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Moroccan Jewry is thought to have two main origins, the first being Jewish migration to North Africa during and after the Second Temple period. A second large wave of migration from the Iberian peninsula occurred in the period leading up to and following the Spanish Inquisition. Over the following five centuries, the differences between Jews of different migrations were lost and may only be detectable today by one's last name. Prior to the mass exodus of Jews after 1948, Morocco had a Jewish population of almost a quarter of a million. Jews of Moroccan descent can be found all over the world, but mainly in Israel, France, Canada and United States. Fewer than 7,000 Jews remain in Morocco itself.

Contents 1 History 2 French and Spanish Influences 3 Communities 4 Culture 4.1 Henna 4.2 Clothing 4.3 Mimouna 5 Religious Observance 5.1 Liturgy 5.2 Religious Customs 6 Surnames 7 References 8 Bibliography

[edit] History

Moroccan Jews constitute an ancient community, immigrating to the region as early as 70 CE. Until the 1950's the majority of Morocco's Jews were still living in Morocco. After Israel's independence in 1948, and due to domestic strife in the 1950's, the next several decades saw waves of Jewish emigration to Israel, France and Canada.

[edit] French and Spanish Influences

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.

[edit] Communities

Morocco
It is estimated that 6000-7000 Jews still live in Morocco, mainly in Casablanca.^[1] Other towns are said to have smaller, aging populations.

Israel
The 1950's saw large waves of Jewish emigration from Morocco to Israel. Many Moroccan Jews were transferred to peripheral development towns while others settled in larger, established cities. Today, Jews of Moroccan descent can be found all across Israel.

France
Popular communities in France include Paris, Marseille, Lyon and Nice.

Canada
In the 1950's 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 Spanish-Moroccan population.

Venezuela
Concentrated mainly in Caracas.

[edit] Culture

Moroccan Jewry has developed as a hybrid of the many cultures that have shaped Morocco itself, namely Jewish, French, Spanish, Arab and Berber.

[edit] Henna

Traditional Henna parties usually take place within the week before a special occasion, such as a wedding, Bar/Bat Mitzvah, or baby showers. During pre-wedding Henna parties, the oldest member of the family (often the grandmother) smudges henna 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 2 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.

[edit] Clothing

Although most Moroccan Jews tend to dress in styles of their adopted countries, traditional Moroccan clothing is sometimes worn during celebrations (Mimouna, weddings, Bar Mitzvahs, etc.) or even during more intimate gatherings, such as Shabbat dinner. Men usually wear a white jellaba (jellabiya) while women wear more ornate kaftans.

[edit] Mimouna

Mimouna is celebrated by many Moroccans Jews on the night following the last day of Passover.

[edit] Religious Observance

[edit] Liturgy

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 Moroccan nusach 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 for Hallel: 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 words Yiru 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 in Tosafot of Tractate Berakhot 4a.
• Pesukei Dezimra: The opening verse of Psalm 30 ("Mizmor Shir Hanukat Habayit LeDavid") is added to the remainder of the Psalm during Shachrit of Hanukkah. Other Sephardim begin with "Aromimcha" even on Hanukkah.
• Shir HaShirim: This is usually read between Minha and Kabbalat Shabbat on the Sabbath eve. Other Sephardic groups tend to read it before Minha. Moroccan Jews chant Shir HaShirim with a unique cantillation. A common practice is for a different congregant to sing each chapter.
• Before the repetition of the Amidah in Shachrit and Musaf of Rosh Hashana and Yom Kippur, the hymn "Hashem sham'ati shim'acha yareti" (Translation: Hashem, I have heard your speech and was afraid) is sung. The origin of this verse is Habakkuk 3:2.

[edit] Religious Customs

• Many Moroccan synagogues read from an Ashkenazi-style Torah scroll, rather than the stand-up Torah scroll used by other Sephardim.
• Psalm 29 and Lecha 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.
• Pirke Avot is read during the Musaf service of Shabbat between Passover and Shavuot. As well, the custom is for pre-Bar Mitzvah boys to read each chapter, and this is usually performed with a special tune.
• After reciting the Motzi blessing over bread, there is a custom to dip the bread into salt while reciting "Hashem melech, Hashem malach, Hashem yimloch le'olam va'ed" (Translation: God reigns; God has reigned; God will reign for ever and ever). This "verse" is actually a compilation of 3 verses taken from Psalms and Exodus. The validity of this custom has been disputed among Poskim since it may constitute an interruption of a blessing.
• Before the Magid section of the Passover Seder, the Seder plate is raised and passed over the heads of those present while reciting "Bivhilu yatzanu mimitzrayim, halahma anya b'nei horin" (Translation: In haste we went out of Egypt [with our] bread of affliction, [now we are] free people).

[edit] Surnames

Moroccan Jewish last names, just like the culture itself, have Jewish, Arab, Berber and Spanish influences. Some names which are Hebrew in origin include Dayan (Translation: Rabbinical judge) or Kadosh (Translation: Holy), while others are clearly Spanish in origin like Cabessa (from Cabeza, Translation: Head). Some names denote the origin of the person like Toledano (from Toledo, Spain) or Elfassy (from Fez, Morocco). Some last names, like Wizman, are thought to be Ashkenazic in origin.

Many Moroccan Jewish last names underwent transformations in spelling and pronunciation after the Jews migrated to different countries. This phenomenon was probably most evident in Israel as the names had to conform to a new language and script. A common change was for 'o' sounds to be changed to 'u' since the Hebrew letter vav could be read either way without vowelization. Examples include Abitbol→Abutbul (אבוטבול), Benlolo→Benlulu (בן-לולו), Marciano→Martziano (מרציאנו).

[edit] References

[edit] Bibliography

1. Patah Eliayou Siddur
2. Artscroll Talmud
3. Yahadut Morocco
4. Foundation for the Advancement of Sephardic Studies [1]
5. Treasury of Sephardic Laws and Customs, Herbert Dobrnisky, Yeshiva University Press 1996
6. Kehila Centre Website [2]