You can helpexpand this article with text translated fromthe corresponding article in Hebrew. (June 2024)Click [show] for important translation instructions.
Machine translation, likeDeepL orGoogle Translate, is a useful starting point for translations, but translators must revise errors as necessary and confirm that the translation is accurate, rather than simply copy-pasting machine-translated text into the English Wikipedia.
Do not translate text that appears unreliable or low-quality. If possible, verify the text with references provided in the foreign-language article.
Youmust providecopyright attribution in theedit summary accompanying your translation by providing aninterlanguage link to the source of your translation. A model attribution edit summary isContent in this edit is translated from the existing Hebrew Wikipedia article at [[:he:יהדות מרוקו]]; see its history for attribution.
You may also add the template{{Translated|he|יהדות מרוקו}} to thetalk page.
Moroccan Jews (Arabic:اليهود المغاربة,romanized: al-Yahūd al-Maghāriba;Hebrew:יהודים מרוקאים,romanized: Yehudim Maroka'im;Ladino:Djudios de Maroko) areJews who live in or are fromMorocco. Moroccan Jews constitute an ancient community dating toRoman times. Jews began immigrating to the region as early as 70 CE. They were much later met by a second wave of migrants from theIberian Peninsula in the period which immediately preceded and followed the issuing of the 1492Alhambra Decree, when Jews were expelled fromSpain, and soon afterward, fromPortugal. This second wave of immigrants changedMoroccan Jewry, which largely embraced theAndalusianSephardic liturgy, to switch to a mostly Sephardic identity.
At its peak in the 1950s, Morocco's Jewish population was about 250,000–350,000,[17] but due to the emigration, this number has been reduced to approximately 2,250.[11] The vast majority of Moroccan Jews nowlive in Israel, where they constitute the second-largest Jewish community, of approximately half a million.[3] Other communities are found inFrance,Canada,Spain, theUnited States andSouth America, mainly inVenezuela,Brazil andArgentina.
The affection and respect between Jews and the Kingdom of Morocco is still palpable. Every year rabbis and community leaders across the world are invited to attend the Throne Celebration held in Rabat on the 30th of July. During the 2014 celebration, Rabbi Haim A. Moryoussef from Canada, dedicated his book "Le Bon Oeil - Ben Porath Yossef" to KingMohammed VI along with a handwritten blessing written on parchment wishing him a healthy, long and successful life.[18]
Moroccan Jews constitute an ancient community with possible origins dating back to before 70 CE. Concrete evidence of Jewish presence in Morocco becomes apparent inlate antiquity, with Hebrew epitaphs andmenorah-decorated lamps discovered in the Roman city ofVolubilis, and the remains of a synagogue dating to the third century CE.[19][20] In accordance with the norms of the Islamic legal system, Moroccan Jews had separate legal courts pertaining to "personal law" under which communities (Muslimsharia, ChristianCanon law and Jewishhalakha law-abiding) were allowed to rule themselves under their own system.
In the mid 19th century, Moroccan Jews started migrating from the interior of the country to coastal cities such asEssaouira,Mazagan,Asfi, and laterCasablanca for economic opportunity, participating in trade with Europeans and the development of those cities.[24] TheAlliance Israélite Universelle opened its first school inTetuan in 1862.[25]
Balconies in theMellah of Fes, an old Jewish neighborhood, distinguish the homes from homes of Muslims at the time.[26]
After the establishment of theState of Israel in 1948, and due to domestic strife in the 1950s, the next several decades saw waves of Jewish emigration to Israel, France and Canada. Shay Hazkani found that of the 20,000 who performedaliyah in 1948-1949, 1,000 served in the IDF, of which 70% wished to return home. Only 6% managed to do so, given various bureaucratic obstacles like the Israeli confiscation of their passports and Moroccan resistance to their repatriation.[27][28] Moroccan Jews emigrated for a variety of reasons. Some have emigrated for religious reasons, some faced persecution, and others left for better economic prospects than they faced inpost-colonial Morocco. With every Arab-Israeli war, tensions between Arabs and Jews would rise, sparking more Jewish emigration. By the time of theYom Kippur War in 1973, the majority of Morocco's Jewish population had emigrated.[29]
