Muslim travelers first reported on Jews living in China in the mid-9th century. The absence of antisemitism in Chinese cultural tradition and the consistent support of authorities (ranging from emperors to the leaders of the Republic of China and the People's Republic of China) enabled China's Jewish communities to pursue a long and prosperous path of development. The Jewish community of Harbin, primarily founded by immigrants from the Russian Empire, also left an outstanding legacy. The "Cultural Revolution" (1966–1976) dismantled the well-established and highly adapted communities in major Chinese cities, prompting Jews to relocate to Hong Kong and Taiwan, which were not part of the PRC at the time. Today, the Jewish diaspora in China is concentrated in major southern cities: Shanghai (where a new Jewish community consisting of foreign employees, diplomats, journalists, and business professionals emerged in the late 20th and early 21st centuries), Guangzhou, and Hong Kong; the diaspora's influence grew significantly after the PRC established sovereignty over the city.

Muslim travelers first reported on Jews residing in China in the mid-9th century, stating that Jews had lived in the Middle Kingdom since "time immemorial." To date, precise historical data remains unavailable regarding the exact time of the first Jews' arrival in China. Chinese historiography generally posits that the initial Jewish merchants arrived from Baghdad. Some historians suggest that Jews first reached China—the land "at the edge of the world"—as early as the Zhou dynasty (circa 6th century BCE); others argue this occurred during the Han dynasty (1st century CE). Researchers in China present evidence of the first groups of Jewish traders appearing during the Tang dynasty (8th century BCE), arriving via the Silk Road. There is also evidence of a Jewish presence during the Han dynasty (206 BCE – 220 CE). However, records from these early periods only indicate a temporary presence in various principalities rather than permanent, long-term settlement. Following the unification of the fragmented territories, Jews began to settle in certain cities and communities of imperial China. The first permanent Jewish community emerged during the Song dynasty (960–1279) in the city of Kaifeng. The rulers of the Northern Song dynasty granted permission for a group of Jews to reside in the then-capital of China, Dongjing (renamed Kaifeng in the modern era). The Emperor received the representatives of the Jewish families (legend holds there were 70 of them) very favorably, allowing them to engage in trade, conduct financial transactions, travel throughout the country, and educate their children in accordance with Jewish tradition. Furthermore, Jews were permitted to practice Judaism and observe all religious laws.

In 1163, the Jews of Kaifeng constructed a synagogue in the very heart of the city. Over the subsequent 100 years, the community enjoyed the support of the rulers of the Yuan dynasty (1279–1368), during which period the synagogue was restored. During the Ming dynasty, the Kaifeng Jewish community grew to approximately 500 families, with its population reaching between 4,000 and 5,000 people. The social status of Kaifeng Jews grew and strengthened; the community produced imperial officials, major merchants, wealthy landowners, and physicians. In the late 16th century, the Kaifeng synagogue was rebuilt, significantly expanded, and designed to resemble a Chinese pagoda, receiving the name the "Temple of Purity and Truth" (reflecting the clear and powerful influence of the surrounding culture). In the centuries that followed, the synagogue was repeatedly destroyed (by fires, the flooding of the Yellow River, and during anti-government uprisings) and subsequently rebuilt and restored through the efforts of the community and the support of the authorities. Parallel to this, however, the assimilation of the Jewish population began. To pass the state examinations required for imperial official posts, Jews were obliged to adopt Chinese surnames instead of their Hebrew names, demonstrate flawless command of the Chinese language, and wear traditional Chinese attire.

In the 17th century, the Jews of Kaifeng began to establish contact with Jewish communities in other countries. In the subsequent period, under the influence of Western missionaries, the Kaifeng Jewish community declined, and many of its members relocated to Europe and America. It must be noted, however, that for centuries the religious beliefs and confessional practices of the Kaifeng Jews generally aligned with the core tenets of Judaism. They observed Jewish holidays, fasted on Yom Kippur and the Ninth of Av, and revered the Sabbath as a holy day of spiritual significance (at least until the mid-19th century). They faced Jerusalem during prayer both at home and in the synagogue, where they apparently gathered weekly (one of its names being the "House of Weekly Assembly"). The tradition of circumcision persisted until the beginning of the 20th century, and children were given both Chinese and Hebrew names. In the 17th and 18th centuries, many members of the community still knew Hebrew, the language of the Holy Scriptures. However, following the death of the last Kaifeng rabbi in 1810, Hebrew literacy was gradually lost, and the observance of Jewish traditions began to fade. Nevertheless, ritual slaughter and dietary laws were observed until at least the mid-19th century. Nonetheless, time, isolation from global Jewish communities, and the profound, centuries-long daily influence of Confucian culture took their toll. Chinese cultural influence steadily intensified, accelerating particularly after 1420, when the Kaifeng Jews were granted the right to adopt Chinese surnames in recognition of their service to the ruling emperor.

