Granting citizenship to Zionist Jews who claim to be from Moroccan origins By Dr. Khadija Sabbar -Morocco

Granting citizenship to Zionist Jews who claim to be from
Moroccan origins

By Dr. Khadija Sabbar -Morocco.
Translated from Arabic by Ibrahim Ebeid. February 28, 2025

In the Moroccan arena, there is talk about a petition to grant citizenship to the children and grandchildren of Zionist Jews who claim to have Moroccan origins, and the competent authorities hand over the petitioner for study. How can we explain the possibility of granting citizenship to the children and grandchildren of those who yesterday repudiated the hand that supported them and protected them from the consequences of Nazism, as the Sultan of Morocco refused to apply the Vichy law in 1940, and enabled them to have a legal status equal to that granted to Moroccan Muslims, and with the same rights and duties, but they continued to migrate intensively to Palestine (Jerusalem, Tiberias, and Safed). The large Moroccan family, creating a “reconciliation” with an entity obsessed with race biologically and lying has an ontological nature.
At the time, the Jewish communities were based in Morocco to gather assistance from the commissioners of the Holy Land “Pontiffs Apostles” from Poland and Germany, asking in their name for the right to help the Jews of the “Diaspora”, and this request is based on law and tradition: “Every Jew must settle in Eretz Yisrael.” Those who cannot really do this work must accomplish it with their own money, by ensuring that those who inhabit the Land of Israel live so that this work is tantamount to their residence there.” [1] How can we explain the possibility of granting citizenship to those whose parents and grandparents were yesterday material for the reconstruction of the usurped entity state and who exercise their functional role to consolidate the interests of the West and carry on their shoulders a long historical record of crimes and arrogance, haunted by an instinct of power and unbearable destructive energy, for whose settler-colonial existence depends on the abolition of the “other” and the destruction of the “other” destroys humanity in us! Is it planned by naturalization to implement the Kifunim document issued by the World Zionist Organization, and to exploit identities by external powers, as the document pointed out, to create ethnic and cultural divisions as a tool to fragment and weaken states? Our analysis will be based on the historical dissipation approach to dark corners.
The first of these angles is that the homeland inherited the cancer of Zionism at the time of colonialism. Once the entity state was established in Palestine in 1948, various kibbutz movements and Zionist parties were represented in Morocco by envoys vying for influence. Kadima, based in Casablanca, began supervising the displacement process and selected young Jews from southern Morocco and the Atlas Mountains, such as the Nazi regime, to train them in the profession of agriculture in the farms of Saiss, Chaouia, and Haouz to build agricultural settlements in the occupied land of Palestine, and to increase the number of green fields with the tremendous work of the pioneers of Yashof (the national home), who founded more than a hundred cooperative villages in the Negev, the Galilee and the borders of Palestine. The government, based on the directions of Sultan Muhammad V, prevented immigration because Jewish citizens must remain in their homeland Morocco to carry out their duties towards it, in an era that was an era of renewal and construction, and Zionism was not allowed to take it as a field for recruitment, preparation and conspiracy against Arab Palestine, but the Sultan’s decision was violated by the Zionists.
Moroccan Jews were indeed born on the soil of the homeland, constituted the non-Muslim ethnic-religious minority, and have blended with its Muslim and Amazigh populations since the Middle Ages, and thousands of them have flowed to escape the Spanish Inquisition. For centuries, they had no homeland other than the land of Morocco all history since the establishment of the “Idrisid state” until the approach of the twentieth century, but the eyes of the Zionist movement remained directed towards North Africa, and the Jewishness of Morocco has not been absent from political Zionism since its birth; the issue of 150,000 Moroccan Jews was raised during the first Zionist Congress in Basel (Switzerland) in 1897, claiming that they were poor. Herzl, the father of Zionism, promised at the Fourth Congress in 1900, who blamed him for the lack of Zionist propaganda in North Africa and Asia, to send a member of the Zionist Action Committee to Morocco, because he found in this country “Jews who are more pro-culture in Palestine.” [2] One of its projects is to collect money and send it to needy Jews of Moroccan origin to make clear her claim, as the leader Allal El Fassi explains: “We have learned that these immigrants were from the middle class who accompanied with them the sale of their belongings and furniture, and this means that we provide the entity with hundreds of rich and healthy Zionists, to rebuild the Arab land and fight our Arab brothers”,[3] and to prepare for a political movement that wants to achieve goals beyond the borders of Morocco, to appear between 1900 and 1912 before the protectorate, Groups promoting Zionism in the cities of Fez, Sefrou, Meknes, Makdour, Marrakesh, Tetouan and Tangier, and many Jews, graduates of schools founded by the L’Alliance Israélite Universelle, the umbrella framework of the Zionist movement, assume lofty functions. These schools are considered a destructive weapon harnessed by Zionism to spread its ideology to deeply intervene in the bowels of the Moroccan state, the first of which was founded in Tetouan in 1862, to be spread to other parts of the country: Al-Bayda, Tangier, Ksar el-Kebir and others, and their managers were appointed from outside Morocco, and they will play a pivotal role in building various institutions to achieve the project of the “Jewish state”, and pave the way for the growth of the Zionist movement among its graduates to separate them from the Moroccan reality. A group of Jews, who had to follow the path of the Moroccans to consider the issue of colonialism, continued to seek to find Zionist associations in the cities and link their activities to the Balfour Declaration to establish a national home for the Jews. As soon as the League of Nations entrusted the administration of Palestine to the