Koreans and Jews

INTERNATIONA L PERSPECTIVES 26 Cherie S. Lewis The American Jewish Committee The American Jewish Committee protects the rights and freedoms of Jews the world over; combats bigotry and anti-Semitism and promotes human rights for all; works for the security of Israel and deepened understanding between Americans and Israelis; advocates public policy positions rooted in American democratic values and the perspectives of the Jewish heritage; and enhances the creative vitality of the Jewish people. Founded in 1906, it is the pioneer humanrelations agency in the United States.

Koreans and Jews Cherie S. Lewis Cherie S. Lewis holds a doctorate in mass communications, a subject she has taught at universities in the United States and East Asia. She served for two years as a Fulbright Scholar in Taiwan, and has lectured for the U.S. Information Service (USIS) in seven East Asian nations. Publication of this paper was assisted by the David M. Levy Memorial Fund. / dedicate this work to the memory of my dear friend Rabbi Michael J. Harel. Prior to his death in 1992, Rabbi Harel served as a force for better relations among ethnic groups. As the spiritual leader of the Jewish community of Taipei in 1989-90, he interacted with local Chinese and Taiwanese citizens and helped them better understand Jewish tradition. And in his travels to Seoul, Hong Kong, Bangkok, and Singapore, he shared his knowledge of Jewish life with both Asians and Jews. May this report inspire others to carry on his important work. C. S. L. FOREWORD This publication of the American Jewish Committee's Pacific Rim Institute is a thoughtful and scholarly study of the past and present links between Jews and Koreans. It is intended to enhance dialogue between these two ancient peoples. Dramatic changes in the cultural, political, and economic circumstances of Jews and Koreans, especially in our century, have brought unprecedented opportunities for collaboration. Millions of Jews and Koreans live in "diaspora" in various parts of the world. Both groups have been victimized and share the experience of trying to survive in hostile environments. Korea and Israel have been attacked repeatedly by unfriendly neighbors. The recent settlement of many Koreans in the United States has put them in direct touch with major concentrations of Jewish population. For these Koreans today, as for Jews a few generations ago, the transition from relative cultural isolation to the pluralism of modernity opens up possibilities for personal development and economic growth, but also calls historical traditions into question. People with ancient and sophisticated cultures have a problem maintaining their traditions when they move to new places. The Koreans and Jews who conduct businesses and professional activities in the diverse, multiethnic United States often live in mixed-residential areas and participate in activities outside of their own ethnic communities. As a result, they come to see their ethnic and American identities as separate; in some settings they act as Americans, in others as Koreans or Jews. Nevertheless, contemporary American society allows minorities to flourish and does not prevent the preservation of particular forms of communal expression. Furthermore, it is considered perfectly legitimate to give children an education in a particular ethnic or religious culture so that the heritage can be transmitted to future generations. For Jews, all of this is reinforced by the networks of association between the Israeli and American communities. For many diaspora Koreans as well, the influence of Korean culture and an emphasis on education in the ethnic tradition remain important. All immigrant groups, Jews and Koreans among them, face problems of economic adjustment. Indeed, many of the small stores and businesses now owned by Koreans were formerly run by Jews. As the second and third generations of Jews moved on to professional and corporate careers, Koreans were among those who replaced them in the ethnic succession. And now the upward mobility of Koreans, like that of other groups before them, -IVis breeding resentment that occasionally flares into conflict and open violence. Many Korean Americans, who had thought that hard work would lead to success and upward mobility, are facing the harsh realities of intergroup conflict. And just as such challenges to Jews led to the creation of the American Jewish Committee and other Jewish defense organizations, the Korean community today is organizing so that it can enter coalitions against xenophobia, racism, and urban crime. Cooperation between Koreans and Jews is emerging on the global scene as well. The admission of South Korea to the UN has been followed by a reassessment of that country's cooperation with the Arab economic boycott of Israel. The reopening of the Israeli embassy in Seoul, the opening of a Korean embassy in Israel, and Korea's courageous cosponsorship of the UN resolution repealing the Zionism-is-racism vote provide evidence of a rapprochement based on a common interest in democracy, regional stability, and world peace. Some of the Christian churches in Korea deserve considerable credit for stimulating pro-Israel feelings, and Kon-kuk University has taken the initiative in arranging scientific and technological exchanges with Israel. Both Koreans and Jews have found political equality, religious liberty, and cultural opportunity in the United States, and therefore have a major stake in its future. As the two groups work to deepen an appreciation of their ancestral traditions, they also share a responsibility with all other Americans to strengthen democratic institutions and work for justice and human rights. Clearly, Jews, with their uniquely cosmopolitan understanding of blended cultures, and Koreans, with their special qualities of language loyalty, religious enthusiasm, and creative effort, have important roles to play in the future of our country. The experiences of Jews and Koreans can be utilized for mutual benefit and for the welfare of the nation as a whole. Bruce M. Ramer, Chairman Neil C. Sandberg, Director Pacific Rim Institute of the American Jewish Committee KOREANS AND JEWS Koreans had a rare chance to learn about Jewish tradition in September, 1992 when American Jewish novelist Chaim Potok delivered a series of lectures in South Korea under the auspices of the American government. Visiting the country as part of the "Arts in America" program of the U.S. Information Agency, Rabbi Potok spoke of Jewish ethnicity and the challenge of living as a minority group in the United States, themes that pervade his novels. His Korean audiences were fascinated. Just a few months before, Korean Americans had been caught up in the interethnic hostilities of the Los Angeles riots. Since Korea is a relatively homogeneous society, the minority-group experience is strange to Koreans, both in the homeland and in the United States. Indeed, the invitation to Potok originated in a request to the American Embassy in Seoul to provide someone who could address this topic.1 Not only was Potok a natural choice because of his explorations of ethnicity, but also because two of his books reflect a knowledge of Korea and its culture. In the 1950s, Potok spent sixteen months in the country as a military chaplain, an experience reflected in his novel The Book of Lights. A more recent novel, I Am the Clay, tells of Koreans in wartime. In his lectures—covered extensively by the Korean press—Potok reflected on the impact of his time in Korea on his writing career. Observing a different culture, he noted, helped him develop a fresh perspective on his own. In a recent interview, Potok discussed affinities between Jews and Koreans. "They both have a respect for ancient texts and a high regard for tradition," he said. And both groups respect the elderly, value education, and have histories of suffering that affect their respective views of the world.2 Historical Perspectives Christian Missionaries. The dust jacket of Potok's The Book of Lights describes the main character: "It is this young man—raised in the absolute belief that 'the Jewish religion made a fundamental difference in the world'—who, at the end of the Korean War, finds himself a chaplain in a country where Judaism has played no part, has had no reality, has never existed." Much of East Asia does give this impression to both the casual tourist and the serious scholar. Yet Korea is a bit different. Although Judaism has played almost no part in the development of Korean culture, Christianity has had a pivotal role in Korean life, especially in the twentieth century, and this, in turn, has influenced what Koreans know and believe about Jews, Judaism, and the State of Israel. -2- Knowledge of Jewish tradition first entered the Korean peninsula with the coming in 1784 of the first wave of Christian missionaries—primarily French Catholic priests—who discussed the Old Testament with local Koreans. Strongly opposed by the Korean authorities, they made few converts. A second wave of missionaries was far more successful. Starting in 1884, American Protestant missionaries came and specialized in medical work, which was accepted and welcomed. These Americans brought not only the Protestant religion but also American concepts of democracy, equality, and independence. By aligning themselves with the Korean struggle to maintain independence from neighboring Japan, the missionaries gained great popularity and many converts. This contrasted sharply with the situation in China and elsewhere, where missionaries were perceived as apologists for Western imperialism.3 Since they promoted Korean nationalism and independence from Japan, the missionaries in Korea naturally tended to emphasize those parts of the Bible containing these ideas. Of particular interest to Koreans was the account of the exodus from Egypt and the leadership of Moses in the emancipation of the Israelites from slavery and political domination. Thus in 1908 a leader of the Korean Methodist Church stated: "It is Christianity that will rescue our Taehan race from the hands of the enemy, just as the children of Israel were delivered from Egypt." According to Kenneth Wells, "the most popular justification of Christian nationalism" was the "symbolic identification of the Korean race with ancient Israel and the Protestant church with the remnant community that brings about restoration." So strongly did the restoration theme capture the popular imagination that one Korean newspaper ran a series of articles in 1916 on the nation-building activities of Ezra and Nehemiah, the biblical Jewish leaders who brought their people back to Judea after seventy years of exile in Babylonia.4 The traditional Jewish concepts of homeland and exile also resonate with Koreans. Jews everywhere view the Land of Israel as their promised land, and many prayers focus on the hope of return, an aspiration concretized by the Zionist movement of the twentieth century. Areas outside this land are categorized as exile. In the same years that Zionism was doing its pioneering work, many Korean nationalists left Korea because of Japanese domination in the country. Wherever they found refuge, they considered themselves, like Jews, sojourners, waiting for an opportunity to return from exile to the homeland. Even using the term "diaspora," they developed a repatriation ideology similar to Zionism.5 Another biblical theme of great significance to Koreans is the story of the Jewish Queen Esther, who was instrumental in saving the Jews from harm in ancient Persia. Esther's loyalty to her family and service to her people fit well with traditional Korean moral values and was often used as an example to young girls studying in missionary schools. The story was a popular theme for school plays. Yim Louise, an elderly woman, recalls what it was like to play the part of Queen Esther: As I walked on the stage and looked out at the audience of girls and parents, I was transformed. The words I had rehearsed so carefully took on a new meaning. They seemed to fit the present as well as the past. When I pleaded with King Ahasuerus to save the Hebrews, the words became a plea for Korea. And the meaning of my lines .. . was clearly understood by the audience. Not surprisingly, the Japanese, who opposed Korean expressions of independence, tried to •3- have performances of the Queen Esther story banned in missionary schools. They understood that many Koreans identified the king in the story with the Japanese emperor.6 If Bible study influenced many Koreans to identify symbolically with the people of Israel and their leaders, some even began to claim direct genetic descent from the Israelites. The theory that Koreans—and Japanese—come from the Ten Lost Tribes of Israel developed soon after the arrival of the Protestant missionaries, and it was popularized in two books written in 1879 by a Scotsman living in Japan.7 The story is still alive today, though it is hard to know how many people believe it. In 1988, a Korean-American journalist wrote a newspaper column about his own great-aunt, who believed she was descended from the lost tribe of Dan.8 Current Korean interest in Jews and Judaism owes much to the significant role that Christianity plays in the country. According to official statistics, of the approximately twofifths of the population that considers itself religious, 46.9 percent are Buddhists, 37.7 percent Protestants, and 10.8 percent Catholics. Thus the combined Christian population constitutes almost half of those who identify with a particular religion. In addition, the Christian element tends to be highly educated and therefore well represented in leadership positions that require significant contact with Westerners. Adding to the Christian influence on KoreanWestern relations, approximately 90 percent of Korean Americans are Christian.9 The extensive publication and distribution of Bibles multiplies the impact of Christianity in Korea and enhances the image of Korean Christianity abroad. As of October 30, 1992, the Korean Bible Society had published over 5 million copies in 138 languages and distributed them in 103 nations, making South Korea the largest producer of Bibles in the world.10 The Russo-Japanese War. Though Jewish themes entered Korea in the eighteenth century, Jews themselves did not arrive till the twentieth century. Like Chaim Potok, they came in time of war: the Russo-Japanese War of 1904-5, which was fought over control of Manchuria and the Korean Peninsula. Japan's victory over Russia marked the first time that an East Asian nation inflicted a major military defeat on a European power. For Korea, the result of the war was the establishment of a Japanese protectorate over the country and then, in 1910, formal annexation to Japan, a status that lasted until 1945. Thus all aspects of Korean culture and society were heavily influenced by Japan over the first half of the century—including attitudes toward Jews. For Jewish history, the significance of the war was twofold: the coming of Jews to the country and the development of the influential myth of Jewish power in the world banking community. Jews came to Korea as part of the Russian army. Most had been drafted. They ranged from uneducated foot soldiers taken from small villages to physicians and nurses from Moscow and St. Petersburg. Some Jews volunteered to fight in the hope that evidence of Jewish patriotism in wartime might induce Russia to grant Jews civil rights. And there were also Jews who had previously joined the army and were serving as professional soldiers. Approximately 33,000 Jews fought for Russia, and 3,000 of them perished.11 The myth of global Jewish financial power grew out of American Jewish hostility toward Russia, fueled by years of government-tolerated anti-Semitic outrages, culminating in the Kishinev pogrom of 1903. Jacob Schiff, a leading international investment banker in New York and a founder of the American Jewish Committee, used his influence to raise loans for Japan's military effort and to keep Russia from getting such loans. By helping Japan achieve victory, Schiff became a hero in that country. On a visit to Japan, he had lunch with the emperor at the Imperial Palace, a rare honor for a foreigner. Schiff s prominence planted the idea in both Japan and Korea that Jewish bankers had unlimited access to money.12 While the myth of Jewish power originated in East Asia in a positive context, it quickly turned negative under the influence of the notoriously anti-Semitic Protocols of the Elders of Zion, a forgery perpetrated by the czarist secret police. It purported to be the record of an international Jewish conspiracy to gain control of the world. The Protocols reached East Asia in the early twentieth century from cities in eastern Siberia, and later editions were carried eastward by White Russians—many of them extremely anti-Semitic—fleeing the chaos of the Russian Revolution. The recent memory of Schiff s key role in the Russo-Japanese War inclined political, business, and military leaders to lend credence to the Protocols, both in Japan and Korea. In their minds, Schiff s initiatives were not simply responses to a particular international situation, but standard Jewish operating procedure. The myth of Jewish power was introduced into Japanese and Korean schools. Ironically, the idea that Jews had powerful coreligionists around the world helped save those who fled eastward from the Nazis in World War II: respecting their alleged "clout," the Japanese allowed these Jews to settle in areas they controlled.13 The Korean War and Its Aftermath. Despite achieving independence from Japan with the end of World War II, Korea remained occupied by foreign troops, the Soviet Union in the north, the United States in the south. In 1948, the division of the peninsula was formalized by the establishment of the Republic of Korea in the south and the Democratic People's Republic of Korea in the north. On June 25, 1950, the North Korean army invaded South Korea. A combined force of American, South Korean, and United Nations troops from sixteen countries fought the invaders and their Chinese allies. Nearly 34,000 Americans died in the conflict and more than 103,000 were wounded before an armistice was signed in 1953. Like the Russo-Japanese War, the Korean War brought Jews to Korea. At one point in the conflict, so many Jewish soldiers were serving that twelve Jewish chaplains were assigned to conduct High Holiday services. One of the chaplains, Oscar Lifschitz, recalled "how strange it was conducting a religious service with weapons next to each chair. The concept is so paradoxical. War and guns. The synagogue a veritable arsenal! There was no telling but that the enemy might appear." He reported that many Koreans—who knew of Jews only from what they had heard from Christian missionaries—came to see the service, and were especially fascinated by the sounding of the shofar." Another chaplain was Chaim Potok, who, in his Book of Lights, portrays the effort of a chaplain to discuss his tradition with local Koreans. The fictional Rabbi Arthur Leiden tries to connect with them by describing the Jewish holidays: Hanukkah commemorates a war of liberation, Purim is about oppressed minorities, and Passover teaches of freedom from slavery. In all likelihood, similar conversations have taken place between Koreans and American soldiers stationed in the country in the years since the war. Rabbi Kenneth Zisook, who recently completed a tour of duty as a chaplain in Korea, has noted an interesting -5- correlation between Korean and Jewish fears about intermarriage. Both groups see themselves as small minorities threatened by assimilation.15 Today, Jewish members of the armed forces can participate in Shabbat and holiday services at the Yongsan Army Base, just south of downtown Seoul. Both a synagogue and a library are located on the premises, overseen by a rabbi who serves as a U. S. military chaplain. The lay leader of the community is Larry Rosenberg. There are also fewer than 200 Jews living in Seoul who are not with the American forces, and most of them are in the import-export business. Some are employed by Israeli firms such as Koor, Zim, and Tadiran. There are also some Jewish academics who stay for periods of from three months to two years studying or teaching Asian cultures and languages. The Asian-Pacific Jewish Association, founded in 1980 by leaders of the Australian Jewish community, has done much "to overcome the tyranny of distance" and cement relations between Jewish communities of the Pacific region. Korean Jewry is a member of APJA, along with the communites of Australia, Fiji, New Zealand, Papua New Guinea, Taiwan, and Thailand. The organization also publishes the Asian-Pacific Survival Guide for the Jewish Traveller and promotes scholarly conferences between Jewish and Asian academics.16 South Korea and the State of Israel Diplomatic Relations. South Korea and Israel have much in common. Both nations achieved political independence soon after World War II, and then found themselves engaged in a shooting war and a war of attrition. Thus both had to build a state and a working economy while maintaining a strong army. And, over forty years later, it is clear that both succeeded. Also, Israel and Korea share a keen interest in educating their citizens. The numerous educational institutions and high achievement levels in the two countries attest to this. According to an expert on Asian business, there are more Ph.D.'s per capita in Korea than anywhere else in the world.17 Despite these commonalities, South Korea and Israel have maintained only superficial contacts. Indeed, from 1978 to 1993 relations were very limited. In 1949, after the Communist victory in the Chinese civil war, Israel recognized the newly established People's Republic of China in the hope—futile, as it turned out—that this would lead to diplomatic relations. Since Communist China aided North Korea in its war against the south, the government in Seoul was extremely cool toward the Jewish state. Israel recognized South Korea in 1962 and established an embassy there two years later. Although South Korea formally recognized Israel, for years it did not establish an embassy there, but was represented by a nonresident ambassador based in Rome. Seeking to improve relations, Israel sent technical experts to South Korea in the 1950s and 1960s to share agricultural information. Two groups, KIFA (Korea-Israel Friendship Association) and the Shalom Club, made up of military and political personalities as well as students, organize yearly receptions on Israel Independence Day and serve as goodwill ambassadors for Israel to the Korean public.18 In the 1970s, South Korea adopted an increasingly pro-Arab posture, recognizing the PLO in 1973. Israel closed its embassy in Seoul in 1978 and asked that Koreans handle their diplomatic business with Israel through the Israeli embassy in Japan. While the official reason given for this was budgetary, knowledgeable observers believe that it was a response to Korea's compliance with the Arab economic boycott of Israel. The Koreans, for their part, saw this as a calculated insult. Long hostile to Japan because of centuries of mistreatment and continuing discrimination against Koreans in Japan, Korea took the request to route their business with Israel through Tokyo as an affront to their independence and dignity. Unaware at the time of such Korean sensibilities, the Israelis now recognize that they should have chosen Singapore or even Washington instead of Japan. Then, during the 1980s, when Israel sought to reopen its embassy in Seoul, the South Korean government refused, citing the upcoming 1988 Olympic Games in Seoul as the official reason. The South Korean government stated that it did not want to risk political controversy with Arab nations that might mar the games. But even when the games were concluded South Korea continued to drag its feet on the establishment of an embassy.19 Nevertheless, the situation gradually improved. Cultural and educational contacts between the two countries increased, and in 1990 Israel and South Korea signed a scientific exchange agreement. In December 1991 South Korea approved an Israeli consulate in Seoul, which was finally upgraded to an embassy in mid-1992. A formal "friendship" dinner with over 100 in attendance marked the event, followed by the official dedication of the new office, complete with the fixing of a mezuzah to the door. Soon after his arrival, Israeli ambassador Asher Nairn started lessons in the Korean language with the help of a Jewish graduate student from UCLA who was completing doctoral work in Korean and Jewish intellectual history.20 An Israeli government press release called the new embassy the sign of "a new era" in relations between the two countries and foresaw "great potential for bilateral economic relations" since Israel and Korea both were "rapidly growing industrialized nations characterized by complementary high-technology economies." The press release noted that a delegation headed by the chairman of the Korean importers association had recently visited Israel, and that trade between the two nations had increased by 30 percent from 1990 to 1991.21 Establishment of the embassy has had a major impact. The Israeli ambassador is a frequent guest at public gatherings. He has been particularly welcomed by the Christian population, 9,000 of whom visited Israel in 1992. Since the opening of the embassy, the foreign ministers of the two countries have held two meetings, one in Vienna and the other in New York, and have plans to visit each other's country. On December 22, 1993, South Korea opened its first embassy in Israel. It is presently headed by a chargfe d'affaires, but an ambassador will be appointed sometime in 1994. South Korea and the Arab Boycott. Since South Korea is dependent on foreign oil, sells to Arab markets, and participates in construction projects in the Middle East, it has been extremely reluctant to antagonize any Arab nation. It therefore went along with the Arab economic boycott of Israel instituted by the Arab League in 1946, two years before the State of Israel was born. Typical of Korean responses to Israeli overtures was the October 24, 1991, memo from J. B. Lee, Korean Air's general manager of passenger marketing for Europe. Indicating the company's decision not to operate in Israel for the time being, he noted: "This decision was made after deep consideration of our market situation and the surrounding political situation."22 Nevertheless, there are South Korean companies that trade with Israel secretly. This -7- practice is reflected in an April 3,1992, memo from Min Park of Samsung Electronics about the possible sale of work stations to Israel: "I have talked with my boss and associates about potential business relationship with you. Everything went fine but we faced the Arab boycott rule. Unfortunately, we could not export our products directly to you. We want to do some business with you very much, but to do this, you should need a party (agent) which would manipulate the business for you."23 Such covert business arrangements are quite common in East Asia, where traders take great pains to get around political controversies that might interfere with the business of making money. Many nations that do not maintain diplomatic relations with Taiwan, for example, maintain trade offices in Taipei, and these offices often provide the diplomatic services ordinarily available from formal embassies and consulates. For years, goods were traded between Taiwan and mainland China through Hong Kong, where the original manufacturing labels were changed. Similarly, South Koreans do not want trade with the Middle East bogged down in politics, and therefore pursue what one academic calls a "utilitarian trade policy."24 Koreans express additional reasons for caution. Having lived through a long period of domination by Japan, and then having seen Korea divided by the cold war, South Korea views itself as a small and vulnerable state, geographically distant from most of the world and dependent on foreigners—the great majority of them Arab producers—for oil to build its industrial base. In addition, South Korean construction companies have sought to develop positive relationships with the Arab world in order to obtain lucrative contracts there. Also important was South Korea's eagerness to be admitted to the UN, which led it to seek positive relations with as many member nations as possible. And, as mentioned earlier, South Korea, the host of the 1988 Olympics, did not want political feuds to mar the games.25 Israel, however, has long sought to induce South Korea to make a public break from the Arab boycott. Israel's supporters in the United States and American Jewish organizations have been quite active in this area. The American Jewish Committee, for example, through its Pacific Rim Institute, has held numerous meetings with Korean officials, business leaders, and academics in an ongoing effort to end Korean compliance with the boycott.26 American public officials have sought the same goal. Members of Congress have written, both individually and in concert, to the president of South Korea asking for a reevaluation of its policy. A letter dated November 7, 1991, to President Roh Tae Woo, signed by over seventy members of Congress, noted that compliance with the boycott violated the very principle of free trade that South Korea officially espouses. By 1991, things began to change. The Seoul Olympics were over, and South Korea had been admitted to the UN. A world oil glut had brought down prices and made oil-poor nations less dependent on the Arabs. The cold war had ended, encouraging a general international atmosphere of greater diplomatic amd economic openness. And the beginning of Arab-Israeli peace talks in October 1991 signaled that at least some Arab states were willing to consider the possibility of a rapprochement with the Jewish state. South Korea subtly shifted its policy toward Israel. In December of that year, soon after an AJC delegation arranged by Dr. Neil Sandberg discussed the matter with the country's foreign minister in Seoul, South Korea not only voted for but also cosponsored the UN resolution repealing the infamous "Zionism is racism" resolution.27 -8- Since then, there has been a noticeable lessening of South Korean compliance with the boycott, and Korean-Israeli trade has not only increased but is much more visible. Dacom, a major telecommunications company, has signed an agreement with the Israeli firm Bezek for two-way transmission of voice, picture, and computer data between the two countries. By opening up such direct communication, this deal will undoubtedly lead to more contacts between Israel and South Korea. Similarly, Hyundai Industries, one of South Korea's largest industrial concerns, for the first time bid for and won—against a dozen, mostly European, competitors—a contract to build a $70 million power plant for the Dead Sea Works. The firm also agreed to purchase, over a ten-year period, large quanitities of Israeli potash, ferrous magnesium, and salt.28 A number of large Korean corporations—including Hyundai, Samsung, Goldstar, and Daewoo—have sent delegations to Israel. The Korean minister of science and technology, accompanied by presidents of important scientific institutions, visited Israel, resulting in several R&D and joint venture agreements. The director generals of the two foreign ministries have held economic and political consultations in Jerusalem, agreeing to open negotiations for trade, scientific, cultural, and aviation agreements. Another inducement for South Korea and other East Asian nations to repudiate the boycott is a 1992 law enacted by the State of California that bars the investment of state funds in companies that boycott Israel. A similar enactment on a smaller scale is a municipal ordinance in Los Angeles denying city contracts to firms that cooperate with the boycott. Since an estimated 60 percent of U.S.-Asian trade passes through California, East Asian businesses may now find it even more in their interest to establish economic ties with Israel.29 Korean Americans and Jewish Americans Koreans in America. Substantial Korean immigration to the United States began with the enactment of the liberal immigration law of 1965. Though the immigrants tended to settle in the big cities on both coasts, much of the literature on Korean Americans focuses on "Koreatown" in Los Angeles—which the Los Angeles-based Korea Times has called the "symbolic center" of Korean American life—where many Korean immigrants and their families live and/or work within 100 city blocks. They have developed several outreach organizations, including the Korean American Coalition, the Korean American Bar Association, the Korean American Chamber of Commerce, and the Southern California Korean College Student Association.30 Scholars have noted two characteristics of the Korean American community that are common to American Jews as well. For one thing, Korean Americans are concerned about retaining their language and culture, and some have even begun to look to the Jewish community as a model of how to integrate the best of modern American life with traditional values.31 Also, many Korean Americans have become involved in wholesale and retail businesses. CNN recently reported that 10 percent of Koreans in Los Angeles own businesses, and the Korean American Grocers Association has been formed as a local and national lobbying group to represent their interests. According to an article in U.S. News & World Report, "Koreans have replaced Jews as the dominant shopkeeper class" in the Los Angeles area.32 Despite these commonalities, despite the fact that Jewish and Korean Americans live -9- near each other in New York, Los Angeles, and other urban centers, and despite the generally positive nature of the interactions between Korean and Jewish individuals, it is only recently that Jewish American and Korean American groups or organizations have established regular relationships. In the late 1980s, a group of young Jewish professionals in New York City began to hold monthly meetings with Asian Americans to discuss common concerns, and a Jewish community center in nearby Tenafly, New Jersey, held an opening night reception for an exhibit of Jewish and Korean art. In 1991, a Los Angeles synagogue hosted Korean Americans at its communal Passover seder. And the next year, a Jewish studies professor at Colgate University in upstate New York organized a Shabbat dinner featuring a speaker on the Jews of East Asia. About eighty Jewish and Asian American students attended.33 The Israeli consulate in New York City encourages ties between American Jews and Koreans, seeing them as a bridge between Korea and Israel. "If there is something important to do for Israel, it's to make people aware of the growing importance of the Pacific Rim for Israel and for the Jewish community," explained Sarah Bar-Or, who served for two years as Israel's consul for community affairs in New York.34 The Jewish organization most active in building bridges with Asians and Asian Americans has been the American Jewish Committee. Having sent a number of delegations to East Asia to confer with diplomats and business leaders, it recognized the need for an ongoing program, and established the Pacific Rim Institute under the direction of Bruce M. Ramer and Dr. Neil Sandberg. The Institute—which so far has developed programming with Japan, Korea, and China—networks with other groups in Asia and the United States that are interested in U.S.-Asia relations, serves as a resource to the mass media, engages in public education projects, and seeks to improve intergroup relations. In its contacts with representatives of East Asian countries, it has asserted the justice of Israel's case, especially against the Arab economic boycott.35 Institute director Sandberg first visited Korea in September 1989. Besides Korean leaders, he met with Israel's ambassador to South Korea and Japan, Nahum Eshkol. Sandberg learned that anti-Semitism existed in the country but was confined mainly to old stereotypes about Jews and money; that economic and political relations between Israel and South Korea were beginning to improve; and that both the government and private institutions in the country would welcome Pacific Rim Institute projects.36 Dr. Sandberg returned to Korea in May 1990, and again met with Korean leaders. This time, he concentrated on two matters: convincing the Korean government of the importance to world Jewry of the reopening of the Israeli embassy in Seoul, and developing plans for a scholarly symposium in the United States on the Jewish and Korean diasporas. The conference took place on January 29, 1991, in Los Angeles. The program, which focused on the similarities and differences between the two cultures, featured papers and commentary by both Jewish and Korean scholars. Joining the AJC in sponsoring the event were the Korea Society, the Asian Institute for Public Policy, and Kon-Kuk University, which is based in Korea. The Korea Times called the symposium "a historic first."37 In December 1991, a delegation from the AJC and its Pacific Rim Institute traveled to South Korea to discuss the reopening of the Israeli embassy, Korean compliance with the Arab boycott, and the drive to rescind the UN resolution identifying Zionism with racism. -10- Members of the delegation included David A. Harris, the AJC's executive director, who provided a clear explanation of the importance of these issues to government officials, industrial leaders, and academics.38 The second symposium on Korean-Jewish relations cosponsored by the AJC took place in May 1992, with American participants going to Kon-Kuk University. More than 200 Koreans attended, including professors, students, and journalists. Also present were two Israeli scholars and the charge d'affaires of the Israeli embassy. Dr. Sandberg delivered an address on possibilities for future cooperation that was later published in Korean. Both symposia cleared up misconceptions that participants on each side had about the other. One Korean professor, for example, who was familiar with Christianity but not Judaism, had considered the Jewish religion an earlier form of Christianity, and was unaware, till the symposium, that there were definite historical and theological differences between the two religions.39 In 1992, the AJC's Pacific Rim Institute, in cooperation with Korean Television Enterprises in Los Angeles, produced a program about organized Jewish life that was broadcast in early 1993. There are plans to have the city's Jewish Television Network produce a similar program on the Korean community.40 The Common Agenda. Both Jewish and Korean American organizations in Los Angeles have become increasingly alarmed about the proliferation of hate speech on talk radio and in rap music lyrics and the general decline in ethnic relations that has occurred over the last decade. In the early 1990s, the two groups instituted formal cooperation to combat these expressions of bigotry, issuing joint protests against anti-Jewish and anti-Korean music albums.41 When the 1992 Los Angeles riots resulted in the deaths of several Korean Americans and the loss of millions of dollars, Jewish groups reached out.42 The American Jewish Committee's Los Angeles chapter donated funds to help the injured community organize itself. AJC also met with local Korean American leaders to share the insights gained from years of experience promoting group interests in a multiethnic society. And the AJC brought the Koreans together with local black organizations in the hope of getting the two groups to empathize with each other's concerns. Recognizing the importance of Korean-Jewish ties, Jerry Yu of the Korean American Coalition met with representatives of the AJC and other Jewish groups in the weeks and months after the riots to discuss what the two communities could learn from each other and how they might develop political alliances.43 Another issue on the agenda of Jews and Koreans is how Jews are perceived in Korea. As noted above, many Koreans see Jews through the perspective of Christianity. On the one hand, this encourages the identification of Jews with positive images from the Hebrew Bible. But there is a darker side. Alluding to Christian anti-Semitism, a Korean American writer noted in 1988: "At the root of Korean anti-Semitism, one may detect bits of the 'You crucified Him' syndrome."44 A second negative stereotype, also noted earlier, is the notion of Jewish financial control over the world, which got its start when banker Jacob Schiff gave invaluable help to Japan in the Russo-Japanese War. Anti-Semitic publications, most notoriously the books of Masami Uno, which have been sold for some time in Japan, have been translated into Korean and are now available in Seoul. Indeed, Uno himself has lectured on anti-Semitic themes in South Korea.45 In March -11- 1993, a native speaker of the Korean language conducted an informal, unscientific survey of books on Jews and Israel that were on sale in Seoul bookstores. About 80 percent of the material is not anti-Semitic. There are books that portray Jews positively, emphasizing the strong family ties, reverence for tradition, and emphasis on education that characterize Jewish life, and Israel's "winning spirit" that has enabled it to prevail in its wars. There are also books written in a neutral tone about the Bible, Jewish history, the Hebrew language, and the Holocaust. About 20 percent of the books cast the Jewish people and/or the State of Israel in a negative light, depicting Israel as the aggressor in the Middle East and alleging that Jews control the world. The Protocols of the Elders ofZion is sold on the streets of Seoul.4 * Interestingly, Korean dictionaries help perpetuate stereotypes about Jews. One dictionary, for example, Minjungseorim 's Essence English-Korean Dictionary, defines Jews first as "Hebrews, people who believe in Judaism," but then goes on to list allegedly "Jewish" traits: "doesn't spend money, but collects money... causes trouble, arguments, and fights. . . charges high interest rates .. . is unbelieving . . . and doesn't trust others." Several slang phrases are also included: "go to the Jews," explained as "borrowing money at high interest rates," to "jew down," explained as bargaining down the price, and "rich as a Jew," explained as a tricky and manipulative millionaire. Unfortunately, many Korean speakers, both in Korea and abroad, gain their first impressions of the Jewish people from this dictionary. Today, the idea of Jewish domination has a new wrinkle, the outrageous claim that Jews control the mass media. In August 1992, this author attended the annual convention of the Association for Education in Journalism and Mass Communication (AEJMC). Thirty Korean professors—members of the Korean Communications Association—discussed this issue with me, and many of them were convinced that the Jewish-controlled media took specific actions to promote the interests of Israel and the international Jewish community. And they said that they were first exposed to this idea while studying for their doctorates at American universities. Indeed, this "Jewish conspiracy" was espoused at the convention by North Korea's deputy permanent representative to the UN, Ho Jung, who blamed North Korea's negative media image on "Jewish influence." Dismissing legitimate substantive criticism of his regime, this diplomat blamed "the ethnic factor" in the American press— alleged Jewish power—for libeling his country. North Korea The danger that North Korea poses for Jewish interests goes beyond the propagation of false charges of Jewish influence. The communist northern state is an international pariah, and its stagnant economy—with a per capita income below $1,000—is in sharp contrast with the prosperity of the South, where the per capita income is more than five times higher.47 Its normal trading opportunities inhibited, North Korea has concentrated increasingly on the international arms trade. It deals extensively with Israel's long-term enemies—Iran, Syria, and Libya. In 1992 and 1993, five Israeli military delegations visited North Korea, and experts believe that the Iranians are interested in the progress of North Korea's nuclear research. A senior military analyst in Tel Aviv has stated that "North Korea has become the major proliferator of ballistic missiles to the Middle East." The Scud-C missiles available from the North Koreans are more accurate and have a greater range than the Scud-B type used by Iraq -12- in the Gulf War. They have recently been delivered to Iran and Syria, and may alter the strategic balance in the region. Israeli foreign minister Shimon Peres called the sales "a renewal of the arms race."48 The threat posed by North Korea's international arms shipments has brought Israel and South Korea closer together. Senior South Korean officials visited Israel in April 1993, and the following month David Ivri, director-general of the Israeli Military Defense, traveled to Seoul to meet with high-level South Koreans. Military analysts speculate that these visits were aimed at enhancing intelligence cooperation between the two states. According to some reports, the South Koreans are especially interested in learning more about the Israeli air strike in June 1981 that crippled Iraq's nuclear reactor. Israel has made overtures to the North Koreans. In November 1992, a New York Times reporter wrote that Eitan Ben-Tzur, the deputy director of the Israeli Foreign Ministry, had made a "secret journey" to Pyongyang, North Korea's capital, to discuss Scud sales to Israel's adversaries. Over the next several months, Israeli and North Korean officials held meetings in Pyongyang and Beijing. Even while negotiating with Israel, North Korea continued to send missiles to the Middle East. Mr. Ben-Tzur met with senior North Korean diplomats in a final meeting in Beijing in July 1993. Israel was especially concerned about the proposed sale to Iran of Rodong-1 missiles, which could hit Tel Aviv when fired from Teheran. Israel offered financial inducement in an attempt to dissuade North Korea from going ahead with the sale. When the North Koreans asked for $500 million in three months, Israel countered with with an offer of $25 million, payable directly to the government officials involved. This was rejected. Rebuffed, Israel announced in August 1993 that it was suspending contacts with North Korea "to enable the United States to take action." The United States shares Israel's concern about North Korea's efforts to attain a nuclear capacity and its international arms sales, especially the plans to help Iran, Syria, and Libya set up their own missile plants. "It's the indigenous production capability that's the real problem," according to Timothy McCarthy of the Program for Non-Proliferation Studies. "Once these countries get it, the horse is out of the barn."49 The Clinton administration has promised Israel that it will seek an end to North Korea's sale of surface-to-surface missiles to the Middle East as part of the U.S. battle against the North Korean nuclear program. In October 1993, the Los Angeles Times reported on direct talks between the United States—privately backed by South Korea—and North Korea. The Americans, eager to persuade the North Koreans to abandon their nuclear weapons program and open their nuclear facilities to international inspection, are offering a formal peace treaty ending the Korean War, diplomatic recognition, and a lifting of economic sanctions.50 The threat to peace posed by North Korea's arms trade and its nuclear potential is recognized by the world community, especially Japan and other Pacific Rim nations. Moreover, UN officials fear that North Korea might withdraw from the Nuclear NonProliferation Treaty. South Korea and Israel, with the most to lose, are especially concerned. -13- The Future of Korean-Jewish Relations On his 1992 lecture tour in Korea, Chaim Potok described his fiction: "I am writing about individuals who grow up inside the center of their own culture and encounter elements from the center of another culture. The people I write about encounter Freud, art, Marxism, the world of Asia—confrontation at the centers of culture." Of the future, Rabbi Potok stated: "Confrontation, clashes of culture, is what most people on this planet experience today. It is not going away. This is the future of our species."51 Koreans, Israelis, and American Jews will surely be part of that confrontation. Notes 1. Telephone interview with Merrie Blocker, administrator, U.S. Information Agency (USIA) Arts in America Program, Mar. 4, 1993; Connie K. Kang, "Understanding the Riots—Six Months Later: Koreans Confront a Need for Change," Los Angeles Times, Nov. 16, 1992. 2. Telephone interview with Chaim Potok, Mar. 3, 1993. 3. Interview with Dr. Craig Shearer Coleman, executive director of the Korea Society, Dec. 30, 1992, and Jan. 4,1993. On the relationship between religion and nationhood in Korea, see Kenneth Wells, New God, New Nation: Protests and Self-Reconstruction Nationalism in Korea, 1889-1937 (Honolulu: University of Hawaii Press, 1990); Spencer Palmer, Korea and Christianity: The Problem of Identification with Tradition (Seoul: Royal Asiatic Society, 1967); and Eui Young Yu and Earl Phillips, Religions in Korea: Beliefs and Cultural Values (Los Angeles: California State University Los Angeles, 1982). 4. Wells, New God, New Nation, p. 96. 5. Hyung-chan Kim, The Korean Diaspora (Santa Barbara: Clio Press, 1977). 6. Wells, New God, New Nation, p. 97. 7. Norman McLeod, Japan and the Lost Tribes of Israel and Korea and the Ten Lost Tribes of Israel (Nagasaki: The Rising Sun, 1879). 8. C. K. Yun, "Korean Anti-Semitism," Korea Times, Feb. 17, 1988. 9. The Republic of Korea (Seoul: Korean Overseas Information Service, 1989); telephone interview with Jerry Yu, executive director of the Korean American Coalition, Los Angeles, Dec. 22,1992; interview with Dr. Kongdan (Katy) Oh, researcher in international policy at the Rand Corporation, Dec. 29, 1992. 10. Koh Chik-mann, "Korea Largest Publisher of Bible," reprinted from Korea Times (Seoul) in Korea Times (Los Angeles), Jan. 20, 1993. 11. Telephone interview with David Cohen, son of a Jewish soldier in the war, Mar. 14,1993; BenAmi Shillony, The Jews and the Japanese: The Successful Outsiders (Rutland, Vt., and Tokyo: Charles E. Tuttle Company, 1991), pp. 143-145. 12. Telephone interview with Dr. Gordon Berger, professor of history and director of the East Asian Studies Program at the University of Southern California, Jan. 5, 1993. 13. Norman Cohn, Warrant for Genocide: The Myth of the Jewish World Conspiracy and the Protocols of the Elders ofZion (New York: Harper & Row, 1967), pp. 118,242-243; interview with Deena Vincow, former resident in Harbin, China, Apr. 19, 1993; Tudor Parfitt, The Thirteenth Gate: Travels Among the Lost Tribes of Israel (New York: Adler and Adler, 1987), pp. 105-107; Shillony, The Jews and the Japanese, pp. 135-136, 144-150; Marvin Tokayer and Mary Swartz, The Fugu Plan: The Untold Story of the Japanese and the Jews During World War II (New York: Paddington Press, 1979). 14. Jay George Fredman and Louis Falk, Jews in America's Wars (Washington, D.C.: Jewish War Veterans of the U.S.A., 1963), pp. 255, 269-270; Philip Goodman, The Yom Kippur Anthology (Philadelphia: Jewish Publication Society, 1971), p. 212; telephone interview with Sandor Cohen, assistant director and archivist at the National Museum of American Military History, Apr. 29, 1993; telephone interview with Edwin Robins, national service officer and state commander of the Ohio Jewish War Veterans of the U.S.A., Apr. 8, 1993; Asia-Pacific Survival Guide for the Jewish Traveller (Melbourne: -14- Asia-Pacific Jewish Association, 1990), pp. 70-72. 15. Chaim Potok, The Book of Lights (New York: Alfred A. Knopf, 1981), p. 257; interview with Rabbi Kenneth Zisook, U.S. Army chaplain in Seoul, Apr. 6, 1990. 16. Asia-Pacific Survival Guide for the Jewish Traveller, pp. 7-9. 17. Interview with Christopher Engholm, consultant on doing business in East Asia, Mar. 12,1993. 18. Telephone interview with Gerry Stoch, consul for economic affairs at the Israeli consulate in Los Angeles, Jan. 4, 1993. 19. Interview with Gerry Stoch; interview with Dr. Craig Shearer Coleman; Yun, "Korean AntiSemitism." 20. "A Scientific Exchange Agreement between Israel and South Korea," Jerusalem Post, June 9, 1990; telephone interview with John Margo, doctoral candidate in East Asian languages and culture at UCLA, May 16, 1993; interview with Gerry Stoch. 21. The release, issued by the Israeli consul for economic and trade relations in the southwestern United States on Jan. 5, 1993, bears the title "The Republic of Korea and Its Relations with Israel." 22. Korean Air, memo regarding compliance with the Arab boycott of Israel, signed by J. B. Lee, general manager of passenger marketing for Europe, dated Oct. 24, 1991. 23. Samsung Electronics, memo regarding compliance with the Arab boycott of Israel, signed by Min Park, dated Apr. 3, 1992. 24. Interview with Dr. Haksoo Kim, professor of mass communications at Sogang University in Seoul and adviser to the South Korean Ministry of Science and Technology, Feb. 4, 1993; Ehud Ya'ari, "Lessons from the East," Jerusalem Report, Nov. 5, 1992, pp. 25-26. 25. Interview with Dr. Haksoo Kim; Willy Stern, "Business Boycott: South Korean Firms Refuse to Trade Openly with Israel," Jewish Week (New York), Apr. 29, 1988; Willy Stern, "Why Seoul Has a Bias Against Israel," Los Angeles Herald Examiner, Dec. 18, 1988. 26. Interview with Dr. Neil Sandberg, director of the American Jewish Committee's Pacific Rim Institute, May 10, 1993. 27. John Rossant and Neal Sandier, "Suddenly What's Good for Business is Good for Israel," Business Week, Dec. 14,1992; Neal Sandier, "Trade Winds: Fresh Breezes Are Blowing for Israeli Exports to the Far East," Jerusalem Report, May 6, 1993; Moshe Zak, "The Dangers of Syria's Scud Diplomacy," Australia/Israel Review, Aug. 25-Sept. 7, 1992; interview with Dr. Neil Sandberg. 28. "Bezek Signs Accord with South Korean Firm," The Jewish Press, Apr. 2,1993, reprinted from the Jerusalem Post; Sandier, "Trade Winds;" Neil Sandier, "A Sea of Riches," Jerusalem Report, Dec. 2, 1993, p. 36. 29. "Anti-Boycott Law Passed," Response: Wiesenthal Center World Reports, Winter 1992; "AntiBoycott Ordinance Proposed by L.A. Councilman," The Boycott Report, June-July 1992; "California-South Korea Trade," Los Angeles Times, Nov. 1, 1993; interview with Dr. Kongdan (Katy) Oh. 30. Interviews with Dr. Craig Shearer Coleman, Dr. Neil Sandberg, Jerry Yu; J. W. Lee, "The Ethnic Enclave as 'Place': A Case Study of Koreatown of Los Angeles," master's thesis, University of California, Berkeley, 1986; Jae Chul Shim, "The Rise of an Ethnic Newspaper: The Organization and International Networks of Newsmaking," paper presented at the annual conference of the International Communications Association, May 1992. 31. There are several books dealing with Korean Americans: Bong Youn Choy, Koreans in America (Chicago: Nelson Hall, 1979); Won Moo Hurh and Kwang Chung Kim, Korean Immigrants in America: A Structural Analysis of Ethnic Confinement and Adhesive Adaptation (Rutherford, N.J.: Fairleigh Dickinson University, 1984); Hyung-Chan Kim and Wayne Patterson, The Koreans in America, 1882-1974: A Chronology and Fact Book (Minneapolis: Lerner Publications, 1977); Kenneth Kong-On Kim, Kapson Lee, and Tai-Yui Kim, Korean-Americans in Los Angeles: Their Concerns and Language Maintenance (Los Alamitos, Calif.: National Center for Bilingual Research, 1981); Seong Hyong Lee and Tae-Hwan Kwak, eds., Koreans in North America: New Perspectives (Seoul: Kyungnam University Press, 1988); Harry Kitano and Roger Daniels, Asian-Americans: Emerging Minorities (Englewood Cliffs, N.J.: Prentice-Hall, 1988); Ronald Takaki, Strangers from a Different Shore: A History of Asian Americans (Boston: Little, Brown, 1989). -15- 32. Ann Newman, "Korean-Americans Succeed in Business by Really Trying: New Generation of Immigrant Merchants Grows Beyond the Vegetable Stand," Wall Street Journal, Dec. 13, 1989; CNN report on the Korean-American community of Los Angeles, aired Mar. 21, 1993; Steven Roberts, "Can L.A. Dig Itself Out?" U.S. News & World Report, Apr. 26, 1993. 33. Ruth Mason, "Jews and Asians: Getting Beyond Stereotypes," B'nai B'rith Monthly, January 1990; Tom Tugend, "Jews and Koreans Teach Each Other at the Rim," Jerusalem Post, July 23, 1991; interview with Dr. Moshe Gresser, professor of religion at Colgate University, Dec. 2, 1992. 34. Mason, "Jews and Asians." 35. Interview with Dr. Neil Sandberg. 36. Pacific Rim Institute of the American Jewish Committee, "Report on Visit to Korea," Sept. 27, 1989. 37. Pacific Rim Institute of the American Jewish Committee, "Report on Visit to Korea," June 5, 1990; Kay Hwangbo, "Breaking Bread: Koreans and Jews Open Dialogue, a Historic First," and "Forging Ties Between Koreans and Jews," Korea Times, Feb. 6, 1991. 38. Pacific Rim Institute of the American Jewish Committee, "Report on Visit to Korea," Dec. 12, 1991. 39. Pacific Rim Institute of the American Jewish Committee, "Report on Visit to Korea," May 28, 1992. 40. American Jewish Committee, Report on Project with Korean Television Enterprises, Dec. 23, 1992. 41. Interview with Rabbi Abraham Cooper, associate director of the Simon Wiesenthal Center, Jan. 6, 1993. 42. Naomi Pfefferman, "Compassion for Koreans: Jewish Leaders and Groups Reach Out and Offer Help to a Hard-hit Community," Los Angeles Jewish Journal, May 15, 1992; Sheli Teitelbaum, "Now That the Smoke Has Cleared," Jerusalem Report, Nov. 29, 1992. 43. Interviews with Rabbi Abraham Cooper, Dr. Neil Sandberg, and Jerry Yu. 44. Yun, "Korean Anti-Semitism." 45. Jennifer Golub, Japanese Attitudes Toward Jews (New York: Pacific Rim Institute of the American Jewish Committee, 1992). 46. The survey was conducted in Seoul in March 1993 under the auspices of Larry Rosenberg, head of the local Jewish community. Translations were prepared by Soo-Hong Kim, doctoral candidate in mass communications at Syracuse University. 47. David Sanger, "North Korea Asks Investors to Look Beyond Bleakness of Community Decay," New York Times, May 21, 1993. 48. This and the paragraphs that follow are based on: Douglas Davis, "Nuclear Bedfellows: Iran and North Korea—Their Joint Venture Presents Threat to Israel and the West," Cleveland Jewish News, Apr. 30, 1993; Steven Emerson, "The Postwar Scud Boom," Wall Street Journal, July 10, 1991; Alan Fishman, "Flying Iranian Terror," Hadashot, Apr. 13, 1992; David Morrison, "National Security: Korean Endgame," National Journal, Jan. 4,1992; Kenneth Timmerman, "The North Korean Connection," Wall Street Journal, June 9, 1992; Clyde Haberman, "Israel Focuses on the Threat Beyond the Arabs—Iran," New York Times, Nov. 8, 1992; Ze'ev Schiff, "Damascus Tests New Scud-C Missiles," Ha'aretz, Aug. 13, 1992; "U.S. to Pressure North Korea: Seeks End to Arming of Iran," Forward, Aug. 20, 1992. 49. "Israel Breaks Off with Pyongyang," Australia/Israel Review, Aug. 24-Sept. 6, 1993. 50. Jim Mann, "A U.S. Bid for Settlement, Ties with North Korea Reportedly OKed by Seoul," Los Angeles Times, Oct. 27, 1993. 51. Interview with Chaim Potok. The International Perspectives Series 1. Harris, Arab Opposition to Jewish Immigration to Israel 2. Gordon, The Situation of the Jews in Hungary 3. Gordon, The Jewish Community of the Czech and Slovak Federative Republic 4. Gordon, The Hungarian Election: Implications for the Jewish Community 5. Gordon, The Jewish Community of Romania 6. Gordon, The Jewish Community of Austria 7. Avineri, Israel in a Postcommunist World 8. Gordon, The Jewish Community of Poland 9. Baram, Israel and Iraq After the Gulf War 10. Bandler, Jewish-Arab Relations in Israel 11. Gordon, The New Face of Anti-Semitism in Romania 12. Avineri, The Return to History 13. Gordon, Israel and India: A New Beginning 14. Gruen, Syria, Syrian Jews, and the Peace Process 15. Golub, The Jewish Dimension of the Yugoslav Crisis 16. Golub, Anti-Semitism in Argentina: Recent Trends 17. Butorova and Butora, Wariness Toward Jews and "Post-Communist Panic" in Slovakia 18. Cramer, Germany and the Jews 50 Years After the Holocaust 19. Stern, German Unification and the Question of Antisemitism 20. Lerner, Iran's Threat to Israel's Security: Present Dangers and Future Risks 21. Current Concerns in Germany and in German-American Jewish Relations 22. Gordon, Muslim Fundamentalism: Challenge to the West 23. Gruen, Jerusalem and the Peace Process 24. Golub, Anti-Semitism in South Africa: Recent Trends 25. Gruber, Right-Wing Extremism in Western Europe 26. Lewis, Koreans and Jews All titles $2 per copy. THE AMERICAN JEWISH COMMITTEE Institute of Human Relations 165 East 56 Street, New York, NY 10022-2746 Single copy $2.00 May 1994

Black Hebrew Israelite Judaism & Rastafarianism

Federation Internationale des Juifs Noirs, translated as Black Jews International Faderation, is an organization of Black Jews established in France by Guershon Nduwa, a Black Jew himself. They are trying to bridge the gaps between black & white Jews. They are faithful to the cause of the Jewish State of Israel. Above he's giving a speech to commemorate Halimi's (a white French Jew) murder. This Jewish federation is linked with Ashkenazi federations. Beneath the logo of this association.