During the Ming dynasty, the Emperor issued a decree regarding the cultural assimilation of China's Jews, granting them the right to adopt the surnames Ai, Gao, Zhao, Zhang, Li, Shi, and Jin (according to Chinese tradition, there are approximately 100 common surnames acquired under various historical circumstances; however, at the beginning of the Ming dynasty, the adoption of Chinese surnames by foreigners was generally discouraged). Jews increasingly married Chinese women (and, in line with local custom, some practiced polygyny), dressed and spoke in Chinese, bound their daughters' feet, wore queues, and adopted the traditions and norms of Confucian culture. Gradually, the Kaifeng Jewish community integrated into Chinese culture. Nonetheless, the cultural heritage of China's first Jewish community, as well as its descendants, remains preserved in Kaifeng to this day.

During the Tang dynasty (618–907 CE), a Jewish community emerged in Xi'an, where Jews primarily engaged in trade and crafts. Arab Muslims from Baghdad arrived in Xi'an alongside the Jews, and these two ethnic groups are believed to have contributed to the formation of the Hui people, the vast majority of whom practice Islam today. Arabic, Persian, and Chinese sources from subsequent centuries indicate that Jewish merchants and craftsmen lived in Beijing, Hankou, and other cities throughout the 11th to 15th centuries. These were not merely isolated settlers, but fully formed communities with distinct identities and lifestyles. The Italian traveler Marco Polo, who lived in China for about 17 years in the late 13th century, noted not only their role in commerce but also their political influence. Mentions of Jews appear in 14th-century Chinese chronicles, as well as in the travelogues of the Arab traveler Ibn Battuta from the same period. However, after the 14th century, all records concerning these communities cease. It is possible that the Jews migrated to other regions, though other explanations exist; the fact remains that after the 15th century, mentions of these communities disappear. The only exceptions were the community in Kaifeng (Henan Province) and a small Jewish group in Ningbo, a port city south of Shanghai. It is the descendants of these particular communities who are referred to as Chinese Jews.

After establishing roots in Kaifeng, Jews gradually relocated to Kunming, Chengdu, Nanjing, Xi'an, Tianjin, Chongqing, and Harbin. Currently, there is no significant Jewish population residing in these cities. For instance, until the early 20th century, the Jewish community in Chengdu was quite large and influential; today, however, only one resident of the city identifies as Jewish. Nevertheless, the city preserves architectural structures of significant historical and cultural value built by members of the Jewish community. In the historic quarter, one can find a small but highly scenic Jewish district with residential buildings, shops, and a synagogue. Unfortunately, these structures no longer serve any function in Jewish culture or daily life.

In the modern history of China, following the Xinhai Revolution of 1911, Jews actively participated in the formation of the new state.

The Jewish community of Harbin, primarily composed of immigrants from the Russian Empire, became exceptionally prominent in cultural, economic, and political terms. In the 1920s, Harbin hosted a wealthy Jewish colony led by the highly regarded Dr. Kaufman. This community consisted of major entrepreneurs, concessionaires, bankers, and owners of commercial offices, mills, and warehouses. Harbin's Jews played a significant role in the financial sector, owning three banks, one of which (the Jewish Bank) existed until 1959. In 1908, they established the first sugar refinery in Manchuria, eventually founding more than 500 food processing enterprises. Harbin was home to two synagogues (which closed in the 1950s and 1960s), several Jewish institutions of higher learning, a public library, hospitals, and newspaper editorial offices. The city hosted numerous cultural events, inviting musicians, establishing schools, organizing theatrical performances and concerts in Yiddish, and publishing newspapers. Ashkenazi Jews from Russia began arriving in China in the 1880s due to rising antisemitism in Russia and Eastern Europe, with thousands of Russian Jews immigrating to Inner Mongolia and Northern China. The construction of the Chinese Eastern Railway, the Russo-Japanese War, and the revolutions of 1905 and 1917 accelerated this migration (in 1903, Harbin's Jewish population stood at 300; by 1914, it reached 5,500; and by 1920, it grew to 25,000). Initially, they settled primarily in Harbin and adjacent towns, establishing the largest Jewish community in the Far East. At its peak, Harbin's Jewish community numbered 25,000 people, maintaining two synagogues, educational institutions, and a Jewish cemetery. Following the Japanese invasion of Northern China, many Jews relocated south to Tianjin, Shanghai, and Qingdao. International settlements emerged in these cities, as well as in Ningbo and Hong Kong, with Jews playing a vital role. For Ashkenazi Jews from Russia, China became a second home. The Jewish community in Shanghai became the largest at the time. In 1907, the Ohel Moshe Synagogue was built (now housing the Shanghai Jewish Refugees Museum). The Ohel Rachel Synagogue, the largest in the Far East, was also erected in Shanghai by the Sassoon family.

