The story of Magda Haroun (1952-present) and Nadia Haroun (1954-2014), the most recent leaders of the Jewish community in Egypt and the daughters of the Egyptian Jewish lawyer and intellectual Shehata Haroun (1920-2001), deserves to be told for several reasons. First, their story makes concrete the persistent struggles of a Jewish minority historically recognized in and inextricably linked to the Egyptian nation. Cognizant of Egyptian Jews’ long history and their forced emigration en masse in the mid-twentieth century, this story confronts the reality of the remnants of a once diverse and largely middle-class religious minority and its efforts to stay integrated as much as it can in a predominantly Muslim nation. Why and how this religious minority persisted to simultaneously confront colonialism, Zionism, and anti-Semitism in Egypt are all important questions to understand minority agency and its limitations in Egyptian history. Discussing this minority agency and its limitations, this study will show how the Haroun sisters’ belief in a Jewish minority’s full integration within Egyptian society, a belief they inherited from their father, led them to remain in Egypt despite the odds. The study will first give an overview of Egyptian Jewry’s social and political diversity during the twentieth century, highlighting the majority Jewish middle-class to which the Harouns belonged, as well as Jewish Communists, including Shehata Haroun, and their political activities on behalf of the Egyptian lower and middle classes. It will then look closely at the Arabic writings and interviews of Shehata Haroun from the 1970s onwards, namely his memoir A Jew in Cairo, and will highlight his intellectual, social, and political legacy, one that his daughters staunchly adhered to, about being Egyptian, Jewish, and anti-Zionist in Egypt after 1948. It will then move generationally to Magda and Nadia Haroun, both born in Egypt after the Free Officers’ Revolution in 1952, and through interviews given by both, will assess their work as Egyptian lawyers and Jewish community leaders in light of their vision for the integration of Jewish lives and memories within Egypt and Egyptian history. In conclusion, this paper argues that even in the face of serious limitations, the Haroun sisters’ example sheds light on the opportunities for minority agency in post-colonial Egypt. Thus, it also intervenes in and nuances scholarly debates about post-colonial Egypt’s purported ultra-nationalist and/or ultra-religious break with its cosmopolitan past.