Fez had long hosted the largest and one of the oldest Jewish communities in Morocco, present since the city's foundation by the Idrisids (in the late 8th or early 9th century). They lived in many parts of the city alongside the Muslim population, as evidenced by the fact that Jewish houses were purchased and demolished for the Almoravid expansion of the al-Qarawiyyin Mosque (located at the center of the city), and by the claims of Maimonides' residence in what later became the Dar al-Magana (in the western part of the city). Nonetheless, since the time of Idris II (early 9th century) the Jewish community was more or less concentrated in the neighbourhood known as Foundouk el-Yihoudi ("hotel/warehouse of the Jew") near Bab Guissa in the northeast of the city. The city's original Jewish cemetery was also located near here, just outside the gate of Bab Guissa.
As elsewhere in the Muslim world, the Jewish population lived under the protected but subordinate status of dhimmi, required to pay a jizya tax but able to move relatively freely and cultivate relations in other countries. Fez, along with Cordoba, was one of the centers of a Jewish intellectual and cultural renaissance taking place in the 10th and 11th centuries in Morocco and al-Andalus (Spain and Portugal under Muslim rule). A number of major figures such as Dunash Ben Labrat (poet, circa 920–990), Judah ben David Hayyuj (or Abu Zakariyya Yahya; grammarian, circa 945–1012), and the great Talmudist Isaac al-Fasi (1013-1103) were all born or spent time in Fez. Maimonides also lived in Fez from 1159 to 1165 after fleeing al-Andalus. This age of prosperity came to an end, however, with the advent of Almohad rule in Morocco and Al-Andalus. The Almohads, who officially followed the radical reformist ideology of Ibn Tumart, abolished the jizya and the status of dhimmi, enforcing repressive measures against non-Muslims and other reforms. Jews under their rule were widely forced to convert or be exiled, with some converting but continuing to practice their Jewish faith in secret.
The decline of the Almohads and the rise of the Marinid dynasty's rule over Morocco in the 13th century brought a more tolerant climate in which the Jewish community was able to recover and grow again. Following the pogroms of 1391 under Spanish rule, in places like Seville and Catalonia, a large number of Spanish Jews (also referred to as Megorashim) fled to North Africa and settled in cities like Fez.
In 1276 the Marinids had founded Fes el-Jdid, a new fortified administrative city to house their royal palace and army barracks, located to the west of Fes el-Bali ("Old Fez"). Later in the Marinid period the Jewish inhabitants of Fes el-Bali were all moved to a new district in the southern part of Fes el-Jdid. This district, possibly created after the 1276 foundation, was located between the inner and outer southern walls of the city and was initially inhabited by Muslim garrisons, notably by the Sultan's mercenary contingents of Syrian archers. These regiments were disbanded around 1325 under Sultan Abu Sa'id. The district was first known as Hims, but also by the name Mellah (Arabic: ملاح, lit.'salt' or 'saline area') due to either a saline water source in the area or to the former presence of a salt warehouse. This second name was later retained as the name of the Jewish quarter. This was the first "mellah" in Morocco; a name and phenomenon that came to be replicated in many other cities such as Marrakech. (A notable exception being the nearby town of Sefrou.)
Both the exact reasons and the exact date for the creation of the Jewish Mellah of Fez are not firmly established. Historical accounts confirm that in the mid-14th century the Jews of Fez were still living in Fes el-Bali but that by the end of the 16th century they were well-established in the Mellah of Fes el-Jdid. Moroccan scholar Hicham Rguig, for example, states that the transfer is not precisely dated and argues that it likely happened in stages across the Marinid period (late 13th to 15th centuries), particularly following episodes of violence or repression against Jews in the old city. One of the earliest such instances of violence was a revolt in 1276 against the new Marinid dynasty, right before Sultan Abu Yusuf Ya'qub decided to found Fes el-Jdid. The revolt shook the whole city but also resulted in much violence against the Jewish inhabitants, which may have incited Abu Yusuf Ya'qub to intervene in some way to protect the community. Susan Gilson Miller, a scholar of Moroccan and Jewish history, has also noted that the urban fabric of the Mellah appears to have developed progressively and it's thus possible that a small Jewish population settled here right after the foundation of Fes el-Jdid and that other Jews fleeing the old city joined them later. Many authors, citing historical Jewish chronicles, attribute the main transfer more specifically to the "rediscovery" of Idris II's body in his old mosque at the center of the city in 1437. The area around the mosque, located in the middle of the city's main commercial districts, was turned into a horm (sanctuary) where non-Muslims were not allowed to enter, resulting in the expulsion of the Jewish inhabitants and merchants there. At least several authors claim that the expulsion was further enforced to all of Fes el-Bali because it was given the status of a "holy" city as a result of the discovery. Other scholars also date the move generally to the mid-15th century, without arguing for a specific date. In any case, the transfer (whether progressive or sudden) occurred with some violence and hardship. Many Jewish households chose to convert (at least officially) rather than leave their homes and their businesses in the heart of the old city, resulting in a growing group referred to as al-Bildiyyin (Muslim families of Jewish origin, often retaining Jewish surnames).
