BY: Hana Saada
ALGIERS- Morocco has a rich history of Jewish presence, one that reflects genuine challenges for its Moroccan descendants. Historians agree that the roots of the Jewish community in Morocco can be traced back to the destruction of Solomon’s Temple by the Babylonians in the 6th century BCE. Since the Middle Ages, Morocco has been home to one of the largest and most prominent Jewish communities in the Arab-Islamic world, as highlighted by French historian George Bensoussan.
A Paradoxical Continuation
Remarkably, this community continued to thrive even as Jews faced persecution in the West. In 1492, when around 150,000 to 200,000 Jews were expelled from Andalusia, over 10% of them, approximately 20,000 individuals, sought refuge in Morocco. These exiles, known as “Megorachim,” were primarily Sephardic Jews who spoke Haketia, a Judeo-Spanish dialect. They established diverse communities in the major cities of northern Morocco.
However, it’s important to note that the Jewish community was not entirely free in its movements. Since the time of Caliph Omar in 717 CE, Jews had been subject to the “Dhimmi” laws, which protected them under the Islamic state in exchange for a special tax. This didn’t mean they enjoyed complete freedom; on the contrary. To protect the Jews from potential harm, according to the historian George Bensoussan, Sultan Moulay Al Hassan established a designated area within Fes called the “Mellah” in 1438. The Mellahs were Jewish neighborhoods, and their inhabitants were not permitted to leave until the advent of French and Spanish protectorates in 1912.
Distinct Jewish Groups in Morocco
Throughout history, Moroccan Jewry has been represented by two distinct groups: the Sephardic community and the indigenous Jewish population known as the Tochavim. Until the 20th century, the Sephardic community held sway, and bridges between the two communities were not easily crossed. Nevertheless, Western influence has progressively united the Moroccan Jewish community, which has become increasingly European in character. The global Israeli Alliance (AIU), established in Morocco in 1862, played a significant role in this transformation. The Jewish population increased from 80,000 to over 115,000 individuals between 1860 and 1910.
Despite these shifts, Moroccan Jews began migrating to Mandatory Palestine. In fact, during the early 20th century, the majority of Jews in Haifa were of Moroccan or North African origin. The Balfour Declaration in 1917, which called for the establishment of a Jewish homeland in Palestine, accelerated this movement. In 1923, over 300 Moroccan Jews from Fes migrated to the Holy Land.
Nonetheless, these early attempts were thwarted by British forces upon their arrival in Jaffa, compelling them to return. Regardless, the creation of the Zionist entity in 1948 under the leadership of David Ben Gourion marked a new dynamic. Out of the 300,000 Jews recorded in Morocco in 1958, only about 5,000 remain today, with most residing in Casablanca, making it the largest Jewish community in the Arab-Maghreb region. Over time, the Moroccan-Zionist relationship has persisted.
Mohammed V’s Rejection
Moroccan Jews who emigrated to the Zionist entity maintain strong connections to their homeland. Speaking of conscription in the Zionist entity during the 1960s, Moroccan Jewish writer Ami Bouganim noted that Moroccan Jewish conscripts, “after just two hours, would put on their official uniform, don their hats, and, armed with rifles, parade like brooms. Finding nothing else to sing, and on their way to the shooting range, they sang songs praising His Majesty King Mohammed V and his sovereign Hassan II.” The explanation lies in history. Mohammed V did everything in his power to prevent Morocco, under French protectorate, from implementing anti-Semitic Vichy laws, refusing deportation and the wearing of the yellow star by Jews.
Historian Yves Benot explains, “King Mohammed V was a stubborn man: he refused the Vichy racial laws, and opposed the Anglo-American landing.” Furthermore, after Morocco gained independence in 1956, Mohammed V abolished the Dhimmi status, appointing Moroccan Jews to ministerial positions or high posts in the civil service. To this day, Mohammed V is regularly commemorated. In Ashkelon, the Zionist entity, for instance, a statue was erected in honor of the first King of Morocco in 1986.
The popularity of Hassan II among the Moroccan Jewish diaspora remains unshaken. How could it be otherwise? In 1992, the King proudly stated, “I have 750,000 ambassadors in Israel,” referring to the number of Moroccan Jews living in the Jewish state at that time. Moreover, in the 1960s, Hassan II facilitated the emigration of Moroccan Jews who wanted to leave the kingdom for the occupied territories.