The "Black Hebrews" started coming to Israel in 1969, and were given permanent residency status in July 2003. The Black Hebrews derive their income [in Israel] from their famous choir, their seamsters' workshop, which provides the sect with its colorful clothing, and from their vegetarian restaurant in Arad's commercial center, with an adjacent factory for vegetarian food products.

Yom Sayvah (Elder’s Day) 2015

The month of November played gracious host to “Yom Sayvah” or Elders Day, the annual week-long celebration of the Hebrew Israelite Community to honor our elder members.

Each year, the Elders are feted to a range of special activities including gift giving ceremonies, special banquets, fun and games, pampering and excursions.

“Yom Sayvah is another, tangible communal expression of how to follow the laws of Yah to ‘honor thy father and thy mother so that thy days may be prolonged upon the earth,” explained Nahgelah E. Avram, a coordinator of the festivities.

The event regularly connects the seniors with young children through activities centered at Ahkvah School, of the Hebrew Israelites. Among the main events is a special gathering called the “Wisdom Hut,” where the Elders share their personal stories and words of advice with the young people. Each year this is most memorable. The students are captivated by the true life stories which chronicle the diverse paths the seniors have taken to arrive in Israel and lifes many lessons.

                               They are also presented with gifts as a sign of appreciation.

A brain-child of the Chosen First Fruit (CFF) youth organization of the Hebrew Israelites, Yom Sayvah was initially celebrated only within the Hebrew community. Then about 7 years ago, as other ethnic groups within the diverse Dimona population heard about it, they began to join in.

The entire week is dedicated to showing gratitude, showering attention, praise and sometimes, just making the Elders comfortable. Among other featured activities were a movie night, an evening of relaxation with massage and meditation sessions for all, hair-braiding and foot baths, and fun and games night. This year’s excursion was a 2-day trip to Mitzpe Ramon where the travelers enjoyed a visit to the local museum, a banquet and a music and dance presentations.

But that’s not all. With the growing popularity of Yom Sayvah, the Dimona Municipality sponsored an additional day of festivities. More than 200 seniors turned out for the rally and parade from City Hall to the local community center where the day was filled with workshops and health screenings, music, dance and exercise performances and more. The theme of the day, “In the Midst of Life,” emphasized that Dimona’s elders have a lot to share with younger generation – and a lot to look forward to, as valued members of the citizenry.

The expansion of the celebration is a noteworthy example of the growing influence that the Hebrew Israelite Community wields within the City of Dimona and the country of Israel. The positive focus on heathy, active living is infectious and more communities are taking part.

“We know we have a lot of activities in our community that the wider Israeli community will appreciate and take part in,” said Nahgelah. “And that is what we look forward to doing more of in the future.”

Rabbi Paris Returns to Ethiopia After 60 Years

[Rabbi Hailu Paris is an Ethiopian-born rabbi of the Israelite Community. He is a graduate of Yeshiva University, teaches Talmud and Ethiopian History in the Israelite Rabbinical Academy, was the spiritual leader of Mt. Horeb E.H. Congregation in the Bronx, New York, and is a member of the International Israelite Board of Rabbis.]

Our trip to Addis Ababa, Ethiopia started on November 9th, 2005. We arrived on November 10th with the help of The Almighty safely. We checked in at the Hilton Hotel and immediately went to our rooms to get ready for the evening meal. On Friday morning, we attended the conference with a number of Christian ministers who were gathered together by Center of World Missions and the African-American Church. The purpose of this conference is to review the unique relationship that Judaism and Christianity has played in Ethiopian History.

At the conference (held at the Hilton Hotel) we viewed slides of maps that outlined the area that the Bible speaks of. The slides showed ample evidence of the influence of the Bible upon its development. There were ancient temples before Christianity; i.e., the ruins of the castle of the Queen of Sheba in Axum, the stalae of Axum, and Temple of Yeha.

 At the Institute of Ethiopian Studies, the group was met and welcomed by Professor Richard Pankhurst. Using the Palaeontological finding of ancient skulls and bones he made the claim that Ethiopia could be the cradle of civilization. It is certainly from this area of the world that humankind finds the foreparents of all humans. The Axumites developed a language called Ge'ez written with a form of ancient alphabet called Sabean. The ancient Torah of Ethiopia was written in Ge'ez. The Ethiopian clergy still pray in this language. This Torah, called Orit, are found in book form with pictures of the prophets and sages that look like Africans.

On Shabbat, Monica went with Daniel Workneh, an Ethiopian Jew who was introduced to us by Professor Ephraim Isaac, to see the Adenite synagogue in Addis Ababa. There are still a few Adenite Jews living in Addis Ababa, but not enough for a minyan on Shabbat, so their synagogue is closed for services. However, the synagogue is open on special occasions and on the Holy Days. Aden Yemen, right on the Red Sea and across from Ethiopia. About 80 years ago, the location of the synagogue was full and flourishing with Jews from Aden.

On Sunday morning, Monica and I, along with Minister Richard Honeywell, went to visit the Beta Israel community at their camp in Addis Ababa. We found there are some 16,000 to 20,000 who are now called Falash Mura, descendants of Ethiopian Jews who converted to the country's dominant Orthodox Christian religion a century ago.

With the rebirth of the State of Israel, they desired to return to the Jewish faith. Many of the community that reached Addis Ababa for the Operation Solomon airlift to Israel were left behind. Since 1991, they have tried to get the Israeli government to bring them to Israel in order to be unified with their families. They were left without any resources by the main organization who was helping them since the 1980s.

Rabbi Paris Ethiopian TripThe training programs run by the North American Conference on Ethiopian Jewry (NACOEJ), which comprised of Hebrew classes, mikvah, computer training, lunch program and grain distribution are no longer available and the classrooms were emptied of classroom material. The material to make Tallism and pray shawls were not available to the community after NACOEJ left. We were told after NACOEJ left the community found aid in receiving medical care from the American Jewish Joint Distribution Committee. We heard them express fear over the prospect of not receiving approval to settle in Israel.

A two day mission that brought some 100 Jewish leaders from Israel and the Diaspora for a first hand look at the living conditions of the Falash Mura, caused the New York based United Jewish Communities to launch Operation Promise, a $100 million initiative of the UJC in cooperation with the Jewish Federations of North America, the Immigrant Absorption Ministry, and the Jewish Agency of Israel to bring them to Israel as soon as possible.

On Tuesday evening, we went to visit another community who call themselves Beit Avraham. The following letter was written by their spiritual leader, Mesfin Assefa, and best describes this community in his own words (his English is a little broken):

Shalom,

We are the lost tribes of Israel, black Jewish (Beit Avraham) living in North Shewa parts and Kechene Village in Addis Ababa, Ethiopia. We were born with and grow up with suffering, persecution, and discrimination. In the past hundred years our families have suffered discrimination and death because they are Jewish. Our ancestors led their lives with handcraft works such as blacksmithing, weaving and pottery, but other peoples count us as animals. They called us Buda (possessors of the evil eye or hyene eyes). But we are the children of God, the tribes of Judah, the descendents of Abraham, Isaac and Jacob (Israel). Our families practice Judaism...in secret in the forest, cave and remote desert parts of North Shewa because we are hiding ourselves to keep our generation safe from persecution and death and to continue the offspring of God's peoples. Our identity will be lost and unknown by the world Jewish community.

To emancipate our communities from suffering, persecution and discrimination and to walk together with our brothers in the world, we the young Jews have established the "Ethiopian North Shewa Zionist Organization" officially to practice Judaism, to study Hebrew and history, to improve our living standard, to help each other, and to fulfill our Zionism dream with the help of God of Israel (HaShem).

But now, we have no sufficient capacity and resources to accomplish our mission or objective. So we request your organization to give us advice, information and material support related to our mission objectives and we want to announce our Jewish community (Beit Avraham) in your website and newsletters. Please hear our voices in the world Jewish community!

We are looking forward to your attention and support.

Sincerely yours,

Ethiopian North Shewa Zionist Organization

Black Hebrew Israelites

Black Hebrew Israelites (also Black Hebrews, African Hebrew Israelites, and Hebrew Israelites) are groups of African Americans mainly in the United States who believe they are descendants of the ancient Israelites. Black Hebrews adhere in varying degrees to the religious beliefs and practices of mainstream Judaism. They are generally not recognized as Jews by the greater Jewish community unless they undergo certified conversion approved by Conservative or Orthodox rabbis. But, many Black Hebrews consider themselves—and not mainstream Jews of European descent—to be the only authentic descendants of the ancient Israelites. Many choose to identify as Hebrew Israelites or Black Hebrews rather than as Jews to indicate their historic connections.

Dozens of Black Hebrew groups were founded in the United States during the late 19th and early 20th centuries, from Kansas to New York City, by both Americans and West Indian immigrants. In the mid-1980s, the number of Black Hebrews in the United States was between 25,000 and 40,000. In the 1990s, the Alliance of Black Jews (which is no longer operating) estimated that there were 200,000 African-American Jews; this estimate was based on a 1990 survey conducted by the Council of Jewish Federations. The exact number of Black Hebrews within that surveyed group remains unspecified.

While Black Christians traditionally have identified spiritually with the Children of Israel, they never claimed to be descendants of the Israelites. In the late 19th century among some African Americans, an identification with the ancient Hebrews developed into an identification as ancient Hebrews. One of the first groups of Black Hebrews, the Church of God and Saints of Christ, was founded in 1896 in Kansas, but it retained elements of messianic connection to Jesus. During the following decades, many more Black Hebrew congregations were established, some without any connection to Christianity.

After World War I, for example, Wentworth Arthur Matthew, an immigrant from St. Kitts, founded a Black Hebrew congregation in Harlem, claiming descent from the ancient Israelites. He called it the Commandment Keepers of the Living God. Similar groups selected elements of Judaism and adapted them within a structure similar to that of the Black church. He incorporated it in 1930 and moved the congregation to Brooklyn, where he later founded the Israelite Rabbinical Seminary, where Black Hebrew rabbis have been educated and ordained.

The beliefs and practices of Black Hebrew groups vary considerably. The differences are so great that historian James Tinney has suggested the classification of the organizations into three groups: Black Jews, who maintain a Christological perspective and adopt Jewish rituals; Black Hebrews, who are more traditional in their practice of Judaism; and Black Israelites, who are most nationalistic and furthest from traditional Judaism.

Black Hebrew organizations have certain common characteristics. Anthropologist James E. Landing, author of Black Judaism, distinguishes the Black Hebrew movement, which he refers to as Black Judaism, from normative Judaism practiced by people who are Black (black Judaism). Significantly, it does not depend on documented lineage to Jewish ancestors, nor to recognized Orthodox or Conservative conversions:

"Black Judaism is ... a form of institutionalized (congregational) religious expression in which black persons identify themselves as Jews, Israelites, or Hebrews...in a manner that seems unacceptable to the "whites" of the world's Jewish community, primarily because Jews take issue with the various justifications set forth by Black Jews in establishing this identity. Thus "Black Judaism," as defined here, stands distinctly apart from "black Judaism," or that Judaic expression found among black persons that would be acceptable to the world's Jewish community, such as conversion or birth to a recognized Jewish mother. "Black Judaism" has been a social movement; "black Judaism" has been an isolated social phenomenon."

Landing's definition, and its underlying assumptions about race and normative Judaism, have been criticized. But, it provides a helpful framework for understanding some of the common traits that various Black Hebrew organizations share.

Groups

During the late 19th and early 20th centuries, dozens of Black Hebrew organizations were established. In Harlem alone, at least eight such groups were founded between 1919 and 1931. The Church of the Living God, the Pillar Ground of Truth for All Nations is the oldest-known Black Hebrew group and the Church of God and Saints of Christ is one of the largest Black Hebrew organizations.The Commandment Keepers, founded by Wentworth Arthur Matthew in New York, are noted for their adherence to traditional Judaism. The African Hebrew Israelites of Jerusalem are widely known for having moved from the United States, primarily Chicago, to Israel in the late-20th century.

Church of the Living God, the Pillar Ground of Truth for All Nations

The oldest known Black Hebrew organization is the Church of the Living God, the Pillar Ground of Truth for All Nations. The group was founded by F. S. Cherry in Chattanooga, Tennessee, in 1886, and later moved to Philadelphia.Theologically, the Church of the Living God mixed elements of Judaism and Christianity, counting the Bible — including the New Testament — and the Talmud as essential scriptures. The rituals of Cherry’s flock incorporated many Jewish practices and prohibitions alongside some Christian traditions. For example, during prayer the men wore skullcaps and congregants faced east. In addition, members of the Church were not permitted to eat pork. Prayers were accompanied by musical instruments and gospel singing. After Cherry's death, members of the church believed he had left temporarily and would reappear soon in spirit to lead the church through his son.

Church of God and Saints of Christ

The Church of God and Saints of Christ was established in Lawrence, Kansas, in 1896 by African-American William Saunders Crowdy. The group established its headquarters in Philadelphia in 1899, and Crowdy later relocated to Washington, D.C., in 1903. After Crowdy's death in 1908, the church continued to grow under the leadership of William Henry Plummer, who moved the organization's headquarters to its permanent location in Belleville, Virginia, in 1921. In 1936, the Church of God and Saints of Christ had more than 200 "tabernacles" (congregations) and 37,000 members. Howard Zebulun Plummer succeeded his father and became head of the organization in 1931. His son, Levi Solomon Plummer, became the church's leader in 1975. Since 2001, the Church of God and Saints of Christ has been led by Rabbi Jehu A. Crowdy, Jr., a great-grandson of William Saunders Crowdy. As of 2005, it had fifty tabernacles in the United States and dozens in Africa.

The Church of God and Saints of Christ describes itself as "the oldest African-American congregation in the United States that adheres to the tenets of Judaism". Founded by American William Saunders Crowdy in Kansas in 1896, it teaches that all Jews had been black originally, and that African Americans are descendants of the lost tribes of Israel. Members believe that Jesus was neither God nor the son of God, but rather an adherent to Judaism and a prophet. They also consider William Saunders Crowdy, their founder in Kansas, to be a prophet.

The Church of God and Saints of Christ synthesizes rituals from both Judaism and Christianity. They have adopted rites drawn from both the Old Testament and the New Testament. Its Old Testament observances include use of the Jewish calendar, celebration of Passover, circumcision of infant males, commemoration of the Sabbath on Saturday, and wearing of yarmulkes. Its New Testament rites include baptism (immersion) and footwashing, both of which have Old Testament origins.

Commandment Keepers

Wentworth Arthur Matthew founded the Commandment Keepers Congregation in Harlem in 1919. Matthew was influenced by the non-black Jews he met and by Marcus Garvey and the Universal Negro Improvement Association. Garvey used the Biblical Jews in exile as a metaphor for black people in North America. One of the accomplishments of Garvey's movement was to strengthen the connection between black Americans and Africa, Ethiopia in particular. When Matthew later learned about the Beta Israel—Ethiopian Jews—he identified with them. But, Israel recognizes the Beta Israel people as being descended from historic Jews by ancestry.

Today the Commandment Keepers follow traditional Jewish practice and observe Jewish holidays. Members observe Jewish dietary laws, circumcise newborn boys and celebrate bar mitzvah, and their synagogue has a partition to separate men and women during worship.

The Commandment Keepers believe they are descendants of King Solomon and the Queen of Sheba. Matthew taught that "the Black man is a Jew" and "all genuine Jews are Black men", but he valued non-black Jews as those who had preserved Judaism over the centuries. Matthew maintained cordial ties with non-black Jewish leaders in New York and frequently invited them to worship at his synagogue.

Matthew established the Ethiopian Hebrew Rabbinical College (later renamed the Israelite Rabbinical Academy) in Brooklyn. He ordained more than 20 rabbis, who went on to lead congregations throughout the United States and the Caribbean.[ He remained the leader of the Commandment Keepers in Harlem, and in 1962 the congregation moved to a landmark building on 123rd Street.

Matthew died in 1973, sparking an internal conflict over who would succeed him as head of the Harlem congregation. Shortly before his death Matthew named his grandson, David Matthew Doré, as the new spiritual leader. Doré was 16 years old at the time. In 1975, the synagogue's board elected Rabbi Willie White to be its leader. Rabbi Doré occasionally conducted services at the synagogue until the early 1980s, when White had Doré and some other members locked out of the building. Membership declined throughout the 1990s and by 2004, only a few dozen people belonged to the synagogue. In 2007 the Commandment Keepers sold the building, while various factions among former members sued one another.

Beside the Harlem group, there are eight or ten Commandment Keeper congregations in the New York area, and others throughout North America and in Israel. Since 2000, seven rabbis have graduated from the Israelite Rabbinical Academy founded by Matthew.

African Hebrew Israelites of Jerusalem

                               Ben Ammi with Hebrew Israelites members of the IDF

Ben Ammi Ben Israel established the African Hebrew Israelites of Jerusalem in Chicago, Illinois, in 1966, at a time of black nationalism and the civil rights movement. In 1969, after a sojourn in Liberia, Ben Ammi and about 30 Hebrew Israelites moved to Israel. Over the next 20 years, nearly 600 more members left the United States for Israel. As of 2006, about 2,500 Hebrew Israelites live in Dimona and two other towns in the Negev region of Israel, where they are widely referred to as Black Hebrews. In addition, there are Hebrew Israelite communities in several major American cities, including Chicago, St. Louis, and Washington, D.C.

                          Ben Ammi loyal to the Israeli flag

The Black Hebrews believe they are descended from members of the Tribe of Judah who were exiled from the Land of Israel after the Romans destroyed the Second Temple in 70 CE. The group incorporates elements of African American culture into their interpretation of the Bible. They do not recognize rabbinical Jewish interpretations such as the Talmud. The Black Hebrews observe Shabbat and biblically ordained Jewish holidays such as Yom Kippur and Passover. Men wear tzitzit on their African print shirts, women follow the biblical laws concerning menstruation, and newborn boys are circumcised. In accordance with their interpretation of the Bible, the Black Hebrews follow a strictly vegan diet and wear only natural fabrics. Most men have more than one wife, and birth control is not permitted.

When the first Black Hebrews arrived in Israel in 1969, they claimed citizenship under the Law of Return, which gives eligible Jews immediate citizenship. But, the Israeli government ruled in 1973 that the group did not qualify for automatic citizenship as they could not prove descent and had not undergone Orthodox conversion. The Black Hebrews were denied work permits and state benefits. The group accused the Israeli government of racist discrimination. In 1981, a group of American civil rights activists led by Bayard Rustin investigated and concluded that racism was not the cause of the Black Hebrews' situation. No official action was taken to return the Black Hebrews to the United States, but some individual members were deported for working illegally.

Some Black Hebrews renounced their American citizenship to try to prevent more deportations. In 1990, Illinois legislators helped negotiate an agreement that resolved the Black Hebrews' legal status in Israel. Members of the group are permitted to work and have access to housing and social services. The Black Hebrews reclaimed their American citizenship and have received aid from the U.S. government, which helped them build a school and additional housing. In 2003 the agreement was revised, and the Black Hebrews were granted permanent resident status in Israel.

In 2009, Elyakim Ben-Israel became the first Black Hebrew to gain Israeli citizenship. The Israeli government said that more Black Hebrews may be granted citizenship.

The Black Hebrews of Israel have become well known for their gospel choir, which tours throughout Israel and the United States. The group owns restaurants in several Israeli cities. In 2003 the Black Hebrews garnered much public attention when singer Whitney Houston visited them in Dimona. In 2006, Eddie Butler, a Black Hebrew, was chosen by the Israeli public to represent Israel in the Eurovision Song Contest.

African Americans are a mixture of black & white people & so it is with the Ethiopians

As Genesis 15:13 says, the Hebrews were slaves 400 years but no only in Egypt but in the Americas because some offspring of Israelites was among the Black slaves brought to the Americas. In fact that's what happened: the Black were slaves 400 years there. This applies to the Indian slaves in Iberian America (the Spanish speaking countries & Brazil) as well. The dates coincide. It's not by chance. The Spanish founded the first colonies in the 1490s & left the last colonies in the 1890s. This dates are also the dates of the beginning of slavery in the Americas & of the end of it. As said before, not all the Black were Israelites, but a large amount of them had these origin.

African Americans are a mixture of black & white people. So it is with the Ethiopians so no wonder a Black American looked like an Ethiopian. Ethiopia was one of the first Christian countries. It was Christian long before many European countries were. When British, French or German were still pagan nations worsipping images. Ethiopian tradition says the Royal Ethiopian House is the offspring of king Solomon of Israel & queen Makeda of Sheba.

From a long time ago Israelites had contact with Ethiopia as mentioned in the Bible. This contact between the two countries brought Jewish colonists to Ethiopia which mingled with local Ethiopians giving Ethiopian Jews as a result. The Beta Israel group of Ethiopian Jews as well as many Falashmura are all now in Israel but there is still a huge group of non-practicing Jews in Ethiopia: "Beta Avraham", "Beta Abraham", "Beit Avraham" or "Beit Abraham".

Black Rabbi Reaches Out to Mainstream of His Faith

His congregation on the Far Southwest Side of Chicago is predominantly black, and while services include prayers and biblical passages in Hebrew, the worshipers sometimes break into song, swaying back and forth like a gospel choir.

As the first African-American member of the Chicago Board of Rabbis and of numerous mainstream Jewish organizations, Rabbi Funnye (pronounced fun-AY) is on a mission to bridge racial and religious divisions by encouraging Chicago’s wider Jewish community to embrace his followers — the more than 200 members of Beth Shalom B’nai Zaken Ethiopian Hebrew Congregation.

Services at Beth Shalom B’nai Zaken Ethiopian Hebrew Congregation in Chicago, which has more than 200 members.

“I am a Jew,” said Rabbi Funnye, “and that breaks through all color and ethnic barriers.”

As a teenager, Rabbi Funnye said he felt disconnected and dissatisfied with his Methodist faith. He embarked on a spiritual journey, investigating other religions, including Islam, before turning to Judaism. He said he found a sense of intellectual and spiritual liberation in Judaism because it encourages constant examination. “The Jew has always questioned,” he said.

Like their rabbi, a majority of Beth Shalom’s members came to Judaism later in life, after wrestling with contradictions and questions that they found in their own earlier beliefs. Many refer to their religious experience as reversion, rather than conversion, and feel a cultural connection to the lost tribes of Israel. They say that Judaism has renewed their sense of personal identity.

There are no firm national statistics on the number of African-American Jews, said Gary Tobin, president of the Institute for Jewish and Community Research. Usually referred to as Israelites or Hebrews, they have historically been seen to stand apart in theology and observance from the nation’s approximately 5.3 million Jews, mainly of Ashkenazi, or European, ancestry, and have largely been ignored by the broader Jewish community. Rabbi Funnye hopes to change that by speaking about his congregation at synagogues throughout Chicago and across the country.

Rabbi Capers C. Funnye

 “I believe that people cannot know you unless you make yourself known,” he said. “The only way to do that is to step outside and not fear rejection.”

To spread his message, he also serves on the boards of the Jewish Council on Urban Affairs and the American Jewish Congress of the Midwest. In addition, he is active in the Institute for Jewish and Community Research, focusing on reaching out to other communities of black Jews around the world, including the Falashas in Ethiopia and the Igbo in Nigeria.

Martin Luther King with his loyal Jewish friend Rabbi Abraham Joshua Heschel & allied in the Civil Rights for Black Americans

Occupying a former Ashkenazi synagogue, Beth Shalom is in the Marquette Park neighborhood. It is just blocks from where Chicago’s Nazi party used to march and where the Rev. Dr. Martin Luther King Jr. was struck by a rock while protesting against segregated housing in 1966.

The congregation was founded in 1918 as the Ethiopian Hebrew Settlement Workers Association by Rabbi Horace Hasan from Bombay. Members include some Hispanics, African-Americans and whites who were born Jews, as well as former Christians and Muslims. In line with traditional Jewish law, Beth Shalom does not seek out converts, and members must study for a year before undergoing a traditional conversion ritual. Men are required to be circumcised, and women undergo a ritual bath in a mikvah.

Many worshipers feel that their devotion to Judaism is misunderstood.

“When the broader community thinks of a Jew,” Dinah Levi said, “we don’t fit the profile.” Ms. Levi, 57, raised as a Baptist, is vice president of Beth Shalom, where she said she feels at home with spiritual elements that incorporate the African-American experience. “Since we are a varied people as written in the Torah,” she said, “I think the religion can be embraced by a multitude of people.”

Beth Shalom’s service is somewhere between Conservative and Modern Orthodox observance with distinctive African-American influences. Men and women sit separately as the liturgy is read in English and Hebrew. Some members kiss their prayer shawls, pointing to the Torah, as is the practice in traditional synagogues. A chorus sings spirituals over the beat of a drum.

Across America, black congregations have been active since the early 20th century. In the past, efforts to reach out to the mainstream Jewish community have been met with suspicion and rejection, said Lewis R. Gordon, the director of the Center of Afro-Jewish Studies at Temple University. That is why many groups stay separatist, aligning themselves more with black nationalism than with traditional Jewish groups.

“People ask me, ‘As if you aren’t already in a bad enough situation being black, why would you want to be Jewish?’ ” said Tamar Manasseh, 29, a lifelong member of Beth Shalom.

Ms. Manasseh, wearing a Star of David around her neck, attended Jewish day school and is currently planning her daughter’s bat mitzvah. “I can’t change being Jewish just the same way I can’t change being black,” she said. Close to completing her rabbinic studies, she will be among the first black women to be ordained as a rabbi, according to Rabbi Funnye, her mentor.

After a Saturday service, Rabbi Funnye has a quiet moment in his office. On the wall is a 1930s black-and-white photograph of members of an African-American congregation. The men, all in prayer shawls, look out before an opened Torah. “We’re not going anywhere,” said Rabbi Funnye, smiling confidently, “I’m going to reach out until you reach back.”

How Many Black Hebrews Are There in Total as of 2015?

I think the Israeli Rabinate should accept the Black Hebrews together with conservative, liberal, reform... Judaism. Your tradition of Black Hebrews started a century ago after all. I would love the Black Hebrews making aliyah helping the white Jews become a Jewish majority in Israel. Are there any plans on making aliyah in your stream of Judaism?

Chosen People: The Rise of American Black Israelite Religions

“We Are Israelites but Not Jews”: Orientalism and Israelism in the Holiness-Pentecostal Movement 

This chapter proposes three major revisions in the narratives that both practitioners and scholars have told about the origins of Black Jews and Judaism.

First, rather than narratives of the Israelites being transmitted with enslaved Africans, who were themselves descendants of the ancient Hebrews, it demonstrates that Crowdy's church introduced Black Israelite theologies to Africa at the start of the twentieth century.

Second, Holiness churches of every racial group adopted Hebraic rituals such as the Passover seder, foot washing, and the seventh day Sabbath, not to recreate Judaism but rather to emulate the early Christian church —that is, to be more like Jesus and his Apostles.

Third, whereas various scholars and practitioners have explained the rise of the Pentecostal movement as an American interpretation of essentially African patterns of spirit possession, it is argued that the Pentecostal movement itself was inspired by an Anglo-Israelite attempt to recreate the early Christian church on the part of such figures as Frank Sandford in Shiloh, Maine, and Charles Parham in Topeka, Kansas.

Description of Other American Communities (Black Jews)

Cultural differences transcend most theological lines in our world. The most visible of these is the various styles of dress preferred by different congregations. While garb can be a good predictor of beliefs, often it just reflects individual tastes and sensibilities. Generally, those who prefer some form of African or eastern attire do so because they wish to accentuate and express their African heritage through the clothes they wear. Sometimes this can be subtle, such as the choice of a knitted or colorful head covering,; at other times the insistence or avoidance of African attire becomes an absolute and emphatic statement about belief. In the latter cases, some groups deprecate the wearing of western clothing as a desire of such individuals to be white and to imitate white Jew in particular. Conversely, some black Jews are afraid to identity with anything that reminds them that they have African ancestry. At its worst, African and western attire become the equivalent of gang colors, superficially dividing one group from another.

        Both forms of dress are found within my denomination where they coexist peacefully and proudly. Frequently the same person may vary her attire between these cultural opposites. While western attire predominates, we respect and appreciate our own internal diversity and those of others as well. For us it is a matter of personal choice rather than a litmus test of allegiances. The great African-American intellectual W.E.B. Du Bois wrote in a book entitled The Souls of Black Folk  that there is usually a tension or what he called a  twoness  between ones black identity and ones American (white) identity which made for a complicated and uneasy existence. Du Bois s analysis is as apt today as it was a century ago. Moreover, the feelings of  twoness  that he described  are often felt by us with even greater intensity; where only the most tenacious commitment to preserving all the elements of ones identity allows for the best of each to survive.

    Theologically our communities can be divided into three main groups. The first I will call Rabbinic, those who place a high value on Talmudic literature and tradition. This is my denomination. The second I will call Karaites or Torah Only groups that are very similar to that sect of Israelites in ancient times who rejected equating the Talmud (oral lore) with the Torah (the five books of Moses from Genesis to Deuteronomy.) In the eighth century these people became know as Karaim, literally  people of the scripture  because they only accepted the Hebrew Bible (TaNaK) as the sole basis for defining law. Such groups are common within our community today. They do not refer to themselves as Karaim because most are unaware of this precedence and would believe it to be unnecessary even if they were. For them, they are simply Israelites obeying the Torah as closely as they can. They tend to interpret scripture literally and attempt to  revive and perform as many biblical practices as possible. For this reason their leaders are usually addressed as Kohanim (priests) rather than rabbis and they tend to reject summarily things that are based solely on rabbinic law or European custom. Some go so far as to avoid European tradition even when they don t conflict with Torah law. Not surprisingly, for people of this elk, African attire is an expected uniform.

        The third denomination of black Jews / Israelites is what I will call Messianic. The distinguishing characteristics of members of this group is that they believe that Jesus is their messiah and they include the New Testament in their religious canon. Beyond this they may dress in African or western attire and they may practice certain rabbinic traditions or reject them all, but everything centers around their essentially Christian orientation.  Like the fist Christians, they are Jews / Israelites. However, some take offense at being called Christians because unlike most Christians, they believe that the law is still binding upon them and they observe the Sabbath, eschew pork, celebrate the Passover, and the like. Leaders in this denomination may refer to themselves as ministers, reverends, or kohanim, and a few have the honorary title rabbi.

        Thus you have an overview of our constituency. Of course, none of this includes the thousands of African-Americans or mixed race individuals who do not belong to any of our communities and may not belong to any  organized  community at all. Nor does it include a large number of groups on the African continent, Caribbean, South America, and in Israel. Furthermore, I have painted with a rather broad brush.  There are many more nuances that continue down to the congregational level. And, since these groups are not stagnant and because there is a degree of interaction among them and between other groups, they are constantly changing.

Brief Profiles of the Better Known Groups

        There are many congregations and individuals who consider themselves Jew, Hebrews, or Israelites even though they use the New Testament and believe in Jesus. I include some of them in this study because it attempts to be the first comprehensive examination of Judaism among black people in the United States. Jewish-Christians are one part of this puzzle. And, since this study is also about the process of identity formation with regard to race and religion, it is appropriate that these groups be represented. I recognize that there are valid objections to this, but since Black Jews as a whole have suffered from marginalization, exclusion, and being made invisible by the larger society, I have decided not to consciously exclude any groups from at least a brief discussion here. In the end, the reader will draw his /her own conclusion about all of these sects.

In Judaizing Sects Are Increasing Among the Negroes in Harlem

The growth of Judaizing sects among the Negro population in Harlem is reported in “The Sephardic Bulletin,” a monthly publication of the Sephardic Jewish community in New York. Several congregations of the “Negro Jews” are in existence with a membership of 2,000 among whom there are 200 converts.

The elements of the Jewish ritual are freely mixed with some Christian beliefs. Claiming to be the descendants of the tribe of Judah they believe that the “white Jews” derive from the lost ten tribes. The Negro Jewish congregations accept the divinity of Jesus.

“The Sephardic Bulletin” describes these congregations as follows:

At No. 29 West 131st Street there is a Synagogue belonging to a Congregation of Negroes who say they are Jews, real Jews.

A sign in front of the door reads “The Commandment Keepers.” “Services Friday, Saturday, and Sunday, Bishop A. W. Mathews.”

The members of this “Negro Jewish Synagogue” worship God as we worship Him, eat only Kosher meat, and play instruments during their services. Bishop Mathews holds classes during the week to teach Hebrew.

The Congregation B’nai Beth Abraham has a Community house for teaching Hebrew to children and adults and the Talmud Torah Beth Zion also belong to these Negro Jews.

They believe that they are the pure, original Israelites of the tribe of Judah and that the white Jews are of the ten lost tribes. The majority of these claim to be of Abyssinian origin. Bishop Mathews speaks Hebrew such as is spoken in Palestine.

The Congregation is at once unorthodox and orthodox. The members keep the Sabbath on Saturday. They fast on Yom Kippur, eat Matzoth on Pesach and some of them send their children to Jewish schools. But they accept Jesus. In all they have a membership of 2,000 of whom more than 200 are converts. Converts are those who admit being not Abyssinians, but who accept Judaism and pass the requirements of such acceptance.

As the Bishop enters the Synagogue he kisses the tips of his fingers and touches them to the “Mezuza” on the jamb of the door and says “Shalom.” Heads are covered in the Synagogue and every member wears a “Talleth.” At one end of the Synagogue is a pulpit covered with a rich deep purple velvet cloth. Embroidered on it is the “Maguen-David,” in gilt. On one wall is the Hebrew alphabet and on the other the Ten Commandments. They sing their Hymns over and over again, their feet beating time on the floor. They jazz it in the African fashion.

Prayers are said in Hebrew and explained in English and concluded with prayers for God’s blessing on his “true children of Israel” and for all others that they might “see the light.” Prayers are also said for the President of the United States, for Congress and for “the sheriffs and the judges of our land”. Finally the entire Congregation rises and joins together in reading the Ten Commandments.

Gullah

The Gullah are the descendants of enslaved Africans who live in the Lowcountry region of the U.S. states of South Carolina and Georgia, which includes both the coastal plain and the Sea Islands.

Historically, the Gullah region extended from the Cape Fear area on the coast of North Carolina south to the vicinity of Jacksonville on the coast of Florida; but today the Gullah area is confined to the South Carolina and Georgia Lowcountry. The Gullah people and their language are also called Geechee, which some scholars speculate is related to the Ogeechee River near Savannah, Georgia. "Gullah" is a term that was originally used to designate the variety of English spoken by Gullah and Geechee people, but over time it has been used by its speakers to formally refer to their creole language and distinctive ethnic identity as a people. The Georgia communities are distinguished by identifying as either "Saltwater Geechee" or "Freshwater Geechee," depending on their proximity to the coast.

Because of a period of relative isolation in rural areas, the Gullah developed a culture that has preserved much of their African linguistic and cultural heritage from various peoples, as well as absorbing new influences from the region. They speak an English-based creole language containing many African loanwords and influenced by African languages in grammar and sentence structure. Properly referred to as "Sea Island Creole," the Gullah language is related to Jamaican Patois, Barbadian Dialect, Bahamian Dialect, Trinidadian Creole, Belizean Creole and the Krio language of Sierra Leone in West Africa. Gullah story-telling, rice-based cuisine, music, folk beliefs, crafts, farming, and fishing traditions all exhibit strong influences from West and Central African cultures.

The name "Gullah" may derive from Angola (I propose to be a name derived from Galut, diaspora in Hebrew), where ancestors of some Gullah people likely originated. They created a new culture from the numerous African peoples brought into Charleston and South Carolina. Some scholars have suggested it may come from Gola, an ethnicity living in the border area between present-day Sierra Leone and Liberia in West Africa, where many of the Gullah ancestors originated. This area was known as the "Grain Coast" or "Rice Coast" to British colonists in the Caribbean and the Southern colonies of North America. The name "Geechee", another common (emic) name for the Gullah people, may come from Kissi, an ethnicity living in the border area between Sierra Leone, Guinea and Liberia.

Some scholars have also suggested indigenous American origins for these words. The Spanish called the South Carolina and Georgia coastal region Guale after a Native American tribe. The name of the Ogeechee River, a prominent geographical feature in coastal Georgia, was derived from a Creek Indian word.

According to Port of Charleston records, African slaves brought to the port came from the following areas: Angola (39%), Senegambia (20%), the Windward Coast (17%), the Gold Coast (13%), Sierra Leone (6%), and Madagascar, Mozambique, and the two Bights (5% combined).

Particularly along the western coast, the people had cultivated African rice for possibly up to 3,000 years. Once British colonial planters in the American South discovered that rice would grow in that region, they often sought enslaved Africans from rice-growing regions because of their skills and knowledge needed to develop and build irrigation, dams and earthworks.
Two British trading companies based in England operated the slave castle at Bunce Island (formerly called Bance Island), located in the Sierra Leone River. Henry Laurens was their agent in Charleston and was a planter and slave trader. His counterpart in England was Richard Oswald.

Many of the slaves taken captive in West Africa were processed through Bunce Island. It was a prime export site for slaves to South Carolina and Georgia. Slave castles in Ghana, for instance, shipped their people to sites in the Caribbean islands.

After Sierra Leone was founded in the late 18th century by the British as a colony for poor blacks from London and black Loyalists from Nova Scotia, resettled after the American Revolutionary War, they did not allow slaves to be taken from Sierra Leone and tried to protect the people from kidnappers. In 1808 both Great Britain and the United States prohibited the African slave trade. The British, which patrolled to intercept slave ships off Africa, sometimes resettled Africans freed from slave trader ships after that date in Sierra Leone. Similarly, Americans sometimes settled freed slaves at Liberia, a similar colony established in the early 19th century by the American Colonization Society as a place for freed slaves and free blacks from the United States.

The Gullah region once extended from SE North Carolina to NE Florida.

The Gullah people have been able to preserve much of their African cultural heritage because of geography, climate, and patterns of importation of enslaved Africans. Taken from the Western region of Africa in primarily the Krio and Mende populations of what is today Sierra Leone as slaves and transported to some areas of Brazil (including Bahia), the Gullah-Gheechee slaves were sold to slave owners in what was then Charlestowne, South Carolina. According to British historian P.E.H. Hair, Gullah culture was formed as a creole culture in the colonies and United States from elements of, many different African cultures who came together there. These included the Wolof, Mandinka, Fula, Baga, Susu, Limba, Temne, Mende, Vai, Kissi, Kpelle, etc. of the Rice Coast, and many from the Gold Coast, Calabar, Congo Republic, and Angola.

By the middle of the 18th century, thousands of acres in the South Carolina and Georgia Lowcountry and the Sea Islands were developed as rice fields. African farmers from the "Rice Coast" brought the skills for cultivation and tidal irrigation that made rice one of the most successful industries in early America.

Exhibit about Gullah culture

The subtropical climate encouraged the spread of malaria and yellow fever, carried by mosquitos. These tropical diseases were endemic in Africa and had been carried by slaves to the colonies. Mosquitoes in the swamps and inundated rice fields of the Lowcountry picked up and spread the diseases to English and European settlers, as well. Malaria and yellow fever soon became endemic in the region.

Because of having acquired some immunity in their homeland, Africans were more resistant to these tropical fevers than the Europeans. As the rice industry was developed, planters continued to import African slaves. By about 1708, South Carolina had a black majority. Coastal Georgia later developed a black majority after rice cultivation expanded there in the mid-18th century. Malaria and yellow fever became endemic. Fearing disease, many white planters left the Lowcountry during the rainy spring and summer months when fevers ran rampant. Others lived mostly in cities such as Charleston.

The planters left their European or African "rice drivers," or overseers, in charge of the plantations. These had hundreds of laborers, with African traditions reinforced by new imports from the same regions. Over time, the Gullah people developed a creole culture in which elements of African languages, cultures, and community life were preserved to a high degree. Their culture developed in a distinct way, different from that of African-American slaves in states such as Virginia and North Carolina, where slaves lived in smaller groups, and had more sustained and frequent interactions with whites and British American culture.

African influences are found in every aspect of the Gullahs' traditional way of life:

The Gullah word guber for peanut derives from the Kikongo and Kimbundu word N'guba. Gullah rice dishes called "red rice" and "okra soup" are similar to West African "jollof rice" and "okra soup". Jollof rice is a style of cooking brought by the Wolof people of West Africa. The Gullah version of "gumbo" has its roots in African cooking. "Gumbo" is derived from a word in the Umbundu language of Angola, meaning okra, one of the dish's main ingredients. Gullah rice farmers once made and used mortar and pestles and winnowing fanners similar in style to tools used by West African rice farmers. Gullah beliefs about "hags" and "haunts" are similar to African beliefs about malevolent ancestors, witches, and "devils" (forest spirits). Gullah "root doctors" protect their clients against dangerous spiritual forces by using ritual objects similar to those employed by African traditional healers. Gullah herbal medicines are similar to traditional African remedies. The Gullah "seekin" ritual is similar to coming of age ceremonies in West African secret societies, such as the Poro and Sande. The Gullah ring shout is similar to ecstatic religious rituals performed in West and Central Africa. Gullah stories about "Bruh Rabbit" are similar to West and Central African trickster tales about the clever and conniving rabbit, spider, and tortoise. Gullah spirituals, shouts, and other musical forms employ the "call and response" method commonly used in African music. Gullah "sweetgrass baskets" are coil straw baskets made by the descendants of slaves in the South Carolina Lowcountry, and are almost identical to coil baskets made by the Wolof people in Senegal. Gullah "strip quilts" mimic the design of cloth woven with the traditional strip loom used throughout West Africa. The famous kente cloth from Ghana and Akwete cloth from Nigeria are woven on the strip loom. The folk song Michael Row the Boat Ashore (or Michael Row Your Boat Ashore) comes from the Gullah culture.

When the U.S. Civil War began, the Union rushed to blockade Confederate shipping. White planters on the Sea Islands, fearing an invasion by the US naval forces, abandoned their plantations and fled to the mainland. When Union forces arrived on the Sea Islands in 1861, they found the Gullah people eager for their freedom, and eager as well to defend it. Many Gullahs served with distinction in the Union Army's First South Carolina Volunteers. The Sea Islands were the first place in the South where slaves were freed. Long before the War ended, Unitarian missionaries from Pennsylvania came down to start schools for the newly freed slaves. Penn Center, now a Gullah community organization on Saint Helena Island, South Carolina, began as the very first school for freed slaves.

After the Civil War ended, the Gullahs' isolation from the outside world actually increased in some respects. The rice planters on the mainland gradually abandoned their farms and moved away from the area because of labor issues and hurricane damage to crops. Free blacks were unwilling to work in the dangerous and disease-ridden rice fields. A series of hurricanes devastated the crops in the 1890s. Left alone in remote rural areas in the Lowcountry, the Gullahs continued to practice their traditional culture with little influence from the outside world well into the 20th Century.

It's interesting what the slogan of the Gullah flag says, anointed people, because the people that one can identify with anointments is the Israelite people.

In recent years the Gullah people—led by Penn Center and other determined community groups—have been fighting to keep control of their traditional lands. Since the 1960s, resort development on the Sea Islands has greatly increased property values threatening to push Gullahs off family lands they have owned since emancipation. They have fought back against uncontrolled development on the islands through community action, the courts and the political process.

The Gullahs have struggled to preserve their traditional culture. In 1979, a translation of the New Testament in the Gullah language began. The American Bible Society published De Nyew Testament in 2005. In November 2011, Healin fa de Soul, a five-CD collection of readings from the Gullah Bible was released. This collection includes Scipcha Wa De Bring Healing ("Scripture That Heals") and the Gospel of John (De Good Nyews Bout Jedus Christ Wa John Write). This was also the most extensive collection of Gullah recordings, surpassing those of Lorenzo Dow Turner. The recordings help people develop an interest in the culture because people might not have known how to pronounce some words.

The Gullahs achieved another victory in 2006 when the U.S. Congress passed the "Gullah/Geechee Cultural Heritage Corridor Act" that provides $10 million over 10 years for the preservation and interpretation of historic sites relating to Gullah culture. The Heritage Corridor will extend from southern North Carolina to northern Florida. The project will be administered by the US National Park Service with extensive consultation with the Gullah community.

Gullahs have also reached out to West Africa. Gullah groups made three celebrated "homecomings" to Sierra Leone in 1989, 1997, and 2005. Sierra Leone is at the heart of the traditional rice-growing region of West Africa where many of the Gullahs' ancestors originated. Bunce Island, the British slave castle in Sierra Leone, sent many African captives to Charleston and Savannah during the mid- and late 18th century. These dramatic homecomings were the subject of three documentary films—Family Across the Sea (1990), The Language You Cry In (1998), and Priscilla's Homecoming.

Over the years, the Gullahs have attracted many historians, linguists, folklorists, and anthropologists interested in their rich cultural heritage. Many academic books on that subject have been published. The Gullah have also become a symbol of cultural pride for blacks throughout the United States and a subject of general interest in the media. This has given rise to countless newspaper and magazine articles, documentary films, and children's books on Gullah culture, and to a number of popular novels set in the Gullah region.

Gullah people now organize cultural festivals every year in towns up and down the Lowcountry. Hilton Head Island, for instance, hosts a "Gullah Celebration" in February. It includes "De Aarts ob We People" show; the "Ol’ Fashioned Gullah Breakfast"; "National Freedom Day," the "Gullah Film Fest", "A Taste of Gullah" food and entertainment, a "Celebration of Lowcountry Authors and Books," an "Arts, Crafts & Food Expo," and "De Gullah Playhouse". Beaufort hosts the oldest and the largest celebration, "The Original Gullah Festival" in May. The nearby Penn Center on St. Helena Island holds "Heritage Days" in November. Other Gullah festivals are celebrated on James Island, South Carolina and Sapelo Island, Georgia.

But Gullah culture is also being celebrated elsewhere in the United States. The Black Cultural Center at Purdue University in West Lafayette, Indiana conducted a research tour, cultural arts festival, and other related events to showcase the Gullah culture. The Black Cultural Center Library maintains a bibliography of Gullah books and materials, as well. Metro State College in Denver, Colorado recently hosted a conference on Gullah culture, called The Water Brought Us: Gullah History and Culture, which featured a panel of Gullah scholars and cultural activists. These events in Indiana and Colorado are typical of the attention Gullah culture regularly receives throughout the United States.