As a protectorate of France, parts of Morocco were heavily influenced by French culture, while the same is true of the portions of the country that belonged to Spain. Traditionally, the Jews were classified as being French-Moroccan or Spanish-Moroccan depending on where in Morocco they lived, and remnants of these classifications can be felt today. These differences are reflected in language, foods, last names and even liturgy.[citation needed] Early photographs of Moroccan Jewish families, taken in the early 20th century by German explorer and photographerHermann Burchardt, are now held at theEthnological Museum of Berlin.[30]
Most Jews in Morocco lived in desolate areas during the late 1930s. This was in part due to increased taxation by the French protectorate. In 1936,Léon Blum, a Jewish man, was appointed as prime minister of France. This gave some Moroccan Jews hope that they may be able to become French citizens at some point, asAlgerian Jews gained French citizenship with theCrémieux Decree. Algerian Jews were granted right of passage to France, and this only furthered the desire of Moroccan Jews toembrace French culture to the extent of the Algerian Jews.[31]
During the Moroccan struggle for independence in the 1950s, several promises were made to ensure equal rights to the Jewish community in a future independent Morocco, in part due to lobbying efforts of Moroccan nationalists in the United States.[32]
A small community of around 2,000–2,500 Jews live in Morocco today. However, in a rapidly increasing trend, young men from the community are emigrating to Israel and France.[33] As of 2017, according toThe Economist, "No Arab country has gone to the lengths of Morocco to revive its Jewish heritage."[34] The country has restored 110 synagogues and has theArab world'sonly Jewish museum.[34] More than 50,000 Israelis visit Morocco annually.[34]
Morocco: In 2012 it was estimated that 2,000–2,500 Jews still lived in Morocco, mainly inCasablanca.[11] Other towns are said to have smaller, aging populations. In 2025 the Jewish Population in Morocco numbered 1,000[35]
Israel: The 1950s and 1960s saw large waves of Jewish emigration from Morocco to Israel. Many Moroccan Jews were transferred to peripheraldevelopment towns while others settled in larger, established cities. Today, Jews of Moroccan descent can be found all across Israel.
Brazil:Amazonian Jews mainly inBelém (about 450 families),Manaus (about 250 families) andRio de Janeiro (about 100 families),[36] with small communities scattered throughout the Amazon region. 2009 marked 200 years of the first wave of immigration to the Amazon region.[37] One distinguished descendant of Moroccan Jews in Brazil is Brazilian Senator for the Amazonian province of Amapá,Davi Alcolumbre, who became President of the Senate in 2019. Also the local businessmenIsaac Benayon Sabba andSamuel Benchimol.
Canada: In the 1950s Canada began extending visas to Jews from Morocco. Large communities developed in Montreal and Toronto. Moroccans were attracted to Canada because of its high quality of life and to Montreal in particular because of the French language. Toronto is known for its significant Moroccan population originating from cities such asTangiers andTetouan. In the recent past, however, an emergence of French-Moroccan musical liturgy and customs has been noticed even in this dominant Moroccan city. For example, the traditional Moroccan Bakashot, classical music sung by Sephardic Jews in the winter months across countries in the Middle East on Friday night, has come to life in recent productions by Magen David Congregation and Abir Ya'akob Congregation.[citation needed]
Gibraltar: The Jewish community in Gibraltar originates from Tangiers and Tetouan.
United States: In 1972 the Moroccan Jewish Organization (MJO)[38] was founded. Founding Members created Moroccan Services & a Synagogue in Forest Hills, NY named Shaar Hashamayim Sephardic Synagogue. Members and Participants of MJO went on to create other Moroccan Synagogues and Batei Midrashot / Houses of [Torah] Study in Manhattan (Manhattan Sephardic Cong.), Brooklyn (Netivot Yisrael), Fort Lee, NJ, Cedarhurst (HaChaim veHaShalom) and Philadelphia, PA.