Following the outbreak of the Opium War in 1839, Ashkenazi Jews from Great Britain and other European nations arrived in Hong Kong. The most significant contributions to China's modern economic development were made by the Sassoon, Ezra, Kadoorie, Hardoon, and Toeg families in Hong Kong and Shanghai. Representatives of these families organized and led the Jewish community in China's southern provinces. A Jewish cemetery was established in Hong Kong, and two synagogues were constructed. The Kadoorie family funded the Jewish Club, which welcomed all Jews regardless of origin or financial status. In the early 20th century, the Jewish diaspora expanded alongside business development. Due to the Chinese Civil War, many Jews relocated to the safety of Hong Kong. Many Jews continue to reside here today, some as permanent residents, others arriving on multi-year work contracts. Hong Kong remains the only city in China with a substantial active Jewish community today.

During World War II, Chiang Kai-shek (President of the Kuomintang and Chairman of the National Government of the Republic of China from 1943 to 1948) issued a decree permitting China to accept Jewish refugees from Europe. Prior to 1935, approximately 3,500 Jews lived in Tianjin. From 1933 to 1941, Shanghai admitted over 30,000 Jewish refugees from Europe. Alongside the names of Schindler, Wallenberg, and Sugihara, Shanghai rightfully claims recognition for saving Jewish lives during the Holocaust.

The final group of Jewish refugees to find sanctuary in China consisted of 300 Polish students from the Mir Yeshiva, which became the only European yeshiva to survive World War II intact. In 1939, the students managed to escape from Poland to Lithuania, where they obtained transit visas from Chiune Sugihara, the Japanese Consul-General in Kovno. With these visas, the yeshiva students, rabbis, and other Jews successfully traveled to Japan, from where they were sent to Shanghai in 1941. Following the Japanese occupation of Shanghai, the funds supporting the refugees were cut off. The Japanese authorities also restricted the movement of undocumented Jews, designating a specific area in the Hongkew district for refugees. Although living conditions in the ghetto were extremely harsh, the majority of the Jewish refugees successfully survived the Holocaust in Shanghai. After World War II, the Jews of Shanghai relocated to Israel, North America, and Australia.

Following the founding of the People's Republic of China in 1949, Jewish communities began expanding in Kunming, Nanjing, and Chengdu. Ashkenazi Jews from Russia played a major role in shaping a new culture in China—one based more on Western than national traditions—as well as in establishing strong bilateral ties between China and the State of Israel, and between China and Russia. Following the establishment of Israel, a portion of the Chinese Jewish community immigrated to Eretz Yisrael or relocated to other countries. The exodus of Jews from China intensified during the "Cultural Revolution" (1966–1976), with many Russian-born Jews returning to the USSR. The remaining Jews from major Chinese cities, where established and well-integrated communities existed, relocated to Hong Kong and Taiwan, which lay outside PRC jurisdiction at the time.

Today, the Jewish diaspora in China is concentrated in major southern cities, namely Shanghai, Guangzhou, and Hong Kong. Jews also reside in Beijing (primarily foreigners working as expatriate specialists or employees of major multinational corporations). A small Jewish community is still preserved in Kaifeng, while only one resident of Chengdu identifies as a practitioner of Judaism. There are seven active synagogues in the PRC (located in Beijing, Kaifeng, Shanghai, Hong Kong, and Guangzhou). Additionally, several synagogues are recognized as Chinese cultural heritage sites and preserved as museums or historic buildings (in Shanghai, Harbin, and Chengdu).

With the transfer of sovereignty over Hong Kong to the PRC in 1997, the local Jewish diaspora reclaimed its position as the most influential. Although small in number (approximately 3,000 people), its impact on the city's economic and cultural development is profound. The members of the Hong Kong Jewish community include descendants of 19th-century British Empire settlers, Jewish immigrants from Shanghai, Tianjin, and Harbin, as well as newly arrived Jews from Israel, the United States, Canada, Australia, Great Britain, and other European countries. In 1995, a large Jewish Community Centre was built adjacent to the Ohel Leah Synagogue (constructed by the Sassoon family in 1881), replacing the old Jewish Club. The United Jewish Congregation of Hong Kong relocated to this center, and religious services began to be conducted in its auditorium. In 1998, the Ohel Leah Synagogue reopened following a comprehensive restoration that returned the building to its original appearance.

In the late 20th and early 21st centuries, a new Jewish community emerged in Shanghai. Its members are employees of foreign companies, diplomats, journalists, and business professionals. The Jewish population of Shanghai currently stands at approximately 1,500 people. The Ohel Rachel Synagogue has been restored, and religious services are also held at one of the Chabad centers. A municipal Jewish center operates in the city, featuring a library, an adult education center, a kosher minimarket, and halls for Shabbat prayers and communal meals. The center runs educational programs for children and organizes community holiday celebrations.

The history of the Jewish communities in China serves not only as an extraordinary example of resilience by a people who successfully preserved their religion, culture, and national identity under intense foreign influence, but also as an example of goodwill shown by other nations toward the Jewish people. The absence of antisemitism in Chinese cultural tradition and the consistent support of authorities (from emperors to the leaders of both the Republic of China and the People's Republic of China) allowed the Jewish communities of China to experience a long, stable, and prosperous history.