The Hiloula in Morocco as a Faith-Based Diplomacy

The hiloulot held in Morocco in memory of the Jewish saints who lived and worked there continue to attract dozens and even hundreds of Jewish and Israeli believers, among them Moroccan Jews living in Israel and the diaspora, despite the war. Those who come from afar make their way by almost every possible means, from flights with layovers to long drives between remote cities and villages that are not easily accessible. Their choice to come to Morocco amid the current conflict is an act of faith, rooted in the long-standing tradition of visiting the graves of saints. In Morocco, it is well understood that while the political situation in the Middle East is sensitive, faith and tradition are much harder to shake, and they prove to be a more stable bridge between peoples, especially when political winds in the region are turbulent.

Among the hiloulot that took place in Morocco are the hiloula of Hacham Yitzhak Abihatzeira, which took place in January in the Toulal area of southeastern Morocco and attracted dozens of visitors. In May, the “hiloula of the hiloulot” took place in Meknes in honor of ten Jewish saints in one night, including Rabbi David (Daoud) Boussidan, the angel Rabbi Raphael Berdugo, Rabbi David Ben Hassin, Rabbi Haim Messas, and others. In July, the hiloula of the saint Rabbi David HaLevi Dra’a was held simultaneously in Morocco and Israel. There were also hiloulot that did not take place, such as that of the saint Rabbi David u-Moshe, which was planned for October, and the hiloula of Rabbi David Ben Baruch in the Taroudant area. However, the strong faith led to the search of alternative solutions, and the hiloulot took place in a more modest format in synagogues or the homes of Moroccan Jews who volunteered to host those coming from afar.

The Jewish saint Rabbi David Daoud Boussidan MeknesThis is not the first time that faith has proven to be one of the pillars in the relationship between Israel and Morocco. Back in the 1990s, after the two countries first established official relations, the late King Hassan II presented a religious-faith argument to explain Morocco’s open-door policy for tourism from Israel. In an interview he gave to Israeli television in October 1994, King Hassan II explained that Morocco does not prevent “anyone from visiting the graves of their ancestors or their brothers or uncles, and we have always opened our doors to those coming from Morocco.” The importance of family unity in Islam was evident when he added that, “The connection with family is one of the duties in Islam, and it is not possible for me to cut off the family connection between people, as the Prophet, peace be upon him, commanded family connection. And the Prophet is my master.”

The translation of political goals and objectives into the language of faith is not new in Morocco, nor in other places in the Middle East. In recent decades, Morocco has adopted practices of inter-religious diplomacy and faith-based diplomacy. This refers to diplomacy involving religious leaders and symbols, institutions, and ideologies in the practice of international relations. By addressing religious aspects and relying on shared values, this practice aims to dismantle stereotypes, reduce inter-community friction, create a united front against violence and extremism, and thus build harmonious relationships between different cultures and religious groups. Faith-based diplomacy is a subcategory of religious diplomacy that emphasizes the role of personal faith and spirituality in diplomatic activity. This diplomacy recognizes the profound impact faith can have on shaping values, behaviors, and relationships, and seeks to utilize this influence to bridge gaps, promote reconciliation, and encourage stability.

Hiloula at the Jewish Cemetery of Fes

In this context, the hiloulot are one of many means of inter-religious diplomacy based on faith. At the various hiloulot held, senior Muslim representatives from different regions, municipalities, and other authorities were present. Their presence is a gesture of respect for the Jewish communities and their traditions, which are an inseparable part of Morocco’s culture and heritage. Visiting the graves of saints is not only a Jewish tradition but is also common among Muslims in Morocco and North Africa, who refer to this practice as “moussem” or “ziyara,” meaning “pilgrimage” or “visit.” In recent years, and especially since the resumption of official ties between Israel and Morocco in December 2020, some of the hiloulot have turned from relatively exclusive Jewish events into interfaith and multicultural gatherings, promoting mutual solidarity between Jews and Muslims. Thus, alongside the special dinner in honor of the saint and the candle lighting at his grave, there were also conferences, tours, and lectures about the heritage of the saints, the Jewish community, and strengthening ties between Jews and Muslims in the area where the saint is buried.

The Moroccan Muslim saint Sidi Bel Abbas el Sibti, Marrakech

The one who shaped Morocco’s interfaith and inter-religious vision is HM King Mohammed VI, who, since ascending the throne in 1999, has promoted a series of steps that have left their mark in this spirit and continue to shape Morocco’s future legacy. Among these steps, it is worth mentioning the recognition of the Hebrew component as part of the Moroccan constitution amendment in July 2011, the renovation of Jewish cemeteries and synagogues throughout Morocco, which still attract Moroccan Jews living in the diaspora and Israel, the inclusion of Jews in school textbooks in Morocco, the establishment of Bayt Dakira – the House of Memory – which tells the story of the Jewish community of Essaouira and its multicultural nature, led by the king’s advisor and city native André Azoulay.

Usually, when discussing the Middle East in the context of religion and faith, there is a tendency to see them as a challenge and a source of conflicts, and indeed history is full of examples expressing this. However, the hiloulot that continue to take place in Morocco, as they always have, are points of light and an important reminder that faith and inter-religious connection can also serve as a bridge between peoples. In many ways, faith exists in a different dimension from the political or diplomatic one and does not necessarily behave according to the same laws and assumptions. The more we learn to speak the “language of faith” of the Middle East and, through the experience gained in Morocco and other countries, understand the intricacies of interfaith diplomacy, the more we increase the chances of establishing a new regional order characterized by stability, mutual understanding, and sustainable peace relations.

* This article was first published in Hebrew on the website of “The Forum for Regional Thinking”.

Einat Levi is a strategic consultant for developing partnerships between Israel, Morocco, and the MENA region. She led the economic and academic affairs at the Israeli Mission to Rabat and is a researcher at the Forum for Regional Thinking and Mitvim institute.