Gullah culture has proven to be particularly resilient. Gullah traditions are strong not only in the rural areas of the Lowcountry mainland and on the Sea Islands, and among their people in urban areas such as Charleston and Savannah. Gullah people who have left the Lowcountry and moved far away have also preserved traditions, for instance, many Gullahs in New York, who went North in the Great Migration have established their own neighborhood churches in Harlem, Brooklyn, and Queens. Typically they send their children back to rural communities in South Carolina and Georgia during the summer months to live with grandparents, uncles and aunts. Gullah people living in New York also frequently return to the Lowcountry to retire. Second- and third-generation Gullah in New York often maintain many of their traditional customs and sometimes still speak the Gullah language.

Julie Dash's film, Daughters of the Dust, portrays a Gullah family at the turn of the 20th century, as the younger generation moves off island. The 1989 Civil War film Glory features a short conversation between Union Gullah troops, and members of the 54th Massachusetts, including several Gullah words and phrases.

The Golden Isles of Georgia are a group of four barrier islands and the mainland port city of Brunswick on the 100-mile-long coast of the U.S. state of Georgia on the Atlantic Ocean. They include St. Simons Island, Sea Island, Jekyll Island, Little St. Simons Island, and Historic Brunswick.

Since the American Civil War, all the islands (except for Little St. Simons Island) have become elite resorts frequented by some of the nation's wealthiest families. These three islands also have permanent residents: in the 2010 census, St. Simons Island was the most populated with 12,743 residents.

Israeli Ambassador Visits Black Synagogue

Dr. Michael Oren, Israel's ambassador to the United States, took the unprecedented step of visiting 

Congregation Temple Beth El in Philadelphia, one of the largest Black synagogues in the United States. The occasion was the tenth anniversary of Rabbi Debra Bowen, whose mother, Elizabeth Dailey, founded the congregation over sixty years ago and led them on a spiritual journey that brought them out of Christianity and to an embrace of Judaism . 

Speaking to a packed congregation of over 300 Black Jews representing congregations from all over the northeast and a large delegation from Chicago, Ambassador Oren explained that in Jerusalem he is accustomed to meeting Jews of African descent who have immigrated to Israel from Ethiopia. He described how these Black Jews have integrated into all segments of Israeli society. And, should anyone doubt the veracity of his claim that Judaism in Israel is far more racially diverse than it often appears to be in the United States, the ambassador presented an enlarged picture of his daughter's military unit. All of their uniforms were green, but the varied complexions of their smiling faces represented many places of origin. 

In a sense the photograph that Ambassador Oren presented to the congregation was a visual representation of the prophecy of Hashem speaking through Isaiah: "For My house shall be called a house of prayer for all nations. The Lord GOD, who gathers the outcasts of Israel, says, “Yet I will gather to him others besides those who are gathered to him.” (Isaiah 56:7)

For members of the Israelite community this divine act of return (שבה ) has been one of the corner stones of our faith. The ironic things is that Ambassador Oren was born in New Jersey and educated at Columbia University in New York City, yet he had to go to Israel to meet Black Jews. Perhaps more astonishing is the fact that his entourage that Sabbath day consisted of many Jewish leaders from the Philadelphia area who were being introduced to the Black Jews in their midst for the first time by someone who lives thousands of miles away in Israel. It would appear then that part of the Ambassador's mission on this trip was not only to strengthen ties between Israel and the United States, but also to build bridges between isolated Jewish communities in the United States.

How did this coming together take place? Rabbi Capers Funnye, who has been such an excellent Ambassador of the Israelite community to Jews all over the world [at the time of this writing he is in South Africa reaching out to our Lemba brothers], was instrumental in making this coming together  possible. He met several times with Ambassador Oren and also with Prime Minister Benyamin Netanyahu. As he travels, Rabbi Funnye proudly informs his hosts that he is not the only Black Jew and that he is not an individual anomaly. He is part of an old and established community of Black Jews who prefer our Biblical God-given name of Israel. European Jews are often surprised to learn of our existence and to know that we have our own congregations, an Israelite Academy for the training of our rabbis, and the Israelite Board of Rabbis that establishes our minhagim and halachah. Rabbi Funnye and Rabbi Bowen invited Ambassador Oren to visit our community and he gladly accepted.

The service was conducted in our traditional manner. The morning prayers were recited from a siddur. The Torah scroll (which was commissioned by Cuban Rabbi Manny Vilnas from a Safardi scribe in Israel) were removed from the ark and read aloud in Hebrew. Songs that are universally recognized throughout the Jewish world were sung, but also those that come out of the rich African American spiritual lexicon. The soulful voices of the singers, the reverent passion of the worshippers, and the melodic offerings of the musicians in the band combined to create a unique beauty and a very  distinct mixture that is not found in white synagogues nor black churches. All of this is part of what makes us a distinct Jewish community.

Ambassador Oren, his wife, and those in his delegation seem to appreciate the beauty of the service immensely. Despite the pressure of his schedule, he insisted on staying well into the afternoon and then warmly accepted the hospitality of the congregation that had prepared a special kiddush in his honor. During this reception he greeted many of the leaders of our community including Rabbi Hailu Paris, Rabbi Debra Bowen, Rabbi Sholomo Levy, Rabbi Capers Funnye, Rabbi Baruch Yehudah, Rabbi Benyamin Levy, Rabbi Yeshurun Levy, Rabbi Joshua Salters, Rabbi Yehushua Lewi, and Elder Moses Farrar.

All who were present saw this visit as a beginning. Once the doors separating our communities were shut. In past years there have been cracks through which some rays of hope have emerged. Now we are once again optimistic about the potential for greater understanding and unity.

Rabbi Ovadia Yosef: 1920- 2013
“If I was brought into this world only to help the Ethiopians that is enough for me.”

The Israelite Board of Rabbis joins with much of the world in mourning the death of Rabbi Ovadia Yosef. His brilliance as a Torah sage is well known and his accomplishments are legendary. Most obituaries have focused on his role as a founder and leader of the Shas political party which was created to protect the interest of Sephardi and Mizrahi Jews who were not being adequately represented by the Ashkenazi ruling elite in Israel. Through their yeshevot they fought to preserve Sephardi culture, traditions, and above all an ancient tradition of Torah learning and independent Bet Din (rabbinic court).

We pay special tribute to Rabbi Ovadia Yosef for the wisdom and courage he displayed in 1973. Though he was only in his first year as the Sephardi Chief Rabbi of Israel, he took the bold step of recognizing the Jewishness of Beta Israel (the black Jews of Ethiopia). The Ashkenazi Chief Rabbi, Shlomo Goren, initially rejected this decision and the Chief Rabbinet of Israel, which was under Goren’s control, required that “pro forma” conversions be done. Rabbi Yosef opposed this position. 

He subsequently became an ardent defender of the Beta Israel; he spoke out against discrimination and segregation in Israeli religious schools. He even threatened to “fire any principal” and withhold funding from any Shas school that refused to admit Ethiopian children on an equal basis. Having been born in Baghdad and having lived for a time in Egypt, he had a profound understanding of the challenges that Jews from the Mediterranean and Africa face in the larger Jewish world. “May his soul be bound up in the bond of eternal life”.

BLACK HEBREW ISRAELITES

Black Hebrews?

The very words cause many people to grin at what appears to be simply a play on words. No one reads about such people in european authored history books and there are only a few references to "Ethiopian Jews" in white Jewish sources. Yet Black Hebrews have existed since biblical times. 

Very little is heard about the hundreds of thousands of Black Hebrews living in various parts of the world such as Africa, Asia, India, Arabia, the Caribbean islands, South America, and North America. 

The history of Black Hebrews in North America is perhaps one of the most important chapters in US history which has yet to be fully written. The ancestors of African Americans came from West Africa during the era of slavery. That particular region of Africa was once home to a number of Black Hebrew tribes that migrated from North and East Africa over many centuries. In speaking of these migrations, Dr. Yoseph A. A. ben-Yochannan writes that: "In North Africa, just before the period of Christianity's legal entry into Rome - due to Constantine "the Great" conversion in the 4th century - there were many Hebrew (Jewish) 'tribes' that are of indigenous African (the so-called 'Negroes') origin.

These African Jews, as all other Romanized-African of this era, were caught in a rebellion in Cyrene (Cyrenaica) during 115 C.E. against Roman imperialism and colonialism. This rebellion also marked the beginning of a mass Jewish migration southward into Soudan (Sudan or West Africa) along the way of the city Aer (Air) and into the countries of Futa Jalon and Senegal (Sene-Gambia) which lie below the parabolic curve of the Niger River's most northern reaches, where the City of Tumbut (Timbuktu, Timbuctoo, etc.), Melle (Mali) presently stands." 

Israelite immigrants from northern and eastern Africa merged with indigenous groups in western Africa to become the Fulani of Futa Jalon, Bornu, Kamen, and Lake Chad. They also formed the parent-stock of groups such as the Ashanti, the Hausa, the B'nai Ephraim, and the Bavumbu (Mavumbu or Ma-yomba, which were the celebrated Jews of Loango kngdom). All of these groups suffered tremendous population decreases during the years the Atlantic slave trade was in operation, others were completely eliminated.

Thus, every so-called African American has Israelite ancestry in their family tree whether he or she knows it or not. Even in the very crucible of slavery the descendants of West African Hebrew captives in America struggled to keep their heritages from being obliterated by forced assimilation and acculturation. Their distinctive traditions became submerged in Christianity but always remained a part of the oral tradition via the so-called Negro Spirituals which praise the memory of ancestors and kinsmen like Moses, David, Joshua, and Daniel.

Since the African-American conviction of having Israelite ancestry antedates the Civil War it is not surprising that the earliest Black Hebrew congregation to be established in North America was founded in the 1880s in Chattanooga, Tennessee by F. S. Cherry (the group later moved to Philadelphia). Cherry was a railroad worker and seaman who was fluent in both Yiddish and Hebrew. He adamantly preached that so-called American Negroes are really the lost sheep of the House of Israel whose true legacy was stolen from them during slavery. He urged his hearers to investigate their history in order to rediscover this truth and reclaim their heritage.

In 1896, a man by the name of William S. Crowdy established another Hebrew congregation in Lawrence, Kansas. In 1899, Leon Richlieu established the Moorish Zionist Temple in Brooklyn. To date there are literally hundreds of uncharted Black Hebrew congregations in North America. They do not exist because of an aversion for mainstream American Protestantism or an attraction to white Jewish culture. As stated earlier, Black Hebrews have always been in the world; and they repudiate the notion that they are usurpers of the heritage of white Jews. 

The great proliferation of Black Hebrew groups occurred after World War I during the Great Migration of Blacks from rural areas in the South to urban centers in the North. There were at least nine Black Hebrew congregations in New York in the early 1900s, one of which was founded by a West Indian named Arnold Josiah Ford called "Beth B'nai Abraham Congregation." In 1918, another West Indian born Israelite named Wentworth Arthur Matthews founded the "Commandment Keepers," and emerged as one of the leading Black Israelite rabbis in Harlem. Born in 1892 of African Hebraic parentage in Lagos, West Africa, Matthews moved with his family to St. Kitts in the West Indies before coming to America in 1911.

Branches of the "Commandment Keepers" exist in many American cities such as Philadelphia, Pittsburgh, Pennsylvania, Cincinnati, Chicago, Ohio, Virginia, and New Jersey. In 1965, the "House of Judah" was founded by William Lewis in Wetumpka, Alabama. The group later purchased a twenty-acre tract near Grand Junction, Michigan where they practice a communal life-style. Black Hebrews feel that by reclaiming their Israelite identity they have also recovered an important part of their ancestral heritage. They hold to the conviction that their "Hebrewness" is directly traceable to their African forebears of Israelite extraction who were brought to this country during slavery. They are cognizant and proud of their non-Hebrew African heritages but like many other people with mixed backgrounds they opt to give certain of their forebears a more pronounced place in their identity. 

Black Israelite groups in America are decentralized and varied in ideology.Unlike white Orthodox Jews, Black Hebrews reject the Talmud, a collection of commentaries, as being on a par with the Bible and so they do not conform to rabbinical judgments which emphasize the need of conversion to Talmudism in order to be considered "truly" Jewish.

Since the Bible recognizes patrilineal as well as matrilineal descent, Black Hebrews (like Reform Jews) do not place any special significance on having a "Jewish" mother as do Orthodox Jews. Another major reason why the Talmud is rejected is due to its role in creating the so-called Hamitic Myth which is the doctrine that teaches that all black-skinned people are the cursed descendants of Ham in the Bible.

A major dilemma facing many Black Hebrews who wish to settle in Israel has to do with the Talmud and the fact that conversion is a mandatory prerequisite for gaining Israeli citizenship. The Black Jews from Ethiopian were not allowed to immigrate to Israel until they agreed to undergo a ceremonial conversion to white Judaism (which was tantamount to a denial of their own Hebrewness) and embrace the Talmud. However, many Ethiopian Jews, particular in the aftermath of the recent blood scandal in Israel, are seriously rethinking their decision to adopt the Talmud because it has not given them equal status with other white Israelis.

American Black Hebrews wanting to join their Ethiopian brethren feel that the Israeli Law of Return is unjust.

African Hebrew Israelites of Jerusalem

Leadership

Ben Ammi Anointed Spiritual Leader of the African Hebrew Israelites of Jerusalem

Prince Immanuel Ben-Yehuda Member of the Holy Council and National Spokesman

Prince Rahm Ben-Yehuda Member of the Holy Council

There are times when a moment defines a man and a people. This is true of the African Hebrew Israelite Community; Ben Ammi, its Anointed Spiritual Leader was given direction from the angel Gabriel that is was time to make the prophetic return back to the Holy Land. In the midst of much clamor and confusion of the time, the birth of a movement began that would ultimately seek to restore the long awaited Kingdom of Yah on earth.

Our Philosophy

Most of the time around the world, when men speak of the Kingdom of God, they do so metaphorically. It is only some mythical paradise located in outer space, where the problems which have plagued humanity, magically cease to exist. What’s more, one could only reach this heaven after death.

But in this land, Israel, Northeast Africa our perspective is different. Here the Biblical prophets, especially Isaiah and Daniel, taught us of this very real kingdom. The scriptures told us that it will be established in this land, at a time when larger nations dominate the global scene. This kingdom would start as a mustard seed, minute and obscure. Yet it will eventually grow, and never be destroyed.

What does this mean to mankind now? That somewhere in this land, there is a body of people dedicated to the fulfillment of this prophecy…in order that the words inspired by the Holy One of Israel, will not fail. Moreover, it is clear that Israel must live out its prophetic purpose… to be a light unto humanity demonstrating the benefits of living according to the word of God.

The African Hebrew Israelites of Jerusalem are comprised of approximately 2,000 men, women and children residing in three development towns – – Dimona, Arad and Mitzpe Ramon – – in southern Israel. We maintain a vibrant culture which includes a communal lifestyle, a vegan diet, a system of preventive health care and high moral standards – – a holistic approach to life based on righteousness. Our intent is to live according to the laws and prophecies of God.

Since our arrival in Dimona, in 1969, it has been our objective to be the foundation for the establishing of God’s Kingdom on Earth. The accomplishments of the past years have only strengthened our faith in the words of the prophets. Perhaps it will be hard for many to conceive that the former African Americans would be the source of this inspiration, and readily leave the pleasures of the ultra-modern America for life in the desert wilderness. But it is true. It is time now to bear testimony to the infallible word of God.

“Hearken unto me, ye that know righteousness, the people in whose heart is my law; fear not the reproach of men, neither be afraid of their revilings (insults).” – Isaiah 51:7

Although our presence (in previous years) raised opposition, controversy and much political clamor, we continue to nurture from within a lifestyle which is proving to be inspiring as well as refreshing to everyone in a world that has waxed cold. Historical Background

As a direct result of their disobedience to the laws and commandments of God, the ancient Hebrew Israelites were held captive by various nations including the Egyptians, Assyrians and Babylonians. In 70 C.E. the remnants of The African Hebrew Israelites were driven from Jerusalem by the Romans into different parts of the world, including Africa. Many Hebrew Israelites migrated to West Africa where they, once again, were carried away captive – this time by Europeans on slave ships – to the Americas along with other African tribes people.

In 1966 our spiritual leader, Ben Ammi, had a vision that it was time for the Children of Israel who remained in America (the land of their captivity) to return to the Holy Land (the land of their origin).

In 1967, after almost two thousand years in the Diaspora, four hundred Hebrew Israelites were inspired by the spirit of God to make an exodus from America. According to plan, they settled in Liberia’s interior to purge themselves of the negative attributes they had acquired in the captivity. After spending a two-and-one-half year period in Liberia, The African Hebrew Israelites were prepared to make the last portion of their journey home, returning to Israel in 1969.

In today’s world, man has created so many diversions from and substitutions for the true worship of God that the people have lost their way. We realized just how far we had been led away from God and were astounded by the drastic changes required for those of us who desired to fulfill our responsibility to God as Hebrew Israelites. Nonetheless, we have committed ourselves to the high degree of courage and discipline required to establish an alternative lifestyle that is in harmony with the cycles of God. Why Israel?

Israel was not intended to be fashioned after the standards of Western societies. It was once a center of spiritual guidance and instruction. Israel was to be a place where all nations would come seeking the presence and wisdom of God. We have been motivated by our spiritual teacher and leader, Ben Ammi, to take on the Divinely-inspired mission to establish the prophetic “Kingdom of God” in the Holy Land. We have built a society based on the precepts of righteousness which emanates the presence of God and serves as a living example for all men… a society where solutions to the seemingly irreversible problems that plague mankind – rampant disease, drug abuse, sexual abuse, corruption, ecological destruction, disintegration of the family unity, etc. – can be found.

We do not subscribe to any religion because religions have only divided men. We regard the true worship of God as a continuous process: 24 hours a day… 7 days a week.

“The true worship of God is an entire way of life, a continuous action, from the meal you eat in the morning, to the job you work on. It encompasses your every deed and thought.” – God The Black Man and Truth, Ben Ammi.

If we all worshipped God in this manner there would be no hole in the ozone, the water would be safe to drink, there would be no threat of war and there would be no inequality among men. As the 20th century comes to a close, we realize that pursuit of the modern technological society is not the answer to that which ails man. For this reason, we have sacrificed our individual interests and invested our lives in the building of the Kingdom of God – a viable solution for the salvation for all mankind.

Our Historical Connection To The Holy Land

Migration of The African Hebrew Israelites Throughout Africa

Prior to the excavation of the Suez Canal (1859-69) the entire Arabian Peninsula and what has become known today as the ”Middle East” were physically connected with the African continent. African people lived and moved freely throughout this region of the world.

After the invasion of the Romans in 70 C.E., remnants of the Hebrew Israelites were driven from Jerusalem. For more than 1,000 years many of them migrated across the continent, eventually reaching West Africa.

From there, they were carried to the Americas where they were to become victims of the most cruel and inhumane slavery in recorded history. However, according to the word of God, this devastating path would eventually lead them back to their homeland (Israel) to fulfill their prophetic destiny.

“The number of slaves taken by the companies and private traders during the whole period of the slave trade is difficult to estimate. One French historian says that it is no exaggeration to say that 100,000,000 people were lost…” – The Story of Sierra Leone, Frances A. J. Utting

There are many biblical references to various locations in Africa and interaction between the ancient Israelites and African peoples and places: King Solomon and the Queen of Sheba; migration into Egypt and subsequent enslavement, etc. Considering that such interaction and migration took place it is not hard to perceive that Hebrew Israelites were among the one hundred million who were taken from Africa during the trans-Atlantic slave trade. There is no way they could have escaped.

This fact is supported by the numerous accounts of Hebrew Israelite culture and religious tradition throughout Africa. In the introduction to his book God the Black Man and Truth, Ben Ammi points out that “We know that many West Africans, especially the Ashantis, are direct descendants of the ancient Hebrews because of the strong Hebrewisms that have been identified in Ashanti tribal customs, observance of the Sabbath (Saturday) as well as the name Ashanti from the words ‘ti,’ which in the west African tongue means ‘race of’ and Ashan, a town in the domain of Judah (see Joshua 15:42).”

An article published in one of Israel’s daily Hebrew newspapers, Ma’ariv (16 Sept. 1991) states, “No other Zimbabweans blow the Shofar except Zacharia who is of the lost tribe of Israel. Tens of thousands of “Black Jews” were discovered there recently… They are called “Lemba” and according to their tradition they are the descendants of Abraham, Moses and Solomon.” Mary Benson documented in her work Nelson Mandela The Man and the Movement, his reference to Israelites in South Africa, “…in 1921 General Smuts, the Prime Minister, had sent an army which massacred 163 men, women and children at nearby Bulhoek in the Eastern Cape; members of an Israelite sect…”

Acknowledging that a mass migration of Israelites did take place throughout Africa forces us to follow their footsteps across the landscape of time and to recall that during the centuries of enslavement in America the captives rebelled against the slave masters who stripped them of their names, their language, culture and religion. In his writing, Before the Mayflower, Lerone Bennett, Jr. points out that “Few slaves accepted this version of Christianity. Their God was the God who delivered the Israelites.”

Additionally, the Israelites who were taken into America maintained remnants of their heritage through the lyrics of what became known as slave songs or spirituals, “Canaan’s Land where my possessions lie…” They never stopped praising the God of Israel and never turned their eyes from Zion. Even in terms of language they continued to use certain words which were definitely rooted in their original language (Hebrew). Words such as “ain’t,” which is derived from The African Hebrew word “ayne” which also means no, not, nothing, there is not, etc.

Throughout the prophetic exile, migration, enslavement and later “assimilation” into the American way of life, many African Americans still know that their heritage is rooted in the Holy Land – Israel. On the eve of his assassination in 1968, the late Reverend Dr. Martin Luther King, Jr. was inspired to prophesy, “I just want to do God’s will… He’s allowed me to go up to the mountain… I’ve seen the Promised Land. I may not get there with you. But I want you to know… that we as a people will get to the Promised Land.” His words underscore an undeniable spiritual re-awakening.

Our presence in the Holy Land is fulfillment of Dr. King’s vision, the words of the prophets – “And I shall put my spirit in you, and ye shall live, I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord.” (Ezekiel 37:14) – as well as the spiritual yearning of all those children of Israel who had been cast out and have pleaded with God for almost two thousand years to be restored.

An unbiased investigation of the information presented in this writing will bring us to the conclusion that people of African origin have a definite connection with the Holy Land and a role to play in the prophetic spiritual re-awakening that is in progress. While we are acutely aware of the challenge presented, we are prepared (for the sake of the creation and all humanity) to live out our responsibility and invoke the presence of God in the affairs of man. Our purpose in pursuing our heritage, against all odds, is to establish the prophetic “Kingdom of God” in the Holy Land – to be that inspiration and guiding light which is destined to shine forth from Jerusalem.

                                                        Affirming Greatness unto Yah!

“I just want to do God’s will… He’s allowed me to go up to the mountain… I’ve seen the Promised Land. I may not get there with you. But I want you to know… that we as a people will get to the Promised Land.” – Rev. Dr. Martin Luther King, Jr. 1968

The truth is, blessings or curses are each the fruit (results) of the works of those upon whom they fall. Thereby, in the final analysis, man either blesses or curses himself.” –God and the Law of Relativity – Ben Ammi

Customs

Our life is a very active and fruitful founded on the laws, commandments and prophecies of the Holy One of Israel which govern interaction with family, friends and the community at-large. We do not perceive man’s relationship with God as being prohibitive. We, very simply, adhere to customs and traditions that have been, either handed down to us from generation to generation or that have evolved as we undergo a process of redemption – – the recuperation from the effects of slavery and nearly having lost total knowledge of our identity and heritage. The keeping of the Sabbath and Holy Days, (Passover, Shavuout, Memorial Blowing of the Trumpets, Yom Kippur and Succoth) as outlined in the Old Testament, is our way of expressing appreciation to the benevolent God.

In conjunction with these Holy Days we also observe (among others) the following Biblical laws: the maintenance of a vegan diet void of all animal by-products (Genesis 1:29) the wearing of only natural fabrics – – cotton, wool, linen and silk (based on Leviticus 12:12) the circumcision of our male children eight days after birth (Leviticus 12:3) and, the maintenance of the laws of purification for women relative to their monthly cycle and childbirth (Leviticus 12:2-5) In accordance with the prophetic return of the Children of Israel (Jeremiah 23:7-8) annually, in mid-May, members of our community commemorate the historic exodus of the vanguard group which left the shores of America in May 1967 (not by chance this great year was the year of the glorious of Jerusalem by the Jews) . Two days of outdoor festivities, sports activities and entertainment mark this important remembrance which is one of our most festive, fun-filled events.

The Black Israelitish of Africa

By “Black Jews” scholars usually mean the followers of a number of movements born in the United States at the end of the 19th century around the claim that African Americans descend from the Lost Tribes of Israel, and should return to the practice of Judaism. The oldest U.S. Black Jew movement was established by William Saunders Crowdy (1847-1908) in 1896; the largest trace their origins to Frank S. Cherry (1870-1965) and Warren Robertson (1880-1931). In Israel, although some American “Black Jews” – from Ben Ami Carter’s Original Hebrew Israelite Nation of Chicago – have emigrated there, the name more usually designates the Falasha, i.e. the Ethiopian Jews who became citizens of the Jewish state under the Law of Return. The two movements are connected: the great promoter of the Falasha cause, Jacques Faitlovitch (1881-1955), took an interest in the American Black Jews and in turn influenced several American groups now claiming some sort of ethnic relationship with the Falashas.

Bruder observes that it is more probable that families with Jewish traditions in Cape Verde in fact descend from Moroccan Jews who relocated there in the 19th century. A similar movement exists in Angola.

In South Africa, Jewish ancestors are claimed by the members of several “Zionist” African-initiated churches who are, however, Christian. Some regard themselves as Jewish, including The Israelites (163 of which died in the Bulhoek Tragedy of 1921 in a skirmish with the white police) and the Black Philadelphia Church of Soweto, which now has some 1,000 members. The Black Philadelphia Church of Soweto chose to embrace Jewish faith without claiming any genealogical claim. Vayisile Joshua Msitshana, a South African Xhosa man, met the Jews in Palestine while serving there with the British Army, & noticed the similarities between Jewish & Xhosa traditions. On his return back home he established a new house of worship & lead his congregation to Judaism. The origins of these South African Black Jews go back to the influence of the American movement of William Saunders Crowdy, and the same is true for the 5,000-member Jewish community of Rusape, Zimbabwe, whose current leader is a former Rastafarian.

Bruder devotes several pages to theories about Jewish origins of the population of Madagascar. They were taken seriously by French colonial administrators, and today there is a movement, the Descendants of David, based on these claims.

Bruder quotes the Beit Avraham community in Kachene, Ethiopia (not a part of the Falashas), Rabbi Yisrael Oriel’s group in Cameroon, and an emergent community in Laikipia, Kenya.

Chicago Rabbi Set to Become Chief of Black Jews Group

When Rabbi Capers Funnye Jr. enters an unfamiliar synagogue at dawn to join the daily recitation of Hebrew prayers, his presence inevitably prompts questions.

The 63-year-old African-American occasionally shares his story about growing up in the AME church on Chicago's South Side, then discovering Judaism as an adult. Or he makes light of the suggestion that he doesn't belong by telling bemused skeptics he picked up a prayer shawl and skullcap outside and wanted to see how they worked.

Funnye (pronounced fun-AY) knows why people ask, but he wants that to change.

"Unfortunately, by and large, when you see any imagery of Jews in the United States, very seldom do you see members of my community," said Funnye, who lives in Beverly. "But we have African-American Jews, African Jews, Filipino Jews, Mexican Jews, white Jews and biracial Jews. It is really what the Jewish people, in fact, have always looked like. … We have to promote that Jews have always been a global people."

Funnye, the spiritual leader of Beth Shalom B'nai Zaken Ethiopian Hebrew Congregation in the Marquette Park neighborhood, soon could have the platform to set the record straight about race and diversity within the American Jewish community.

A cousin to first lady Michelle Obama who spent many a Sunday afternoon with her family while growing up on the South Side, Funnye is poised to become the titular head of the International Israelite Board of Rabbis, which includes black Jews in the U.S., Caribbean, South Africa, Uganda and Nigeria. Just as his cousin by marriage, Barack Obama, has used his platform as commander in chief to address race relations in the U.S., Funnye hopes to use his prominence as chief rabbi to improve race relations in Jewish communities around the world.

The Ethiopian Hebrew movement to which Funnye belongs is one of a few black Jewish movements now under the Israelite umbrella, all of which believe they are Jews of African descent.

But Israelites have remained largely outside the mainstream Jewish community because they often aren't considered Jewish without a traditional Jewish conversion.

"The community is not willing to have anybody dictate our right to practice Torah and have our own community," said Rabbi Baruch Yehudah, international secretary of the Israelite board. "Over the years it has been a teeth-grinding situation."

Rabbi Capers Funnye Jr., the spiritual leader of Beth Shalom B’nai Zaken Ethiopian Hebrew Congregation in the Marquette Park neighborhood, soon could have the platform to set the record straight about race and diversity within the American Jewish community.

Funnye entered the Chicago Jewish scene in the mid-1980s, against a backdrop of particular tension between African-Americans and American Jews. The solidarity established during the civil rights era had begun to erode as affirmative action debates unfolded and prominent black leaders blamed the Jewish establishment for oppression. A low point came in 1984 when Democratic presidential candidate the Rev. Jesse Jackson referred to New York as "Hymietown." He later apologized for using the derogatory term.

Jane Ramsey, then-executive director of the Jewish Council on Urban Affairs, said the council had gone out of its way to galvanize communities around social justice but, until Funnye came along, hadn't considered engaging the African-American Jewish community.

"He's deeply religious and deeply devoted to Judaism and also deeply devoted to creating jobs and housing and addressing racism and anti-Semitism," Ramsey said. "It was very much a shared agenda."

But his leadership and congregants raised eyebrows, Ramsey said.

"The predominately Caucasian community wasn't quite sure what to make of the African-American Jewish congregations in Chicago," she said. "There was a lot of questioning. Are they Jews?"

The same kind of skepticism surfaced when Funnye became the first and only black rabbi to join the Chicago Board of Rabbis in 1997. Rabbi Ira Youdovin, then-executive vice president of the board, said at the time that the board admitted only graduates from the handful of American seminaries that ordained Reform, Conservative, Orthodox and Reconstructionist leaders. Funnye had earned his smicha, or ordination, from New York's Israelite Academy.

But he also had earned a reputation for engaging the Jewish community in matters of social justice and opening minds.

"He had made a tremendous mark on the community," Youdovin said. "We had to stretch, and we felt since he was a special person, he would be a good guy to stretch with."

Since then, the number of seminaries whose graduates are admitted to the board has expanded.

Funnye is expected to assume his international duties during a formal installation in Chicago this fall. However, his appointment is not automatic. The dozens of rabbis who make up the board must overwhelmingly approve him as "the rabbi to the rabbis." In fact, the position has been vacant for 16 years.

But over the past year, congregations have had the opportunity to review Funnye's proposed agenda, which many support. He intends to add women to the Israelite board, establish closer ties with the Ethiopian Jews now in Israel and publish a common prayer book that honors victims of the Holocaust as well as the Middle Passage, when millions of Africans were transported cross the Atlantic to become slaves.

Funnye already has traveled to Israel to meet with Prime Minister Benjamin Netanyahu to press for more acceptance of black Jews around the world.

Although Funnye took what he considered the extra step of converting to Judaism — or reverting, as he prefers to call it — he says that isn't necessary for other Israelites and their rabbis. He had his own reasons.

"I was already a Jew in my heart," he said. "It validated for those around me my degree of sincerity of saying … 'I am a Jew.' "

"What I wanted to do was arrest any fears you have because I have no fears."

Hebrew Israelite Congregations

The Holy Conception Unit (Hebrew Israelite group)

CONTACTING UNIT MEMBERS Posted by: ahbad on Jun 24, 2004 - 10:36 PM

Please update your address books to the following email address to reach him: tazadaqyah@theholyconceptionunit.org

Other unit members, Bishop and High Priest's & Generals within the unit & the Nation of Israel: Major General Baraqgabar:baraqgabar@theholyconceptionunit.org 13 Shield General MaahwarLamad: maahwarlamad@theholyconceptionunit.org 13 Shield General Yatazar: yatazar@theholyconceptionunit.org 1 Shield General Zayan: zayan@theholyconceptionunit.org

For technical issues, comments, suggestions, etc .. email Bishop and High Priest Ahbadkalri: webmaste@theholyconceptionunit.org

States:

New York (World Headquarters): 1941 Madison Ave New York, NY 10035 Phone: 212.289.9923 / 212.828.9490 Fax: 212.289.0339

New Jersey: Phone: 877.284.5748 Email: icgjcnj@gmail.com

Asbury Park - Central NJ 115 DeWitt Avenue Asbury Park, NJ Wednedsays & Fridays 6:30pm-9pm

Camden - South Jersey 111 6th Street Camden, NJ Thursdays 7pm-10pm

Jersey City - North Jersey 154 Dr. Martin Luther King Jr. Jersey City, NJ Tuesdays 6:30pm-9:30pm

Vineland - South Jersey 245 Landis Avenue Vineland NJ Tuesdays 7:30pm-10pm

Pennsylvania: Allentown -146 North 7th St Allentown, PA 18102 Phone / Fax: 610.770.1235 E-mail:webmaster@theholyconceptionunit.org

Coatsville -Community Youth & Womans Alliance (CYWA) 423 E Lincoln Highway Coatsville, PA 19320 Phone: 610.384.9591 /215.765.2010 / 888.269.2510 Tuesdays from 7-9:30pm

Norristown -Norristown Public Library 1001 Powell St (between Sweed & Powell) Norristown, PA 19401 Phone: 215.765.2010 /888.269.2510 Thursdays 7-9pm (main section of library, at the back of library)

Philadelphia -2253 N. 33rd Street 3rd Floor Philadelphia, PA 19132-2850 Phone: 215.765.2010 Fax: 215.769.2396 Toll Free: 1-888.269.2510 E-mail: icgjcphila@yahoo.com

Pittsburgh -817 Brushton Avenue Pittsburgh, PA 15208 Phone: 412.371.0717 Toll Free: 866.204.2768 ext 9384 E-mail:pittsburghchurch@gmail.com

Maryland & DC: Baltimore -522 W Franklin St. Baltimore, MD 21201 Phone: 410.728.0110 Fax: 410.728.2728 Website:http://www.icgjcmd.org E-mail: priests@icgjcmd.org

Washington, DC -PO Box 90669 Washington, DC 20090-0669 Phone: 202.271.1355 E-mail: icgjcdc@yahoo.com

North Carolina: Fayetteville -907 Hay St. Suite 202 Fayetteville, NC 28304 Phone: 910.323.0220

Goldsboro -Family YMCA 1105 Parkway Dr. Goldsboro, NC 27534 Tuesday 6:30pm-9:30pm

Wilmington -1207 B. Dawson St. Wilmington, NC 28401 Phone: 910.772.1427

Florida: Fort Myers -15121 Woodrich Bend Court Apt #449 Fort Myers, FL 33908 Phone: 239.357.6344 Fridays at 8pm & Saturdays at 8:30am

Miami -18800 NW 2nd Ave Suite #201 North Miami, FL 33169 Phone: 305.249.2150

Orlando -900 W Lancaster Rd. Suite # 1 Orlando, FL 32809 Phone: 407.240.3011

West Palm Beach -2100B White Pine Circle West Palm Beach, FL 33415 Phone: 561.541.4494 Wednesdays at 7pm

Minnesota: Minneapolis -3116 Emerson Ave North Minneapolis, MN 55411 Phone: 612.302.9836 Fax: 612.302.5904 Email:icblackjesus@mn.rr.com

Missouri: Kansas City -7531 Troost Ave Kansas City, MO 64131 Phone: 816.363.1344

Nebraska: Ohmaha -3925 Ames Ave Omaha, NE 68111 Phone: 402.932.9131

Oklahoma: Langston -Call the Oklahoma City church for location Wednesdays 7pm-9pm

Lawton -Call the Oklahoma City church for location Wednesdays 7pm-10pm

Oklahoma City -3005 N Classen Blvd Oklahoma City, OK 73111 Phone: 800.868.3465 Phone: 405.525.5690

Tulsa -Rudisil Reginal Library 1520 N. Hartford Tulsa, OK 74106 Wednesdays 7pm-9pm

Oregon: Beaverton -Beaverton Community Center 12350 SW 5th Street Sycamore Room or Vose Room Wednesdays & Thursdays from 7pm - 10pm or 8:30pm - 10pm Call Portland Church for class location & time

Portland -309 NE Wygant Street Portland, Oregon 97211 Phone: 503.282.1599 Website: http://www.saintsunit.org

Hebrew Israelite Directory

Allow other brothers and sisters who are seeking to fellowship and learn more about the heritage to join your group.

This listing should not be mistaken as an endorsement of any teachings. ALL listings must include contact info as we suggest you contact the group for details before visiting.

ALABAMA

Beit Miqra Yahwah 3400 Bldg A-6 Blue Springs Road Huntsville, Alabama 35810 Moreh Yah' Aziel Bayn Ysrael Tel: (256) 859-3960 or 256- 508-3455 Beitmiqrayahwah@yahoo.com

ARIZONA

African Hebrew Israelites of Jerusalem-Houston Community Phoenix Arizona Outreach 12121 Veterans Memorial Dr. Houston, Tx 77067 Tel: (281) 537-9079; Fax: (281) 537-9094 malahk1@aol.com

ARKANSAS

Family of YAHUWAH in YAHUSHUWAH Little Rock, Arkansas Tel: 501-352-2664 sabbathpreacher@aol.com

BARBADOS, WEST INDIES

ZION HOUSE OF ISRAEL Neils Road Haggett Hall, St. Michael BARBADOS, WEST INDIES Moreh MicahYah Bayn Yisrael Tele# 1-246-239-0682 or Ahk Eashon Bayn Yisrael, Tel: 246-422-4155

BELIZE, CENTRAL AMERICA

Ha' Yisrayli Torah Brith Yahad 724 Kingfish Ave Vista Del Mar, Ladyville Belize Central America Dr. Shalomim Y. Halahawi, Kohan 407-872-3286 or 407-872-3286 (call will be forwarded to Central America) Website: http://www.orthodoxhebrew.org andhttp://www.lulu.com/drshalomim

CALIFORNIA

Shayar-Yashuv Ma'arab (strictlyTorah based) San Diego Ca 92104 Tele # : (619)793-5524 binnasitabel@cox.net

Beth-El Beth-Yisrael Progressive Hebrew Israelite Assembly Sacramento, CA. Tel: 916-310-0305 NuBornEarth@aol.com

Children Of YAH Moreh Malak Shakawar Los Angeles, CA. Tel: 310-818-6758 sarayahh@praiseyahweh.com

Kushite Center for Torah Studies Moreh Zedek Avraham P.O. Box 162107, Sacramento, CA 95816 Fax: (888)339-9522moreh@kushitecenter.org

Beth Shalom Meshiac Moreh: Eliana BatYah 15133 Le Grand Rd; Le Grand, CA 95333 Tel: 209-389-4096 bethshalomjg@gmail.com

CONNECTICUT

Camp Kadosh 380 Valley Road New Haven, CT 06515 Tel: 203-389-7671 OUTTHECAGE@aol.com

DISTRICT OF COLUMBIA

Congregation of the District of Columbia Torah and Prophets Only Tel: 240-274-5202

FLORIDA

Black Hebrew Israelites of Central Florida Tampa, Florida Tel: 813.671.4889 israelca@tampabay.rr.com

House of El Ministries 7240 Harbour Blvd Miramar, FL. 33023 Tel: (954) 894-0296; (954) 579-5327

Qehylah Ahm Segulah Tampa, Florida mmtzrym@yahoo.com

Beth-Rapha Hebrew Congregation Tallahassee, Florida Tel: 850-350-0521 bethraphauniversity@yahoo.com

House of Yisrael of Jacksonville, FL Moreh Yehoshua Ben YisraEL Tel: (404) 593-3467 Email: HouseOfYisrael@yahoo.com

Shma Khakmah Hebrew-Israelite Convocation 3024 N. Powers Drv. Orlando, FL 32818 Spiritual Leader: Sar Dael E. B’Yisrael Tel: (407) 952-8260/(321) 275-8054 ShmaKhakmah@hotmail.com

Hebrew Israelites Center:South Florida HQ Location: Pompano Beach, Florida Tel: (954) 790-8540 HebrewIsraelitescenter@yahoo.com

Ha' Yisrayli Tora Brith Yahad Orlando, FL.- Central Transistional Community Office Tele# 407-843-3432 Dr. Shalomim Yahoshua HaLahawi-Rabbi-Kohane/Founder Website: http://www.orthodoxhebrew.org Email: rabbishalom@praiseyah.com ordrshalomim@netzero.net

Ariel Messianic Congregation 701 North Federal Hwy. Lake Worth, Florida 33460 Tel: (567) 637-4436 Email: Shalomlc@adelphia.net

GEORGIA

Shayar-Yashuv, Inc. 5015 Floyd Rd.Suite 510-113 Mableton GA. 30126 Tele# (770) 732-9554

House of Yisrael of Atlanta Moreh ELqanah Ben YisraEL 2945 Stone Hogan Connector Atlanta, GA 30331 Tele# 770-603-6018 Email:HouseOfYisrael@yahoo.com

YAHWEHSHALOM Beth El Congregation P.O. Box 93203 Atlanta, Georgia 30377 Email: Yahweh_our_Righteousness@yahoo.com

Shomrey Ha'Torah (Guardians of the Law) Spiritual Leaders/Teachers: Nasi Yashuv-El Zevulun and Rabbi Shalem Yeshurn 1386 Ralph D. Abernathy Blvd Atlanta, GA 30311 Tele# 404-552-2533 Email: shomreyhatorah12@gmail.com

Truth Of Israel: bible study P.O. Box 1515 Pine Lake, Ga. 30072 Elder Amon Yisrael 2:30 pm sabbath Tele# 678-592-0919 Email:truthofisrael2004@yahoo.com

Temple Israel B'nai Ibrahim 523 Mask Rd Americus,Ga.31709 Rabbi Mikyel Edge Tele# (229) 938-7956 Email:templeisraelbnia@yahoo.com

The Cultural Center of NCCI 3901-A Covington HWY, Decatur. GA 30032 Elder Priest Yachov Ben Yisrael Tele# 404-286-5869

The Temple of Yahshurun 3290 Memorial Dr Suite A - 3; Decatur, GA 30032 Spiritual Leader: Koheleth Kyulah Ben Yahshurun Tele# 404-288-4487; Fax: 678-609-4341 Email: nationalblack2003@yahoo.com

Ray'sheet Kakma 800-A Veteran's Memorial Hwy, Mableton, GA 30126 Spiritual Leader: Moreh Ithamar Ben Yehudah Services start every Shabbat @ 12 noon Tele# (404) 468-1834 Email: Raysheet_Kakma@yahoo.com

Ha' Yisrayli Torah Brith Yahad c/o 3695F Cascade Rd SW #117 Atlanta Georgia 30331 Spiritual Leader: Rabi-Kohan Shalomim Y. HaLahawi, Chief Priest & Rabbi Tele# 678-592-7289 Email: Edenic_light@yahoo.com Website: http://www.edenic-kingdom.com

The Sanction Body of The Culture Center of NCCI House of Yahudah 3711 North Decatur Road Suite 104 Decatur, Georgia 30032 Spiritual Leader: Elder Priest Esaias Ben Yahudah Yisrael Tele# (404) 849-8979 Email: deboraesaia12@comcast.net

Congregation Yahshurun Torah Study Shabbat (Saturday) 9am -12 pm 136 Highway 138 SW Riverdale, GA 30274 Tele# (678) 607 - 5587Email: CongregationYahshurun@hotmail.com

Hebrew Congregation Zadoq Ammiyel Adah Baht Yisrael Tel: 708-513-5330; 773-699-2752 Email: arawlings39@yahoo.com

GHANA, CAPE COAST - WEST AFRICA

Ha Aur b'Mizriem Old Nkrumah Road Guest House Temple Cape Coast, Ghana W/A Kohain Nathan Yah HaLevi, Rabbi residing Email:elkanah@myway.com

GUYANA, SOUTH AMERICA

HEBREW FAMILIES OF GUYANA 3619 North Ruimveldt Georgetown, Guyana Cohane Micha'el Ben Levi

HAWAII

SHEMA, O YISRAEL QAHAL Pastor- Eliyah Yahudah CALL FOR SHABBAT TIME AND LOCATION (808)678-3934/5

ILLINOIS

African Hebrew Israelites Of Dimona- Chicago Community Institution of Divine Understanding 205 E. 73rd St. Chicago, IL 60619 Tel: (773) 224-0104 email: chikoy@pipeline.com

Beth Shalom Bnai Zaken Ethiopian Hebrew Cong. Rabbi Caspers Shmuel Funnye 6601 South Kedzie Avenue Chicago, IL 60629 Tel: (773) 476-2924; Fax:773-476-2259 bshalombz@sbcglobal.net or RavFunnye@sbcglobal.net

House of Israel Temple of Faith 7130 South Chicago Ave Chicago, IL 60619 (773) 752-9250 hoitof@yahoo.com

Tabernacle of Israel 1512 South Karlov Chicago, IL 60623 (773) 762-7789

Universal Kingdom House of Israel 133 147 St. Harvey, IL 60426 (708) 596-5030

The Church of Israel 5247 W. North Avenue St. Chicago, Illinois 60639 Mail correspondence to: The Church of Israel; P. O. Box 51259; Chicago, Illinois 60651 Tel: 773-237-4045; Fax: 773-2374054 TheChurchofIsrael@sbcglobal.net

The Israel of God 2515 East 75th Street Chicago, IL 60649 Tel: (773)374-6413 theisraelofgod@yahoo.com

Community Of Yisrael-The Righteous Remnant 10807 S Wentworth Chicago, IL 60628 community_of_yisrael@yahoo.com

The House of Jacob 5316 W. Harrison St. Chicago, Illinois 60644 Tel: 866.302.4253 or 773.921.8190 Fax: 773.921.8549contact@houseofjacob.us

The Commandment Keepers of The Nation of Yisrael Torah & Messianic Yisraelite Community CCICS at 700 E. Oakwood Boulevard, Chicago, Illinois 60653.(4-5 Floors) Thursday Night Adult Cultural Class and Shabbat Seder Class Tel: (708)-262-2187 or (219) 741-3954 or (708) 770-0299 princeyisrael@nationofyisrael.org levyhabakkuk@sbcglobal.net

Nation of Yisrael (NOY) "International Community of Hebrew-Yisraelite Tribes United" Yisraelite Culutral Center PO BOX 434 , Homewood, IL, 60430 Chief Priest Kohane H.B.Levy Tel: (708)-262-2187 or (219) 741-3954 or (708) 770-0299princeyisrael@nationofyisrael.org levyhabakkuk@sbcglobal.net

Mt. Sion ICOY 15400 Kedzie Ave. Markham, Illinois 60428 Tel: 773-370-8881

INDIANA

Baht Yahsharan Moreh ShamaYah Yahsharan(Mosheh Yahudah) Indianapolis, IN 60426 Tel: (317) 748-7181

The Commandment Keepers of The Nation of Yisrael Chief Priest Kohen H.B. Levy Torah & Messianic Yisraelite Community 150 West 15th Avenue, Gary, IN 46403 Tel: (708)-262-2187 or (219) 741-3954 or (708) 770-0299 princeyisrael@nationofyisrael.orglevyhabakkuk@sbcglobal.net

ISRAEL

African Hebrew Israelites of Jerusalem Hebrew Israelite Community Public Relations Department P.O. Box 465 Dimona, Israel 86000 Tel: 011-973-7-655-5400

Tabernacle Congregation of Prayer Temple The House of Yahweh Tel Arad, Israel Tel: 972-54-597-8920 or 972-54-740-8416 Email:tcp2@hotmail.com

KENYA, EAST AFRICA

Elder Martin Odhiambo Jaoko P.O. Box 667 Suna-Migori code is 40400 Kenya, East Africa Email: eliakim_awiti@yahoo.com

LOUISIANA

The African Hebrew Israelites Holy Tabernacle Congregation of New Orleans, Louisiana Moreh/Spiritual Leader- Prince Reuven Melchizedek Ben Yisrayl Email: princereuvenmelchizedekbenyisray@yahoo.com

MARYLAND

B'Nai Zaqen 3524 Meadowside Rd Baltimore, MD 21. 207 (443) 469-7241 sarabe3@lycos.com

MICHIGAN

CONGREGATION OF YAHSHARAHLA Comprehensive Sacred Scripture Study & Research Class Detroit, Michigan Brother Nathanyahahla Ahmath Ban Yahsharahla - Spiritual Counselor Tel: (313) 884-4748; Cell: (313) 409-3530 congregation_of_israel@yahoo.com

The House of Jacob 16145-51 Hamilton Ave Highland Park, MI 48203 Tel: 313-862-2221 Sabbath day class 12:30 pm Wednesday bible study 7:30 pm E-mail: hojdetroit@aol.com

MISSISSIPPI

Ha Beth Kakmah 261 Martin Luther King Dr. Durant, Miss. 39063 (601) 653-4139

The House of Israel Hebrew Culture Center 404 Clifton Jackson Ms 39203 601-355-8462 Spiritual Leader : Rabbi Robert Divine Email:Robertrabbi@bellsouth.net

House of Yisrael of Jackson, MS Moreh Yoseph Jenkins 1080 Pecan Circle Jackson, Miss. 39209 (601) 960-2036 Email:HouseOfYisrael@yahoo.com

The Temple of El Shaddai Nabiy Mikael Lamar, MS 38642 Tel: (662) 544-2911 (601) 960-2036 Email: nabiymikael@yahoo.com

NEW YORK

B'nai Adath Col Beth Yisrael/ Hashabah Yisrael 1006 Greene Ave Brooklyn, NY 11221

Beth Elohim Hebrew Congregation 189-31 Linden Blvd. Saint Albans, NY 11412 (718) 712-4874 Rabbi Benyamin ben Levy Email:benyaminlevy@aol.com

Kol Shaireit B'nai Yisrael 1924 Longfellow Ave Bronx, New York Tel/Fax: (718) 842-4402; Cell: 914-320-0177 Moreh Kahtriel Email:kahtriel7@yahoo.com or kahtriel7@hotmail.com

Beth Shalom Hebrew Congregation 730 Willoughby Avenue Brooklyn, NY 11206-7006 Tel: (718) 453-7302 Chief Rabbi James (Yokanan) Poinsett and Rabbi Yeshurun Ben Levi

Mount Horab Congregation 1042 Rev. James Polite Avenue PO Box 568 Bronx, NY 10459-2701 Tel: 718 589-2651 Spiritual Leader: Brother Mordekai Gordon

SH'MA YISRAEL Hebrew Israelite Congregation 297 Saratoga Avenue Brooklyn, NY 11233 Spiritual Leader: Chief-Prince Tsippor Ben Zevulun Tel: (718) 496-5039 Email: info@shmayisrael.com

Temple Beth Ab Shalom 1015 Winthrop Street Brooklyn, NY 718 953- 2913 Spiritual Leaders: Rabbi Prince Hezekiah Yehudah, Cohen Tovyah Levi

The Congregation of Israel P.O. Box 1633 Buffalo, NY 14213

HAR TZIYON 1088 Nostrand Avenue Brooklyn, NY 11225 Tel: (718) 303-9636 Spiritual Leaders: M'sharait: Ariyah Ben Gad & Moreh:Qanaa Ben Yehudah Sabbath Services: Fri. @ Sundown & Sat. 11:00 until Sundown. Classes Held Wed. & Thur. 7:30 PM - 10:00PM E-mail: Moreh_Qanaa@yahoo.com

SHMAH YISRAEL CONGREGATION PO BOX 4605 New Windsor, New York 12553 and 610 BROADWAY #135; NEWBURGH, NY 12550 Tel:(845) 728-9846; (845) 978-6721 Spiritual Leaders: Rabbi Robert Kadosh & Rabbi Ephraim Wilburn E-mail: shmahyisrael@aol.com

ISRAEL UNITE P.O. BOX 508 Uniondale, N.Y. 11553 Tel: (718) 303-9655 or (866) 231-5114 Nathanyel Ben Israel

Ha Aur B'Mizraim Hebrew Israelite Congregation Rabbi Nathanyah HaLevi (Ghana West Africa) Chief Minister Shemuel Ben Yehudah Mt Vernon New York Tel: 914 424-4929 E-mail: shemuelyehudah@yahoo.com

The International Israelite Board of Rabbis Rabbi Sholomo Levy, President 189-31 Linden Blvd St Albans, NY 11412 Tel: 718-712-4646 E-mail: blackjews@aol.com

NORTH CAROLINA

Hashabah Yisrael Hebrew Family of Charlotte Cultural Center Torah Observant (Non-Messianic) 3315 Lake Road Charlotte, NC 28269(704) 408-3328

New Covenant Congregation Of Israel Charlotte - Tabernacle Elohim 7631 Sharon Lakes Road Suite E Charlotte North Carolina 28210(704) 553-7625 E-mail: contactsbocc@gmail.com

House of Yisrael of Raleigh, NC Moreh IshiYAH Ben YisraEL 5832 Enchanted Creek Circle Knightdale, NC 27545 (919) 455-7278 Email:HouseOfYisrael@yahoo.com

BEYT ISRAYAH Congregation Minister Elyah Israyah Durham, NC 27704 (919) 423-4770 Email: elyahisrayah@aol.com

OHIO

Assembly of Yahveh 1022 Stiffen St Lincoln Heights, OH. 45215. 513-733-4376

The House of YisraEl Hebrew Bible Class 1664 California Ave. Cincinnati, OH 45237-5604 1-800-531-3393 513-641-4007 Email:HouseOfYisrael@yahoo.com

The House of YisraEl of Cincinnati, OH 1907 Vine St. Cincinnati, OH (513) 237-5911 Email: hoycincy@gmail.com

Way of Life Hebrew Ministries Daryl and Alicia Murphy Toledo, OH Tel: (419) 464-1703 or (419) 936-8989 E-mail:aliciamurphy20@yahoo.com

OKLAHOMA

The Branch of Jerusalem 2501 E. 27th St. N. Tulsa, OK 74106 (918) 428-1422 or (918) 428-2667

Tulsa assembly of the servants of YHWH 222 West 61st Street N. (918) 430-0970

Halleluyah Ministries Ministers Jim and Connie King 223 E. 117th Street; Jenks, Oklahoma 74037 Tel: (918) 298-5464 E-mail:jimking@ipa.net

PENNSYLVANIA

Beth Hephzibah- Philadelphia Extension of the Kingdom of Yah 5600 Germantown Avenue Germantown, PA

Congregation Beth-'El Temple Headquarters, Inc Spiritual Leader: Overseer Timothy M. P. Dailey, Sr. Shabbat Eve: 8:00p.m. & Shabbat Morning: 11:00a.m. 2106 W. Nicholas St. Philadelphia, PA 19121 (215) 223-7676 215-628-8515/267-235-7204 E-mail:congregationbetheltemple@yahoo.com

Bah-yeet HaTorah Spiritual Leader: Moreh Yachiel Ben Yisrael Philadelphia, PA 19120 (215) 224-1337

Temple Kefarym Prince Kezaredar Yisrael - Spiritual Leader 7505 Brookhaven Philadelphia, PA 19151 (215) 477-2767 E-mail:admin@templekefarym.org Website: http://www.templekefarym.org Services: Shabbat 12 Noon - Sundown, Shanee Bible Study 7pm, Revee Hebrew Class 7pm, Shee Shee Teachings/Q and A 7pm. We offering teachings and live classes 24 hours in the Temple Kefarym Room on www.Paltalk.com under the Religion and Spirituality Header Sub Heading Other.

