Mazuz.
His training reflected the diversity of currents present in the Jewish Tunisia of the time. Beyond the teaching received from his father and the influence of the Djerbian school, he was marked by the Loubavitch movement: from a very young age, Rabbi Meir demonstrated exceptional erudition by studying at the Ohel Yosef Yitzchak yeshiva of Chabad; at only 17 years of age, he began teaching as maggid shiur at the Tomchei Tmimim yeshiva in Tunisia. This Hassidic imprint, grafted onto a Djerbian Sephardic foundation, constitutes one of the distinctive features of his spiritual character.
Following the assassination of his father, the young man assumed the mission of reviving his father's work. Sources underscore this decisive moment: in the wake of his father's tragic murder, while still in his twenties, he emigrated to Israel and rebuilt the Kisse Rahamim yeshiva from the ground up. The Chabad account confirms this collective refoundation: the family emigrated to Israel, where his sons immediately set about reestablishing the yeshiva their father had founded; the yeshiva would become more than a simple Torah study center in the Holy Land.
Under the leadership of Meir Mazuz, the institution experienced remarkable growth. Sources report that under his guidance, it developed into a major Torah institution, known throughout the world. The yeshiva, established in Bnei Brak, became the vessel for transmitting the Tunisian heritage and the rallying point of the Djerbian diaspora in Israel, with Meir Mazuz establishing himself as the mara d'atra of Tunisian Jews — the community's reference halakhic authority.
The stature of Meir Mazuz rapidly extended beyond the bounds of his community of origin, making him one of the great Sephardic decisors of his generation. Biographical notices consistently describe him as a leading Sephardic rabbi in Israel and dean of the yeshiva Kisse Rahamim. His written works, glosses, and lectures ensured the continuity of the Tunisian halakhic tradition within the Israeli haredi world.
Yet the man did not confine himself to teaching. He played a role in Israel's public and political life, thereby extending the dimension of communal leadership embodied by his father. Sources note that he served as the spiritual leader of Yachad, a Sephardic political movement founded in the 2010s. This commitment bears witness to the "pioneering haredi" outlook that characterized his approach — at the crossroads of uncompromising religious fidelity and an openness to national debate — as noted in the analysis devoted to him after his death.
The originality of Meir Mazuz lies precisely in this synthesis: heir to a Tunisian yeshiva re-established in Israel, shaped by contact with Chabad Hasidism, recognized Sephardic decisor and political actor, he represented a singular path within the Israeli religious landscape. His death, which occurred on April 19, 2025, was felt as the disappearance of one of the last great witnesses to the Torah of Tunisia. Tributes hailed him as the bearer of the torch of Tunisian Torah and tradition — an expression that encapsulates the historical role of the entire lineage.
The history of the Mazuz family offers a striking shortcut through the fate of Tunisian Judaism in the twentieth century. Rooted in the ancient community of Djerba, heir to a tradition of study that Memory traces back to nearly two millennia of Jewish presence, the lineage rose with rabbi Matzliach Mazuz to the rank of judicial and spiritual authority in independent Tunisia, before being struck to its very heart by the assassination of its patriarch in 1971. From this ordeal a renaissance was born: the transplantation to Israel and the refounding of the yeshiva Kisse Rahamim in Bnei Brak, which under the leadership of Meir Mazuz became a beacon of worldwide Sephardic scholarship.
The Mazuz dynasty thus illustrates the capacity of a tradition to reinvent itself without renouncing itself. What was destroyed on Tunisian soil was rebuilt in the Holy Land, and the Djerbian heritage, far from being extinguished with the exodus of the community, found in the State of Israel a new soil in which to take root. The halakhic and public influence of Meir Mazuz, until his passing in 2025, attests to the vitality of a lineage that was able to transform the Memory of a vanished world into a living institution.
