The Moroccan Connection
The secret ties between Israel and Morocco
Samuel Segev
Matar Books, Tel Aviv 2008 (Hebrew)
89 New Shekels, 255 pages
Reviewed by M. Eliany ©
Segev, a Middle East
specialist, with privileged access to secret institutional information,
describes in his book: ‘The Moroccan Connection:
The secret ties between Israel and Morocco,’ how Morocco played an important
role in Israeli-Arab relations in its attempt to bring about peace in the
Middle East.
Segev attributes the
special relations between Israel and Morocco to historical affinities between
Moroccan Jews and their Arabs neighbours. Jews lived in North Africa since
Biblical time. Although they experienced occasional hardship, they established
good relations with Arab and Berber neighbours as well as with Moroccan Kings,
played a significant role in promoting Moroccan interests in the world and made
Israeli – Moroccan relations possible. King Hassan understood the Arab world
well, stood for the principle of ‘two states for two nations’ and laboured to
promote an Israeli Palestinian peace treaty, believing that without it,
extremism would rise and endanger moderate regimes in Morocco, Jordan, Saudi
Arabia and Egypt. He brought together Egypt and Israel to negotiate and sign a
peace treaty. Moroccan kings fostered close relations with Israel and Moroccan
and World Jewry and drew benefits from them in areas such as tourism, economic
and technological cooperation, international lobbying as well as secret
services and military assistance.
Segev points out that
Moroccan Jewry was not subject to any significant threats and that it chose to
immigrate to independent Israel due to a long standing tradition of Alyia to
the Holy Land, way before the establishment of Modern Israel. Only 6% of
Moroccan Jewry lived in rural outskirts, while and the rest lived in urban
settings. Most Moroccan Jews belonged to the working and middle class, about
10% were considered wealthy and 5% were very wealthy. A relatively small
portion of the Jewish population was subject to poverty, but those exposed to
it, retained pride in modesty. Most communities were well organized, members
were exposed to Hebrew and French education, were in good health and were
suitable for immigration to Israel, but were subject to ‘selective’ admission.
Selective immigration rules remained in place, although increasing Arab
pressures for independence posed risks to Jews. Moroccan kings called upon Jews
to remain in Morocco to contribute to its development, but Moroccan Jewry was
divided between its desire to immigrate to Israel and the potential for
integration in independent and liberal Morocco. The Jewish Congress, The
American Joint as well as some Israeli parties believed in the potential for
Moroccan Jewry to do well in Morocco, but Israeli authorities prepared the
infrastructure for massive immigration in case of need. Regardless of World
Jewry and Israeli plans, most Moroccan Jews opted for immigration to Israel, in
spite of risks associated with it and absorption difficulties at destination.
Moroccan authorities did not encourage Jews to leave Morocco due to ‘Pan-Arab’
reasoning, but also because Jews made a significant contribution to the
national economy and international relations. Mohamed the Fifth, Morocco’s
king, expressed his opinion on Moroccan Jewry immigration in the following:
‘Jews lived in this blessed land for thousands of years. They came here before
Moslems did. They thrived amongst us in peace. They hold important position in
our society. They are an integral part of our people. Why would they live, now
that Morocco has gained independence?… I understand they are settled in the
outskirts of your country in difficult conditions. Moroccan Jews feel ‘strangers’
in your country… they are subject to suffering there while they could live in
comfort here…’
As Moroccan Jewry
demonstrated bravery during the Sinai War and encounters of Mossad
representative with Jews in Morocco convinced Israeli authorities of their
courage and devotion to Israel, an underground organization was set up to
facilitate licit and illicit immigration. Many actors were devoted local Jews,
who were volunteers, as very few received any material benefits. Priority was
given to emigration from remote villages. Licit departures, using legal and
forged documents took place by air and sea from Casablanca, Tangiers, Melilia
and Ceuta. Illicit routes took place by land and sea, via Melilia and Ceuta, to
Spain and Gibraltar, with the collaboration of Spain and England. Between
September 1961 and July 1963, about 76,000 Jews left Morocco under the
sponsorship of International Jewish organizations, using ‘group exit visas’ in
what became known as ‘Operation Yacin.’ Thus, the remaining 200,000 Jews left
Morocco through risky illicit routes. A detailed description of the drowning
of ‘Egoz,’ one of the boats used
to transport Jews out of Morocco to safer grounds in Melilia, Ceuta, Gibraltar,
Marseille, en route to Israel, provides an illustration of the untold tales of
bravery associated with this immigration. Unfortunately, Mossad leadership did
not seek to identify parties responsible for the tragic death of 43 immigrants,
an Israeli communication officer of Moroccan decent as well as several Spanish
sailors, although it became evident that the boat in question was not suitable
for the purpose it was used and safety measures were ignored. Segev also
recounts efforts made to bring the bones of 22 of the Egoz victims for burial
in Israel. Moroccan authorities indicated early on the willingness to deliver
the victims’ bones to the Jewish Community in Morocco and through them to the
Israeli Rabbinate. Israeli authorities, however, intended to use the burial to
gain political rewards, ignoring Moroccan sensitivities, causing unnecessary
delays in the bones’ transfer as well as bringing much pain to victims’
relatives.
Segev book is a good
read. It contains important historical lessons, not mentioned but left to
readers’ judgement. Thus, Segev
does not mention the fact that even after the tragic drowning of Egoz, many
Jews left Morocco on small
‘Egoz-like’ vessels, on which safety measures remained absent, (this
reviewer is one of them). Further, Segev neglected to point out Israeli
authorities refusal to acknowledge the Egoz tragedy or even compensate the
family of the Israeli communication officer of Moroccan decent (Zarfaty) in
spite of repeated efforts of Legal Aid and Knesset member Tamir. Moreover, the
tale of the Moroccan Connection points to the failure of Israeli authorities to
acknowledge the potential of Moroccan Jewry to make a significant contribution
to Israeli society, as well as, to bringing about peace. Unfortunately, Israeli
leaders failed to take King Hassan’s advice: i.e., to adopt the principle of
‘two peoples, two nations’ in a timely fashion, and thus brought upon Israel
not only wars but also the radicalization of Moslem opponents, with dire
consequences on future stability in the Middle East and the rest of the World.