B'nay Yisrael Bayt Tzedek 5513 Boyer Street Philadelphia, PA 19150 (215) 409-5379

Power House of God 6139 Germantown Avenue (side entrance) Philadelphia, PA 19114 (610) 586-6200 E-mail:powerhouseofgod@hotmail.com

Hebrew Israelite Tabernacle Of Truth Inc Torah Observant Spiritual Leaders: Benyamin Levi and Binah Ahavah Levi 2246-48 Lehigh Ave Philadelphia, PA 19132 215-778-6489; 1877-505-7521

Pure Word Ministries International, Inc Servant Leader: J.D. Martineau Shabbat Worship: 1:30 PM & 4:00 PM (Evening Worship 1st, 3rd & 5th Sabbaths), Mid-week Assembly: 6:30 - 8:15 PM 1024 W. 3rd Street; P.O. Box 148 Tel: 610.202.5080: Rectory; 610.876.4949: Temple Chester, PA 19013

TEMPLE OF BETH-EL FOUNDER: MINISTER KHADIYAH EL LAZAR SHABBAT SERVICES 2PM 4558 N. 13TH STREET ; PHILADELPHIA PA. 19140 TELEPHONE-215-490-6378

CONGREGATION TEMPLE BETH'EL Rabbi Debra Bowen, Spiritual Leader 7350 Lowber Avenue ; Philadephia, PA. 19138 Telephone: (215) 276-4330 E-mail: congtemplebethel@aol.com>congtemplebethel@aol.com

SOUTH CAROLINA

Increasing Light Worship Inc Cohen Dr. Jeremiah Ben Levi 73 Olive Rd. Suite 16 Newberry SC 29108 Phone (803) 271-5961 Email:dryirmeyahu@yahoo.com

B'nai Zion House of Yisrael Hebrew Ministries, Inc. Zaken Yosef ben Rhodes Sumter, SC. Phone (803) 499.9583

Emet Ministries Highway 76, Prosperity, SC 29127 Sabbath 4pm. Call Daniel Rendelman for directions and information Phone 803-603-7852 E-mail: ravemet@comcast.net

TENNESSEE

Atzehret Shalom Hebrew Center Torah Observant Sabbath Torah Study and Fellowship Spiritual Leader Elder Yahkyra Levy Jackson, Tennessee Call for information 731 424 9349 E-mail: yahkyra@juno.com

Shabbat Torah Study Torah Observant Only Nashville, Tennessee Moreh Mal'ak Ben Ysrael Mid-week Torah Study Phone 615-506-0677E-mail: email:torahamsegulah@yahoo.com

Y'israel of Yah Culture Center Moreh Eliakim Ben Y'israel 933 Warren Street, Nashville, TN 37208 Phone 615-578-3967

TEXAS

Beth Yahudah Hebrew & Biblical Culture Center, Miracle Revival Word Center 3428 N. Littlejohn FT. Worth, TX 76105 817-534-4771

Beth Yahudah Family Life Center 10500 Lake June Rd. Q5 Dallas, TX 75217 972-557-2812 or 903-675-9991 E-mail:kahanyashabi613@comcast.net

Miqdash Yishrael 2825 N. Hwy 360 Suite 715 Grand Prairie, TX 75050 817-695-6040 Moreh Mahir Ben-Yishrael E-mail:Mahirel@miqdash-yishrael.org

Beth Shalom Messianic Congregation 2700 Putnam Street Fort Worth, TX 76112 972-287-8118

YahwehShalom Congregation PO Box 640954 El Paso, TX 79904 Prince Menorah Tele# (915) 274-4513 E-mail: Prince@YahwehShalom.com

Congregation of Yahweh Spiritual leader: Isaac K. Williams/Christopher O. Cooper 249 Niagra Falls Dr. Anna, TX 75409

Beth Shalom Temple No. 1 Houston, Tx Min. AmiEl Ben-Shalom Phone:(713) 231-3254 E-mail: torahstudy1@gmail.com

The Congregation of Yahweh - DFW Bro. Isaac (KoleYah) Williams McKinney, TX Phone: 214.831.0941

The House of Israel 1800 Las Vegas Trl ste 207 Ft. Worth Tx 76108 Phone:(972) 59-8228 E-mail: thehouseofisrael@yahoo.com

Bayith Yahweh Ambassador/Judge Kepha Arcemont P.O. Box 664 Omaha, Texas 75571 Phone:(903) 884-2281 or (402) 218-9530 E-mail:kepha613@gmail.com

VIRGINIA

Congregation Beth Menuchah Zakayn Ian Kalev Michaels, Servant Leader Richmond, VA 23228 E-mail: menuchah@netzero.com

Temple Beth El - Headquarters Rabbi Jehu A. Crowdy, Jr., Chief Executive Rabbi 3927 Bridge Road Suffolk, Virginia 23435 (757) 484-1161

HaDerek Kodesh Mishkhan (The WAY Holy Tabernacle) Leader - Elder Avraham Beta Yisra'el 24 Woodbury Forrest Dr Hampton, VA 23666 Phone:(757) 356-5336 E-mail: info@thehebrewnation.com

WASHINGTON

COVENANT HOUSE OF YEHUDAH Bro. Michael Israel 1007 S. 21st Street Tacoma, Washington 98405 Tele# 1-253-272-9290 E-mail:mkyah@nventure.com

The local webs below are like the matrix web but ending with the local name:

HEBREW ISRAELITE Congregations afiliated to the Church of God & Saints of Christ

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Kingston

Elder Craig Sales, Local Pastor First Tabernacle 23 Sligo Road Kingston, Jamaica W. I. (876) 928-5906

Send Mail to: P. O. Box 168 Kingston 3, Jamaica W. I.

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North America

At Large

Evangelist-At-Large James A. Parker Evangelist-At-Large Charles W. Harris

United States Tabernacles

District 1 — West

District 2 — Northeast District

Rabbi: Jesse E. Brown, Jr., D. Min. District Evangelist: John S. Martin

District 3 — Central

District Evangelist: Joseph R. Turner

District 4 — Southeast District

Rabbi: Lloyd G. Smith District Evangelist: Joseph Weatherford

United States Tabernacles

District 1 — West

District 2 — Northeast District

Rabbi: Jesse E. Brown, Jr., D. Min. District Evangelist: John S. Martin

District 3 — Central

District Evangelist: Joseph R. Turner

District 4 — Southeast District

Rabbi: Lloyd G. Smith District Evangelist: Joseph Weatherford

 Alaska

Anchorage

Deacon William Robinson, Deacon-in-charge First Tabernacle 3402 Dorbrandt Street, Space 38-A Anchorage, AK 99518 (907) 277-7909

Send mail to: P. O. Box 200892 Anchorage, AK 99520-0892

 Georgia

Atlanta

Elder Kenneth Roberts, Local Pastor First Tabernacle 571 Irwin Street Atlanta, GA 30312 (404) 521-9313

Send mail to: P. O. Box 50039 Atlanta, GA 30302-0039

 New Jersey

Newark

Elder Curtis Adair, Sr., Local Pastor First Tabernacle 343 Meeker Avenue Newark, NJ 07112 (973) 923-2809

Send mail to: P. O. Box 4242 Newark, NJ 07112

Plainfield

Elder David Sanders, Local Pastor Third Tabernacle 1518 W. Third Street Plainfield, NJ 07060 (908) 757-2666

Atlantic City

Elder A. Kevin Medlin, Local Pastor Fifth Tabernacle 400 Adams Avenue Pleasantville, NJ 08232 (609) 485-2043

Send mail to: P. O. Box 1163 Atlantic City, NJ 08401

 California

Los Angeles

Bro. Anton Conway, Co-Brother-in-charge Bro. Zach Sowers, Co-Brother-in-charge Second Tabernacle 1614 E. 41st Street Los Angeles, CA 90011 (323) 232-3966

San Mateo

Elder Frank Quattlebaum, Local Pastor Fifth Tabernacle 651 Roble Avenue Menlo Park, CA. 94025 (650) 595-9818

 Illinois

Chicago (visit site)

Elder Jhames Holley, Local Pastor First Tabernacle 515 E. 41st Street Chicago, IL 60653 (773) 268-4934 (773) 540-5057 (home)

 New York

Albany

Elder Solomon D. Leach, Local Pastor Eighth Tabernacle 151 Jay Street Albany, NY 12210 (518) 434-4055

Brooklyn

Evangelist Joseph R. Turner, Local Pastor Ninth Tabernacle 85-87 Fountain Avenue Brooklyn, NY 11208 (718) 277-8035

Rochester (visit site)

Evangelist John S. Martin, Local Pastor Fifteenth Tabernacle 19 Harrison Street Rochester, NY 14605 (585) 232-5963

Send mail to: P. O. Box 30781 Rochester, NY 14603

Mount Vernon

Elder Aaron B. Roberts, Local Pastor Twenty-First Tabernacle 427 S. 7th Avenue Mount Vernon, NY 10550 (914) 699-0541

 Connecticut

New Haven

Elder B. Randall Hall, Local Pastor First Tabernacle 124 Ivy Street New Haven, CT 06511 (203) 865-6962

Send mail to: P. O. Box 8724 New Haven, CT 06531

Bridgeport

Elder James Rhodes, Local Pastor Second Tabernacle 748 Connecticut Avenue Bridgeport, CT 06607 (203) 367-9780

Hartford (visit site)

Elder Michael S. Hunt, Local Pastor Third Tabernacle 829 Albany Avenue Hartford, CT 06112 (860) 522-9639

 Maryland

Baltimore (visit site)

Evangelist-at-Large Charles W. Harris, D. Min., Local Pastor First Tabernacle 1606 Ashland Avenue Baltimore, MD 21205 (410) 276-2761

Salisbury

Elder Lance Hawkins, Local Pastor Seventh Tabernacle (410) 546-2414

Send mail to: P. O. Box 1418 Salisbury, MD 21802-1418

 Ohio

Cleveland

Elder H. Obadiah Stewart, Local Pastor First Tabernacle 3561 Independence Road Cleveland, OH 44105 (216) 429-3179

Zanesville

Elder Mark Cunningham, Local Pastor Second Tabernacle 516 Cliffwood Avenue Zanesville, OH 43701 (740) 454-8205

Cincinnati (visit site)

Elder Isaiah Lumpkins, Local Pastor Seventh Tabernacle 3944 Cass Street Cincinnati, OH 45223 (513) 541-4276

Send mail to: P. O. Box 19776 Cincinnati, OH 45219

 Delaware

Wilmington (visit site)

Elder Phillip Henry, III, Local Pastor First Tabernacle 717 East 7th Street Wilmington, DE 19805 (302) 652-5495

 Massachusetts

Boston (visit site)

Elder Gilbert White, Local Pastor First Tabernacle 10 Putnam Street Roxbury, MA 02119

Send mail to: P. O. Box 180-488 Boston, MA 02118 (617) 671-5627 (cell)

 Pennsylvania

Philadelphia (Visit Site)

Elder Asher Volkens, Local Pastor First Tabernacle 602-14 S. Broad Street Philadelphia, PA 19146 (215) 545-4908

Send mail to: P. O. Box 32039 Philadelphia, PA 19146

Harrisburg (visit site)

Elder Timothy Hurtt, Local Pastor Seventh Tabernacle 1500 N 5th Street Harrisburg, PA 17102 (717) 232-3516

 District of Columbia

Washington

Rabbi Marcus L. Carr, Local Pastor First Tabernacle 401 New York Avenue, NW Washington, DC 20001 (202) 638-6530


 Michigan

Detroit

Elder Darron Merrit, Local Pastor First Tabernacle 18515 Wyoming Street Detroit, MI 48221 (313) 861-6974 (734) 207-1706 (Local Pastor home)

 Rhode Island

Providence

Elder William Z. Scott, Local Pastor First Tabernacle 105 Dodge Street Providence, RI 02907 (401) 331-2287 (401) 861-4933 (fax)

Send mail to: P. O. Box 23235 Providence, RI 02903

 Florida

Jacksonville (visit site)

Elder Samuel J. Eaves, I, M.Ed., Local Pastor First Tabernacle 3403 N. Stuart Street Jacksonville, FL 32209 (904) 358-2291

Miami (visit site)

Elder Samuel J. Eaves, II, Ph.D., Local Pastor Tenth Tabernacle 2298 NW 62nd Street Miami, FL 33147 (786) 477-7723 (305) 992-5657

Send mail to: P. O. Box 472276 Miami, FL 33247

 North Carolina

Southern Pines (visit site)

Elder Seth J. Johnson, Jr., Local Pastor First Tabernacle 580 W. New Hampshire Avenue Southern Pines, NC 28387 (910) 692-6995

Send mail to: P.O. Box 2323 Southern Pines, NC 28387

Charlotte (visit site)

Elder U. George Hamilton, Local Pastor Second Tabernacle 2816 N. Graham Street Charlotte, NC 28206 (704) 333-9410

Send mail to: P O Box 790304 Charlotte NC 28206

Greensboro

Elder Asa J. McNeil, Local Pastor Third Tabernacle 1006 Dunbar Street Greensboro, NC 27401 (336) 333-2933

Send mail to: P. O. Box 1702 Greensboro, NC 27402

Elizabeth City

Evangelist Judah A. Person, Jr., Local Pastor Fifth Tabernacle Non-mailing address: 906 Parkview Drive Elizabeth City, NC 27909 (252) 331-7996 (tabernacle) (252) 331-6720 (Local Pastor)

Send mail to: P. O. Box 1177 Elizabeth City, NC 27906-1177

 Virginia

Belleville

Elder Joseph C. Denson, Co-Local Pastor Elder Ezra Locke, Co-Local Pastor First Tabernacle 3927 Bridge Road Suffolk, VA 23435 (757) 484-1161

Richmond (Visit Site)

Evangelist Joseph Weatherford, Local Pastor Fourth Tabernacle 500 N. 31st Street Richmond, VA 23223 (804) 788-7187 (804) 244-6041

Roanoke

Elder William Billingsley, Local Pastor Fifteen Tabernacle 1401 Loudon Avenue, NW Roanoke, VA 24017 (540) 982-1164

Alexandria (Visit Site)

Evangelist-At-Large James A. Parker, Local Pastor Sixteenth Tabernacle 634 N. Patrick Street Alexandria, VA 22314 (703) 549-7488 (703) 549-7805 (fax)

Gauteng District

Hammanskraal

Evangelist Tony Nyatlo, Local Pastor

Postnet Suite 443 Private Bag X39 Lynnwood, 0028 South Africa Phone: 27 (0)828-578-400

Katlehong

Evangelist Reuben Masia, Local Pastor

209 Mopedi Street Section Katlehong, 1832 South Africa Phone: 27-011-909-7922

Mamelodi

Evangelist Howard Z. Masenya, Local Pastor

218A Geelhout Street Chantelle Ext 4 Pretoria North, 0182 South Africa Phone: 27 (12) 549-0028

Mokgwaneng

Evangelist Simon Mangolele, Local Pastor

Mailing address: BOX 10 Xipame, 0452 South Africa Phone: 27 (12) 333-8707

Phelindaba

Elder David Rwambiwa, Local Pastor Walton Jameson School 51 Sekhukhune street Atteridgeville 0008

Mailing address: P.O Box 2566 Halfway House Midrand 1685 South Africa Phone: 27 76 551 1027

Pretoria

Elder Mzukisi Joel Giwu, Local Pastor

Phone: 27 (0) 724-584-844

Rockville

Elder P. Mpatheni, Local Pastor

Mailing address: P. O. Box 334 KwaXuma 1868 South Africa Phone: 27-011-984-1811

Voslorus

Elder Samuel Zwane, Local Pastor

Mailing address: P. O. Box 3976 The Reeds Centurion, 0158 South Africa Phone: 27 (0) 829-644-493

Zola

Elder Terence Shem Jiyane, Local Pastor

Mailing address: P.O. Box 74 KwaXuma, 1868 South Africa

 KwaZulu Natal District

Antioch

Evangelist Jeremiah Qwabe, Local Pastor

Mailing address: P. O. Box 511 Eshowe, 3815 South Africa Phone: 27 072 6251 199

Bethel

Elder Mazwi Nala, Local Pastor

Mailing address: P. O. Box 1410 Mtubatuba, 3935 South Africa Phone: 27 072 5881 068

Canaan

Elder August Mthembu, Local Pastor

Mailing address: P. O. Box 36 KwaMbonambi 3915 South Africa Phone: 27 073 2243 837

Corinth

Evangelist Bheka Mthembu, Local Pastor

Mailing address: P. O. Box 1475 Mtubatuba, 3935 South Africa Phone: 27 035 798 1873

Damascus

Elder Zebediah M. Mkhwanazi, Local Pastor

Mailing address: P. O. Box 919 Mtubatuba, 3935 South Africa Phone: 27 084 5883 734

Dondotha

Elder Mzwandile Ngobese, Local Pastor

Mailing address: P. O. Box 211 Esikhawini, 3887 South Africa Phone: 27 072 3374 771

Durban City

Elder Alton Mthembu, Local Pastor

5024 Nsingisi Road KwaNdengezi, 3607 South Africa Phone: 27 072 7837 922

Empangeni City

Elder Frederick Mthembu, Local Pastor

Mailing address: P. O. Box 5634 Empangeni, 3880 South Africa Phone: 27 073 628 1947

Galilee

Elder Zebulon Sithole, Local Pastor

Mailing address: P. O. Box 692 Gingindlovu, 3800 South Africa Phone: 27 083 6722 237

Jakobi

Elder Dumisani Khanyile, Local Pastor Mailing address: P. O. Box 488 Mtubatuba, 3935 South Africa Phone: 27 079 8523 904

Jerusalem

Elder Bhekithemba Xulu, Local Pastor

Mailing address:

P. O. Box 24105 KwaDlangezwa 3886 South Africa Phone: 27 078 7499 825

Kwa-Mbonambi

Elder Joconia Mthembu, Local Pastor

Mailing address: P. O. Box 433 Empangeni, 3880 South Africa Phone: 27 073 6115 540

Kwa-Ngwanase

Elder Njabulo Mkhize, Local Pastor

Mailing address: P. O. Box 1322 Eshowe, 3815 South Africa Phone: 27 084 9654 775

Mount Carmel

Elder Bongani Dube, Local Pastor

Mailing address: P. O. Box 1054 Empangeni 3880 South Africa Phone: 27 076 0342 388

Mount Moria

Elder Doctor Makamu, Local Pastor Mailing address: P. O. Box 7857 Esikhawini, 3887 South Africa Phone: 27 083 4163 483

Mzingazi

Elder Ozias Nyawo, Local Pastor

Mailing address: P. O. Box 101735

Meerense, 3901 South Africa Phone: 27 073 344 5856

New Jerusalem

Elder Simon Jobe, Local Pastor

Mailing address: P.O. Box 519 Eshowe, 3815 South Africa

Nongoma

Evang. Lindindaba Mthembu, Local Pastor

Mailing address: P. O. Box 2272 Nongoma, 3950 South Africa Phone: 27 035 831 3096

Philadelphia

Elder Sipho Ntshangase, Local Pastor

Mailing address: P. O. Box 225 Eshowe, 3815 South Africa Phone: 27 072 1407 353

Samaria

Elder Clement Dube, Local Pastor

Mailing address: 43 Meadow Road Savannah Park 4092 South Africa Phone: 27 031 706 5185

Shalom

Evangelist Daniel Dladla, Local Pastor

Mailing address: P. O. Box 2002 Eshowe, 3815 South Africa Phone: 27 083 4191 302

Shiloh

Elder Phineas Dumisa, Local Pastor

Mailing address:

P. O. Box 38035 Esikhawini 3887 South Africa Phone: 27 083 2076 722

Thessalonica

Elder Meshack Nala, Local Pastor

Mailing address: P. O. Box 1277 Esikhawini, 3887 South Africa Phone: 27 078 7479 191

Zion

Elder Levi Makamu, Local Pastor

Mailing address: P. O. Box 1797 Richards Bay, 3900 South Africa Phone: 27 073 3188 376

 Western Cape District

Cape Town Tabernacle #1

Elder Charles Ntsiko, Local Pastor

Mailing address: 50 Mthawelanga Str Elitha Park Khayelistha 7300 South Africa

 Swaziland District

Big Bend

Elder Louige Dlamini, Local Pastor Phone: (+268) 7605 2072

Emmanuel (Ntontozi)

Elder A. Nkwanyana

Phone: (+268) 7675 3211

Matsapha

Elder Mattie F. Shabangu, Local Pastor

Mailing address: P.O. Box 2343 Matsapha, Swaziland Phone: (+268) 7628 8035

Mbabane (visit site)

Elder Mbhekeni Vilakati, Local Pastor

Mailing address: P.O. Box 575 Mbabane, Swaziland Phone: (+268) 7618 2726

Nkamanzi

Evangelist Timothy Mamba, Local Pastor

Mailing address: P.O. Box 171 Ezulwini, Swaziland Phone: (+268) 2416 3131

Siphofaneni

Elder Calvin Shabangu, Local Pastor

Phone: (+268) 7614 4835

Vuvulane

Evangelist Timothy Mamba, Local Pastor

Mailing address: P.O. Box 171 Ezulwini, Swaziland Phone: (+268) 2416 3131

Zulwini

Evangelist Timothy Mamba, Local Pastor

Mailing address: P.O. Box 171 Ezulwini, Swaziland Phone: (+268) 2416 3131

 Zimbabwe District

Beth-El

Elder James Nyakuromba, Local Pastor

Mailing address: Kubatana School Box 247 Headlands, Zimbabwe

Bulawayo

Elder Unity Bhasera, Local Pastor

Mailing address: 141 A George Byo, Zimbabwe Phone: 263-988-3940

Chendambuya

Elder Samuel Risinamhodzi

Mailing address: Kubatana School Box 247 Headlands, Zimbabwe Phone: 263-777-567-643

Chitangazuva

Elder Timothy Maposa, Local Pastor

Phone: 263-777-981-024

Chitungwiza

Elder Masimba Kwindima, Local Pastor

1 Travlos Road Avonlea Harare, Zimbabwe Phone: 263-430-8028

Darangwa

Elder Kennedy Kwindima, Local Pastor

Darangwa School Mailing address: P.O.Box 616 Murewa, Zimbabwe Phone: 263-712-334-673

Dewedzo

Elder Mafion Chingoma, Local Pastor

Mailing address: Mutendebvure Schoolbox 8097 Rusape, Zimbabwe Phone: 263-733-389-568

Gandai

Elder Yukely Bhasera, Local Pastor

Mailing address: Gandayi School Box 7039 Mutare, Zimbabwe Phone: 263-773-408-977

Gomba

Elder Misheck Nyamupingidza, Local Pastor

Mailing address: Chidiya School P.Bag 3742 Marondera, Zimbabwe Phone: 263-712-043-976

Harare

Elder Solomon Kwindima, Local Pastor

17140 Jerenyenze Rd Zengeza2 Chitungwiza, Zimbabwe Phone: 263-772-887-419

Kadzere

Elder Tobias Chipunza, Local Pastor

Mailing address: No 22 Auld Crescent Eastlea Harare, Zimbabwe Phone: 263-474-7145

Makate

Elder Elude Mukanhami, Local Pastor

Mailing address: Chidiya School Privat.Bag 3742 Marondera, Zimbabwe Phone: 263-772-500-655

Makosa

Elder Joshua Madzinga, Local Pastor

Mailing address: Makosa School Box 235 Mutoko, Zimbabwe Phone: 263-775-618-859

Marondera

Elder Happiness Gororo, Local Pastor

Mailing address: 44 Tafara Dombo Marondera, Zimbabwe Phone: 263-774-360-683

Masvosva

Elder Edward Madongorere, Local Pastor

Mailing address: Nerwande School Box 8005 Rusape, Zimbabwe Phone: 263-775-865-321

Mutendabvure

Deacon Andrew Nyahwata, In-Charge

Mailing address: House No 6117 Unit J Chitungwiza, Zimbabwe Phone: 263-772-408-593

Mutoko Centre

Deacon Andrew Gurure, In-Charge

Mailing address: 36 Fairfield Hatfield Harare, Zimbabwe Phone: 263-712-737-848

Nyamashato

Elder Noddy Nyamurima, Local Pastor

Mailing address: Nyamashato School Box 26 Murewa, Zimbabwe Phone: 263-775-224-048

Rusape #1

Elder Sweaten Madziwanzira, Local Pastor

Telephone: 27-09263-252-3254

Mailing address: Ve 317 Vengere Rusape, Zimbabwe Phone: 263-774-844-614

Rusape #2

Deacon Farai Nyahwata, In-Charge

Mailing address: House No 6117 Unit J Chitungwiza, Zimbabwe Phone: 263-772-929-633

Hebrew Israelite Board of Rabbis's Synagogues

SYNAGOGUES

Shabbat times for New York City, New York, USA

Rosh Chodesh Tamuz occurs on Wednesday, 06 Jul 2016

Rosh Chodesh Tamuz occurs on Thursday, 07 Jul 2016

Candle lighting: 8:10pm on Friday, 08 Jul 2016

This week's Torah portion is Parashat Korach

Havdalah (50 min): 9:18pm on Saturday, 09 Jul 2016

Who are we? Where did we come from? How many of us are there?

Estimates for the total number of Black Jews in America range from 40,000, reported by the Encyclopedia of Black America, to 500,000 as stated in a feature story about Black Jews in Ascent magazine. Unfortunately, none of the sources reveal how they arrived at their figures.

The problem of determining a reliable estimate of the number of Black Jews in America is made more complicated by the difficulty of determining who is a "Black Jew." For instance, Arthur Huff Fauset in his pioneering study, Black Gods of the Metropolis, used a Philadelphia-based group called the "Church of God" as the basis for a chapter about "Black Jews." If one simply took an affinity with the Old Testament and the observance of a few customs as a definition of being Jewish, as do Fauset and others, then one's figures could be quite high; though very inaccurate because they would count as Black Jews segments of what is usually considered the Black Church.

On the other hand, if one used Orthodox Jewish Law, called "Halackah," as the basis for defining who is a Jew, one would have to know the religion of the mother of each person; because, by this law, one cannot decide to be a Jew unless one's mother is a Jew. If the person or group claimed to have converted to Judaism, then one would have to know if they underwent certain rituals that involve the taking of special baths, (mikvot) and in the case of a man, the symbolic pricking of his penis.

Historical Hebrew Israelite leaders (Arnold Josiah Ford, William Crowdy, Rabbi Wentworth, Ben Yahweh & Ben Ammi) with Lion of Judah, a symbol often representative of them

Halakhic Law offers a very precise definition of who is a Jew. However, since fewer than ten percent of the 5.3 million white Jews in America observe Orthodox Jewish Law, this standard cannot be applied to Black Jews unequivocally, nor could I verify baths or pricked penises if I wanted to. Yet, I am aware of a number of prominent African Americans and one New Jersey congregation that have undergone formal conversion. This, too, is a controversial issue about which there is much debate. We have created a page for the free flow of opinions on this topic. In general, however, I believe that the majority of our communities believe in a doctrine the Torah refers to as Shuvah, the return of lost Jews to their original heritage. Recently, several leaders within our community have advocated undergoing Halakhic conversion (as they have) even though they believe in Shuvah. Their strongest argument seems to be that it makes getting along with white Jews easier if you have such a certificate rather than that it makes them feel more Jewish or brings them close to Hashem (G-d).

My experience and the example of the Ethiopian Jews now living in Israel many of whom have been coerced into taking a pseudo-conversion euphemistically referred to as  renewal  reveals that the legitimacy of these Halakhic conversions are frequently questioned depending on which rabbi performed and most importantly depending on the race of the person being converted; i.e. black converts are always more suspect than the traditionally suspected white convert.

Since the particular Halakhic conversion ceremony in use today is not found in the Torah, nor is it referred to in any of the biblical instances where people joined the Hebrew faith, (Ruth for example), we do not believe that it has the same legal weight as Torah law. Also, we feel that it denies the concept of divine intervention and selection referred to in Isaiah 11:11-12 and Jeremiah 3:14. In these passages the Hebrew prophets state that God will be responsible for the gathering of His people which He shall choose from the "four corners of the earth" and the from "islands of the sea." This process is described as a selection of individuals rather than of groups, "I will take you one from a city, and two from a family, I will bring you to Zion." The fact that Orthodox rabbis hold that they are the sole arbiters of deciding who is a Jew negates the existence or exercise of a divine will that is not channeled through them first. In contrast, the ceremony we use serves as a public acknowledgment of a spiritual transformation that has already taken place within the individual.

Beyond this type of problem, however, there are a number of political reservations that we hold regarding the way that people are "accepted" into Judaism. The Halakhic procedures require recognition of and acquiescence to Orthodox authority. Further, the Halakhic standard conflates membership in a religion (a belief system or way of life accepted on faith) with acceptance or approval of a particular religious body. An appropriate analogy, that comes very close to describing our situation, is that the Pope or Catholic Church can decide who is a Catholic but, he can not decide who is a Christian. [The fact that some have tried notwithstanding.] Similarly, various boards or councils may decide who is an "Orthodox Jew" for instance but they can not presume to act as God in judging the content of a person's heart or the sincerity of one's faith.

Judaism, as many of us understand and practice it, is not a race. If it were, then no one could join it or leave it without being genetically altered. Judaism is a creed; a living culture with an ancient history. Those who practice it belong to communities that often have unique traditions. Though it may not appear as such, most Jews belong to definable communities which have traditions that come out of their own histories. Sadly, some of the more influential communities attempt to exercise a hegemony over the others. Black Jews generally reject the presumptive authority of such groups though they accept many of their traditions and interpretations on other matters. Because of this, Black Jews exist on the margins of Jewish society though well within the pale of principled disagreement.

Rather than inventing an arbitrary definition or imposing a contested definition of Judaism onto the Black Jewish community, I have chosen instead to discuss those groups that describe themselves as either Black Jews, Hebrews, or Israelites. This approach will allow the reader to understand how we. In this regard, I have found that a variety of very interesting, complex, and still evolving notions of Judaism exist. It is my goal to analyze the major theological, cultural, and political views that circulate within these congregations in order to understand how they are informed by issues of race, religion, and historical circumstances.

                              Rabbi Wentworth Arthur Matthew holding a Torah scroll.

Rabbi W.A. Matthew -- The Black Jews of Harlem

My background and most of my information comes from working with those congregations that derive from the late Chief Rabbi Wentworth Arthur Matthew (1892-1973). Rabbi Matthew founded the Commandment Keepers Congregation in Harlem, New York in 1919. He trained and ordained many of the rabbis who later founded synagogues in various places of the United States and the Caribbean. Rabbi Matthew, it turns out, was a close associate of Rabbi Arnold J. Ford who was the musical director of the Universal Negro Improvement Association (UNIA) which was organized by Marcus Garvey in 1911.

The emergence of Judaism among people of African descent in the first half of this century was made possible by a combination of the following factors: (1) A strong religious tradition in the background of the person who became Jewish that embodied Jewish practices from an early but unclear source. When interviewed, many of the older members of this community recall memories of their parents observing certain dietary laws, such as abstaining from pork or salting their meat. Others recall traditions related to observing the Sabbath or festivals such as Passover and Sukkot. In most cases these practices were fragmentary and observed by people who simultaneously practiced Christianity.

The possible origins of these Hebraic traditions could be traced to West Africa were a number of tribes have customs so similar to Judaism that an ancient connection or maybe even descent from one of the "ten lost tribes" is believed. Other possibilities for these well-documented practices are through association with Jewish slave owners and merchants in the Caribbean and North America. In this case, the number of Jewish slave owners is known to have been small, yet it has been shown that Jewish masters, particularly in the Caribbean, attempted to proselytize their slaves just as their Christian counterparts had.. Therefore, the three main sources of Judaism for African Africans today are: (1) Indigenous African Ancestry, (2) Conversion during or after slavery, (3) Intermarriage between white Jews and people of African descent, and (4) Shuvah, the conscious reclaiming of Judaism by people of African descent whose ancestors were forced into Christianity.

Many African Americans who practice Judaism today maintain that they have always had a close affinity with the Hebrews of the Old Testament. This is true whether or not they recall particular rites that remind them of the Jewish traditions they now follow. Scholars such as Albert Raboteau have described in books such as Slave Religion that the biblical struggles of the Hebrew people particularly  their slavery and exodus from Egypt bore a strong similarity to the conditions of African slaves and was therefore of special importance to them. This close identification with the biblical Hebrews is clearly seen in the lyrics of gospel songs such as "Go Down Moses" and remains a favorite theme in the sermons of black clergy today.

What all this proves is that there was a foundation, be it psychological , spiritual, or historical, that made some black people receptive to the direct appeal to Judaism that Rabbi Matthew and others made to them in this century. If black people were fertile ground for the harbingers of Judaism, then the philosophy of Marcus Garvey was the seed that helped to bring it to fruition. Put most simply, Garvey's message was one of Black Nationalism and Pan Africanism. His goal was to instill pride in a people who were being humiliated through institutionalized racism and cultural bigotry. Garvey and Matthew attempted to challenge old stereotypes that either minimized a black presence in history or the bible, or, that completely excised black people from these texts. They argued that such distortions and omissions were harmful to the self-image that many black people had of themselves. They debunked these myths by extolling the contributions that black people made to the development of human civilization. To some extent this meant focusing on the achievements of African societies such as Egypt and Ethiopia in highly rhetorical and romantic way. It also meant attacking the false image that all the people in the bible looked like Europeans. They pointed out that by normative standards the dark hues of the ancient Hebrews would cause them to be classified as black in today's world. This was a revelation to thousands of black people who had previously accepted the all white depictions without question.

   Arnold Josiah Ford

Rabbi Ford and Rabbi Matthew took Garvey's philosophy one step further. They reasoned that if many of the ancient Hebrews were black, then Judaism was as much a part of their cultural and religious heritage as is Christianity. In their hearts and minds they were not converting to Judaism, they were reclaiming part of their legacy. This fit very neatly with the biblical prophecies that spoke of the Israelites being scattered all over the world, being carried in slave ships to distant lands, and of being forced to worship alien Gods. (Deut 28)

Rabbi Matthew found himself in the peculiar position of having to both justify his small following of black Jews in Harlem, and also to explain the presence of so many white Jews. His position on this subject went through various stages. He always maintained that the "original Jews" were black people-or at least not European; however, he did not deny the existence or legitimacy of white Jews. In fact, as his services, synagogues, and attire show, he deferred to orthodox conventions on many matters. For example, he maintained separate setting for men and women, he used a standard Orthodox siddur (prayer book) to conduct his services, worshippers wore tallitzim and kippot (prayer shawls and yarmulkes), they affixed mezuzot, wore tefillin, used standard texts in their Hebrew and rabbinic schools and read from a Sefer Torah.

Rabbi Matthew believed that although the "original Jews" were black people, white Jews had kept and preserved Judaism over the centuries. Since we, black Jews, were just "returning" to Judaism it was necessary for us to look to white Jews on certain matters particularly on post-biblical and rabbinic holidays such as Hanukkah which could not be found in the Torah. However, it is important to note that Rabbi Matthew felt free to disagree on matters where he had a strong objection. He also recognized that since many customs, songs, and foods were of European origin, that he had the right to introduce some African, Caribbean, and American traditions into his community. Of course, his right to do this was often challenged, sometimes by Jews who had  Europeanized  Judaism in the past or who were "Americanizing" Judaism in the present. Rabbi Matthew was constantly aware of apparent double standards within Judaism. After decades of trying to find common ground with white Jews by speaking at white synagogues around the county and at B'nai Brith lodges internationally, and after repeated attempts to join the New York Board of Rabbis, Rabbi Matthew concluded that black Jews would never be fully accepted by white Jews and certainly not if they insisted on maintaining a black identity and independent congregations. Since his death in 1973, there has been very little dialog between white and black Jews in America.

The following diagram is a picture of how the Black Jewish or Hebrew Israelite community is arranged. It shows the major branches of thought, the largest denominations, and the particular breakdown of the community founded by Rabbi Matthew.

THE LAWKEEPERS "Hear O Israel YHWH Our POWER is ONE YHWH"

"For the children of Israel shall abide many days without a king, and without a prince and without a sacrifice, and without an image, and without an ephod and without teraphim, Afterward shall the children of Israel return, and seek YHWH their POWER, and David their king; and shall fear YHWH and his goodness in the latter days." Hosea 3:4,5.

"We AS A PEOPLE, will get to the PROMISED LAND" Dr. Martin Luther King Jr.

INTRODUCTION

Shalom! Thank you for taking the time to visit the lawkeepers.org's web site. The following information sheds light on the identity of the vast majority of so-called African-Americans or Blacks in the diaspora, particularly the America's and the Caribbeans. This information has been provided by Hebrew Yisraelites for Hebrew Yisraelites in the diaspora and the stranger who seek to return to the Holy One of Yisrael and bond under the righteous Laws given to the nation of Yisrael through Moses. For many reading this information for the very first time, it is our hope that you will be spiritually enlighten to the truth contained herein. This information is not new but has been deliberately hidden and omitted from history books. As you read, I'm sure you will see why. "Moreover all these curses shall come upon thee, and shall pursue thee, and overtake thee till thou be destroyed; because thou hearkenedst not unto the voice of YHWH thy Elohim, to keep his commandments and his statutes which he commanded thee:" "And they shall be upon thee for a sign and for a wonder, and upon thy seed forever." Deuteronomy 28:45-46

THE SIGN

While other people claim to be the decendants of the ancient nation of Yisrael, the Creator of Heaven and Earth had it recorded that the SIGN OF THE CURSES SPOKEN IN DEUTERONOMY 28 would be upon the Nation of Yisrael forever as born out by the historical circumstances those decendants would find themselves in today among the nations. That they ( the curses) would identify who today fulfill the prophesies of the curses as spoken by the mouth of Moshe. As the evidence will show, while many people have been enslaved down though history, only one people today bears the mark of these curses in their entirety and have and has these curses upon them as a sign forever until this day.

WHO ARE WE?

The Law Keepers. Co, is a TORAH based organization of Hebrew Yisraelites (not jewish) of so-called African Descent (Black) scattered throughout the diaspora, who's primary purpose is; to exalt, honor and give praise and glory to the Holy ONE of Yisrael YHWH; DO the Laws given to Moses to give to the children of Israel; and return to the land of our forefathers, the land of Yisrael. Also to assist and act as an advocate for likeminded Hebrew Yisraelites who have returned to their heritage, and who desire to return to their homeland, the land of our forefathers the land of Yisrael.

We do not embrace the Greek writings also known as the New Testament.. nor its teachings of human sacrifice or a triune Godhead, and do not embrace JC/Yeshua as our saviour following the admonition found in Exodus 20:3 "Thou shalt have no other POWERS before me" and Isaiah 43:11 " I even I, am YHWH and beside me there is no saviour" We are here to herald forth the truth concerning our POWER YHWH and his "peculiar people" who have been scattered in the lands of their captivity as of this day, specifically to the nation of Yisrael in the "Valley of Dry Bones" who have lost their identity as a nation.

We are here to proclaim that now is the time for the remnant to return to our land to fulfill the prophecies concerning the gathering of the nation of Yisrael to our promised land. The land of Yisrael. (Ezekiel 37: 1-28)

                                                                         Ben Yahweh

We are not affiliated with Ben Amim, Yahweh ben Yahweh, The Commandment Keepers, or the Israeli Church of Universal Practical Knowledge, or any other group. We believe in ONE POWER the POWER of ABRAHAM, ISAAC AND JACOB/ISRAEL and HIS WORD as written in the Torah and Tanakh known today as the Old Testament. Please see our "MISSION STATEMENT."

We do not advocate violence against any people or race but seek self determination as a people, to be self reliant and free to honor and worship the POWER of our forefathers in the land he promised, The land of Yisrael, "The Promised Land."

Rabbi Levi Ben Levy, 64, Head of Black Jewish Group

By ERIC PACE Published: April 13, 1999

Rabbi Levi Ben Levy, the chief rabbi of the Israelite Board of Rabbis for the New York metropolitan area and the Western Hemisphere, died on Friday at Mount Sinai Medical Center in Manhattan. He was 64 and lived in the Queens Village section of Queens.

The cause was leukemia, said his son Sholomo Ben Levy, also a rabbi.

The Israelite Board of Rabbis serves black Hebrew Israelites, as they prefer to be known by their fellow Jews and others.

David Pollock, the associate executive director of the Jewish Community Relations Council of New York, said that members of ''Rabbi Levy's group consider themselves part of the Jewish community, and everybody whom I know who has examined this group has concluded that they are part of the Jewish community.''

Rabbi Levy was born in Linden, N.C. In 1950, he moved to New York, where he met Rabbi Wentworth A. Matthew. Rabbi Matthew was born in Africa and, when he died in 1973, was described by his family as the first ordained black rabbi in the United States.

Rabbi Wentworth

Rabbi Matthew established a black synagogue in Harlem. In 1925, he founded the Ethiopian Hebrew Rabbinical College, also in Harlem.

Rabbi Levy entered City College in 1957, but two years later, having decided to become a rabbi, he enrolled at the Ethiopian Hebrew Rabbinical College. He was ordained in 1967, a year after graduating. The college is now called the Israelite Rabbinical Academy.

Rabbi Levy was encouraged in his religious studies and works by Rabbi Matthew, who was also chief rabbi of the Israelite Board of Rabbis.

Rabbi Levy's first synagogue, Beth Shalom Ethiopian Congregation, began on a modest scale, with eight families gathering in the living room of his Queens home. The congregation is now in Brooklyn.

Six years later, he was elected chief rabbi of the Israelite Board of Rabbis. At that time, the board's responsibilities were limited to the New York metropolitan area, but later they were expanded to include new congregations in other countries in the Western Hemisphere. He held the title of chief rabbi at his death.

In 1988, Rabbi Sholomo Ben Levy, Rabbi Levi Ben Levy's older son, became the spiritual leader of another synagogue, Beth Elohim Hebrew Congregation, which Rabbi Levi Ben Levy had founded in 1983 in Queens. Another son, Benyamin, became Sholomo's assistant.

In later years, Rabbi Levi Ben Levy spent much of his retirement back in North Carolina, but he often traveled to New York to visit relatives and to advise Jewish organizations to which he had ties.

In addition to his sons, both Queens residents, Rabbi Levy is survived by his wife, the former Deborah Byrd; four daughters: Deborah, Yehudith, Tamar and Zipporah; two brothers: Issac and Frank McKethan; four sisters: Enola McNeil, Irene Elliot, Lillian Issac and Laura Brown, and nine grandchildren.

