​Prior to the 19^th century, Jewish families in Corfu couldn’t afford education for their children. In the best possible case, children received limited religious education.

Things changed in 1906 when two community schools started operating. General instruction was supported by the government. Hebrew instruction was supported by the local Jewish community, with a rabbi offering such lessons.

Many children were enrolled at that time, causing a local inspector to call for a break. Distinguished student could also attend high school and even private schools.

In 1930, a primary school hosted in the Talmud Torah building offered elementary education. Most children in Corfu attended that school. Throughout the week, subjects covered the Greek language, but also writing. On Sundays, classes were taken in Hebrew. Jewish children were appreciated by most of their Christian teachers. When the few Jewish survivors from concentration camps returned to the island, teachers ended up waiting for their former students in the port.

​The two Jewish communities of Corfu were never in good relations. When the initial Apulians came over, the Romaniote community refused them, fearing that they could lose some of their rights. In 1551, a separate community with its own synagogue was created.

It was known as Kahal Kadosh, also known as Pugliesa or Italiano-Corfioto. The two communities were in harsh competition and had their own cemeteries and communal associations. Marriages between them were also forbidden.

Both communities, however, looked after their own as well as they could. They helped girls in need with dowries, but they also offered financial support to those in need.

Soon after the pogrom from 1891, the two communities united at the Alliance Israélite Universelle’s request, but only on paper. To ensure they don’t blend in, their administrations registered as independent bodies in 1932. Despite the consistent effort of rabbis like Abraham Schreiber or Yaacov Nechama, the two independent bodies sabotaged the unification, making it impossible to govern.

​Most Jews in Corfu focused on trade and manufacturing, with a small percentage offering financial services. They worked as traders, as well as local artisans. They did well in exporting textiles, cereals and olive oil.

The etrogim was a particular agricultural product that Jewish trade succeeded with, mainly because it was used during Sukkot. It was exported to numerous countries in Europe. However, the trade was affected by competition from Jews in the Middle East, who claimed their alternative was kosher.

Some Jews also established small businesses, such as L. Dente or Ferro. Others focused on more traditional professions, such as silversmithing. Jews excelled in insurance as well.

All these professions brought significant profits, helping the community maintain its educational and religious institutions.

Unlike other parts of the world where Jews faced restrictions, Jews in Corfu were allowed to study and practice the law, as well as medicine. Medical education started at local physicians. Distinguished students progressed to the University of Padua.

Some of the Jews graduating from this university worked as surgeons in the Venetian military. In 1637 and 1774, the Venetian government tried to ban Jews from studying law, but they failed. Some restrictions were brought in during the British rule though, when Jews were only allowed to show up in court as sub-attorneys.

Jews made a serious contribution to the intellectual life in Corfu. In fact, the first known text in modern Greek is a translation that was used in a synagogue in Corfu.

Iosif Nachamoulis established a publishing house during the 1860s, but also brought in the Korais printing press. Between 1861 and 1863, he printed Cronaca Israelitica in both Greek and Italian. Between 1864 and 1879, he printed Famiglia Israelitica.

His monthly Mosè: Antologia Israelitica was published in Italian between 1878 and 1885. All these publications kept Jews in Corfu informed about the political scene and life in other Jewish communities.

In 1877, Iosif Nachamoulis brought in new equipment from Livorno and began printing Jewish books, such as prayer books for Pessach and even a siddur. His printing press gained several awards for its productivity.

He passed away in 1866, but Jews kept using his press for local newspapers and books.

1940 was another good year for the Jewish publishing scene of Corfu, when a haggadah for Pessach featuring a Greek translation was released by Avraam Moshe Nikokiris. The introduction was written by rabbi Yaacov Nechama. At that time, the movable type was no longer used, meaning the text in Hebrew had to be handwritten, then lithographed. This particular book was the last release of the Jewish community in Corfu.