British, the hopes of some leaders of the Zionist movement in Morocco aspired to obtain English protection, and the World Israeli League sent the Polish Jew Jonathan Thursz (J. Thursz) in 1923, a representative of the Zionist Executive Committee and a representative of the movement in Morocco, to participate in the Twelfth Zionist Congress held in Czechoslovakia, and settled in Casablanca, to reorganize the movement known as the “French Zionist Union Morocco Branch,”[4] using the important tools used by the Israeli Association. He issued a bimonthly magazine in 1926 (L’Avenir Illustré) with a Zionist orientation, and surrounded himself with professional journalists such as the active group of the newspaper (El Renacimiento de Israel) founded by the Polish-Spanish Jew (Asher Perl) in Tangier, to promote immigration to Palestine and influence the thought of Moroccan Jewish youth through text and image, to maintain close links with general Jewish thought and its various means of expression and links in the field of Hebrew writing and literary creativity Classical and traditional, that is, in Jewish humanities, considering Palestine as the homeland to which we must return to dive into the news and projects of settlements, and to raise funds for Jewish funds that were working to buy land and finance construction projects in it, and combined the strengthening of the foundations of global Zionist ideology and the link between world Zionism and French culture. The movement’s activities varied throughout the country, including the Spanish-dependent northern region, including visits to lecturers sent by the French Zionist Federation to influence the Moroccan Jewish intellectual class and inform them of the projects of the French Zionist community. Titan in Palestine and raised funds for him, linked relations between communities, and organized visits between Morocco and Palestine, so that Morocco became a permanent present in the World Zionist Congress in 1926 in the person of (J. Thursz), and became a representative member of the Moroccan Jews in the expanded office of the Jewish Agency, pronouncing their name and making their destiny.
Cutting off the outstretched hand
The status enjoyed by Moroccan Jews and the rights recognized to them could have satisfied their desires and imposed on them the duties of devotion to the homeland, but their influx to immigrate to Israel secretly as an alternative in difficult periods, i.e. when the announced immigration was abruptly stopped. Instead of siding with the Sultan, who refused to apply Vichy laws to the French protectorate from the frenzy of anti-Semitic European circles that called for the killing of Jews, he was more merciful to them than they thought was a Western escape, and they took advantage of the American landings in Al-Bayda in 1942, and established relations with Jewish world bodies, and a Moroccan Jewish Zionist delegation participated in the emergency war conference held in November 1944 in Atlantic-City, which prepared for the lifting of English restrictions limiting immigration to Palestine and stimulated the efforts to establish ” The State of the Jews” accelerated the massive mass exodus towards Palestine and provided aid to refugees who flocked to Morocco from Spain. The Moroccan Jewish delegation consolidated its relations with the influential in Zionism, and linked the sect’s managers and intellectuals to France, its civilization, and culture, and the Moroccan sons of the navigator (= ghetto) denied the navigator and his symbols in denial of his permanent virtues and values at the same time. [5] The activity of the Zionist organizations was not affected by the content of the “Independence Petition” (1944), which the Jewish notables refused to sign, neither the pledge of allegiance in their neck towards the Sultan, nor the reforms that were introduced in their favor, nor the tranquility they enjoyed, leaving them immune from the directions issued by the Central Organization of Zionism, and the Zionists associated with Europe directed their prayers towards it categorically,[6] with the belief in the impossibility of integration as the main principle of Zionism and considered their future Palestinian not Moroccan, and ignored the call for joint struggle that the National Action Bloc was calling for. To him are the “Jewish citizens”, especially since the breadth of Hitler’s persecution facilitated their task of sensitizing Jewish communities to the need to contribute steadily to the benefit of the national homeland, and they abandoned their Moroccan duties, and their “cowardice” towards public residence, and the Zionists of Casablanca responded in their press by saying that: “Moroccan political issues do not concern them directly or indirectly” As for the courage of the Jews, “it no longer needs proof, because centuries of suffering have cleansed Judaism of its weak elements.” They based the displacement and abandonment of their Moroccan origins on flimsy reasons related to Morocco’s independent policy, including: First: depriving Moroccan Jews of the passport, knowing that the vast majority of Moroccans and Muslims do not receive it, Second: Severing postal relations with the entity, knowing that severing relations between countries is a Sharia law that is applied whenever the objectives differ and damage occurs, Third: The Arabization of the state apparatus and the Moroccanization of its administration, and the use of the national language is one of the sacred principles practiced by the founders of the state of the Zionist entity before others, and Moroccanization is necessary, Fourth: Morocco’s affiliation to the Arab League and the stipulation in the constitution that Morocco is an Islamic state, and there is nothing in belonging to the Arab League that scares Jews protected by their king from an oppressive power that oppressed countries, and above all the injustice of countries, if they were, their common cause is Palestine, which is a political matter and not religious. Between 1956 and 1966, these psychological states uprooted the Jews from their roots extending in the soil of Morocco, as the Zionist movement had been sowing the seeds of discord across the seas and oceans, repeated conflicts, extermination, and mass destruction to open the gates of Palestine for Zionism, which indicates that it is a destructive movement in Morocco and other Arab and Islamic countries, and the size of the Zionist incursion into the joints of the state and its institutional tools since a long time.