Black-Jewish Relations: The Black Jewish or Hebrew Israelite Community

This essay attempts to bear witness to true diversity that exists within the Jewish world. Though the focus is necessarily on those communities that I am most family with, I attempt to give a broader insight and offer some analysis of the unique dynamics that are at work. It is also important to remember that not all of these groups accept the terms used to describe them. Some, in fact, reject the term "Jew" precisely because it connotes, in the minds of most people, a white ethnic group. Therefore, the use of this appellation could be misinterpreted as a desire to be white or a denial of African heritage. In either case, its application could be regarded as an affront by some. The groups who feel this way prefer the term Hebrew or Israelite because they believe it avoids a connection with "whiteness," or conversely, implies a connection with "blackness." It is with these two caveats concerning "race" that I use the term Jew as a de-racialized description of people who are neither Christian nor Muslim but who profess to worship the God of Abraham, Isaac, and Jacob. No offense is intended by my choice of terms and I hope that none will be taken. I offer a fuller exploration of the "racial question" in Judaism elsewhere on this homepage. The information that follows comes from my dissertation research at Columbia University and from my personal knowledge as a rabbi in one of the oldest and largest communities of Black Jews in America.

Estimates for the total number of Black Jews in America range from 40,000, reported by the Encyclopedia of Black America, to 500,000 as stated in a feature story about Black Jews in Ascent magazine. Unfortunately, none of the sources reveal how they arrived at their figures.

The problem of determining a reliable estimate of the number of Black Jews in America is made more complicated by the difficulty of determining who is a "Black Jew." For instance, Arthur Huff Fauset in his pioneering study, Black Gods of the Metropolis, used a Philadelphia-based group called the "Church of God" as the basis for a chapter about "Black Jews." If one simply took an affinity with the Old Testament and the observance of a few customs as a definition of being Jewish, as do Fauset and others, then one's figures could be quite high; though very inaccurate because they would count as Black Jews segments of what is usually considered the Black Church.

On the other hand, if one used Orthodox Jewish Law, called "Halackah," as the basis for defining who is a Jew, one would have to know the religion of the mother of each person; because, by this law, one cannot decide to be a Jew unless one's mother is a Jew. If the person or group claimed to have converted to Judaism, then one would have to know if they underwent certain rituals that involve the taking of special baths, (mikvot) and in the case of a man, the symbolic pricking of his penis.

Halakhic Law offers a very precise definition of who is a Jew. However, since fewer than ten percent of the 5.3 million white Jews in America observe Orthodox Jewish Law, this standard cannot be applied to Black Jews, nor could I verify baths or pricked penises if I wanted to. In addition, I am aware of a number of African American individuals and one New Jersey congregation that have undergone formal conversion only to find that the "legitimacy" of their conversion was not universally accepted.

Since the particular Halakhic ceremony described above is not found in the Torah, nor is it referred to in any of the biblical instances where people joined the Hebrew faith, (Ruth for example), we do not believe that it has the weight of law. Also, we feel that it denies the concept of divine intervention and selection referred to in Isaiah 11:11-12 and Jeremiah 3:14. In these passages the Hebrew prophets state that God will be responsible for the gathering of His people which He shall choose from the "four corners of the earth" and the from "islands of the sea." This process is described as a selection of individuals rather than of groups, "I will take you one from a city, and two from a family, I will bring you to Zion." The fact that Orthodox rabbis hold that they are the sole arbiters of deciding who is a Jew negates the existence or exercise of a divine will that is not channeled through them first. In contrast, the ceremony we use serves as a public acknowledgment of a spiritual transformation that has already taken place within the individual.

Beyond this type of problem, however, there are a number of political reservations that we hold regarding the way that people are "accepted" into Judaism. The Halakhic procedures require recognition of and acquiescence to Orthodox authority. Further, the Halakhic standard conflates membership in a religion (a belief system or way of life accepted on faith) with acceptance or approval of a particular religious body. An appropriate analogy, that comes very close to describing our situation, is that the Pope or Catholic Church can decide who is a Catholic but, he can not decide who is a Christian. [The fact that some have tried notwithstanding.] Similarly, various boards or councils may decide who is an "Orthodox Jew" for instance but, they can not presume to act as God in judging the content of a person's heart or the sincerity of one's faith.

Judaism, as many of us understand and practice it, is not a race. If it were, then no one could join it or leave it without being genetically altered. Judaism is a creed; a living culture with an ancient history. Those who practice it belong to communities that often have unique traditions. Though it may not appear as such, most Jews belong to definable communities which have traditions that come out of their own histories. Sadly, some of the more influential communities attempt to exercise a hegemony over the others. Black Jews generally reject the presumptive authority of such groups--though they accept many of their traditions and interpretations on other matters. Because of this, Black Jews exist on the margins of Jewish society though well within the pale of principled disagreement.

Rather than inventing an arbitrary definition or imposing a contested definition of Judaism onto the Black Jewish community, I have chosen instead to discuss those groups that describe themselves as either Black Jews, Hebrews, or Israelites. This approach will allow the reader to understand how they, the subjects of this study, define Judaism and practice it. In this regard, I have found that a variety of very interesting, complex, and still evolving notions of Judaism exist. It is my goal to analyze the major theological, cultural, and political views that circulate within these congregations in order to understand how they are informed by issues of race, religion, and historical circumstances.

Rabbi W.A. Matthew -- The Black Jews of Harlem

My background and most of my data come from working with those congregations that derive from the late Chief Rabbi Wentworth Arthur Matthew (1892-1973). Rabbi Matthew founded the Commandment Keepers Congregation in Harlem, New York in 1919. He trained and ordained many of the rabbis who later founded synagogues in various places of the United States and the Caribbean. Rabbi Matthew, it turns out, was a close associate of Rabbi Arnold J. Ford who was the musical director of the Universal Negro Improvement Association (UNIA) which was organized by Marcus Garvey in 1911.

The emergence of Judaism among people of African descent in the first half of this century was made possible by a combination of the following factors: (1) A strong religious tradition in the background of the person who became Jewish that embodied Jewish practices from an early but unclear source. When interviewed, many of the older members of this community recall memories of their parents observing certain dietary laws, such as abstaining from pork or salting their meat. Others recall traditions related to observing the Sabbath or festivals such as Passover and Sukkot. In most cases these practices were fragmentary and observed by people who simultaneously practiced Christianity.

The possible origins of these Hebraic traditions could be traced to West Africa were a number of tribes have customs so similar to Judaism that an ancient connection or maybe even descent from one of the "ten lost tribes" is believed. Other possibilities for these well-documented practices are through association with Jewish slave owners and merchants in the Caribbean and North America. In this case, the number of Jewish slave owners is known to have been small and proselytizing by Jews was not common. Yet, these Jews can not be excluded as one possible source either through isolated conversions, intermarriage, or providing an opportunity for observation.

Many African Americans who practice Judaism today maintain that they have always had a close affinity with the Hebrews of the Old Testament. This is true whether or not they recall particular rites that remind them of the Jewish traditions they now follow. Scholars such as Albert Raboteau have described in books such as Slave Religion that the biblical struggles of the Hebrew people--particularly their slavery and exodus from Egypt--bore a strong similarity to the conditions of African slaves and was therefore of special importance to them. This close identification with the biblical Hebrews is clearly seen in the lyrics of gospel songs such as "Go Down Moses" and remains a favorite theme in the sermons of black clergy today.

What all this proves is that there was a foundation, be it psychological , spiritual, or historical, that made some black people receptive to the direct appeal to Judaism that Rabbi Matthew and others made to them in this century. If black people were fertile ground for the harbingers of Judaism, then the philosophy of Marcus Garvey was the seed that helped to bring it to fruition. Put most simply, Garvey's message was one of Black Nationalism and Pan Africanism. His goal was to instill pride in a people who were being humiliated through institutionalized racism and cultural bigotry. Garvey and Matthew attempted to challenge old stereotypes that either minimized a black presence in history or the bible, or, that completely excised black people from these texts. They argued that such distortions and omissions were harmful to the self-image that many black people had of themselves. They debunked these myths by extolling the contributions that black people made to the development of human civilization. To some extent this meant focusing on the achievements of African societies such as Egypt and Ethiopia in highly rhetorical and romantic way. It also meant attacking the false image that all the people in the bible looked like Europeans. They pointed out that by normative standards the dark hues of the ancient Hebrews would cause them to be classified as black in today's world. This was a revelation to thousands of black people who had previously accepted the all white depictions without question.

Rabbi Ford and Rabbi Matthew took Garvey's philosophy one step further. They reasoned that if many of the ancient Hebrews were black, then Judaism was as much a part of their cultural and religious heritage as is Christianity. In their hearts and minds they were not converting to Judaism, they were reclaiming part of their legacy. This fit very neatly with the biblical prophecies that spoke of the Israelites being scattered all over the world, being carried in slave ships to distant lands, and of being forced to worship alien Gods. (Deut 28)

Rabbi Matthew found himself in the peculiar position of having to both justify his small following of black Jews in Harlem, and also to explain the presence of so many white Jews. His position on this subject went through various stages. He always maintained that the "original Jews" were black people-or at least not European; however, he did not deny the existence or legitimacy of white Jews. In fact, as his services, synagogues, and attire show, he deferred to orthodox conventions on many matters. For example, he maintained separate setting for men and women, he used a standard siddur (prayer book) to conduct his services, worshippers wore tallitzim and kippot (prayer shawls and yarmulkes), they affixed mezuzot, wore tefillin, used standard texts in their Hebrew and rabbinic schools and read from a Sefer Torah.

Rabbi Matthew believed that although the "original Jews" were black people, white Jews had kept and preserved Judaism over the centuries. Since we, black Jews, were just "returning" to Judaism it was necessary for us to look to white Jews on certain matters--particularly on post-biblical and rabbinic holidays such as Hanukkah which could not be found in the Torah. However, it is important to note that Rabbi Matthew felt free to disagree on matters where he had a strong objection. He also recognized that since many customs, songs, and foods were of European origin, that he had the right to introduce some African, Caribbean, and American traditions into his community. Of course, his right to do this was often challenged, sometimes by Jews who were "Americanizing" Judaism themselves. Rabbi Matthew was constantly aware of apparent double standards within Judaism. After decades of trying to find common ground with white Jews by speaking at white synagogues around the county and at B'nai Brith lodges internationally, and after repeated attempts to join the New York Board of Rabbis, Rabbi Matthew concluded that black Jews would never be fully accepted by white Jews and certainly not if they insisted on maintaining a black identity and independent congregations. Since his death in 1973, there has been virtually no dialog between white and black Jews in America.

Brief Description of Other Communities

                                                                            Ben Ammi

Other Israelite sects that exist within the United States but are not affiliated with the community founded by Rabbi Matthew are: The Church of God, founded by Prophet Cherry in Philadelphia; the Church of God, founded by Elder William S. Crowdy in Kansas in 1896; the Nation of Yahweh, a black nationalist group founded by Yahweh Ben Yahweh in Florida; the Kingdom of God, founded by Ben Ammi Carter in Chicago in the 1960s (this group is now in Israel); Rastafarians, who originated in Jamaica in 1935 (today this group is most known for creating Reggae music, but their religious beliefs have caused some to associate them with Judaism; the Nubian Islamic Hebrews, formerly located in Brooklyn, New York who have a blend of Islamic, Judaic, and black nationalist beliefs; and the Israeli School of Universal Practical Knowledge, also known as the Twelve Tribes, a paramilitary group located in Harlem [Ed: The Church 12 Tribes of Israel is not associated with the ICPUK in any way]. These groups differ widely on issues of religious practice, cultural dress, and political views. There is no umbrella organization that unites them, but most consider themselves to be Black Jews, Hebrews, or Israelites.

With new chief rabbi, black Hebrew-Israelites make bid to enter the Jewish mainstream

The Israelites walked slowly, chanting in Hebrew and wrapped in loose white robes. A reverential silence spread across the crowd as one figure emerged above the rest. Hundreds had gathered to witness a sacred moment. “I came so that my children’s children would remember this day,” said one Israelite. “Hallelujah,” called another.

It was a scene out of the Torah: after years of uncertainty a new leader was being installed.

But these Israelites, unlike their biblical namesakes, had not come from scattered desert encampments, but from Georgia, New York, California, Pennsylvania, North Carolina and Delaware. They were gathered not on a craggy mountain overlooking the valleys of the Holy Land, but deep in the Southside of Chicago.

And their new leader? South Carolina-born African American rabbi, Chief Rabbi Capers C. Funnye Jr.

Funnye has already made headlines. He’s the cousin of Michelle Obama and the first African American to join the Chicago Board of Rabbis. He has spent his career redrawing racial and religious boundaries. In sermons Funnye quotes from Malcolm X, Marcus Mosiah Garvey and old spirituals, but also Rabbi Abraham Joshua Heschel, Rabbi Louis Jacobs and the Talmud.

“My blackness and my Jewishness, they synthesize,” said Funnye on the day of his installation as chief rabbi last weekend. His office was lined with weathered books on Judaism; a map of Africa hung on the wall. “I’m not in anybody’s box. We need this community recognized by the Jewish people. And I am their spokesperson.”

The Hebrew-Israelites, whose practice of Judaism draws from early black nationalism and its message of empowerment, have lived for nearly a century on the fringes of the Jewish world. There have only been two other chief rabbis in this group’s history; the last died in 1999.

Since then, “something hasn’t been right, something hasn’t been in the correct order,” said Rabbi Sholomo Ben Levy, president of the board. “Today we are able to get back in order.”

The new chief rabbi of the International Israelite Board of Rabbis, the main rabbinical body in the Israelite world, wants to both bring unity to the group and reach out.

“We have to build bridges,” said Funnye, “amongst ourselves and to other communities.”

Funnye was nominated as chief rabbi last fall. Earlier this year, he released his vision plan and spoke about his platform in a series of public meetings. A specially-formed electorate body made up of rabbis representing their communities, in this country and abroad, took a vote at the beginning of the month.

The results came in on Oct. 4. It was unanimous.

And finally, following Sabbath services at Funnye’s home congregation, Beth Shalom B’nai Zaken Ethiopian Hebrew Congregation in Chicago, a chief rabbi was installed.

“The International Israelite Board of Rabbis,” Levy said during the ceremony, “have elected and elevated our brother Rabbi Capers Funnye to the highest honorable office of chief rabbi to the Israelite congregations of the United States, the Caribbean, Africa and around the world under our auspices.”

The congregation’s choir, rivaling any gospel group, sang in a mixture of Hebrew and English; the crowd was dressed in its finest: colored kufis, knit skullcaps, dashikis and white prayer shawls.

“My father devoted his life to a movement,” said Rabbi Shalem Knaizadek Yeshurun, whose father was an early Israelite rabbi in Brooklyn. “Now we can show to the world: we’re not going to let that legacy die. We have a chief rabbi now, we talk for ourselves.”

A struggle to be accepted by the mainstream

This branch of Israelites traces its history back to Harlem where, in 1919, a Caribbean-born man named Rabbi Wentworth Arthur Matthew founded one of the country’s first black synagogues, the Commandment Keepers Ethiopian Hebrew Congregation.

A charismatic cleric from St. Kitts, Matthew taught that African Americans had ancient connections with the biblical Israelites and that they should leave Christianity and return to Judaism. New members went through a ritual process of return, Levy said, which they viewed as comparable to conversion.

The synagogue became the center of a movement and branches spread to other parts of the country and abroad.

Matthew wasn’t only interested in reaching out to black Americans. He also sought connection with mainstream Jews and wanted his growing community to be accepted. Matthew applied to join the New York Board of Rabbis (twice), but was turned down because he was a ordained by an earlier Israelite teacher, not from a recognized school. One early critic dismissed the community as having “nothing to do with Judaism.”

Things got slightly better in the next decades. But not by much.

The ’60s and early ’70s saw failed attempts to usher the Israelites into the mainstream, spearheaded by (largely white) Jewish liberals who ultimately pushed for conversion instead of accepting the Israelites’ claims to the religion, and history of practice, at face value.

To many Israelites, then and now, the politics of conversion is a fraught topic, said Rabbi Baruch A. Yehudah, executive secretary of the Israelite board and second-generation Israelite. “I’m not going to allow you to tell me who I can be or can’t be. I was born like this. My knees have bowed to no other God. I’m not asking for anyone’s permission.”

Starting in the late ’70s, the second chief rabbi, Rabbi Levi Ben Levy, re-vamped both the Israelite rabbinical board and the rabbinical college. Independent of the Jewish world, Israelite groups blossomed across the country.

There are some groups who identify as Israelites but embrace a more separatist message. The board, however, recognizes all practitioners of Judaism, regardless of their “race, tradition, or terminology.”

Funnye studied at the Israelite rabbinical academy but also decided to enroll in Spertus Institute for Jewish Learning and Leadership in Chicago. And, after consulting his Israelite rabbi, Funnye also went through a conversion in a Conservative rabbinical court.

“I know who I am,” said Funnye, recalling his thought process and decision to go through a conversion. “I just want you to be comfortable, too.”

Unlike some of his predecessors, Funnye said, he didn’t feel like the conversion took anything away from his being an Israelite. It would also open doors.

“I am an Israelite and a Jew,” Funnye said. “We’re not trying to emulate or pattern ourselves after any Jewish community. We are our own community.”

Today, a dozen U.S. congregations are associated with the board, where membership in each synagogue ranges from under 75 to hundreds.

Funnye’s vision is expansive. He looks to the Caribbean, South America and Africa. Already the board has ties with synagogues in Barbados, Uganda, Ghana, and over thirty in Nigeria. Funnye wants to build more, also reaching out to the Lemba Jews of South Africa.

New chief rabbi helps Israelites find their place

During his 30 years of leadership in Chicago, Funnye’s synagogue in Chicago emerged as one of the most popular Israelite congregations in the country. He was accepted on the Chicago Board of Rabbis (making him the first Israelite to sit on any city board) and is also board president at the city’s Jewish Council of Urban Affairs.

Rabbi Debra Newman Kamin, spiritual leader of Am Yisrael, a Conservative synagogue in Chicago, has watched Rabbi Funnye’s steady rise as a leader. Twenty five years ago, Rabbi Kamin says, his congregation was a “mystery to Chicago Jewry.” Now Rabbi Kamin regularly visits his synagogue with her congregants. “He has worked hard to be part of the Jewish community.”

Michael B. Oren, former Israeli ambassador to the U.S. and close friend of Funnye’s, flew in for the weekend. “You are part of the Jewish people,” said Oren, speaking to a crowd of Israelites. “You are a part of the nation state. And we are proud and delighted to have you.”

On a drizzling afternoon in Chicago, the board presented Funnye with a signed scroll, giving him his new authority as chief. The sun, struggling to break through all morning, finally did. The sanctuary was bathed in light.

Would the community embrace Funnye’s desire to work with wider Jewry? Could they leave past divisions behind? And would wider Jewry accept the Israelites? There was a group prayer on Funnye’s behalf. And, for a moment which seemed to stretch on, Funnye stood silently. Children crowded to the front, the crowd watched expectantly. The size of his mandate came to him, he explained later, and he prayed for guidance.

“I accepted the position because many of my elders and teachers have passed,” said Funnye. “Now, when I go anywhere, they will be with me. I will be speaking on behalf of them and their descendants.”

The Black Hebrew Israelites and Kansas

"And the LORD said to them, "Now listen to what I say: "If there were prophets among you, I, the LORD, would reveal myself in visions. I would speak to them in dreams". - Numbers 12:6

St. Mary's County, Maryland: William Saunders Crowdy was born August 11, 1847. He was born a slave. His father, Basil Crowdy, was a deeply religious Christian who oversaw the drying of clay on the plantation. Crowdy was raised with the family knowledge that he was descended from the ancient kings of the Ndongo Empire. His ancestor was captured by Portuguese slavers.

Crowdy was unusual. It was illegal for slaves to read but he learned to read the bible. He was particularly engaged by the Hebrew prophets and the role of Elijah. When he was severely abused by an overseer, Crowdy prayed to Moses to deliver him. Crowdy was delivered from the abusive slave master.

            William Crowdy

Ten years after his miraculous delivery from the overseer, the Civil War was a reality. At Crowdy's first opportunity he ran away from the plantation and joined the Union army to fight for his and the freedom of all slaves. Crowdy was 16. He enlisted in the 19th Maryland Colored Troops and saw action at the Battle of the Wilderness and outside of Petersburg. Crowdy remained in the army becoming a Buffalo Soldier with the fifth Cavalry. He rose to the rank of quartermaster sergeant and was honorably discharged in 1872.

                                                           Hebrew Israelite woman

Crowdy eventually settled down in Guthrie, Oklahoma, following a career as a cook on the Santa Fe Railroad. He married and raised a family. In Guthrie, Crowdy was very successful. He was one of the largest Black farmers in the area, with nearly 100 acres of land. He was a pillar of his community, and a member of the Baptist church.

September 13, 1892, was the date of the first vision that Crowdy spoke of. God had come to him in the field and told him to lead his people, the Black people, to the True Religion. He was to redeem Israel out of spiritual and mental bondage. The vision confused him. He asked God for more time, resisting the vision.

The Civil War was very fresh in former slave minds. The Biblical imagery of the Children of Israel being liberated by God, with a strong hand from bondage, and Moses as their leader, was well known and often repeated. The slave world had ended but the world of Black enslavement under prejudice, bigotry and hatred was never far from the American Black experience.

                                                           Hebrew Israelite man in tunic

Three years later, in 1895, Crowdy was chopping wood when again he had a vision. He said of the vision, "it was like the sound of rushing birds." The second vision terrified him. The vision told him "Run for your life". He ran to the woods. It was deep in the woods that God revealed the vision of what he must do. It was in the woods that William Crowdy became the "Prophet", a title and designation that he was known by until he died.

God showed the "Prophet" a little book and instructed him to "eat it up." Crowdy said, "In my mouth, it was as sweet as honey, but in my belly, it was bitter as gall." It was a reference from Ezekiel 3:1 "Son of man, eat what is before you, eat this scroll; then go and speak to the house of Israel." God promised Crowdy to "make his forehead strong against their forehead." Again it was a reference from Ezekiel 3:9, I will make your forehead like the hardest stone, harder than flint. Do not be afraid of them or terrified by them, though they are a rebellious house."

Different Type Streams of Hebrew Israelites & Symbols. The Palestinian & Israeli flags are both disliked by some Hebrew Israelites. There's a whole lot of branches of Hebrew Israelites, zionist & against zionism... There's a geat variety within them.

God, according to Crowdy, proceeded to reveal his Ancient Plan of Salvation in a fresh vision.

Crowdy was seated alone in a little room. Tables descended before him. Each table was inscribed with a name of a religious denomination. Each table was filthy as if covered with vomit. Finally, a small table came down. The table was clean and white. On the table was inscribed a name, the "Church of God and Saints of Christ." When the table touched the ground in front of him, he could see it was richly laden with wonderful things. The table expanded in size until it crowded out of the room all the other filthy tables.

Crowdy understood and accepted his mission. He understood what he was to do. He was to establish the Church of God and Saints of Christ. His mission was to spread the word of Salvation.

                                                            Hebrews in chain then & now

Crowdy was to gather the lost Ten Tribes of Israel. He was to show them, to teach them, to guide and lead them back to the Biblical prophetic truths of Sabbath (Saturday) observance, the Passover, the Hebrew Calendar, the Day of Atonement and most importantly the revelations from Sinai - the Ten Commandments.

He was tasked as he said, "I teach my people to love one another, keep the Ten Commandments, pay their honest debts, and abstain from alcohol and tobacco."

Who were the Ten Lost Tribes? Where were they? What happened to them since the Assyrian Exile, more than two thousand years earlier?

The search for the Ten Lost Tribes of Israel had consumed many men and lives over the millennia. Columbus, on his early voyages, brought along Jews who had been forcibly baptized to act as interpreters to the Natives in the New World whom he thought might be from the Ten Lost Tribes. American popular culture, through the mid-19th century, seriously considered the American Indian as being members of the Ten Lost Tribes.

In Crowdy's vision, the Ten Lost Tribes were the Black Men of Africa, especially the former slaves of the United States. The Black former slave was the true inheritor of Israel and the Promised Land, not the modern Jews.

For him Jesus was a prophet but not God.

Crowdy's mission was as a Rabbi. A Rabbi is a teacher. Crowdy was to teach the American Black man to keep the Ten Commandments, to love one another, to pay their honest debts and abstain from alcohol and tobacco. They were to be self-reliant, stand on their own feet economically, and work to improve themselves. They were to "eat the best, wear the best and be the best." It was a vision very similar to the guidance of one of the dominant Black leaders of America at the time, Booker T. Washington, the founder of the famed Tuskegee Institute.

A fundamental difference for Crowdy was his message of Black Nationalism, Black affirmation and positive identity independent of the White man's world. The Black people were the Chosen people. They had been oppressed, suppressed and enslaved by the White Man. The Black people were the true nation of Israel and the inheritors of God's blessing. Crowdy's message was no longer dependent upon the White Man's God or identity for self-legitimization. The Black Man had a history as dignified, and respected as anyone; perhaps even more so in their eyes.

For him Jesus was Black & the original people of Israel were Black

Crowdy defined a concept that was later co-opted by other Blacks many years later. Black is beautiful.

Crowdy moved his family from Guthrie to Lawrence, Kansas in 1896. He incorporated his first church in Lawrence. The Lawrence Church brought in many receptive converts to Crowdy's message. He expanded, soon opening new churches in Topeka and Emporia. Like a street missionary, he spread the word. He was arrested 22 times by an annoyed and incredulous constabulary. But his word continued to spread. Within three years of his arrival in Kansas, Crowdy's Church of God and Saints of Christ had been organized in 29 different Kansas towns.

The Prophet's message spread to Sedalia, Missouri, Chicago, Illinois, and various cities in New York. Crowdy moved to Philadelphia in 1899. His congregation in Philadelphia numbered about 1,300. His message and his centralized control over his congregants quickly became controversial as he became better known. He was accused, by a growing chorus of detractors, as spreading false doctrines and anarchy. Crowdy said they were jealous of his success and noted that the White mayor of Philadelphia "Mayor Ashbridge has seen my work and he finds no offense in me." As long as Black affairs did not spill over and involve the White power structure or society, Black life was left to itself.

In 1903, Crowdy purchased 40 acres in Suffolk, Virginia. He called it Canaan Land. Today, the land is the site of the international headquarters of the Church of God and the Disciples of Christ. Crowdy sent missionaries to South Africa in 1905. Though the Church began to fragment with internal dissension over control, it continued to grow. By the 1930's, the church had over 37,000 members, 200 "Tabernacles" and presences in Jamaica and dozens more in Africa. The Church has significantly declined today.

Black Hebrew's Cartoon. Many Black Israelites suffered slavery, nevertheless that doesn't mean all black people have a Hebrew origin.

Crowdy died August 4, 1908. He is buried in the sepulchers of the Church in Belleville, Virginia.

The Temple of the Gospel of the Kingdom was founded by a charismatic Black leader about 1900 in Virginia. His name was Warren Roberson. Members of the community studied Hebrew and Yiddish. They followed a number of Jewish cultural norms. The Temple established their "Kingdom" in Harlem and another branch in Atlantic City in 1917. It collapsed shortly thereafter because of legal and moral issues involving the transportation of women across state lines for immoral purposes.

American Black Hebrew Israelite life continued to search for identity and religious direction after Crowdy's death.


                                 Harriet Tubman, liberator of black American men & women

The Church of the Living God, the Pillar and Ground for Truth of All Nations was founded by F.S. Cherry, a former American Black seaman and railroad worker. Cherry read and wrote Hebrew and Yiddish. He too moved his ministry to Philadelphia about 1917 where he had been influenced by the Church of God and the Saints of Christ. He formed his own more anti-White theological direction by teaching that God, Jesus, the Ancient Israelites were Black. White people are descended from Ghazi, a light skinned Black man who was cursed. Adherents believed that contemporary Jews are imposters and not descendants of the known Tribes of Israel, Judah and Benjamin. They observed the Jewish Sabbath, the Passover, prohibited pork in their diets, forbade divorce and photography, and rejected any Christian Holy Day.

In the background of the Black Hebrew Israelite movements, American Blacks continued to struggle for their Civil Rights against a resurgent KKK, virulent Jim Crow laws, and a rising American belief in eugenics.

                                                             Hebrew Israelite Family

Marcus Garvey, a highly controversial Jamaican Black Nationalist, led the Universal Negro Improvement Association and African Communities League. It was centered in New York. By 1919, Garvey, as the editor of the 2,000,000 circulation Negro World newspaper, was a major influence in American Black life. Garvey called for a back to Africa movement and was virulently anti-Semitic. He had been deeply influenced by Duse Mohammed Ali, a British actor, journalist and ardent Muslim proselytizer in London. Garvey united with White Supremacists, the KKK and the notorious racist Senator Bilbo in his effort to direct American Blacks back to Africa.

When Garvey was convicted of mail fraud, he blamed the Jews. Garvey told a journalist in 1928, "When they wanted to get me they had a Jewish judge try me, and a Jewish prosecutor. I would have been freed but two Jews on the jury held out against me ten hours and succeeded in convicting me, whereupon the Jewish judge gave me the maximum penalty."

President Coolidge pardoned Garvey and he was deported. November 15, 1964, the Government of Jamaica proclaimed Garvey its first national Hero. He was reinterred in a shrine in National Heroes Park. The red, black and green flag of the Universal Negro Improvement Association and African Communities League was adopted as the Black Liberation Flag commonly recognized in African American communities.

                                                               Symbolic Ethiopian lion

Rastafarians consider Garvey to be a prophet. Rastafarians are a spiritual movement that arose in the 1930's in Jamaica. They believe that Haile Selassie I, Emperor of Ethiopia, is Jesus incarnate and the Second Advent of Jesus's reincarnation. Selassie ascended the Ethiopian throne in 1930 and ruled until his death in 1974. Throughout the 1920's Garvey spoke of a Black king that will be crowned who will mark the days of coming Black liberation. The only "Black" African king with thousands of years of documented history who could trace their lineage back to King Solomon of Israel and the Queen of Sheba was the Christian Emperor of the kingdom of Ethiopia.

In the 1970's and 1980's, Israel in a daringly high risk effort, brought home the surviving remnant of Ethiopian Jewry to Israel. They were in danger of destruction and extinction. The Israeli Law of Return applied to the Beta Israel, (Ethiopian Jews -Community of Israel) after Halakhic (religious) and constitutional discussions affirmed their Jewish identity.

Over the centuries, the Ethiopian Jewish community had intermarried with the local indigenous peoples. They were racially Black but had remained steadfastly Jewish in their cultural characteristics, faith and links to their Jewish identity for two thousand years. They are citizens of Israel today. They continue to struggle with the cultural challenges of the Western world of Israeli life.

Wentworth Arthur Matthews was born in the British West Indies, 1892. He personally claimed to have been born in Lagos, Nigeria but all his written records contradict that claim. He founded the Commandment Keepers in 1919, in Harlem.

Matthew was deeply influenced by two counter directing cultures. The first was the very positive relations and interactions he had with White Jews. The second was his close identification with Marcus Garvey and his separatist, Black Nationalist movement. Matthew self- assumed the title Rabbi. Learning about the Beta Israel community, the Ethiopian Jewish community, he added another very personal Black international link to his developing Jewish philosophy.

Central to Rabbi Matthew's views on Jews was that Black Jews were the original Jews. White Jews were the descendants of the fabled Jewish lost conversion kingdom of the Khazars in Central Asia. Black members of the Commandments Keepers closely adhered to traditional Ashkenazi Judaism, practiced Kashrut, observed the Sabbath, circumcised their male children, and abstained from pork. 

Like in the orthodox Jewish religious tradition, men and women were seated separately, orthodox Jewish prayer books in Hebrew were used. The Torah and the Talmud were central to the Commandment Keepers daily life. The Commandment Keeper's conversions of Black people to Judaism were not considered conversions by them. They were considered much more simply as a return to their roots. Christianity was totally rejected placing the Commandment Keepers well outside of mainstream of American Black religious life.

No matter how much the Commandment Keepers adhered to traditional Judaism, they and Rabbi Matthew, were never accepted by mainstream Jewry as part of the historical traditional Jewish world. Matthew eventually concluded that Black Jews would never be accepted as equals by the White Jewish community. The rejection of Matthew, and other self-adopted Black Jewish communities as Jews by the mainstream Jewish world, has led to a further distancing, and even significant affirmation, of historic Black anti-Semitism.

Following Rabbi Matthew's death in 1973, the mantle of Rabbinic leadership of the dwindling community of the Commandment Keepers eventually passed to "Rabbi" Capers Funnye. Rabbi Funnye founded and assumed the pulpit of the Beth Shalom B'nai Zaken Ethiopian Hebrew Congregation in Chicago. Ironically, he is a cousin to Michele Obama, the wife of President Obama.

Rabbi Funnye is for various reasons, some argue liberal Jewish values, others argue political expediency, accepted as a Rabbi by the Chicago Board of Rabbis today. The distance between Rabbi Funnye's Black Jewish community and the traditional Jewish community has not narrowed.

Rabbi Arnold Josiah Ford was, like a number of Black Hebrew Israelite leaders, an immigrant from the West Indies to the United States. He became an active member of Garvey's Universal Negro Improvement Association. Ford, a musician by training was employed by the British Navy for a period, wrote the UNIA's, The Universal Ethiopian Anthem and published the Universal Ethiopian Hymnal. Conflicts with Garvey over royalties and politics caused them to separate.

Ford's life, and the interrelationships of different Black Hebrew Israelites in Harlem, is confusing and contradictorily recorded. Some sources indicate that Ford was an early convert to Rabbi Matthew's Commandment Keepers but had a falling out. Other sources claim that Ford, who assumed the title of Rabbi from a vague origin, ordained Rabbi Matthew so he could continue Ford's work in Ethiopia.

Ford founded his own synagogue in Harlem, Congregation Beth B'nai Abraham (1924), itself an offshoot of another early Black Hebrew community in Harlem, the Moorish Zionist Temple (1899). The congregation expanded modestly but eventually succumbed to financial failure.

Ford moved to Ethiopia and was present with a delegation at the coronation of Haile Selassie. He purchased 800 acres of land to try and begin the foundation for a Black Exodus from America to Ethiopia. The venture failed.

It is unclear what happened to Ford. Some sources say he died in Ethiopia. Other sources claim he returned to the United States under an assumed name of Fard beginning a new Black Nationalist religious and cultural community. The allegation was that Fard began what is today the Nation of Islam. Fard vanished mysteriously about 1935 and Elijah Muhammad assumed the leadership of the Nation of Islam. A central cultural element of the National of Islam is that Blacks are the chosen people, and Whites, especially Jews, are evil.

Over the years, other Black Hebrew Israelite communities have formed, such as the 1963 movement led by Ben Carter to Dimona, Israel. Carter, leading an initial group of 300 Black American Hebrew Israelites from Chicago, came on temporary visas to Israel. They instead chose to remain and fight extradition. Carter claimed, that as a Jew, he could settle under the Israeli Law of Return. The Israeli Rabbinate investigated the claim and concluded that Carter and his community were not Jews. The legal standoffs have continued for 40 years. In recent years, Carter, and now members of his community, have been given permanent residential or Israeli citizenship status. They are still not recognized as Jews but rather as Israelis. They serve in the Israeli army and have frequently come into conflict with Israel over their support for the Palestinian cause. Their views harp back to the origins of the Black Hebrew Israelites and the supposition that the Jews of Israel are foreigners and were never the true Jews. Jews being foreigners and not the real Jews is also a major plank of Palestinian anti-Israel propaganda and Palestinian efforts to de-legitimize Jewish Israeli settlement.

Israel provides special financial consideration and support to Carter's community. Israel provides social security, child support, aid to the elderly, disabled and supplemental income to the Black Hebrew Israelites of Dimona. The Israeli Ministry of Education subsidizes the schooling for their children. Yet the refusal of Israel to recognize Carter's community as Jews, even after repeated Rabbinic and court investigations, has only exasperated American Black feelings against Israel and promoted further anti-Semitism within some branches of the American Black community.

The American Black Hebrew Israelite Community is a shadow of its heyday in the United States during the 1920's. Few American Blacks identify as Jews and even fewer identify with Ethiopia as being their cultural promised land. As the American Black Hebrew Israelite community declined, the Nation of Islam has grown in size, acceptability and respectability understood as another Black religious expression of Black Nationalism by Blacks and Whites.

Very few Black Hebrew Israelites would have wanted to be known as Jews in the 1930's, especially in Hitler's Europe.

BLACK HEBREW ISRAELITES

Black Hebrews?

The very words cause many people to grin at what appears to be simply a play on words. No one reads about such people in European authored history books and there are only a few references to "Ethiopian Jews" in white Jewish sources. Yet Black Hebrews have existed since biblical times. In fact, they are the original or proto-typical Hebrews.

Their story begins with the Patriarch Abraham (2117-1942 B.C.), a native of the Sumerian city of Ur in ancient Mesopotamia. Archaeological discoveries have proven that the earliest inhabitants of southern Mesopotamia were members of the "Brown Race," i.e., the Negroid branch of humanity.

It has been confirmed that the ancient Sumerians were akin to the modern Black Dravidians of India. The Sumerians also had an affinity with a people known as the Elamites, the very first Semitic group mentioned in the Bible (Gen. 10:22). The Elamites were a black-skinned and woolly-haired people as the colorful glazed artwork on the royal palace walls of the ancient Persian city of Susa clearly show.Thus Abraham, the native of Sumerian and the founding father of the Israelite nation, was a black man. The black racial origins of the Patriarchs is not based on mere conjecture, it is in complete agreement with the picture one gets from examining the identity of the earliest inhabitants of southern Mesopotamia.

Biblical history relates that the descendants of Abraham, namely Jacob (Israel) and his twelve sons and their wives, 70 in all, migrated from Canaan to Egypt around the year 1827 B.C. During their sojourn in Egypt the Children of Israel multiplied from being a family of 70 souls to a nation of over 3 million people at the time of the Exodus which took place in 1612 B.C.

This astounding number of people in so short a time can only be adequately explained by intermarriage between the family of Jacob and the native Egyptian populace. It is an established fact that the ancient Egyptians were a black African people, not always though. Thus, even if the Hebrews were not black before they arrived in Egypt, they mixed with blacks by the time they left Egypt under Moses

The biblical Hebrews were indistinguishable from native Egyptians and Ethiopians. The Bible is full of examples which demonstrates this, and even ancient secular historians remarked of the physical appearances of the Hebrews. The historian Tacitus, for example, stated that it was a common opinion among the Romans that the Jews "were an Ethiopian race." In Roman times Palestinian Israelites were classed among Black Africans because it was almost impossible to tell them apart.

Hence, the Eurocentric notion of the Black Hebrew as a kind of Johnnie-come-lately in Hebraic history does not accord with the facts.

Are all black people Hebrews? The answer to the latter question is obviously no. The Israelites were only one of several black people existing in ancient the ancient world. Nevertheless, it is certain that the ancient Hebrews' customs and practices whose legacy expanded to Africa. Very little is heard about the hundreds of thousands of Black Hebrews living in various parts of the world such as Africa, Asia, India, Arabia, the Caribbean islands, South America, and North America.

The history of Black Hebrews in North America is perhaps one of the most important chapters in US history which has yet to be fully written. The ancestors of African Americans came from West Africa during the era of slavery. That particular region of Africa was once home to a number of Black Hebrew tribes that migrated from North and East Africa over many centuries. In speaking of these migrations, Dr. Yoseph A. A. ben-Yochannan writes that: "In North Africa, just before the period of Christianity's legal entry into Rome - due to Constantine "the Great" conversion in the 4th century - there were many Hebrew (Jewish) 'tribes' that are of indigenous African (the so-called 'Negroes') origin.

These African Jews, as all other Romanized-African of this era, were caught in a rebellion in Cyrene (Cyrenaica) during 115 C.E. against Roman imperialism and colonialism. This rebellion also marked the beginning of a mass Jewish migration southward into Soudan (Sudan or West Africa) along the way of the city Aer (Air) and into the countries of Futa Jalon and Senegal (Sene-Gambia) which lie below the parabolic curve of the Niger River's most northern reaches, where the City of Tumbut (Timbuktu, Timbuctoo, etc.), Melle (Mali) presently stands." ("African Origins of the Major Western Religions," 1970, p. 76).

Dr. Ben goes on to relate that Black Israelite immigrants from northern and eastern Africa merged with indigenous groups in western Africa to become the Fulani of Futa Jalon, Bornu, Kamen, and Lake Chad. They also formed the parent-stock of groups such as the Ashanti, the Hausa, the B'nai Ephraim and the Bavumbu (Mavumbu or Ma-yomba). All of these groups suffered tremendous population decreases during the years the Atlantic slave trade was in operation, others were completely eliminated.

Thus, every so-called African American as Israelite ancestry in their family tree whether he or she knows it or not. Even in the very crucible of slavery the descendants of West African Hebrew captives in America struggled to keep their heritages from being obliterated by forced assimilation and acculturation. Their distinctive traditions became submerged in Christianity but always remained a part of the oral tradition via the so-called Negro Spirituals which praise the memory of ancestors and kinsmen like Moses, David, Joshua, and Daniel.

Since the African-American conviction of having Israelite ancestry antedates the Civil War it is not surprising that the earliest Black Hebrew congregation to be established in North America was founded in the 1880s in Chattanooga, Tennessee by F. S. Cherry (the group later moved to Philadelphia). Cherry was a railroad worker and seaman who was fluent in both Yiddish and Hebrew. He adamantly preached that so-called American Negroes are really the lost sheep of the House of Israel whose true legacy was stolen from them during slavery. He urged his hearers to investigate their history in order to rediscover this truth and reclaim their heritage.

In 1896, a man by the name of William S. Crowdy established another Hebrew congregation in Lawrence, Kansas. In 1899, Leon Richlieu established the Moorish Zionist Temple in Brooklyn. To date there are literally hundreds of uncharted Black Hebrew congregations in North America. They do not exist because of an aversion for mainstream American Protestantism or an attraction to white Jewish culture. As stated earlier, Black Hebrews have always been in the world; and they repudiate the notion that they are usurpers of the heritage of white Jews.

The great proliferation of Black Hebrew groups occurred after World War I during the Great Migration of Blacks from rural areas in the South to urban centers in the North. There were at least nine Black Hebrew congregations in New York in the early 1900s, one of which was founded by a West Indian named Arnold Josiah Ford called "Beth B'nai Abraham Congregation." In 1918, another West Indian born Israelite named Wentworth Arthur Matthews founded the "Commandment Keepers," and emerged as one of the leading Black Israelite rabbis in Harlem. Born in 1892 of African Hebraic parentage in Lagos, West Africa, Matthews moved with his family to St. Kitts in the West Indies before coming to America in 1911.

Branches of the "Commandment Keepers" exist in many American cities such as Philadelphia, Pittsburgh, Pennsylvania, Cincinnati, Chicago, Ohio, Virginia, and New Jersey. In 1965, the “House of Judah” was founded by William Lewis in Wetumpka, Alabama. The group later purchased a twenty-acre tract near Grand Junction, Michigan where they practice a communal life-style. Black Hebrews feel that by reclaiming their Israelite identity they have also recovered an important part of their ancestral heritage. They hold to the conviction that their "Hebrewness" is directly traceable to their African forebears of Israelite extraction who were brought to this country during slavery. They are cognizant and proud of their non-Hebrew African heritages but like many other people with mixed backgrounds they opt to give certain of their forebears a more pronounced place in their identity.

Black Israelite groups in America are decentralized and varied in ideology. Unlike white Orthodox Jews, some Black Hebrews reject the Talmud, a collection of commentaries, as being on a par with the Bible and so they do not conform to rabbinical judgments which emphasize the need of conversion to Talmudism in order to be considered "truly" Jewish.

Since the Bible recognizes patrilineal as well as matrilineal descent, Black Hebrews (like Reform Jews) do not place any special significance on having a "Jewish" mother as do Orthodox Jews. Another major reason why the Talmud is rejected is due to its role in creating the so-called Hamitic Myth which is the doctrine that teaches that all black-skinned people are the cursed descendants of Ham in the Bible.

It was the promulgation of this erroneous myth, passing under the guise of "Jewish" talmudic scholarship, which provided the moral pretext for European slavery of Africans.

A major dilemma facing many Black Hebrews who wish to settle in Israel has to do with the Talmud and the fact that conversion is a mandatory prerequisite for gaining Israeli citizenship. The Black Jews from Ethiopia were not allowed to immigrate to Israel until they agreed to undergo a ceremonial conversion to white Judaism (which was tantamount to a denial of their own Hebrewness) and embrace the Talmud. However, many Ethiopian Jews, particularly in the aftermath of the recent blood scandal in Israel, are seriously rethinking their decision to adopt the Talmud because it has not given them equal status with other white Israelis.

A Song in Haitian Creole Dedicated to their Igbo Ancestors

Ibo Granmoun O / The Ibos are their own authority Granmoun O / Their own authority Ibo Granmoun O / The Ibos are their own authority Lakay Ibo / In the Land of Igbos (strkingly similar to 'ala nke Igbo' in Igbo language) Ibo Granmoun O / The Ibos are their own authority

As Haiti continues to struggle to build a democracy, we poise to remember one root of our democracy. Although the word democracy is from Greece, the concept of democracy arose independently in other societies. It arose among the Ibo people of today’s Nigeria, where people’s right to have a voice in how they are ruled was respected. The ancient Ibo people of Nigeria had a democratic state. Unlike their neighbors, the Nago, the Guedevi, and the Mayi, who were ruled by a noble class, the Ibo people were not ruled by monarchs. They had no kings, nor queens. The Ibo people were their own authority. Here in the song, this concept is presented as Ibo Granmoun, meaning the Ibos take orders from no one.

The Ibo people were ruled by a parliament called Igwe. This body was comprised of elders nominated from each lakou, the Haitian term for an extended family compound. As a result of this ancient Ibo democratic government, today there is a popular expression among the Ibo people of modern day Nigeria: Ibo ama eze, which means the Ibos are their own authority. Across the Atlantic, Ibo ama eze has been translated into Creole as Ibo granmoun.

So intolerant were the Ibo people of taking orders, that Ibo victims of enslavement in Haiti and throughout the Americas had a higher suicide rate than other Africans. This high suicide rate is remembered in the Vodou expression Ibo touye tèt li. In the United States there is a region called Ibo Landing in Georgia which is thought to have been a place where a group of Ibo people committed suicide rather than be enslaved.

Among the many Ibo influences present in Haiti, perhps the most enduring is the Ibo passion for self-determination. That passion helped to fuel our fore-parents efforts to combat slavery. As their descendants, we continue to honor the Ibo and all the other nations who fought to create a more democratic Haiti. No Africans in Haiti were willingly enslaved and people of all African nations rebelled against slavery. Nonetheless, because of the Ibo passion for democracy, they became the group most associated with rebellion against slavery. As such, in Haiti, when we honor the memory of Ibo Ancestors we commonly perform dance movements symbolic of their breaking the chains of enslavement. In Haiti, this rebellious way of dancing is called the Ibo dance. Other Ibo influences in Haitian culture are numerous and include the term sou for community banking and the use of M as a short form for mwen (me).

Although the Ibo people are remembered throughout Haiti, most of the world knows the Ibo people through the writings of the internationally acclaimed writer, the late, Chinua Achebe. His book, Things Fall Apart, is the most widely read modern African book in the world. His success is just another way of showing Ibo granmoun.

A SERVANT PEOPLE

NOT A SUPERIOR PEOPLE, BUT A SERVANT NATION

NOW according to the Bible, the Almighty has a servant people, a witness to the fact that He is God, and that beside Him there is no other (Isaiah 43). Some of the things said of them are, that they are a blind people with eyes seeing many things but observing not. They are an honourable people, loved of God with an everlasting love, His first-born and the objects of His protective mercies in fiery trials.

A redeemed people charged with the responsibility of unloosing the heavy burdens and letting the oppressed go free. They are a separated people, dwelling alone, evidently in islands north-west of Palestine (Isaiah 49:12). Ruled by one of the Davidic line, they are to be a nation, before God, as long as the sun, moon and stars remain (Jeremiah 33:19-26). No weapon formed is to prosper against them (Isaiah 54:17). They are the destined human instruments for the establishment of righteousness, justice, peace and goodwill. In short, their divine mission is to set the evil in this world right. The natural question then is, If the Bible is true, where are they? One of the best clues outside the Bible pointing to this people is the Book of Common Prayer. We are well aware that this is disputed. Nevertheless, it would be interesting to learn why the national church declares the things it does, if there is no foundation for them.

“We English make assertions and advance claims that have nothing to do with our race unless those people are right who assert that the English nation has descended from the lost tribes of Israel.”

The very learned Rabbi Gershom said, “We are longing to find our lost brethren who for two thousand years have baffled all our efforts to discover their whereabouts.

Ex-Chief Rabbi Dr. V. Herman Adler of the Jewish church in England, having been questioned on this point, wrote, “You are quite right in your surmise that the ten tribes did not return to the holy land.” The chief Rabbi, Dr. Hertz says: “The people known at present as Jews are the descendants of the tribes of Judah and Benjamin. 

The Jews look forward to the gathering of all the tribes at some future date.” And so as we look around the world, we are driven to believe with Bishop Gobat, former Anglican Bishop of Jerusalem, “that a solid ground exists for the Anglo-Israel hypothesis since nowhere else can Ephraim be found, fulfilling the required conditions of Scripture.”