Broader political motivations for moving the Jewish community to Fes el-Jdid, closer to the royal palace, may have included the rulers' desire to take more direct advantage (or control) of their artisan skills and of their commercial relations with Jewish communities in Europe and other countries (which could be used for diplomatic purposes). The Mellah's Jewish cemetery was established at its southwestern edge (around what is now Place des Alaouites near the Royal Palace gates) on land which was donated to the Jewish community by a Marinid princess named Lalla Mina in the 15th century.
The 15th century was also a time of political instability, with the Wattasid viziers taking over effective control from the Marinid dynasty and competing with other local factions in Fez. In 1465, the Mellah was attacked by the Muslim population of Fes el-Bali during a revolt led by the shurafa (noble sharifian families) against the Marinid sultan Abd al-Haqq II and his Jewish vizier Harun ibn Battash. The attack resulted in thousands of Jewish inhabitants being killed, with many others having to openly renounce their faith. The community took at least a decade to recover from this, growing again under the rule of the Wattasid sultan Muhammad al-Shaykh (1472-1505).
In subsequent centuries the fortunes of the Mellah and the Jewish community of Fez varied according to circumstances, including general circumstances that affected all inhabitants of Fez such as famine or war. The Mellah's location inside the more heavily fortified Fes el-Jdid and close to the Royal Palace made it relatively secure, but the Jewish community nonetheless suffered disasters at various periods.
Major changes to the community occurred when in 1492 the Spanish crown expelled all Jews from Spain, with Portugal doing the same in 1497. The following waves of Spanish Jews migrating to Fez and North Africa increased the Jewish population and also altered its social, ethnic, and linguistic makeup. According to a Belgian scholar who visited the Mellah in the mid-16th century, the Jewish quarter had an estimated population of 4000 at this time. The influx of migrants also revitalized Jewish cultural activity in the following years, while splitting the community along ethnic lines for many generations. The Megorashim of Spanish origin retained their heritage and their Spanish language while the indigenous Moroccan Toshavim, who spoke Arabic and were of Arab and Berber heritage, followed their own traditions. Members of the two communities worshiped in separate synagogues and were even buried separately. It was only in the 18th century that the two communities eventually blended together, with Arabic eventually becoming the main language of the entire community while the Spanish (Sephardic) minhag became dominant in religious practice.
The community continued to thrive or suffer depending on conditions. In the 17th century a significant influx of Jews from the Tadla region and from the Sous Valley arrived under the reigns of the Alaouite sultans Moulay Rashid and Moulay Isma'il, respectively. By contrast, serious hardship took place in 1790 to 1792 during a period of general turmoil and decline under Sultan Moulay Yazid. During these two years the sultan forced the entire Jewish community to move next to the outlying Kasbah Cherarda on the other side of Fes el-Jdid. The Mellah was occupied by tribal troops allied to him, its synagogue was replaced by a mosque, and the Jewish cemetery and its contents were moved to a cemetery near Bab Guissa. Moreover, Moulay Yazid permanently reduced the size of the district by demolishing the old city walls around it and rebuilding them along a much smaller perimeter. It was only after the sultan's death that the chief Muslim qadi (judge) of Fez ordered the Mellah to be restored to the Jewish community, along with the demolition of the mosque built by Yazid's troops.
The fortunes of the Jewish community improved considerably in the 19th century when the expansion of contact and trade with Europe allowed the Jewish merchant class to place themselves at the center of international trade networks in Morocco. This also led to a greater social openness and a shift in tastes and attitudes, especially among richer Jews, who built luxurious residences in the upper Mellah.
By the end of the 19th century the district had some 15 synagogues. In 1894, the Sultan ordered the old Jewish Cemetery, located at the base of the Royal Palace's outer wall, to be moved in order to accommodate an expansion of the palace. As a result, the cemetery and its contents were moved to a new location at the southeastern corner of the Mellah, where it is still found today. However, other authors attribute this displacement of the cemetery to the French administration's works in the area in 1912, noting that tombs were still present in the old cemetery up until 1912. The current cemetery to the southeast had probably existed from the early 19th century but was still largely empty in its eastern parts before the 20th century.
My mother’s family had given refuge to members of my father’s family at various points in our collective history and so it was natural enough for her to marry my father, despite his family acceptance of Yeshua as Messiah. She was a slight child and woman, and no one knew how she would perish in her becoming a mother for the second time in two years.
