The appellation Kohen-Meghariba — literally "the priests who came from the West," from the Arabic name al-Maghrib designating the sunset and, by extension, the lands situated to the west of Egypt — does not refer to a single family in the strict sense of the term. It constitutes rather a generic designation encompassing all the great sacerdotal houses (kohanim, the presumed descendants of Aaron) that took root in North Africa, from Ifriqiya (present-day Tunisia) to the Atlantic margins of Morocco. The term Meghariba is, in the medieval sources of the Near East, the word by which Eastern Jewish communities named the immigrants and merchants originating from the Maghreb; it appears abundantly in the documents of the Cairo Genizah, where the epithet al-Maghribī is frequently found appended to the names of notables, merchants, and scholars [Encyclopaedia Judaica, art. "Maghreb"; S. D. Goitein, A Mediterranean Society].
The object of the present work is to trace, with the caution imposed by a documentation at once rich and fragmentary, the history of these Maghrebi sacerdotal lineages. It is appropriate to establish from the outset an essential methodological distinction: the status of kohen belongs to a genealogical claim transmitted orally and through filiation, which the archive can neither confirm nor deny beyond the documented periods. Historical scholarship cannot reach back to Aaron; it can, however, establish the existence, from the early Middle Ages onward, of families bearing the patronym Cohen — in its multiple spellings (Kohen, Cohen, Kahn, al-Kohen, ha-Kohen) — and document their communal, commercial, and rabbinical role [Encyclopaedia Judaica, art. "Cohen"].
This book therefore carefully distinguishes what belongs to Memory — the transmitted tradition, the sacerdotal genealogical pride, the family narratives — from what belongs to
Every kohanic lineage is linked, in traditional Jewish consciousness, to Aaron, brother of Moses, and to the priestly function instituted at the Temple of Jerusalem. This filiation, transmitted from father to son, remains a matter of Memory: it structures the identity of the families concerned, confers upon them precise ritual prerogatives (the priestly blessing, the pidyon ha-ben or redemption of the firstborn, the priority of Torah reading) and particular obligations (the prohibition of contact with the dead, matrimonial restrictions). These prescriptions, inherited from Leviticus and codified in Halakha, were maintained in all Maghrebi communities through the contemporary period [Encyclopaedia Judaica, art. "Priests and Priesthood"].
The epithet al-Maghribī ("the Maghrebi") arose, for its part, from the gaze of the outsider. For the communities of Egypt, Syria, or Palestine, the Maghribī is one who comes from the Muslim West. According to the tradition transmitted within many families of North Africa, certain of these priestly houses claim a very ancient Jewish settlement, predating even the destruction of the Second Temple — a memory that converges with accounts of the establishment of Jewish communities in Berbérie as early as the Roman and Carthaginian periods. This antiquity, deeply rooted in collective memory, remains largely in the realm of the transmitted: the archive does not allow it to be substantiated for the earliest centuries, even though the existence of Jewish communities in North Africa during the Roman period is itself historically attested by epigraphy [Encyclopaedia Judaica, art. "Africa, North"].
One must guard here against a frequent oversimplification: bearing the name Cohen or al-Kohen does not prove an uninterrupted and demonstrable sacerdotal descent. The patronym became fixed, over the centuries, as a hereditary family name, and the oral tradition of each house constitutes the principal guarantor of sacerdotal claims. This is why this chapter honestly belongs to transmitted memory, and not to established History.
It is in Ifriqiya, around the prestigious center of Kairouan, that the sources allow us for the first time to discern with clarity the presence of great learned and merchant Jewish families. From the 9th to the 11th century, Kairouan was one of the major centers of Mediterranean Judaism, housing Talmudic academies (yeshivot) in sustained correspondence with the Geonim of Babylonia, at Sura and Poumbedita [Encyclopaedia Judaica, art. « Kairouan »].
This correspondence — the responsa exchanged between the sages of Kairouan and the Babylonian authorities — constitutes a primary documentary source. It reveals the existence of a learned elite, among whom were physicians, jurists, and merchants bearing the title of kohen. The names of figures such as Isaac Israeli (physician and philosopher), or later the sages of the circle of Hananel ben Hushiel and Nissim ben Jacob, attest to the intellectual influence of this center, even if not all were of priestly lineage [Encyclopaedia Judaica, art. « Hananel ben Hushiel » ; art. « Nissim ben Jacob »].