He also played an extremely active role in facilitating communications between Egyptians, Palestinians, and the Zionists. Wasn’t he involved behind the scenes in the Camp David (1988) and Oslo (1993) peace agreements? Wasn’t Shimon Peres invited to visit Morocco in 1986? Five years ago, during the Western Sahara conflict, Isaac Rabin, who was then a general in the Zionist army, reached out to General Ahmed Dlimi to build the sand barrier, aimed at countering Polisario attacks.
Our Beloved King
Unofficial communications between Tel Aviv and Rabat have never ceased, even if a diplomatic mission representing the Zionist entity didn’t open its doors in the Moroccan capital until 1994. The Moroccan Jewish diaspora feels a certain recognition of this fact. Streets, parks, and squares in the Zionist entity bear the name of Hassan II. In 1999, the year of Hassan II’s passing, twenty-five Knesset members and eight Zionist ministers of Moroccan origin were in office. The singer Raymond AbiKassis exclaimed, “With the passing of our beloved king, I feel as if I have lost a part of myself. Two days have gone by, and I can’t stop crying, and I can’t sleep.” His words reflect the grief felt by the entire Moroccan Jewish community in the Zionist entity. A commemorative stamp featuring the King’s image was also issued.
The presence of Moroccan identity in the Zionist urban space is not just a matter of remembrance or heritage but is also commercial. The Argan tree, native to southwestern Morocco and known for its cosmetic and culinary properties, has been transplanted to occupied territories, with its derivative products being sold “in tribute” to Moroccan Jews who planted it there.
Under the reign of King Mohammed VI, nothing has changed. It seems the ties have only grown stronger. Of course, there is the official recognition of the “existence of the Jewish state” as stipulated in the Abraham Accords. But this is just the tip of the iceberg. The new Moroccan constitution, designed by the King in 2011, emphasizes the importance of minority cultures. Thus, the “contribution” of Hebrew culture to the Moroccan nation is acknowledged. On a rare occasion, words are preceded by actions. Since the end of 2000, the Moroccan monarchy has been cooperating with the Council of Jewish Communities in Morocco to restore and preserve Jewish heritage. Since then, Jewish museums have continued to multiply: Casablanca, Tangier in 2022, and soon Fez in 2024.
In 2022, according to the “Israeli Central Bureau of Statistics”, 70,000 Zionists traveled to Morocco. If we are indeed in the third generation of Moroccan Jews who settled in the Zionist state, the descendants of the early immigrants continue to preserve the memory of their ancestors through these pilgrimage trips. The guests testify to that. These Moroccan Zionists come to pray at the tombs of Jewish saints in Fez or Ouezzane, the second holy city in Morocco, and they seek “peace” between the Zionist entity and the Arab world.
Claims of Moroccan Jews for ownership of land in Morocco and the complications of normalization agreements
Following the diplomatic normalization of relations between Morocco and the Zionist entity, a dispute over land ownership in the city of Tangier has emerged, shedding light on the challenges and complications associated with this development. The dispute centers around a 14-hectare piece of land in the Benkirane neighborhood, also known as “Houmat al-Chawk,” currently inhabited by more than two thousand Moroccan families. The land claim is made by the “Ashraf Imobile” real estate company owned by a Jewish individual residing in Spain, whose father left Morocco over five decades ago.
The controversy began with a legal request from the descendants of the Jewish property owner, who authorized their real estate company to file a lawsuit seeking the recovery of what they claim to be their family’s property. This legal action resulted in tensions and protests between the neighborhood’s residents, who have been living on the land for about 50 years.
In response to the legal suit, more than 800 families in the neighborhood received summonses to appear before the city’s Court of First Instance on October 22. The summons demanded the eviction of homes based on the alleged unlawful occupation. However, the residents vehemently opposed the eviction process, emphasizing that they possess official documents proving their ownership of the land and homes, issued by public authorities. They strongly object to the real estate company’s claims, and its Jewish owner, both of whom assert that they were unaware of the land’s occupation and insist that no rental agreements or arrangements exist with the current residents.
The incident in the “Benkirane neighborhood” is just the beginning of what may become a long series of disputes resulting from the normalization agreement. Tens of thousands of Moroccan Jews, who were transported to the Zionist entity during the reign of the late King Hassan II in an attempt to support the Zionist state, may now seek to “reclaim their properties” in Morocco.
This issue is not new to the Zionist entity, as a report in 2019 revealed Zionist demands for significant compensation, reaching up to $250 billion, directed at Iran and seven Arab countries, including Morocco. The claims are related to the displacement of Jews during the mid-20th century.
Moreover, the Zionist Knesset passed a law in 2010 requiring the inclusion of the “compensation of Jewish properties” issue in all peace negotiations with Arab states, placing Morocco at the forefront of the Zionist compensation project.