The Jewish Year Book, 1903, stands behind the bishop in stating that from the “standpoint of literal prophecy, Moses and the prophets are fulfilled in Great Britain, the other great Anglo-Saxon people in the United States, the Jews, and in no other.” The importance of the question under discussion cannot be overestimated or underestimated. The promises made to the fathers (Romans 15:8), which our Lord came to confirm, are British history; therefore, since God is declared to be the Changeless One, watching over His Word to perform it, only the prejudiced and wilful can escape concluding that we are His people and the sheep of His pasture. As we see it, if the Bible is indeed the infallible Word of an infallible God, then upon the ground of His faithfulness some people must be found exercising the functions and fulfilling the role allotted to Israel for the advancement and betterment of the families of the earth.

The religious world needs to be prodded into seeing that in our history, and ours alone, Ephraim-Israel is found fulfilling the prophecies made to them. Possession is said to be nine points of the law, therefore, as the people in possession, we stand demonstrated as His servant Israel. In this regard it seems to be disastrously overlooked by Bible students that the inspiration of Scripture must stand or fall by the discovery of Ephraim, (the ten-tribed house of Israel) as a company of non-Palestine nations, restored to the covenant of God in the last days, that is, the Christian dispensation (Bishop Titcomb).

With the fact acknowledged that we are the people of the Book, the natural question is, If this be true, why is it not more generally known?

How long has it been believed?

Since some of our opponents assert that it was a mentally unbalanced lieutenant of the British Navy, Richard Brothers, who discovered British-Israel Truth, we propose to give evidence that proves it was known at least 1500 years before he was born. Therefore, to make him the founder of British-Israel beliefs is about as sensible as making Halley the creator of the comet that bears his name.

In Brothers’ day we find such intellectual giants as Alexander Cruden, Revd John Wilson, and Dr Abbadie of Amsterdam, who firmly believed in our lsraelitish origin.

Cruden, in his famous Concordance in the earliest editions of his work, 1736, addressed a letter to King George the Third, drawing his attention to the pious life of King Hezekiah of Judah. He closed this letter expressing the hope that King George III might prove to be a Hezekiah to our British-Israel. This is not in the later editions - why?

In 1723, Dr Abbadie, said to be the greatest scholar of his day, (some say in one hundred years) wrote four volumes setting forth his beliefs that the ten Gothic tribes that entered Europe were the ten tribes of Israel. He said unless the ten tribes had flown into the air, or plunged into the depths of the earth, they must be sought for and found in the Northwest, in Great Britain. The Pilgrim Fathers firmly believed we were Israel and said so. From sermons and prayers by Quakers 1688-1694, the following is taken. On page 2, Robert Barclay speaks of his day as “Thy day wherein thou art setting up the tabernacle of David.”

John Bowater prays. “Thou hast not said to the seed of Jacob, seek ye my face in vain. Where thy people hath been gathered, there thy presence hath been.”

Samuel Waddenfield petitions, “Powerful Father of life, increase thy little flock, gather the scattered, and bring home the lost sheep of the House of Israel, so that the numberless numbers may be gathered from the four winds. Let thy Jerusalem be made a praise in the whole earth, an eternal excellency.”

Richard Asby declares, “The trumpet of the Lord hath been blown in Zion. Lift up thy voice like a trumpet and tell the House of Judah of their transgressions and the House of Israel of their sins.”

In 1671 a pamphlet was issued in Nether Dutch setting forth that the English-speaking people were Israel. In 1672 it was translated into English. Among the politico-religious sects that fought under Cromwell were the Levellers (1647). A prominent Leveller was one Everhard. On one occasion he had to make a discourse before the Protector. He began by saying that he “belonged to the race of the Jews, as the Anglo-Saxons are called.” In this regard it will be of interest to note that in an old work, The Vetus Chronicum Holsatiae, it is recorded that the Jutes were Jews, that they spake Hebrew, and that the Angles and Saxons were kindred tribes.

Since Cromwell has been mentioned, we direct your attention to the novel by Sir Walter Scott, “Woodstock”. Here Cromwell repeatedly refers to the British people as Israel. For example, in chapter 30: “Now as my soul liveth, and as he liveth who hath made me ruler in Israel.” And again in chapter 34: “For surely as he who hath been to our British Israel, as a shield of help and a sword of excellency making her enemies to be found liars.”

In 1612, according to the Yachting Monthly of November 1920, in Leigh’s Accedence of Armory, reference is made to our origin by one Treuisa. Here he calls us “the people of God”, and the land he calleth “God’s land.”

In 1609 a great champion arose in the person of John Sadler. He was an accomplished Hebrew scholar, a master of Magdalene College, a town clerk for London, an M.P. for Cambridge, and a master in chancery. He was the author of a number of works including the Rights of the Kingdom; or the Customs of our Kings and Parliaments. He brought the matter of our origin to the nation’s legislators, with what results we do not know.

Curses Deuteronomy Chapter 28 ObadiYah Ben Ysrayl

In this chapter we will find more curses that were placed upon the children of Israel, besides the ones that are written in Leviticus 26:, I will not be able to present all 68 verses and show how they directly affect us. But I will present as many as possible, I assure you all 68 verses apply to the "Blacks" of the western hemisphere.

In this chapter, verses 1 through 14 are the BLESSINGS that would come upon Israel if they chose to follow Yah's laws and commandments. Verses 15 through 68 are the curses that were placed on Israel if they chose to disobey the laws and commandments of Yah. VERSE 15: BUT IT SHALL COME TO PASS, IF YOU WILL NOT LISTEN UNTO THE VOICE OF YAH, TO OBSERVE TO DO ALL HIS COMMANDMENTS AND STATUTES WHICH I COMMAND YOU THIS DAY; THAT ALL THESE CURSES SHALL COME UPON YOU AND OVERTAKE YOU.

(16) CURSED SHALL YOU BE IN THE CITY, AND CURSED SHALL YOU BE IN THE FIELD (RURAL AREA).

These two verses tell us that everywhere you find Israel, these curses will be upon them. It doesn't matter if we are found in the city or in the country / rural or field.

FACT: If you look at any "inner city" in the United States, you will find death and destruction like nowhere else. Many of these cities look like they belong in any war-torn country, they're devastated. These cities are largely populated by "African Americans", as this is where the majority of "blacks" in the United States live. Wherever you find a large population of "Blacks" living in rural / country areas, you will find the same death and destruction like you find in the urban city areas.

"Blacks" have been cursed in the city and fields for as long as we have resided in this country. According to Leonard P. Curry, author of The Free Black in Urban America, 1800-1850, "More than a third of the black population in cities like Boston lived in blind alleys, cellars and lofts. Their poor and unsanitary living conditions created rampant health problems and shortened their life spans".

While in chattel slavery, the living conditions on the plantations (fields), were befitting beast. Slaves lived in extraordinarily dehumanizing conditions that stripped them of their courage, their labor and their lives.

VERSE 19: CURSED SHALL YOU BE WHEN YOU COME IN, AND CURSED SHALL YOU BE WHEN YOU GO OUT.

These curses are going to follow the so-called "Blacks", for as long as they continue to sin against Yah.

VERSE 20: YAH SHALL SEND UPON YOU CURSING (an evil oath of misfortune, trouble), VEXATION (Torment, Distress and Worry), AND REBUKE (to express sharp stern disapproval of), IN ALL THAT YOU SET YOUR HAND UNTO FOR TO DO UNTIL YOU BE DESTROYED, AND UNTIL YOU PERISH QUICKLY; BECAUSE OF THE WICKEDNESS OF YOUR DOINGS WHEREBY YOU HAVE FORSAKEN ME.

Just about everything "African Americans" have tried to do to improve our living conditions as a people, has failed. We have tried the political system (voting), the educational system (attaining college degrees), and economics (capitalism). But all these genres have been useless to us. Other Ethnic groups have been successful in bringing their people to a decent standard of living, when they use those same systems (political, educational, and economics). We have been in this country longer than almost every ethnic group accept the so-called Indians.

We are behind all those other groups in just about every category of society. Every time we try to make a move in POLITICS it fails, every time we try to make a move in ECONOMICS it fails, and so on and so on. And the main reason for this is because we have forsaken / forgotten Yah and have forgotten our special connection to him. Most importantly, we have forgotten that we made a covenant with Him, in which we promised to keep his laws. But we have broken that promise and now we are suffering for it.

On the other hand, the Jews who claim they are descendants of the biblical Israelites, have set their hand to do a lot of things and accomplished them. They set their hand to get the land of Israel, they set their hand against their enemies and a host of other things they have been successful at (things I will mention throughout this dissertation). According to the word of Yah, Israel is going to be cursed at everything they set out to accomplish. So this verse could not refer to the Jews, but it does refer to ancient Israel and their modern day descendants who are referred to as "Blacks" and African Americans" today.

VERSE 22: YAH SHALL SMITE YOU WITH A CONSUMPTION (progressive wasting away of the body) AND WITH A FEVER, AND WITH AN INFLAMMATION (red burning open sore), AND WITH EXTREME BURNING AND WITH THE SWORD AND WITH BLASTING (to ruin, spoil, destroy and annihilate). AND WITH MILDEW AND THEY SHALL PURSUE YOU UNTIL YOU PERISH.

Verse 22 is referring to diseases and Lynching (killings). One of the worst episodes, of the life of a slave was the middle passage, the voyage from west Africa to the Americas. The conditions on the slave ships were unbearable; two to four hundred captives were packed like sardines in the bottom of the ships. In a book Entitled BLACK CARGO, it describes the plagues on slave ships as follows:

"Some wet and blowing weather having occasioned the porthole to be shut and the grating to be covered with blood and mucus which had proceeded from them in consequence of the flux that it resembled a slaughterhouse...Number of the slaves having fainted they were carried upon deck where several of them died".

The disease that they feared most on the slave ship was smallpox, because the "doctors" had no way of curing it until the end of the 18th century. If one man had it, he could infect a whole ship, unless he was thrown overboard the first time the scab appeared.

Extreme burning happen to the "African Americans" when mobs of whites would burn "Blacks" alive or burn their dead bodies after they had just lynched them. There is much documentation about this.

Also When Verse 22 mentions the sword (weapon) and blasting (to destroy). It is talking about Israel ("Blacks") being destroyed, ruined by the weapons of their enemies. We have much documentation about this in our History also. This is supposed to happen to us, not one, two or even three times but for as long as we continue to walk in opposition to The Father and His laws.

VERSE 25: YAH SHALL CAUSE YOU TO BE SMITTEN BEFORE YOUR ENEMIES: YOU SHALL GO OUT ONE WAY AGAINST THEM AND FLEE SEVEN WAYS BEFORE THEM: AND SHALL BE REMOVED INTO ALL THE KINGDOMS OF THE EARTH.

No way could this verse refer to the modern day Jew, because as I pointed out in Leviticus 26:37 the Jews have defeated their enemies in all military battles, since 1948. They won the war of 1948-49, the war of 1956, the 1967 "Six Day War", the 1973 Yom Kippur War and the Invasion of Lebanon. Not only did they win these wars they also were successful in confiscating land from their enemies (Jerusalem, Golan Heights, west bank etc.)

The scriptures clearly tell us that Israel is to be smitten / defeated by their enemies.

This has happened to "African Americans" for over 400 years. There are countless stories of Whites destroying many towns of "African Americans" in a matter of days (just one example is the town of Rosewood).

There are also many stories of "Blacks" being murdered where their White killers go without punishment, it is very rare for a White person to get the death penalty for murdering a "Black person", no matter how many they may have murdered.

As was previously stated in Leviticus 26: we haven't historically been able to stand against our enemies as the Jews have. So if they are the children of Israel according to scripture, how are they able to defeat their enemies?

The last half of verse 25: says, Israel shall be REMOVED into all the kingdoms of the earth. To be removed means to be moved by force, this is telling us someone (Israel's Enemies) is going to come and move them by force.

The majority of them will not "migrate" into all kingdoms of the earth.

This exact situation has happened to the so-called Blacks of the Western Hemisphere. We were REMOVED (by force, kidnapped / stolen) from the west coast of Africa and transported to Europe, the Americas (North - Central and South), and the island of the seas. Every other ethnic group including the Jews came to this Hemisphere and country on their own free will (if they were not here already). Jews, Indians, Mexicans and others were not brought here against their will and scattered as so-called Blacks were.

I must mention that the "Blacks" on the west coast of Africa (who are really Hebrews, a point I will prove later) were being transported to all the Arab countries one thousand years before the Europeans came to the shores of West Africa.

VERSE 28: YAH SHALL SMITE YOU WITH MADNESS (insane, foolish behavior), AND BLINDNESS (spiritual blindness) AND ASTONISHMENT OF HEART (panic and fear)

It is insane and foolish for "African Americans" to imitate those who have oppressed them for over 400 years. We want to be like our oppressors, so we dress like them , try to talk like them and even try to look like them. All this is done, so that we might be accepted by the dominate society.

African Americans are in a deep, deep spiritual darkness, we have become ignorant and unaware of the truth about our heritage and our Creator. Instead, we have embraced the slave master's religion, doctrines and culture, not realizing that it was under the auspices of his religion that we were enslaved. Our state of madness and blindness has caused us to be astonished at our own condition.

VERSE 29: AND YOU SHALL GROPE AT NOONDAY, AS THE BLIND GROPE IN DARKNESS, AND YOU SHALL NOT PROSPER IN YOUR WAYS: AND YOU SHALL BE ONLY OPPRESSED AND ROBBED ALWAYS, AND NO MAN SHALL SAVE YOU.

This scripture says Israel is going to grope, which means to search around with uncertainty or blindly search. A blind man lives in a world of darkness, and he is forced to grope in order to navigate his surroundings.

Noonday is when the sun is at it's highest peak in the sky, thus giving off the most light, the brightest point of the day. This verse is saying to us that Israel is going to search around with uncertainty like blind men while the sun is shining the brightest (this is symbolic for the word of Yah or the truth), trying to find a way out of their terrible situation (the curses of DEUT 28: and Lev 26:)

If you get 15 "Black" leaders in a room and have them discuss a solution to help "Blacks" lessen their problems, you would get 30 different answers, and not one of them would be to return to Yah our Creator.

There are so many different groups in the "African American" community who claim they're trying to help "African Americans" better our conditions. But all of these groups have very different ideologies and doctrines, even if they agree on what the major problems are, they still are unable to arrive at a common solution. The result is a confusion which keeps our minds from focusing on the most important issue of our existence. One would be hard pressed to find a house in the "Black" community that doesn't have a bible. Just about every so called "Black" person, has read or heard something about the bible. As a rule, it is in someway a part of our upbringing.

But, we as a people still don't understand that this book which the Gentiles (whites) hold up in such high esteem, is the very book that foretold our entire history in the Western Hemisphere centuries before we arrived here. With all this light (The scripture and History) shining toward us, we still are searching around in a world of darkness like blind men.

In 1832 a U.S. Senator named Henry Berry said to the Virginia house of Delegates: "We have as far as possible closed every avenue by which the LIGHT (truth) may enter the slave's mind. If we could extinguish the capacity to see the light, our work would be complete. They would then be on the level with the beast of the field".

Freedom will only come through a "spiritual" awakening and healing of the problem that causes our captivity and prolongs our continued oppression. We must come back to Yah our holy one the Most High.

The last half of verse 29 says Israel will not prosper in their ways and shall be only oppressed and robbed always.

The scripture also says that no man shall save Israel. We have in our history countless men (and women) who have tried to save this people. Men such as: Frederick Douglass, Nat Turner, Marcus Garvey, Malcolm X, Elijah Muhammad, and a host of others who are just to numerous to name here.

VERSE 30: YOU SHALL BETROTH A WIFE, AND ANOTHER MAN SHALL LIE WITH HER: YOU SHALL BUILD AN HOUSE AND YOU SHALL NOT DWELL THEREIN, YOU SHALL PLANT A VINEYARD AND SHALL NOT GATHER THE GRAPES THEREOF.

This verse is saying, every thing Israel has, is going to be taken or belong to some one else. Once again scripture is describing our situation in the West. During slavery, slave owners often took the wives of "Black" (Israelites) slaves and slept with them. This happened during the middle passage, and after the slaves arrived on land. J.A. Steadman a slave trader, relays of his 5-year slave trade expedition:

"If a Negro and his wife have ever too great an attachment for each other, the woman, if handsome, must yield to the loathsome embraces of an adulterous and licentious manager or see her husband cut into pieces for endeavoring to prevent it".

This is just one account of many, which details how slave masters and traders would rape "Black' women.

Brick by brick, "Blacks" have built nearly every one of this nation's great cities. "Blacks" built the mansions of the south that the slave masters dwelt in, while they were forced to live in run-down shacks. We are also the ones who planted not just the vineyard's but all the crops and were not allowed to partake of any of the fruits.

This country was built on the backs of "Black" people who till this very day have not been paid a dime for all our labor and troubles.

VERSE 32: YOUR SONS AND YOUR DAUGHTERS SHALL BE GIVEN UNTO ANOTHER PEOPLE, AND YOUR EYES SHALL LOOK, AND FAIL WITH LONGING FOR THEM ALL THE DAY LONG: AND THERE SHALL BE NO MIGHT IN YOUR HAND.

"Black" (ISRAELITES) families were ripped apart during the long harsh period of the Atlantic slave trade. In some instances, the sons and daughters of "blacks" (Israelites) were captured while away from their parents, never to see them again. In other cases, entire families were taken into captivity, where parents often watched their children sold to different slave masters and different plantations.

Mothers and fathers were separated from their children. Trafficking children even became a specialty for certain traders. Little slaves were often handed out as gifts. A favorite child, grandchild, or godchild might be given a little black boy or girl as a new play thing. All of these are historical facts that can be found in history books telling how slave masters sold children away from their parents. Many of these accounts are written by the slaves themselves.

But even today "African American" children are still being taken away from their parents. There are over 600,000 children in child welfare services in the United States, and 70 to 80% of them are "Black" children. In some states the number is high as 90 to 95%. In the state of Illinois 88% of the children in state custody are "Black". In the city of Chicago 95% of the children taken into child welfare are black This has become a huge problem in the "African American" community, the government is removing mass amounts of "Black" children from their homes of origin.

Not only are they removing "black" children from their homes, they have made it more difficult for "Black" parents to get their children back, and easier for whites and others to adopt them. Many of the black parents who have children taken away from them also have their parental rights terminated, which means they no longer have any parental rights to their own child

The reason why other people can adopt "Black" children more easily, is because of legislation passed. The passage of the Multi-ethnic Placement Act in October 1994, states that agencies which receive federal funds may not categorically deny to any person the opportunity to become an adoptive or foster parent, solely on the basis of race, color or national origin.

After these children are taken from their home, it's (in most cases) next to impossible for the parents to get them back, even after they do what the state requires of them in order to regain custody. This is happening to "Black" children only (not Hispanic, Asians, Whites or Indians, because this curse has been placed upon us just as the scriptures predict.

In the year 2002 on the local news in Chicago (fox news), they presented a special report called ‘THE FORGOTTEN CHILDREN’. In this special they were showing how Northern Europeans and some Canadians are adopting black children in Mass. These children are removed from their black parents and given to these other people overseas. The report was shocking, but informative.

in this program, the women you see pictured was featured. Her name is Judy Pitcher, she adopted the little black boy you also see pictured when he was less than a week old. Which means as soon as this baby was born he was taken from his mother, her parental rights were instantly terminated and the child was given to white Canadians.

VERSE 34: SO THAT YOU SHALL BE MAD (INSANE, CRAZY) FOR THE SIGHT OF YOUR EYES WHICH YOU SHALL SEE

Because "African Americans" have seen and see so much discrimination, racism, hatred and death directed toward us that is has literally driven many of us crazy, to the point that we are filling up the mental institutions in this country.

We are also being diagnosed younger, and more often with mental illness than any other racial group in the United States.

Psychologists say this is happening because we are under a tremendous amount of race related stress.

Other's such as Dr. Naim Arkbar calls this "mad" behavior among African Americans "Psychological Slavery". He says that we are carrying around the psychological damage that was inflicted upon us during slavery, thus making us behave as if we are still in chattel slavery.

And to add to that, we are still being treated as second class citizens. Because of this we have become confused angry and dependant.

We are CONFUSED because we have no idea why we are being treated in the manner that we are. We are ANGRY because of the things that are happening to us. And DEPENDANT because we depend on the ruling / dominate population to find us a way out of this condition. This is part of the mad insane behavior we exhibit. YES WE HAVE INDEED BECOME MAD, BECAUSE OF THE SIGHT OF OUR EYES AND THE CONDITION WE'RE IN (the curses of Deuteronomy and Leviticus).

VERSE 36: YAH SHALL BRING YOU, AND YOUR KING WHICH YOU SHALL SET OVER YOU UNTO A NATION WHICH NEITHER YOU NOR YOUR FATHERS HAVE KNOWN: AND THERE SHALL YOU, SERVE GODS (Religions) WOOD AND STONE.

During the time of the Trans Atlantic slave trade, when the "African" slave traders came and raided the (Hebrew) villages. They would capture the entire village including the kings and would sell them to European slave traders, where they were brought unto this strange land (THE NEW WORLD).

When Moses pronounce this prophecy to the children of Israel, the United States was not a country (as we know one today). The entire western Hemisphere was not yet known, to the majority of the "known world". Throughout biblical times the Israelites had knowledge of the surrounding lands, where they were taken into as captives. They had no knowledge of the western hemisphere countries especially the United States, because as I just mention the United States was not a nation yet.

It's not a coincidence that this part of the world was known as the 'NEW WORLD' and this is the land that the Hebrews ("African Americans") were brought into as captives, along with our self appointed kings. We were brought, to a nation us nor our fathers knew about. A nation that was not known to the entire world until thousands of years after this prophecy was written.

verse 36: also says that we are going to worship gods (religions) of wood and stone. Every religion have a god or gods, so in this verse "gods" also means the various religions. And wood and stone refers to false religions because wood and stone gods can't hear speak or see and it also refer to actual wood and stone idol gods.

In a 1996 study by Robert Taylor, an associated professor in the school of social work and the institute of social research at the university of Michigan. He found that "Blacks" are more religious than whites and the nation at whole. Before this study, it was thought that because "blacks" are poorer than whites that they seem to be more religious. It's not a social class difference they found out, poor "Blacks" are more religious than poor whites, , middle class "Blacks" are more religious than middle class whites and so on. "African Americans" are 12% of the U.S. population but 80% of them are religious (meaning that they are part of a organize religion, pray daily, and read religious material more and have a belief in a God).

The study also found out, there is no difference between poor and middle class "blacks" one is just as religious as the other. The scripture says we are going to serve gods (religions) and as the study in 1996 just proved, we are. "Blacks" are part of just about every religion on the planet. We are CHRISTIANS (all denominations), MUSLIMS (all denominations), JEWS (being a Jew is not the same as a Hebrew Israelite), BUDDHIST, TAOISM, VOODOO ETC. ETC.

Not to mention the various "African gods" (religions) that we are and were in service to. Some of our people even worship the many gods of the ancient Egyptians. But as scripture shows this is just another characteristic of the true Hebrews. Now who else fits this prophecy more perfectly?

This prophecy couldn't fit the Jews because 80 - 90% of them are what they call secular (meaning they don't believe in a "god"). They aren't serving any gods, the ones who are "religious" are in the minority.

VERSE 37: AND YOU SHALL BECOME AN ASTONISHMENT, A PROVERB, AND BYWORD, AMONG ALL NATIONS WHERE YAH SHALL LEAD YOU (in captivity).

An astonishment means a sad, pitiful amazement, so remarkable as to elicit disbelief . The general attitude of some "black" people is so disgraceful that it motivates other races to observe us with astonishment. This is the reason many people are always asking the question "why are blacks behind"? "They should be ahead of other groups since they have been here for over 400 years". "African Americans" have become an astonishment to the world, other people are looking at us and wondering why we can't and haven't prospered in the richest nation on earth as other ethnic groups do (including the Jews).

The word proverbs and bywords actually have the same meaning here in the 37th verse. A proverb and byword are objects of general reproach, derision, an epithet or scornful nickname. These proverbs and bywords are nicknames that are used in a scornful manner in substitution for our true nationality. Names such as - Nigger, Negro, Coon, Blackey, Spade, Porch Monkey and so on and so on. These names are without a doubt proverbs and bywords, but so are the names African Americans and Blacks. Because they also are substitution for Israel true nationality.

VERSE 41: YOU SHALL BEGET SONS AND DAUGHTERS, BUT YOU SHALL NOT ENJOY THEM FOR THEY WILL GO INTO CAPTIVITY.

The bible tells us that ancient Israel went into many captivities (Egypt, Assyria, Babylon etc.). But this is exactly how we got here, our fore parents were brought to this part of the world as captive slaves. Who were captured on the west coast of Africa. This isn't how the Jews or any other ethnic group got here. All other groups came here on their own free will.

VERSE 43: THE STRANGER THAT IS WITHIN YOU SHALL GET UP ABOVE YOU VERY HIGH AND YOU SHALL COME DOWN VERY LOW.

In this verse, stranger refers to other ethnic / racial groups other than the children of Israel. This means that other racial / ethnic groups that live in the same country or city as the Hebrews, will rise up the social / economic ladder higher than the Hebrews, as a collective people. And because of this the Hebrews will be brought down to a lowly state.

VERSE 44: HE (the stranger) SHALL LEND TO YOU, AND YOU SHALL NOT LEND TO HIM: HE SHALL BE THE HEAD AND YOU SHALL BE THE TAIL.

All across this country from coast to coast, if you visit any Hebrew neighborhood you will see the stranger (OTHER ETHNIC / RACIAL IMMIGRANT GROUPS) owning nearly 100% of the businesses located in Hebrew neighborhoods. Hebrews spend 95% of our annual disposable income with businesses located within white communities. Of the 5% that remains within our communities another 3% is spent with non-Hebrew own businesses. With only 2% of our annual disposable income remains within our communities, it is difficult if not impossible for us to maintain a reasonable quality of life and be economically competitive.

Hebrews take their money to the stranger, which makes jobs available for their people, while our people remain unemployed (we have the highest unemployment rate in the country despite a "good economy"). Only in our community do you find every other ethnic group running the businesses.

For example; the Jews own the CURRENCY EXCHANGES, BANKS AND LENDING INSTITUTIONS, Arabs own the GROCERY STORES, & FAST FOOD RESTAURANTS, Asians own the CLOTHING STORES AND BEAUTY SALONS, East Indians own the CONVENIENT STORES AND GAS STATIONS.

While whites own the rest, and Hebrews own little if any businesses in our community.

We have been brought down low because all our economic power is going into the hands of the stranger. This has helped put him in a higher social and economic position, thus making the stranger able to lend to us, but we can't lend to him. We have to go outside of our community to get loans for just about everything. We have to go to the stranger to get car loans, Mortgage loan, business loans and loans for social / community events, in many cases if the stranger don't loan or give it to us, we won't get it.

Because we will never have full membership in this nation, we are now looking at other ethnic groups as examples we should follow in order to better our condition. If we are willing to follow the examples of these ethnic groups (strangers), this means that these groups are in the lead (head) and we are following them (tail). This is prophecy, it is the way Yah said it would be, and this is the way it is.

VERSE 45: MOREOVER ALL THESE CURSES SHALL COME UPON YOU, AND SHALL PURSUE YOU AND OVERTAKE YOU, TILL YOU BE DESTROYED: BECAUSE YOU HEARKENED NOT UNTO THE VOICE OF YAH, TO KEEP HIS COMMANDMENTS AND HIS STATUES WHICH HE COMMANDED YOU.

(46) AND THEY SHALL BE UPON YOU FOR A SIGN AND FOR A WONDER, AND UPON YOUR SEED FOREVER.

No matter where Israel go or what they do these curses are going to be upon them. Because we are not keeping YAH laws which he commandment us to do. Israel in the United States have long forgotten the laws of YAH and this is the sole reason why we have been in this terrible condition since our arrival here. No matter how hard we try, we never get it right. Yah said the curses are on Israel for a sign. A sign is an Indication, Yah uses the curses to indicate who his true people are.

The so called experts say the curses that are written in Leviticus 26: and Deuteronomy 28: happen to Israel in biblical times. Yes but Yah says these curses are going to be on Israel seed (descendants) FOREVER.

This means that they were on Israel in biblical times ( as long as they transgress the law) and on us now. And as you see, I am showing how these curses are effecting the Hebrews in the U.S. These things are suppose to happen to us by the hand of our enemies, which we can easily prove they are. Yah says throughout this chapter that we are going to be defeated by our enemies and be in their land.

In a book entitled 'HOW TO INTRODUCE YOUR JEWISH FRIENDS TO THE MESSIAH' on page 20 it states: The majority of Jews living in the UNITED STATES AND ISRAEL are not religious. Those who are religious PRACTICE VARIOUS FORMS OF RABBINIC (NOT BIBLICAL) JUDAISM". 80-90% of Jews living in Israel today are Secular (Atheist). There are more "religious" Jews living in New York than there are in Israel.

These curses are the greatest tool in identifying who are the children of Israel in the latter days. Yah said these curses are to be for a sign and a wonder and on Israel forever. This means that whatever people are suffering from all these curses are descendants of the children of Israel today. I know the Jews have suffered mistreatment but so have the Irish, Italians, Mexicans, Japanese, Chinese etc. But how many of them have suffered and are suffering according to all the curses written in the books of the law. The answer is none. We fit these curses more perfectly than anybody else.

VERSE 48: THEREFORE SHALL YOU SERVE YOUR ENEMIES WHICH YAH SHALL SEND AGAINST YOU, IN HUNGER, AND IN THIRST, AND IN NAKEDNESS, AND IN THE WANT OF ALL THINGS: AND HE SHALL PUT A YOKE OF IRON UPON YOUR NECK, UNTIL HE HAVE DESTROYED YOU.

Israel in the United States has been in total service to our enemies who have opposed and worked against us since the time of slavery. We have continued to serve them in hunger, thirst and nakedness (oppression) for over 400 years. If you are in want of all things this means that you are materialistic, which makes you a consumer. We are the number one consumers in the United States. We buy more products, clothing, cars, computers etc., than any other ethnic group in the United States. We constitute only twelve percent of the total U.S. population, but we are responsible for the following consumption statistics:

36% of ALL hair conditioners, 32% of ALL malt liquors, 30% of ALL movie theater tickets

Hebrew females who constitute 6% of the population consume 15% ($600,000,000) of the 4 billion cosmetic market (mostly to maybe line), spend 23% more on shoes than the population at large and consume 26% more perfume than any other ethnic group of females.

Hebrew males aged 13-24 who constitute less than 3% of the population, yet consume 10% of the 12 billion athletic shoe market, and more than 20% of Nike shoes.

55% of starter Jacket sales ($283 million in 1993) are linked to Hebrew buyers.

Israelites spend $6,000,000,000, per year on soft drinks and more than $500,000,000 on McDonald's fast food, and are twice as likely as whites to own a BMW, Audi or Mercedes Benz.

We spend all this money on materialistic nonsense because We are in want of all things, and the reason for this is, we have been in a very hostile environment and made to feel like we are nothing more than slaves, animals, a dumb culture less people. So we attempt to obtain worth and equality by buying or and possessing all these "things". If you need proof of the materialism in our communities look at the rap videos.

The last half of verse 48: says: AND HE SHALL PUT A YOKE OF IRON UPON YOUR NECK UNTIL HE HAS DESTROYED YOU.

Our oppressors literally put yokes of iron around our necks when they brought us here as captives, (THE Above Pictures). He still has a iron yoke around our necks today. The word yoke also means agency of oppression, subjection, servitude and slavery. Iron is synonymous with power, and strength. Our oppressors have subjected and kept us in a powerful oppression and servitude. One that has lasted for over four centuries. The Hebrews have been destroyed and ONLY YAH CAN REPAIR / RESTORE us.

VERSE 49: YAH SHALL BRING A NATION AGAINST YOU FROM FAR, FROM THE END OF THE EARTH, AS SWIFT AS THE EAGLE FLY: A NATION WHOSE LANGUAGE YOU SHALL NOT UNDERSTAND.

When Moses spoke this prophecy to the children of Israel, he was in the part of the world known as the "mid east" (which is really North East Africa). Yah said he would bring a nation from FAR, FROM THE END OF THE EARTH. If we look at all the nations that came against Israel (Egypt, Assyria, Medo- Persia, Babylon, Greece and Rome), these were nations that were situated in and around the "mid east" (Greece and Rome are in Europe but were still close by). Israel was very familiar with those nations and their languages, these were lands Israel could travel to by foot, camel, or boat.

So where is this FAR NATION spoken of in prophecy??? It's the western hemisphere, particularly the United States. If you look on any map of the world and look at the so called mid east, then look at the U.S. not only is the United States far from the mid east, but it is actually at the end of the earth.

Scripture mention this nation is swift as a eagle fly. It's not a coincidence that the national symbol for the U.S., is the eagle.

When the slave traders and catchers came upon the shores of west Africa, the Hebrews didn't understand their languages. In the slave narrative by the slave Olaudah Equiano (whom I've already mention) He tells of his first encounter with European slave traders.

"THEIR COMPLEXIONS TOO, DIFFERENT SO MUCH FROM OURS, THEIR LONG HAIR, AND THE LANGUAGE THEY SPOKE, WHICH WAS VERY DIFFERENT FROM ANY I HAD EVER HEARD."

Our people had no knowledge of English or the various other languages the slave traders spoke. Once again we fit these curses more so than anybody else.

VERSE 50: A NATION OF FIERCE COUNTENANCE, WHICH SHALL NOT REGARD THE PERSON OF THE OLD, NOR SHOW FAVOR TO THE YOUNG.

Verse 50 is talking about this nation that is mention in verse 49 (the one from the end of the earth), I showed you this is the United States, which has and have not cared about the old or the young Hebrew. Olaudah Equiano also tells of his fears of his captors:

"I asked them if we were not going to be eaten by those white men with HORRIBLE LOOKS, red faces and long hair, they told me I was not, but still feared I should be put to death, the white man LOOKED AND ACTED AS I THOUGHT, IN SO SAVAGE A MANNER: FOR I HAVE NEVER SEEN AMONG ANY PEOPLE SUCH INSTANCES OF BRUTAL CRUELTY".

I must add that Olaudah was only 11 years old when he was captured, and brought to the United States.

During the slave trade the trade in children had become a very profitable business, when these children reach the plantations they were treated just as horribly as the adult slaves. Even now in 2000 the United States is a very dangerous place to live for a Hebrew, according to recent studies.

You now have Hebrew children being tried as adults in the justice system, you also have both Hebrew adults and children making up the majority of people on death row, you now have both Hebrew adults and children making up the majority of Homicide victims, this list can go on and on. This is just to show you that there is no difference between the treatment of Hebrew children or adults, this nation doesn't care for us at all, none of us.

VERSE 58: IF YOU WILL NOT OBSERVE TO DO ALL THE WORDS OF THIS LAW THAT ARE WRITTEN IN THIS BOOK, THAT YOU MAY FEAR THIS GLORIOUS AND FEARFUL NAME, YAH

(59) THEN YAH WILL MAKE YOUR PLAGUES WONDERFUL AND THE PLAGUES OF YOUR SEED, (descendants) GREAT PLAGUES, AND OF LONG CONTINUANCE, AND SORE SICKNESS, AND OF LONG CONTINUANCE,

(60) MOREOVER HE WILL BRING UPON YOU ALL THE DISEASES OF EGYPT, WHICH YOU WAS AFRAID OF: AND THEY SHALL CLEAVE UNTO YOU.

(61) ALSO EVERY SICKNESS, AND EVERY PLAGUE, WHICH IS NOT WRITTEN IN THE BOOK OF THIS LAW, THEM WILL YAH BRING UPON YOU UNTIL YOU BE DESTROYED.

These verses are clearly stating that Israel is always going to be a sick and disease stricken people.

We are only 12% of the U.S. general population, but we have the highest rate of cancer in the U.S. We lead in 8 out of the top 10 cancers. Hebrew men have the highest rate of prostate cancer in the world, for every 100,000 Hebrew men 185 will get prostate cancer.

AIDS: While aids and HIV rates continue to drop in every ethnic / racial community in the U.S., the rate of infections continue to rise in the Hebrew community. Hebrews make up 40% of all aids cases in the U.S. it is the leading cause of death for Hebrews aged 25 - 44. 55% of all women with aids are Hebrew women, 60% of all children with aids are Hebrew children. In the Year 2001, we became the majority of all people with aids in the united states. Aids has become such an epidemic in the Hebrew communities (across the U.S.). That in may of 1998, the congressional "black" caucus (the Hebrew members of the U.S. congress) has ask the federal government to declare a national emergency in the Hebrew community, because of this deadly plague (Aids / HIV).

We are 4x's as likely to get / have Alzheimer's Disease than whites and 2x's as likely as Hispanics. We also have the highest rates of: HEART DISEASE, DIABETES, HIGH BLOOD PRESSURE, SICKLE CELL ANIMA, STROKES, THYROID TUMORS, ASTHMA, LUPUS, & STD'S (sexually Transmitted Diseases).

We’ve been plague with diseases and sickness ever since we first boarded those slave ships 4 centuries ago. In a book called 'The Black American Experience' by Arvarh E. Strickland and Jerome R. Reich on page 62 it describe some of the disease on the slave ships:

"THE FILTHY SLAVE SHIPS WITH THEIR CROWED, ILL-FED HUMAN CARGOES ALSO WERE FILLED WITH SICKNESS AND DISEASE. SMALLPOX, MEASLES, GONORRHEA, SYPHILIS, YELLOW FEVER, AND MALARIA WERE COMMON DISEASE ON THESE SHIPS".

These diseases are on us, just as prophecy said they would. I will continually say we fit these curses perfectly.

Verse 64: "AND YAH SHALL SCATTER YOU AMONG ALL PEOPLE, FROM ONE END OF THE EARTH EVEN UNTO THE OTHER; AND THERE YOU SHALL SERVE GODS WHICH NEITHER YOU NOR YOUR FATHERS HAVE KNOWN, WOOD AND STONE.

Verse 65: AND AMONG THESE NATIONS YOU SHALL FIND NO EASE NEITHER SHALL THE SOLE OF YOUR FEET HAVE REST, BUT YAH SHALL GIVE YOU THERE A TREMBLING HEART AND FAILING OF EYES, AND SORROW OF MIND.

As previously stated, the true Israelites have been scattered from East to West - North to South. There probably isn't a country on earth where Israelites don't represent some percent of the population. The Hebrews can't be back in the land of Israel as a sovereign nation right now, and at the same time breaking the laws of Yah. This is why the Hebrews of the Western Hemisphere are here today. In these lands where Israel is going to be scattered, we are going to serve every and all kinds of strange gods.

Israel's ancient forefathers didn't know about these gods (religions) that Israel is serving today,they didn't know about "Jesus", the Christian, Christ, Allah, Buddha, Krishna, Voodoo, New Ageism and the many gods Israel was in service to on the west coast of Africa. Many of these gods are actually wood and stone gods, and many of them were created after 70 CE (the expulsion of Israel from the land) so these are some of the newest gods on the scene.

But we should also remember that wood and stone gods are the same as false gods (religions), because wood and stone gods can't talk hear or speak, in other words they don't exist. Now we know this couldn't apply to the Jews, because as I have mentioned before, the majority of Jews are atheist, they don't believe in any god.

Verse 65 states that among those nations where we have been scattered we would find no ease or rest for our feet. Here in the Western Hemisphere the Israelites have found no ease or peace, but rather horror and terror. Ralph Ginsberg documents some of the terror Hebrews have suffered in the United States in his book, 100 Years Of Lynching. His book is a compilation of actual press accounts of lynching beginning in 1880. On pages 253-270, he gives a partial listing of approximately 5,000 Hebrews lynched in the United States from 1859 to 1961, not to mention all the ones who were shot, poisoned, clubbed, and strangled.

In our 400 year history in North America, there hasn't been one instance of peace for us, from slavery to Jim Crowism to segregation and lynching to racism and discrimination and so on. There has been constant, trouble and oppression for us. Numerous sources including the federal government's Center For Disease Control reported that being Hebrew in the United States is hazardous to our health.

Being Hebrew in the U.S. means higher mortality rates, lower levels of education, lower levels of occupational status, lower incomes, lower levels of health, poorer housing, fewer two-parent households, higher unemployment, greater contact with the criminal justice system and higher levels of marital disruption than the general population. The report suggests that social economic conditions among Hebrews to a large degree, stemmed directly from the structural economic and social inequalities produced by centuries of slavery, Jim Crowism, and benign neglect.

Since the Hebrew man is the primary target of racism, the report explains, in large measure, why Hebrew men are disproportionately burdened with health problems and the shortest life expectancy of any race or gender.

The sole's of Israel feet have not rested in over 2000 years, we are always on the move, running for our lives. This is how we arrived on the west coast of Africa from the so-called middle east. There was a 1400 year migration from the so-called middle east to the west coast of Africa starting in the first century CE. These Hebrew migrations went on with great frequency from about 300 CE and they continued with utmost regularity for twelve hundred years.

Here, in the United States the Hebrews are responsible for what is known as the great migration. This was the largest peace time migration of people in human history. Between 1940 and 1970, over 5 million Hebrews left the rural South for the what we called the "Promised Land" of the urban North, in the greatest migration in United States history. We left share cropper shacks for dubious shelters of ghetto housing projects, and fled one kind of poverty and oppression only to encounter another just as bleak.

50,000 Hebrews moved to Chicago from the south in 18 months during World War II (This is Why I was born in Chicago, both my parents and grandparents came from Mississippi during this migration period). To this very day the Hebrews are still on the move in search of a better way, this scripture also says that Israel was going to have a trembling heart which is panic, and failing of eyes and sorrow of mind. This is showing that Israel is going to be a sad, grief stricken, fearful and spiritually blind people, plagued by misfortune. Israel in the United States have all of these characteristics described in this verse of scripture. We have been living in a very hostile environment for a long time.

Verse 66: AND YOUR LIFE SHALL HANG IN DOUBT BEFORE YOU; AND YOU SHALL FEAR DAY AND NIGHT, AND SHALL HAVE NONE ASSURANCE OF YOUR LIFE:

Hebrews have been fearing for our lives since the times of slavery, it is a historical fact that a Hebrew life has never had any value in this country. This is the reason for centuries, Israel has been murdered and terrorized and no one can seem to stop it. Our lives hang in the balance before us. All the statistics show that we die from violence in the prime of our lives, more than any other ethnic group. In 1990 Hebrews represented 50% of the 23,760 murder victims known to police. The homicide rate among Hebrew men is generally 6 to 7 times higher than the rate among gentile men. The U.S. Department of Health and Human Services reported that in 1990

Hebrew males had a homicide rate of 68.7 per 100,000 compared with 8.9 per 100,000 for gentile males. Homicide is now the leading cause of death for Hebrew males 16-24 years of age. In 1987, homicide accounted for 42% of all death among Young Hebrew males 15-24, Hebrew males in this age group had a homicide rate (138.3), more than nine times the homicide rate of young gentile males (15.4). In a study, the Bureau of Justice statistics estimated that the lifetime risk of death by homicide is greater for Hebrews, (1 in 21 for Hebrew males) and ( 1 in 104 for Hebrew females) than it is for gentiles / whites (1 in 131 for gentile males and 1 in 369 for gentile females).

The number of Hebrew females murdered between 1980 and 1985 exceeds the number of casualties (9500) in the Vietnam war in 1967 for the U.S., one of the peak years of fighting. 44,428 Hebrew males were murdered between 1980 and 1985, nearly equal the total number of "Americans" killed during the entire Vietnam conflict. Hebrew men have the shortest life expectancy of any males in the United States (except a small group of Sioux Indians).

With statistics like these, it is no wonder why many Hebrews are very afraid to come out of their homes in the day or night, because we have little assurance that we will make it back alive. This is why in Hebrew communities across the country, there are children 9, 10 ,11 and 12 years old planning for their own funeral, these children have seen so much death and destruction until they have lost all hope that any change will come. In a study done in 1996, of children in war torn countries and Hebrew children in the United States, it was found that the children in war torn countries are better off mentally than Hebrew children in the U.S. The children in the war torn country knew one day the war (death and destruction) in their country would end, but Hebrew children don't see an end to the death and destruction they witness daily.

The suicide rate for Hebrews has more than doubled, from 3.6% per 1,000 to 8.1% per 1,000. Suicide is the third leading cause of death for Hebrew men. The Hebrews are so unsure about their lives, that now we have began to kill ourselves. In the U.S. a simple traffic stop by police can mean death for a Hebrew. Between 1976 and 1987 the most recent period studied, some 1800 Hebrews were killed by law enforcement bullets. Hebrews are three times more likely to die from a police bullet than gentiles. Hebrews are more likely than gentiles to be killed in error, in many cases no weapon is found on the suspects body. Even Today, unarmed Hebrew men and women are being gunned down almost daily by law enforcement officers. We have NO ASSURANCE OF OUR LIVES, WE LIVE IN CONSTANT FEAR.

All of this is not happening to us by coincidence, this is the fulfilling of long awaited forgotten PROPHECY. This is the reason, that a "white person" can walk down a Hebrew street in a Hebrew neighborhood and the majority of the time, no one will touch them (I see Mormon "missionaries" all the time in our neighborhoods riding bikes and they come in peace and leave in peace). But a Hebrew man, woman or child can come down the same street and is much more likely to be harmed in some way. The curses are on us that's why we have all this violence in our communities. If the racist police, hate groups or others don't get us, our own people will.

VERSE 68: AND YAH SHALL BRING YOU INTO EGYPT AGAIN WITH SHIPS BY THE WAY WHEREOF I SPOKE UNTO YOU, YOU SHALL SEE IT NO MORE AGAIN AND THERE YOU SHALL BE SOLD UNTO YOUR ENEMIES FOR BONDMEN (slaves) AND BONDWOMEN (slaves), AND NO MAN SHALL BUY YOU.

In this verse Egypt is synonymous with OPPRESSION, SLAVERY, CAPTIVITY AND AFFLICTION.

In scripture Egypt is referred to as: The House Of Bondage (Ex 13:3,14 / 20:4,- DEUT 5:6 / 7:8 / 26:6), The Iron Furnace (DEUT 4:20), Furnace of Affliction (Isaiah 48:10), Egypt was the symbol of hard sever bondage to the Hebrews (EX 1:13-14).

What this verse is saying is that Israel will go into an "Egypt Like" oppressive, powerful, sever bondage (slavery, captivity) IN SHIPS. This is exactly how we got to this country / hemisphere. We were taken captive from the west coast of Africa, and brought to the Americas in the bottom of Slave Ships. Once we arrived in the West we were placed on auction blocks and sold as chattel to the highest bidder. This process happen for over 300 years, this is an historical fact that can't be denied, just check your American history books .

As I already mentioned earlier, those people that brought us to this country in slave ships, and subjected us to the worst form of slavery and oppression ever, were indeed our enemies, and these were the people who were the buyers, at those slave auctions. We were sold as slaves to our enemies just as scripture says. No other racial / ethnic group in the western hemisphere can claim this has happen to them. Only we were brought into an oppressive bondage in ships and sold unto our enemies as slaves.

This prophecy was only fulfilled with the advent of the trans Atlantic slave trade. There isn't one instant in scripture where ancient Israel went back into Egypt in ships. They walked into Egypt on dry land (Genesis 46:5-6). During biblical times the land of Israel and Egypt was one continual land mass, so there were no needs to go into Egypt in ships.

So when and where was this prophecy fulfilled???? ANSWER: DURING THE TRANS ATLANTIC SLAVE TRADE, when no less than 100 million of our people were brought here as slaves.

When the scripture says no man will buy them, it's saying that no man will buy or redeem us out of our condition. Because this same scripture says, we were to be sold unto our enemies, and you can't sell nothing if there is no buyer. Oprah Winfey, Michael Jordan, Michael Jackson, and Bill Cosby money combined could not buy us out of our condition. You tell me does the Jews or anybody else fit the description of Israel in the latter days.

Many, if not the majority of bible reading people have never heard of or understood these curses, Especially the so called African Americans. We have been told, that all our misfortune have come upon us because we are an inferior people. And because of this many of our people have become shameful of our history, but as prophecy says "In the last days knowledge shall be increased" (Daniel 12:4).

Now with the right understanding of bible prophecy and with the right understanding of our history. We have begun to set the record straight. And show the world and especially our people that we are not or have not suffered for nothing. We are not a curse people in the WAY that Slave Masters taught the Slave (he lied and said we were cursed with black skin). We are not curse or being punished because we are hated or Genetic inferior. We are under the curses of the father because we have a special calling, and a special relationship to the most high (a relationship in which no other people on earth has ever experienced Amos 3:1-2 ). One in which we have long forgotten about. We will raise up and be the people we were destine to be, this fact the whole world will bear witness too in the very near future. Now allow me to further provided more proof and prophecy about the true Hebrews of the bible.

THE WEST AFRICAN JEWS DURING THE SLAVE TRADE 

The black Jews who migrated to the Sudan from the North converged with the Jews migrating from the eastern Sudan to the countries of the Niger River. It is a known fact that the Jews and Judaism were in Africa fifteen hundred years before Islam and that everywhere the Arabs went the Jews were there. The black Jews guided the Arabs and Moors into Spain and acted as interpreters. When the Moslems came into the Sahara, they found the black Jews stationed on all the trade routes. 

The Final Dispersion of the Black Jews of Africa 

Where Mohammedanism is currently prevailing in the Sudan, Judaism once had been dominant. 