The decisive contribution comes from the documents of the Cairo Genizah, that repository of manuscripts from the Ben Ezra synagogue in Fustat, unearthed at the end of the 19th century and masterfully studied by Shelomo Dov Goitein. These fragments document a dense commercial network linking Ifriqiya, Egypt, and the Indian Ocean, animated in large part by merchants designated as Maghāriba. Among them, priestly families appear as intermediaries, financiers, and correspondents, attesting that the title of kohen was often combined with a leading economic function [S. D. Goitein, A Mediterranean Society, vol. I].
The Hilalian invasion of the 11th century, which ruined Kairouan, provoked a dispersal of this elite toward the Egyptian East and toward the Moroccan West. This migratory movement, attested by the sources, partly explains the subsequent diffusion of the name al-Maghribī in Cairo as well as in Fès. This chapter, grounded in written sources — responsa, Genizah documents, chronicles — falls fully within the domain of established History.
The founding notice of this lineage mentions the figure of Abraham al-Maghrebi, presented as a high priest-notable in Cairo during the Mamluk period. This figure must be treated with the requisite rigor, distinguishing between what family memory attributes to him and what the archive allows us to affirm.
Mamluk Egypt (1250–1517) was, for Jewish communities, a period of institutional structuring marked by the function of nagid, the recognized head of the community, whose most celebrated dynasty was that of the descendants of Maimonides [Encyclopaedia Judaica, art. "Nagid"; art. "Egypt"]. Within this framework, the presence of notables of Maghrebi origin in Cairo is historically plausible, as the migratory flow from the Maghreb to Egypt was constant after the eleventh century. The epithet al-Maghribī designated precisely this western component of the Cairene Jewish population, sometimes organized into its own congregations [S. D. Goitein, A Mediterranean Society].
Regarding the precise person of "Abraham al-Maghrebi" as an identified high priest-notable, the available documentation remains uncertain, and we must honestly acknowledge that this attribution belongs more to family tradition than to any fully established catalogued source. The function of "high priest" in the sense of the Temple had obviously ceased to exist since the year 70; the expression must therefore be understood here as the dignity of an eminent kohen exercising the role of a community notable (muqaddam, or dignitary), which was perfectly compatible with priestly status [Encyclopaedia Judaica, art. "Muqaddam"].
We therefore classify this chapter at the intersection: family memory (a distinguished priestly ancestor in Mamluk Cairo) meets an attested historical context (the presence of Maghrebi notables in Egypt during the thirteenth through fifteenth centuries), without the archive allowing us to establish with certainty the individual identity being claimed. The epistemic status is probable: plausible in light of the context, undemonstrated in its specifics.
Fès holds a singular place in the history of Maghrebi Judaism. A center of learning since the tenth century, the city sheltered luminaries such as Dunash ben Labrat and, above all, welcomed the young Maimonides as a refugee around 1160 [Encyclopaedia Judaica, art. « Fez »]. The Jewish quarter, the mellah — of which Fès offers one of the oldest examples, established in the fifteenth century — became a setting where great families took lasting root, among them several houses of kohanim [Encyclopaedia Judaica, art. « Mellah »].
The massive arrival of Iberian exiles after 1492, the megorashim ("expelled ones"), transformed the communal character of Fès and set the rites of the newcomers against those of the indigenous population, the toshavim, for generations. Among the priestly families, some claimed ancient Maghrebi roots, others the distinction of Sephardic lineage. This tension, documented by the taqqanot (communal ordinances) of Fès, is one of the best-established facts of Moroccan Jewish history [Encyclopaedia Judaica, art. « Castile, taqqanot »; H. Z. Hirschberg, A History of the Jews in North Africa].
Rabbinical records and Moroccan collections of responsa — foremost among them the works of the great halakhic decisors of Fès — make repeated mention of judges (dayyanim) and notaries bearing the title ha-Kohen. The Moroccan genealogical tradition, meticulously studied by contemporary scholars such as Maurice Eisenbeth (author of an onomastic register of the Jews of North Africa) and more recently by associations dedicated to the preservation of Sephardic heritage, confirms the deep rootedness of this surname in the social fabric of the city [M. Eisenbeth, Les Juifs de l'Afrique du Nord : démographie et onomastique].
