Dr Mohamed Chtatou | Yair Oded | Noam Rotstain
Jews have lived in Morocco for over 2500 years. The first wave of migration to this country dates back to 586 BC from Babylonia after the destruction of the First Temple. The First Temple, also known as Solomon’s Temple, was destroyed in 586 BCE by the Neo-Babylonian Empire of King Nebuchadnezzar II. This event, which marked the end of the Kingdom of Judah, led to the exile of many Jews to Babylon. The destruction resulted from the Judean rebellions against Babylonian rule and the siege of Jerusalem. This event is a central theme in Jewish history, the Hebrew Bible, and religious practice, as it marks a period of immense loss and a turning point in Jewish identity and religious observance.
The second wave occurred in the year 70 CE, after the destruction of the Second Temple by the Romans. The Jews that migrated to Morocco then lived in the Atlas Mountains among the Amazigh/Berber people and initiated with them what is known as Judeo-Berber Cultural Substratum, an expression of deep understanding and mutual respect. The last wave of migration occurred after the fall of Grenada in 1492
At present, Jews live mainly in Casablanca and to a lesser extent in Rabat, Fez, Meknes, Marrakech, Tangier and Essaouira. There are only around 4,000. The remaining Jews ensure the continuity of Moroccan Judaism and are active in a wide variety of fields. Some Muslim families even enrol their children at the Casablanca Jewish School because of its good reputation. Andre Azoulay, a Moroccan Jew descending from an illustrious family, is today an advisor to the King of Morocco
Their feet may be abroad, but their hearts remain in Morocco
Presently, hundreds of thousands of Jews of Moroccan origin live in the diaspora in Israel, France, Canada, the United States and Belgium, and they retain a strong attachment to Morocco. They say that their feet may be abroad but their hearts remain in Morocco. This attachment to their country of origin is due to the conviviality that marked the lives of Jews and Muslims in Morocco and mutual respect and affection. At the present time, Moroccan Muslims regret their departure and continue to refurbish and look after their vestiges such as synagogues, cemeteries and yeshivas both in rural and urban areas as an expression of their appreciation.
Moroccan Judaism is a rich tapestry woven from centuries of diverse influences, traditions, and practices that have uniquely shaped the Jewish experience in Morocco.
Moroccan Jews adhere to Sephardic traditions and pray three times a day in Hebrew. Services are characterized by distinctive melodies, many of which have their roots in Andalusian music. Synagogues often feature a raised central platform for the rabbi, with men and women seated separately. Morocco is home to both public and family synagogues, reflecting the community’s commitment to preserving its religious heritage.
Historically, Jewish education in Morocco evolved from small classes led by rabbis to coeducational secular schools established by the Alliance Israélite Universelle in the 19th century. In matters of personal status, Jewish religious courts (Beth Din) oversee marriage, divorce, and child custody, basing their decisions on Sephardic interpretations of Jewish law.
Moroccan Jews maintain a tradition of pilgrimages to the tombs of revered rabbis, many of whom were Kabbalistic scholars. These pilgrimages, known as hiloulot, are believed to enhance the effectiveness of prayers and reflect the community’s deeply rooted mystical beliefs.
Today, Morocco’s Jewish population has declined significantly, but the nation remains one of the most tolerant environments for Jews in the Arab world. The constitution recognizes the Jewish community as an integral part of society, and Moroccan Jews have historically held prominent positions in business and government. Synagogues, cemeteries, and cultural sites continue to be preserved, underscoring Morocco’s commitment to its Jewish heritage.
Diminished in size, enduring in legacy
Moroccan Jews adhere to the Sephardic rite, with unique variations known as Minhag Maroc. This tradition incorporates distinctive elements into prayer services, such as the recitation of specific psalms and the use of particular melodies influenced by Andalusian music. For example, during the Kabbalat Shabbat service, it is customary to recite the Song of Songs (Shir Hashirim), reflecting the community’s deep spiritual connection to these texts.
A notable cultural tradition is the celebration of Mimouna, which marks the end of Passover. This holiday symbolizes harmony and coexistence, with Jewish families inviting their Muslim neighbors to partake in festive meals featuring sweet dishes such as mufletta crepes. Mimouna embodies themes of renewal and community solidarity.
The linguistic landscape of Moroccan Jews is diverse, encompassing Judeo-Arabic and Judeo-Berber languages. These languages incorporate Hebrew elements and reflect the community’s interactions with Berber and Arab cultures. The preservation and study of these languages are essential to understanding the sociocultural dynamics of Moroccan Jews.
Moroccan Jewish folklore features characters like Seha, who embodies the “wise fool.” Seha‘s tales help address historical challenges, using humor to overcome social limitations and strengthen community resilience.
Moroccan Judaism is a fascinating blend of biblical traditions, Sephardic influences and local customs. It has developed over the centuries, creating a unique religious and cultural identity. Here are some of its most striking aspects:
Moroccan Judaism follows the Sephardic tradition, but with local particularities. Moroccan Jews use the Sephardic ritual in the liturgy, with distinct melodies specific to each region. Piyyutim (religious songs) play an important role, particularly on festivals.
Some Moroccan Jews wear tsitsit under their clothing and adopt specific traditions in the way tefillin is rolled up. Kabbalistic thought has had a great influence, particularly through Rabbi Isaac Luria and local rabbis such as Rabbi Amram Ben Diwan.
Certain Jewish holidays are celebrated with specific customs in Morocco. After Pessa’h, Jewish families open their homes to celebrate with their Muslim neighbours. Muflettas (sweet pancakes), honey and butter are prepared. For Rosh Hashana and Yom Kippur, many Moroccan Jews perform ‘Tashlikh’ near a water source and light candles in honour of their ancestors. Pilgrimages to the tombs of great rabbis such as Rabbi Haïm Pinto (Essaouira) or Rabbi Amram Ben Diwan (Ouazzane).
Moroccan Jews wore traditional dress similar to that of Muslims, but with specific colors and embroidery. At weddings, the bride wore a takhlila (embroidered dress) and took part in the henna ceremony.
Moroccan Jewish cuisine respects kosher (Jewish dietary laws) while incorporating local flavors. Typical dishes include Dafina (or Skhina): A dish of meat, chickpeas and potatoes simmered for Shabbat. Friday night couscous: Often with vegetables and meat. Chicken pastilla: A sweet and savory pastry often served on festive occasions. Honey and almond cakes : Like makroud and fekkas.
Moroccan Jews lived mainly in the mellahs (Jewish quarters) of large cities such as Fez, Marrakesh, Meknes and Casablanca.
Moroccan Jews spoke a range of languages, including Judeo-Arabic, Haketia—a Spanish-Jewish dialect prevalent in the north—Hebrew for prayer, and, in some rural areas, Berber. Their liturgical and musical traditions were equally rich, with Hebrew religious songs often woven into the melodies of Arab-Andalusian music. From the 19th century onward, boys typically received their education in yeshivot (religious schools) and later in Alliance Israélite Universelle schools.
Today, although the majority of Moroccan Jews have emigrated, their heritage lives on through the preservation of synagogues, culinary traditions and cultural encounters between Jews and Moroccans.
Moroccan Judaism bears witness to a vibrant history of cultural synthesis, religious devotion, and community resilience, which continue to contribute profoundly to the broader Moroccan identity.
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