The sons and grandchildren of the Zionists today wish to naturalize on the pretext that Morocco is their first homeland and that they have the right to return to it, and they are the indigenous people along with our Amazigh brothers, as a distortion of a plagued reality, and evidence of their plans aimed at changing the demographics of the Moroccan people through forced displacement and opening the door for different races to change their cultural and national identity. Tomorrow the Zionists will say that Moroccan Jews had exclusive rights in Morocco, knowing that all those who emigrated are Zionists, and today they have the right to claim the homeland of their so-called ancestors. According to these axioms, Moroccans will become colonizers of the land of the entity, as one newspaper titled “Maroc terre juice le”, as if they will return to their homeland after a long stay abroad based on the ideological evasion of the Zionist project from its foundation. Is the aim behind naturalization the application of the “Kifunim” document issued by the “World Zionist Organization”, and the exploitation of identities by external powers, as indicated in the document, to create ethnic and cultural divisions as a tool to fragment and weaken states, which is in line with the goals of Zionism represented in dismantling the collective national identity into sectarian and ethnic entities to destabilize Arab countries by exploiting these differences, thus ensuring their strategic superiority in the region? When some Arab regimes signed peace agreements, starting with Egypt in October 1973, the colonial West took advantage of the occasion to shift the course of the region from its national orientations to focus on its religious and sectarian identities, to divide and destroy any path of convergence and cohesion necessary for confrontation and liberation. In the name of the “deal of the century”, US President Trump tried to abort any aspirations for Palestinian independence or building a state, even if it was geographically fractured and without sovereignty! That is, the actual abolition of the Palestinian cause seeking self-determination, after stripping it of Arab support for the global Zionist project “Greater Israel” and “Abrahamic “Abrahamic ” had it not been for Gaza, the epicenter of the Al-Aqsa flood that stormed Aqaba and the West Bank in support of Beirut to bring out the radical evil of the Zionist and its barbarism, barbarism and brutality and the extent of its hatred against the “other” with its racist system wrapped in democracy and silent Western values in the face of the criminality of settler Zionism, which awakened awareness of the issue and its justice somewhere in the world! What the forces of evil need to win, as Edmond Burke says, is for the supporters of good to remain idle without doing anything.” In conclusion, what is the point of naturalizing the Zionists, whose history bears witness to massacres, genocide, and attacks on human diversity and the characteristics of the human condition? Who has become a bet for neo-colonialism and its continuation?
[1] Haim Al-Zaafarani, A Thousand Years of Jewish Life in Morocco, History, Culture, Religion, Al-Bayda 1987, translated by Ahmed Shahlan and Abdul Ghani Abu Al-Azm, p. 30. Ed.G.P. Maison neuve et la rose 1983 ,15 Rue Victor Cousin,Paris V
[2] Dr. Ahmed Chahlan, Moroccan Jews from the source of origins to the winds of division, a reading of heritage and events, (Rabat, Dar Abu Regreg for Printing and Publishing, first edition 2009), p. 297.
[3] Allal Al-Fassi, Rai Muwatin, compiled, arranged, and prepared by Abd al-Rahman ibn al-Arabi al-Huraishi, corrected by al-Mukhtar Baqa, published by the Allal al-Fassi Foundation, p. 221.
[4] Dr. Ahmed Shahlan, Moroccan Jews, MS, p. 298.
[5] N.M., p. 309.
[6] NM, NS