At the northwestern tip of the Maghreb, Tanger offers a distinct and later chapter. The Jewish community of Tanger flourished in the eighteenth and nineteenth centuries, carried forward by maritime trade, the city's international status, and the influence of megorashim families who came from the hinterland and Spain. The Judeo-Spanish vernacular specific to northern Morocco, Haketía, was the spoken language there, distinguishing these communities from those of the interior, who were Arabic-speaking [Encyclopaedia Judaica, art. "Tangier"; art. "Haketia"].
The Cohen families of Tanger distinguished themselves in commerce, diplomacy, and, in the modern era, within the institutions of the Alliance israélite universelle, which opened in the city schools that proved decisive for the emancipation of its communities [Encyclopaedia Judaica, art. "Alliance Israélite Universelle"]. The role of the Tangerian Jewish bourgeoisie as intermediaries between Morocco, Europe, and the consular powers is well documented historically; several priestly houses held a prominent position in the city's economic and communal life [M. Kenbib, Juifs et musulmans au Maroc].
In the twentieth century, like Moroccan Jewry as a whole, the Cohen families of Tanger were swept along by the great migrations that followed the creation of the State of Israel and Moroccan independence: emigration to Israel, France, Spain, and the Americas. This contemporary dispersion, abundantly documented by migration statistics and demographic studies, marks the transformation of a deeply rooted lineage into a plural diaspora [Encyclopaedia Judaica, art. "Morocco"; M. Abitbol, Le passé d'une discorde].
The fate of the name Cohen / al-Kohen illustrates exemplarily the dialogue between Memory and History. On one side, the sacerdotal claim is transmitted through the patrilineal line and manifests itself ritually at every synagogal service, in the priestly blessing; it constitutes an invariant of family identity, independent of the vicissitudes of documentation. On the other, historical onomastics — the discipline that studies the origin and diffusion of names — allows us to trace the fixation of the patronym, its graphic and geographic variants, and its extraordinary dispersion across the Maghreb and the Mediterranean [M. Eisenbeth, Les Juifs de l'Afrique du Nord].
Contemporary genealogical research, drawing on civil registry records from the Protectorate, Alliance registers, jizya lists under certain reigns, and consular archives, has made it possible to reconstruct family trees often reaching back to the eighteenth century, sometimes to the seventeenth. Beyond that, documentation becomes scarce and genealogy gives way to tradition. It is precisely at this point that the intersection lies: the historian can establish probable filiations over a few centuries, but continuity with a medieval sacerdotal ancestor — a fortiori with Aaron — remains a matter of Memory and faith, not of proof [H. Z. Hirschberg, A History of the Jews in North Africa].
It is finally important to emphasize that the very plurality of the name Kohen-Meghariba precludes speaking of a single lineage. What we have is a constellation of houses related by sacerdotal function and Maghrebi origin, yet distinct in their cities, their rites, and their trajectories. This plurality, far from weakening the narrative, constitutes its richness: it reflects the diversity of North African Judaisms.
At the end of this journey, the Kohen-Meghariba lineage appears less as a singular family than as a constellation of priestly houses united by a name, a function, and a geography. From Kairouan to Fès, from the Mamluk Cairo to Atlantic Tanger, these lineages accompanied the great pulsations of Mediterranean Jewish history: the golden age of the academies, the medieval migratory ruptures, the arrival of the exiles from Spain, the modern opening carried by the Alliance, and finally the great dispersion of the twentieth century.
The historical inquiry, conducted with honesty, leads to a twofold finding. On one hand, the Maghrebi rootedness of priestly families named al-Kohen is solidly established by the sources from the early Middle Ages onward, and their communal, commercial, and rabbinical role is richly documented. On the other hand, the claim to an uninterrupted priestly descent, as well as the precise identity of figures such as Abraham al-Maghrebi, belongs to a Memory plausible but not fully demonstrable, which the present work has chosen to transmit faithfully while indicating its limits. It is in this balance — between respect for received tradition and the critical demands of the archive — that this Great Book has sought to stand.