The Jewish quarters in Morocco were calledmellahs. Jews in Morocco were considereddhimmis under Muslim law, meaning that they were a protected religious minority distinct from the Muslim majority, and were prevented from participating in certain activities.[39] However, dhimmis such as Jews were tolerated, following thePact of Umar in the 7th century, unlike the policy of intolerance that Christians practiced toward Jews in the Europe of that time. The sultans restricted Jews to themellahs, in what most see as an attempt to ostracize them and keep them from being exposed to insurgents;[40] The sultans also, however, wanted Jews to be protected for political reasons, as an attack on minorities was seen as an attack on the Sultan's power. The Sultans thus restricted Jews to themellahs for their safety, as well as to protect the Sultans' rulings from being tested by insurgents.[39] The wordmellah is similar to the Hebrew word for salt,melach (מלח); it refers to the salty, marshy area to which the Jews of Northern Morocco were originally transferred and where they gathered.[41] Themellah was not a ghetto and was not structured in a way similar to Jewish quarters in Europe.[41] By the 1900s, most Moroccan cities had amellah.[41]
Even before the arrival ofSephardi Jews to Morocco, Moroccan Jews performed and developed the traditions of theAndalusian classical music and introduced it into theirLiturgical music. In his book "Jews of Andalusia and the Maghreb" on the musical traditions in Jewish societies of North Africa,Haim Zafrani writes: "In Spain and Morocco, Jews were ardent maintainers of Andalusian music and the zealous guardians of its old traditions ...."[42]
Moroccan Jewish cuisine blends local Moroccan flavors, culinary traditions from Jewish migrants, andkosher dietary laws. The cuisine is closely tied to social and religious events, particularly Shabbat and holiday meals, and includes dishes such ascouscous andtagine.[43] The cuisine reflects influences fromArab,Berber,French andSpanish traditions, with an emphasis on spices, herbs, and vegetables.[43]
One of the most famous dishes of Moroccan Jewish cuisine is the traditional sabbath meal:skhina (سخينة, a literal translation ofHebrew:חמין "hot"), also calleddfina (دفينة "buried").[44] There's also a kosher version ofpastilla.[45] Special foods are prepared for holidays, like the post-Passover Mimouna celebration, which features sweet delicacies and symbolic treats such as themofletta, a sweet pancake served with butter and honey.[46]Mahia, anaperitivo distilled from dates or figs, is traditionally associated with Morocco's Jewish community.[47]
Sweets served in a pre-wedding henna party in Israel
TraditionalHenna parties usually take place within the week before a special occasion, such as a wedding,Bnei Mitzvah, or baby showers. During pre-wedding Henna parties, the Matriarch of the family (often the grandmother) smudgeshenna in the palm of the bride and groom to symbolically bestow the new couple with good health, fertility, wisdom, and security. The henna is believed in Moroccan tradition to protect the couple from demons. The grandmother covers the henna, a dough-like paste produced by mixing crushed henna plant leaves with water, in order to lock in body heat and generate a richer color. Normally, the henna will dye skin orange for up to two weeks. In Moroccan folklore, the bride is exempt of her household duties until the henna completely fades. After the bride and groom are blessed with the henna, the guests also spread henna on their palms to bring good luck.[citation needed]
Theberberisca dress (orkeswa-el-kbira in Arabic) is a traditional dress for a Moroccan Jewish woman for her wedding
Although most Moroccan Jews tend to dress in styles of their adopted countries, traditional Moroccan clothing is sometimes worn during celebrations (Mimouna, weddings, Bar Mitzvas, etc.) or even during more intimate gatherings, such as Shabbat dinner. Men usually wear a white jellaba (jellabiya) cloak while women wear more ornatekaftans.
Mimouna is celebrated by many Moroccan Jews on the night following the last day of Passover. It has spread to be an almost national holiday in Israel where it is particularly prevalent in cities where there is a large concentration of Moroccan Jews like Ashdod, Ashkelon and Natanya.
Many Rabanim have passed through and sojourned in Morocco leaving behind great influence. In 2008, a project to preserve Moroccan Torah and the words of its Ḥakhamim was initiated. DarkeAbotenou.com was created by a few members of the Toronto Sephardic Community; devoting their time and effort to increasing global awareness of the customs and laws that Jews of Morocco live with every day. Daily emails are sent in both English and French containing the customs, laws, and traditional liturgy of both the French and Spanish parts of Morocco. This daily publication is currently broadcast in both English and French.[48]
The observer of a typical Moroccan Jewish prayer service will note the presence of Oriental motifs in the melodies. However, unlike the tunes of Eastern rites (Syrian, Iraqi, etc.), which were influenced by Middle Eastern sounds, Moroccan Jewish religious tunes have a uniquely Andalusian feel. Furthermore, just as Eastern liturgical melodies are organized into Maqams, Moroccan liturgy can be classified by Noubas. The Moroccan prayer rite itself is also unique among Sephardic customs. The Moroccannusach has many unique components but has also incorporated numerous Ashkenazic customs due to the country's proximity and exposure to Europe. Some customs of the Moroccan nusach include:
Two blessing forHallel: One blessing (ligmor et ha'Hallel) is said when the full Hallel is recited, while the other blessing (likro et ha'Hallel) is said when the abridged Hallel is recited. Other Sephardim omit the latter.
Yiru Enenu: The blessing commencing with the wordsYiru Enenu (translation: Our eyes shall see) is recited after Hashkivenu in the Arvit service after the Sabbath. Many Ashkenazim say this passage on every weekday night after Hashkivenu. This custom is discussed inTosafot of Tractate Berakhot 4a.