There is much proof, and still much more to be revealed by scholars, that there existed prior to the slave trade and subsequent to it many Jewish tribes, colonies, and kingdoms in West Africa: 

The Moorish writer, Leo Africanus, informs us of the past existence of a medieval Hebrew state called Kamnuria or Kanuria; its two main cities were Kamnuri (obviously its capital) and Naghira; and this state was located north of the Senegal River. According to this Moorish Jew, this black African Hebrew state had vanished by his time. There are two reasons given for the ruin of this kingdom: (1) The intensive sandstorms of the Sahara Desert caused droughts and rendered the cities uninhabitable; (2) the migration of the Fulas or Fulbe toward the West. The Kanuri call the Fulas "Fellata"; these Fulas transmigrated the entire Sudan from the Nile to Senegal. The Kanuri Jews are now located in the central Sudan along trails hundreds of miles north, south, east and west of Lake Chad where they migrated from Senegal.

More Curses & Prophecies

In Deuteronomy 29: verse 1, it says: "THESE ARE THE WORDS OF THE COVENANT, WHICH YAH COMMAND MOSES TO MAKE WITH THE CHILDREN OF ISRAEL IN THE LAND OF MOAB, BESIDES THE COVENANT WHICH HE MADE WITH THEM IN HOREB. 

All the curses that were presented to you (Leviticus 26: & Deuteronomy 28:) are supposed to JUST affect the true children of Israel. Not the whole of mankind, because it was with us and our fathers that the covenant was made (Deut 29: 14 - 15 / Acts 2:39). This is why the whole world isn't suffering the FULL effect of these curses. Yah said these curses are going to affect ancient Israel and their descendants forever and they are, as it is written in the book of Daniel. 

DANIEL 9:11 - YEAH ALL ISRAEL, HAVE TRANSGRESSED YOUR LAW, EVEN BY DEPARTING THAT THEY MIGHT NOT OBEY YOUR VOICE. THEREFORE, THE CURSE IS POURED UPON US, AND THE OATH THAT IS WRITTEN IN THE LAW OF MOSES THE SERVANT OF YAH, BECAUSE WE HAVE SINNED AGAINST HIM. 

(13) AS IT IS WRITTEN IN THE LAW OF MOSES ALL THIS EVIL IS COME UPON US...

These two verses clearly show that these same curses (Leviticus 26: and Deuteronomy 28:) are upon Israel today, Daniel says that these curses are poured upon Israel. He also says that these are the curses that are written in the book of Moses. The first five books of the bible are referred to as the books of Moses, these books contain the laws of Yah that Moses taught to the children of Israel. The book of Leviticus is the third and Deuteronomy is the fifth book of Moses. So without a doubt Daniel is saying that all the curses I just showed you are poured out upon Israel and their descendants. Remember the bible says these curses are to remain on Israel Forever or for as long as they continue to break the laws of Yah. 

ISAIAH 42:22 BUT THIS IS A PEOPLE ROBBED AND STRIPPED, THEY ARE ALL OF THEM SNARED (trapped) IN HOLES AND HID IN PRISON HOUSES, THEY ARE FOR A PREY AND NONE DELIVER: AND FOR A SPOIL AND NONE SAY RESTORE (repair /reparations). 

Since being in the western hemisphere, we have been robbed and stripped of our culture, language, history and heritage. We are the only people who, upon our arrival to these shores, were forbidden to practice our original way of life (culture, language, faith etc.), it was against the law. We were forced to give up our original names and history, which connected us to our heritage. For new names (proverbs and bywords), and a new history which connected us to the grave. 

This scripture goes on to say that we are going to be trapped in holes and hid in PRISON HOUSES.   We are a minority in the population (12%) but we are the majority of the people in prisons and jails in this country. We've always had a large prison population in the U.S. In 1850 Hebrews constituted 60% of all persons incarcerated in Maryland and half of them were under 16 years of age. 

During the same time period in the states of N.Y., New Jersey, Pennsylvania, Hebrews made up more than 50% of the prison population. In 1826 in Massachusetts free Hebrews were less than 1% of the population, but nearly 17% of the prisoners. By 1879, 90% of the 1,200 felony convicts in Georgia were Hebrews, this percentage would remain unchanged for the next 30 years. The 1st police unit in the South were used largely to catch runaway slaves. 

Today, more than a 1/3 of young Hebrew men 18 to 34 are either in prison or under some form of criminal Justice Supervision (a step away from prison). The U.S. imprisons Hebrew men at a rate 6x's greater than that of white men. Hebrew men make up less than 7% of the U.S. population, but we comprise over ½ of the prison and jail population. 2 out 3 Hebrew men will be in prison nationwide by the year 2020 if the present rates continue. 

Hebrew woman are the majority of women in prisons, in fact they are the fastest growing prison population in the United States. Hebrew children are the majority of children in the juvenile detention centers, they are also the majority of children being tried as adults and sent to adult prisons. As the scripture says we are being hid (away) / warehoused in prison houses. 

This scripture goes on to say that "WE ARE A PREY AND NONE DELIVER, A SPOIL AND NONE SAY RESTORE". 

A prey is a victim and a deliverer is a liberator. We have been victims of the whole "American" society. we are victims of the political process, Educational system, Justice system, Religion etc. Not to mention that we are victims of the worst form of slavery man has ever known. We most certainly haven't been liberated from our situations, despite us having many men and women who have stood up and tried to liberated us. Actually our condition here seems to be getting worse. 

We are a spoil and none say restore. After 300 years of chattel slavery no one has given us the necessary tools to RESTORE US to the people we are supposed to be. We, out of all people on the face of the earth, are owed reparations for our centuries of free labor. Which helped make the united states the richest and most powerful nation on earth. We also suffered sever psychological damage, from centuries of harsh treatment and harsh lies. This scripture says true Israel will not be restored or repaired which also means reparations. 

The U.S. has a history of paying reparations. They paid the Indians in the form of land, money, free taxes etc. In 1991, the U.S. paid $20,000 to each Japanese American that were put into internment camps in WWII. The United States and the allied nations paid more than $14 billion in reparations to rebuild the economies of the defeated German and Japanese people. Governments around the world are giving people who have been oppressed by that Governmental system, reparations and or apologies. 

The Jews are getting reparations from any and everybody who had a hand in their "holocaust". They are getting reparations from the German government the Swiss banks and even from German corporations that may have used Jews and others as free labor. The Jews are also claiming that they have been restored to the land of Israel. 

VERSE 23 OF ISAIAH 42: "WHO AMONG YOU WILL GIVE EAR TO THIS? WHO WILL HEARKEN AND HEAR FOR THE TIME TO COME? (the latter days) 

All the prophecies and curses I have shown so far, are by no means a coincidence related to the Hebrews, who are known as African Americans. These scriptures are related to us because we are the true descendants of the biblical Hebrews. BUT WHO WILL LISTEN (give ear) TO THIS? Many people who hear this truth including the Hebrews (so called blacks), will try their hardest to deny this. They will try to say we are Anti-Semites among other names, for saying this.

The curses were not removed from Israel, after or before the death of the messiah Yahshuah. Look at what he tells the Israelites in the book of Luke, and then lets compare his prophecy to history. So we can see if the curses were lifted off Israel after Yahshuah death and resurrection. 

LUKE 21: 22-24 FOR THESE BE THE DAYS OF VENGEANCE, THAT ALL THINGS WHICH ARE WRITTEN MAY BE FULFILLED (Lev 26 Deut 28), 

(23) BUT WOE UNTO THEM THAT ARE WITH CHILD, AND TO THEM THAT GIVE SUCK IN THOSE DAYS! FOR THERE SHALL BE GREAT DISTRESS IN THE LAND, AND WRATH UPON THIS PEOPLE (Israel). 

(24) AND THEY SHALL FALL BY THE EDGE OF THE SWORD, AND SHALL BE LED AWAY CAPTIVE INTO ALL NATIONS, AND JERUSALEM SHALL BE TRODDEN DOWN OF THE GENTILES UNTIL THE TIMES OF THE GENTILES BE FULFILLED. 

First Yahshuah said, that all things which are written shall be fulfilled. This is in reference to Deuteronomy 28: and Leviticus 26: which were fulfilled to the fullest after the destruction of Jerusalem by the Roman army. Next he says that it was going to be wrath upon this people meaning the Hebrew Israelites. Then he said Israel is going to be taken captive into all nations, until the times of the Gentiles are fulfilled. Now lets compare all of this to actual historical events. 

In 70 C.E. the Roman Emperor Vespasian and his General Son Titus came against Jerusalem, and destroyed it. Most of the Hebrews in Jerusalem were killed or taken as captives, while others escaped into Africa. This is the wrath upon Israel that was mentioned in verse 23. The Hebrews that were taken captive were sold throughout the Mediterranean world as slaves. This is the beginning of the Hebrews being led captive into all nations, as it is written in verse 24: 

After the Hebrews had began to settle in many African countries (mainly on the west and east coast of Africa), The Arab slave trade started, where Hebrews were led captive into all the Arab countries (Arabia, so called mid east and North Africa). Arab Slavery started 1000 years before the European slave trade. The Muslims were the first to inform the Portuguese of the "people of the book" (this is a title that the Muslims gave the Israelites of west and east Africa). The Muslims said "they were living in great number to the south of the desert - a people cursed of God and predestined as slaves." The Muslims also called the western Sudan (West Africa) "Yahoodee" which means "Judean'".  Hebrews were also led captive into many "African" nations, by many indigenous Tribes on the west and east coast of Africa. It was these tribesmen that sold us to Muslims who in turn sold us to the Europeans. Or sometimes these tribesmen would sell us directly to the Europeans. 

Where we were led captive into Europe and the Western Hemisphere, this was the beginning of the trans Atlantic slave trade. It lasted for over 300 years, just about every nation on earth had a hand in this slave trade. The Portuguese, Dutch, Spain, France, Britain, Jews, The U.S., Muslims, Christians (both Protestants and Catholics), Italians, Danes, Swedes, Prussians and even all five of the so called "civilize American Indian tribes". We were captured on the west coast of Africa transported in slave ships to Europe, Asia, North, Central and South America and even the islands of the sea, SUCH AS: The Canary Islands, Madeira, The Cape Verde Islands, Madagascar, Guadeloupe, Saint Thomas, Martinique, the virgin Islands, the Bahamas, Jamaica, Haiti / Dominican Republic, Cuba, Puerto Rico, Trinidad and Tobago. No other group(s) were brought here as captives. 

Yahshuah said Israel was to be led into all nations as captives, and as history proves, this has happened to us the so called blacks of the Western Hemisphere. Yahshuah also said that we are to be in those nations (that led us captives), until the times of the Gentiles be fulfilled, he also said that Jerusalem shall be trodden down by the Gentiles. 

The Gentiles rulership of the earth will end when Yahshuah make his second coming. 

MICAH 5:7-8 shows where Israel will be in the latter days, 

(7) AND THE REMNANT OF JACOB SHALL BE IN THE MIDST OF MANY PEOPLE AS A DEW FROM YAH, AS THE SHOWERS UPON THE GRASS, THAT TARRY NOT FOR MAN , NOR WAIT FOR THE SONS OF MEN

(8) AND THE REMNANT OF JACOB SHALL BE AMONG THE GENTILES IN THE MIDST OF MANY PEOPLE...

The true Hebrews are among the Gentiles in the midst of many people. It's not a coincidence that the united states is known as the melting pot of the world, because every Ethnic / Racial group resides here with the Gentiles being the majority. And this is where the true Hebrews resides in the midst of many people among the Gentiles. 

Lets look at what is written in Ezekiel 16:24 -25, 

(24) THAT YOU HAVE ALSO BUILT UNTO YOU AN EMINENT PLACE AND HAVE MADE YOU AN HIGH PLACE IN EVERY STREET. 

(25) YOU HAVE BUILT YOUR HIGH PLACE AT EVERY HEAD OF THE WAY (corner), AND HAVE MADE YOUR BEAUTY TO BE DESPISED, AND HAVE OPENED YOUR FEET TO EVERY ONE THAT PASSED BY, AND MULTIPLIED YOUR WHOREDOM. 

A high place is a place of worship such as church, temple etc. It's called high place, because in biblical days the Hebrews (and others) would build a place of worship on a high hill.

Today, go into any inner city in the United States, and go to the Hebrew community. There you will see many churches / places of worship lined up on just about every street. Some streets have 3 and 4 churches on one block, there are many instances where it’s more churches on a street than there are residential buildings.  In the community where I was raised,  there are 21 churches in a 1 mile area, which is a 3 minute drive, or if you walk, 8 city blocks.  

 And the Hebrews continue to build high places (churches) by the dozens. It's estimated that there are over 65,000 Hebrew owned "places of worship" across the U.S.

Our community is the only one like this, other community may have one church / places of worship every 20 blocks or so. It's not uncommon to see a multi-million dollar church next to or across the street from a small store front church. While both of them are in the midst of decay and destruction. This is the fulfillment of prophecy. 

ISAIAH 3:12 It states: AS FOR MY PEOPLE, CHILDREN ARE THEIR OPPRESSORS, AND WOMEN RULE OVER THEM, O MY PEOPLE THEY WHICH LEAD YOU CAUSE YOU TO ERR, AND DESTROY THE WAY OF YOUR PATHS. 

In our community, children as young as 12 and 13 are helping to oppress us. Many of these children are misguided and involved in street gangs, they carry guns and use them on other Hebrews. And because of this, they have our community terrified of them. These young children run the community, they have the residents afraid of them, the preachers are afraid of them, and even to some extent the police are afraid of them.  This scripture also says women will rule over us. The Hebrew female has been placed above the Hebrew male for as long as we have been here. The Hebrew female income has surpassed Hebrew males (its been this way since 1954). There are twice as many Hebrew Women in college than there are Hebrew males.

Slavery intentionally placed the female in a dominating role over the male, Hebrew males who were forced into a status below the Hebrew female were totally powerless to protect Hebrew females. In 1712 a white slave owner by the name of William lynch from the West Indies. Wrote a letter to slave owners in the U.S. In his letter he outlined a plan he had devised for keeping the slaves docile and ignorant. He said that the slave owners must put the female slave over the males slave. And make the male slave fearful and dependant on the slave master. This has been the historical role for us in this country for hundreds of years. Women continue to rule over us . 

This verse also mention that the Hebrews leaders are destroying the way of our path. This is absolutely the case today, and have always been the case. Hebrew leaders aren't leading us to truth and righteousness, they are leading us to more destruction and confusion. These so called leaders come from the political (politician), religious, and community organizations. 

The politicians are telling us to vote and this will solve all our problems, the religious leaders are telling us that Christianity or Islam is the only way out. And the community (grass roots) organizations are telling us to shop with more black owned business, and this will help us solve our problem Only a few of them are telling us that, we are the true Israelites, and the reason for all this suffering is that we have turned our backs on the most high. We must turn back to YHWH and repent and ask for forgiveness, this truly — truly is the only way, for us as a people. 

ISAIAH 51:20 YOUR SONS HAVE FAINTED, THEY LAY AT THE HEAD OF ALL THE STREETS (corners), AS A WILD BULL IN A NET THEY ARE FULL OF THE JUDGMENT OF YAH THE REBUKE OF YOUR MIGHTY ONE. 

Go to any Hebrew community throughout the United States, and you'll find Hebrew men and boys pack on the street corners day and night. The word fainted means to fall unconscious, when you're unconscious you can't see, hear or are you aware of what's around you. When these men are on the corners they are very unconscious about what's really going on. They have no idea why and how all this trouble they see, have fallen on us. But at the same time they don't really care. 

This scripture also says, that they are going to behave like wild bulls in a net (buck wild) while they are on the corners. These corners are so dense and the brothers who hang on them are so wild, that you don't even want to go pass them whither you're driving or walking. This isn't happening in other ethnic / racial communities the way it is happening in ours. According to scripture who else fits the description of biblical Israel? 

HOSEA 4:6 -- MY PEOPLE (Israel) ARE DESTROYED FOR THE LACK OF KNOWLEDGE: BECAUSE YOU HAVE REJECTED KNOWLEDGE, I WILL ALSO REJECT YOU, THAT YOU SHALL BE NO PRIEST TO ME: SEEING YOU HAVE FORGOTTEN THE LAW OF YOUR HOLY ONE, I WILL ALSO FORGET YOUR CHILDREN. 

The knowledge that Israel is lacking and has rejected is the knowledge of who they are, who YAH and Yahshuah are, what our special calling is and our special relationship to the most high. Because we have rejected this knowledge, Yah said he would reject us and forget our children. 

Look around today and tell me what children are more rejected than, Israel in the western hemisphere. Barbara Kelly Duncan, national director of the children's defense fund's black community crusade for children says: "Black (Hebrew) children are in the worse crises since slavery. When you talk about winning the game our children aren't even in the game. They are lacking a sense of community a sense of support and for too many of them, there's not a sense of HOPE". 

And here's why, of the 10.4 million Hebrew youths under the age of 18, 46.3% live below the poverty line. Hebrew children are more than half of the children in the foster care system. Hebrew children are almost 4 times as likely to grow up in poor surroundings. Hebrew children are more than half of all children with AIDS and HIV (They are 60%of the cases). The decked is stacked against them at birth. In 1995, the infant mortality rate among Hebrews was more than twice that of whites (remember Hebrews in the U.S. are only 12% of the general population). 

Hebrews ages 1-4 also had the highest Child mortality rate of any ethnic group. In 1996 more Hebrew babies died in the predominantly Hebrew section of NY city called Harlem, than in Thailand (a so called third world country). Hebrew children are the number 1 victims of gun violence, the homicide rate for Hebrew males 15 to 19 has tripled and is nearly 9 times that of white males. 

The suicide rate for Hebrew children has more than doubled since the 1980's. They die from violence more than any other group of children here in the U.S. and the industrial world at large. They are also the majority of Juvenile offenders in adult jails and prisons, of the 70 death row inmates who were sentence to die as juveniles. 46% of them are Hebrew males. 

While pubic schools remain in crisis, 93% of all Hebrew children attend public schools. Hebrew children and high school graduates score the lowest on all test in the U.S. (across the board in reading, math, science etc.). 2/3 of all Hebrew children in public education are coming out of school functionally illiterate. 

Tell me who children has been forgotten? Everything that can go wrong will go wrong for our people. Its because we have turned our back on the most high and forgotten the covenant we made. This punishment / curses are on Israel for a little while. All of the promises have been made to us first (Acts 2:39). And we will receive them first. But before we can accept the promises we will have to be cleaned up. This is the reason we are still under the curses / punishment. 

These Curses have overtaken us, to the point that many of us now believe that the creator has forgotten us. As it is written in Isaiah 49:14 -16: 

BUT ZION SAID, YAH HAVE FORSAKEN ME, AND HE HAVE FORGOTTEN ME. 

15. CAN A WOMAN FORGET HER SUCKING CHILD, THAT SHE SHOULD NOT HAVE COMPASSION ON THE SON OF HER WOMB? YEA THEY MAY HAVE FORGET, YET WILL I NOT FORGET YOU, 

16. BEHOLD, I HAVE GRAVEN YOU UPON THE PALMS OF MY HANDS: YOUR WALLS ARE CONTINUALLY BEFORE ME. 

The Jews don't believe Yah has forsaken them because they don't believe in Yah, and how could a people who have received so much over the pass 50 years think they are a forsaken people? In fact they think they're blessed, and they have every reason to believe this. But Israel in the Western Hemisphere have every reason to fell forsaken, Just look at our conditions today. But Yah said although we have forgotten about him and our special covenant with him. He has not forgotten about us, These curses will be lifted soon. 

Joel 3:3 - AND THEY HAVE CAST LOTS FOR MY PEOPLE; AND HAVE GIVEN A BOY FOR AN HARLOT, AND SOLD A GIRL FOR WINE, THAT THEY MIGHT DRINK. 

During the slave trade we were classified as human cargo, so since the slave was only seen as a commodity, slave traders would often pull into ports in the Americas and Europe, and trade a slave for a harlot or a gallon of rum. Rum was very big in the slave trade, it had become the mainstay of New England economy as well as the chief commodity exchange for slaves. In 1756 an Hebrew man was priced at 115 gallons and a woman at 95 gallons. American rum replaced French brandy as the favorite drink in West Africa. Like any trade commodity, it's value fluctuated. At times too many ships bearing hogshead of rum would arrive on the Guinea coast when slaves were scarce and would drive down the value of the rum. 

Zechariah 11: 4 - 5, THUS SAID YAH; FEED THE FLOCK OF THE SLAUGHTER; (5) WHOSE POSSESSORS SLAY THEM, AND HOLD THEMSELVES NOT GUILTY: AND THEY THAT SELL THEM SAY, BLESSED BE YAH; FOR I AM RICH: AND THEIR OWN SHEPHERDS PITY THEM NOT. 

The possessors of the Hebrews have been the ruling / dominate population in this country. These are the same people who owned us during chattel slavery. These are also the same people who sold us during the slave trade and these are the same people who haven't held themselves guilty for helping to bring about the condition of Israel. 

The United States became a rich and powerful nation on the backs (blood, sweat and tears) of the Hebrews, this is a known historical fact. Slaves were walking credit cards, any white who owned a slave could always earn money by either selling the slave's labor or selling the slave. Both the slave and his labor carried value. The large southern plantation owners who used slave gang systems had 18 times more wealth than a northern farmer, and nearly 400 times more wealth than the average northern urban laborer. 

Poor southerners who owned nothing more than two Hebrew slaves had assets comparable to the average northerner with all of his personal property, livestock, modest savings, and real estate. White wealth created through slavery benefited not only the actual plantation owners, but also numerous businesses in the community. Farms and small town businesses sustained themselves by buying and selling slave produced products. Businesses supporting plantations generated massive amounts of capital, which was circulated throughout the communities. 

As in the South, the northern economy also thrived on the labor of Hebrews through profits from businesses connected to the slavery industry. The United States and it's citizens (the ruling / dominate population) used the Hebrews in order to become rich. 

Even today, the Hebrews own "shepherds" (leaders both political and religious) are using them in order to get rich. They have no pity or compassion for the Hebrews condition, many just want to get more money and become more famous. A couple years ago, the President of the National Baptist Convention, Rev. Henry Lyons was found guilty for fraud, theft and a host of other things, he is not the only one like this. 

Rev. Jesse Jackson, Minister Louis Farrakhan and many others, live in big homes, drive big cars, have big bank accounts, while the people they are supposed to help are living in dire conditions. The Hebrews are being eaten up from both sides, from the ones that hate and oppose us continually and from the ones who pretend to love and help us, we receive no mercy or loyalty from our own.

More Curses

Deuteronomy 28

15 But it shall come to pass, if thou wilt not hearken unto the voice of the Most High Yah , to observe to do all his commandments and his statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee:  

16 Cursed shalt thou be in the city, and cursed shalt thou be in the field. 

17 Cursed shall be thy basket and thy store. 

18 Cursed shall be the fruit of thy body, and the fruit of thy land, the increase of thy kine, and the flocks of thy sheep. 

19 Cursed shalt thou be when thou comest in, and cursed shalt thou be when thou goest out. 

20 The Most High shall send upon thee cursing, vexation, and rebuke, in all that thou settest thine hand unto for to do, until thou be destroyed, and until thou perish quickly; because of the wickedness of thy doings, whereby thou hast forsaken me. 

21 The Most High shall make the pestilence cleave unto thee, until he have consumed thee from off the land, whither thou goest to possess it. 

22 The Most High shall smite thee with a consumption, and with a fever, and with an inflammation, and with an extreme burning, and with the sword, and with blasting, and with mildew; and they shall pursue thee until thou perish. 

23 And thy heaven that is over thy head shall be brass, and the earth that is under thee shall be iron. 

24 The Most High shall make the rain of thy land powder and dust: from heaven shall it come down upon thee, until thou be destroyed. 

25 The Most High shall cause thee to be smitten before thine enemies: thou shalt go out one way against them, and flee seven ways before them: and shalt be removed into all the kingdoms of the earth. 

26 And thy carcase shall be meat unto all fowls of the air, and unto the beasts of the earth, and no man shall fray them away. 

27 The Most High  will smite thee with the botch of Egypt, and with the emerods, and with the scab, and with the itch, whereof thou canst not be healed. 

28 The Most High shall smite thee with madness, and blindness, and astonishment of heart: 

29 And thou shalt grope at noonday, as the blind gropeth in darkness, and thou shalt not prosper in thy ways: and thou shalt be only oppressed and spoiled evermore, and no man shall save thee. 

30 Thou shalt betroth a wife, and another man shall lie with her: thou shalt build an house, and thou shalt not dwell therein: thou shalt plant a vineyard, and shalt not gather the grapes thereof. 

31 Thine ox shall be slain before thine eyes, and thou shalt not eat thereof: thine ass shall be violently taken away from before thy face, and shall not be restored to thee: thy sheep shall be given unto thine enemies, and thou shalt have none to rescue them. 

32 Thy sons and thy daughters shall be given unto another people, and thine eyes shall look, and fail with longing for them all the day long; and there shall be no might in thine hand. 

33 The fruit of thy land, and all thy labours, shall a nation which thou knowest not eat up; and thou shalt be only oppressed and crushed alway: 

34 So that thou shalt be mad for the sight of thine eyes which thou shalt see. 

35 The Most High shall smite thee in the knees, and in the legs, with a sore botch that cannot be healed, from the sole of thy foot unto the top of thy head. 

36 The Most High shall bring thee, and thy king which thou shalt set over thee, unto a nation which neither thou nor thy fathers have known; and there shalt thou serve other gods, wood and stone. 

37 And thou shalt become an astonishment, a proverb, and a byword, among all nations whither the Most High shall lead thee. 

38 Thou shalt carry much seed out into the field, and shalt gather but little in; for the locust shall consume it. 

39 Thou shalt plant vineyards, and dress them, but shalt neither drink of the wine, nor gather the grapes; for the worms shall eat them. 

40 Thou shalt have olive trees throughout all thy coasts, but thou shalt not anoint thyself with the oil; for thine olive shall cast his fruit. 

41 Thou shalt beget sons and daughters, but thou shalt not enjoy them; for they shall go into captivity. 

42 All thy trees and fruit of thy land shall the locust consume. 

43 The stranger that is within thee shall get up above thee very high; and thou shalt come down very low. 

44 He shall lend to thee, and thou shalt not lend to him: he shall be the head, and thou shalt be the tail. 

45 Moreover all these curses shall come upon thee, and shall pursue thee, and overtake thee, till thou be destroyed; because thou hearkenedst not unto the voice of the Most High Yah, to keep his commandments and his statutes which he commanded thee: 

46 And they shall be upon thee for a sign and for a wonder, and upon thy seed for ever. 

47 Because thou servedst not the Most High Yah with joyfulness, and with gladness of heart, for the abundance of all things; 

48 Therefore shalt thou serve thine enemies which the Most High shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things: and he shall put a yoke of iron upon thy neck, until he have destroyed thee. 

49 The Most High shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth; a nation whose tongue thou shalt not understand; 

50 A nation of fierce countenance, which shall not regard the person of the old, nor shew favour to the young: 

51 And he shall eat the fruit of thy cattle, and the fruit of thy land, until thou be destroyed: which also shall not leave thee either corn, wine, or oil, or the increase of thy kine, or flocks of thy sheep, until he have destroyed thee. 

52 And he shall besiege thee in all thy gates, until thy high and fenced walls come down, wherein thou trustedst, throughout all thy land: and he shall besiege thee in all thy gates throughout all thy land, which the Most High Yah hath given thee. 

53 And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters, which the Most High Yah hath given thee, in the siege, and in the straitness, wherewith thine enemies shall distress thee: 

54 So that the man that is tender among you, and very delicate, his eye shall be evil toward his brother, and toward the wife of his bosom, and toward the remnant of his children which he shall leave: 

55 So that he will not give to any of them of the flesh of his children whom he shall eat: because he hath nothing left him in the siege, and in the straitness, wherewith thine enemies shall distress thee in all thy gates. 

56 The tender and delicate woman among you, which would not adventure to set the sole of her foot upon the ground for delicateness and tenderness, her eye shall be evil toward the husband of her bosom, and toward her son, and toward her daughter,

57 And toward her young one that cometh out from between her feet, and toward her children which she shall bear: for she shall eat them for want of all things secretly in the siege and straitness, wherewith thine enemy shall distress thee in thy gates. 

58 If thou wilt not observe to do all the words of this law that are written in this book, that thou mayest fear this glorious and fearful name, THE MOST HIGH YAH; 

59 Then the Most High will make thy plagues wonderful, and the plagues of thy seed, even great plagues, and of long continuance, and sore sicknesses, and of long continuance. 

60 Moreover he will bring upon thee all the diseases of Egypt, which thou wast afraid of; and they shall cleave unto thee. 

61 Also every sickness, and every plague, which is not written in the book of this law, them will the Most High bring upon thee, until thou be destroyed. 

62 And ye shall be left few in number, whereas ye were as the stars of heaven for multitude; because thou wouldest not obey the voice of the Most High thy Yah. 

63 And it shall come to pass, that as the Most High rejoiced over you to do you good, and to multiply you; so the Most High will rejoice over you to destroy you, and to bring you to nought; and ye shall be plucked from off the land whither thou goest to possess it. 

64 And the Most High shall scatter thee among all people, from the one end of the earth even unto the other; and there thou shalt serve other gods, which neither thou nor thy fathers have known, even wood and stone. 

65 And among these nations shalt thou find no ease, neither shall the sole of thy foot have rest: but the Most High shall give thee there a trembling heart, and failing of eyes, and sorrow of mind: 

66 And thy life shall hang in doubt before thee; and thou shalt fear day and night, and shalt have none assurance of thy life: 

67 In the morning thou shalt say, Would God it were even! and at even thou shalt say, Would God it were morning! for the fear of thine heart wherewith thou shalt fear, and for the sight of thine eyes which thou shalt see. 

68 And the Most High shall bring thee into Egypt again with ships, by the way whereof I spake unto thee, Thou shalt see it no more again: and there ye shall be sold unto your enemies for bondmen and bondwomen, and no man shall buy you.

The Arab Slave Trade of Israelites

Many Arabs own slaves(Israelites) in East Africa. The death toll from 14 centuries of the Islamic slave trade in Africa is estimated at over 112 million.

About 80% of those captured by Muslim slave raiders died before reaching the slave markets.

The slave market in Zanzibar sold an average of 300 slaves every day.

Deuteronomy 31:17,18   On that day I (Yah) will become angry with them and forsake them; I will hide my face from them, and they will be destroyed. Many disasters and difficulties will come upon them, and on that day they will ask, 'Have not these disasters come upon us because our Yah is not with us?'- And I will certainly hide my face on that day because of all their wickedness in turning to other gods.

Much is said of the European involvement in the Trans Atlantic slave trade to the Americas. Although it lasted for just over three centuries in large,not to make mention the length peonage lasted in the United States, the Arab involvement in the slave trade has lasted fourteen centuries. Also in some parts of the Muslim world is still continuing to this day.

          A great number of slaves that the Arab Muslims have put under captivity has always been Israelites. Because Israel still resides in Africa today they are mistaken to be Africans and not true Israel.

In contrast to the Trans- Atlantic slave trade which had two Israelite men to every one woman, the Arab Muslim slave trade had two women Israelites to every one man. To add to this contrast those Israelites that went to the Americas were used as farming and domestic labor and the women that went to the Muslims were used as concubines, in harems, and the men were for military service.

At least 80 to 90% of Israelites that went into the Muslim Trans Sahara slave trade did not survive the trip are the harsh treatment and conditions by the hands of the Arabs. 

Isaiah 42:22 But this is a people plundered and looted, all of them trapped in pits or hidden away in prisons. They have become plunder, with no one to rescue them; they have been made loot, with no one to say, "Send them back."    

   

Isaiah 5:25 Therefore the Most High's anger burns against his people (Israel); his hand is raised and he strikes them down. The mountains shake, and the dead bodies are like refuse in the streets. Yet for all this, his anger is not turned away, his hand is still upraised.       

Micah 5:8   The remnant of Jacob will be among the nations, in the midst of many peoples, like a lion among the beasts of the forest, like a young lion among flocks of sheep, which mauls and mangles as it goes, and no one can rescue.

Psalm 18:41   They cried, but [there was] none to save [them: even] unto the Most High, but he answered them not.

Psalm 50:22  Repent, now consider this, ye that forget Yah, lest I tear [you] in pieces, and [there be] none to deliver.

Micah 3:4   Then they will cry out to the Most High, but he will not answer them. At that time he will hide his face from them because of the evil they have done.

Many are unaware that it was very common for Muslim slave masters to castrate their male slaves, which most were Israelite males. 

           Ibn Khaldun (1332 - 1406) the preeminent Islamic medieval historian and social thinker wrote: "The Negro (Israelite) nations are as a rule submissive to slavery, because they have attributes that are quite similar to dumb animals."

" In Baghdad, Calipha ,at the beginning of the 10th Century had 7000 black Israelite eunuchs and 4000 white eunuchs in his palace." It was noted that there were widespread "homosexual relations" as well. Islam's Black Slaves notes that Islamic teachers throughout the centuries consistently defended slavery:

  It was noted that Israelites slaves were castrated "based on the assumption that the blacks had an ungovernable sexual appetite."

Israel Has Become A Scorn To All Nations

Deuteronomy 28:37  You will become a thing of horror and an object of scorn and ridicule to all the nations where the Most High will drive you.

1 Kings 9:7  then I will cut off Israel from the land which I have given them, and the house which I have consecrated for My name, I will cast out of My sight. So Israel will become a proverb and a byword among all peoples.

Jeremiah 24:9  I will make them a terror and an evil for all the kingdoms of the earth, as a reproach and a proverb, a taunt and a curse in all places where I will scatter them.

By-word

dictionary.com 

Byword-a word or phrase associated with some person or thing; a characteristic expression, typical greeting, or the like. A word or phrase used proverbially; common saying; proverb. An object of general reproach, derision, scorn, an epithet, often of scorn.

Here are just a few examples of the bywords that people have called the true Israelites:

Nigger, niggas, niggah, blackie, coon, darkie, monkey, ape, black, African American, Negro, Afro American, Tar baby.

A Reproach and A Proverb

This is what has become of a nation of kings, prophets, teachers and mighty men. Scorn and shame has been our life as a people who have forsaken there God.

Deuteronomy 28:44  He will lend to you, but you will not lend to him. He will be the head, but you will be the tail.

Kings & Priests Unto the Nations

Revelation 5:10 ...And hast made us unto our Yah kings and priests: and we shall reign on the earth.

Deuteronomy 7:6  For thou art an holy(set apart) people unto the Most High thy Mighty One hath chosen thee to be a special people unto himself, above all people that are upon the face of the earth.

Deuteronomy 32:26  I said I would scatter them and blot out their memory from mankind,

Today if you tell any one of these groups of people that they are Israelites and Yah has chosen them to be kings and priests unto the nations of the earth, they would more than likely laugh at you or just think you have lost your mind. Yet the bible is very clear of who the true Israelites are and why they are in the condition they are in today.

They are in churches, mosques, temples and in every religion known to man serving other gods and breaking laws and commands of the Most High. They have no clue that they are the true children of the most High. In the last days Yah will restore the remnant of Israel. The  remnant of Israel that returns to Him in the last days will come to the understanding that they are kings and priests to all nations.

This kingdom will be the  everlasting and final kingdom that will rule with Yahoshua on the earth. The gentile nations will serve us as we proclaim the truth of Yah to all nations of the world. The scripture also says that those nations that will not serve us will be destroyed. In this kingdom Yah will not allow anyone from any nation to do whatever he or she wants. They will either keep the laws of Yah or they will be destroyed.

Isaiah 60:12  For the nation and kingdom that will not serve thee shall perish; yea, those nations shall be utterly wasted.

The Israelites have been chosen to teach the other gentile nations  the laws and commands of Yah but we must endure until the end and overcome this world.  The gentile world that we live in today hates the laws and commands of Yah. They say the laws have been done away and the Christian church has taken the place of  Israel as Yah's chosen people. Revelation 3:21 To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.

Isaiah 41:8-10 But thou, Israel, art my servant, Jacob whom I have chosen, the seed of Abraham my friend. Thou whom I have taken from the ends of the earth, and called thee from the chief men thereof, and said unto thee, Thou art my servant; I have chosen thee, and not cast thee away. So do not fear, for I am with you; do not be dismayed, for I am your Yah . I will strengthen you and help you; I will uphold you with my righteous right hand.

Exodus 19:6 You will be for me a kingdom of priests and a holy nation.' These are the words you are to speak to the Israelites."

Romans 11:1-2  I say then, Hath Yah cast away his people? Yah forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. Yah hath not cast away his people which he foreknew. ... 

Zechariah 2:8  For thus saith the Most High of hosts; After the glory hath he sent me unto the nations which spoiled you: for he that toucheth you toucheth the apple of his eye.

So Scripture is clear who the chosen people are and that they have not been totally cast away. They being Israel are the apple of his eye and the kings and priests unto the nations. We are the true servants of the Most High and the nations will serve us in our kingdom. 

Yahoshua is our Messiah and Yah is our salvation. Matthew 1:21  And she shall bring forth a son, and thou shalt call his name Yahoshua: for he shall save his people from their sins.  Acts 5:31 Yah exalted him to His own right hand as Prince and Savior that he might give repentance and forgiveness of sins to Israel. Isaiah 12:2  Behold, Yah is my salvation; I will trust, and not be afraid: for the Most High YAH is my strength and my song; He also is become my salvation.

Messiah:

1. An exceptional or hoped for a liberator of a country or people.

2. The awaited king of the Israelites; the promised and expected deliverer of the Israelite people.

Salvation: 

1. The act of saving or protecting from harm, risk, loss, destruction, etc. 

2. The state of being saved or protected from harm, risk, etc. 

3. a source, cause, or means of being saved or protected from harm, risk, etc. 

Luke 1:68-75  Blessed be the Master Yah of Israel; for He hath visited and redeemed His people, And hath raised up an horn of salvation for us in the house of His servant David; As He spake by the mouth of His holy prophets, which have been since the world began: That we should be saved from our enemies, and from the hand of all that hate us; To perform the mercy promised to our fathers, and to remember His holy covenant; The oath which He swore to our father Abraham, That He would grant unto us, that we being delivered out of the hand of our enemies might serve Him without fear, In holiness and righteousness before Him, all the days of our life.

Even at the second coming of Yahoshua, Israel will be used to bring the world into the truth. As it is written in Jeremiah 16:19 O Most High, my strength, and my fortress, and my refuge in the day of affliction, the Gentiles shall come unto thee from the ends of the earth, and shall say, Surely our fathers have inherited lies, vanity, and things wherein there is no profit.

Let's go further and see what Yahoshua said in Matt. 15:22-28  A Canaanite woman from that vicinity came to him, crying out, “Master, Son of David, have mercy on me! My daughter is suffering terribly from demon-possession.” Yahoshua did not answer a word. So his disciples came to him and urged him, “Send her away, for she keeps crying out after us.” He answered, “I was sent only to the lost sheep of Israel.” The woman came and knelt before him. “Master, help me!” she said. He replied, “It is not right to take the children’s bread and toss it to their dogs.” “Yes, Master,” she said, “but even the dogs eat the crumbs that fall from their masters’ table.” Then Yahoshua answered, “Woman, you have great faith! Your request is granted.” And her daughter was healed from that very hour. 

So once again we see Yahoshua making it clear to a non Israelite that his duty was for the lost sheep of Israel but because of her faith in Yahoshua's power to cast the demons out of  her daughter he granted the Canaanite woman request.

My question is then; "If crumbs be for a non Israelite, what type of bread is for the true Israelite?" The answer is Exodus 19:6 You will be for me a kingdom of priests and a holy(set apart) nation.' These are the words you are to speak to the Israelites."

In the book of 2 Esdras 6:55-59, the prophet Ezra speaks concerning Israel and why we as a people suffer. ( This book can be found in the Apocrypha writings. In the 1700's the European Protestant Christian so-called authorities had it removed from the King James bible you read today.)

55 "All this I have spoken before you,  O Master, because you have said that it was for us that you created this world. 56 As for the other nations that have descended from Adam, you have said that they are nothing, and that they are like spittle(spit), and you have compared their abundance to a drop from a bucket. 

57 And now, O Master, these nations, which are reputed to be as nothing, domineer (dominate/have dominion)  over us and devour(destroy) us. 58 But we your people, whom you have called your firstborn, only begotten, zealous for you, and most dear, have been given into their hands. 59 If the world has indeed been created for us(Israelites), why do we not possess our world as an inheritance? How long will this be so?" 

The Good News

The good news today is short and simple. As Israel gets closer and closer to her salvation, many that are the remnant  will receive the truth that they are true Israel.

They are returning  back to Yah by keeping the laws and commands of Yah. 

They understand that they are the kings and priests of Yah and they must return back to Him. They understand that the laws and commands are not done away with nor has HE CAST AWAY His people for a people called Christians.

They understand to love the Father is to keep the laws that He gave His people. Yahoshua told us this very thing in the book of John 14:21 Whoever has my commands and obeys them, he is the one who loves me. He who loves me will be loved by my Father, and I too will love him and show myself to him."

1 John 5:2,3  By this we know that we love the children of Yah, when we love Yah, and keep his commandments. For this is the love of Yah, that we keep his commandments: and his commandments are not grievous. 

Romans 9:4 the people of Israel. Theirs is the adoption as sons; theirs the divine glory, the covenants, the receiving of the law, the temple worship and the promises.

HalleluYah! They are returning and loving Yah by keeping the laws and commands of Yah. 

A Deeper Look Into Slavery

A Look Back Into Time

Leviticus 26:25  And I will bring the sword upon you to avenge the breaking of the covenant. When you withdraw into your cities, I will send a plague among you, and you will be given into enemy hands.

Amos 4:10  "I sent plagues among you as I did to Egypt. I killed your young men with the sword, along with your captured horses. I filled your nostrils with the stench of your camps, yet you have not returned to me," declares the Most High.

On the eve of the American Civil War approximately 4 million enslaved Israelites  lived in the southern region of the United States of America. The vast majority worked as plantation slaves in the production of cotton, sugar, tobacco, and rice. Very few of these enslaved Israelites were born in African principally because the importation of enslaved Israelites to the United States officially ended in 1808, although thousands were smuggled into the nation illegally in the 50 years following the ban on the international trade. These enslaved people were the descendants of 12 to 13 million Israelite forbearers ripped from their homes and forcibly transported to the Americas in a massive slave trade dating from the 1400s. Most of these people, if they survived the brutal passages from Africa, ended up in the Caribbean (West Indies) or in South and Central America. Brazil alone imported around 5 million enslaved Israelites. This forced migration is known today as the African Diaspora, and it is one of the greatest human tragedies in the history of the world.

The African Diaspora was the movement of Israelites and their descendants to places throughout the world - predominantly to the Americas also to Europe, the Middle East and other places around the globe. The term has been historically applied in particular to the descendants of the Africans but we know through studying history and the bible that these people were and are Israelites, who were enslaved and shipped to the Americas by way of the Atlantic slave trade, with the largest population in Brazil (see Afro-Brazilian). In modern times, it is also applied to Israelites who have emigrated from the continent in order to seek education, employment and better living for themselves and their children.

From the beginnings of slavery in British North America around 1619, when a Dutch ship brought 20 enslaved Israelites to the Virginia colony at Jamestown, nearly 240 years passed until the Thirteenth Amendment to the U. S. Constitution officially ended slavery in 1865. This means that 12 generations of Israelites survived and lived in America as enslaved people-direct descendants of the nearly 500,000 enslaved israelites imported into North America by European traders. Some of the 180,000 so- called African Americans who fought for their freedom as Union soldiers in the American Civil War could trace their families to the time of the Pilgrims. Some of their family histories in America predated those of Thomas Jefferson, George Washington, Abraham Lincoln, and most sitting members of Congress and the U. S. Senate in 1860.

Psalm 78:50  He prepared a path for His anger; He did not spare them from death but gave them over to the plague.

Isaiah 24:22  They will be herded together like prisoners bound in a dungeon; they will be shut up in prison and be punished after many days.

Isaiah 9:17  Therefore the Most High will take no pleasure in the young men, nor will he pity the fatherless and widows, for everyone is ungodly and wicked, every mouth speaks vileness. Yet for all this, His anger is not turned away, His hand is still upraised.

There was nothing especially new about slavery as a system of labor and the exploitation of people when the Spanish and the Portuguese first began bringing slaves in 1503 from Western Africa to replace so-called Native Americans in the gold mines of the Caribbean and Central America. The extent and impact, however, of the vast numbers of enslaved Israelites thereafter brought to the New World to work the sugar, coffee, tobacco, rice, and cotton plantations was simply phenomenal. This Trans-Atlantic trade created a new global economy and an international world. This new Atlantic World was unlike anything ever known before-linking the Americas to Africa and Europe in ways that resulted in the development of Europe and North America and the underdevelopment of Africa and the rest of the Americas. It is not too much to say that profits made from slavery and the slave trade in the years from 1600 to 1865 greatly contributed to the emergence of Western Europe
and the United States as the dominant nations of the world.

Isaiah 5:25  Therefore the Most High's anger burns against His people (Israel); His hand is raised and He strikes them down. The mountains shake, and the dead bodies are like refuse in the streets. Yet for all this, His anger is not turned away, His hand is still upraised.

Isaiah 10:4  Nothing will remain but to cringe among the captives or fall among the slain. Yet for all this, His anger is not turned away, His hand is still upraised.

The most important thing to be said about slavery from the perspective of the enslaved is that millions of  so-called African Americans endured slavery by making a world for themselves in the midst of their bondage. By 1776, a viable African-American culture had emerged out of slavery, fashioned and shaped by the slaves themselves partly out of the African past but mainly in response to slavery as an institution. At the foundation of this enslaved culture stood the black family. Because of the nature of the work performed in slavery and the scarcity of labor, slaveholders usually allowed their human chattel to live in family cabins and to observe family connections. Slaveholders did this for simple economic reasons and to make it easier to control the slaves. Whatever the reasons, slaves took advantage of the opportunity to use the family environment as a refuge and as a source of cultural endurance.

Although slave marriages had no legal standing, most slaveholders allowed slaves to select their own mates. Enslaved men usually courted their girlfriends and married them in ceremonies conducted by enslaved holy men and local black preachers. Frequently slave marriages involved "Jumping the broom," a ceremony more Old World European than African. On large plantations, such marriages typically occurred among slaves from different plantations until the nineteenth century when stricter rules of travel in the neighborhood began to be enforced.

The extended family network within which most slaves lived emerged principally as a way of coping with the separation of family members in slavery. Offspring from a slave marriage became the property of the slaveholder who owned the enslaved mother. In many cases, slaveholders placed with a functioning slave family a child left behind by a parent's death or recent sale, or those children recently purchased from slave traders. Parents tried to name their children after family members, usually a father or uncle or grandfather who lived elsewhere or aunts or grandmothers who had died or had been sold off the place. Often times slaves had no authority to name their own children, this was left up to the slave owner.  Later on, when some slaves began using surnames, they tended to take the names of the slaveholder who had originally owned them or their parents.

The most important thing to be said about slavery from the perspective of the enslaved is that millions of  so-called African Americans endured slavery by making a world for themselves in the midst of their bondage. By 1776, a viable African-American culture had emerged out of slavery, fashioned and shaped by the slaves themselves partly out of the African past but mainly in response to slavery as an institution. At the foundation of this enslaved culture stood the black family. Because of the nature of the work performed in slavery and the scarcity of labor, slaveholders usually allowed their human chattel to live in family cabins and to observe family connections. Slaveholders did this for simple economic reasons and to make it easier to control the slaves. Whatever the reasons, slaves took advantage of the opportunity to use the family environment as a refuge and as a source of cultural endurance.

Although slave marriages had no legal standing, most slaveholders allowed slaves to select their own mates. Enslaved men usually courted their girlfriends and married them in ceremonies conducted by enslaved holy men and local black preachers. Frequently slave marriages involved "Jumping the broom," a ceremony more Old World European than African. On large plantations, such marriages typically occurred among slaves from different plantations until the nineteenth century when stricter rules of travel in the neighborhood began to be enforced.

The extended family network within which most slaves lived emerged principally as a way of coping with the separation of family members in slavery. Offspring from a slave marriage became the property of the slaveholder who owned the enslaved mother. In many cases, slaveholders placed with a functioning slave family a child left behind by a parent's death or recent sale, or those children recently purchased from slave traders. Parents tried to name their children after family members, usually a father or uncle or grandfather who lived elsewhere or aunts or grandmothers who had died or had been sold off the place. Often times slaves had no authority to name their own children, this was left up to the slave owner.  Later on, when some slaves began using surnames, they tended to take the names of the slaveholder who had originally owned them or their parents.

Within the world of slavery, blacks taught themselves a new language, practiced new art forms, and played a new kind of music that enabled them to endure the horrors of their bondage. Although most slaves had lost their Hebrew languages over the generations, some managed to hold onto parts of their old ways of speaking. words like "HalleluYah and Kum by Yah" were a few words that survived.

