Morocco held the largest Jewish community in the Muslim world, several hundred thousand people at the middle of the twentieth century, living in the mellah quarters of the old cities and in Berber speaking villages of the Atlas where the community was very old indeed, predating Islam in the region. Almost all of it left between 1948 and the 1970s, for Israel, France and Canada. A few thousand remain, mostly in Casablanca.
What distinguishes Morocco is what the state has done with the absence. The preamble to the 2011 constitution lists the components of Moroccan identity and names the Hebraic among them, which is a rare thing for an Arab state to write into its basic law. Alongside that there has been a programme of physical restoration: hundreds of Jewish cemeteries rehabilitated, synagogues repaired, the Slat al Fassiyine synagogue in Fes reopened, and the Bayt Dakira heritage house established in Essaouira, a town where Jews were once a very large share of the population. Jewish history was introduced into the national school curriculum.
The living practice that continues is the hiloula, the pilgrimage to the tomb of a saintly rabbi on the anniversary of his death. Moroccan Jewish tzadikim have shrines across the country, and the hiloulot draw Moroccan Jews back from the diaspora each year, in some cases to villages with no Jewish residents at all. Some of these tombs were, and in places still are, visited by Muslim neighbours too.
Restoration is not restitution and nobody in Morocco presents it as such. The community is not returning. What is being maintained is the record, and the sites at which the record is physically located.