Le'David: Before the Arvit service after the Sabbath, three psalms are recited in a unique tune said to be the same tune that King David's soldiers recited them in. The psalms are Chapters 144, 67 and 44 (in that order). Some congregations begin this service with Chapter 16 in a tune that leads up to the other three psalms.
Pesukei Dezimra: The opening verse ofPsalm 30 ("Mizmor Shir Ḥanukat Habayit LeDavid") is added to the remainder of the Psalm during Shaḥarit of Hanuka. Other Sepharadim begin with "Aromimkha" even on Ḥanuka.
Shir HaShirim: This is usually read betweenMincha andKabbalat Shabbat on the Sabbath eve. Other Sephardic groups tend to read it before Minḥa. Moroccan Jews chant Shir HaShirim with a uniquecantillation. A common practice is for a different congregant to sing each chapter.
Before the repetition of theAmidah in Shaḥarit and Musaf of Rosh Hashana and Yom Kippur, the hymn "Hashem sham'ati shim'akha yareti" (Translation: Hashem, I have heard your speech and was awed) is sung. The origin of this verse isHabakkuk 3:2.
The Moroccan tune forTorah Reading is unique to the Moroccan tradition, unlike all otherSephardic Jews who merely utilize different variations of the Yerushalmi tune.
Some of the Moroccan Piyutim / Jewish Prayer Melodies and Songs - are said to come from the songs of the Leviim / Levites - that were sung on the steps leading to the Beit HaMikdash / Holy Temple in Jerusalem.
Psalm 29 andLekha Dodi are recited sitting down in the Kabbalat Shabbat service.
Packets of salt are distributed to congregants on the second night of Passover, marking the first counting of the 'Omer. The significance of salt includes the commemoration of the sacrifices in the Temple and other Kabbalistic reasons.[49]
Pirke Avot is read during theMusaf service of Shabbat between Passover andShavuot. As well, the custom is for pre-Bar Miṣva boys to read each chapter, and this is usually performed with a special tune.
After reciting the hamotzie blessing over bread, there is a custom to dip the bread into salt while reciting "Adonai melekh, Adonai malakh, Adonai yimlokh le'olam va'ed" (Translation: God reigns; God has reigned; God will reign for ever and ever). This "verse" is actually a compilation of three verses taken from Psalms and Exodus. The validity of this custom has been disputed among MoroccanPoskim since it may constitute an interruption of a blessing.
Before the Magid section of thePassover Seder, theSeder plate is raised and passed over the heads of those present while reciting "Bibhilu yaṣanu mi–miṣrayim, halaḥma 'anya bené ḥorin" (Translation: In haste we went out of Egypt [with our] bread of affliction, [now we are] free people). It can be heard here.[50]
In the 20th century, there were a number of prominent Moroccan Jewish Communists includingLéon Sultan,Elie Azagury,Abraham Serfaty, andSion Assidon.[51] In the words of Emily Gottreich, "although the [Moroccan Communist Party] welcomed everyone, it held special appeal for urban educated elite; almost all of Morocco's prominent Jewish intellectuals joined the party at one time or another."[52][53]
In 1959,Moroccan Jews started ariot inWadi Salib, a neighborhood inHaifa that was populated primarily by immigrants from Morocco, against the conditionsMizrahi Jews faced in Israel.[54] It led to the first of a series of violent demonstrations against the government, theLabor Party and theHistadrut around the country.[55] Shay Hazkani sees the struggle of Moroccan Jews against Ashkenaziracism in Israel that led to the riots as an extension of their political radicalization in theanti-colonial struggle they had been engaged in against France in Morocco.[54]
All ten of the founding members of theIsraeli Black Panthers—a short-lived 1970-1971 protest movement that worked against "ethnic discrimination and the 'socioeconomic gap,'" a group inspired byanti-Zionist university students—were children of Moroccan immigrants.[56][57]
Over the years, the Moroccan Jews'DNA was examined and studied by numerous studies, the general image of it showed that in terms ofY-DNA it was mainly from the sameLevantine source as the vast majority of the world's Jewry, meaning that they too are descendants of the AncientIsraelites from theBiblical times. In the case ofAshkenazi andSephardi Jews (in particular Moroccan Jews), who are apparently closely related, the minority non-Levantine component of their DNA issouthern European.[60]