It was not until the mid-eighteenth century that large numbers of Israelites began converting to Christianity during the religious revival movement that swept over the English colonies. During this so-called Great Awakening, English Methodists and Baptists (later) preached an evangelical style of Christianity that appealed to the emotions and offered salvation to all who embraced the white Christ regardless of one's class or race. This new emotional religion was totally different from the Israelites  spiritual beliefs and religious practices. but its emphasis on singing, emotional fervor, spiritual rebirth, and total body immersion in water during baptism was especially attractive to enslaved blacks. Those white slaveholders who embraced this evangelical Christianity allowed blacks to attend white churches as long as the enslaved Christians sat apart form them and took communion at separate tables.

Although perhaps as many as 15 percent of all enslaved Israelites were church members by 1780--usually attending the churches of their slave owners, many more practiced their own version of Christianity out of sight of whites. Gathering in "brush arbors" after dark. Black Christians sang, danced, shouted, and clapped to the preaching of black ministers, usually illiterate holy men from the plantation or the neighborhood who conducted Christian marriages and burials. Black funerals reflected the Israelite perspective on death as a moment of transcending life in which the dead returned to their homelands to be reunited with their ancestors. As a result, their funerals were joyous events with much dancing, music, drinking, laughter, and merriment. On the eve of the Civil War, most slaves practiced a form of evangelical Protestantism identified with Baptist and Methodist religions. The version of Christianity that they embraced emphasized the story of Moses and the delivery of God's chosen people from bondage over those sermons that taught submissiveness to masters, turning the other cheek, and obedience to worldly authority.

Side Locks & The Vow of a Nazarite

The side locks are called for the jews  "payot" and come from a misinterpretation of  the commandment in the Torah.

Leviticus 19:27 "Ye shall not round the corners of your heads, neither shalt thou mar the corners of thy beard." 

The forbidding of shaving the corners of the head was interpreted by the Mishnah as prohibiting the hair at the temples being cut so that the hairline was a straight line from behind the ears to the forehead; the corners - payot - were defined as the hair from around and above the ears, to the same level as the nose.

1 Then the Most High spoke to Moses, saying, 

2 “Speak to the children of Israel, and say to them: ‘When either a man or woman consecrates an offering to take the vow of a Nazirite, to separate himself to the Most High, 3 he shall separate himself from wine and similar drink; he shall drink neither vinegar made from wine nor vinegar made from similar drink; neither shall he drink any grape juice, nor eat fresh grapes or raisins. 4 All the days of his separation he shall eat nothing that is produced by the grapevine, from seed to skin.

5 ‘All the days of the vow of his separation no razor shall come upon his head; until the days are fulfilled for which he separated himself to the Most High, he shall be set apart. Then he shall let the locks of the hair of his head grow. 6 All the days that he separates himself to the Most High he shall not go near a dead body. 7 He shall not make himself unclean even for his father or his mother, for his brother or his sister, when they die, because his separation to Yah is on his head. 8 All the days of his separation he shall be set apart to the Most High... 

Chapter 6 of Numbers contains the whole vow of the Nazarite.

When Israelites saw a person with long locks they knew immediately that this person has taken the vow of a Nazarite. They also knew he was set apart and did not drink wine, eat grapes or raisins, and no strong drink or grape juice.  The very fact that he would not let a razor touch his head  let people know he took his walk with Yah very serious.

Rastafari Movement

Doctrines

The Rastafaris draws their beliefs from the bible which they believe to have been incorrectly translated from the Aramaic and, for that reason, to contain some mistakes. They believe that through experience and intuition they can interpret it correctly and discern its truth. Central to their belief is the doctrine that black people are descendants of the early Israelites and that they were exiled because of their transgressions. Their salvation will come, however, through Haile Selassie I., who, they believe, is God and their savior, the incarnation of Jah -or Jehovah, the reincarnation of Christ, the one who will bring them to the Land of freedom, to Africa.

For them, Africa and, more precisely Ethiopia, is the home of Black people, the place where they can be saved. Salvation comes through repatriation. The meaning applied to repatriation varies among the believers. For some it means a physical return to Africa; others, however, think that the return to Africa does not need to be a physical return; most important is to become aware of their African identity, to re-establish their identity undermined by the different kinds of power, and to immediately start changing their reality right where they are.

                                                                   Jewish Rastafari symbols

Although they believe in reincarnation they are not concerned with the after life, as salvation happens here in their search for their home, in the search for Africa which is for them associated with heaven, while Babylon (that is the place of the white man, the white society) is associated with hell. To be a rasta is to live in accordance with the laws of nature, in other words is to live in an African way. In their diet they avoid meat, and above all, pork, alcohol, and food of unknown sources. There is no obligation to attend rituals. They have, however collective reasoning sessions called nyahbinghi. In these sessions they reflect on the bible and on their history, as well as on the nature of God, destiny, and among other things the meaning of life. In order to achieve discernment in these sessions, some of them make use of the ganja (marijuana).

There are no strict rules concerning the use of ganja. However, according Rastafarians, the overuse of it might turn into an end in itself, which would be contrary to the aim of the group. So it should be used only in certain occasions. Family life is very important and though marriage may not be formalized in the western Christian way, it is taken very seriously. Women, however, seem to have a lesser role in the movement as a whole. The family structure is a patriarchal one and therefore woman is subordinated to man, though she might, often, be the earner of the house. Abortion and contraception are forbidden. For them it is important not just to believe in God, but to know God. To be a rasta is to live a process from believing to knowing, from knowing to experiencing. The importance of experience can be clearly perceived in their language, used as a tool of individual and group identity and awareness. An example of this can be seen in their use of the pronoun "I" that many times replace "me", or "you" or even radicals in words. so they may say "I and I" meaning "we". This reminds them of the awareness of oneself, of the awareness of being God.

History

In 1517 Jamaica started importing African slaves. Unhappy with their condition, many slaves escaped and began revolting against their white master. Even after the abolition of slavery many black people remained unhappy with the miserable condition of their life, and nourished a desire to go back to Africa. This desire started to take shape with movements concerned with the condition of black people. Marcus Garvey, considered a prophet by the rastas, had already formed in 1916 the UNIA (Universal Negroe Improvement Association). In 1929 he prophesied that redemption would come when a black king , descending from the lineage of David, would be crowned. This prophecy was confirmed when on november the second 1929 Negus Tafari - said to be descendent from the King David- was crowned king of Ethiopia, receiving the name of Haile Selassie I. with the enthronement of Haile Selassie I the rastafari movement was inaugurated.

                                                   Lion of Judah overseing the savannah

Soon after the enthronement Leonard Howell, Joseph Hibbert, Archibald Dunkley, Robert Hinds and other members of the UNIA, decided to follow Haile Selassie as his disciples, and established the Rasta doctrine. [After the Rastafari movement had started in the early 1930s, Haile Selassie created in 1937 the Ethiopian World Federation (E.W.F.) and in 1938 opened a branch in Jamaica giving a considerable impulse to the movement. By 1940 Howell had established the first Rasta community at Pinnacle, Jamaica.

In 1954 this community was dismembered by the police, which, in fact contributed to the dissemination of rastafari ideas. After Haile Selassie's visit to Jamaica the doctrine of expatriation came to be regarded as a spiritual rather than literal expatriation, and the movement developed a more active, political role in Jamaica. Despite Haile Selassie's death in August 1975, rastas believe that he is istil alive as he has always been. In the course of time the movement spread from Jamaica to other parts of the world such as The United States and Europe. Artists and musicians have played a very important roll in this process, either influencing politicians inside Jamaica or promoting the movement in other countries.

Symbols

The dread locks are one of the ways Rastas use to emphasize their identity. It is related to the Lions and inspired on the bible. Of particular importance to the Rastafarians are the colors gold, red, green, and black (the colors of the Ethiopian flag) which they use to identify themselves.

Adherents

It is estimated that there are some 100,000 Rastafarians in Jamaica (Harris et al. 1994, 197). There are also Rastafarians in Great Britain, the United States, and eslewhere in the Caribbean. It is not known how large these communities are.

Headquarters/Main Center Kingston

Judaism & Rastafarianism: A Study of the Falashas

In this research paper I will discuss the ethnic groups of Africans in the Caribbean and Jews in Ethiopia. Jews in Ethiopia call themselves Beta Israel which means `house of Israel.' They are also known as the Falashas. Falasha means `stranger' or `immigrant' in the classical language of Ethiopia (the Ge'ez tongue). I will also describe the culture of the African people displaced into the Caribbean who identify themselves as the Rastafarians and the connections I have made between them and Judaism. I believe that these connections between Judaism and Rastafarianism are more than just similarities that can be found between any two Bible- following religions. I choose the Falashas as the topic for personal, religious and spiritual reasons. I was born into a Jewish household, rich in the traditions and customs of my Hebrew ancestors. I grew up however in the Caribbean, home of the unique culture known as the Rastafari. Throughout my life I have felt a deep connection between Judaism and Rastafarianism. In this paper I seek the origins and history of the connection that I feel in my heart. I believe that the Falashas are the bridge between these two cultures.

The connection of the Rastas to Ethiopia is a deep and mystical one. It would take hundreds of pages to illustrate the connections of this culture to Israel. In briefly describing their culture I attempt to illustrate what sparked my attention about the similarities between Jews, Falashas, and Rastas. The Rastas believe that they are originally and ancestrally Ethiopians. They were stolen from their homeland in times of slavery and brought to the `New World'. To say the least, the Rastafarians believe in many of the similar concepts that Jews do. However, the spiritual beliefs of the Rastas differ slightly from that of modern day Jews. While Jews are still waiting for the messiah, Rastas believe that the messiah has already come (and, unfortunately, gone) in the form of the last Emperor of Ethiopia, His Imperial Majesty, Haile Selassie I."Today man sees all his hopes and aspirations crumble before him. He is perplexed and knows not whither he is drifting. But he must realise that the solution of his present difficulties and guidance for his future action is the Bible. Unless he accepts with clear conscience the Bible and its great message, he cannot hope for salvation. For myself, I glory in the Bible."- Selassie I

Emperor Haile Selassie is a direct descendant of King Salomon and the Queen of Sheba; not surprisingly the African people of the Caribbean looked to Selassie as their savior. They were taken from their motherland, Africa, in times of slavery and sought repatriation. Their situation made belief in a white god unrealistic. Selassie I was their Savior. It was on the day of November 2, 1930, when Selassie was crowned Emperor, that he assumed his name meaning"the power of the Holy Trinity". Since then, he has been called many names including King of Kings, Lord of Lords, and the Conquering Lion of Judah - all of which are taken from the book of Revelations. Before he was emperor, he was Ras Tafari, (Rosh Tiferet in Hebrew) which translates to"Crown Prince."A psalm in the Bible predicted"a crown prince shall come forth from Kush."This meant that when Haile Selassie was crowned emperor, in Jamaica they believed he was their savior. This linked in with Marcus Garvey's philosophy that Jamaica was Babylon and a savior would lead the slaves back to their Promised Land. A strong influence in the repatriation movement was Marcus Garvey, a philosopher who is famous for the philosophy"One God, One Aim, One Destiny"and"Africa for Africans at home and abroad."The connections between Rastas and Ethiopia are so strong that it seems as if the slaves that were brought to Jamaica were born in Ethiopia themselves.

White Jew in Rast dreadlock looking  peyot

Many aspects of Ethiopian culture portray Judaic influence. The Old Testament stimulates a connection between Rastafarianism and Judaism. Both cultures study this ancient text, yet I think all people could benefit from the teachings that the Bible has to offer. Jewish people believe that they are the chosen race, essentially from the story that God made a covenant with our ancestors and agreed to give us the Torah  because we agreed to teach it to our children. I am an example of this covenant. As a child I went to Hebrew school to learn to read and write in Hebrew and to study the Torah. Most Jewish children attend Hebrew School until they are bar/bat mitzvahed once they turn 13. Bar/bat mitzvah means literally son/daughter of the torah. A bar/batmitzvah is a unique Jewish rite of passage, like many other traits shared by the different sects of Judaism.

Another aspect of the Falasha and Rastafarian culture that shows Judaic influence is the observance of the Sabbath. The Sabbath is seen as a day of rest, set aside by God. The Sabbath is a time of study and relaxation, to be spent with one's family. It starts at dusk on Friday and runs until dusk on Saturday. Yet another key connection lies in dietary laws. The Torah dictates an extensive number of laws concerning food, which are known as the laws of Kashrut. Foods that are not `kosher' to eat include swine, birds of prey, and fish that do not have gills. These rules may seem random and illogical but they are not, they actually make perfect sense concerning the cleanliness and safety of eating meat. The Rastas have a different word for kosher. The Rastas say `ital'. Ital means vital, specifically the foods vital for survival. Rastafarians are vegetarians, which means they `keep' kosher.

Rastas are most easily distinguished by their unique hair style. Most, but not all Rastas, wear dreadlocks. This comes from their interpretation of the bible. Hassidic Jews also have a unique hairstyle that separates them from everyone else. In Reggae music, the word"bald head"is a word which opposes the white man's oppression felt by the Rasta, in addition to what the Bible says in Leviticus 21:5 of how one is not to cut their hair. Nevertheless, it is clearly evident that both the Rastafarians and Hassidic Jews share this Biblical influence in contrast to a bald- headed Babylonian. My personal observation on these cultures is that they are mystical religions. Each person reads his or her own interpretation of the faith. Because the Falashas were in isolation, theory believed that they were the only Jews left. Unlike other Jews, the Falashas have no knowledge of Hebrew. Their sacred texts are written in Ge'ez, a language that only the priests can understand. The Falashas practice"Old Testament pre-Exilic Judaism, based on a literal obedience to the Pentateuch"(Operation Moses, 19). Accordingly, they adhere strictly to the biblical laws concerning the Sabbath, dietary laws, circumcision, and other religious rituals.

Jewish temples around the world face the direction of Israel. In North America it happens to be East. Falasha Jews have the same custom."Whenever a Falasha Jew prayed, he would first turn in the direction of Jerusalem, and Falasha literature and prayers deal constantly with such themes as the `return' to Zion and the re-establishment of priestly worship in the temple. The love of Zion is no different, in essence, to that of any other Jewish group throughout the Diaspora". An important aspect of Falasha culture was a stress against assimilation. This helped to isolate the Falashas from the other societies that surrounded them."Until very recently, when a Falasha happened to touch a non-Falasha he was considered impure until he had bathed himself".

                                                                      Eldad the Danite

It is hard to say exactly how Jews made it into Ethiopia. It is possible that they are descendants of the tribe of Dan. History tells us that there were twelve tribes of Israel. They are named after the children of Jacob. The tribes are: Reuben, Simeon, Levy, Judah, Dan, Naphtali, Gad, Asher, Issachar, Zebulun, Ephraim, Manasseh, and Benjamin. The theory that the Falashas were descendants of the tribe of Dan comes from the story of Eldad ha-Dani. This ninth century tradition says that during the rift between Rehoboam (son of Solomon) and Jeroboam (son of Nebat), the Danites resettled to avoid the impending civil war. The Danites resettled in Egypt. Once there, they continued to move southward up the Nile to the historic land of Kush. This land was then rich in resources. Eldad ha-Dani himself was probably from this area. According to his story, members of the tribes of Naftali, Gad, and Asher lived together with the Danites. Eldad himself could trace his roots back to Dan, the son of Jacob. The theory that the Jews in Ethiopia were descendants of the tribe of Dan can also be found in other medieval and biblical sources.

Approximately one century before the first temple was destroyed and Judah was exiled, the Prophet Isaiah prophesied the End of Days. This is when the dispersed people of Israel and Judah would come together from their places of exile. Kush is one of the places mentioned."And it shall come to pass in that day, that the Lord will set His hand again the second time to recover the remnant of His people, that shall remain from Assyria and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands in the sea. And he will set up an ensign for the nations, and will assemble the dispersed of Israel, and gather together the scattered of Judas from the four corners of the earth."-Isaiah 11:11-12

The prophesies of Isaiah describe the return of people living"beyond the rivers of Abyssinia"to"the place of the name of the Lord of Hosts". This is found in detail in Isaiah 18 and Zephania 3:10. Sources sufficiently demonstrate Jewish presence in Ethiopia towards the end of the First Temple period. Other similarities in traditions and customs support the evidence of a link between the ancient Egyptian Jews and those of Ethiopia.

Ethiopian Jewry is partly a mystery. Relatively little is known about the origins of the community. We do know that it represents one of the oldest Diaspora communities. It is believed that they adopted Jewish beliefs around the second or third century B.C.E. The Jewish Oral Law was codified in the third century AD, it is presumed that the migration of people or ideas took place before this time because there are no elements in Falasha Judaism that reflect knowledge of rabbinic Judaism."The Falashas themselves like to maintain that they descended from the Jews who came to Ethiopia with King Menelik, who is thought by Ethiopians to be the son of King Solomon and the Queen of Sheba." Over time many Ethiopian Jews came under the influence of Christianity (which is the religion of most of the country). The few who remained Jewish had little contact with the outside Jewish world. 

This isolation caused them to not include the later Rabbinical laws and commentaries. Jewish settlement in Ethiopia is concentrated in the mountainous Gondar Province around Lake Tana in the Tigre Province, which is the area where the Danites settled (Kush). From 1935 until 1941, during the Italian occupation, the small Jewish communities of Addis Ababa and Diredawa were disbanded. Many of the Falashas took part in the struggle against Italian occupation and lost their lives. Israeli and Jewish organizations provided help throughout the succeeding decades in terms of education and welfare. In 1975 the Israeli Rabbinate recognized the status of Ethiopian Jews which paved a way for mass exodus to Israel. Aided by recent events, the world is growing more aware of Ethiopian Jews.

On May 25, 1991, nearly 15,000 Ethiopian Jews were airlifted to Israel. This constituted almost the entire Falasha population. The massive airlift took place in less than 36 hours. The distance from Ethiopia is more than 1,500 miles. It took 40 flights to complete the mission. The Israeli Air Force said that it took 35 civilian and military planes including one Ethiopian airliner. According to the New York Times, at one point there were 28 planes in the air. The planes were loaded far beyond their normal carrying capacity, often there was 2-3 people in a seat. An El-Al 747 cargo plane carried more than twice as many passengers as it was designed for. A crew of doctors and paramedics were on board for every flight. Five babies were born aboard the planes. Nurses waited as the planes landed to take sick people to hospitals and put newborn babies in incubators. In addition, 16,000 Ethiopian Jews were airlifted in secret in 1984.

Most of the airlift took place on the Sabbath. (Sundown Friday to sundown Saturday.) There were no complaints from any religious authorities though. The torah actually encourages the breaking of the Sabbath if it is to save a life, and because of the political situation in Ethiopia, the religious officials considered the operation to be life-saving. Being that it was on the Sabbath made the mission easier because most of the planes were idle anyway. The entire operation was censored for protection, so the media was notified of this operation after the fact. When the plan to evacuate all the Ethiopian Jews leaked out to the press, the Ethiopian Government was somewhat embarrassed and halted further departures. The exodus was only finalized after President Bush sent Ethiopian officials a message asking them to let the Jews leave all at once. The Ethiopian President Mengistu Haile Mariam had"used the Ethiopian Jews essentially as bargaining chips, seeking to exchange their controlled departure for Israeli arms and perhaps aid from Washington"(New York Times, May 26, 1991). Rebels had seized the vital port and capital, Addis Ababa. Foreign embassies were evacuated and residents were cautioned.

Operation Moses was a very significant and spiritually charged event, not only for the Falashas but for the State of Israel as well. Israel was formed with the spiritual intention of bringing together all the Jews. The airlift of the Falashas was a manifestation of Israel's primary mission. The exodus was equally important to the Falashas."They are ending a trip of 3,000 years"Israeli journalist Chaim Gouri said."We've stood up to our obligation and completed the operation bringing all the Jews: It gives us a feeling of strength"Prime Minister Yitzhak Shamir stated.

A recent issue concerning the Ethiopian population in Israel was the discarding of Ethiopian's blood donations by the national blood bank. The blood bank had made it a policy to discard the blood because of fear of AIDS. This resulted in a violent protest outside of Prime Minister Shimon Peres' office. There was much anger and tension that had been building for years, and it came to a head outside the compound where the cabinet was holding its weekly meeting. The police used tear gas and water cannons to hold back protesters."The use of gas was the only means by which I could prevent them from bursting into the prime minister's office and perhaps attacking the ministers,"Jerusalem Police Chief told reporters. The protesters believed that the actions of the blood bank were racist. They carried posters that read"Apartheid in Israel"and"Although our skin is black, our blood is as red as yours and we are just as Jewish as you are."After several hours of violent demonstration Peres met a delegation of protesters. His office announced that they would set up a committee to look into the complaints. Peres apologized on behalf of the government, and praised the Ethiopian immigrants. He did however condemn the violence that resulted in the injuries of soldiers and policemen. The blood bank did confirm the newspaper report that it routinely discarded Ethiopian blood out of fear of AIDS contamination. The actions of the blood bank humiliated and enraged the Ethiopian community."Unity is the world's key, and racial harmony. 

                                                                 Multicolor rasta lion

The actual religion of the Rasta is quite complicated to decipher, due to the oral nature of the Rastafarian tradition. There are various sources that have dealt with the nature of the religion, but what is astonishing is how diverse the variation of ideas and concepts are amongst the different texts. The religion differed in all of my sources and none of the texts confronted the issue of conflict in the written transmission of the religion. Through a long process of filtration of the many sources and discovery through my own personal experiences with the Rastafarian tradition, the following analysis focuses purely on the nature of the religion. It will be based on the essence of the teachings as practiced by the most religious upholders of the true meaning of what `Rastafari' stands for as a movement for humanitarianism opposed to a movement based upon notions of superiority to an inferior white race.

The notion of superiority having been a motive for the Rastafarians in the actions of reclaiming their identity would only have served to mirror the evil ways of those who oppress them. In addition, if the Rastafarians meant to employ the ideologies and concepts used by their white European oppressors in their savage attempt to destroy non-white people, that would only prove the success of the long lasting internalizing achievements of the Imperialist's implementation of initiations. Leonard Barrett states in his book, The Rastafarians, that the inception of the movement is grounded in some key verses of the Old and New Testament, although not all of the contents of the Bible are deemed acceptable by the Rastafarians. They believe just as the Jews had that the Bible had fallen victim in its processes of translation to the many corruptions that,"enhance the philosophy of the slave masters." The Rastafarians feel that they have discovered ways in which to reveal the truth from the underlying corruption. In Jewish philosophy, a philosopher known as Moses Maimonides in his Guide to the Perplexed discussed thirteen principles of faith.

He believed that there were two levels in which to comprehend the Bible and reveal its hidden messages. One way was on an"exoteric"level, understanding on a literal level, while the other way was on an"esoteric"level, intellectual understanding of the many metaphors. The Rastafarians uphold the holy Bible and believe it contains certain collections of Rastafarian wisdom which can be extracted through the processes of esoteric and exoteric modes of overstanding.

I truly feel that the Falashas are the bridge between the Jews and the Rastafarians. I have come to the conclusion, after finding countless connections between the Jews and the Ethiopian Jews, and the Ethiopian Jews and the Rastafarians, that Rastafarianism can actually be considered a sect of Judaism. (Just picture a Falashan Rabbi: a rasta in good clothes! Leonard Howell against the Jamaican government is just like David against Goliath!)

A Message to Hebrews & Gentiles

In the book of Joshua when Israel went into K'naan & established their villages/cities, there's no mention of the city/village/place of Nazareth. Therefore in Matthew 2:23 where it says that YAHshua will dwell in Nazareth & be called a Nazarene is saying He will be called a Nazarite, because in Isaiah 4:2, Isaiah 11:1-2, Jeremiah 23:5-6, & Jeremiah 33:15-16 it says that a righteous branch will grow unto David: Romans 8:4-16 & Romans 11:16-24. 

However what is this righteous branch spoken of in scripture? It's the Essenes, as in Jesse (David's father) aka Nazarenes aka Christians aka Nazarites, who wrote the Dead Sea Scrolls, who were of the Zadok priesthood. 

Through these Essenians Jesus established His church mentioned in Matthew 16: 18, Revelation 1:12-13, Revelation 1:20, Revelation 7, Revelation 11:1-12 & Revelation 20:4-6. 

Rastafari Star of David with lion inside

Everyone, including the Rastafarians, should know this because the man you say that was the Messiah incarnated in Haile Selassie was a member of the Ethiopian Orthodox Tewahedo Church. Was not Haile Selassie an Essene (which means Jesse the father of David)? Of course Haile Selassie was an Essene, because he's from the family of David, son of Jesse (Essene).

When the Europeans first came into contact with the Israelite sect of the Essenes, they called them dreadful in appearance because they wore dreadlocks & that's why we ignorantly call locks by the name dreadlocks to this day.

In Revelation 5:5-6 the Lion of Yhwdh (Judah) is described as having seven horns (locks) like Samson.

It's said that wooly hair, as black folk have, grows up towards the sun, like flowers, trees... do, but straight hair grows away from the sun.

The Last Captivity of Israel

Genesis 15:13  Then the Most High said to him, "Know for certain that your descendants will be strangers in a country not their own, and they will be enslaved and mistreated four hundred years.

          Most of us think that 400 years captivity was in Egypt but it was not at all. Israel went into Egypt with joy and because of Joseph the son of Jacob they were given Goshen. This was the best of the land of Egypt. Israel also was in Egypt for over 430 years and only half of that time was in hard labor. Also Egypt was not a strange land to the Israelites and further Joseph never used an interpreter to speak to the Egyptians.

          So Egypt was very common to the Israelites. So much so Jacob sent His sons to Egypt for food during the 7 year famine.

Exodus 12:40  Now the time that the sons of Israel lived in Egypt was four hundred and thirty years.

Acts 7:6  "But Yah spoke to this effect, that his DESCENDANTS WOULD BE ALIENS IN A FOREIGN LAND, AND THAT THEY WOULD BE ENSLAVED AND MISTREATED FOR FOUR HUNDRED YEARS.

Deuteronomy 28:49  The Most High will bring a nation against you from far away, from the ends of the earth, like an eagle swooping down, a nation whose language you will not understand,

          What land could this be, where Israel will be in bondage for 400 years?

          Could this land be none other than America and the other countries that bought slaves by the thousands and millions?

Jeremiah 23:7,8  "So then, the days are coming," declares the Most High, "when people will no longer say, 'As surely as the Most High lives, who brought the Israelites up out of Egypt,'   -but they will say, 'As surely as the Most High lives, who brought the descendants of Israel up out of the land of the north and out of all the countries where he had banished them.' Then they will live in their own land."

Isaiah 43:6  "I will say to the north, 'Give them up!' And to the south, 'Do not hold them back.' Bring My sons from afar And My daughters from the ends of the earth,

 Under what flag have more Hebrew Israelites suffered, been mistreated and were lynched under? If you guessed the United States flag, you guessed right. Many of our people to this day hate the Confederate flag, but Israel never suffered under this flag the hate and mistreatment that the White Americans  have treated Israel with.

Jeremiah 30:14   All thy lovers have forgotten thee; they seek thee not; for I have wounded thee with the wound of an enemy, with the chastisement of a cruel one, for the multitude of thine iniquity; [because] thy sins were increased.

We know that people that love this Confederate flag also hate Israel with the same passion as Yankee Americas do. They have been just as guilty as those that love that Confederate flag, in as much they are really the same people. The scriptures are clear, that Yah would give us over into the hands of our enemy. America has been an enemy of the true Israelites from the time they were sold by the Muslims and native Africans.

Deuteronomy 28:49  The Most High will bring a nation against you from far away, from the ends of the earth, like an eagle swooping down, a nation whose language you will not understand, Deuteronomy 28:68 And the Most High shall bring you into Egypt (bondage) again with ships, by the way whereof I spoke to you, You shall see it no more again (the last captivity): and there you shall be sold to your enemies for slaves and bondwomen, and no man shall buy (save) you.

Isaiah 47:6  I was wroth with my people (Israel), I have polluted mine inheritance, and given them into thine hand: thou didst shew them no mercy; upon the ancient hast thou very heavily laid thy yoke.

Deuteronomy 28:50  A nation of fierce countenance, which shall not regard the person of the old, nor show favor to the young

   

Proverbs 1:26  I will also laugh at your calamity; I will mock when your dread comes,

Jeremiah 12:14  Thus saith the Most High against all mine evil neighbors, that touch the inheritance which I have caused my people Israel to inherit; Behold, I will pluck them out of their land, and pluck out the house of Judah from among them.

        In these scriptures we can see that Yah was so angry with His inheritance, which is Israel, that Yah gave them over unto the hands of a people that would show them no mercy. America and many other gentile nations fit this description.  Israel has been placed into the hands of her enemies for punishment.

          Notice the scripture in Jeremiah 12:14, Yah said that he would pluck Israel out of the land of  Israel. This very event was accomplished in 70 C.E. when the Romans,  led by the future Emperor Titus, with Tiberius Julius Alexander as his second-in-command, besieged and conquered the city of Jerusalem. This began the migration to North and West Africa and later into all parts of the world.

"The Meaning of July Fourth for the Negro"

       

"This Fourth of July is yours, not mine". Held at Rochester's Corinthian Hall, on July 5, 1852, Douglass gave a speech at an event commemorating the signing of the Declaration of Independence,  It was biting oratory, in which the speaker told his audience, "This Fourth of July is yours, not mine. You may rejoice, I must mourn." And he asked them, "Do you mean, citizens, to mock me, by asking me to speak to-day?"

2 Chronicles 6:36-39  "When they sin against You (for there is no man who does not sin) and You are angry with them and deliver them to an enemy, so that they take them away captive to a land far off or near(slavery),-and if they have a change of heart in the land where they are held captive, and repent and plead with you in the land of their captivity and say, 'We have sinned, we have done wrong and acted wickedly';-if they return to You with all their heart and with all their soul in the land of their captivity, where they have been taken captive, and pray toward their land which You have given to their fathers and the city which You have chosen, and toward the house which I have built for Your name,-then from heaven, your dwelling place, hear their prayer and their petitions, and uphold their cause. And forgive your people, who have sinned against you.

2 Chronicles 7:14  ...if my people (Israel), who are called by my name, will humble themselves and pray and seek my face and turn from their wicked ways, then will I hear from heaven and will forgive their sin and will heal their land.

Leviticus 26:39-46  Those of you who are left will waste away in the lands of their enemies because of their sins; also because of their fathers' sins they will waste away.-"'But if they will confess their sins and the sins of their fathers--their treachery against ME and their hostility toward ME,-which made ME hostile toward them so that I sent them into the land of their enemies--then when their uncircumcised hearts are humbled and they pay for their sin,-I will remember my covenant with Jacob(Israel) and my covenant with Isaac and my covenant with Abraham, and I will remember the land.-For the land will be deserted by them(Israel) and will enjoy its sabbaths while it lies desolate without them(Israel). They will pay for their sins because they rejected MY laws and abhorred MY decrees(commandments).-Yet in spite of this, when they are in the land of their enemies, I will not reject them or abhor them so as to destroy them completely, breaking MY covenant with them. I am the Most High their Yah.-But for their sake I will remember the covenant with their ancestors whom I brought out of Egypt in the sight of the nations to be their Yah. Yah the Most High.'"-These are the decrees(commandments), the laws and the regulations that the Most High established on Mount Sinai between Himself and the Israelites through Moses.

The Curse of Slavery

The Curse of Slavery: a hot button topic that many may feel I do not understand nor have the right to speak on because my skin is “white.” 

Gen. 9:25-27 And he said, Cursed be Canaan; a servant of servants shall he be unto his brethren. And he said, Blessed be the LORD God of Shem; and Canaan shall be his servant. God shall enlarge Japheth, and he shall dwell in the tents of Shem; and Canaan shall be his servant. 

Deut. 28:15, 36, 68 But it shall come to pass, if thou wilt not hearken unto the voice of the LORD thy God, to observe to do all his commandments and his statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee: … The LORD shall bring thee, and thy king which thou shalt set over thee, unto a nation which neither thou nor thy fathers have known; and there shalt thou serve other gods, wood and stone… And the LORD shall bring thee into Egypt again with ships, by the way whereof I spake unto thee, Thou shalt see it no more again: and there ye shall be sold unto your enemies for bondmen and bondwomen…

Prior to delving into this topic we must establish a few things; namely, who Noah’s sons were and what Noah’s prophetic proclamations over them meant.

Noah had three sons, Ham, Shem and Japheth; brothers, which whether born as triplets or separately, could have been born various shades in color which ended up producing the diversity of ethnic colors in the world today.

So the racist, white supremacist notion and bigoted propagandic doctrine of twisted religious fanatics among the Caucasoid peoples that Canaan was cursed with blackness is outrageously illogical and ridiculous, because as we have established from Adam to Noah, all peoples of the earth at that point and time were black. So Canaan could not have been cursed with blackness. There is no biblical narrative that says the curse that was upon Canaan was a visible one such as with Cain. And there too, Cain could not have been cursed with “blackness” of skin. No one is even certain what the visible curse of Cain was, we can only speculate. But if we were to go the skin color route it would make more sense that Cain was cursed with whiteness! Why? Because again, all mankind up to that point was black and the Torah states that white is the indication of a curse or a sickness, more specifically that of a skin malady called in the Hebrew Tza’aretz and in English we know this to be Leprosy, the sign of which was a whiteness of the skin (Lev. 13). White cannot show upon white, so the first Hebrews, the first Jews had to be black or dark in color for the blight of leprosy to be clearly seen and recognized on the skin.

So what of Noah’s pronouncements upon his sons and what did it mean?

Gen. 9:25-27 And he said, Cursed be Canaan; a servant of servants shall he be unto his brethren. And he said, Blessed be the LORD God of Shem; and Canaan shall be his servant. God shall enlarge Japheth, and he shall dwell in the tents of Shem; and Canaan shall be his servant.

Ham was the eldest of Noah’s sons and inherited the role of patriarch and leader, though due to his eventual rebellion and ungodliness fell to Shem and Japheth equally. Canaan, Ham’s sons curse by Noah was, I believe, two fold. First, like the blessings of obedience in Deut. 27, in the best of times he was to bear the joyous burden of being a servant in regards to a leader, a ruler, which is defined as a servant of the people. The first rulers of the world were black, Nimrod and the Egyptians of Moses’ time. It is interesting to me that early white archeologists have tried to conceal the powerful history of the black man from the world by stripping artifacts of the Hammitic features on artifacts, namely the nose, lips and occasionally the hair, which prominently shows the distinguishable Hammitic features. Secondly it meant, in the worst of times, like those who are disobedience in the vein of Deut. 28, Canaan’s descendants was to be bondservants, slaves, forced to serve their brothers whom they once ruled.

Like Yeshua, Canaan, Ham’s son was privileged to be a “Servant of Servants” to his brothers and the world. His job was to equip and assist Shem and Japheth to fulfill their divine calling and mandate in the world. Without Ham, Shem and Japheth could not achieve their full potential in HaShem. No man is an island. We all need one another to fulfill out calling in YHWH. G-d purposely made it this way so we would have to unite, depend on each other and work together for a common holy end. For example, I need the wisdom and direction of Ham and the muscle of Japheth to fulfill my calling and visa versa; the sons of Noah need one another, we cannot truly and effectively live without one another!

Shem was proclaimed spiritual leader and advisor of the three brothers whom both Canaan and Japheth were to assist. Japheth was to be explorers and conquerors that assisted Canaan (Hamm) and Shem.

Can you imagine if healing, reconciliation and unification was once again achieved among the three brothers of Noah!? Talk about Tikkun Olam! Talk about Revival! Talk about Heaven on Earth! Oh, how well the world would run if we all operated in our destined and divine callings!

Some believe it was Japheth’s descendants who predominately furthered what we know today as Christianity and it was birthed from Judaism (Shem), this is the spiritual meaning of the reference of Japheth dwelling in Shem’s tents his tallit (prayer shawl) if you will.

Deut. 28:68 And the LORD shall bring thee into Egypt again with ships, by the way whereof I spake unto thee, Thou shalt see it no more again: and there ye shall be sold unto your enemies for bondmen and bondwomen…

Egypt is both literal and spiritual. Spiritually it represents any place of bondage and slavery. This is reminiscent of the African Slave Trade. But you may ask, are the African slaves Hebrew? Yes, most of them were.

Specifically Gad whose mother was Leah’s handmaid Zilpah is rumored to have been a black woman. Both handmaids (Zilpah and Bilhah) are speculated to have been Hametic and so a portion of the 12 tribes were black men. Also, we must remember that Moses married a black woman and so thus a portion of the priestly tribe Levi became black. Song of Solomon is written about a black woman, so even parts of Judah are black.

25% of all African Americans and 60% of Jamaicans, and an unknown percentage of Haitians are descendants of the Igbo tribe of Nigeria, which were the first slaves the white men took from Africa and now has been discovered is a portion of the lost tribe of Gad. It was prophesied that some tribes would be scattered beyond Egypt and even beyond Ethiopia (Isa. 11:11-12, Zeph. 3:10, Psa. 68:31). So Deut. 28:68 applies to a portion of those whose ancestors suffered in the slave trade. For more information on this please see my book “Finding Gad: The Quest for the Lost Tribe of Gad.”

G-d has always used the nations to punish His people when they disobeyed Him by disregarding the Instructions of Torah and thus the nations were given permission by G-d to scourge His people. We read how the two Kingdoms, Judah and Israel suffered at the hands of other nations when they were in rebellion against G-d’s Torah. How they were carted off into Babylonian and Assyrian Captivity respectively. However, when the divinely ordained enemy scourge went go overboard on Judah and Israel, they in turn end up being punished by G-d directly for being to harsh to His chosen people. But it was the punishment they received by the nations which caused them to once again seek G-d and His ways and return to Him. So in light of the subject at hand, I am by no means excusing the blight of the slave trade in American history, but I must point out that the Rabbi’s and Sages believe that even in curses there is a silver lining designed to bring the disobedient back to G-d. It was within this curse of slavery which was predicted in Torah and by the prophets due to his peoples disobedience, that the lost tribes were introduced to Messiah through the means of the evangelization of Christianity and today the equilibrium is beginning to find its balance as these same peoples and lost tribes are finally coming full circle in returning to Torah obedience as they discover their true identity as Jews and Hebrews, and thus in this way Israel is being saved (Rom. 11:26). 

A lot of generational animosity, anger and hate is kept and felt by some of those whose ancestors were slaves and in some cases has produced black supremacy movements which are just as evil and wicked as the white supremacy movements. So one must be aware of and examine the Black Israelite and or Black Hebrew movement when they find and run across them because many times it tends to be the black version of white supremacist groups, movements and organizations. The majority of what they say is half truths as well as historically and scholarly manipulated propaganda. They give real, genuine and proven black Jews and Hebrews of the world, such as the South African Lemba tribe, who are proven to be of the Israelite tribe of Levi and Igbo, which comes from the Israelite tribe of Gad through Gad’s son Eri, a bad name and leaving a bad taste in the mouth of believers of all ethnicities.

To perpetuate and proclaim that Jews/Hebrews are ONLY black or ONLY white is extreme, foolish and a harmful, prejudiced, unbalanced lie. Because of the captivities and migration of all the 12 tribes, the sons of Israel have mingled and mixed with virtually every ethnic group in the world and in this way bringing unification, reconciliation and a holy oneness to the world and the peoples of the world, Noah’s three sons. Nimrod had a similar yet evil, perverted notion of this in the whole incident at Babel.

Even though through disobedience to Torah the people brought slavery upon themselves, there is no excuse for slavery of such magnitude as was seen in the American Slave Trade. However, we must recognize that on the other side of that dark veil of shameful history, after healing, reconciliation and restoration is made, a gateway of light, freedom and prosperity for the black Hebrews was made. Holding on to the anger and resentment of the past which lay buried in the dust, in this case, clouds the mind, darkens the heart and is useless seeing as due to the disobedience of Torah the people brought slavery upon themselves anyhow, despite the slave traders taking it to an unnecessary degree in which judgment is in store for that. 

I, as a white Jew could choose to hold on to unforgiveness, hate and animosity toward the Gentiles, because of the pogroms; especially the Germans, at whose hand six million of my people died a cruel death, slaughtered like animals. Through the holocaust the Jews became slaves. But I choose to forgive, but never forget lest history repeats itself. As the slogan goes, post holocaust, “Never Again.” I had a young blonde haired blue eyed German man come up to me crying and asking for forgiveness for himself and his people because of the holocaust and I told him, no forgiveness is necessary. He wasn’t born yet, he personally had no hand in the holocaust. I nonetheless praised him for his heart and the gesture of healing and reconciliation, I hugged him and told him that I loved him and his people and that I hold no unforgiveness, malice or ill intent in my heart. For I realize we Jews partially brought the holocaust upon ourselves due to our disobedience to Torah, for the majority of Jews in the holocaust were far from being religiously observant. They were in the death camps not because of the practice of their religion, but simply because they were children of Abraham and Judah, just because they ethnically were Jews. And it was due to the holocaust and many righteous gentiles of the holocaust who were Christian introduced us to Messiah and as a result the Natsari movement, the Jewish movement of the first century Torah Obedient believers in Messiah Yeshua was resurrected. Again, things come full circle as this too is a way that all Israel is being saved in fulfillment to the prophecies; the tribes of Israel and the Tribe of Judah coming to walk in Messiah’s footsteps by keeping Torah.

BIBLICAL SLAVERY

What does all this say about the acceptance and approval of slavery in the Torah? The issue of Scriptural Slavery has been taken out of context because most people look at it in light of the cruel African, Asian, and Native American slave trades. Slavery in Torah terminology between two Hebrews is best understood in regards to an indentured servant or a hired hand.

Many times the Hebrews would find themselves in debt with the threatening prospect of being sold into slavery as a result. So the Torah says it’s best to be indebted to a Jew as opposed to a foreigner because the Torah gives guidelines on the treatment of slaves and it reads like an Employer / Employee hand book. It even makes room for a type of severance pay. Hebrew slaves are treated so well that it can turn into a full time position.

Deut. 15:12-18 And if thy brother, an Hebrew man, or an Hebrew woman, be sold unto thee, and serve thee six years; then in the seventh year thou shalt let him go free from thee. And when thou sendest him out free from thee, thou shalt not let him go away empty: Thou shalt furnish him liberally out of thy flock, and out of thy floor, and out of thy winepress: of that wherewith the LORD thy God hath blessed thee thou shalt give unto him. And thou shalt remember that thou wast a bondman in the land of Egypt, and the LORD thy God redeemed thee: therefore I command thee this thing to day. And it shall be, if he say unto thee, I will not go away from thee; because he loveth thee and thine house, because he is well with thee; Then thou shalt take an aul, and thrust it through his ear unto the door, and he shall be thy servant for ever. And also unto thy maidservant thou shalt do likewise. It shall not seem hard unto thee, when thou sendest him away free from thee; for he hath been worth a double hired servant to thee, in serving thee six years: and the LORD thy God shall bless thee in all that thou doest. 

Rav Sha’ul (Paul) knew this concept real well and was proud to call himself a slave, servant, and or bond servant to G-d, depending on what translation you use (Rom. 1:1, Titus 1:1).

Even non-Hebrew slaves serving a Hebrew had it good. Eleazar, Avraham’s servant would have gotten everything if Ishmael and Isaac didn’t come along. Abraham trusted him to find a wife for his son Isaac (Gen. 15:2).

But the Torah also says: Deut. 23:15 (16)Thou shalt not deliver unto his master the servant which is escaped from his master unto thee:  16 (17) He shall dwell with thee, even among you, in that place which he shall choose in one of thy gates, where it liketh him best: thou shalt not oppress him. 

We are always to remember where we came from as a people, that we too were once slaves in Egypt.

Rav Sha’ul (Paul) found himself in a tough rabbinical position. In his letter to Philemon we see that Rav Sha’ul is in prison with a run away slave named Onesimus. Rav Sha’ul knowing the Torah full well probably had these very verses in mind when dealing with this dilemma. For the verses above tells us that a Jew must not return a run away slave to his former master. But on the other hand apparently at some point during his stay with the Rav, Onesimus converted to Natsari Judaism (1:14) and was thus no longer just a Gentile slave, but a Hebrew brother in the Messiah. So Rav Sha’ul convinces Onesimus upon his release to return with this letter to Philemon; the letter implores Philemon to receive Onesimus back as a brother (1:16). Rav Sha’ul even vouches for Philemon that he himself would be held responsible if Philemon stole anything or damaged him in any way (1:18).

I imagine Rav Sha’ul was thinking of the good relationship that Avraham and Eleazar had as a model for Philemon and his Master to follow, which was similar to a father and son relationship rather than a slave / master or even employer/employee relationship.

In our dealings with each other, let us keep in mind that whatever situation we may find ourselves in the body, that we are all mishpocha (family) and need to treat one another as such.

Folks, coming full circle here, it is time to stop bearing the grudge of history, pointing the finger and laying the blame just because we are each a different color or come from a different brother. The bottom line is we all have the same Father. It is time we learned from out mistakes and bury the hatchet, forgive, love one another and unite in such a way as Adonai intended. Maybe it is not unfulfilled prophecy keeping Moshiach from coming back, but perhaps it’s our refusal to reconcile with one another and heal each others wounds. If Ishmael and Isaac could reconcile (Gen. 25:9), why can’t Shem, Hamm and Japheth? Moshiach will not return for a Bride at war with herself. Let us seek out our brethren and being echad (one), let us be a Bride that Moshiach cannot wait to return for.

Curses to the Israelites

Egyptians were always very mixed race thanks to the Berbers. The Hyksos (Israelites) conquered them and made them even whiter. Shem was the ancestor of Abraham who came from the Middle East. Abraham came from Ur in the Chaldeans and they were all Caucasian! All carrying Haplogroup J2.

The downstreams SNP E-M180 possibly originated on the moist south-central Saharan savannah/grassland of northern West Africa during the early Holocene period. Much of the population that carried E-M2 retreated to southern West Africa with the drying of the Sahara. These later people migrated from Southeastern Nigeria and Cameroon ~8.0 kya to Central Africa, East Africa, and Southern Africa causing or following the Bantu expansion. According to Wood et al.(2005) and Rosa et al. (2007), such population movements from West Africa changed the pre-existing population Y chromosomal diversity in Western, Central, Southern and southern East Africa, replacing the previous haplogroups frequencies in these areas with the now dominant E1b1a1 lineages. Traces of earlier inhabitants, however, can be observed today in these regions via the presence of the Y DNA haplogroups A1a, A1b, A2, A3, and B-M60 that are common in certain populations, such as the Mbuti and Khoisan"

Israel is cursed and god said Israel with not remember their heritage.In scripture the children of Israel are prophesy to lose the knowledge of who they really are. This is also part of our punishment, for disobeying the most high. If a people lose the knowledge of who they are, they have lost the knowledge of their Nationality, History and Heritage. A people without a History is a people that doesn't exist.

So now let's look at those verses, and let the bible tell us how we got to be so confused about our true nationality. O God, do not remain silent; do not turn a deaf ear, do not stand aloof, O God. 2 See how your enemies growl, how your foes rear their heads. 3 With cunning they conspire against your people; they plot against those you cherish. 4 “Come,” they say,“let us destroy them as a nation, so that Israel’s name is remembered no more.” 5 

With one mind they plot together;they form an alliance against you and everyone knows blacks are the most hated then I will cut off Israel from the land I have given them and will reject this temple I have consecrated for my Name. Israel will then become a byword and an object of ridicule among all peoples. Through your own fault you will lose the inheritance I gave you. I will enslave you to your enemies in a land you do not know, for you have kindled my anger, and it will burn forever.” In those days and at that time, when I restore the fortunes of Judah and Jerusalem, 2 I will gather all nations and bring them down to the Valley of Jehoshaphat. There I will put them on trial for what they did to my inheritance, my people Israel, because they scattered my people among the nations and divided up my land. We are still in Exile in the lands of our captivities. Just as scripture said we would and should be. 

I going to use some verses about the curse of Israel and use evidence to prove my point. Deut 28:61 Also every sickness, and every plague, which is not written in the Book of this Torah (Law), them will Yahweh bring upon you, until you be destroyed. According to (CDC) black women account for 49% of all new H.I.V. cases.

The rate of HIV among black women is 20 times that of the white woman.

We are the only people afflicted by Sickle cell and many other “black diseases”.

The top 10 killers of the so-called black man: Cardio Vascular disease, We lead in every cancer, Multiple sclerosis, Diabetes, Homicide, Septicemia, HIV, Chronic lower respiratory disease, Nephritis, Nephritic syndrome, Approx 40% of all abortions. Deut 28:26 And your carcase shall be meat unto all fowls of the air, and unto the beasts of the Earth, and no man shall fray them away. (This happened to the slaves, when they were hung on trees and the birds would pick at their scalps, because the hung bodies were left like manikins on display.)

Deut 28:28 Yahweh shall smite you with madness, and blindness, and astonishment of heart (insanity) "……..many slaves suffered insanity, madness and hysteria when they saw the slave masters beat, rape, kill and sell their loved ones. Slavery was so harsh and cruel in America that many slaves committed suicide and infanticide……." - "The Valley of Dry Bones" - Rudolph R Windsor Deut 28:44 He shall lend to you, and you shall not lend to him: he shall be the head, and you shall be the tail.

The Gentiles control the banks, Federal Reserve, and nearly all the lending institutions which contribute heavily to the poverty of the Blacks and Hispanics in the systematic slavery created to keep the rich wealthy and the poor impoverished. The people who claim to be Jews today own the Banks and the Media so this (curse) obviously couldn't be referring to them.