Analysis of mitochondrial DNA of the Jewish populations of North Africa (Morocco, Tunisia, Libya) was the subject of a detailed study in 2008 by Doron Behar et al.[61] 149 Moroccan Jews participated. According to Table S1, some of their reported mitochondrial DNAhaplogroups include H4a1a, H6, HV1c, HV0, L1b1, and X2b1. The analysis in the section titled "Typically African mtDNA variants in non-Ashkenazi Jews" concluded that Jews from this region do not share the mitochondrial DNA haplogroups M1 and U6 that are typical of the North African Berber and North African Arab populations.[61]
Contradicting Behar's 2008 study, later studies did find haplogroups M1 and U6 in some Moroccan Jews, including two samples collected by Luisa Pereira et al. for their 2010 paper[62] that are listed as being members of haplogroup U6a1 and each identified as a "person of Jewish ancestry" from Morocco.[63][64] These two samples specifically belong to the branch U6a1b3a whose terminal mutations are C11971T and C11039T.[65][66] One also finds haplogroups M1a1,[67] U6a1a1, and U6a7a1 in Moroccan Jews. In fact, Behar's own samples DMB01943 and DMB01972 are Moroccan Jews listed in Table S1 of his study as being members of haplogroup U6a1.[61]
Behar et al. concluded that it is unlikely that North African Jews have significant Arab, or Berber admixture, "consistent with social restrictions imposed by religious restrictions," orendogamy. This study also found genetic similarities between the Ashkenazi and North African Jews of European mitochondrial DNA pools, but differences between both of these of the diaspora and Jews from the Middle East.[61]
In a 2012 study by Campbell et al., however, the Moroccan/Algerian, Djerban/Tunisian and Libyan subgroups of North African Jewry were found to demonstrate varying levels of Middle Eastern (40-42%), European (37-39%) and North African ancestry (20-21%),[68] with Moroccan and Algerian Jews tending to be genetically closer to each other than to Djerban Jews and Libyan Jews.[69][70][71][72] According to the study:
"distinctive North African Jewish population clusters with proximity to other Jewish populations and variable degrees of Middle Eastern, European, and North African admixture. Two major subgroups were identified by principal component, neighbor joining tree, and identity-by-descent analysis—Moroccan/Algerian and Djerban/Libyan—that varied in their degree of European admixture. These populations showed a high degree of endogamy and were part of a larger Ashkenazi and Sephardic Jewish group. By principal component analysis, these North African groups were orthogonal to contemporary populations from North and South Morocco, Western Sahara, Tunisia, Libya, and Egypt. Thus, this study is compatible with the history of North African Jews—founding during Classical Antiquity with proselytism of local populations, followed by genetic isolation with the rise of Christianity and then Islam, and admixture following the emigration of Sephardic Jews during the Inquisition."[68]
Jewish life in Morocco in the mid-20th century and the emigration of a rural Jewish village were depicted in the documentaryEdge of The West[73] by Arnan Zafrir.[74]
^abcLapidus, Ira M. "Emily Gottreich. The Mellah of Marrakesh: Jewish and Muslim Space in Morocco's Red City.(Indiana Series in Middle East Studies.)."The American Historical Review113, no. 3 (2008): 946-47. doi:10.1086/ahr.113.3.946.
^abSaadoun, Haim, ed. (2003).מרוקו [Morocco]. Ben Zvi Institute for the Research of the Jewish Communities in the Middle East; Minister of Education: Division for Social and Youth Education. pp. 103–106.ISSN1565-0774.
Larrea Palacín, Arcadio de[in Catalan] (1952).Cuentos populares de los judíos del norte de Marruecos (in Spanish). Tetuán: Instituto General Franco de Estudios e Investigación Hispano-Árabe - Editora Marroquí.
Flamand, Pierre (1960).Diaspora en terre d'Islam: L'Esprit populaire dans les juiveries du Sud-Marocain (in French). Casablanca: Editions presses des imprimeries réunies.
Noy, Dov, ed. (1965).Jewish Folktales from Morocco: Narrated and Collected in Israel. Jewish Agency for Israel.
Stillman, Norman A. (1988).The Language and Culture of the Jews of Sefrou, Morocco: An Ethnolinguistic Study. University of Manchester.ISBN978-0-9507885-6-2.
Aliza Shenhar-Alroy, ed. (1993).Jewish Moroccan Folk Narratives from Israel. Raphael Patai Series in Jewish Folklore and Anthropology Series. Wayne State University Press.ISBN978-0-8143-2443-1.
Eliany, Marc (2021).Jewish Folktales from Morocco: Tales of Seha the Sage and Seha the Clown. Lexington Books.ISBN978-1-7936-4465-7.
Eliany, Marc (2023).Traditions et contes juifs du Maroc (in French). Translated by Caroline Manceau. Editions L'Harmattan.ISBN978-2-14-032229-7.
Israel
France
Canada
United States
Spain
Venezuela
Brazil
Morocco
Gibraltar
United Kingdom
Argentina
.jpg)